Skip to main content

Full text of "The Lord's Supper : uninspired teaching"

See other formats 


ἐγ νν 


Ay 
TERM ene) 
SEW TAD BEND) 


ΟΣ 
i 


hisdiale 


ΕΝ 
eto y 


Meili 
ΠΡ, 


ΠΡ a μ᾽ὰ 
t Have Wt ying) 
? 4 


, 
ἡ ὦ 
’ 


Paral 


ae 

tee " 

ἈΜῊΝ ἮΝ 

SNe wees 

ΒΡ 
iti 


ΝΥ ead 
46 ho hee 


Ye > 
Tb hors 


Shy New 
PE A 


Poy pie} 
vive? 


* ’ 
f ῃ 


a] 
ὝΨΗ 
ΜΝ, 
ese 
wii 
bee 
ΝΑ 


δὰ Fen 
εἶν ὍΔ 
“4 


Seu) 


vu 
bry bas 


, 


ΗΝ 


ΤᾺ 
mite ee 
4 ae 


Ὧ 


Nadie 
ΤΥ δ 


ἡ 
κα 
td 


δ) 
᾿ 
PRO et | asda 


POW UT 
1 ad 


igh 


Jat 
rie) 
aa 


at Ae 
" 4 9 
tiered tes 


hehe 


4 
οἰ δ δ: 
1 ideas 
Heer «| 


diye 


iy ᾿ 
ὌΝ 


“ἡ δι rd 


ta) whan 


Pasig 
DRO 
LAT 


ΧΩ 
ἸΠ  ἢ 
γ ΡΣ 
martah ἡ 


Ἤν) 
NS FoR) 
sd. 7 a 


eee 
Aastha? Ad 


ATE aR 
ἀν 
re aay) 
ole sh 


Ph Hen 
ib 


eet 
Εν 


᾿ 
v9 9% 
ὌΝ 


Dat 


ἮΝ 


Oda ΗΜ 


>, 
ee) 


ΤΣ 


Ἀ εν, 
ees 


pa 
4 
Thies 


Ail 
Ht oe 


ὁ ran: 
iw bad 
Dene 


μὴν 
ἮΝ 


, 
Ae 

“ὁ. 9.7} 4} δ 
a OTe tate 


Sens oles 


Hf 


ae 


a 


ea 
aided / 
. τῇ ‘ 

ῥ᾽ 
4 Pitre “ 
ae ὑφ rit rat 
6 a feta ΤΑ 


awe 


tf te 


oe 
3 pbs 
beh 


Aste 
4 War ΓῚ 
welt 
esate Ar ἢ 

* isi 
pete 
43. 
ΗΝ: > 
ΜΉΝ ΠΡ 
ΘΗΝ 
ake 
ΜΝ Cy 


ΓΔ 
Ape, 
Cn i? ΝῊ 


ἸᾺ 
i 


ead 
7 


ats Ay 


Eee 
ἜΑ ΝΣ Ὁ ΕΣ: 
ὩΣ 


tA) hah 
β ph tesa ᾿ 
ἢ 
pti 
ἢν τ δι 
ΠΑ ΡΗ α 
ΠΟΊΩΝ 
ἘΠ 


ete 
sli, rs 
wd 





Ce 
“228s PY 
XS 


Ss YZ OGICAL genie? 

















Digitized by the Internet Archive 
in 2009 


‘https://archive.org/details/lordssupperuninsO1hebe 


THE LORD’S SUPPER: 


UNINSPIRED TEACHING. 


Μᾶλλον δὲ ἀνάμνησιν ἐργαζόμεθα θυσίας. ; 
Curysostom, Vol. x11. Hom, 17, p. 168 c. 


Fere omnia hoc modo (sc. per «nigmata) oracula sua effert Scriptura. 
Ciement ALEX, Strom. v. p. 561. 


The change is not natural and proper, but figurative, sacramental and 


spiritual, 
Works of Jeremy Taylor, τι. 701. London, 1867. 


I seo plainly and with my own eyes that there are popes against popes, 
councils against councils, some fathers against others, the same fathers against 
themselves, a consent of fathers of one age against a consent of fathers of 
another age, the church of one age against the church of another age. Tra- 
ditive interpretations of Scripture are pretended, but there are few or none to 


be found. 
CuiLuineworty, Relig. of Prot. dc. p. 271. London, 1719. 


We deny this communion to be any sacrificing of Christ. 
Dran Comber, Vol. 111. p. 255. 


THE LORD’S SUPPER: 
UNINSPIRED TEACHING. 


THE FIRST VOLUME, 
FROM 
CLEMENT OF ROME TO PHOTIUS, 
AND THE FATHERS OF TOLEDO. 


(From A.D. 74 τὸ A.D. 891.) 


BY 


CHARLES” HEBERT, D.D. 


OF TRINITY COLLEGE, CAMBRIDGE, LATE VICAR OF AMBLESIDE, 


SEELEY, JACKSON AND HALLIDAY, 
FLEET STREET, LONDON. 


1879 


Cambridge: 
PRINTED BY C. J. CLAY, M.A, 
AT THE UNIVERSITY PRESS, 


DEDICATORY WORDS. 


A GRATEFUL alumnus of the venerable University of Cambridge 
lays down this work at her feet, confessing obligations not to be 
weighed or numbered. After forty-five years’ service as a minister 
of Christ in the Church of England, he humbly presents this work 
to the consideration of her dignitaries and her members in general, 
as well as to those of all other churches. Truth is our professed 
common object, and the great and good men here produced, 
notwithstanding any peculiar errors of each, are our common 
inheritance. A divine, cited opposite the title-page, prefaces the 
condensed account of his experience in reference to the Holy 
Scriptures in these words, “I do profess plainly that I do not find 
any rest for the sole of my foot save on this rock only.” This 
somewhat extensive compilation from above 325 chosen most 
eminent divines seems with its multitudinous voice to be repeat- 
ing Chillingworth’s conclusion. 


AMBLESIDE, 1878. 


a 


ἥ (re ae 
= Ὅς 


ee 
ry a <P Sea =. 
ἊΣ “et 








CONTENTS. 


PAGE 
DEDICATION ἢ , > , : . . . ἢ ᾿ ᾿ ; «τ Vall 
TABLE OF BRIEF SELECTIONS FROM THE EXTRACTS GIVEN AT FULL IN THIS 

Work . : - i : : : ‘ ; Ἢ ξ . 1x—xxxil 
PREFACE . 4 : ἀξ 5 ᾿ : : 5 5 5 : : 1 
Inrropuctory EXPLANATION . : : ; 5 - Ε . ‘ . 7 

THE FIRST CENTURY. 
| Av*Crement oF Rowe. 
ν (1) Offerings, ai Sa go of the bread and wine there blessed and 
consecrated . . 15 
᾿Αρχιερεὺς used of bishop, i ΤΣ ‘of priest (presbyter not mentioned): ; only 
Levites and laymen . 5 . Ξ : Ξ : - ᾿ - ἢ 


(2) That Christ appointed times, seasons, places, officiants, in a word, 
a ritual, τὰ νόμιμα . . elo 


ὐχαριστεῖν, to give thanks, used in a transitional sense . s peels 


1 BeTosanres 


(1) The bread of God, τοῦ ἄρτου Θεοῦ, concerning the consecrated 
bread . 5 : : : : - 5 5 : 5 ᾿ 5 eo 


(2) Altar (for table), θυσιαστήριον, one cup, one altar, as one ea 
with the presbyterate and deacons - ἐπ τ τὶ 
‘The bread, medicine of immortality, antidote against dying, ὅδ. . 26 


(8) The Eucharist, εὐχαριστία, for the Lord’s Supper, (as Justin M.) 
That is a safe eucharist which is under the belay or one cepeinien by him 28 

A strange thing, ἄτοπον, to Judaize ᾿ ; 5 A 

One cup for union in His blood, εἰς ἕνωσιν τοῦ elegans ΞΕ 5 eS atl 


C. Tse Letter to Dioenetvus. 


(1) The Lord’s Passover, τὸ Κυρίου πάσχα, of the Lord’s Supper . : 91 


Nort. These brief selections may give some idea of the growth of terms ideas 
and practices in relation to this subject in the several centuries; but this growth 
may be more completely traced in the extracts cited at full, which form the body of 
this work. The chief instances in these selections are noted by arabic figures in 
parentheses for the first four centuries. It is interesting to note the first occur- 
rence of each term, idea, or practice. 


H. b 


x CONTENTS. 


THE SECOND CENTURY. 
A. Barnanas. PAGE 
He uses mystery several times, but not concerning the Sacrament . » 3d 
B. Hermas. 


In his Pastor he dwells on the first Sacrament, and does not mention 
the second . Β ‘ Σ Ξ " Σ 2 ε A : . 89 


5“ - Manrryr. 


(1) Mixed wine and water, οἴνου καὶ ὕδατος ποτήριον, also ὕδατος καὶ Kpa- 


ματος .- : : 3 : . : - : 5 . 43 
(2) The ἜΝ bear and give 6 the bread and wine to tho people . 43 
He twice uses, instead of ἱερεύς, ὁ προεστώς, the presiding clergyman - 43 
The bread and wine and water over which thanks have been given . 48 


(3) They are sent to the absent by the deacon A ‘ . . 48 
The food is called the eucharist i : . ‘ ' ' . Feds 
(4) Not received as common bread or common drink, πόμα . Ἢ 43 
(5) Food made the eucharist, through the word of prayer by Him (Christ) 44 
(6) We are taught that they are flesh and blood, σάρκα καὶ αἷμα εἶναι . 44 
God receives no sacrifices except through His priests 5 ξ ϑ . 45 
7 Sacrifices, θυσίας, which Jesus Christ ordered to take place in the 
eucharist of the bread and cup, which take place in every spot of the 
Christian world. Malachii. 10. Irenzus uses the same a - .- Ἣν 
A remembrance of food moist ἀπ dry . ° : : » 246 


(8) The coal (Isaiah) a token οὗ Christ’s flesh purging the conscience . 48 


D. Tuerornints oF ANTIOCH. 


(1) Uses the words dvatsaxros θυσία, bloodless sacrifice, and λογικὴ 
λατρεία, a reasonable service, perhaps of the sacrament ᾿ . . sm OD 


AK. Inenzvs. 

(1) That Christ ceed the bread and wine to God, offert Deo. . 62 
(2) ‘The resurrection of the pis cheap to partaking of Christ’s 

flesh and blood. F = : - 5 Ὰ . δ 
(3) Communion used in the sense es a mystical union bieceas the 

body of Christ and our bodies. κοινωνίαν καὶ atid καὶ ἌΜΕ καὶ πνεύ- 

ματος ἔγερσιν 5 8 E ‘ 
(4) Christ wills that we re a gift at (His) nile ee ea. - .ὅ8 
(5) There is an altar in Heaven, altare in ccelis, to which our prayers 

and ofierings are directed, and a temple, as John saw in the Revelation . 653 


(6) Temperamentum calicis, i.e. mixed water and wine » ὃ . 54 

(7) τὸ κεκραμένον πότον δά 

(8) This and the bread receive mite pee) of God, aa Christ's ΣῈ "a 
comes the eucharist . - . é : . . . ΒΕ 


(9) ‘The Divine participation, τὴν Θείαν μεταλῆψιν' ει σῶμα καὶ alua 
Χριστοῦ : i.e. this sacrament τῷ ὄντι αἷμα καὶ σῶμα εἷναι is ae Christ’s 
blocd and body. 5 Ἶ : > . . [80 
(10) The Lord is the new 7 offering i in the new rience. Malachi « 66 


(11) The ain of the eucharist is not carnal but ΕΟ ΤΗΝ and there- 


fore pure Ξ i ; - δὴ 
(12) The antitypes to this οὐ κονοὶ are forgiveness of sins Res, cue 

life ‘ : : 5 é . . . 57 
(13) To aceaany ἜΝ offeri ings, Tavras Tas pear aca ἄγειν is ἃ ἜΞΗΜΕ 

service, πνευματικῶς λειτουργοῦντες ‘ . : . oy 


(14) The Spirit called to manifest the Εν 10, ΠΌΡΕ κ : G7 


Ε CONTENTS. ΧΙ 


© Cxiement or ALEXANDRIA. PAGE 


(1) He uses μυστήριον not of the sacrament, but of the entire figurative 
meaning of it in reference both to the outward sign and to all kinds of epee 
tual benefiting thereby. Ὦ τοῦ παράδοξου μυστηρίου . 61 


(2) The flesh and blood of the Word is the τ τ τὰ οἱ the Divine 
Power and Essence. His expressions are mystically unprecise . - τ GY 


G. Txxoporus or ΒΥΖΑΝΤΙΟΜ. 
Christ is called the true bread of the Spirit, and there are similar phrases 67 


2 
H. Tosrtvunwian. 
a 


L- (1) Standing at God's altar, the body received and reserved . : 08 
(2) Our daily bread in the Lord’s prayer interpreted of the Lord's Supper 09 

(3) Let us put wood on His bread. The old rendering of Jeremiah xi.19 70 

(4) Descending into these poor elements, the breadand wine . . 17 

(5) Bread with which He represents His body in His own sacraments,&a, 77 

(6) He gave a figure of His body to bread, corporis Sui figuram . 5 190 

(7) This is My body: i.e. a figure of My body . - ἢ 

(8) The cup a testament marked with a sign of His blood, ines 70 


(9) John (vi. 63) interpreted, The flesh profiteth not at all, ὁ. 6. not for 
giving life, ad vivificandum scilicet. Faith in words uttered, verba, ser- 
mones, is life, by hearing understanding and faith, auditu intellectu et fide 71 

(10) Christ said Heavenly bread, urging on them the remembrance by — 71 
the allegory of food. President probati seniores (not sagerdotes, p.33) . 72 


(11) Christ the priest of new sacrifices, sacerdos, of eternal, antistes . 73 


Comparison of Jewish and Christian ritual as then performed 3 . “9 
(12) .Our flesh feeds on Christ’s "ον and blood. Hence He infers the 
resurrection of the body = . ἣν 0 


(1958) _The Passover, a figure of Christ as τ His saving blood 4 . 1 
(14) The truth of Christ’s flesh and blood in this sacrament one the 


truth of His incarnation against the Doceteand Marcion . 76 
The bread by which He represents His body . - τ 
He writes against the fixed fasts then eu as being a Tudaizing 

practice - 5 > : . Ε - Ξ Ὁ τ 


(15) On the vile charges ΠῚ the Chureh, eversores luminum, an 

intimation of the Supper being in the evening . : : 4 : ὙΦ hd) 
(16) Another administration at the time of food, in tempore victus, 

and also in the assemblies before dawn, etiam in antelucanis ccetibus . a. tie: 
(17) Aliquid decuti in terram anxie patimur. We are made anxious if 

any crumb is shaken to the ground . . . . : : : Satie) 
(18) Another evidence of evening communion, nightly assemblies, noc- 

turnis conyvocationibus,...being then away from home, abnoctantem, and 

then Quis denique ad communiones, going to receive the communion 5 80 
(19) .In convivio Dei, in God’s feast . - ἢ . . : . 80 
(20) -Ουοᾶ statio solvenda sit accepto corpore Domini. He thinks that 

the custom of not kneeling at certain times ought not to be changed when 

the Lord’s Supper is given . : Ξ ᾿ : : 5 “ c oo {SL 


(21) Panem corpus illum Suum fecit. He eee bread that body of His 


own 2 : . 3 : A 5 A : - pee Al 
(22) Corpus Meum dicendo, i.e. geet corporis Mei ; 70 
Solennior erit statio, si ad aram Dei steteris. Not to kneelis more solemn 

ifitis at God’s altar. ‘ ὃ : ; 3 : : ; 20h 


(23) Calling His own body read ; : : : : ΠΥ Τὸ 


ΧΙ CONTENTS. 


THE THIRD CENTURY. 


| (A, Ontos. PAGE 


(1) Do not stop in carnal blood, ne hwreas in sanguine carnis . ; "81 


(2) It is the only commemoration that propitiates God to man . « 192 
(3) To be present at the Divine mysteries when ye take up the Lord’s 
body . . . . . . . . . . ᾽ . , 98 
(4) Ye guard lest any iat nal fall dan from it, ne ex eo parum quid 
decidat . . . . . . . 98 


(5) We are said to drink His blood sot onby by the sacramental rite, 
but.also when we receive what He said, in which life consists, as He said . 93 


(6) Jesus pledges them in pure wine, meracum iis poculum propinat . 96 


(7) John vi. 46. Food indeed is Biante drink indeed is contem- 
plation . ᾿ = ‘ Ν ae 5.8 


(8) The benefit ἘΠῚ on the denis of εἰ ΡΣ id life. Mat.xv.17.. 99 
The body of God, the Word...the word which now gladdens the heart . 101 


(9) He that eats the Divine manna is superior to corruption ° s 102 


B. Pontianus (Pore). 
(1) The priests of the Lord, de sacerdotibus Domini . ° . . 105 


(2) They themselves with their own mouth make the Lord’s body, con- 
ficiunt . . e ᾿ . . . . . . ᾿ . . 106 


C. Fanranvs (Pore). 
He treats on the consecration of the sacred chrism, properly ointment, 
or oil, at the Lord’s Supper, to be used after baptism, which custom 
passed first in the West into confirmation . - 5 . ° < 107 


D. Hrpporytvs, called Bishop of Porto, which Dillinger denies . . 109 
(1) The mystic and Divine Table . . : . . . . τ {1 
(2) His Divine flesh - . . . 112 

(3) Sacrificing, eagle My iehiota body and ‘My bibad aaily, vel 
ἑκάστην ° Hehe 


A spurious writing uses the word ἱεράρχαι apparently for οἱ apocovieres . 114 


E, Cyprian. 


(1) In sanctifying the 55Ὲ of the Lord, In ealice Dominico sanctifi- 
eando . . . . ‘ 6 7 

Officio sacerdotii nostri in | calice miscendo et offerendo ὁ . ᾽ 119 

In the offering up of the cup let the Lord’s tradition be observed ᾿ a 10y 


(2) Proverbs viii. She hath ἀρ εξ her wine—a a that wine is 
to be added to water in the cup . ~ 117 


(3) If it is wine only age) without us. τ rite only the multitude 
(plebs) without Christ . . . ».. 118 


(4) When we have come asthes to sup, we ifthe: a ae εἰῆν a proof 
of evening communion not having ceased wholly δ . . . a9 
To eat the holy thing of the Lord, Domini sanctum edere . : . 120 


(5) Τὸ offer sacrifices to God, Deo sacrificia offerre . δ . . 122 


F. Cornexivs (ΡΟΡΕῚ [if authentic]. 


Imperial persecution prevented the performance of the mass in public 
or in the better known of our crypts, missas sae publice aut in eryptis 
notioribus . . . . . . . . . . . . 123 


G. Grecory THAUMATURGUS. 


He only says the Spirit is living and καὺς Ἄς: to those that receive of 
Him, τῶν μεταλαμβανόντων Αὐτοῦ ᾿ Ξ ὲ ᾿ . ‘ » 126 


CONTENTS, 
H. Macarius Macnes. 
Panis...solo gustu immortalitatem homini affert . ΐ 


1. Lacrantivs. 
Incorporali Deo incorporale sacrificium necesse est (offerre) . - 


J. Dzronysius oF ALEXANDRIA. 


(1) The Divine holy things, μετὰ τῶν Θείων ἁγιασμάτων διέρχεσθαι : 

(2) To use incense, καὶ θυμιᾶν . - . . : = . . 

ἱερεῖς, used of all ministers . - ᾿ : : Ξ . . 

(3) The receiving of the undefiled mysteries, ἀχράντων μυστηρίων μετα- 
AnYews . . 5 - . . - . > 5 - δ . . 


K. Tue Psrvpo-CLEMENTINES.. 


(Decretal letters). 

(1) Consecrating the exact number of pieces of bread, certe tantx in 
altaris holocaust offerantur quante, &c. . ὌΝ δὴ τς ee 
(2) Communicants not to eat till noon, si mane a sextam eee 

Ne forte pulvis Dominici corporis male decidat, &e. Ξ - : 


(Apostolical Constitutions). 
(8) To eat the communion pristisecaty is ap ae a sin, Hi? τις 


ἀμύητος...κρίμα αἰώνιον φάγεται ὃ . 
Forgiveness of sins in the Lord’s supper, ecco: ἁμαρτημάτων Bote 
D. Γ 11. 


(4) In aliis locis sacrificare et missas celebrare, ὅθ... a : 3 
(The Pseudo- Apostolical Canons). 

θυσιαστήριον, θυσία, ἱερεύς, the priestly roll, κατάλογος ὁ ἱερατικὸς . - 
Quando missa celebratur ᾿ . : . : : . i 


L. Tue Counctts τὸ 325. Brinius, Hererx, Rovuru’s RELiquim, &c. 
“(ἡ An offering for his rest (after death) must not be made, non est 
quod pro dormitione ejus fiat oblatio, i.e. the Lord’s supper : . 


(2) Letters of communion, communicatoriz, when a Christian was 
going into another diocese . : . ἃ > . . . . : 


(3) A suspension from all priestly functions, λειτουργεῖν τι τῶν ἱερατικῶν 
- λειτουργιῶν. . . . δ . : “ . . ὃ A 
(4) The perfect rite of communion, τὸ a es τοῦ τελείου καταξιοῦσθον 
(5) Routh, Dion. Alex. The holy things, τὰ ἅγια, and the holy of 
holies, τὰ ἅγια τῶν ἁγίων. : ο - : - : : : - 


THE FOURTH CENTURY. 


A. Spurim Justini. M. 
Singular interpretation of the rolling away of the stone . 


Β. Mernopivs. 


Christ’s suffering and its remembrance, τὴν περίοδον τοῦ πάθους καὶ τὴν 
ἀνάμνησιν. - - : “ - ᾿ - : - = - ᾿ : 


Ο. ATHANASIUS. 
(1) Having set forth before the Gentiles as a table the holy altar . ‘ 
On John yi. For how many would His body suffice for food, ἤρκει ὃ 
(2) The corn and yee the mystic ate keiniauaa) of the Divine 
yysteries . . δ δ . . 
(3) The Master hae ἘὝΠῚ the mystic wine “aes οἷν ον) ΤΗΣ, 


ΧΙ 


PAGE 


126 


128 


131 
131 
131 


131 


134 


134 
135 


136 
136 
137 


141 
141 


144 


144 


146 
146 


149 


157 
157 


Xiv CONTENTS. 


(4) I take the sini I divide the limbs, i.e. of the bread in the form 
of crosses 

(5) And ἐἰουδοδινν, that err has ἬΝ: said to ἽΝ flesh, τὴν εἰνημένην 
σάρκα, Heavenly food from above : . . . 


D. Evsepius or C#sarva In Patestine, called Pamphilus, from the martyr. 


(1) They used to send the eucharist, as annual es i to the bishops 
and clergy near; which were termed εὐλογίαι . 


(2) The bread that nourishes the soul, τοῦ τῆς ψυχῆς pire ᾿ ᾿ 


(3) To complete ἃ remembrance of this sacrifice on the table mi paint 
of both His body and blood 


(4) Ps, xxiii. The LXX. ΤΟΥ incbriating plead ‘hoe Per it is! he 
My cup runneth over . - : 5 z 


(5) The reverend sacrifices, σεμνὰ iia, of Christ's table ὺ ἢ 


(0) cared of the holy food and of the pega SR .the life- ving 
food . : - : 


(7) Sounded with the ‘exec fled (as, renee Saeeine Mini 
festly lessons and statements, μαθήμασι καὶ λόγοις, of the kingdom of Heaven 


i! E. Huimary or Poicriers. 


Christ mixed the nature of His own flesh to the nature of eternity under 
the sacrament of communicating the flesh to us, communicande carnis 

(1) On the truth of His flesh and blood no room is left for doubt, &e. 

(2) These received and ee &c., He Himself is in us by the 


flesh, &e. 
(3) We eine οὐ θα the ΕΝ of His rae habia carnis Βα 
adepti - : ἦ ξ 
(4) The body, ΠΩ 2 its own wane τίνες aw By eran ee mide 
eyes out of its own spittle , : - . 
(5) The virtues of the Divine fee les, ΠΗ τα ἜΤ μεν aie 
tibus, having been consummated in the paschal rooms . . « . 


Ἐ, Evusepivs or Emesa orn Emissa. 


(1) He argues that whereas the bread of God came down from Heaven 
Christ’s flesh did not; at least is not said to have comethence , = : 


G. Litrurcy or Eustatius. 


(1) How dreadful is this hour! Quam timenda! (The Lord’s Supper 
regarded as terrible.) Pour on me and on these offerings the grace of Thy 
Holy Spirit, &c., that He may exhibit that bread indeed (as) the holy body 
of Christ our Lord. Exhibit is supply or furnish, the term selected by 
Calvin for the word ‘‘ make” the body. Spare all the faithful dead by this 
sacrifice, hoc sacrificium. eck these offerings which are offered for them 


to Thee ν . . ‘ 
(2) To exhibit ΤΣ ΘΕ the aly uae of Christ. our Goa . . é 
\¥ H. Cyr, Parriarch oF JERUSALEM. 
; (1) When the invocation has been made, ἐπικλήσεως γενομένης, the bread 
becomes the body of Christ and the wine the blood of Christ ‘ ᾿ P 
(2) The abies is said to be the same as > of the water nia wine in 
Cana . . . : . . ‘ 
(3) At chat most terrific ΓΑ κατ᾽ protons τὴν ἀρρυρμονα ὥραν. 5 
(4) That sacrifice of propitiation, ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ ᾿ 


(5) From whom is offered up the a of the ἊΣ and most 
terrific sacrifice lying before us . 3 

(6) We offer Christ slain for their sins, pr opitiaking εἰδελόρδ ΗΝ theta 
{the dead) and for ourselves the God who is loving to man , : - 


PAGE 
157 


156 


161 
162 


163 


163 
161" 


107 


168 ᾿ 


170 
171 


171 
172 
175 


176 


181 


183 
184 


186 


186 
187 
187 


188 


188 


CONTENTS, XV 


PAGE 
(7) The bread passes not (away), but is distributed into all your com- 
position, σύστασιν, to the benefit of body and soul, &e. : : ; = lists) 
(8) How to place the hands to receive it, and how the cup, and to rub 
the moisture from the lips on the eyes, the forehead, ἄρ. ., ᾿ : . 189 


I, Basin tHe GREAT oF CHSAREA, 
(1) To officiate as priest to the body of Christ, ie τὸ σῶμα τοῦ 
Χριστοῦ 5 . ᾿ ° . . . - ς : ᾿ 194 
To perform the sacred mysteries, τοῦ ἐπιτελεῖν τὰ ἅγια μυστήρια . . 195 
The invisible and mystic communion, i.¢, of inward subjective spirituality 201 


ὃ 


~ J. Grecory, ΒΙΒΗῸΡ or Nyssa. 


(1) The change from the worse things to the better entering into the 
bread and drink together . > : . δ Β . 208 


(2) Asa little leaven assimilates the ἀπο} πάν; ἡ so the...body entering 
into ours transmakes and transfers it all to its own character, μεταποιεῖ 
καὶ μετατίθησι, in the food bread, and in the drink water sweetened with 
the wine, ἐφηδυσμένον. - 204 
(8) I believe the bread of the Word of God, Ene to te PEGA 
μεταποιεῖσθαι, into the body of God the Word.. That body was sanctified by 


the intabernacling of Him that tabernacled in the flesh : - 200 
(4) The bread transmade straightway into the body of the Word = the 
Word : 5 Ξ : : - - 2 : : - 5 . 207 


An apostate shall be altogether an alien from the communion of the con- 
secrated, but at death shall “be deemed fit for a portion of the consecrated 
things, μέριδος ἀξιωθήσεται, if he recover—not to be a recipient of the mystic 
consecrated things, duéroxos - : : - " - : . . 208 


The participation in the good thing, τὴν τοῦ ἀγαθοῦ μετουσίαν ° . 208 


"KK, Grecory or ΝΑΖΙΛΝΖΟΜ, PAatrrarncH oF CONSTANTINOPLE. 


(1) Any little portion of the tokens, τῶν ἀντιτύπων, of the precious body 
and blood that she had treasured up, Gorgonia his sister . 5 : . 212 


He received strength by the public service anes λειτουργίας. His father 


who had lost his sp eech ᾿ : ᾿ - δ : 5 . 919 
(2) To offer the external type of the great mystery, τ ἔξωθεν... .ἀντίτυ- 
πον (θυσίαν) : . . : . . - 213 


(3) By us the lamb ἜΠΗ be eaten : even, ἦ.6. the Monte Supper . 214 
Do not your hands shudder, ¢plocover, as you stretch them out for the 


mystic eating, μύστιν ἐδωδήν Z Ξ 5 - Ἄ 210 
(4) In an Egyptian Liturgy the people say, So it is in the truth of 

reality, in rei veritate . ς : 5 . : - - ΓΑΙ 
Perfect this our ministry full of galeries ; : : : = DALY 


(5) Send on us the grace of Thy Spirit to transfer these gifts into the 
body and blood of our zalypiion, and make indeed this bread Thy holy 
body, &. . Ἶ 5 : : : : : : Bly 


(6) From the ΠΕ ΘΕΙ͂Ν Sond down Thy all-holy Spirit to go to His 
(Christ’s) holy and good and glorious presence, and sanctify and change 
these precious and holy gifts set before Thee into the bes body and blood 
of our redemption, ἐπιφοιτῆσαν μεταποιήσῃ. ¢ : : 218 

(7) The priest says, I believe, I believe, I τ τὶ πὰ confess to 
latest breath that this is the lifegiving flesh which Thou receivedst, sak 
&e., ἄς. Gregory’s name attheend . i : 5 219 


L. CMSARIUS HIS BROTHER, COURT PHYSICIAN. 


(1) He that receives His. (Christ’s) mystic mixed cup, τὰ μυστικὰ Αὐτοῦ 
κράματα, placing them on an equality with common bread and wine, which 
in the believing eyes of the understanding are contemplated as God in 
them, ἐνθεωρεῖται Θεός : : : é : ; Σ : . 221 


XV CONTENTS. 


PAGE 
That holy bread to-day on the bloodless altar at the time of the Divine 
and mystic rite set forth upon the stainless table, τῆς ἀχράντου τραπέζης . 221 
Not only the flesh, but I say that Christ’s hair is hair of God, &e., Θεοῦ 
γὰρ τρίχα τὴν, τοῦ sasha and in like manner the feet, ἘΠ and blood and 
water ᾿ 222 


‘(2) The Divine body hice, is Scan dealt with, jel neuen ail 
everywhere divided to the whole band of Christians without being cut and 
unceasingly partaken of ‘ ς ; ; ὃ t ; ‘ . 222 


M. Rurivs, 
(1) Ps. xxxiv. 8. They tasted and RERIONSS how sweet is the Lord, 


and therefore they adored . . 224 
(2) Altare Dei est filius Dei. “Ad Ἂν Hote introimus per fidem. God's 

altar is God’s Son. Unto this altar we enter by faith é ᾿ Ἶ . 226 
(3) Ps. 1. 19. Super memoriam venerande Tus aaa &e., on the 

memorial of Thy worshipful passion : : ᾿ ; . 226 
(4) We continually offer only ἀρὰ ates: the ΒΕ" of praise and 

not of prayer : ‘ : : ὃ ‘ . 226 

—_ N. Per.aaivs. ‘ 

The spiritual offers to Christ spiritual sacrifices 228 


(1) When He was going to suffer He left to us the orintrietiaesaa or 
memory as the last thing, ultimam dereliquit, as one going on a journey 
leaves a pledge . 4 : . 4 . . : ; Β j . 4229 


πᾳ Ὁ. AmBROSE, BisHop oF MILAN. 


Ἃ( To that venerable table holy fastings bring us home, if by that 
hunger we earn, mereamur, the things which are eternal . . . 233 

-(2) Christ does not appear to offer now, yet He Himself is offered on 
earth when the body of Christ is offered...whose word sanctifies ἘΞ sacrifice 
which is offered . 5 4 . . . 284 

You have apostolic food (the N. T.), eat tint. Wat you ἐπ, come after- 
wards to the food of the Lord’s ody, to the feasts of the sacrament, to that 


cup, ἄο. . . 254 
᾿8β) His peather Bates in a bere at sea ee lest fs shania es 
out of this world, vacuus mysterii, without having ever communicated . 236 


The Divine sacramentum of the faithful. With it tied round him he 
casts himself into the sea and gets to land. A. tells the story in asermon . 236 


(4) The word of Christ makes the sacrament, conficit, i.e. the priest 
saying, This is My body. Some rather hold to the descent of the = 


and some to all Christ’s words. 238 
(5) Wine and water are put into the = Want bee ioe by the con- 

secration of the Heavenly Word . “ 239 
‘You drink the similitude of eee load that ee ae ἐν no holt or of 

OTE” vin ° 239 


(6) Before it be pohararaied it is — ‘ink aha Christ's sects are 
added it is Christ’s i Σ ubi autem yerba Christi accesserint ext) est 


Christi + 4 239 
Prayer to Goa θα, KOE Thon have ἘΠ this offer’ "Ἢ on Thy high 

holy altar by the hands of Thy angels, ἄς, . 240 
(7) ‘The remedies to give immortal heniihidbehes canlete 3 940 


Before the benediction of the Heavenly words it is named (of) ἐπόθησε 
kind ; after the consecration Christ’s ore is thes. So after consecration 
it is named His blood . ; ὃ 241 
8) By the mystery of the snes diag chee figure | is chisel ίῶν 
that of flesh and blood, in carnem transfigurantur et sanguinem . : 242 


CONTENTS. ᾿ χΥ 


PAGE 
(9) In ear maeica the Christian dies in that = of him in which 
he is a sinner : : . 243 
Thy body is δδδοΐνϑμι: in truth, Thy blood 4 is ἀὐθοτέμ: in ar : ᾿ . 244 
Thou art priest, sacerdos, and sacrifice : 244 
(10) May the Holy Pa descend to make our ageing Τὴν body ea 
blood efficiat 1 244 


(11) God is prayed a es (tins) ie ἘΣ Π at ie ΠΕ ΡΕ ἐπ τῆς 
for the salvation, ad salutem, as well of the living as of the dead, and we 


are made partakers of Thy one and supreme Godhead. ὃ 3 244 
Christ as the bread addressed in a DIAyeE, most fair bread, fe hale 
bread, living bread, &c. ὖ 5 ¢ . 245 


(12) The Heavenly manna, the pears nee of our τ ee Christ, 
whose body is the true flesh ; and the true manna not in a type but in truth 
true flesh, because of the irue humanity and living bread because of the 
Godhead. When we eat Christ’s pete: we partake of the Godhead and of the 
manhood . : : - . , . . 24 


Ῥ, PRUDENTIUS, born at Saragossa, a true poet, 


(1) May it be good when we receive the dedicated food, dicatas escas 
...and may the food, cibus, bestow healing on our limbs, medelam, and feed 
our souls, scattered into the veins of beseeching dwellers in Christ . . 249 


~ Q. Huitary, tHe Deacon or Rome. 


(1) The mystery of the eucharist, celebrated during supper, was not a 
supper, but a medicine which ἘΣ the man that is devoted to it, sibi 
devotum . : : Ξ : . 250 


(2) To ἘΠῚ ad fattinen: mody. and Ἐς Ξ . . . . 250 
(3) The flesh for the body, but the blood for our soul . ᾿ . . 2650 


— RK. AUGUSTINE. 
(1) The universal church is alone the body of Christ, of which He is 


the Head. - : : ὃ : - . . 257 
(2) The Saviour of His own tod ψ' Outside this Ue the ep 
quickens no one . A . : 257 


(8) After a certain manner ae ducer of Christ's bode is Gare Mis 258 


The feast of the Lord is the unity of the body of Christ not i in the 
sacrament of the altar, but also in the bond of peace . a . 258 

(4) Some daily communicate with the body and blood of the ed 
corpori et sanguini. No day on which it is not offered, quo non offeratur . 260 


(5) From this (time of institution) it pleased the Spirit that in honour 
of so great a sacrament the body of the Lord should enter a Christian’s 


mouth before other food . : : ᾿ . 261 
(6) But at even (once a year) on aenoeiit of fasting persons . . . 262 
A communion of the eucharist daily I neither praise nor blame : . 263 
And so (i.e. after public penitence) reconciled by the priest’s ἐμὸν 

to be associated to the communion, communioni sociari_ . 263 
(7) In the eucharist the offering should not be made, efor, with vate 

only, pura aqua, but with wine mixed with water 2 264 


(8) Christ is everywhere by His Deity, per id quod Tene bes ναὶ in 
Heaven (alone) by His manhood, per id quod homo...in a certain spot of 


Heaven, by reason of the mode of His true body, propter modum : . 265 
After His ascension (the sacrifice of praise) was celebrated by the sacra- . 
ment of memory, i.e. of commemoration, per sacramentum memorize . 269 

And this (sacrifice) of the sacrament of the altar...the church frequents 
...1n that oblation, which she offers, she herself is offered. : + 270 


ἘΠ C 


XVlil CONTENTS. 


PAGE 


(9) John vi. not as far as a sacrament reaches but in reality, revera, 

to eat Christ’s body and drink His blood, For this is to abide in Christ 

that Christ also may abide in us . ; 270 
(10) He entrusted and delivered to His disciples a fgnre of His ie 

and blood . : . . ὉΠ 


(11) For Christ was nie fone in OP own κάπαν Ἐς ζο. ie Him- 
self was in a certain manner carrying Himself, se portabat quodam modo . 271 


(12) Grace which is the virtue (strength or power) of sacraments . . 272 
(13) But none eats that flesh unless he has first adored, Vulg. Ps. χοῖχ, 272 
You are not about to eat the body which you see, &e. . - ἃ 273 
(14) Why prepare teeth and stomach? Believe and thou hast δὐδθῶν . 274 
(15) To believe in Him this is to eat the living bread . : - . 274 
(16) A sacrament is one sa the virtue of the sacrament is another 


thing . - ὃ . . : - . 275 
The rock was Christ in a sign; the as Christ i is in ne wid and in the 

flesh . : - . 276 
(17) He aint ὁ eats in ite heard not iis that er ithe his aah - 276 
He is called flesh whom flesh cannot receive, non capit caro. ᾿ - 276 
(18) Though he carnally and visibly press with his teeth the sacrament 

(sacred sign) of Christ’s body and blood, &e. ; 276 


That we may not eat the flesh and blood only in i canoe which 
also many bad do, but eat and drink to the partaking of the Spirit . . ott 


Peter and Judas received of one bread... Peter to life, Judas to death . 277 


(19) The church had Christ for a few days, after the presence of the 
flesh, now it holds (Him) by faith. There is no question about it, nulla est 278 


Christ does not abide, &c., &c., in whatever way a man eats, &. . . 279 


(20) Τὸ eat is to be pebesheie manducare reficiest . 280 
If in the very truth, in ipsa veritate, it be arte ger’ &e. thes Gs 
body and blood of Christ is life to every one " . . 280 
A hard saying to the hard, incredible to the Ἐλ δα Ε 280 
(21) The universal church, &c., that for the faithful dead we pray in ἫΝ 
liturgy when they are mentioned . 280 


S. Dipymus. 


oi τοῦ ἀκροτάτου καὶ διαιωνίου μυστηρίου, the highest and eternal mystery. 283 


== T. JEROME. 
Celebrating the passover with Him let us be inebriated by Him there 


with the wine of sobriety. (All figurative language) . : 286 
The current aoe shewn in this from a contemporary Iie hes 
Jerome’s own Ξ > 295 
(1) There is no diiflanedite ΚΑΤΑ, the at of a ‘phe ate a 
bishop in making, conficiendo, the body and blood of Christ ἢ . 295 
In a life of Jerome, He had (Christ) Himself not only in his own νίαν 
many times on the altar, but also ate Him with his own mouth . : . 296 


Jerome describes the Levites specially preparing the shew-bread them- 
selves, and adds, And now ye take ordinary bread from the midst of you, &e. 288 
(2) Does any one think he is speaking of Heavenly bread from the mys- 
teries? And this too we receive because it is the true flesh of Christ. But 
let us also take it the other way, Christ’s bread and His flesh are the 
Divine word and Heavenly doctrine . : : . . . 289 


Clean to the clean, and unclean to the ecntasetaved ᾿ ᾿ ὗ - 290 


(3) Who make Christ’s body with their sacred mouths, sacro ore con- 
ficiunt 2 ἕ 4 r ᾿ - - ; ὃ Ν᾿ Ε ᾿ «1.398 


CONTENTS. ΧΙΧ 


PAGE 
(4) Making the flesh of the Lamb with his sacred mouth, carnes Agni . 292 
The blood and flesh of Christ are understood in two senses, δ John vi. 


several vv. and (2) those which were crucified . Ξ 293 
(5) There should be a pee ee .as about Ἢ ΠΣ Christ’s 

body, confectura . : 294 
(6) He who carries the ee 's body in a - ἤπεῖοε τ His blood 

in a phial of glass é . 294 


U. EpreHanius, BISHOP oF SALAMIS IN CYPRUS. 
(1) I believe that also the bread that is consecrated is now epee 
(transmade, μεταποιεῖσθαι) into the body of the Word of God - . 802 
(2) The Word mixed Himself with the fated nature of man, that the 
human part by communion with the Godhead might be changed to be God 
with it, συναποθεωθῇ. (Another reading which is evidently wrong) , . 3802 
(3) But He gives these things (the bread and wine) having trans- 
elemented, μεταστοιχείωσας, into it (αὐτὸ-- τὸ ἀθάνατον the immortal) the 
nature of ‘the apparent things, by the power of His blessing, τῆς εὐλογίας, 
i.e. the blessing of the bread and wine . : : . . . 802 


VY. JoHN oF JERUSALEM (disputed). 


Malachi i. calls holy pecs incense; an pana Ὁ 6. pure) oa τ: 
the mystic table . 5 . 305 
The Heavenly and most δ a ventana ἘΠΕ summe ἘΝ 306 


(1) So here also (like melting wax) think that the pe are con 


sumed by the substance of (His) body F : . 808 
(2) Think of the blood of salvation, einem as a eae out of His 

Divine and unpolluted side, &e. . - - : - : . 808 
(3) Ihave touched the body with my ee - 809 


To Arius. You have not laid hold of that which you fats popalitacad 
you have not handled, abtrectasti, Him whom you hate’ . ᾿ . oud 


W. Feix 11., Pops. 
(1) That those who with their sacred mouths make the Lord’s body 
daily should be suffering so great persecution . ᾿ : ᾿ trols 


W. Damasus, Porr. 
The Heavenly members, meaning the bread (in poetry) . : . 313 


W. Sreicrus, Pore. 


Christians that had fallen into vo In order that ἘΠΡΡΥ be cut off 
from Christ’s body and blood. 5 5 314 


X. Suxprrcrus Severus’ Life of St Martin. 
(1) Though he was the high-priest, cum esset summus sacerdos . . 315 


Y. Pacran, BisHor or BARCELONA. 


With profane hands and a polluted mouth ΠῈΣ contaminate the altar that 
is to be feared even by angels also, ‘ : ‘ 316 


Z. HPHRAIM THE SYRIAN. 


Blessed is he that cometh with fear and Baubles and bya eras to 
the undefiled mystery of the Saviour . - 318 


May he never see the Heavenly altar - - : : 7 Ξ . 820 


A. Macarius or Eeyprt, 


That the priest accomplish ἐπιτελεῖν the Divine aes of both the oo 
and the blood of Christ : 4 322 


c 2 


XX CONTENTS. 


PAGE 


The mystic eucharist of the ὄταν sis the ΠΝ and the ἀκυσυκάνοι 
of the body of Christ . * 322 


(1) Think, I pray, that these things that appear are types and shadows 
of the hidden things, the temple that is seen of the temple of the heart, and 
the priest of the True Priest of Christ’s grace, and thus of the rest . . 3822 


(2) If the mystical energy of the Spirit be not accomplished on the 
heart’s altar by grace unto all perception and spiritual.rest, all the service 
is unaccomplished, ἀτελὴς, and nearly idle, ἀργή, not having the exaltation 
of the Spirit mystically wrought in the heart . Ἵ . . . . 822 


BB, AmpuiLocuius, Bisnor or Iconrum. 


(1) In the churches and the oratories and martyrs’ chapels, as in other 
Heavenly places, He has set forth His unfailing good things—and from what 
he has given and daily gives he receives the bloodless sacrifice aed and 


holily offered out of these . ᾧ . 5 5 i ‘ . 824 
CC, Panuapius, Bisnop or Heienoronis, ΙΝ Brraynta. 


(1) Making a commemoration, ὑπόμνησιν, of His saving passion con- 
tinually and to be daily ready to exhibit themselves such as to be “ee 


always of the reception of the holy and Heavenly mysteries : 326 
(2) You say that the bread of which we partake is not ao nature ‘ 

Christ’s body, but is a type of it only, ἀλλ᾽ ἀντίτυπον. . . 829 
(3) Then as it were a child ne, and an ata &e., bas ‘Bie 

κρέας ἡματωμέμον . : 5 - : = : - . 880 


-—— DD. Joun Curysostom. 


(1) For neither is it man who makes the things lying es soak: to 
become Christ’s body and blood, but Christ Himself, &c. . . 3835 


(2) Itis necessary to learn the wonder of the mysteries, eis it is, &. 
We become one body, members of His flesh and-of His bones...It is then not 
that only we become so as to love, but also that in the very thing itself we 
are mingled into that flesh ἀνεκέρασε, He mixed Himself with us, ἀνέμιξεν, and 
fused His body with ours, ἀνέφυρε, that we may become one spi This is an 
explanation to the believers οἱ μεμυημένοι . . . : 342 


(3) What things does he here call Heavenly, ὁ, e. in Heb. viii.? Spiritual 
things. -For although they are also fulfilled on earth yet nevertheless they 
are worthy of these Heavens. For when our Lord lies by us slain, &c., &e., 
as in many passages, how are not all these things Heavenly? : - . 3846 


(4) But what does He call the things in the Heavens now? Is it then 
Heaven? nay, but the angels? None of this, but our things. Then our 
things are in the Heavens though they are celebrated and performed, ἐπιτε- 
λεῖται, on earth . . . . . . . . . . . . 846 


(5) It is for the remembrance of that which once, ποτε, happened... 
Rather it is that we perform ἐργαζόμεθα ἃ remembrance of a sacrifice, 
N.B, Chrysostom’s style is too generally rhetorical to quote here . . 846 


EE, ΟΑΒΒΊΑΝ OF THE DESERT IN EGypt, AFTERWARDS OF MARSEILLES, 


So great is the majesty of that Heavenly manna that none, surrounded 
with this filthy flesh, can receive its food by merit of his own and not by 
Divine bountifulness . . . . . . . . . . 352 


FF, Tue Lirvreies or toe East sy Ducas or Crete at Romn, 1526, 


(1) Three bowings to the East before the image of the Saviour and the 
very holy mother of God, This takes gaa in the γόων το then to the ye 
xépous . ὃ 5 35 


CONTENTS. 


(2) He fixes the holy spear on the right side of the seal (stamping 
on the cruciform bread) A : Ε ᾿ : 5 5 ᾿ 3 


(3) The priest incenses the astatiak and covers the holy‘bread ν᾿ . 
(4) By the prayers and supplications of the ee mother of God and 


ever virgin and all the saints : ὃ : : 5 5 : 4 
(5) τὰ ἅγια rots ἁγίοις, holy things ‘to holy men. ‘He girds on him his 
rosary in the form of a cross. : . . . . . . . 
(6) Bless this boiling water τὴν ἁγίαν ζέσιν hen : , - : 
(7) And he puts on the holy dish, the star and the veils 4 : 


(8) The holy and just, Θεοπατέριον, ancestors of God, Joakim and ἜΤΗ 
(Chrysostom’s Lit.). The priest about to. accomplish the conducting of the Di- 
vine mysteries...is to be preeminently confessed...heart kept.. continent from 
evening before, and to have kept vigil till the time of the sacred service, &c. 
From his prayer—that I may without condemnation stand before Thy dread- 
ful altar (or dais βῆμα) and complete the unbloody service, &e., &e. Then 
three reverences, προσκυνήματα, to the side table...in left hand the offering, 
and the sacred spear in the right, &., Send down Thy Holy Spirit, &ec. 
Make this bread the precious body of Thy Christ...Having changed it, με- 
ταβαλὼν, by Thy Holy Spirit. The deacon says, Amen, Amen, Amen. At 
the close Christ is addressed by the intercessions, πρεσβείαις, of his immacu- 
late mother by the cross, &., &¢., by 8. John Chrysostom, &¢., who is 
called the giver of the Liturgy : 2 . . : : 5 : : 


GG. Juuius Firuicus Maternvs. 
Immortale pabulum, salutaris cibus, immortale poculum 9 : ° 


HH. Pavuinus or Nona. 


On the woman in Simon’s house. She took away in herself all the 
marks of the saving mystery, &c. Blessed woman who tasted Christ in the 
flesh and in her very body received Christ’s body Ξ 4 : - . 


II, Marx tae Hremire. 
Christ’s body the believer’s food in baptism (too) . < : ; . 


JJ. Manius VIcToRINvus. 


(1) Consubstantialem vitam . . . . . . : . . 
Ista vitam «ternam merebuntur Ε ᾿ 4 A 5 : ᾿ ᾿ 


KK. APoLLINARIS THE YOUNGER, ΒΙΒΉΟΡ or LAoDIcEA., 
(1) ἐν αὐτῷ ἀνακίρναται. Christ’s body mingled in ours . . . 


LL. ΤΉΞΟΡΗΙΙΠΝ ῬΑΤΒΙΑΒΟῊ or ALEXANDRIA. 


But let the clergy distribute among themselves the offerings made for 
sacrifice eis λόγον θυσίας, after deducting what is expended on the mysteries 
(i.e. the Lord’s Supper), and let no catechumen eat or drink of these, but 
rather the clergy and those that are faithful brethren with them. But the 
gifts for sacrifice are bread and wine (only), for nothing else is allowed to be 
brought near to the altar . : . A 5 - : - Ξ : 


MM. Cyrin or ALEXANDRIA. 


(1) He lays his hands on each one of the sick, Luke v...shewing that 
the holy flesh bore continually the energy of the Word’s power, &c.  . 


(2) In the case of healing Peter’s wife’s mother, shewing that His own 
flesh was mighty to heal, évepyov πρὸς θεραπείαν. ᾿ 5 . A 


Surely let Him touch us, or rather we Him by the m ai blessing, that 
He may free us also from our souls’ weaknesses . . 5 5 - 


ΧΧῚ 


PAGE 


357 
308 


360 


361 
361 
362 


362 


363 


365 


366 


366 
367 


368 


369 


ΧΧΙΪ CONTENTS. 


| PAGE 
And do not doubt, as He says plainly, This is My body, This is My 


body; but rather receive in faith the Saviour’s word, for being truth He can- 
not le . . . . . . . . . . . . . 382 


(3) Wherefore the holy πεῖν of Christ makes alive those in whomever 
it may be, and holds us acpi to arene mixed with our bodies, 
ἀνακιρνάμενον σώμασι . ° i " 383 


(4) He that receives Me by the partaking of My £ flesh in himself shall 
live altogether wholly transelemented into ig πάντως ὅλως els ae Conner. 
χειούμενος . δ δ μα . : 383 


(5) Since the flesh has Fa cana one with the ite giving Word it fv 
become wholly life-giving . : 984 


(6) The fleshxprofiteth ποὺ at all..,it will lose its force only in Christ’ 5 
case. - : - . Ἴ . 384 


(7) Wewho partake of the holy ean a blood i in every direction and in 
all ways are being made alive, as the Word remains in us, Divinely indeed 
by the Holy Spirit, but as a man through the holy flesh and precious blood. 385 


NN. lLrrurey or 3. Cyrm or ALEXANDRIA. 


(1) Send thy holy Paraclete (paracletum) upon these gifts that are to be 
venerated, and (now ) laid before, Thee, on this bread and on this cup, that 
they may be purified and changed, tr ansferantur...that they may be useful 
to us for the obtaining of faith, and for the remission of sins . . . 387 


—~ OO. Nestorius, ArcupisHor of CONSTANTINOPLE, AND Parriarcu. Version 
of M. Mercator. 


(1) (Christ) did not say, As often as ye shall eat this Divinity...as 
often as ye shall eat this bread, of which His body is the antitype Β «. 391 


(The Jews, John vi.) in their ignorance thought he was vere them 
to eat His manhood, anthropophagiam suadere . A . 393 


(2) His ninth proposition, If any man shall say that the flesh that is 

united to God the Word is by the possibility of its own nature life-giving, 

when the Lord God Himself pronounces, It is the Spirit that mca πὲς but 
the flesh profiteth nothing, let him be anathema 1 393 


PP. TuHropore or MopsvestiA. 


(1) But to those at least that were receiving from Him the spiritual 
words in a spiritual way there appeared nothing hard, but on the nee 


pious terms regulating the supply of eternal life to them 5 . « 900 
(2) Whose blood we the faithful spiritually drink, translated in the 
mysteries, transmade, μεταποιούμενον . . F 398 


If he (St Paul) wishes them to partake in a state ΤΠ δ ‘ibis it is 
in the first place impossible that as bane a man, should be altogether 
clean from sin , ὁ ὃ 898 


(3) And where will that aaa: Me ae as ye eat? ἐς he daa the con- 
tinuity of communicating . . 398 
That he that is in the sondingal ae of the nat of the things 
that are strongly forbidden, should abstain, is holy, ὅσιον . 399 


(4) Christ teaching us not to look at the nature of the things lying 
before us, but that by the taking place of the eucharist ne are sg 
changed, μεταβάλλεσθαι, into flesh and blood = ᾿ . . 400 


pee QQ. ΤΗΕΟΡΟΒΕῚ, Bisnor or Cyrus on THE ΕἸΡΗΠΑΤΕΒ, 


Ps. lix. Take up sacrifices,”Apare θυσίας, &c. He speaks of the reasonable 
services, τὰς λογικὰς λατρείας, which we see continually being offered by the 
priests in sacred worship, καὶ lepoupyoupévas. ᾿ . . . . » 403 


CONTENTS. XxXlil 


PAGE 


(1) He has given this order...to the families of the heathens who offer 
the sacrifices of the new covenant in the churches. But He begins the priest- 
hood on the night after which He suffered, on which He took bread, &c. , 404 


(2) But He that sprang from Judah according to the flesh, now acts as 
_ priest, feparever, not offering anything Himself, but acting with God, xpn- 
ματίζων, as Head of those that offer (by Him).. -but the church Liters the 


signs, τὰ σύμβολα, of His body and blood. ᾿ - . 404 
(3) But He calls the ee τ, the Master, τὸ ent eT the 
Lord’s Supper : : ‘ . 406 


(4) He put its ay to the ἘΠῚ ῬΆΒΒΟΥΘΥ, ἘΝ’ eee “ihe archety ype of 
the type, and opened the doors of the saving mystery, Tod σωτηρίου μυστηρίου, 
not only to the eleven apostles, but even aS it to the betrayer of the 
precious body and blood ΡΣ 5 - : ὃ A . 407 


(5) Heb. xiii. 10, We have an altar. This he says is more precious than 
the old, for that was a shadow of this. That receives the unreasoning 
sacrifices; but this that which is both the reasonable and Divine (sacrifice) 408 


(6) We do not bring another sacrifice, but we accomplish the memory, 
τὴν μνήμην, of that one and saving (sacrifice), for this the Master Himself 
ordered, Do this, &¢., in order that by beholding it, τῇ θεωρίᾳ, ye may re- 
member the character, τὸν τύπον, of the sufferings that have taken place 
for you, &e. : : : « . . : : Α . Ξ : 


(7) The mystic signs do not depart from their own nature after consecra- 
tion, οὐκ ἐξίσταται τῆς οἰκείας φύσεως, for they remain in their former essence 
and character and appearance, &c. But the things which they became are 
understood, and believed, and worshipped, as being those things which they 
are believed to be. And we name the Divine body life-giving, and the 
Master’s and the Lord’s, as not that of a common man, but of our Lord 
Jesus Christ, who is God and man : ὃ - - 5 . 410 


But Godhead has neither body nor heady &e. ᾿ . : 411 


(8) For He wished those that have an allotted ὙΠ of the Divine 
mysteries not’to attend to the nature of the things seen, but by the change 
of names, ἐναλλαγῆς, to believe in the mutation, , Vesa that has taken 
place by grace, ἐκ τῆς χάριτος. For He that has called that which by nature 
is body (by the name of) bread, and again moreover named Himself a vine, 
has honoured the visible signs, &c., &c., not having changed their nature, 
οὐ τὴν φύσιν μεταβαλὼν, but having put the grace on to the nature, &c. » 412 


409 


RR. Puro or Carpascus IN CRETE. 
The mysterious food and drink, ἡ μυστηριώδης τροφή τε καὶ πόσις. . 416 


The church mingled with Him, oii Se by the Se from His 
Godhead, and completed Ξ Ξ : : 410 


(1) Thy neck is a tower of ivory, Sol ΤΩ These (the sae are 
an ivory neck as the pyx πύξιον, not receiving filthiness, &e. These carry 
the body of Christ and the blood—(who is) the Head of the Church . . 410 
SS. ΖΕΝΟ, ΒΙΒΗΟΡ ΟΕ VERONA. 
Holiness necessary . Β . A . . : 3 : . - 41}. 


“TT, Evsrsrus or ALEXANDRIA. 
See (on the Lord’s table) your Master divided and distributed and not 


(all) expended. ° . - - - : : . 421 
That they may send up the aah to God, and may oe y the Eki 
body and blood g ᾽ Ὁ . . 4 . . 421 


(1) The Master Christ lying on the sacred table, ἀνακείμενον, a “6 
Seraphim singing the thrice holy hymn, and the a See percue 
and going to the bread, ἐπιφοίτησιν, ὅτε, : . 421 


XXiv CONTENTS. 


THE FIFTH CENTURY. 


A. GavuprEntivs, BisHop or Brescia (Brrxta), 


Dulcem medicinam eterni tutaminis ante oculos habentes quotidie et 
gerentes in manibus, &c., ut viscerum nostrorum sanctificent interna . . 425 


B. Huinary or ΔΒΓ ΕΒ, 


ΓΑ dream about vestments 
A prayer to dead Honoratus 


C. Socrares (HISTORIAN) OF CoNSTANTINOPLE. 


(1) The partaking of the Divine mysteries. κοινωνίας, 85 ἴῃ 1 ΟΟΥ, Χ,. 428 
(2) Acesius held forgiveness not from the priests . . . . . 428 


In Rome and Constantinople not service on Saturdays. In N. and 
8. Egypt communion at evening service on that day of the week . . 428 


D. Hermias SozomeNus oF PALESTINE. 


From 8. John, Passover on Sunday in the East F = ; ᾿Ξ . “So 
In all Egypt, or at least in North Egypt, evening communion . . . 431 


E. Procius, ARCHBISHOP OF CONSTANTINOPLE AND PATRIARCH. 


The Master supped with His servants and gave them for food His pene 
body; He bestowed on them the sponge of their sins . ° . . 434 


F. Evcnerius or Lyons, 


Quotidie bibit sanguinem Suum Christus per sanctos suos. Christ daily 
in His saints is drinking His own blood 2 . Ξ ᾿ 5 . 438 


G. Cuxromativus, Bishop oF AQUILEIA. 


Ut quotidie panem accipere corporis Domini mereamini ne...a corpore 
Domini separemur . 439 


H. Hesycuivs. 


Els λύτρωσιν ἁμαρτημάτων....δέδοται. εἰκότως ἐστι σωτήριον Θεοῦ, an ex- 
planation, like Lightfoot, of the subject of the Thesis . . . . 441 


I. ὙΙΟΤΟᾺ or Antiocu’s Comm. on St Marr, 
Tremende illius mens cibus . . 441 
Credentibus indulgentiam et peccatorum veniam rependit . » 442 
J. Rassutas, Bispor or Epessa. 


Let a fragment falling from the holy body on the ground be accurately 
searched after, and if it be found, let the spot be scraped if it be earth, and 


the earth itself be drenched with water, &o,, WC, « ἃ 442 
Let not a monk that is not ineele or deacon ‘ine ris hail ἐῶ 
eucharist : . ᾿ ᾽ ° . . . . . 448 


K. Marcus Mercator. 


When the Word remains in us not only in a Divine method, but also in 
a human, by that sacred flesh and His precious blood . ° . . . 445 


L. Maximus, Bisnor or Turin. 


The union of believing men in Christ . ‘ . é ὁ . 440 


CONTENTS. XXV 


Μ, Nitvs, monk or Mount Srnat. 


So consider, I pray, of the Divine mysteries also, that the things that be 
before you are bare bread and common wine before the intercession of the 
priest and the descent of the Holy ΓΝ but that after those fearful invoca- 
tions, &c., &e. = = . : - 5 : 3 A . 447 


Do not approach the ie eee bread as common bread; for it is the flesh 
of God and to be worshipped, and life-giving, for it quickens men deadened 
in their sins. But common flesh could not quicken the soul 3 δ . 449 


PAGE 


N. Prosrer oF AQUITAINE. 


An offering of the giving of thanks, oblatio gratiarum actionis, is again 
made for her, and she was restored to her customary life . . . . 453 


O. ΙΒΙΡΟΒΕ or PELUSIUM. 


The partaking of the Divine mysteries is called communion, on account 


of its giving to us the union with Christ, and making us partakers, κοινωνοὺς, 
of His Kingdom . ἐ A 5 - - : : Ξ . 454 


The reverend altar, τοῦ σεπτοῦ θυσιαστηρίν . - : 3 455 


The Spirit shewing on the mystic table the common bread to be the 
peculiar, ἰδικὸν, body of His incarnation ς - 45D 


Ῥ, Prrer CurysoLtocus or RAvENNA, 


For Heavenly bread He is daily brought down, quotidianus, defertur, to 
the faithful . ; ᾿ - : - - = - : - Ξ 461 


Q. Isaac or Syria. 


Qui charitatem invenit, Christum manducat und quaque hora : . 463 


R. Basiu,. ΒΙΒΗΟΡ or SeLEvcus ΙΝ IsauRia. 


Account of a festival; and having obtained the Divine mysteries to go 
away sanctified, ἀπελθεῖν apyiaapevos - Β ‘ Ε 5 5 5 . 465 


8. Leo tHe Great, Pops. 


The ordaining the sacrament of His own body and blood, was feaclting 
what kind of victim, hostia, ought to be offered to God - 5 4 467 


For our partaking of Christ’s body and blood accomplishes nothing but 
this, that we pass into what we take, ut ad id quod sumimus transeamus . 468 


You ought so to communicate with the sacred table as not to doubt at 
all, prorsus, of the truth of Christ’s body and blood : - . 469 


That, receiving the virtue of the Heavenly food, we pass over into His 
flesh, who was made our flesh. : : 5 Ξ : Ε . 469 


T. ΑΒΒΟῚ ΙΒΑΙΛΗ. 


Heu mihi! si communico cum inimicis Dei, que mihi cum Deo potest 
esse communio? . Ὁ 5 5 : : - 5 . : 3 earl 


Tremenda et formidanda Dei mysteria . . . . : :- ΠῚ 
U. Getasius Cyzicum. 
ἀθύτως ὑπὸ ἱερέων θυόμενον, Sacrificed, and yet not sacrificed by priests . 472 


Y. SS. Brineer’s Lirz spy Coarrosos. 


The chief pontiff enters with his own school of regulars to the sanctuary 
to the altar...for the Lord’s sacred things, &c., and by another door the 
abbess with her girls and faithful widows, to enjoy the banquet of Jesus 
Christ’s body and blood Ξ ᾿ 3 : . ᾿ . . 473 


XXVl CONTENTS. 


W. Niceras, Bisnor or AQuiLEerA. 


Christ is called a priest, sacerdos, because He offered His own body an 
oblation and a victim, hostiam, to God the Father for us, or that He eg 
to be offered by us every day, singulos dies . ὦ ‘ . ὃ 


X. ΟἙΙΑΒΙΤΒ I., Pore. 
If he be not cleansed by pees of the Christian εὐ he cannot 
reach everlasting life . ᾿ 
There does not cease to be the hata or ‘Poteau of bread an wine 


Y. Avirus oF VIENNE. 
He diminishes in no respect the fulness of His substance tous. 
He (leaves) Himself, i.e. the flesh and blood of His own body 


Z. Funerntivs, Bisnor or ΠΒΡΕ ΙΝ AFRICA. 
Every one of the faithful becomes partaker of Christ’s pony and blood 
when He is made a member of Christ’s body in baptism 
The whole Christian people.. προ eats and drinks a boy ae 
blood of the Lord : . ‘ . ἃ 


ΑΛ. Procopius oF GAZA. 


The blood and oil. The blood might be a type of the suffering see 


brought salvation ; but the oil of the chrism at the font 


THE SIXTH CENTURY. 


A. Facunpbvs. 
Non quod proprie corpus Ejus sit panis aut poculum sanguis . . . 


B. Tse psevpo Dionysius THE AREOPAGITE. 

For it is hardly possible for any hierarchic rite to be completed without 
the most Divine eucharist sacredly working the leading together of the ac- 
complished rite to The One, at the summit of those that are accomplished 
individually, and working completely its communion with God by the 
Divinely bestowed gift of the completive mysteries : : : : 

The mystery of assembling together or communion, συνάξεως εἴτουν 
κοινωνίας ° e ὰ . = P - : Ξ ‘ 

The hierarch having completed ee prayer at the Divine altar, 
beginning with the ek incensing, ote all the circuit of the sacred 
ground, &c. ᾿ A é . ὃ ν : 4 é ‘ 


C. Germanvs, Bisnor oF Paris. 

May the Spirit...descend...that the (earth’s) produce being translated in 
body (i. e. into the body) and the cup in (into) blood, what we have offered for 
our sins may by its merits be profitable (to us) 

Beseeching Thee to deign to send Thy Holy Spirit on fies rian foe. 
that they may become a lawful eucharist in the name of Thee and Thy Son 
and the Holy Spirit, in the transformation of the body and blood of our 
Lord Jesus Christ, the Only-begotten, to confer on us eternal life who are 
to have the perpetual kingdom . : ‘ > é . ‘ . 


D. Evrycuius, B. anp P. ΟΟΝΒΤΑΝΤΙΝΟΡΙΕ. 

He took the bread and gave thanks and exhibited it and brake it, having 
mixed Himself in the type. He has been divided without division among 
all (recipients) on account of being mixed in it, μεμέρισται ἀμερίστως ἐν 
ἅπασι, διὰ τὴν ἔμμιξιν. . . . : . . . . 


PAGE 


474 


476 
477 


488 


490 


492 


492 


493 


496 


497 


500 


CONTENTS. XXVIl 


E. Anastasius or Mount Sinar, THE NEW MoszEs. PAGE 


Let us lay such body of Christ in a vessel in all honour gloriously, &c. 
But if it be corrupted or become a different thing, d\\ow67...that which 
you partake of is not Christ’s true body, but a representative and bare body, 
or through your bad faith the Holy Spirit did not come to it, or the body 
of Christ is corruptible, before the resurrection, ὅθ. For an incorruptible 
nature is not cut, &c. &e. - - ᾿ 2 5 : Ξ -. 502 


At the time of the fearful and terrific gathering or communion, τὴς 
φοβερᾶς Kal φρικώδους συνάξεως, i.e. after that sacrifice has been consecrated, 
he lifts up the unbloody bread of life and shewsittoall . : ἦ . 507 


ἘΠ. ΟΒΕΘΟΒΥ I., ῬΟΡΕ, ΤῊΒ Great. 


Prayers at mass. That what we have no confidence of deserving, our 
propitiatory hosts may obtain for us, &c. Be : ἘΡΘΒΘΙΑΙΡΗ by the Pees and 
hosts of thy servants . : . 3 510 


This sacrifice alone frees and saves the soul from eternal death and it 
furnishes to us, κατασκευάζει, that death of the only-begotten Son of God by 
the mystery, Who haying risen from the dead dieth no more afterward... 
But continuing immortal and incorruptible He is on our account sacrificed 
again through the sacred sacrifice of the mystery. For His flesh is divided 
there, ἐκεῖσε, unto the salvation of His people. In like manner His blood 
also is no longer (delivered) to the hands of the unbelievers, but it is 
poured out into the mouths of the faithful. Let us then consider this, that 
on account of our pardon and release the sufferings of the SEN begotten 
Son of God are always being imitated, del μιμεῖται - or 1) 


Till 30 days let the unbloody sacrifice be offered for him (a man who 
had stolen money and died), not pausing from it a single day in which the 
saving sacrifice, ἡ σωτηριῴδης θυσία, should not be offered for him, προσκομισθῇ 513 


G. Evyacnivs, HISTORIAN, CoNSTANTINOPLE. 


ὅταν πολύ τι χρῆμα τῶν a μερίδων τοῦ ems σώματος ἘΝ 
τοῦ Θεοῦ ἡμῶν ἐναπόμεινθει δ - + " : . 815 


When any large quantity of the pieces of the undefiled body of Christ 
our God was over, that boys without bad character be sent for and eatit . 515 


H. Grecory, Bishop or AGRIGENTUM IN SICILY. 


On Eccles. ii. It is likely...that in Solomon’s discourse on the percepti- 
ble and bodily, &c. he distinguished also concerning the destined spiritual 
and intellectual enjoyment (νοητῆς) of the Lord’s Supper : ο : . 516 


I. AmMonivus, PRESBYTER oF ALEXANDRIA. 
On John vi. 27. The intellectual and reasonable and spiritual food - 518 


On y..52. When the enquiry enters, How (can these things be?) then enters 
unbelief. But when He shews that it is not impossible, he shews that it is 
not only possible but necessary, &e. For as sensible foods mixed with the 
body build up the body, so the mystic partaking works as it were a mystic 
fastening together, συνάφειαν, mixing up Christ with the believer, ἀνακιρνῶσα 519 


As He is life, so the flesh also that was made one with Him, of which 
those that partake are made alive, being delivered from death and cor- 
ruption, ὅσο. : : δ 5 Ὁ ὃ - : ὃ 5 ᾿ . δ20 


J. Aiaxprrvs, ABBOT NEAR NAPLes. 


Do those many that either with a feigned heart eat the flesh and drink 
the blood, or haying eaten and drunken become apostates, abide at all in 
Christ and Christ in them ? ? - - : : : ; ᾿ - . 521 


Assuredly there is a certain mode of eating that flesh and drinking that 
blood according to whieh he that eats, &e. abides, &e. . - - 2 . 521 


XXVili CONTENTS. 


THE SEVENTH CENTURY. 


A. Isrpore or SEvILLE. 


It was called sacrament, as a thing made sacred, because it is con- 
secrated by mystic prayer for a memory to us of the Lord’s passion 


It is called Coena, a common supper, from the union of the eaters, for 
κοινὸν is said in Greek for common. But supper is an oe food. Dinners 
were notinuse . » . . . 


Bread, because it serene the body, is eben ed the ΜΗ͂Σ οἵ 
Christ, but wine, because it makes blood in the flesh, is therefore referred 
to the blood of Christ!! Sanctified by the sie Spirit they pass cian 
into a sacrament of the Divine body . . . . 


For it is manifest that those that touch His body live . ; = . 


On Matt. xx. Nor in that which is to come. He shews that some sins 
are to be remitted there and to be purged by a certain purgatorial fire, 
quoting Augustine, &c. This follows after sacraments and prayers for the 


ea . . . , . . . . . . . . ΕΣ ΕΣ 
Sacerdos, a priest, as sacrum dans, giving the sacred thing . . . 
The order of the mass or of the prayers by which the offered sacrifices 
are consecrated to God was first established by S. Peter, and its celebration 
the whole world performs in one and the same way . . . : . 
B. Laurence or Novara. 
The daily oblation and the daily forgiveness lie in penitence for sin and 
charity and good works ° 5 . . . ° 5 3 Ξ Ε 
C. Maximus, MONK AND CONFESSOR, OF CONSTANTINOPLE. 
That the food of the bread of life and knowledge may overcome the 
death of sin : . . . . . 4 ° “ : 
D. 90ην Μοβοηῦβ or JERUSALEM. 
A rivalry about the true bread. Singular story . ‘ . . : 
‘Ayla κοινωνία, used for the consecrated bread . . . 


E. Sicrmian ῬΆβΟμλι, ΟἩΠΟΝΊΟΙΒ. 
Account of time of Christ keeping the Passover, Qy. erroneous? . ᾿ 


F. Sopsronius or Damascus FrrienD or Moscuvs. 
Singular allegorism. The table signifies the tomb, &e. . . . . 


G. AwnpreAs, ΔΕΟΗΒΙΒΗ͂ΟΡ OF CRETE. 


Make thine heart an upper room, &c., to receive Christ with thee to eat 
that supper, not that in the case of Lazarus, but that which is mystical and 
which represents, τὸ ἐκτυποῦν, the likeness of the subjective sacrifice, rod 
νοητοῦ θυήματος τὴν εἰκόνα , 5 : “ Ἀ : ‘ Μ “ 


H. Aponivus. 
Qui fructus quotidie per eos, qui Christi vices agunt &e. . . : . 


PAGE 


529 


531 


534 


537 
538 


538 


540 


542 


CONTENTS. ΧΧΙΧ 


THE EIGHTH CENTURY. 


A. ΒΕΡΕ, Tor VENERABLE, OF WEARMOUTH. PAGE 


Substituting for the lamb’s flesh and blood the sacrament of His own 
flesh and blood in the figure of bread and wine . - : : é SOE | 


Tt was decreed...first to be consecrated by the spiritual feasts within 
and without, spiritualibus epulis, and then that the body be refreshed with 
earthly banquets, dapibus, and vile food . . . e : . δ48 
Β, GermMAnus, ΡΑΤΒΙΑΒΟῊ oF CoNSTANTINOPLE. 


The church is where the mystic live sacrifice takes place, ¢wobvola . . 550 
Ciborium, the vessel to hold the bread. He says Cib is coun τὼ 


the chest or ark, and orion is ὥριον, the light of God . - 551 
In the institution of the Lord’s Supper, shewing that He πάτα us ee 
κοινωνοὺς of the death and resurrection and giory . : : Ε 5 . 552 


The covering of the shoulder which the priest wears, shews the skin 
of the sheep which the Lord found mene and took up on His 
shoulders . 5 6 . . 552 


That which is sie to Ἢ ἢ ἘΠ the blood of the Μαρίου, at the 
becoming time of His passion Py the advent, ἐπιφοιτήσεως, of the life- 
giving Spirit . - : - ᾿ : i : : ᾿ . 553 

C. Joun or Damascus. 
The Lord Jesus Christ’s body born of the Hale mother of God was 


corruptible until the resurrection . . : 555 
Then it is ice mp on ic by the high ΓΕῈΝ as on the tases a is 

buried in us . : . . 5 - 556 
How is it, (being) “eee broken and eaten? After ΓΝ its recep- 

tion it is incorruptible i in its composition, τὴν σύστασιν c : . 556 
And the bread and the wine with water, instead of the nage economy, 

have become His body and blood . - ᾿ = 5 8 5. δὴ 


For the substance or person ἡ ὑπόστασις existed Ἔν ana the flesh 
was in it beneath, ἐν αὐτῇ ὑπέστη. But there was a Deification of the flesh, 
Θέωσις : for it partook of the thing of the Godhead A A . 558 


The Word makes His own, οἰκειοῦται, the things of the ΠΣ ἜΣ dis- 
tributes to the flesh of His own, &c. This is the communicatio idiomatum 559 


The bread and the wine are not a figure, τύπος, of Christ’s body and blood, 
may it never be! but the very body of Christ, Deified : 5 6 . 561 


To the Virgin Mary, Hail thou, through whom daring to draw near, &c. 
we partake of the pure and tevrific flesh on the table of terrific ritual . . 563 


D. Ancurn, Bratus Fuaccus Auninus, ΑΒΒΟΤ oF Tours, BORN AT YorK. 
By the Spirit the flesh profiteth, which of itself profiteth not . 8 . 565 
By which (Christ) will save τὸ fee the instrument of the flesh for 


man’s salvation . - - 2 565 
Heb. x. Once offered, ae we oe offer every day? We offer indeed, ἜΝ 

to make a remembrance of His death . : Ξ 566 
One Christ is everywhere, and existing in fulness re ada existing in 

fulness there, one body. ὃ = : - : : : - - 567 


We are always offering Himself: but we are rather ἘΠ a re- 
membrance of the sacrifice, operamur . : Ξ = : ° ξ - 567 


XXX CONTENTS. 


E. Pavuixvus, ArcupisHop oF AQUILEIA AND ῬΑΤΕΙΑΒΟΘΗ, PAGE 


When we ought to receive, we ought first to recur to confession and 
penitence ; and let us haste to sift all ouractions carefully and to wash away 
our sins by confession and true penitence, &e. . . . . . . 568 


F. Nicernorus, ARCHBISHOP OF CONSTANTINOPLE AND ῬΑΤΒΙΛΠΟῊ, 


And as he holds it in his hands, i.e. the bread, he knows it to be circum- 
scribed, and having eaten he is sanctified, and is cleansed of sins, and by 
this has acquired, κέκτηται, the infallible hope, ἀσφαλῆ, that he will obtain 
the Kingdom of Heaven, He argues from this for images . Ε 572 


oe eacowus, ἀπῦν or STuDIUM IN THE SUBURBS OF CONSTANTINOPLE. 


The body itself and the blood of Christ has been confessed by the faithful 
in the partaking...why do you trifle away the mysteries of the truth in the 
reception into figures? From the assumed verity he assumes that we worship 
them, and afterwards the cross, the spear and the nails. The (body) is that 
which suffered, but these subserved the passion, and that was the holy and 
Divine thing ; but these were the sanctified and Deified things, Θεοθέντα . 574 


Hear now, my son, how thou must perform the rites of the presanctified, 
&e., i.e. the bread consecrated before Lent ese for use all ΠΕΣ Lent. 


A Service for it is given in Dueas. : . Α ᾿ Die 
H. Amazarius, ArcupisHor oF TREVES. 
By the portion of bread put into the cup ries anes the ἮΝ οὗ 
Christ which arose from the dead is portrayed . : - 579 


THE NINTH CENTURY. 


A. Tueroputr, ΒΙΒΗΟΡ or ORLEANS. 


That a priest is not to celebrate mass alone...There ought to be persons to 
stand round him, for him to salute and to answer to him, and that our 
Lord’s act may be brought to His memory, Matt. xviii. 28. - = - 581 


Persons communicate not when they please, but at certain set times, certis 581 


B. Acosarp, Bisnop or Lyons, a physical philosopher, 


The Divine sacraments are perfected at the invoking by the High Priest, 
not through human power, but ineffably by the Holy Spirit’s majesty . 584 


C. Tue Psrevpo-Isiporian Decrerats of Century IX. year not known. 


Canon 8. If any on the roll of priests, when the oblation has been made 
fail to communicate, let him be deprived of communion. ‘ - 588 


10. All faithful coming into church and hearing the Scriptures and not 
continuing for the prayer and holy communion, to be deprived . : . 588 


Clement, Letter 2. To guard the relics of the fragments of Christ’s toe! 


with fear and trembling, lest any corruption be found in the case : 589 
Let so many holocausts be offered as will suffice for the people. . 589 
Lest any dust of the Lord’s body should unhappily fall down, &c. . 589 


Anacletus’ Letter 1. Let a ag when he sacrifices to the Lord have 
witnesses, &c. . . ὅ89 
The first seat by the es of Heayen Siete to the Roman cea . 589 


CONTENTS. 


D. Tse AnrAn St BENEDICT, NEAR AIx-LA-CHAPELLE. 


To discharge the office of priest, sacerdotio fungi . Ξ δ : A 


EK. Haro, ΒΙΒΗΟΡ or Hatperstapt, a disciple of Aleuin 


The invisible Priest (Sacerdos) changes (commutat) His own visible 
creatures into the substance of His own flesh and blood by secret power , 


For pious minds to doubt this is most wicked madness, nefandissime . 


F, Pascuastus, ABBot oF Corry. 


Although they remain in the shape of bread and wine, they are to be 
believed to be altogether and nothing else than Christ’s flesh and blood 
after consecration, because (He that created all things) willed it, voluit - 


This mystery is far different from all secular miracles that have been 
done, in that all those were done in order that this one should meet with 
credence, that, or because, Christ is the truth . : : ᾿ : 


That sacrament of faith is truly called truth : Ε - ϑ 5 


The blood itself and the same, ipse idemque, was now in the cup which 
was also in the body, as the body or flesh isin the bread . 5 . ὃ 


G, Joun Scotus, cAnLED Enicrna. His work on this subject burned 1059, 


at Vercelli. 


This visible eucharist, which the priests of the church daily make on the 
altar from the sensible matter of bread and wine, is the typical similitude 
of a spiritual participation of Jesus, and we receive it into the inner parts of 
our body unto our salvation and spiritual growth and ineffable Deification 


To think the most worthy, visible eucharist, formed in the church, to be 
above all a type of the partaking of Jesus that we now have by faith and 
shall partake of in future in kind ; δ ἧ c 5 - Ε : 


H. Berrram orn Rarram. His treatise was not burned with that of Scotus. 


Christ’s spiritual body exists under the veil of corporeal bread, and his 
spiritual blood under that of corporeal wine, not that they are existences 
of two things different from one another, I mean of body and spirit . 


The bread that is offered is transferred, transponitur, while it is being 
consecrated, into the body of Christ, &c., &c. Whence they are called 
Christ’s body and blood, because not what they externally seem, but 


. what they were internally made " the ereriien of the Divine Spirit is 


τι 


received, accipiuntur 


Then by all that has been ταῖν it ge = ΕΝ that Christ’ 8 ἽΝ ΘῈ 
blood which are received in church in the mouth of the faithful, are figures 
as to visible appearance; but as to invisible substance (i.e. the power of the 
Divine Word) they truly exist Christ’s body and blood A - : : 


If therefore that wine, sanctified by the ministers’ office, is corporally 
turned into Christ’s blood, the water also mixed with it must be corporally 
turned into the blood of the faithful people. For where there is one con- 
secration to both, there is consequently one operation 


It has been most evidently shewn that the bread which is Christ's pies 
and the cup which is Christ’s blood, are a figure because they are a mystery, 
and that there is no slight flifierence between a body which exists by a 
mystery and the body which suffered, &¢., &c., since the latter is the 
Saviour’s own body, and there is no figure and no meaning by a sign, 
but the real manifestation is known . ᾿ ἔ : 5 ; - : 


Rapanus Maurus, Arcubisuop or ΜΈΝΤΖ, a disciple of Alcuin. 


He made a sacrament, by which His body should be poured into our 
bodies, infunderetur, and ‘the life of His body, i.e. God the Word, into our 
souls é : - A - ᾿ - ὃ - ἢ ᾽ 


599 


603 


603 


607 


608 


609 


610 


610 


614 


XXXil CONTENTS. 


PAGE 


He took common bread, but by blessing He transmutes it into a thing 
far different, longe aliud, from what it had been . - Ρ ὃ . 614 


Christ's flesh, which was the flesh of one only before the passion, the 
flesh of God, after the oc pe 80 ἀν αν has been so dilated, that it 
filled the whole world . - : . 618 

J. Wararrm Srraso, Anpor or Reicnenav, disciple of Raban. 

Because a man unworthily receives, it is not any the less the body and 

the blood that he receives . ἕ - . : ᾿ : . : . 622 


K. Rerrosrrecrive tHovaeuts on the history of this Sacrament . . . 623 


L. Niconas I., Pore. 


And not discerning between Christ's venerated and precious body and 
other aliments, he seems not to have set it above all human refections, but 
to have set it belowthem . . 4 . . . . . . . 626 


M. Hriyxmar, Arncupisnor or ΒΗΕΙΜΒ. 


As often as ye offer to Him the host of His passion, so often do you 
renew, reparatis, His passion unto your absolution, . . . . 628 


N. Remiaivs or Auxerre. Comment on Ps. xxiii. = . - e . 630 


O. Puorivus, ParrrancH or CoNSTANTINOPLE. 


The life-giving communion, τῆς ζωοποίου κοινωνίας ¢ . 3 - 633 
Let none give of the eucharist to the bodies of the dead, for it is written, 
Take ye, eat ye . : . . . . ° ° 2 ὃ . 634 


Tue Farners or Touepo. 
P. Monranvs. 
On none but a bishop consecrating chrism . . ς . . . 637 
It is oil not ointment, liquor . - - 5 ᾿ - : . . 638 


Q. ItpEpHonsvs. 
Daily bread in the Lord’s prayer means this sacrament, as in the early 
fathers Ἔ . > ; . : ‘ 5 ~ . . : . 638 
R. Jvuutan. 
The flesh of Christ does not profit without the life-giving Spirit . . 639 
Flesh and blood, 1 Cor. viii. 1, of the Lord’s Supper : ᾿ Ν . 639 


8. Buasivus Orrizivs. 
Remarkable panegyric of this sacrament : : ae . . 640 
Toledo cathedral splendour in its administration . ᾿ . . . 641 


Note. A processional tower in time of the editor (as now, see se 
Annual, drawn by David Roberts, R.A.) ° . ‘ . . .. 641 


ΝΗ 


PREFACE. 


THE object of this book may be shortly explained. There lie 
scattered through the principal ecclesiastical authors between 
A.D. 75 and 1875 important passages relating to the Lord’s 
Supper. To consult and to consider them requires not only time 
and familiarity with their Greek and Latin &c., but there must 
be free access during a long period to several hundred volumes; 
and few live within easy reach of complete libraries of this sort. 
Yet all honest thinkers on this subject feel their want of them ; 
for indeed it is not possible to form final opinions on the Lord’s 
Supper without weighing what has been said upon it during those 
eighteen centuries by learned or pious or masterful thinkers. It 
is true that such final opinions cannot in the nature of things be 
arrived at by multitudes, who yet may be sufficiently informed for 
their position. But is it not the duty of every one who in Divine 
Providence has been brought into the higher responsibility of 
being able to estimate the evidence on all sides of this great 
subject, to serve his church and his age by deliberately and with 
prayer forming for himself a definite judgment upon it ? 

The object of this work is to facilitate the operation, and thus 
to enlarge the number of those who can, if they will, attain to 
a distinct and final opinion. In obedience to the advice of one of 
our first English theological professors every extract is given in 
the original language and in an English translation ; first, in order 
that scholars may be quite content, and secondly, that English 
readers may be able to ignore the presence of the other languages 
and to read right on in English, as if there were not a word of 
anything but English in the book; and thirdly, that English 
readers may have every possible security that each translation is 
made with exactitude and candour. <A page or more of biographi- 


ie 1 


ῷ PREFACE. 


cal notice is prefixed to the extracts of almost every writer, that no 
reader may feel that he is perusing the words of an entire stranger : 
and frequently some critical suggestions, short or long, are added 
at certain points in the extracts or at the close of each writer's 
sayings. Numerous historical incidents and notable dicta burst 
forth in the midst of the enquiry; and it is hoped that they will 
lighten a laborious work and add a large amount of general in- 
terest to what would otherwise be in peril of becoming too abstract 
an enquiry. It is believed that the result of a thoroughly fair and 
fearless enquiry will be to establish the enquirer in the creed 
of the Reformation, with perhaps some little further winnowing of 
the chaff from the grain. This work has been made as short as 
was possible: but confidence cannot be obtained without giving a 
certain amount of context. Dry bald extracts are and always were 
useless. The aim has been on the one hand to give enough to 
enrich and satisfy the reader, and on the other not to weary so as 
to repel or disgust. It was easy to err on either side. Forbear-" 
ance is therefore solicited from those whose comfort and benefit 
have been consulted in every decision. To be free from all bias 
towards one’s own conclusions may not be possible or desirable. 
But the author more fears lest he should be judged to be too free 
from partizan or traditionary views: yet what could he do in such 
a work except to aim direct at exact harmony with the only 
standard, the Word of God: in brief, at conformity with the say- 
ings of our Lord and St Paul on this subject, irrespectively of 
churches and general councils and venerated writers and the con- 
sensus of common opinion 11} successive ages. ‘To consider all and 
bring all to this standard seemed the only reasonable or safe or 
right course, It is now necessary to state that this work is on the 
growth of terms of human origin and does not embrace the inyes- 
tigation of the true sense of the Scriptures on this subject, except 
‘by the way,” as the views of writer after writer require or sug- 
gest it. Yet the need of a corresponding work that should deal 
with every portion of Holy Writ that bears or has been thought to 
bear on this subject seems to be indisputable in reference to this 
long enquiry ; for how are the selections from uninspired writers 
and churches to be compared with the word of God unless the 
teaching of the New Testament on it is clearly proved? This 
therefore, with the aids of modern days, has been attempted in 
a separate and shorter work, beginning with a careful investigation 


PREFACE. 3 


of the Jewish Passover. In fact such a work on Holy Writ in 
relation to the Lord’s Supper must stand as Part the First, and 
this work must be placed as the Second Part in the real order 
of reasoning. Whether something will not be needed after both, 
that by comparison of certain principal witnesses with one another, 
with the Church of England, and with the Bible, some definite 
conclusions may be arrived at regarding the true nature and 
benefits of the Lord’s Supper, it is happily not necessary now to 
determine. But the shorter work on Holy Scripture in relation to 
this more voluminous subject is written, and will appear without 
delay. 

Some apology is comely towards those who have long held such 
opinions as that the ancient writers contain no important error in 
relation to this subject, as eg. that nothing approaching to tran- 
substantiation is to be traced in the church till the middle ages. 
My reply is, Here are fair and copious extracts from the writers of 
the several ages, and the author’s only desire in his comments is 
to enable every reader to judge for himself as to the opinions held 
in any age and by each individual writer. And he would only 
request that exact statement and fair argument may receive 
candid and full consideration. 

During the preparation of this work, which has been a labour 
of love, the writer remained for two or three years in a stedfast 
resolve to print the original extracts from Greek, Latin and French 
in parallel columns with their English translations; but he at 
length gave way, and the originals take a lower place under 
the dark lines in each page. It seemed that what was good 
enough for Dr Lardner and his followers must suffice for the 
author of this work and his readers. It certainly makes the work 
more likely to attract English readers. But should the work 
prove useful and find favour, it would gladden the author's eyes to 
see an edition de luxe printed in the other mode, to give the 
original authors more honour. In fact the author’s highest desire 
regarding the two volumes that include the extracts from unin- 
spired writers, is to have them accepted as an honest and sufficient 
compilation from the writings of each period; and to have the 
biographies and reasonings accepted only as an attempt to please 
and benefit and assist the independent judgment of every reader. 
His own endeavour has been, in spite of natural bias, from which 
we never can be free, to rise to a true appreciation of the state- 

1--ῶ 


4 PREFACE. 


ments and arguments of every writer; and then with equal fair- 
ness to set them in thought by the side of the inspired teaching, 
to see in what and how far they fall short or exceed or turn to the 
right or to the left. Perhaps this is the proper place to say that 
complete references are given to every extract; but not, in cases 
where it seemed needless, to every assertion or recital in the brief 
biographies. The object was not to make the biographical 
notices cumbrous: and moreover the list of authors from whom 
assistance has been obtained in these sketches would of course be 
very large, as the author was willing to drink of every fountain 
and of every stream. 





The passages in the New Testament that contain the terms 
used in it concerning the Lord’s Supper. 


S. Matthew. ‘He took bread and blessed (it) and brake (it) 
and proceeded to give to His disciples, and said, Take ye, eat ye; 
for this (thing) is My body: and He took the cup, and gave thanks 
and gave (it) to His disciples, saying, Drink ye all of it; for this is 
My blood of the covenant, that is being poured out unto (the) 
remitting of sins. But I say unto you, that I will not henceforth 
drink of this produce of the vine, until that day when I drink it 
with you new in the Kingdom of My Father.” 


S. Mark. “He took bread ... and gave (it)...: which is being 
poured out on behalf of many...: the kingdom of God.” 


S. Luke. “He took bread and gave thanks...My body which is 
being given on your behalf. _Do this to My remembrance; and 
the cup in like manner after (they) had supped, saying, This cup 
is the new covenant in My blood, which (agreeing grammatically 
with ‘this cup’) is being poured out on your behalf... The hand 
of him that is betraying Me is with Me on the table.” 





Mat. λαβὼν tov ἄρτον.. “εὐλογήσας ἔκλασε καὶ ἐδίδου τοῖς μαθηταῖς 
καὶ εἶπεν Λάβετε, φάγετε, Τοῦτό ἐστι τὸ σῶμά Mov καὶ λαβὼν 
τὸ ποτήριον καὶ εὐχαριστήσας, ἔδωκεν αὐτοῖς, λέγων, Πίετε ἐξ αὐτοῦ 
πάντες" τοῦτο γάρ ἐστιν τὸ αἷμά Μου τῆς διαθήκης, τὸ “περὶ πολ- 
λῶν ἐκχυνόμενον., εἰς ἄφεσιν ἁμαρτιῶν. Λέγω δὲ ὑμῖν ὅτι οὐ “μὴ 
πίω ἄπαρτι ἐκ τούτου τοῦ γεννήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας 
ἐκείνης, ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ Πατρός. 


Mark. λαβὼν ἀρτον...ἔδωκε...τὸ ἐκχυνόμενον ὑπὲρ πολλῶν...τῇ 
βασιλείᾳ τοῦ Θεοῦ. 


Luke. λαβὼν ἄρτον εὐχαριστήσας.. τὸ σῶμά Μου τὸ ὑπὲρ 
ὑμῶν διδόμενον. τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν' καὶ τὸ 
ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήρ Lov ἡ καιν ἣ 
διαθήκη ἐν τῷ αἵματί Μου τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον...ἐπὶ τῆς 
τραπέζης. 


a 


PREFACE 


1 Corinthians x. “The cup of the blessing, which (cup) we 
bless, is it not a communion of the blood of Christ? The bread, 
which we break, is it not a communion of the body of Christ? 
because we, that are many, are one bread, one body, for we the all 
partake of the one bread: ... drink the cup of the Lord... partake 
of the table of the Lord.” 


xi. “He took bread and gave thanks &. This is My body 
that is (being broken) on your behalf. Do this for My remem- 
brance. This cup is the new covenant in My blood. Do this, as 
often soever as ye drink it, for My remembrance. For as often 
soever as ye eat this bread and drink this cup, ye are declaring 
the death of the Lord, until He come. ... eat and drink unworthily 
shall be guilty (of unworthy conduct unto) the body and the blood 
of the Lord ... 80 let him eat of this bread and drink of this cup 
&e.... be eateth and drinketh judgment to himself, not making a 
difference between the body of the Lord (and other bread).” 





I Cor. x. τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοι- 
νωνία ἐστιν τοῦ αἵματος τοῦ Χριστοῦ ; τὸν ἄρτον ὃν κλῶμον οὐχὶ κοι- 
νωνία ἐστιν τοῦ σώματος τοῦ Χριστοῦ; ὅτι εἷς ἄρτος ἕν σῶμα οἱ 
πολλοί ἐσμεν᾽ οἱ γὰρ πάντες τοῦ ἑνὸς ἄρτου μετέχομεν...ποτήριον Κυ- 
ρίον oe δὴ νων τον Κυρίου μετέχειν. 


xi, i, ἔλαβεν ἀ ἄρτον καὶ εὐχαριστήσας.. -Todro ἐστιν TO σῶμα τὸ ὑπὲρ 
ὑμῶν τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν". Τοῦτο τὸ ποτή- 
ριον ἡ καινὴ διαθήκη ἐστιν ἐν τῷ ἐμῷ αἵματι. Τοῦτο ποιεῖτε, 
ὁσάκις ἂν πίνητε εἰς τὴν ἐμὴν ἀνάμνησιν, Ὁσάκις γὰρ ἂν ἐσθίητε 
τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε τὸν θάνατον τοῦ Κυ- 
Ρίου καταγγέλλετε, ἄχρις οὐ ἐἔλθῃ.. "ἀναξίως, ἔνοχος ἔσται τοῦ 
σώματος καὶ τοῦ αἵματος τοῦ Kupiov.. «ἐκ τοῦ ἄρτου ἐσθίετω, Kal ἐκ 
τοῦ ποτηρίου πινέτω...κρίμα αὐτῷ ἐσθίει καὶ πίνει, μὴ διακρίνων τὸ 
σῶμα τοῦ Κυρίου. 


These, as also John vi. and other Scriptures that bear or are 
thought to bear on this subject, are discussed in a separate and 
shorter volume, whose publication, as has been said, will not be 
delayed, as it is an essential supplement and in one point of 
view a necessary precursor to this work. 


a 


wry 


INTRODUCTORY THOUGHTS. 


In reading the accredited writers on this subject one comes from 
time to time to a saying so decisive and incisive, that if one draws 
back and thinks out all its consequences, one might give way for 
the time to the belief, that after this saying had been put forth 
into the world of theological thought, no more fatal confusion 
would long remain. Take for instance (1) A strong declaration of 
Luther in his “Captivity of the Church in Babylon,” Vol. 11 p. 
259, of his works, “ Safer to deny everything than to concede that 
“the mass is a work” (7.e. of an atoning or justifying nature) “or a 
“sacrifice.” Take again (2) Dean Comber, I. 256, Oxford 1841 : 
“We deny this communion to be any new sacrificing of Christ: for 
“‘there is but one sacrifice, saith St Ambrose, ‘not many; and 
“this is but the exemplar of that’” (πα 10 ad Heb.). “This is only 
“a memorial which the Lord hath delivered unto us instead of 
“a sacrifice. As saith Eusebius, Dem. Ev. 1. 10, The sacrifice 
“need not be reiterated. It is sufficient to remember it with eucha- 
“rist and thanksgiving.” Or take (8) Chrysostom’s pithy conclu- 
sion, Μᾶλλον δὲ ἀνάμνησιν ἐργαζόμεθα θυσίας, v. 12, Hom. 17, 
p. 168 πὶ, 1.6. “Our work in this sacrament is to promote the 
“remembrance of the sacrifice of Christ.” 

Starting in thought from these and many more like sayings 
one might give in to the pleasing imagination that surely from 
the date of the utterance of each, the making of the simple conse- 
cration of the elements into the presentation of an offering and a 
sacrifice to God would have ceased, and the opinions of leading 
churches would have moved back into accordance with the simple 
picture of the supper in the pages of the evangelists and St Paul. 

But what has been the fact all along? We come again and 
again to this fiction of the supper being a sacrifice; as the great 
light of Oxford, John Rainolds, said, “Ex sacramento fecerunt 

* 


8 INTRODUCTORY THOUGHTS. 


“sacrificium” : and to this day not those only who are styled high 
churchmen, but many other that are more or less opposed to them 
in general, thrust from them and would fain silence, as a matter of 
prudence, every equally distinct utterance that this sacrament is 
not to be regarded as a sacrifice, except as a surrender of our- 
selves afresh and as an occasion of offering up prayers through 
Christ, Who alone is once for all our sacrifice. If the sayings cited 
above are just, how is it that people still shrink from this decisive 
teaching and say, that in a certain sense, “ quodam modo,” it is a 
sacrifice of Christ, and that in that sense the Christian minister is 
properly a priest, and that in that sense the table is an altar? 
All do not say al! this: but it is all coherent. Admit a part and 
all the correlative terms and ideas follow. But the question asked 
is, How this comes to be the case all through church history, and is 
so still? What causes the constant reverting to the error so often 
denounced? What makes the soil in the church’s garden ever to 
teem with this weed anew? Why does the sea of opinion bring 
this back to us at every tide? It is a noticeable question pro- 
voking meditation and demanding a true answer: and this all the 
more, since it must be allowed that both the public service of the 
Church of England and her Articles supply as little of encou- 
ragement to this view as can well be imagined in the work of 
uninspired hands and imperfect heads and hearts. 

In a word, is there any explanation of this ever-current 
anomaly except the bringing into full light the actual language of 
the fathers and leading men of the church from the beginning till 
now? If we find that they are variable in their testimony; as 
one says who had deeply studied them at Louvain as well as at 
Oxford, in the Church of Rome as well as in the Church of England 
(I mean of course the immortal Chillingworth, e. v. p. 271, London 
Edtn. 1718), “there are not only some fathers against others,” but 
“the same fathers against themselves,” “traditive interpreta- 
“tions pretended but few or none to be found;” this may explain 
the phenomenon in the later ages. If, for one instance, Ambrose, 
the first father cited by Dean Comber, not only calls the Lord’s 
supper a sacrifice, but insists, and no man more so, upon that 
change of the bread and wine into Christ’s very natural body and 
blood, which is essential according to Bellarmine to its being a 
sacrifice. But some one will say, “It is easy to make all these 
“charges. Ambrose and all the rest of the early writers doubtless 








INTRODUCTORY THOUGHTS. 9 


“used strong expressions; but they only meant them to be taken 
“in a spiritual sense.” But only hear him, and judge whether he 
bears out all that has been said. It is well known that many of 
the early fathers take the petition in the Lord’s prayer “Give us 
“this day our daily bread” as having especial reference to a daily 
communion. Ambrose is one. Vol. 1Π. p. 471 (Migne). He 
begins one division of his remarks by the words “ Quoties- 
“cunque” (as St Paul says, ‘Ocaxis av ἐσθίητε τὸν ἄρτον τοῦτον 
x.T.r.), he says “Quotiescunque offertur sacrificium, ὅσο." Is not 
that calling it a sacrifice? Again, look to p. 1066. It was the 
custom, particularly if a church did not happen to be built on the 
ground where some martyr had perished, by whose name the 
church was called, to get the pretended relics of some saint, and 
to shut them in the kind of closet under the altar-slab. This is 
a common fourth century business described very exactly by Dr 
Lubke in his work on early Christian architecture. Ambrose 
wishes to express his approbation of it. So he says “Let the 
“triumphant victims come under the spot where Christ the host” 
(or sacrifice) “is; but He upon the altar, they under the altar.” 
But will the Latin quite bear this translation? Here it is. Suc- 
cedant victime triumphales in locum, ubi Christus hostia est. 
Sed Ille super altare...isti sub altari. Is this capable of a 
spiritual interpretation? But, besides, did Ambrose in terms that 
cannot be mistaken advocate and plainly assert that a miraculous 
change passes on the bread and wine, to change it into Christ’s 
natural flesh and blood, offered there in a true sacrifice to God ? 
Hear him first in Vol. 111. Ὁ. 424, on the mysteries: Hoc, quod 
conficimus, corpus, ex virgine est. “This body, which we (priests, 
“sacerdotes) make, came from the virgin, lit. out of the virgin.” 
Hear him again “on the sacraments,” p. 418: “That bread is bread 
“before the words” (of consecration) “in the sacraments. When 
“the consecration has been added, from bread it becomes Christ’s 
“flesh.” Ubi accesserit consecratio, de pane fit caro Christi. Can 
words be plainer or more express? And in the same treatise, and 
very near to this, he explains that it is owing to the utterance by 
the priest or by the church of the words of Christ “ Hoc est corpus 
“Meum,” that this wondrous change is due; viz. from the bread 
into Christ’s body. It is too long to cite here, but it is amply 
given in the extracts from Ambrose. If any one wishes to have 
his conviction thoroughly established let him read all the extracted 


10 INTRODUCTORY THOUGHTS. 


passages. He will find among them a prayer, which Ambrose says 
he used every day. See p. 463, c. 6. It contains these words, 
Offerimus tibi hane immaculatam hostiam, rationabilem hostiam, 
incruentam hostiam, hunc panem sanctum, et calicem vite 
eeternee ἄς, ἄς. Every one can read this Latin. But there is 
passage on passage, as express as any Roman or Romanizer can 
ask for. No logical crucible can reduce them to any other meaning. 
Can any logic, however adroit, succeed by producing several 
ambiguous or apparently contrary passages, in casting a shade of 
doubt on the meaning of these six ? 

What then is it possible for any one to do? It is possible to 
shew ground for the belief that Ambrose taught two distinct and 
opposite systems of doctrine. But which grew with the greater 
strength and swallowed up the other for centuries? Accept then 
the case of Ambrose ; and go from him to the two greatest of the 
Latin fathers Jerome and Augustine. Read over all the extracts 
from each, and from them say whether (1) Jerome did not expressly 
teach two opposite systems, and (2) whether Augustine himself be 
not liable to the same charge in a different degree. Go then to 
Gregory of Nyssa. Is not he extreme? Or go to the classic 
Gregory and to Chrysostom and to the marvellous Cyril of Alex- 
andria. See if you can fairly resolve all that they say into 
nothing more than figurative language, the metaphoric terms of 
an exuberant spiritual piety. What then? Basil is purer, and 
Eusebius and Athanasius and the great Origen. But he and 
Clement of Alexandria and Tertullian were earlier. Cyril of 
Jerusalem I have not mentioned. Is Cyprian clear? Is there 
no peril in the germ in the earlier writers? But what of the two 
Hilaries?, Are they not both strong specimens? But on reconsi- 
deration I think that the whole matter turned on Ambrose, the 
retired political—the man of the world though not a philosopher. 
Ambrose above all stamps the indelible impression. Ambrose, 
to whom Jerome seems to have hearkened. Ambrose, who biassed 
the mind of Augustine himself, the apostle of the doctrines of 
grace, the brother champion with Jerome in treading down the 
chief heresies of the day. Thus were the teachings of the great 
fourth century settled; and the many volumes of its writers to this 
day load our library shelves. Nor was any serious change achieved 
in the system of doctrine that they left to the world till the four- 
teenth, fifteenth and sixteenth centuries. ‘Till then accretion 





INTRODUCTORY THOUGHTS. it 


after accretion of symbolic ceremonies fortified the teaching of the 
fourth century, viz. that the Lord’s Supper is a sacrifice to God, 
and that the clergy are its priests, and that the table is its altar, 
and that in some way or other the bread and wine are changed into 
the real body and blood of Christ. These admissions were fatal to 
the simplicity of the church. In a word, what are called sacra- 
mentalism and sacerdotalism trode down every thing; and in 
vain John Scotus Erigena and Ratram and Berengarius laboured 
and suffered. At last Wycliff of England sent over precious 
seed to Bohemia; and fire and blood at Constance ushered in the 
coming day of Luther and Zwingel and Calvin and the English 
Reformers. If Christendom is still tried with the re-appearance 
of the same διδασκαλία, what remains but to revert afresh to the 
only fountain, and to bring all to the one standard? It is just this 
necessity that alone can justify, if anything can justify in the eyes 
of many, the boidness and the magnitude of this work, 


THE FIRST CENTURY. 
(A). CLEMENT, BISHOP OF ROME. BISHOP ABOUT 67, DIED 77. 


THE points in relation to him that require statement or dis- 
cussion are numerous, and may tax the patience of some readers. 
There was a Titus Flavianus Clemens, Consul, imprisoned in Rome 
a little later by Domitian. But we cannot trace any connexion 
except the common faith between him and this first of the fathers 
and first father (Papa) of Rome. It is likely that our Clement 
was Paul’s fellow-labourer, Phil. iv. 3; for Origen, Eusebius and 
Jerome say so: but Tertullian, Pres. Her. p. 243, goes further, 
implying that he was ordained by St Peter as his successor in 
special authority over the Roman Christians. This assertion in 
Cent. 11. may well weigh against the statement of Eusebius 
Cent. Iv.; see Hist. Eccl. 11. 4, that Linus succeeded Peter. But 
then Irenzeus of Cent. τ᾿. con. Heer. 111. 3, says that the blessed 
apostles gave “the public service of the bishopric to Linus, and that 
Anacletus succeeded him.” §o also says Epiphanius, Cent. Iv. 
Adv. Heer. 1. 107. Some however would rest all on the list in 
Liberius of the same century. But we are treading on marshy 
ground, which is indicated by the fact that Western authority 
inakes all the three martyrs; and Irenzeus only knew of one Bishop 
of Rome as a martyr, and he is not one of these. But advancing 
time has made the presence of St Peter in Rome a very question- 
able matter; and in a late open and learned discussion in Rome 
the contrary opinion prevailed. The “Authentic Report” is to be 





[A. D. 67.] CLEMENT, BISHOP OF ROME. 13 


had at 66, Paternoster Row, Translator Rev. W. Arthur. The pre- 
sence of Peter in Rome was not however necessary to his having 
nominated Clement to this office. The date of this only real letter 
of St Clement cannot be certainly settled. On the one hand 
Hefele refers the crucial passage in this letter to the time of Nero, 
agreeing with Dodwell, Cave and Fleury; but our own Professor 
Lightfoot thinks it points to the persecution under Domitian. On 
the former hypothesis Clement died about the year A.D. 77, and the 
latter some twenty years after. On the former hypothesis, if we 
believe with Eusebius that Clement was Bishop for ten years, the 
appointment would have been very shortly after the death of St 
Paul: a circumstance not unfavourable to Tertullian’s assertion. 
A few remarks will presently be made on the right interpretation 
of the crucial passage: but as to the letter itself, Hermas mentions 
it, and Polycarp quotes from it, and Eusebius, Hist. Bk. 11. c. 16, 
expressly states that “he knew that it was read in common (i.e. in 
“ublic) in most churches both of old time and now:” and Jerome 
adds that “in his time the reading of it had not ceased.” We may 
therefore infer that the influence of this letter was great and 
widely spread. We may even doubt whether it did not receive 
almost as much honour as some of Paul’s epistles or one of the 
four Gospels themselves. How surprising then it is to find that 
after a while it disappears wholly from view. Its existence is not 
recognized till the seventeenth century. It then suddenly comes 
to light, and the country in which it appears is England. Cyril 
Lucar archbishop of Constantinople, wishing to make a truly royal 
present to his friend and admirer, our Charles I, transmits to him 
an original MS. both of the Septuagint and the New Testament, 
in Greek: and when this precious gift passes under the eyes of 
English scholars, they are delighted to find, appended to it, this 
Epistle of St Clement, or, as Irenzeus explained it, of the church at 
Rome, to the church of Corinth, and with this epistle a portion of 
the disputed second letter. We may stand excused for all our 
care in laying this first stone of the edifice of Patristic writings, 
and in our endeavours to establish the probable date of this letter. 
For if according to Tischendorf, in his valuable paper contributed 
to Dressel’s Patres Apostolici, both Linus and Anacletus sink 
into a kind of commissaries to the absent apostles or to St Peter 
alone, this Clement stands out as the first Christian Bishop of the 
world’s metropolis, the primary Roman bishop; and one may be 


141 THE FIRST CENTURY. [A.D. 


excused for citing in this connexion the exquisite compliment of 
Virgil, Tantz molis erat Romanam condere gentem. Now as to 
the passage of Clement on which the date turns (if we put D and 
L for Professors Dressel and Lightfoot), the argument may be thus re- 
duced into the smallest space. § 19, Dressel argues that as Jerusalem 
is not mentioned when the writer alludes to “great cities sub- 
verted and great nations rooted out,” its destruction could hardly 
have already happened. 1) and L differ as to the inference from 
the present tense in describing the Jewish ritual, § 40,41. Lardner 
and L are against drawing the inference that Jerusalem was yet 
standing, which D and Hefele maintain, and they do not think 
that Josephus de B. J. τπ. 9. 10, isa parallel case. In ὃ 47 Ὁ 
thinks that the Corinthian might on the Neronic hypothesis be 
called an ancient church, A.D. 67. The argument in L, that on 
that hypothesis there had not yet been time for such a schism, 
seems to be negatived by the character of that church, as shewn 
in St Paul’s Epistles. On the whole perhaps D has the balance of 
argument in his favour: and this suits best with the writer calling ~ 
Paul and Peter “those who wrestled nearest” (to our time), § 5. 
Also the noted saying § 6, “ἃ multitude of elect (sufferers), such as 
“have borne many cruelties and tortures and left a most excellent 
“example,” seems well to suit the Neronic trial: and even in § 1 
“sudden and repeated calamities and overthrows happening to us” 
hardly seems to be inapplicable, as some think, to the persecution 
under Nero, although in this D has L to aid him against Hefele. 
The idea in ἐπαλλήλους might surely be interpreted “wave upon 
“wave.” Since much stress has been laid upon this passage may I 
venture to ask, whether there ever was a continued persecution 
which could not rightly be spoken of as involving “sudden and 
“repeated calamities and overthrows” ? Perhaps the above is suf- 
ficient to interest the reader in this question of date. 

Something must now be said on the large list of works falsely 
attributed to Clement, and often called The Clementines (Clemen- 
tina). But as I find no allusion to the Lord’s Supper in the two 
letters on virginity, or in the so-called Second Letter to the Corin- 
thians as given in Cyril Lucar’s royal present or in the other 
fragments, I need only say that Professor Lightfoot ascribes them 
to a time between the middle of the second and early in the third 
century. The Clementine Liturgy is afterwards considered in 
connexion with the first printed book on Liturgies by Duceas 


67] CLEMENT, BISHOP OF ROME, 15 


at Rome; and thus we have to do only with the five decretal 
letters, the books of Pseudo-apostolical Constitutions and the 
Canons, the Recognitions, and the Itinerary of St Peter. It seems 
to be convenient not to treat of these here, but to follow Pagi’s 
opinion, and to insert them at the close of the third century. 

The author, wishes here to repeat what was said in the preface, 
that if some things in these preliminary notices of the lives of 
fathers and doctors are given from various writers unaccompanied 
by references, it is because these notices of their lives are only 
ancillary to the main object of this work, which is fairly to exhibit 
and fully to consider the compilation of doctrine upon the Lord’s 


Supper. 


Letter to the Corinthians. Ch. 35, 36, 40, 41. 


“A sacrifice of praise will glorify me, and there is a way there 
which I will shew to him, the salvation of God. This is the way, 
beloved, in which we found our salvation Jesus Christ the high 
priest of our ὁ fferings, the defender and assistant of our weakness. 


“As these things then are well manifest to us, and we stoop to 
look into the depths of the Divine knowledge, we ought to do all 
things in order—whatsoever the Master commanded us to ac- 


complish at set times; and He commanded that the offerings and 








In 6. 35, 36, p. 82 of Dressel’s edition, and p. 118 of Professor Light- 
foot’s. 


, 5 / , Ν 5 al 00 «τ ὃ fed Leta Ν la 
Θυσία αἰνεσέως δοξάσει με, καὶ ἐκεῖ ὁδὸς, ἣν δείξω αὐτῷ, TO σωτήριον 
“ « ε ean 5 - 4 Ν ᾽ὔ ε A > n 
Θεοῦ. Αὕτη 7 ὁδὸς, ἀγαπητοὶ, ἐν ἢ εὕρομεν TO σωτήριον ἡμῶν, Ἰησοῦν 
Ν Ν 3 fal “ ε “- Ν ! Ν \ tal 
Χριστὸν, τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς 
- 4 ε 2 
/ “-“ 
ἀσθενείας ἡμῶν. 


We compare with this c. 40. 


> a , , , Ἂν , fal , 
“Προσδήλων οὖν ἡμῖν ὄντων τούτων, καὶ ἐγκεκυφότες εἰς τὰ βάθη τῆς θείας 
γνώσεως, πάντα τάξει ποιεῖν ὀφείλομεν, ὅσα ὁ Δεσπότης ἐπιτελεῖν ἐκέλευσεν, 
κατὰ καιροὺς τεταγμένους. τάς τεῦ προσφορὰς καὶ λειτουργίας ἐπιμελῶς 


* In this Greek one cannot insist on translating τε and καὶ as ‘‘both” and 
‘‘and.” There is small ground for a preference. The general scope seems to be 
that Clement afiirms that Christ established the same exactness of detail for the 
performance of this sacrament in the Christian church as existed for the sacrifices 
under the law. Is this a true statement? 


16 THE FIRST CENTURY. [A.D. 


public services be accomplished with care and be not done pre- 
sumptuously or in a disorderly way, but at defined times and — 
seasons. And in what places and by what persons He wills that 
they be accomplished He defined in His supreme counsel, that all 
being done holily in His good pleasure may be acceptable to 
His will. They then that make their offerings at the appointed 
occasions are both acceptable and blessed. Tor in following the 
Master’s ritual they avoid continual sin. For to the high priest 
are given his own public ministrations, and to the priests their 
own place has been assigned, and on (the) Levites their own minis- 
tries are laid. The layman is bound by the injunctions for laymen. 


“Let each one of you, brethren, give thanksgiving to God in his 
own rank, settled in a good conscience, not wrongly going out 
from the defined rule of his public service, in (due) reverence. Not 
in every place, brethren, are (the) continual sacrifices offered, or 
those of vows, or sacrifices for sin or those of negligence, but only 
in Jerusalem ; and there they are not offered in every place but in 
front of the temple by the (brazen) altar or looking towards the 
altar (of incense); that which is being offered having been in- 
spected to avoid blemishes by the high priest and by the priests 
that have been spoken of before. They that do any thing then 
contrary to the duty of His counsel incur death as their penalty. 
See, brethren, that in proportion as we were counted worthy (to- 
receive) more knowledge, in that proportion is the peril greater 
under which we lie.” 





ἐπιτελεῖσθαι, καὶ οὐκ εἰκῇ ἢ ἀτάκτως ἐκέλευσεν γίνεσθαι, ἀλλ᾽ ὡρισμένοις — 
καιροῖς καὶ ὥραις" ποῦ τε καὶ διὰ τίνων ἐπιτελεῖσθαι θέλει Αὐτὸς ὥρισεν τῇ 
ὑπερτάτῳ Αὐτοῦ βουλήσει, ἵν᾿ ὁσίως πάντα γινόμενα ἐν εὐδοκήσει εὐπρόσδεκτα 
εἴη τῷ θελήματι Αὐτοῦ. Οἱ οὖν τοῖς προστεταγμένοις καιροῖς ποιοῦντες τὰς 
προσφορὰς αὐτῶν εὐπρόσδεκτοί τε καὶ «μακάριοι. Tots γὰρ νομίμοις τοῦ 
Δεσπότου ἀκολουθοῦντες οὐ διαμαρτάνουσιν. Τῷ γὰρ ἀρχιερει ἴδιαι λειτουργίαι 
δεδομέναι εἰσιν, καὶ τοῖς ἱερεῦσιν ἴδιος ὁ τόπος προστέτακται, καὶ Λευίταις 
τᾷ διακονίαι ἐπικεῖνται. “O λαικὸς ἄνθρωπος τοῖς λαικοῖς προστάγμασιν 
ἔδεται. 


C. 41. 


τι ε a ” > lal 90, ‘ > , A ‘ 
ἕκαστος ὑμῶν, ἀδελφοι ἐν τῷ ἰδίῳ τάγματι εὐχαριστείτω Θεῷ, ἐν 
,ὔ -“ 
ἀγαθῇ συνειδήσει ὑπάρχων, μὴ παρεκβαίνων τὸν ὡρισμένον τῆς λειτουρ- 
ν᾿ > a , > ' a 
yias αὐτοῦ Kavova, ἐν σεμνότητι. Οὐ πανταχοῦ, ἀδελφοὶ, προσφέρονται 
θυσίαι ἐνδελεχισμοῦ ἢ εὐγῶν ἢ περὶ ἁμαρτίας ἢ f LAX he 
ε ‘ x! a is “ δ ed > Ἢ κι ie 0 πλημμελείας, αλλ 7 ἘΝ 
Ἱερουσαλήμ. μόνῃ" κακεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ᾽ ἔμπροσθεν 
- -“- ‘ A , 
τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ 
> , ‘ a , Ης 
ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν. Οἱ οὖν παρὰ τὸ καθῆκον τῆς. 
, > a lal , , 
βυυλησέως Αὐτοῦ ποιοῦντές τι θάνατον τὸ πρόστιμον ἔχουσιν. Ὁρᾶτε ἀδελφοὶ, 
Ψ , Po , 5 , ΄ lal c , 
dow πλείονος κατηξιώθημεν γνωσέως τοσούτῳ μᾶλλον ὑποκείμεθα κινδύνῳ. 





67] CLEMENT, BISHOP OF ROME. 17 


Extract I. does not fix any definite sense to the word προσ- 
φορὰς “our offerings.” They may be either our religious services, or 
our private dedicatings of our souls to God. But in extract 11. the 
terms “our offerings and liturgies” call for a defined sense. “The 
Master” is also said to have ordered that they should be fulfilled 
“according to set times” and “in order;’ “and not presump- 
“tuously or in a disorderly way, but at defined times and seasons,” 
and at certain places, vod ; and through certain ministers, διὰ τίνων. 
It is clear that all this refers to public services performed by 
appointed ministers in sacred buildings; and the only question 
remaining is what meaning is to be attached to “offerings” and 
what to “liturgies.” Now if the sense of “offerings” in the first 
four centuries be a probable guide in the writings of this earliest 
father, the word either signifies the Lord’s Supper or the gifts 
presented on that occasion to the clergy by the laity; which in 
some cases may have been laid on the holy table: and out.of which 
the bread and wine required for the communion were often taken. 
But these gifts can hardly be the “offerings” in this passage, 
because such gifts could not be said to be “accomplished” by the 
ministers: διὰ τίνων ἐπιτελεῖσθαι θέλει. It remains therefore 
that by “offerings” St Clement means the Lord’s Supper: and 
that he speaks of it as a thing “offered” to God, just as the sacri- 
fices of old were “offered.” But we find no such word in the 
instructions of Christ our Lord or of Paul upon this subject. St 
Paul speaks of “things which the Gentiles sacrifice,” but neither 
he nor Christ uses “sacrifice” or “offer” regarding the Lord’s 
Supper. Nor is this a mere unimportant nicety. It is the be- 
ginning of the very question at issue; viz. whether this sacrament 
of the Christian kingdom is to be assimilated to the sacraments 
of the old Mosaic kingdom of God, or not. For if this is to be 
done, then all the old apparatus of terms and things is to be used 
regarding this supper, viz. altar, priest, temple ; and it would follow 
that as the pardon of ceremonial offences was actually given and 
ministered in the offerings under the law, so the pardon of moral 
transgressions is given and ministered in this “offering” under 
the gospel. I do not mean to infer that Clement meant all this 
in using the word “offerings” respecting the Lord’s Supper. I 
only say that, by using this word in the manner and in the con- 
nexion in which he uses it here, he opens the door for the intro- 
duction of the whole body of Jewish terms and ideas regarding 

Η. : 2 


18 THE FIRST CENTURY. [A.D. 


offerings or sacrifices into the teaching of the church regarding 
this Sacrament. And I am bound to add that it became Clement 
and them that followed him to have enquired whether “the Master” 
wished this change to be made in His own wording in the matter. 
For as Christ Himself entirely avoided it and as Paul also avoided 
it, it was fair to infer that Christ did not wish the terms belonging 
to the ancient offerings and sacrifices to be introduced in relation 
to this sacrament. I assume innocence in St Clement’s intention : 
but the result was not less calamitous. These terms, read in all 
the churches, prepared the way for what Ignatius, Justin Martyr 
and Irenzus added in the same direction; and they prepared the 
way for Cyprian and thus for almost all the writers of the great 
fourth century, by whom this sacrament was boldly Judaized even 
to the extent of making Christ’s actual body in His “natural” 
(ὦ. 6. His human nature’s) flesh and blood present on the altar 
and given taken and eaten by the communicants. And to bring 
the invention of man in this sacrament to its climax or zenith, we 
shall find one of the two greatest writers of the fourth century, 
which is the undoubted Augustan era of the church, using the 
words that the successors of the apostles “make the flesh or the 
“body of Christ.” “Conficiunt” is his word, I say again that I have 
no idea that this first of uninspired Christian writers, Clement of 
Rome, imagined that all this would follow from his apparently 
innocent adaptation of the terms of Jewish rites to this Christian 
feast, but Clement in these sentences took the first step and he 
was followed and exceeded by others. That the interpretation of 
the words themselves which I have given is correct seems to be 
shewn by the later sentence “For following the ritual, τοῖς νομίμοις, 
“of the Master they escape continually transgressing:” which would 
be the case if, whenever they met for service, they used a different 
ritual from that which the Master ordered. 

It is also a confirmation that in extract IIT. the word “give 
thanks,” εὐχαριστείτω, is used in what would now be called a 
partially eucharistic sense, ¢.e., not simply an ordinary thanks- 
giving, but as having reference to the service of the Lord’s 
Supper. 

But here I have the advantage of leaning on Prof. Lightfoot’s 
note on those words in his book upon Clement, p. 130. “The 
“allusion is plainly to the public services of the church, where order 
“had been violated. Thus εὐχαριστία will refer chiefly (though not 


67] CLEMENT, BISHOP OF ROME. 19 


“solely) to the principal act of Christian thanksgiving, the cele- 
“bration of the Lord’s Supper; which at a later date was almost 
“exclusively termed εὐχαριστία. The usage of Clement is probably 
“midway between that of St Paul where no such appropriation of 
“the term appears (e.g. 1 Cor. xiv. 16, 2 Cor. ix. 11,12, Phil. iv. 6, 
“1 Tim. ii. 1, &c.) and that of the Ignatian Epistles (Philadel. 4, 
“Smyrn. 7), and of Justin (Apol. 1. 8. 60, p. 97 sq., Dial. 41, p. 260), 
“where it 15 specially so applied.” 

It will now be asked in what sense “liturgies” is to be taken: 
_and perhaps the reply should be either “the rest of the public 
“service used in the administration of the Lord’s Supper,” or 
possibly “all other public services besides the Sacrament.” 

The sentence at the close of extract II. seems to indicate the 
officers of the Christian church by Jewish names, but in subsequent 
writers it is beyond question that ὁ ἀρχιερεὺς stands for the Bishop 
and οἱ ἱερεῖς for the priests. If it be so here Λευῖται would stand 
for other ordained church officers. But in extract III. the middle 
sentence seems to describe the customs of Jewish law. And it is 
to be observed that the verbs‘in it are in the present tense, which 
would suit best if this epistle were written at the earliest date 
assigned, viz., while the temple was standing: which would make 
it less wonderful that Clement should fall into Jewish phraseology. 
. But notwithstanding all our apologies the leading historic fact is, 
that a stream broke out thus early which has ever since been 
running and swelling and overflowing till it has deluged the whole 
church, east and west; and in spite of a few partial remonstrances 
has so coloured the whole church’s doctrine on this subject, that 
even that inestimable gift of God, the Western reformation in the 
14th, 15th and 16th centuries, has but imperfectly succeeded in 
restoring this Sacrament to its primitive simplicity. And yet it 
may be asked, if Christ has instituted an ordinance of eating bread 
and drinking wine in His name without any terms in it borrowed 
_ from the ritual of the Jews, why should His churches always be 
shewing an irrepressible inclination to bring this sacrament as 
near to a Mosaic rite as possible? It is Christ on the Cross who 
is our Paschal lamb, an offering and sacrifice for the forgiveness of 
sin. Why then should we by a single term favour the notion 
that this Sacrament is a kind of propitiatory sacrifice? Are not a 
sacrifice, offered once for all, and an often repeated rite given for 
a remembrance, distinct things? Why then should not Christ's 

2.9 


i “ 


20 THE FIRST CENTURY. [A.D. 


example be followed, by our carefully keeping the two separate 
and different ideas in their places? If so, there was danger in 
calling the sacramental elements “an offering.” It ought to be 
enough for His followers that they are not so termed by the 
Master Himself or by His inspired servant Paul. 

It is singular that Dr Pusey has omitted all notice of this 
father in his gigantic notes, “Doctrine of the Real Presence in 
the Fathers.” Iam fain to add a pleasant “polished corner” to 
these arguments by citing a pertinent saying of my late Diocesan 
of Lichfield, whom I cordially loved, and who, to the last, as I 
know (pace generi ejus dixerim), regarded me with genuine 
affection and esteem, I mean Dr Lonsdale. He was presiding at 
the examination of the Clergy Daughters’ training establishment 
in London; and he noticed that the examiner from time to time, 
as Prof. Lightfoot phrases it, “almost exclusively used the term, 
“the Eucharist.” At last the Bishop with his naive liveliness 
spoke aloud. “I cannot see why you should be continually using 
“a, different term to designate the second Sacrament from that 
“which is used in the Scripture. ‘St Paul calls it the Lord’s 
“Supper. Why do you always call it the Eucharist?” 

If one, who was by universal consent so far removed from being 
a partizan of what has been termed extreme biblicalism, was thus 
jealous of the prevalence of so beautiful a term as the eucharist . 
or thanksgiving, when he saw it pointedly substituted for the 
terms which inspiration has supplied, surely that conscientious 
prelate being dead yet speaketh against the use of other terms 
which involve doctrine upon this subject that is nowhere taught 
in the words of Christ and His servant Paul. It is clear that the 
catalogue of officials, c. 40, is a Christian and not a Jewish list: 
(1) high-priest, which led the way for calling bishops by this name: 
(2) priest, ἱερεὺς, Lat. sacerdos, taught Christians so to call any 
“elder” who was not a ruling elder. Levites would be all church 
subordinates, and the rest “laymen.” 


Remaining portions of writings once attributed to Clement, that 
were lately discovered by Bryennius, a metropolitan of the 
Greek Church. 


These have been lying in the Library of the Most Holy 
Sepulchre at Jerusalem, and have escaped the curious hands and 


67] CLEMENT, BISHOP OF ROME. 21 


eyes of professional investigators, German, French, and English. 
It is both a surprise and a pleasure to receive them from the re- 
searches of a Greek Bishop, and edited in a way that shews the 
metropolitan a good Greek scholar. They contribute to our 
previous inheritance of the first century (1) from the closing 
quotation of the 57th portion of the first and only genuine epistle 
of Clement to the Corinthians, to the 73rd portion which closes 
the epistle, and (2) from the latter part of the 12th portion of the 
homily by an unknown writer, which has usurped the name of 
the Second Epistle of Clement to the Corinthians, down to the end 
of the 20th and last portion. Besides this both the Epistles are 
divided into lessons for the use of the church on fifteen several 
Sundays reckoned as dated from “the Resurrection,” and for the 
Funeral service, and for the day of “the mother of God,” prov- 
ing the Second Epistle also prior to the date of the Kalendar. 
Thus all that was said in the former notice of Clement concerning 
his epistles being read in church on very much the same level 
as the Holy Scriptures is again confirmed. A little is extracted 
from these portions as partly worthy of citation, though not directly 
bearing on the Lord’s Supper. For the interest of those readers 
who have not seen the portions as edited by Prof. Lightfoot, or by 
two German editors, it is desirable to state that the Ms. discovered 
by Bryennius contains also “The doctrine of the twelve apostles,” 
a new tract: also a new text of the Pastor Barnabas; and a new 
text, apparently of the longer form, of the epistles of Ignatius, and 
a synoptical treatise by Chrysostom which Prof. Lightfoot supposes 
to be the same that is printed in Montfaucon’s edition of his works. 
This important discovery also raises the hope that other equally 
valuable acquisitions may reward future researches in that library 
or in others. Certainly it will give a new stimulus to collectors, 
and may lead to results which at present only fancy can picture. 
Prof. Lightfoot promises to edit the Barnabas and Ignatius shortly. 


Letter I.61. “We confess to Thee through the High-priest and 
defender of our souls Jesus Christ. 


Ep. I. p. 295, § 61. 


A ‘ Lal “~ € lal 
Σοὶ ἐξομολογούμεθα διὰ τοῦ ᾿Αρχιερέως Kal προστάτου τῶν ψυχὼν ἡμῶν 
Ἰησοῦ Χριστοῦ.... 


22 THE FIRST CENTURY. [A.D. 


Letter II. 14. “For the Scripture saith, God made man, male 
and female: the male is Christ, the female is the church, and 
(omit ὅτι) the sacred books and the apostles say that the church 
is (made) now, but is from above, for she was spiritual as our Jesus 
also was, and was manifested in these last days that He might save 
us, But the church, being spiritual, was manifested in the flesh 
of Christ, shewing. that if any one keep himself in the flesh and 
do not corrupt it, he shall receive it in the Holy Spirit. For the 
flesh is typical of the Spirit. None then, after corrupting the 
figurative thing, shall receive the reality. Surely then it says these 
things, brethren, Keep the flesh, that ye may partake of the Spirit: 
but if we say that the flesh is the church and the spirit is Christ, 
surely then he that injured the flesh injured the church. Such a 
one then will not partake of the spirit, which is the Christ. The 
flesh is able to partake of so noble a life and an incorruptible 
condition, when the Holy Spirit has been closely united to it. 
Nor can any one tell out or speak the things which the Lord 
prepared for his elect.” 


Ep. II. PD 326, § 14. 

Λέγει γὰρ ἡ γραφὴ, ᾿Εποίησεν ὁ Θεὸς τὸν ἄνθρωπον ἄ ἄρσεν καὶ θῆλυ" τὸ 
ἄρσεν ἐστὶν ὁ Χριστὸς, τὸ θῆλυ ἡ ἐκκλησία, καὶ ὅτι τὰ βιβλία καὶ οἱ ἀπό- 
στολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι, ἀλλ᾽ ἄνωθεν" ἦν γὰρ πνευματικὴ, ὡς καὶ ὁ 
Ἰησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ἵνα ἡμᾶς σώσῃ. 
ἐκκλησία δὲ, πνευματικὴ οὖσα, ἐφανερώθη ἐ ἐν τῇ σαρκὶ Χριστοῦ, δηλοῦσα ἡμῖν 
ὅτι, ἐάν τις ἡμῶν τηρήσῃ αὐτὴν ἐν τῇ σαρκὶ καὶ μὴ φθείρῃ, ἀπολήψεται 
αὐτὴν ev TO Πνεύματι τῷ ἁγίῳ" ἡ γὰρ σὰρξ ἀντίτυπός ἐστιν τοῦ πνεύματος" 
οὐδεὶς οὖν, τὸ ἀντίτυπον φθείρας, τὸ αὐθεντικὸν μεταλήψεται. “Apa οὖν 
ταῦτα λέγει, ἀδελφοὶ, Τηρήσατε τὴν σάρκα, ἵνα τοῦ Πνεύματος μεταλάβητε:" 
εἰ δὲ λέγομεν εἶναι τὴν σάρκα τὴν ἐκκλησίαν, καὶ τὸ πνεῦμα Χριστὸν, ἄρα 
οὖν ὁ ὑβρίσας τὴν σάρκα ὕβρισεν τὴν ἐκκλησίαν. Ὃ τοιοῦτος οὖν οὐ μεταλή- 
ψεται τοῦ πνεύματος, ὅ ἐστιν ὁ Χριστός. 'Τοσαύτην δύναται ἡ σὰρξ μεταλα- 
βεῖν ζωὴν καὶ ἀφθαρσίαν, κολληθέντος αὐτῇ τοῦ Πνεύματος ἁγίου. Ovre 
ἐξειπεῖν τις δύναται οὔτε λαλῆσαι ἃ ἑτοίμασεν ὁ Κύριος τοῖς ἐκλεκτοῖς 
Αὐτοῦ. 


I will not be so bold as to attempt to expound the extract 
from the so-called second epistle: but as it touches upon “the flesh 
“of Christ” and “the Spirit,” and has the appearance of explaining 
the allegoric relations of these terms, it seems needful to insert 
this extract. Professor Lightfoot refers with deserved disparage- 
ment to this real specimen of an ancient homily, which does little 
to elevate our estimate of the sermons that were commonly 
preached at the earliest ages 


— 107] IGNATIUS, BISHOP OF ANTIOCH. 23 


(B.) IGNATIUS, BISHOP OF ANTIOCH, MARTYR, D. 107. 


It is quite necessary in speaking of this father to winnow the 
grain from the chaff. It is commonly said that he and Polycarp 
were disciples of St John. For instance, a superior German author 
boldly refers us to Jerome’s Catalogue, Vol. 1. p. 176, Francft. 1684, 
and I find not a word therein of Ignatius being John’s disciple; 
but Polycarp only is twice mentioned as such. I turn then to the 
extract from Irenzeus’ letter to Florinus in Euseb. E. H.in which 
Irenzus relates that he had from Polycarp detailed accounts of St 
John; but there is not a word about Ignatius, as connected with 
St John. Ignatius indeed visited Polycarp at Smyrna on his way 
to Rome to be martyred. Jerome says this in his catalogue above 
mentioned. 

Then I find in the same German that we read in Chrysostom’s 
homily on Ignatius 1. 597, that Peter made him Bishop of 
Antioch. He would be excellent authority if his homily con- 
tained this, as Chrysostom during his residence at Antioch before 
his translation to the see of the Eastern metropolis would naturally 
gather up and investigate every local tradition before he preached 
his homily: but Chrysostom only says that “he was Peter’s 
successor, and that the grace of God put him instead of Peter.” 
But Jerome says that Ignatius came third after St Peter. 
Theodoret Vol. 1v. p. 1312, Let. 152 (Migne), writes of him thus: 
“Tgnatius the widely renowned, who received the episcopate, 
“τὴν ἀρχιερωσύνην, from the right hand of the great Peter, and 
“who for the sake of his confession of Christ became food for beasts.” 

A title commonly given to him τὸν θεοφόρον so accented means 
that he eminently had God dwelling in him by the Spirit: but 
Dressel quotes from Symeon Metaphrast that he was the child 
taken up by Jesus into his arms, and Dressel to support this 
refers to it by writing the title with a different accent Θεόφορος, 
i.e, borne by God. We may pass this without remark: but 
Dressel’s observation is valuable that Ignatius in his epistles is 
very emphatic in his opposition to Judaizers, τοῖς σαββατίζουσι, 
“those that keep the seventh day.” 

As to the name, Ignatius, I trust one need not receive the 
current explanation that its root is “ignis” fire, which would give 
it a different spelling. Ignatus might mean a native, as well as 


24 THE FIRST CENTURY. [A.D. 


cognatus a relative. But it is singular that there is an old word 
ignatus a carbuncle, from which Ignatius might regularly come. 
If there were an old verb igno of the first conjugation, the case 
would be different. The Syriac name for him is Nurono, from 
Nura or Nora, a village in Phrygia. 

But it is much more important for our purpose to note that 
his letters were much valued. Polycarp sends what he received 
to the church at Philippi to protit by. Euseb. Hist. Ec. 1. ο. 36. 
We can well believe that the martyrdoms of Ignatius and Polycarp 
would add great weight to all their utterances, and cause their 
letters to be as widely spread and read in the churches, both East 
and West, as that of Clement: but Polycarp’s have nothing that 
bears on our subject. As to the letters of Ignatius, it is a large 
question, and one which Prof. Lightfoot has just been valuably 
illustrating in the Contemporary Review, February, 1875, in his 
most necessary vivisection of the work entitled ‘Supernatural 
Religion,” and of its somewhat hasty reviewers: 

A few words may suffice here regarding the history of the 
letters of Ignatius. After sharing with Clement’s letter the notice 
of the churches, they like his disappear and are totally lost. 
But those of Ignatius rise above the horizon again a century 
sooner than the letter of Clement. Three are discovered in 1495 
and printed in Paris; and three years later four more with some 
that are now rejected as spurious. But this is not all, In 1644 
Archbishop Usher prints with then: a shorter form of the seven 
letters which he has found, and then begins the strife between 
the longer and shorter forms. For two years later Vossius discovers 
another Ms. with six of the seven letters (in the longer form) in 
the Medici library at Florence. In our own times Cureton has 
revived the discussion by producing a Syriac version of the shorter 
form. But Hefele meets his argument by laying great stress on 
an Armenian version of the longer. Hetele’s arguments may be 
seen in the Encyclopedic Dictionary of Wetzel and Wette. It is 
in this state of the controversy that Professor Lightfoot has been 
drawn into it by the attacks of the sceptical writer before men- 
tioned, who would fain represent the whole Ignatian epistles as 
unworthy of credit. The Professor inclines to the side of the 
shorter letters as in possession of the greater amount of evidence; 
but he does not deem the case against the longer to be proved. 

It must however be felt that though a shortening of a man’s 


—107] IGNATIUS, BISHOP OF ANTIOCH. 25 


genuine letters may be regarded as a venial offence against literary 
truth, an enlargement of them is an utterly inexcusable trans- 
gression. If therefore the short version which Usher brought to 
light is, as Cureton contends, a real work of Ignatius, and Ignatius 
did not take his own letters in hand and enlarge them (which is 
hardly conceivable), the longer version cannot but be reputed 
a forgery as regards Ignatius; though it may give serviceable 
evidence of the state of the church and of the things believed in 
it at the time it was written. 

It will be seen that ten passages have been selected from the 
longer forms as bearing on this question. I think this is all: 
but Iam warned by a misfortune of Dr Pusey. He writes in his 
largest work on the Lord’s Supper, which is in fact a supplement 
to a sermon, p. 715 note, “I have given every passage as far as in 
“me lay,” 1.6. from St John’s death to 451, “three centuries and a 
half;”’ but the passages: that he gives from this author are but 
three. The reader will here find ten. I must therefore avoid 
making universal assertions, and be content with producing as 
many as I find, or as many as it seems in any way desirable to 
bring forward; for some regard is due to the patience of the reader. 
The two passages against Judaizers are not the least important. 

I observe that the French Dupin avoids making the usual state- 
ment that Ignatius was a disciple of St John’s, and yet both 
Rohrbacher and the author of Migne’s Nouvelle Encyclopédie 
Theologique repeat the common assertion as if it were of complete 
authority. I have looked at Professor Burton and he is content 
to rest the personal intercourse between that apostle and Ignatius 
on its probability. 


Letter to the Ephesians. C487 


V VY. ‘Let no one be mistaken. Unless.a man be within the 
precincts of the altar he comes short of the bread of God. 


XV. “That you may obey the bishop and the presbytery with 
undistracted mind, breaking one bread, which is a medicine of 


LEpisiles of Ignatius. Dressel, Leipsic, 1865. Ephesians, c. V. p. 124, 


= ’ c -“ 5 A 
Μηδεὶς πλανάσθω: ἐὰν μή τις ἢ ἐντὸς τοῦ θυσιαστηρίου ὑστερεῖταν ἀπὸ 
τοῦ ἄρτου Θεοῦ. 


C. XV. p. 138. 


Ei Ν «ε , ε ~ a“ ΕἸ ’ A -“ ’ πε ισ ίστω 
ἰς TO VUTAKOVELY υμαᾶς τῳ επισκοπῷῳ και TW πρεσβυτερίῳ απέερίσπα L 


26 THE FIRST CENTURY. [A.D. 


immortality, an antidote that we may not die, but on the contrary 
may live in Jesus Christ continually, 

“ To the Trallians, VII. “He that is within (the precincts of) 
the altar is clean ; but he that is without is not clean, ze. he that 
doeth anything without bishop and presbytery and deacons, this 
man is not clean in his conscience. 

VIII. “Ye then, take up mildness of patience, build up your- 
selves anew in faith, which is the flesh of the Lord, and in love, 
which is the blood of Jesus Christ. 

To the Romans, VII. “For while I live and write to you, I 
am in love with dying. My love (Jesus) has been crucified, ὅσο, 
I would have the bread of God, heavenly bread, bread of life, which 
is the flesh of Jesus Christ the Son of God, who was born in latter 
(time) of the seed of David and Abraham; and I would have the 
cup (drink) of God, His blood, which is love incorruptible and life 
ever flowing. 

To the Magnesians, VII. “Run together therefore all as unto 
one temple of God, as unto one altar, as unto one Jesus Christ, 
who came forth from one Father and is and went unto one. 

X. “It is strange for Christ Jesus to speak and Judaize, 
for Christianity did not believe on Judaism, but Judaism on 
Christianity, as every tongue believed and was brought to God. 





, “ ” A “ > ΄ > , > , A ‘ 
διανοίᾳ, ἕνα ἄρτον κλῶντες, ὅς ἐστιν φάρμακον ἀθανασίας, ἀντίδοτος τοῦ μὴ 
> “ > \ na cal -“ i? 
ἀποθανεῖν, ἀλλὰ ζῆν ἐν Ἰησοῦ Χριστῷ διὰ παντός. 
Trallians, c. VII. p. 158. 
ε Ae ΄ my “25 εν 9 \ > ls 
O ἐντὸς θυσιαστηρίου ὧν καθαρός eat" ὁ δὲ ἐκτὸς οὐ καθαρός ἐστιν" 
(Vossius) τοῦτ᾽ ἐστιν, ὁ χωρὶς ἐπισκόπου καὶ πρεσβυτερίου καὶ διακόνων 
΄ φ 3 a , 
πράσσων TL οὗτος οὐ καθαρός ἐστι TH συνειδήσει. 
Seat gi 6 He 
ε a > ‘\ - , 5» , » ’ ε Ν 5 , 
Ὑμεῖς οὖν τὴν πραὐπαάθειαν ἀναλαβόντες ἀνακτίσασθε ἑαυτοὺς ἐν πίστει, 
Ὁ A 3 a A 
6 ἐστι σὰρξ τοῦ Κυρίου, καὶ ἐν ἀγάπῃ, 6 ἐστιν αἷμα Ἰησοῦ Χριστοῦ. 
Romans, c. VII. p. 151. 
. a , ea a A a 
After the touching appeal, Ζῶν (γὰρ) γράφω ὑμῖν, ἐρῶν τοῦ ἀποθανεῖν. 
ε ‘ » 
Ο ἐμὸς ἔρως ἐσταύρωται, K.T.A. 
" a ” ” a “ oS 
Ἄρτον Θεοῦ θέλω, ἄρτον οὐράνιον, ἄρτον ζωῆς, ὅς ἐστιν σὰρξ Ἰησοῦ 
x ἴω a Yi A “ Θ A cal , » ε ’ > , X 
Χριστοῦ, τοῦ Yiod τοῦ Θεοῦ, rod γενομένου ἐν ὑστέρῳ ἐκ σπέρματος Δαβὶδ 
ν» , ,ὔ A a δ 
καὶ ᾿Αβραάμ.- καὶ πόμα Θεοῦ θέλω, τὸ αἷμα αὐτοῦ 6 ἐστιν ἀγάπη ἄφθαρτος, 
5» ΄ 
καὶ ἀένναος ζωή. 
Magnesians, c. VII. p. 140. 
> « a 
Tlavres OUV WS εἰς ἕνα ναὸν συντρέχετε Θεοῦ, ὡς ἐπὶ ἕν θυσιασ Τ ἤριον, ὡς 
ον ? a r ‘ Ν Jer ay! Ν , Ν > σ΄ Ν 
ἐπὶ eva Ἰησοῦν Χριστὸν tov ab ἑνὸς ἸΠατρὸς προελθόντα, καὶ εἰς ἕνα ὄντα 
καὶ χωρήσαντα. 
C. X. p. 148. 
ν r > - -“ 
Ατοπόν ἐστιν Χριστὸν ᾿Ιησοῦν λαλεῖν, καὶ ᾿Ιουδαίζειν. Ὃ γὰρ Χρισ- 
τιανισμὸς οὐκ εἰς ᾿Ιουδαισμὸν ἐπίστευσεν, ἀλλ᾽ Ἰουδαισμὸς εἰς Χριστιανισμὸν, 
ὡς πᾶσα γλῶσσα πιστεύσασα εἰς Θεὸν συνήχθη. 







᾿ 
I 


107] IGNATIUS, BISHOP OF ANTIOCH. 27 


To the Trallians, 11. “It is needful then, that according to 
your practice, ye should do no (church) matters without “the 
bishop; but be ye in subordination at the same time to the 
presbytery, as to the messengers (lit. apostles) of Jesus Christ, who 


is our hope, in whom let us be found living. And it is necessary 


that the deacons being bearers of the mystery of Jesus Christ 


should please all in every way. It is needful then that they 


guard themselves from the charges (of criminality) as from fire. 


Ζ To the Philadelphians, IV. “Be earnest then about using one 
: Eucharist, for there is one flesh of our Lord Jesus Christ, and one 
-eup of His blood for unification, and one altar, as there is one 
bishop, together with the presbytery and deacons my fellow 


servants, that whatever work ye may do, ye may do it according 
to God’s rules. 


VI. “But ifany one become to you an interpreter of Judaism, 
do not listento him. For it is better to hear Christianity from a 
circumcised teacher than Judaism from a man who is uncircum- 
cised. But if both speak otherwise than about Jesus Christ, these 
in my judgment are but pillars and tombs of the dead on which 
is written nothing but human names. 


=~ To the Smyrnwans, VII. Speaking of “those who hold hete- 
rodox opinions against the grace of Christ” he says, “They abstain 





Trallians, ec. II, p. 154. 


3 lal Ss 5 Ψ a ” ἴω , XN , 
Αναγκαῖον ουν ἐστιν ΠΟΤΕ ποίειτε ανεὺυ του ἐπισκόπου μηδὲν πραάσσειν 


πε 
ὑμᾶς: ἀλλ᾽ ὑποτάσσεσθε καὶ τῷ πρεσβυτερίῳ, ὡς τοῖς ἀποστόλοις Ἰησοῦ 


Χριστοῦ, τῆς eames ἡμῶν, ἐν ᾧ διάγοντες εὑρεθησώμεθα. Δεῖ δὲ τοὺς 


ἢ διακόνους, ὄντας ἡ μυστηρίου Ἰησοῦ Χριστοῦ, κατὰ πάντα τρόπον πᾶσιν 
τὸ / cal 
ἀρέσκειν. Δέον οὖν αὐτοὺς φυλάσσεσθαι τὰ ἐγκλήματα ws πῦρ. 


ΠῚ Ὁ, AW: τ 176. 


Σπουδάσατε οὖν μίᾳ εὐχαριστίᾳ χρῆσθαι: μία γὰρ σὰρξ τοῦ Κυρίου ἡμῶν 
Ἰησοῦ Χριστοῦ, καὶ ἕν ποτήριον εἰς ἕνωσιν τοῦ αἵματος Αὐτοῦ, ἐν θυσιαστή- 
βίον, ὡς εἷς ἐπίσκοπος ἅμα τῷ πρεσβυτερίῳ καὶ διακόνοις, τοῖς συνδούλοις LOU" 
ἵνα ὃ ἐὰν πράσσητε κατὰ Θεὸν πράσσητε. 


Ce ΕἾ. 

3 A , τ᾿ Α ε ,ὔ αὐ δε A > , 3 “ 

Eav δέ τις Ἰουδαισμὸν ἑρμηνεύῃ υμῖν, μὴ ἀκούετε αὑτοῦ. “Apewvov γάρ 
“ἐστιν παρὰ “ἀνδρὸς περιτομὴν ἔχοντος Χριστιανισμὸν ἀκούειν ἢ παρὰ ἀκρο- 
βύστου᾽ Ἰουδαισμόν. ‘Edy δὲ ἀμφότεροι περὶ Ἰησοῦ Χριστοῦ μὴ λαλῶσιν, 
οὗτοι ἐμοὶ στῆλαί εἰσιν καὶ τάφοι νεκρῶν, ἐφ᾽ οἷς γέγραπται μόνον ὀνόματα 


ἀνθρώπων. 


Smyrneans, c. ΚΠ|1. p. 190. 
Speaking of τοὺς ἑτεροδοξοῦντας εἰς τὴν χάριν τοῦ Χριστοῦ he says, 
Lal Lal 3 , 
Ἐὐχαριστίας καὶ προσευχῆς ἀπέχονται, διὰ τὸ μὴ ὁμολογεῖν, τὴν εὐχαριστίαν 


* A word seems to be missing for ‘‘bearers.”” Deacons are in Philo Carpasius 
compared to the bride’s neck in Canticles because they carried (Christ) the Head 
round to the recipients. 


i 


28 THE FIRST CENTURY. [A.D | 


from (the) Eucharist and prayer, because they confess not that the 
Eucharist is the flesh of our Saviour, Jesus Christ, which (flesh) 
suffered for the sake of our offences, which the Father in His 
kindness raised up. 

“All of you follow the bishop, as Jesus Christ (followed) the 
Father; and (follow) the presbytery as the apostles: but pay 
regard to the deacons, as to the command of God. Let no one do} 
anything without the bishop of those things that pertain to the ἢ 
church. Let that be thought reliable communion which is under 
the bishop, or any one whom the bishop may permit...._ It is not} 
allowable without the bishop either to baptize or to hold a love-} 
feast: but on the contrary whatever he may approve, this im | 
well pleasing to God also, that everything which is done may be 
secure (infallible) and firm.” 











Ἵ 
’ 





σάρκα εἶναι τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὴν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. 
πάθουσαν, ἣν τῇ χρηστότητι ὁ Πατὴρ ἤγειρεν. 
». 192. 

Πάντες τῷ ἐπισκόπῳ ἀκολουθεῖτε, ὡς Ἰησοῦς Χριστὸς τῷ Πατρί: καὶ τῷ 
πρεσβυτερίῳ ὡς τοῖς ἀποστόλοις" τοὺς δὲ διακόνους ἐντρέπεσθε, ὡς Θεοῦ, 
ἐντολήν. Μηδεὶς χωρὶς τοῦ ἐπισκόπου τι πρασσέτω τῶν ἀνηκόντων εἰς τὴν 
ἐκκλησίαν. ᾿Ἐκείνη βεβαία εὐχαριστία ἡγείσθω, ἡ ὑπὸ τὸν ἐπίσκοπον οὖσα, ἢ, 
ᾧ ἂν αὐτὸς ἐπιτρέψῃ... Οὐκ ἐξόν ἐστιν χωρὶς τοῦ ἐπισκόπου οὔτε βαπτίζειν. 
οὔτε ἀγάπην ποιεῖν: ἀλλ᾽ ὃ ἐκεῖνος δοκιμάσῃ, τοῦτο καὶ τῷ Θεῷ εὐάρεστον, 
ἵνα ἄσφαλες ἢ καὶ βέβαιον πᾶν, ὃ πράσσεται. 

The first thing to be noticed is εὐχαριστία transferred from its” 
Scriptural sense of thanksgiving into an express name, and we 
may say the chief title, of the Lord’s Supper. It even becomes } 
common after a time to try to shew that this sacrament is meant 
or at least alluded to in some of the Scriptures, where this word ἢ 
occurs, e.g. at 1 Cor. xiv. 16, “If thou shalt bless, εὐλογήσῃς, in the’ 
“ Spirit, how shall he that ocecupieth the room of the unlearned say 
“the Amen at thy giving of thanks? ἐπὶ τῇ σῇ εὐχαριστίᾳ." But ἢ 
the two following verses make such an interpretation in this place ἢ 
almost impossible, and certainly in the highest degree unlikely. 
For besides the termination of this v. “Seeing he does not know 
what thou art saying,” the next v. “Thou givest thanks well, but 
the other is not edified,” suits well for an address to the people, 
but not for a settled form in blessing the elements and giving 
thanks for them: and ν. 18, beginning with the verb “I give 
thanks to God that I speak with tongues,” cannot refer to this 
sacrament: and the cases alleged fall to the ground in like 


' 


manner. 
Ν 





4—107] IGNATIUS, BISHOP OF ANTIOCH. 29 


The second thing is θυσιαστήριον “altar,” used many times: 
thrice in a partly ambiguous sense, but at the fourth time, viz. in 
the Ignatian Ep. to Phil., unquestionably as a name for “the 


}“ Lord’s table,” for it follows “one flesh” and “one cup.” But 


this is only going one step further than St Clement in adopt- 
ing the phraseology of Jewish sacrifice for the details of this 
sacrament. . 

Perhaps it would only be just to notice how with this Juda- 
izing the great church feature of sacerdotal power begins to raise 
its head and stretch its long tendrils to fasten itself to everything 
and lay hold of every person, ever restless and ever growing. 

But more exactly in point is the appearance in the first extract 
of the disposition to hyperbolize the Lord’s Supper and make it 
the central fountain of all spiritual religion, which not only sets it 
above other means of spiritual growth, supplication, confession, 
thanksgiving, meditation, self-examination, and preaching, and 
study of God’s word public and private, so that it is regarded as 
the highest means of growth often without their being mentioned; 
_ but it is also made the one secret spring of inward grace to which 
is secretly due the whole of the utility of the rest to the Christian. 


The germ of all this soon shews itself, and one breaking forth may 


be detected in Ignatius’ terms, φάρμακον ἀθανασίας, the medicine 


of immortality, ἀντίδοτος τοῦ μὴ ἀποθανεῖν, the antidote against 
dying. Admit if you will that he chiefly means it spiritually. 


But we cannot but ask, What word of Christ or Paul led him to 
put forth these terms, and to invent these new ideas? And would 
not the reading of such words in so venerated a writer’s letters 


very naturally prepare the way for what we afterwards see ? 


Superstition is the great danger of the ignorant : and adroit leaders 


of the multitude are under great temptations: for if they will 
_ but sanction it they are secure of the allegiance of the multitude, 


for whom simple truth has not yet an overpowering attraction. 
But the great danger is that this temper grows in secret and its 
promoters are often but very partially aware what seed they are 
sowing. Then comes the growth, luxuriant and deep rooted, and 
it seems to many that to tear it away would be to uproot the 
whole religion of the crowd. It was in this way that Henry 
VIII. with great force argued against Luther. (See extracts.) 
But the words of Ignatius are the tender blade just shewing 
itself above the surface of the ground. To venture on panegyrizing 








30 THE FIRST CENTURY. [A.D. —10' 


Ignatius in other respects would be indeed superfluous. Robert 
Hall has done it in a worthy manner. See it in Lives of Fathers, 
by the Rev. Robert Cox. London, 1817. 

I may be excused if I justify what has been said about the 
adoption of the term “the Eucharist,” by noticing the course of 
the Church of England. It is so moderate and so wise. (1) She 
never uses it. (2) Its good meaning is beautifully embodied in 
the expression “this our sacrifice of praise and thanksgiving.” 
And I may also adduce the language of our church regarding 
“offering.” ‘ Here we offer and present unto Thee ourselves, our ; 
“souls and bodies, to be a reasonable, holy, and lively (living) 
“sacrifice unto Thee.” In the prayer at consecrating the bread and { 
wine by laying on of hands, Christ’s suffering on the cross is called — 
a sacrifice; but what we are to “receive” is “these Thy creatures — 
of bread and wine, in remembrance of His death and passion :” 
and so cautious were the compilers of our service that they have 
no prayer for the descent of the Holy Ghost or for any consecration 
of the elements, but only for our being partakers of Christ’s most 
blessed body and blood—an exact following of Scripture. This 
caution comes out in the extracts from Mr Palmer’s treatise on 
Liturgies: but the wisdom and prudence shewn in our Prayer 
Book will recur to our minds continually in these volumes; and 
not least in beholding with what skill the good has been extracted 
from the liturgies of Cyril of Jerusalem, John of Damascus and 
Innocent III. In fact though it may be an act of idolatry to 
speak of our liturgies or articles as faultless, it is perhaps only a 
fit tribute to say that after necessarily studying hundreds of great 
writers on this high subject, I find I return to our Communion 
Service and to our articles on the Lord’s Supper with wonder as 
well as gratitude and love. The defects are microscopically small, 
the excellencies almost continuous as well as of the highest order; 
and the wisdom in reserve as well as in open utterance may well 
lead us to believe that the writers had toiled as well as prayed 
much, that they might be enabled to do this work well; and that 
the Holy Spitit was pleased eminently to answer their petitions 
and to order their words, Something more on this subject will 
be said with the extracts from Cranmer, based on the decided 
opinion of the late Professor Le Bas. We may now be allowed to 
cultivate brevity: but on these two first Fathers some παῤῥησία 
seemed necessary. 











| CENT. 1. THE LETTER TO DIOGNETUS. 31 


(C.) THE LETTER TO DIOGNETUS—THE AUTHOR NOT KNOWN. 


| It was natural that Henry Stephens, when he discovered this 
letter, the first of all apologies for Christianity, should attribute it 
to Justin the Philosopher, especially as the name of Justin headed 
the MS., as it does in some other copies since found. He met 
with it at Leyden, and published it with notes and a translation 
at Paris. But its style is reckoned comparatively classical, and 
contrasts with Justin’s very Alexandrine Greek. Yet Tillemont 
was the first who put forth doubts of its being Justin’s, but he has 
been followed by almost every writer since. Not one ancient 
writer assigns it to Justin. It seems earlier than he. It speaks 
of Christianity as comparatively a novelty. But the writer in 
§ cxi. calls bimself a disciple of the apostles. If there be no 
reason to doubt the genuineness of this clause, the writer claims 
to have lived at an early date: and we find nothing in him about 
a real bodily presence of Christ in this sacrament, any more than 
we find in St Paul. Ihave ventured to set it at the end of the 
first century. Otho, the only writer who since Tillemont has 
ascribed it to Justin, naturally places it later, viz. at A.D. 138. 
Others would place it in the first decade of the second century. 
What the author says of the Jews, does not seem to me at all to 
imply that their temple was standing. This would place him at 
a higher chronological level than Clement, even on the early 
hypothesis adopted in this work respecting him. 


Letter to Diognetus, Vol. 1. Miene’s Patrology, Paris, 1857. The one 
only mention of the Lord’s Supper, Baptism not being mentioned 
or alluded to, 


| P.1185. “Thou shalt always gather the things desired of God, 
which the Serpent touches not, nor error unites itself to; nor is 
_ Eve corrupted, but a virgin is confided in, and salvation is shewn, 
and apostles are made prudent, and the passover of the Lord 
comes forth, and choirs are gathered, and it is fitly arranged with 
order, and the Word is gladdened i in teaching saints, by which the 
Father is glorified, to Whom be glory for ever, Amen.” 


COXLTL. ». 1188: 
a m 7 
Τρυγήσεις ἀεὶ τὰ παρὰ Θεῷ ποθούμενα, ὧν ὄφις ody ἅπτεται οὐδὲ πλάνη 
/ 3X ΝΜ Us 3 Ν ΄ ᾿ \ / 
συγχρωτίζεται, οὐδὲ Eva φθείρεται, ἀλλὰ πάρθενος πιστεύεται, καὶ σωτήριον 
δείκνυται καὶ ἀπόστολοι συνετίζ ονται καὶ τὸ Κυρίου πάσχα προέρχεται, καὶ 
) ’ ρ Δ PSP eres 
χόροι (not κηροὶ) συνάγονται, καὶ μετὰ κόσμου ἁρμόζεται. Καὶ διδάσκων 
| ἁγίους ὁ Λόγος εὐφραίνεται, dv οὗ Πατὴρ δοξάζεται, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας, 


᾿Αμήν. 


32 THE FIRST CENTURY. [A.D. 


The nearest besides, to anything bearing on the Lord’s Supper, 
is to quote all the instances of μυστήρια, to shew that none of those 
is used with reference to it. I cannot even find any passage where 
the absence of mention of this sacrament is notable. In this 
respect the letter is remarkable, being as it is a very Scriptural 
apology for Christianity, though its assault on the Old Testament 
Israelitism is most severe and uncompromising. How H. Ste-— 
phens could imagine e. iii. and ¢. iv. written by Justin is simply 
astonishing, 


P.1175. “ Whose (the Son’s) mysteries (secret laws) all ele- 
ments observe. 


P. 1180. “But this God was always such and is and will be, 
kind and good, not ready to anger, and true. And He alone is 
good; but he has devised great and untold benevolence, which He 
communicated to the Son alone. As far then as He retained 
His wise counsel in mystery and was preserving it unknown, so far 
He was seeming to neglect us and to take no thought of us. 


P.1181. “Then thou shalt see, being on earth, that God governs 
in the heavens. Then shalt thou begin to ‘speak mysteries. Then 
shalt thou both love and honour those whose wills are set on not 
denying God. 

P. 1184. “Those that were by Him counted faithful knew the 
Father's mysteries.... And grace completed runs full of holy 
(thoughts), supplying intelligence, making mysteries manifest.” 


These latter passages are cited to shew in what sense the 
author uses the word “ mystery.” 


OVE x 1175. 


- 4 , ~ , , 4 ~ 
Ov τὰ μυστήρια πιστῶς πάντα φυλάσσει τὰ στοιχεῖα. 


C. VIII. p. 1180. 

> > ° ‘ ed > al ¥ 
Αλλ᾽ Οὗτος (Θεὸς) ἦν μὲν ἀεὶ τοιοῦτος καί ἐστι, καὶ ἔσται, χρηστὸς καὶ 
ἀγαθὸς καὶ ἀόργητος καὶ ἁληθής. Καὶ μόνος ἀγαθός ἐστιν᾽ ἐννοήσας δὲ 

ν > ὰ a 
μεγάλην Kai ἄφραστον εὐνοίαν, ἣν ἐκοινώσατο μόνῳ TO Παιδί Ἔν ὅσῳ μὲν 
> A a - 
οὖν κατεῖχεν ἐν μυστηρίῳ καὶ διετήρει τὴν σοφὴν Αὐτοῦ βουλὴν, ἀμελεῖν 


a "> a 397 

ἡμῶν καὶ ἀφροντιστεῖν ἐδόκει. 
C. X. p. 1181. 
’ ’ ’ »-" - 

Τότε θεάσῃ, τυγχάνων ἐπὶ γῆς, ὅτι Θεὸς ἐν οὐρανοῖς πολιτεύεται. Τότε 
ιυστήρια Θεοῦ λαλεῖν ἄρξῃ" τότε τοὺς ἐπὶ τῷ μὴ θέλειν ἀρνήσασθαι Θεὸν καὶ 
μυστήρ ᾿ ἵν apey ς ἐπὶ τῷ μὴ ιν ἀρνήσασθαι Θεὸν καὶ 
ἀγαπήσεις καὶ θαυμάσεις. 

C. XI. p. 1184. 

Οἱ πιστοὶ λογισθέντες ὑπ᾿ Αὐτοῦ ἔγνωσαν Iatpos μυστήρια... Kat χάρις 
ε ε ’ , n“ -“ 
ἁπλουμένη ἐν ἁγίοις πληθύνεται, παρέχουσα νοῦν, φανεροῦσα μυστήρια, K.T.A. 





CENT. I.] THE LETTER TO DIOGNETUS, 33 


The style is of the later orators. But it is a most precious 
document: being an apology, for the instruction of an individual. 


Thus closes the first century—the period more or less coeval 
with the apostles. And even the presence of some apostles on 
the earth at the same time has not sufficed (by the fear of being 
reprehended by one of the apostles) to prevent unauthorized 
additions to Bible language regarding the supper: and in par- 
ticular it has not stopped the earliest Fathers of the church from 
importing terms and ideas from Jewish sacrifices into this 
Christian ordinance, in which practice we shall see their followers 
from age to age more freely and fearlessly indulge. But he that 
wonders at the broad river which bears the navies of the world is 
by natural thought led to meditate upon the retired source and 
narrow streamlet among the hills, which as a child he could easily 
leap over, and yet it was the beginning of the majestic river. 


THE SECOND CENTURY. 


(A.) BARNABAS, ABOUT 110. 


BisHor HEFELE of Rottenburg, already quoted, and formerly 
Professor of Tiibingen, gives in the Encyclopedic Dictionary 
published both in German and French, a résumé of all the 
interesting points regarding the writer of the Greek letter bearing 
this name. Comparing this with the prolegomena of Dressel in 
his Patres Apostolici we gather and from internal evidence 
believe that the letter was written after Jerusalem had been 
destroyed, and before the persecutions under the younger Pliny 
in the first decade of the second century. Then as to the author 
it is singular that the philosophic Clement of Alexandria, the 
great Origen, Eusebius, and others received it as the production 
of the Cyprian Barnabas, “the son of consolation,” who separated 
from Paul in their sharp discussion about John Mark. It is 
notable that men of so great powers in so early ages should have 
been so premature and hasty in their decisions. For the manner 
in which this letter interprets Jewish types and the way in which 
the writer cites Jewish traditions, as if they were found in the 
Scriptures, and, among other marks, the outrageous attack on 
the apostles, as originally taken from the most wicked of men, 
must convince every one (1) that it cannot be from the hand of 
the Barnabas of the N. T. and (2) that the tone of its doctrine 
rather carries our thoughts to some native of Alexandria suffi- 
ciently earlier than that Clement to allow of his having been so 
mistaken, 7.e. at a very early period indeed. For this reason, as 
I suppose, Dressel places him in the first century, but adds a 
tradition that the bodily remains of the original Barnabas were 
found in Cyprus, not far from Salamis, towards the end of the 
fifth century; with a copy of St Matthew’s Gospel on his breast 


ot τ Ὺ ΨΩ 





A.D. 110] BARNABAS. 35 


in his own handwriting—Another tradition recited by Hefele 
represents this Barnabas as seized at Salamis by Jews and burned 
not long after the middle of the Ist century. We must not 
omit to mention that Origen counted this letter of Barnabas 
canonical. Its tenour however, as before stated, is wholly against 
such an hypothesis. But whoever was the author and whatever 
the exact date of its production it is singular that so well-known 
a document was utterly lost until the time of Pere Sirmond 
near the end of the 16th century; who when he was called to 
be secretary of Aquaviva the General of the Jesuits at Rome 
and came into frequent intercourse with Baronius and Bellarmine 
made many notable patristic discoveries and among the rest 
found a copy of this letter of Barnabas in an old manuscript. 
Other copies were not long in coming to light ; and when Hugh 
Menard, a monk of St Maur, found in the library of Corbey a 
Latin MS., containing the first four chapters and a half, which 
were wanting in the Greek, Sirmond lent him his Greek Ms. and 
- induced him to publish it. 

Its value is great in many other respects, but regarding the 
Lord’s Supper it only supplies what is called negative evidence; 
viz. that if so early a writer is not found to introduce that subject 
at those points in his writing, where authors of the fourth century 
would have introduced it, thé cannot be thought to have held 
the very high views regarding it which we find in them, nor to 
_ have made it so much the centre of the Christian system and 
the central fount of grace for daily Christian living as it was 
made by very many in that century and has been made by many | 
since. 

A few passages are cited in brief, and one or two at greater 
_ length, as this author’s contribution to our illumination in this 
matter. Rohrbacher’s Universal History of the Catholic Church, 
Vol. 11. 565, very fairly states some of the above points. 


P. 7. “On this account the Lord endured the delivering of 
His own body to destruction, that we may be sanctified by “the 
remission of sins, which is by the sprinkling of His blood. 


Epistola c. V. p. 7, Dressel, Leipsic, 1863. 


Propter hoc Dominus sustinuit tradere corpus Suum in exterminium, 
ut remissione peccatorum sanctificemur, quod est sparsione sanguinis 


9---2 


36 THE SECOND CENTURY. [A.D 7 


For there have been written concerning Him some things to 
the people of the Jews and some to us. For Isaiah so speaks, 
ο, 53. 5—7. And for this the Lord endured to suffer for our 
soul, though He is the Lord of the whole world, to whom (God) 
said, before He constituted this age, ‘Let us make man after 
‘Our image and similitude.” Learn then how He endured to 
suffer this at men’s hands. The prophets, possessing their gift 
from Him, prophesied in relation to Him. But He, that He 
might make death empty and shew His resurrection from the — 
dead, because it was necessary for Him to appear in flesh, endured — 
it that He might fulfil the promise to the fathers, and in Himself | 
preparing His new people for Himself, might shew while on earth 
that having Himself effected the resurrection, He will be its 
Judge, 


; 
and so on to the middle of the next chapter about Christ’s death, — 
but not a word about the Lord’s Supper. Then after an allusion — 
to a land flowing with milk and honey, 
| 
. 


P.10. “For what is the milk and honey? Because the child 
is first quickened with honey and then with milk, so we also live 
and get lordship over the earth, being quickened by faith in the 
Gospel and by the Word. 


P. 14. “And He was about to offer the vessel of His Spirit, 
a sacrifice on behalf of our sins, that also the type, that there was — 
in the case of Isaac, who was offered on the altar, may be fulfilled.” — 
[Then the two goats, as Jews held the type.] “Again another 


Illius. Scriptum est enim de Illo; quedam ad populum Judeorum, 
quedam ad nos. Dicit enim sic Isaiah liii. 5—7...et ad hoc Dominus 
sustinuit pati pro anima nostra cum sit orbis terrarum Dominus, cui 
dixit ante constitutionem szculi, Faciamus hominem ad imaginem et 
similitudinem nostrum, Quomodo ergo sustinuit, cum ab hominibus 
hoe pateretur, discite. Prophets, ab Ipso habentes donum, in Tllum 
prophetaverunt. [116 autem, ut vacuam faceret mortem et de mortuis 
resurrectionem ostenderet, quia in carne oportebat Eum adparere, sus- 
tinuit, ut promissum parentibus redderet, et Ipse Sibi τὸν λαὸν τὸν 
καινὸν ἑτοιμάζων, ἐπιδείξῃ, ἐπὶ τῆς γῆς Ov, ὅτι, τὴν ἀνάστασιν Αὐτὸς ποιήσας, 
κρινεῖ. 
ΓΑ ΟΣ 
Τί γὰρ τὸ γάλα καὶ μέλι; ὅτι πρῶτον τὸ παιδίον μέλιτι εἶτα γάλακτι 4 
ζωοποιεῖται, οὕτως Kai ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας Kal TO λόγῳ ζωοποιού- 
μενοι, ζήσομεν κατακυριεύοντες τῆς γῆς: i 
Ἷ 


O., VIT, pu. V4. 


K ‘ Ad 4 ey a ε , ε a » Ἀ “-“ ~ , ( 
at Αὐτὸς ὑπὲρ τὼν ἡμετέρων ἁμαρτιῶν ἤμελλε TO σκεῦος τοῦ Πνεύματος 
, ’ σ ‘ ε , nw 
προσφέρειν θυσίαν ; iva καὶ 6 τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ, τοῦ προσενεχ- 
, o ‘ , aA , .ἢ 
θέντος ἐπὶ τὸ θυσιαστήριον, τελεσθῇ..... Πάλιν ἕτερος προφήτης λέγει, Zeph. ᾿ 











110} BARNABAS. 37 


prophet (Zephaniah) saith, And the land of Jacob was praised 
beyond all the earth. This earth, the vessel of His Spirit, which 
He will glorify. Then what saith he? And there was a river 
running on the right, and beautiful trees were springing up 
from it, and whoever shall eat of them shall live for ever. This 
he saith, that we go down to the water, full of sins and unclean- 
ness, and come up bearing fruit in the heart, having fear and 
hope on Jesus in the Spirit. And whoever shall eat of these 
shall live for ever.” 

It is clear that the time had not yet come for seeing this 
sacrament in every Scripture: for Barnabas even quotes John vi. 
without referring it to the Lord’s Supper. And he adds, “ He says 
“this, Whosoever shall hear these things spoken and shall believe 
“shall live for ever.’ Evidently in allusion to John vi. “ The words 
“that I speak, λαλῶ, unto you they are spirit and they are life.” 

P. 40. “Thou shalt communicate to thy neighbour in all 
things; thou shalt not say they are thine own: for if ye are 
partakers with them in things that are incorruptible, hoyv much 


rather in the corruptible ?” 

It is curious that this author seems to like to dwell on baptism 
and does so more than once in this letter: but he does not dwell 
upon the Lord’s Supper even when it would have been most ap- 
propriate and elevating to do so. 


eee , % ε A an? Ἣν > , \ a + a a 
iii. 19, Kat ἣν ἡ γὴ τοῦ Ιακὼβ ἐπαινουμένη παρὰ πᾶσαν τὴν γῆν. Τοῦτο 
λέγει τὸ σκεῦος τοῦ Πνεύματος Αὐτοῦ, ὃ δοξάσει. Εἶτα τί λέγει; Καὶ 
ἣν πόταμος ἕλκων ἐκ δεξιῶν, καὶ ἀνέβαινεν ἐξ αὐτοῦ δένδρα ὡραῖα" καὶ ὃς 
ἐὰν φάγῃ ἐξ αὐτῶν, ζήσεται εἰς τὸν αἰῶνα. Τοῦτο λέγει ὅτι ἡμεῖς μὲν 
καταβαίνομεν εἰς τὸ ὕδωρ γέμοντες ἁμαρτιῶν καὶ ῥύπου, καὶ ἀναβαίνομεν 
καρποφοροῦντες ἐν τῇ καρδίᾳ τὸν φόβον καὶ τὴν ἐλπίδα εἰς τὸν Ἰησοῦν ἔχον- 
τες ἐν τῷ Πνεύματι. Καὶ ὃς ἂν φάγῃ ἀπὸ τούτων, ζήσεται εἰς τὸν αἰῶνα. 

} Τοῦτο λέγει, ὃς ἄν, φησιν, ἀκούσῃ τούτων λαλουμένων καὶ πιστεύσῃ, 
ζήσεται εἰς τὸν αἰώνα. 

Inc. XIX, p. 40. 

Κοινωνήσεις ἐν πᾶσι τῷ πλησίον Gov, οὐκ ἐρεῖς dia’ εἰ yap ἐν τοῖς 
ἀφθάρτοις κοινωνοί ἐστε, πόσῳ. μᾶλλον ἐν τοῖς φθαρτοῖς: A large and full 
particularization of moral and religious duties, followed by a catalogue 
of ways of blackness, Ἢ δὲ τοῦ μέλανος ὁδὸς «,7-A., and a hortatory 
epilogue. 

(B.) HERMAS, 

The authorship of this letter has been the subject of much 

discussion. Hefele imagines that the passage in it, which speaks 


of Clement of Rome as then alive and in the episcopal seat at 
Rome, is not a sufficient proof that it was not the work of the 


38 THE SECOND CENTURY.. (CENT. II. 


later Hermas, who lived in the middle of the 2nd century, and 
who was own brother, genuinus frater, to Pius I. Bishop of Rome: 
for Hefele thinks that the author probably inserted this passage 
to add to his work the weight of the name of the Hermas, whom 
Paul salutes at the close of the Epistle to the Romans. There 
is certainly abundance of internal evidence that it is no pro- 
duction of the 1st century. It is sufficient to say that ἐπεισακτοὶ 
clerical concubines are named in it, a custom that no one at- 
tributes to century I. Montanist customs are also reprehended 
in it. The circumstance that it has been supposed to have been 
written in Greek is far from a sufficient argument against its 
having been written at Rome, as there is a superfluity of evidence 
to shew that Greek was at least as common there as Latin, But 
in the Latin copy Cumz is mentioned, and in the Greek this is 
changed into κώμη a village. Was it not then first written in 
Latin? There is abundance of Roman mannerism in it; for 
Dressel detects several special cases; and it was read in the 
Latin churches. Hefele supposes that its introduction into the 
Greek churches was owing to the pious fraud before mentioned, 
which connected it with the Pauline Hermas. This letter from 
many causes found great favour with many early Fathers. 
Origen deemed it inspired. Jerome says that it is read in the 
Greek churches and is almost unknown in the Latin; but all 
these think it is the work of the Pauline Hermas. Tischendorf, 
in Dressel’s Patres Apostolici, thinks that the copy published at 
Leipsic by Simonides shews a bias towards the Latin copies 
and a neglect of some genuine fragments of the Greek text. 
The letter itself is mentioned by Irenzeus also, and by Clement 
of Alexandria; and not as a new work, nor in connexion with 
Rome at all. It is the internal evidence which must determine 
its date. Migne’s volume mentions also a Hermas Bishop of Dal- 
matia. A few words may follow as to the nature of the work. 

I seem to see in Hermas the Thomas & Kempis of his time. 
Like him he earnestly inculcates the Christian virtues honesty, 
purity, humility, truth, &c., and also fasting, as well as the 
Christian duties of penitence and faith and content and joy. 
The one difference of Thomas ἃ Kempis is that the presence of 
Jesus as a pattern and helper was familiar to him and illumined 
his solitude, while there is no such presence of Jesus in Hermas. 
ut there is quite as much, or to speak correctly just as little in 





CENT. I1.] HERMAS. 89 


both the writers concerning the atonement of the cross and the 
sweet sense of pardon arising therefrom. Hermas in particular 
continually ends his chapters with, Do this, or Follow this law 
and these mandates, and thou shalt live to God. Vives Deo. 
No doubt the poetic imaginations of Hermas were well fitted to 
captivate Christians that were hardly yet weaned from their 
heathen dreams, and such writing might be useful. But we 
are constrained to affirm that the Pastor taught another Gospel, 
not Paul’s nor Christ’s. Yet it was read in the churches by the 
side of the inspired letters and gospels. It is curious that the 
bona fide fathers Clement and Ignatius and Justin all give us 
some decided opinions on the Lord’s Supper; but the two strange 
treatises viz. the letters of Barnabas and this Shepherd of Hermas 
do not allude to it at all; the letter to Diognetus does so but 
once, 


The Pastor of Hermas. (Dressel, Leipsic, 1863.) 


P. 472. “When therefore the man’s prayer shall have been 
mingled with sadness, it will not suffer the prayer to ascend clean 
to the altar of God. For as wine mingled with vinegar has not 
the same sweetness, so sadness mingled with a sacred spirit makes 
the same prayer not clean. Cleanse thyself then from bad sadness 
and thou shalt live to God; and all will live to God who shall 
have put sadness away from them and shall have put on hilarity. 


P. 548. “ Wherefore, I say, these stones ascended from the 
deep, and were placed into the building of this tower, when they 
had long ago borne our spirits in them. It is necessary, said the 
Pastor, that they should have to ascend by the water (of baptism) 
that they may rest. For they could not otherwise enter into 
God’s kingdom than by laying down their earlier life's mortality. 


The Pastor of Hermas. Mandate X. p. 472. 

Cum ergo mixta fuerit oratio viri cum tristitia, non patietur ora- 
tionem mundam ascendere ad altare Dei. Sicut enim vinum aceto 
mixtum eandem suavitatem non habet, sic et tristitia spiritui sancto 
mixta eandem orationem mundam non habet. Munda igitur te a 
tristitidé mala, et vives Deo: et omnes vivent Deo qui projecerint a se 
tristitiam et induerint hilaritatem. 


Similitude IX. 16, p. 548. 


Quare inquam de profundo hi lapides ascenderunt et positi sunt in 
structuram turris hujus, cum jampridem portaverint spiritus nostros. 
Necesse est, inquit (pastor) ut per aquam habeant ascendere ut requies- 
cant. Non poterant enim in regnum Dei aliter intrare quam ut de- 
ponerent mortalitatem prioris vite. Illi igitur defuncti sigillo Filii Dei 


40 THE SECOND CENTURY. [CENT. II, 


They therefore in a state of death, were signed with the seal of 
the Son of God, and entered into God’s kingdom. For before a 
man receive the name of a son of God he has been destined to 
die: but when he receives that seal, he is freed from death and 
transferred to life. But that seal is water, into which men, bound 
over to death, descend; but they ascend, signed over to life. 
And for this reason has that seal been declared to them, that 
they might by having it enter into God’s Kingdom. 


P. 550. “As then thou hast seen, after the stones that had 
been condemned were cast out of the tower, they were handed 
over to pernicious and cruel spirits ; and thou hast seen the tower 
so purified that it might be believed to be all of one stone: so 
the church of God also, when it shall have been purified by the 
casting out from it of the bad and the pretenders, the criminal 
and the doubtful, and whoever conducted themselves wickedly 
in it with various wickednesses and kinds of sins, there will be 
one body, one understanding, one perception, one faith, and the 
same affection ; and then the Son of God will rejoice among them, 
and will receive His own people with a pure will. 


P.570. “Therefore do good works, whosoever have heard them 
from the Lord, lest while ye are delaying to do them, the building 
of the tower be finished; for on your account the work of its 
edification has been interrupted. Unless then ye shall make 
haste to do right, the tower will be finished, and ye excluded. 


signati sunt et intraverunt in regnum Dei. Antequam enim accipiat 
homo nomen filii Dei, morti destinatus est: at, ubi accipit illud sigillum, 
liberatur a morte et traditur vite. IJllud autem sigillum aqua est, in 
quam descendunt homines morti obligati; ascendunt vero vite assig- 
nati. Et illis igitur predicatum est illud sigillum, et usi sunt eo, ut 
intrarent regnum Dei. 


Ib. 18, p. 550. 


Sicut ergo vidisti, postquam ejecti sunt lapides de turri, qui repro- 
bati erant, traditi sunt spiritibus perniciosis atque sevis: et ita puri- 
ficatam turrim vidisti, ut crederetur ex uno lapide esse tota: ita et 
ecclesia Dei, cum purificata fuerit, ejectis ex ea malis atque fictis 
scelestis et dubiis et quicunque nequiter in ed se gesserunt variis nequitiis 
ac peccatorum generibus, erit unum corpus ejus, unus intellectus, unus 
sensus, una fides, eademque caritas ; et tunc Filius Dei leetabitur inter illos 
et recipiet voluntate pura populum Suum. 


Ib. X. 4, ». 570. 


Facite igitur opera bona, quicunque accepistis a Domino; ne, dum 
moramini facere, consummetur structura turris ; propter vos enim inter- 
missum est opus edificationis ejus. Nisi igitur festinaveritis facere recte, 
conswnmabitur turris, et excludemini, 








CENT. 11.] ᾧ HERMAS, - 41 


P. 450. “Even now sir I have heard from some teachers, that 
there is no other way of penitence but that of our going down 
into the water and there receiving the remission of our sins, to 
sin no more but to persevere in holiness. And he says to me, 
Thou hast heard aright. And he says to me, Thou wilt live if 
thou shalt have kept these precepts and done according to them ; 
but any other man also, whoever shall have heard and observed 
the same, will live to God.” 


Mandate IV, ». 450. 


Etiam nune domine audivi a quibusdam doctoribus, quod alia peeni- 
tentia non est, nisi illa cum in aquam descendimus et aecipimus remis- 
Sionem peccatorum nostrorum, ulterius non peccare, sed in castitate 
permanere. Et ait mihi, Recte audisti...Et ait mihi, Vives si precepta 
hee custodieris et secundum illa egeris: sed et alius, quicunque hc 
eadem audierit et observaverit, vivet Deo, 


I find no similar introduction of the Lord’s Supper to these 
mentions of baptism, nor even any allusion to it whatever: but 
the book in its three parts, visions, mandates, and similitudes, is 
vastly longer than the letter to Diognetus. 

It were too high a compliment to place it in the same category 
with the Pilgrim’s Progress. Nevertheless it belongs to the same 
large and popular family, the teachers by allegory. 


(C.) JUSTIN MARTYR. D. 163. 


This first of the greater apologists was born at Nablous (Neapo- 
lis), on the lovely site of the ancient Sichem, in the centre of the 
sacred land. Like the noble Clement of Alexandria, he was at 
first a genuine heathen student of philosophy, and like Clement 
had tried all the systems of the Grecian schools, and found satis- 
faction for mind and heart only in Christianity. Clement and 
Tgnatius, the two first of the leading Fathers, may be deemed most 
suited to the commonalty of every church to which their letters 
were read; but the second century was supplied by God’s care with. 
writers who could address themselves both to heathen sages, and to 
kings like the Antonines. Of these Justin was the first. It was 
his also to begin public discussions with the Jews. The testimony 
of such a writer to the simplicity of the early ritual of the Lord’s 
Supper is most important. The dates of his conversion and mar 


4.2 THE SECOND CENTURY. [A.D. 


tyrdom are 133 and 163, giving thirty years to his faithful testimony. 
The first extracts are from the second apology which he addresses 
to Mark Aurelius Antonine, whom Pope entitles “the good,” not 
deeming his persecution of Christians a matter worth notice. His 
other extant work is the dialogue with Trypho the Jew, which 
furnishes two passages upon our subject. Justin and Irenzus 
alike held Millennarianism, but without countenancing the foolish 
fables of Papias, which are given in Routh’s Reliquiz Sacre, but 
Origen took the other side altogether. 

The following extracts from Justin shew that the church of the 
second century, as represented by him, did not stand still where 
Ignatius left it in respect of the doctrine of the Supper. 

Not only (1) does he call it, as Ignatius did, “the Eucharist,” but 
he seems to say that this was adopted as its most usual name, 
“This with us is called the Eucharist.” 

Then (2) he says that the bread and wine “are, by the word of 
“ prayer, the flesh and blood of Jesus,” giving an intimation of the 
doctrine of change by consecration that was coming on. 

(3) One of the extracts boldly calls the Christian minister, 
ἱερεὺς, a priest, the term given in the Scriptures only to Jewish 
and heathen sacrificing priests and to our Lord, the one only 
Priest of Christians. 

Also (4) the Lord’s Supper itself is called a slain sacrifice, 
θυσία: the verb, from which the noun is derived, is used in Scrip- 


ture of Christ’s death on the cross, “Christ, our passover, has been ~ 


“slain, τέθυται, for us.” 

It may be said that the idea of “ offering” the bread and wine 
to God in remembrance of the sacrifice on the cross is a very 
simple and harmless matter; but it is a needless addition to what 
Christ instituted, and in practice it has always been found that to 
make it an offering leads to making it a θυσία or “slain sacrifice.” 


The Apology. 


_ Ρ ΩΤ. “But we, after having so baptized the convert introduced 
into our number, take him to those who are called (the) brethren 





P. 97, Apologia. (Cologne, 1686.) 


ee ey τε, ὦ ‘A 
Ημεῖς δὲ (Christians), μετὰ τὸ οὕτως λοῦσαι (p. 93, 94) τὸν πεπεισ- 
μένον καὶ συγκατατεθειμένον, ἐπὶ τοὺς λεγομένους ἀδελφοὺς ἄγομεν, ἔνθα 


ee ΤΟΝ» Ὁ» ὦ ὦ ee Ὸ 


ἊΝ a 


————— oe 


—163] JUSTIN MARTYR. 43 


where they are assembled, to make prayer in common for them- 
selves and for the illuminated (one) and for all men in every place 
in an earnest manner, that having learned the truth we may also 
be thought meet to be acknowledged in our works men of good 
life and guardians of the commands that have been given, that we 
may be saved with the everlasting salvation. When we have 
done praying we salute each other with a kiss. There is after- 
wards brought to the president of the brethren bread and a cup of 
water and mixed (wine) (κρᾶμα is mixed liquid, or any mingled 
thing): and he takes it and sends up praise and glory to “the 
Father of all through the name of the Son and of the Holy Ghost, 
and makes. thanksgiving for them at some length for their having 
been thought worthy of these things from Him. When he has 
finished the prayers and the thanksgiving, all the people that 
is present cries in assent, Amen: which in the Hebrew language 
signifies ‘ May it come to pass.’ 

«And when the president has given thanks and all the people 
have cried in assent, those that with us are called deacons give to 
each of those that are present, to partake of some of the bread 
that has been mentioned in the thanksgiving and of the wine and 
the water, and they carry away (some) to those that are not pre- 
sent. And this food is called with us the Eucharist; of which no 
other is allowed to partake but he that believes that the things 
that have been taught by us are true, and has baptized himself in 
the bath for remission of sins and for regeneration (see Dr Light- 
foot) and lives as Christ delivered to us. 

“For we do not receive these things as common bread or com- 


a Le i i ae ie 


συνηγμένοι εἰσιν, κοινὰς εὐχὰς ποιησόμενοι ὑπέρ τε ἑαυτῶν καὶ τοῦ φωτισ- 

έντος καὶ ἄλλων “πανταχοῦ πάντων ἐντόνως, ὅπως καταξιωθῶμεν τὰ ἀληθῆ 
μαθόντες, καὶ dv ἔργων ἀγαθοὶ πολιτευταὶ καὶ φύλακες τῶν ἐντεταλμένων 
εὐρεθῆναι, ὅπως τὴν αἰωνίαν σωτηρίαν σωθῶμεν. ᾿Αλληλοὺς φιλήματι ἄσπα- 
ζόμεθα παυσάμενοι τῶν εὐχῶν. "ἕπειτα προσφέρεται τῷ προεστῶτι τῶν 
ἀδελφῶν ἄρτος καὶ ποτήριον ὕδατος καὶ κράματος" καὶ οὗτος λαβὼν αἶνον καὶ 
δόξαν τῷ Πατρὶ τῶν ὅλων διὰ τοῦ ὀνόματος τοῦ Ὑἱοῦ καὶ τοῦ Πνεύματος τοῦ 
᾿Αγίου ἀναπέμπει" καὶ εὐχαριστίαν ὑπὲρ τοῦ κατηξιῶσθαι τούτων παρ᾽ Αὐτοῦ 
ἐπὶ πολὺ ποιεῖται. Τοῦ συντελέσαντος τὰς εὐχὰς καὶ τὴν εὐχαριστίαν πᾶς ὁ 
παρὼν λαὸς ἐπευφημεῖ λέγων, ᾿Αμήν. Τὸ δὲ ᾿Αμὴν τῇ Ἑ βραΐδι φωνῇ τὸ, 
γένοιτο, σημαΐνει. 

Ἐὐχαριστήσαντος δὲ τοῦ προεστώτος καὶ ἐπευφημήσαντος παντὸς τοῦ λαοῦ, 
οἱ καλούμενοι παρ᾽ ἡμῖν διάκονοι διδόασιν ἑ ἑκαστῷ τῶν παρόντων, μεταλαβεῖν 
ἀπὸ τοῦ εὐχαριστηθέντος a ἄρτου καὶ οἴνου καὶ ὕδατος, καὶ τοῖς οὐ πάρουσιν 
ἀποφέρουσι. Καὶ ἡ τροφὴ αὕτη καλεῖται παρ᾽ ἡμῖν εὐχαριστία, ἧς οὐδενὶ 
ἄλλῳ μετασχεῖν ἐξόν ἐ ἐστιν, ἢ τῷ πιστεύοντι ἀληθῆ, εἶναι τὰ δεδιδαγμένα vp 
ἡμῶν. καὶ λουσαμένῳ τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ εἰς ἀναγέννησιν λοῦτρον, 
καὶ οὕτως Βιοῦντι ὡς ὁ Χριστὸς παρέδωκεν. 

Οὐ γὰρ ὡς κοινὸν ἄρτον οὐδὲ κοινὸν πόμα ταῦτα λαμβάνομεν: ἀλλ᾽ ὃν 


ἘΣ THE SECOND ΟΕΝΤΌΒΥ. [A.D. 


mon drink, but on the contrary, as Jesus Christ our Saviour, who 
was made flesh by the word of God, had both flesh and blood for 
our salvation, so we were taught that the food given thanks for by 
Him in the word of prayer, the food from which by a bodily 
change our blood and flesh are nourished, are both the flesh and 
blood of that Jesus who was inade flesh. For the apostles in the - 
records made by them, which are called Gospels, so handed down 
to us that it was committed to them, that Jesus took bread, gave 
thanks and said, This do ye in remembrance of Me, that is, My 
body ; and in like manner took the cup and gave thanks and said, 
This is My blood; and gave it amongst them only.” (Did Justin mean 
ποιεῖτε to be rendered “sacrifice”? Certainly τούτεστι does not stand 
for τοῦτό ἐστι.) “ But we after these (words) have been said, in the 
rest of the time always commemorate these things; and the rich ἡ 
always assist all that are in need and are always (one) with them. 
“And in all gifts that we present we bless the Maker of all 
things through His Son Jesus Christ and through the Holy Spirit ; 
and on the day called the day of the sun, there is an assembling 
together of all that abide in the cities or the fields, and the 
records of the apostles or the compositions of the prophets are 
read, until there has been enough. ‘Then, when the reader 
has done, the president in an address (word) makes for them an 
explanation and an invitation to imitate these good things. After- 
wards we all in common arise and send (up) prayers, and, as we 
said before, when we have ceased to pray, bread is brought in and 
wine and water; and the president to the best of his power sends 
up prayers as well as thanksgiving, and the people cries in assent, 


τρόπον διὰ λόγου Θεοῦ σαρκοποιηθεὶς ᾿[ησοῦς Χριστὸς ὁ σωτὴρ ἡμῶν καὶ 
σάρκα καὶ αἷμα ὑπὲρ σωτηρίας ἡμῶν ἔσχεν, οὕτως καὶ τὴν δι εὐχῆς λόγου 
παρ᾽ Αὐτοῦ εὐχαριστηθεῖσαν τροφὴν (ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν 
τρέφονται ἡμῶν) ἐκείνου τοῦ σαρκοποιηθέντος Ἰησοῦ, καὶ σάρκα καὶ αἷμα 
ἐδιδάχθημεν εἶναι. Οἱ γὰρ ἀπόστολοι ἐν τοῖς γενομένοις ὑπ᾽ αὐτῶν ἀπομνη- 
μονεύμασιν, ἃ καλεῖται EvayyéAua, οὕτως παρέδωκαν ἐντέταλθαι αὐτοῖς, τὸν 
᾿Ιησοῦν λαβόντα ἄρτον εὐχαριστήσαντα εἰπεῖν, Τοῦτο ποιεῖτε εἰς τὴν ἀνά- 
μνησίν Mov, τούτεστι τὸ σῶμα μου" καὶ τὸ ποτήριον ὁμοίως λαβόντα, καὶ 
εὐχαριστήσαντα εἰπεῖν, Τοῦτό ἐστι τὸ αἷμά μου καὶ μόνοις αὐτοῖς μετα- 
δοῦναι.. Ἡμεῖς δὲ μετὰ ταῦτα λοιπὸν ἀεὶ τούτων ἀναμιμνήσκομεν καὶ οἱ 
ἔχοντες τοῖς λειπομένοις πᾶσιν ἐπικουροῦμεν, καὶ σύνεσμεν ἀλλήλοις ἀεί, 

᾿Επὶ πᾶσί τε οἷς προσφερόμεθα εὐλογοῦμεν τὸν Ποιητὴν τῶν πάντων 
διὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ, καὶ διὰ Πνεύματος τοῦ “Ayiov. Καὶ 
τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς μενόντων 
ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ἀποστόλων, 
ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται, μέχρις ἐγχωρεῖ. Εἶτα 
παυσαμένου τοῦ ἀναγινώσκοντος ὁ προεστὼς διὰ λόγου τὴν νουθεσίαν καὶ 
πρόκλησιν τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖται. "Ἑπειτα ἀνιστά- 
μεθα κοινῇ πάντες καὶ εὐχὰς πέμπομεν, καὶ, ὡς προέφημεν, παυσαμένων 
ἡμῶν τῆς εὐχῆς, ἄρτος προσφέρεται καὶ οἶνος καὶ ὕδωρ. καὶ ὁ προεστὼς 
εὐχὰς ὁμοίως καὶ εὐχαριστίας, ὅση δύναμις αὐτῷ, ἀναπέμπει, καὶ ὁ λαὸς 





ws 


—163] JUSTIN MARTYR. 45 


saying the Amen: and the distribution and participation from the 
things, for which thanks have been given, are made to each, and 
to those that are not present it is sent by the deacons. But those 
that are wealthy, and wish (to do so), each according to his own 
preference gives that which he chooses, and what is collected 
is put away in charge of the president, and he assists both orphans 
and widows, and those who through disease or any other cause are 
in need, and them that are in “bonds, and sojourners that are 
foreigners, and in a word he becomes a guardian to all that are in 
necessity. 


P. 296-7. “It appears then that in this prophecy (the word is) 
concerning the bread which our Lord Christ has given to us to 
do (Qy. sacrifice) in remembrance both of His making Himself 
body on account of those that believe on Him (on account of 
whom He also suffered), and concerning the cup which He gave 


for us to do (Qy. offer) with thanksgiving for remembrance of His 
blood. 


P. 344. “But God does not receive sacrifices from any, but 
through His priests. God then anticipating all that (offer) sacri- 
fices through His name, which Jesus the Christ ordered to take 
place, ‘hat. is in the ivchanet of the bread and the cup, which 
are done by the Christians in every place of the world, testifies 





ἐπευφημεῖ λέγων τὸ ᾿Αμήν' καὶ ἢ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν 
εὐχαριστηθέντων ἑκάστῳ γίνεται, καὶ τοῖς οὐ παροῦσι διὰ τῶν διακόνων πέμ- 
πεται. Οἱ εὐποροῦντες “δὲ καὶ βουλόμενοι, κατὰ τὴν προαίρεσιν ἕκαστος τὴν 
ἑαυτοῦ ὃ βούλεται δίδωσι" καὶ τὸ συλλεγόμενον παρὰ τῷ προεστῶτι ἀποτί- 
θεται, καὶ αὐτὸς ἐπικουρεῖ ὀρφάνοις τε καὶ χήραις καὶ τοῖς διὰ νόσον ἢ δι 
ἄλλην αἰτίαν λειπομένοις καὶ τοῖς ἐν δεσμοῖς οὖσι καὶ τοῖς παρεπιδήμοις οὖσι 
ξένοις, καὶ ἅπλως τοῖς ἐν χρείᾳ οὖσι κηδεμὼν γίνεται, κιτ.λ. 


P. 296-7. Dialog. cum Tryphone, after ‘‘ Bread shall be given and water 
shall be sure.” 


Ὅτι μὲν οὖν ἐν ταύτῃ τῇ προφητείᾳ περὶ τοῦ ἄρτου ὃν παρέδωκεν ἡμῖν ὁ 
ἡμέτερος Σ Χριστὸς ποιεῖν εἰς ἀνάμνησιν. τοῦ τε σωματοποιήσασθαι Αὐτὸν διὰ 
τοὺς πιστεύοντας εἰς Αὐτὸν, be ovs καὶ παθητὸς γέγονε, Kal περὶ τοῦ ποτη- 
ρίου ὃ εἰς ἀνάμνησιν τοῦ αἵματος Αὐτοῦ παρέδωκεν εὐχαριστοῦντας ποιεῖν, 
φαίνεται. 


Ῥ, 344, Do. After “In every place incense shall be offered,” de. 


Οὐ δέχεται δὲ παρ᾽ οὐδενὸς θυσίας ὁ Θεὸς εἰ μὴ διὰ τῶν ἱερέων Αὐτοῦ. 
Πάντας (μοῦ πάντες) οὖν οἱ διὰ τοῦ ὀνόματος τούτου θυσίας, ἃς παρέδωκεν 
Ἰησοῦς ὁ Χριστὸς γίνεσθαι, τούτεστιν ἐπὶ τῇ εὐχαριστίᾳ τοῦ ἄρτου καὶ τοῦ 
ποτηρίου, τὰς ἐν παντὶ τόπῳ τῆς γῆς γινομένας ὑπὸ τῶν Χριστιάνων, προλα- 


46 THE SECOND CENTURY. [A.D. 


that they are well pleasing to Him.... I also say that then prayers 


and thanksgivings (or eucharists) made by those that are fit, are 
alone complete sacrifices and well pleasing to God. For these 
alone have Christians also received to do, and in remembrance 
of their food both dry and liquid, in which remembrance has 
been made of the suffering which the God of God through Him 
has suffered,” 


Dialogue with Trypho the Jew. 


P. 260. “God now, he says, rejects Jewish sacrifices, Malachi 
i. 11 ἄς. But of those that are being offered by you Gentiles in 
every place to Him—+.e. the bread of the eucharist and in like 
manner the cup of the eucharist he is then speaking beforehand, 
saying that we also are glorifying His name, but that ye (Jews) 
are profaning it. 


P. 346. “For this especial Priest and everlasting King is the 
Christ as the Son of God: in whose presence again on earth do 
not suppose that Isaiah or the other prophets are speaking of 
sacrifices with blood-shedding but of true and spiritual praises and 
thanksgiving (or eucharist). 


P. 259. “But, O men, as I said, an offering also of fine flour, 





A ε ἈΝ tal 3 , , Ῥ se 
βὼν ὁ Θεὸς, μαρτυρεῖ εὐαρέστους ὑπάρχειν Αὐτῷ.. “Ὅτι μὲν οὖν καὶ εὐχαὶ Kal ᾿ 


εὐχαριστίαι ὑπὸ τῶν ἀξίων γινόμεναι τέλειαι μόναι καὶ εὐάρεστοί εἰσι τῷ Θεῷ 
θυσίαι καὶ αὐτός φημι. Ταῦτα γὰρ μόνα καὶ Χριστιανοὶ παρέλαβον ποιεῖν 
καὶ ἐπ᾽ ἀναμνήσει δὲ τῆς τροφῆς αὐτῶν ξηρᾶς τε καὶ ὑγρᾶς, ἐν ἣ καὶ τοῦ 
πάθους ὃ πέπονθε δὲ Αὐτοῦ ὁ Θεὸς τοῦ Θεοῦ, μέμνηται. 


P, 200. After quoting Malachi ἑνὸς τῶν δώδεκα, about God's rejecting 
Jewish sacrifices : 
Ν ed a al 
Περὶ δὲ τῶν ἐν παντὶ τόπῳ ὑφ᾽ ὑμῶν τῶν ἔθνων προσφερομένων Αὐτῷ 
»-“ , ~ “ “~ iA a 
θυσιῶν, τούτεστι τοῦ ἄρτου τῆς εὐχαριστίας Kal τοῦ ποτηρίου ὁμοίως τῆς 
> ’ , , id “ a“ 
εὐχαριστίας προλέγει τότε, εἰπὼν Kal τὸ ὄνομα Sogalew ἡμᾶς, ὑμᾶς δὲ 
βεβηλοῦν. 
Ρ͵ 346. 
Οὗτος γὰρ ἐξαίρετος ἱερεὺς καὶ αἰώνιος βασιλεὺς ὁ Χριστὸς, ὡς υἱὸς Θεοῦ, 
2 a 7 , d 
ov ἐν τῇ πάλιν παρουσίᾳ μὴ δόξητε λέγειν Ἢ σαΐαν ἢ τοὺς ἄλλους προφήτας 
» » , > 
θυσίας ἀφ᾽ αἱμάτων, ἀλλὰ ἀληθινοὺς καὶ πνευματικοὺς atvous Kal εὐχαριστίας. 


Dialogus ο. Tryph. p. 259. 


Καὶ 7 τῆς σεμιδάλεως δὲ προσφορὰ, ὦ ἄνδρες, ἔλεγον, 7 ὑπὲρ τῶν καθαρι- 


_ 


—163] JUSTIN MARTYR. 47 


which was ordained to be offered on behalf of those who were 
being purified from leprosy, was a type of the bread of the 
eucharist, which Jesus Christ our Lord delivered to us to offer 
for a remembrance of the suffering which He suffered on behalf of 
the men that are being purged in their souls from wickedness, 
that we may at the same time give thanks to God for this, that He 
(Christ) hath both paid for the atonement of the world with all 
that are in Him for the sake of man, and that He hath set us free 
from the evil state in which we were born, and accomplished a 
complete dissolution of the powers and authorities, through Him 
that suffered according to His (God’s) counsel *. 


P. 338. ‘“ But the blood of the Paschal Lamb also with which 
the side-posts and the lintel were anointed, when the firstborn of 
Egypt were destroyed, rescued those that were saved in Egypt: 
for the passover was Christ who was afterwards slain, as also 
Isaiah saith, He was brought as a sheep to the slaughter, and 
it is written that on the day of the Passover ye seized Him and 
in like manner in the passover crucified Him. 


P. 417. See Isaiah vi. “For the coal (brand) which the prophet 
saw brought to his unclean lips for the cleansing of his lawless- 
nesses and sins was a representation of the Master’s flesh that 
cleanses the conscience of them that eat it from all impiety.” 





ζομένων ἀπὸ τῆς λέπρας προσφέρεσθαι παραδοθεῖσα, τύπος ἦν τοῦ ἀρτου τῆς 
εὐχαριστίας, ὃν εἰς ἀνάμνησιν τοῦ πάθους, οὗ ἔπαθεν ὑπὲρ τῶν καθαιρομένων 
τὰς ψυχὰς ἀπὸ πάσης πονηρίας ἀνθρώπων, ᾿Ιησοῦς Χριστὸς ὁ Κύριος ἡμῶν 
παρέδωκε ποιεῖν, ἵνα ἅμα (τε) εὐχαριστῶμεν τῷ Θεῷ ὑπέρ τε τοῦ τὸν κόσμον 
ἐκτικέναι σὺν πᾶσι τοῖς ἐν Αὐτῷ διὰ τὸν ἄνθρωπον, καὶ ὑπὲρ τοῦ ἀπὸ τῆς 
κακίας, ἐν ἣ γεγόναμεν, ἠλευθερωθηκέναι ἡμᾶς, καὶ τὰς ἀρχὰς καὶ τὰς ἐξου- 
σίας καταλελυκέναι τελείαν κατάλυσιν διὰ τοῦ παθητοῦ γενομένου κατὰ τὴν 
βουχὴν Αὐτοῦ, and he tells Trypho that his sacrifices are now rejected 


of God. 
ga: 


Kat τοὺς ἐν Αἰγύπτῳ δὲ σωθέντας, ὅτε ἀπώλλυντο τὰ πρωτότοκα τῶν 
Αἰγυπτίων, τὸ τοῦ πάσχα ἐῤῥύσατο αἷμα, τὸ ἑκατέρωσε τῶν σταθμῶν καὶ τοῦ 
᾿ ὑπερθύρου χρισθέν" ἣν γὰρ τὸ πάσχα ὁ Χριστὸς, ὁ τυθεὶς ὕστερον, ὡς καὶ 
ἪἨσαΐας ἔφη, “ΗΘ was brought as a sheep,” ἄρ. Καὶ ὅτι ἐν ἡμέρᾳ τοῦ 
πάσχα συνελάβετε Αὐτὸν καὶ ὁμοίως ἐν τῷ πάσχα ἐσταυρώσατε, γέγραπται. 


Ουνωϑβί. et Respons. p. 417. With reference to Isaiah VI. 


Ὃν γὰρ ἐθεάσατο 6 προφήτης ἄνθρακα τοῖς ἀκαθάρτοις αὐτοῦ χείλεσι 
προσαγόμενον cis κάθαρσιν ἀνομιῶν τε καὶ ἁμαρτιῶν, μήνυμα εἶχε τῆς Δεσπο- 
τικῆς σαρκὸς, καθαριζούσης τὸ συνειδὸς τῶν ἐσθιόντων αὐτὴν ἀπὸ πάσης 
ἀσεβείας. 


* Does not Justin mean διὰ τοῦ ἀνθρώπου, 1.6. by Him as man? 


48 THE SECOND CENTURY. [A.De 


It is worth notice that he uses οἱ ἔχοντες in the well-known 
classical sense of “the rich,” encouraging us to translate the 
opposite term in 1 Cor. xi. “and shame the poor.” We may also 
notice the use of one of the compounds of μετὰ, of which so many 
afterwards appear. But he uses it in the most innoxious sense ; 
viz. of the elements becoming assimilated in our bodies and 
passing into nourishment in the natural manner. This is a most 
just and unquestionable fact: and yet from it sprang up in the 
middle ages a large harvest of most painful and, to speak truth, 
irreverent and disgusting discussion ; to which I need make no 


further allusion here. 


(D.) THEOPHILUS, PATRIARCH OF ANTIOCH. D. 181. 


It is singular that we have but one other Father of note, who 
bears this name, which St Luke has immortalized in his Gospel, 
viz. the uncle and predecessor of Cyril at Alexandria. This Theo- 
philus ranks as an elegant learned and judicious divine of the 
second century, though but one treatise of his has survived. He 
speaks with much precision of the Father the Son and the Spirit, 
and he is the first to use the word τριὰς, Triad or Trinity, of the 
Godhead. If he became Bishop in 168 he must have lived 
13 years after, as he mentions the decease of Marcus Aurelius at 
Rome. Jerome cites from a work on the harmony of the 4 Gospels 
which bore his name: but Jerome deemed that he saw a differ- 
ence of style between this and the works ordinarily attributed 
to him. The books he addresses to his pagan friend Autolycus 
correspond in character to some of the works of Justin; and we 
may say that Justin’s mantle fell upon this Theophilus. He 
exposes the turpitude of Greek heathenism, and is a good apologist 
for Christian truth. St Jerome speaks also with favour of his 
treatises against both Marcion and Hermogenes. The one refer- 
ence to the Lord’s Supper in his writings occurs at the close of a 
passage which is a good specimen of his style. 


“But since most of those that charge us with atheism, having 


With Justin's works. (Cologne, 1786, and Cambridge.) 


> ‘ ‘ ε ‘ “ , ea > 
Ἐπεὶ δὲ of πολλοὶ τῶν ἐπικαλούντων ἡμῖν τὴν ἀθεότητα, οὐδ᾽ ὄναρ τί ἐστι 


—181] THEOPHILUS. 49 


not even known of God what a dream is, being both ignorant and 
uncontemplative in physical and theological reasoning, measuring 
piety by the law of sacrifices, charge us Fee bringing in upon ἘΞ 
cities different gods; consider I. pray, my masters, concerning 
both charges here: and first indeed about our failing to sacrifice, 
The Creator and Father of the whole does not want blood or fat or 
sweet scents from the flowers and incense, being Himself perfect 
odour, incapable of want, and in need of nothing : but on the 
contrary the greatest sacrifice to Him, if we recognize Who 
stretched out and made the heavens in spheres (vortices) and 
firmly fixed the earth as a centre, Who gathered the water into 
seas, Who adorned the air with stars, and made the earth put 
forth every seed, Who made the living creatures and formed man ; 
whenever having the Creator God to sustain and inspect it with 
that wisdom and skill, according to which He conducts all, we raise 
holy hands to Him, of what kind of hecatomb has He need ? 
‘And men turn them from their intentions by slain sacrifices and 
by conciliating prayers and libation of wine and (burnt) fat, 
‘entreating their pardon, whensoever any one takes advantage of 
‘another and transgresses. But why tell me of holocausts, 
things that He needs not? and yet it is necessary (or proper) to 
offer an unbloody sacrifice and to bring to Him our reasonable 


service,” 





Θεὸν ἐγνωκότες, ἀμαθεῖς τε καὶ ἀθεώρητοι ὄντες τοῦ φυσικοῦ καὶ τοῦ θεολο- 
γικοῦ λόγου, μετροῦντες τὴν εὐσέβειαν θυσιῶν νόμῳ, ἐπικαλοῦσι τὸ μὴ καὶ 
τοὺς αὐτοὺς ταῖς πόλεσι θεοὺς ἄ ἄγειν" σκέψασθέ μοι, αὐτοκράτορες, ὧδε περὶ 
ἑκατέρων, καὶ πρῶτόν, ye περὶ τοῦ μὴ θύειν. “O δὲ τοῦ παντὸς Δημιουργὸς 
καὶ “Πατὴρ οὐ δεῖται αἵματος οὐδὲ κνίσσης οὐδὲ τῆς ἀπὸ τῶν avOwv καὶ θυμι- 
αμάτων εὐωδίας, Αὐτὸς ὧν ἡ τελεία εὐωδία, ἀνενδεὴς καὶ ἀπροσδεής" ἀλλὰ 
θυσία Αὐτῷ μεγίστη, ἂν γιγνώσκωμεν τίς ἐξέτεινε καὶ συνεσφαίρωσε τοὺς 
οὐρανοὺς, καὶ τὴν γῆν κέντρου δίκην ἥδρασε, τίς συνήγαγε τὸ ὕδωρ εἰς 
θάλασσας, τίς ἐκόσμησεν ἄστροις τὸν αἰθέρα, καὶ ἐποίησε πᾶν σπέρμα τὴν 
γῆν ἀναβάλλειν, τίς ἐποίησε Coa καὶ ἄνθρωπον ἔπλασε" ὅταν ἔχοντες τὸν 
Δημιουργὸν Θεὸν συνέχοντα καὶ ἐποπτεύοντα ἐπιστήμῃ καὶ τέχνῃ, καθ᾽ ἣν 
ἄγει Ta. πάντα, ἐπαίρωμεν ὁσίους χεῖρας Αὐτῷ, ποίας ἔτι χρείαν ἑκατόμβης 


ἔχει; 
Ν Ν Ν , x 32 »" 3 “ 
Καὶ τοὺς ey θυσίῃσι Kai εὐχωλῇς αἀγανῃσι 
Λοιβή τε κνίσση τε παρατρωπῶσ᾽ ἄνθρωποι 
Λισσόμενοι, ὅτε κέν τις ὑπερβαίῃ καὶ ἁμάρτῃ. 


Τί δέ μοι ὁλοκαυτώσεων, ὧν μὴ δεῖται ὁ Θεός ; Καίτοι προσφέρειν δέον 
3 ’, , \ \ \ , , . . 
ἀναίμακτον θυσίαν, καὶ τὴν λογικὴν προσάγειν λατρείαν. [I thiok that in 
both expressions he refers to the Lord’s Supper. | 


50 THE SECOND CENTURY. [A.D. 


(E.) IRENAUS, MARTYR. B, 130. Ὁ. 202. 


The next great divine, Irenzeus, Bishop of Lyons, has had the 
good fortune to survive as an antagonist of Gnosticism, while a 
whole shoal of authors on Marcionism and all the heresies of the 
second century have utterly perished. Irenzus himself has had a 
narrow escape, as most of his work remains only in a Latin trans- 
lation. The names therefore and opinions of Cerinthus, Tatian, 
Saturninus and the rest are preserved in his works, like flies in 
amber. His mind was in every part of Christendom, and his 
influence not unfelt at Rome. Polycarp and Papias disciples of 
St John had taught him not only the sayings of that Apostle, but 
with Platonic perfection of portraiture had recited to him the 
minor circumstances of St John’s life, which could not fail both 
greatly to fix the doctrines in his mind and to deepen his interest 
in them. To him then we turn with warm interest as to the last 
author connected with the Apostolic age. He signalized himself 
as a martyr, dying with his dying people in the persecution under 
Septimius Severus: but while he was at his prime in his episcopal ἢ 
work the weight accorded to his judgment by Victor the Bishop 
of Rome withheld that prelate as leader of the Western bishops 
from coming to a rupture with the Eastern about the time of 
holding Easter. It is interesting to see Irenzus the pupil of 
Polycarp and Papias standing up with success for the independence 
of the Eastern churches and crowning his head with the glory of a 
peacemaker while he contended for his chief teacher Polycarp. 
Perhaps however he is rather a judicious ecclesiastical writer than 
an exact philosopher. It is remarkable that his predecessor 
Pothinus died in a persecution, viz. in that which darkens the 
fame of the Stoic emperor Marcus Aurelius. Regarding the 
heresies of this age the lectures of Mansel edited by Lightfoot 
with a preface by Lord Carnarvon make the subject almost inter- 
esting. 


130] IREN US. ΒῚ 


Against Heresies, Bk. τ, ο. 15,8.2. Of the jugglings of Mark. 


“Pretending to perform the eucharist with cups of mingled 
wine [does this mean water with the wine, as Grabe ?] and pro- 
tracting to a great length the word of the invocation [?.e. of the 
Spirit] “he makes them to appear red and scarlet, so that the grace 
from those that are beyond all things seems to drop its own blood 
in that cup, through his invocation ἘΠῚ it, and that those that are 
present exceedingly desire to taste of that cup, that the grace so 
celebrated by that magician may fall like rain on them also. And 
again giving out to the woman smaller cups mingled he orders 
them to receive the eucharist in his presence : and when this is 
done, he himself brings another cup much larger than that from 
which the deceived woman received the eucharist : and having 
emptied (the liquid) from the smaller which has been used in the 
eucharist by the woman into the one that has been set in order 
by him, adding at the same time these words ‘May the grace 
‘that is before all things, that is not to be imagined and uttered, 
‘fill thine inner man, ‘and make the knowledge of it to abound 

‘in thee, sowing deep in thee the mustard- tree’s seed into the 
‘ good eround’ [he receives the elements]. And by saying some 
things ‘of this kind and by driving the wretched dupe out of him- 
self, ‘he appeared to be a worker of wonders, when the great cup 
was filled out of the little one, so that it even overflowed out of 
it. And doing some other things nearly like these he utterly 
deceived many and led them away after him. But it is likely 





Contra Hereses, Lib. I. c. 13, § 2. De Marci prestigits. Paris, 1710. 


Ποτήρια οἴνῳ κεκραμένα προσποιούμενος εὐχαριστεῖν, καὶ ἐπὶ πλέον 
ἐκτείνων τὸν λόγον τῆς ἐπικλήσεως, πορφύρεα καὶ ἐρυθρὰ φαίνεσθαι ποιεῖ. 
ὡς δοκεῖν τὴν ἀπὸ τῶν ὑπὲρ τὰ ὅλα χάριν τὸ αἷμα τὸ ἑαυτῆς στάζειν ἐ ἐν τῷ 
ἐκείνῳ “ποτηρίῳ, διὰ τῆς ἐπικλήσεως. αὐτοῦ, καὶ ὑπεριμείρεσθαι τοὺς πάροντας 
ἐξ ἐ ἐκείνου γεύσασθαι τοῦ πόματος, ἵνα καὶ ἐπ᾽ αὐτοὺς ἐπομβρήσῃ ἢ διὰ τοῦ 
μάγου τούτου κληϊζομένη χάρις. Ἰ]άλιν δὲ γυναιξὶν ἐπιδοὺς ἐ ἐκπώματα κεκρα- 
μένα, αὐτὰς εὐχαριστεῖν ἐγκελεύεται παρεστῶτος αὐτοῦ" καὶ τούτου | γενομένου, 
αὐτὸς ἄλλο ποτήριον πολὺ μεῖζον ἐκεί; vou, οὗ ἡ ἐξηπατημένη ηὐχαρίστησε, 
προσενεγκὼν, καὶ μετακενώσας, ἀπὸ τοῦ μικροτέρου, τοῦ ὑπὸ τῆς γυναικὸς 
ηὐχαριστημένου, εἰς τὸ ὑπ᾽ αὐτοῦ κεκοσμημένον, ἐπιλέγων ἅμα οὕτως, Ἢ πρὸ 
τῶν ὅλων, ἡ ἀεννόητος καὶ ἄῤῥητος χάρις, πληρώσαι σου τὸν ἔσω ἄνθρωπον, 
καὶ ,“πληθύναι ἐ ἐν σοι τὴν γνῶσιν αὐτῆς, ἐγκατασπείρουσα τὸν κόκκον τοῦ 
σινάπεως cis τὴν ἀγαθὴν γῆν. Καὶ τοιαῦτά τινα εἰπὼν καὶ ἐξοιστρήσας τὸν 
ταλαίπωρον, θαυματοποιὸς ἀν ᾿εφάνη, τοῦ μεγάλου πληρωθέντος € τοῦ μικροῦ 
ποτηρίου ὥστε καὶ ὑπερεκχεῖσθαι ἐ ἐξ αὐτοῦ" καὶ ἄλλα τινα, τούτοις παραπλήσια 
ποιῶν ἐξηπάτησε πολλοὺς καὶ ἀπηγήοχεν ὀπίσω αὐτοῦ... Εἰκὸς δὲ αὐτὸν καὶ 


4. 2 


52 THE SECOND CENTURY. [A.D. 


that he also had some demon as his familiar, through whose aid 
he both seems to prophesy, and makes as many women as he 
thinks fit, partakers of his grace to prophesy. 


IV. 17.5. “But also, giving counsel to His own disciples to 
offer firstfruits to God from His creatures, not as if He were in 
want, but that they themselves might be neither unfruitful nor 
ungrateful, He received bread of this creation and gave thanks, 
saying ‘This is My body,’ and in like manner (taking) the cup, 
which is of that created thing which is common with us, and which 
He confessed to be His own blood, and taught (us) the new offering 
of the New Covenant, which the church receives from the Apostles 
and offers to God in the whole world, as firstfruits of His gifts in 
the New Covenant, Malachi i. 10, 11, most manifestly shewing a 
meaning by these things, since His first people (the Jews) will 
cease to offer to God, but in every place sacrifice will be offered to 
Him, and that pure: but His name will be glorified in the Gentiles. 
... But the Jews do not offer; for their hands are full of blood; 
for they have not received The Word, which is offered to God. 
For not any the more do all the assemblies of heretics (do this) ... 
But how will it be apparent to them, that that bread, as to which 
thanks were given, is the body of their own Lord, and the cup 
(that) of His blood; if they do not call Him the very Son of the 
Maker of the world, 1.6. His Word, by Whom (z.e. by the Son) the 
tree bears fruit, and the fountains flow down and the earth gives 


. 


, ,ὕ , »” , e a ae ’ -“ Ἀ ΄σ 
δαίμονά τινα πάρεδρον ἔχειν, δ οὗ αὐτός τε προφητεύειν δοκεῖ, καὶ ὅσας 
a a ΄ > a A 
ἀξίας ἡγεῖται, μετόχους τῆς χάριτος αὐτοῦ προφητεύειν ποιεῖ, κιτ.λ. 


ὙΠ ΤΟΣ 


Sed et suis discipulis dans consilium, primitias Deo offerre ex suis 
ereaturis, non quasi indigenti, sed ut ipsi nec infructuosi nec ingrati 
sint, eum, qui ex creatura panis est, accepit et gratias egit dicens “ Hoe 
“est Meum corpus.” Et calicem similiter, qui est ex ed creaturd, que est 
secundum nos, Suum sanguinem confessus est, et Novi Testamenti 
novam docuit oblationem ; quam ecclesia ab apostolis accipiens, in uni- 
verso mundo offert Deo, primitias Suorum munerum in Novo Testa- 
mento, Malachi i. 10, 11, manifestissime significans per hec, quoniam 
prior populus cessabit offerre Deo, omni autem loco sacriticium offeretur 
Ki, et hoe purum, Nomen autem Ejus glorificabitur in gentibus. 
(18. 4) Judei autem non offerunt: manus enim eorum sanguine plenz 
sunt; non enim receperunt Verbum quod offertur Deo. Sed neque 
enim omnes hrreticorum Synagoge...Quomodo autem constabit iis, 
eum panem, in quo gratiw acte sunt, corpus esse Domini sui, et calicem 
sanguinis Kjus, si non Ipsum Fabricatoris mundi Filium dicant, ice. 
Verbum Ejus; per quod lignum fructificat et defluunt fontes, et terra 


eS ἁΔ ——— ee eeeEEEeEeEeEeEeEeEeEeEeeeeeeeeee 


130] IREN EUS. 53 


first indeed the blade, then afterward the ear, then full corn in 
the ear ? 


18.5. “How say they that the flesh goes to corruption and 
partakes not of the life that is nourished ἜΣ ΤΣ from the body 
of the Lord and His blood? Let them either change opinion, or 
refuse to bring forward the things that have been said (by them). 
But our opinion is in harmony with the Eucharist, and the Eucha- 
rist establishes our opinion. But we offer to Him His own, carefully 
proclaiming cominunion and unification, and confessing the raising 
of flesh and spirit. For as bread from the earth, receiving to 
itself the call of God, is no longer common bread but (the) 
Eucharist, consisting of two things, both of the earthly and of the 
Heayenly, so our bodies also, partaking of the Eucharist, to be no 
longer corruptible (or destructible) having the hope of resurrection 
for (eternal) ages... 6. That very Word gave the people order for 
making oblations although He did not need them, that they might 
learn to serve God. He wills us also to offer a gift at the altar in 
assemblies without intermission. There is therefore an altar in the 
Heavens (for thither our prayers and oblations are directed), and a 
temple, after the manner that John says in the Revelation, ‘And 
‘the temple of God was opened,’ and a tabernacle, for he saith, 
‘Behold! The tabernacle of God, in which He will dwell with 


men.’ 


dat primum quidem foxnum, post deinde spicam, deinde plenum triticum 
in spica ? 


E82; 


Πῶς τὴν σάρκα λέγουσιν εἰς φθορὰν χωρεῖν, καὶ μὴ μετέχειν τῆς ζωῆς 
τῆς ἀπὸ τοῦ σώματος τοῦ Κυρίου καὶ τοῦ αἵματος Αὐτοῦ τρεφομένης ; ἢ 
τὴν γνώμην ἀλλαξάτωσαν ἢ τὸ προφέρειν τὰ εἰρημένα παραιτείσθωσαν. 
Ἡμῶν δὲ σύμφωνος ἡ γνώμη τῇ εὐχαριστίᾳ, καὶ ἡ εὐχαριστία “βεβαιοῖ τὴν 
γνώμην. Προσφέρομεν δὲ αὐτῷ τὰ ἴδια, ἐμμελῶς κοινωνίαν καὶ ἕνωσιν ,ἀπαγ- 
γέλλοντες, καὶ ὁμολογοῦντες σαρκὸς καὶ πνεύματος ἔγερσιν. ‘Os γὰρ ἀπὸ 
γῆς ἄρτος προσλαμβανόμενος τὴν ἔκκλησιν τοῦ Θεοῦ, οὐκέτι κοιγὸς ἄρτος 
ἐστὶν, ἀλλ᾽ εὐχαριστία, ἐκ δύο “πραγμάτων συνεστηκυῖα, ἐπιγείου 1.5 καὶ οὐρα- 
νίου, οὕτως καὶ τὰ σώματα ἡμῶν, μεταλαμβάνοντα τῆς εὐχαριστίας, μηκέτι 
εἶναι φθαρτὰ, τὴν ἐλπίδα τὴν εἰς αἰῶνας ἀναστάσεως ἔχοντα...0. Id Tpsum 
Verbum dedit populo preceptum faciendarum oblationum, quamvis non 
indigeret eis, ut discerent Deo servire. Nos quoque offerre vult munus 
ad altare frequenter sine intermissione. Est ergo altare in ceelis (illic 
enim preces nostre et oblationes diriguntur), “et templum, ἐπα a, 
modum Johannes in Apocalypsi ait “ Et apertum est templum Dei,” 
tabernaculum, “ Ecce,” enim inquit, “tabernaculum Dei in quo habita- 


bit cum hominibus.” 


δὲ THE SECOND CENTURY. [A.D. 


33. 2. “ But how did God, if Jesus was in existence of another 
father, in receiving bread of the usual character, justly confess 
that it was His own body, and confirm that the mixture of the 
cup was His own blood ? 


V. 2.2. “Since we are members of Him, and through the 
creature are nourished, and He Himself supplies to us the creature, 
making His sun to rise and making rain to fall as He will, He 
confessed the cup from the creature (to be) His own blood, and 
wholly affirmed for Himself the bread from the creature (to be) His 
own body, from which our bodies obtain increase. Whenever then 
the mingled liquid and the bread made receives to it the Word of 
God, and the Eucharist becomes the body of Christ ; and if out of 
these increases and consists the substance of our bodies, how do 
men say that the flesh is not capable of receiving the gift of God, 
which is eternal life—(the flesh) which is nourished from the body 
and blood of the Lord and is a member of Him? As the.blessed 
Paul says in the Epistle to the Ephesians that we are members of 
His body of the flesh and of the bones, not saying this concerning 
any spiritual and unseen body (for the spirit hath not either 
bones or flesh) but concerning our arrangement according to true 
manhood, which consists of flesh and muscles and bones: which 
too is also nourished out of His cup which is His blood. 


“ And after the manner in which the stock of the vine bent into 
the earth is wont to bear fruit in its own season, and the grain of 





33. 2. 
Quomodo autem juste Dominus, si alterius Patris exstitit hujus 


conditionis, que est secundum nos, accipiens panem, Suum corpus esse ™ 


confitebatur, et temperamentum calicis Suum sanguinem confirmavit ἢ 
Ves ee 

᾿Επειδὴ μέλη Αὐτοῦ ἐσμὲν, καὶ διὰ τῆς κτίσεως τρεφόμεθα, τὴν δὲ 
κτίσιν Αὐτὸς ἡμῖν παρέχει, τὸν ἥλιον Αὐτοῦ ἀνατέλλων καὶ βρέχων καθὼς 
βούλεται, τὸ ἀπὸ τῆς κτίσεως ποτήριον αἷμα ἴδιον ὡμολόγησεν, ἐξ οὗ τὸ ἡμέ- 
τερον δεύει αἷμα, καὶ τὸν ἀπὸ τῆς κτίσεως ἄρτον ἴδιον σῶμα διεβεβαιώσατο, 
ἀφ᾽ οὗ τὰ ἡμέτερα αὔξει σώματα. 3. Ὅποτε οὖν καὶ τὸ κεκραμένον πότον 
καὶ ὁ γεγονὼς ἄρτος ἐπιδέχεται τὸν Λόγον τοῦ Θεοῦ καὶ γίνεται ἡ εὐχαριστία 
σῶμα Χριστοῦ, ἐκ τούτων δὲ αὔξει καὶ συνίσταται ἡ τῆς σαρκὸς ἡμῶν ὑπό- 
στασις, πῶς δεκτικὴν μή εἶναι λέγουσι τὴν σάρκα τῆς δωρεᾶς τοῦ Θεοῦ, ἥτις 
ἐστὶ ζωὴ αἰώνιος, τὴν ἀπὸ τοῦ σώματος καὶ αἵματος τοῦ Κυρίου τρεφομένην 
καὶ μέλος Αὐτοῦ ὑπάρχουσαν: καθὼς ὃ μακάριος Παῦλός φησιν ἐν τῇ πρὸς 
᾿Εφεσίους ἐπιστολῇ, ὅτι μέλη ἐσμὲν τοῦ σώματος, ἐκ τῆς σαρκὸς Αὐτοῦ καὶ 
ἐκ τῶν οστέων Αὐτοῦ: οὐ περὶ πνευματικοῦ τινος καὶ ἀοράτου ἀνθρώπου 
λέγων Tatra’ τὸ γὰρ πνεῦμα οὔτε ὀστέα οὔτε σάρκα ἔχει, ἀλλὰ περὶ τῆς 
κατὰ τὸν ἀληθινὸν ἄνθρωπον οἰκονομίας, τῆς ἐκ σαρκὸς καὶ νεύρων καὶ ὀστέων 
συνεστώσης" ἥτις καὶ ἐκ τοῦ ποτηρίου αὐτοῦ, ὕ ἐστι τὸ αἷμα Αὐτοῦ, τρέφεται. 


r ‘ 7 , ‘ , -" » col 
Kat ὅνπερ τρόπον τὸ ξύλον τῆς ἀμπέλου κλιθὲν εἰς τὴν γῆν τῷ ἰδίῳ 
a ‘ Petr" , a A 

καιρῷ ἐκαρποφόρησε, καὶ ὁ κόκκος TOU σίτου πεσὼν εἰς THY γῆν καὶ διαλυθεὶς 


130] IRENEUS. 55 


the wheat fallen into the ground and undergoing dissolution is 
wont to be raised manifold by the Spirit of God, That sustains all 
things, (and these) afterward through the wisdom of God coming 
to men’s use, and receiving to themselves the word of God, become 
the Eucharist, which is the body and blood of Christ, so our bodies 
also nourished from it, and laid into the earth, and dissolved in it, 
will rise up in their own season, the Word of God granting them 
the gracious blessing of the resurrection to the glory of (the) God 
and Father, Who truly secures eternal life for mortal man and 
grants the grace of incorruption to the corruptible. 


P. 332. “But coming to suffer that He might declare to 
Abraham and to those that inherit with him the good tidings of 
the opening of the inheritance, when holding the cup in His hand 
He had given thanks and drunk of it and given it to His disciples, he 
uttered to them Matt. xxvi. 28. He willalso Himself give them a 
new inheritance of the land, and renew the mystery of the glory of 
the sons; as David says, ‘ Who renews the face of the earth.’ He 
promised to drink of the produce of the vine with His disciples; 
shewing both things, both their inheriting the land in which the 
new produce is to be drunk and the resurrection of His sons in the 
body. For the body of flesh which rises anew, is the same that 
received the new cup (at the institution). For neither can He be 
understood to be set in a place above the heavens when He drinks 
the fruit of the vine ; nor again are they destitute of fleshly bodies 





πολλοστὸς ἠγέρθη διὰ τοῦ Πνεύματος τοῦ Θεοῦ τοῦ συνέχοντος τὰ πάντα, 
ἔπειτα διὰ τῆς σοφίας τοῦ Θεοῦ εἰς χρῆσιν ἐλθόντα «ἀνθρώπων, καὶ προσλαμ- 
βανόμενα τὸν λόγον τοῦ Θεοῦ εὐχαριστία γίνεται, ὅπερ ἐστὶ σῶμα καὶ αἷμα 
τοῦ Χριστοῦ, οὕτως καὶ τὰ ἡμέτερα σώματα, ἐξ αὐτῆς τρεφόμενα καὶ τεθέντα 
εἰς τὴν γῆν! καὶ διαλυθέντα ἐ ἐν αὐτῇ ἀναστήσεται ἐν τῷ ἰδίῳ καιρῷ τοῦ λόγου 
τοῦ Θεοῦ τὴν ἔγερσιν αὐτοῖς χαριζομένου εἰς δόξαν Θεοῦ καὶ Πατρὸς ὃς ὄντως 
τῷ θνητῷ τὴν ἀθανασίαν περιποιεῖ καὶ τῷ φθαρτῷ τὴν ἀφθαρσίαν προχα- 
ρίζεται. 


Lib. V. 33. 1, p. 332. 


Propter hoc autem ad passionem yeniens, ut evangelizaret Abrahe 
et 115, qui cum eo, apertionem hzereditatis, cum gratias egisset tenens 
calicem et bibisset ab eo et dedisset discipulis dicebat eis Matt. xxvi. 28, 
&e. Utique hereditatem terre Ipse novabit, et redintegrabit mys- 
terium gloriz filiorum, quemadmodum David ait, “ Qui renovat faciem 
terre.” Promisit bibere de generatione vitis cum Suis discipulis ; 
utrumque ostendens, et hereditatem terre in qua bibitur nova gene- 
ratio vitis, et ἘΠ: resurrectionem filiorum Kjus. πε enim nova 
resurgit caro, ipsa est que eb novum percepit poculum, Neque enim 
in superceelesti loco constitutus cum Suis potest intelligi bibens vitis 


56 THE SECOND CENTURY. [A.D. 


who drink it with Him. For the drink taken from the vine belongs 
to those that have flesh and not spirit only. 


P. 343. “For some Greeks laid hold of some slaves of Christian 
catechumens and afterwards constrained them, that they them- 
selves might get some information of the reserved matters indeed 
of the Christians from them. These slaves being not able to speak 
to the satisfaction of their constrainers, beyond what they used to 
hear of the matter—that the Divine communion is Christ’s 
body and blood—having themselves thought that it is His blood 
and flesh indeed, made this reply to their earnest questions. 
But they, as soon as they heard that this rite was performed by 
the Christians, began to send word of this to the rest of the Greeks, 
and proceeded by torture to compel the martyrs Sanctus and 
Blandina to confess it. 


Pfaff I. “Those that have apprehended the later ordinances of 
the apostles know that the Lord has established a new offering in 
the new covenant according to the saying of Malachi the prophet 
i. 11, ‘a pure offering’ As John also says in the Revelation, ‘The 
‘incense is the prayers of the saints, and Paul exhorts us ‘to 
‘present our bodies a living sacrifice holy well pleasing to God, 
‘which is our reasonable service;’ and again ‘Let us offer up a 
‘sacrifice of praise, even the fruit of our lips.’ These sacrifices 
indeed are not after the law, whose handwriting the Lord blotted 








generationem ; neque rursus sine carne sunt, qui bibunt illud; carnis 
enim proprium est et non spiritus, qui ex vite accipitur potus. 


Frag. ab Ecumenio, p. 343. 


Χριστιανῶν γὰρ κατηχουμένων δούλους Ἕλληνες συλλαβόντες, εἶτα 
μαθεῖν τι παρὰ τούτων δῆθεν ἀπόῤῥητον περὶ Χριστιανῶν ἀναγκάζοντες, οἱ 
δοῦλοι οὗτοι μὴ ἔχοντες πῶς τὸ τοῖς ἀναγκάζουσι καθ᾽ ἡδονὴν ἐρεῖν, παρόσον 
ἤκουον τῶν δεσποτῶν, τὴν Θείαν μετάληψιν αἷμα καὶ σῶμα εἶναι Χριστοῦ, 
αὐτοὶ νομίσαντες τῷ OVTL αἷμα καὶ σάρκα εἶναι, τοῦτο ἐξεῖπον τοῖς ἐκζητοῦσι. 
Οἱ δὲ λαβόντες ὡς αὐτόχρημα τοῦτο τελεῖσθαι Χριστιανοῖς, καὶ 8x) τοῦτο 
τοῖς ἄλλοις Ἕλλησιν ἐξεπόμπευον, καὶ τοὺς μάρτυρας Σάγκτον καὶ Βλαν- 
δίναν ὁμολογῆσαι διὰ βασάνων ἠνάγκαζον. 


Fragmentum Secundum I. p. 25, C. M. Pfaffi. 


Οἱ ταῖς δευτέραις τῶν ἀποστόλων διατάξεσι παρηκολουθηκότες ἴσασι τὸν 
Κύριον νέαν προσφορὰν ἐν τῇ καινῇ διαθήκῃ καθεστηκέναι κατὰ τὸ Μαλαχίου 
τοῦ προφήτου, i. 11, 5 From the rising &ec. a pure offering, θυσία καθαρά." 
ὥσπερ Kal ὁ Ἰωάννης ἐν τῇ ἀποκαλύψει λέγει: “Τὰ θυμιάματά εἰσιν at προσ- 
““ euxat Tov ayiwv, καὶ ὁ Ἰ]αῦλος παρακαλεῖ ἡμᾶς παραστῆσαι τὰ σώματα 
ἡμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ἡμῶν, 
καὶ πάλιν, ᾿Αναφέρωμεν θυσίαν αἰνέσεως, τούτεστι καρπὸν χειλέων, Αὗται 
μὲν al προσφοραὶ οὐ κατὰ τὸν νόμον εἰσὶν, οὗ τὸ χειρόγραφον ἐξαλείψας ὁ 








130] IREN.EUS. 57 


out and took it from the midst, but after the spirit; for we must 
worship God im spirit and truth. Wherefore the sacrifice of the 
_eucharist is not of the flesh (carnal) but spiritual, and in this way 
is pure. For we are offering to God the bread and the cup of the 
blessing, giving thanks to Him, that He ordered the earth to bring 
forth these fruits for our food, and then, having fulfilled the offering, 
we call forth the Holy Spirit to exhibit this sacrifice: both that the 
bread is Christ’s body, and the cup Christ’s blood ; ‘that they that 
have partaken of these resemblances may obtain the remission of 
sins and everlasting life. They then that perform these offerings 
in remembrance of the Lord do not approximate to the statutes of 
the Jews; but on the contrary conducting public service in a spi- 
ritual way, shall be called sons of wisdom.” 





Κύριος ἐκ τοῦ μέσου ἦρκεν, ἀλλὰ κατὰ πνεῦμα" ἐν πνεύματι γὰρ καὶ ἀληθείᾳ 
δεῖ προσκυνεῖν τὸν Θεόν. Διότι καὶ ἢ προσφορὰ τῆς εὐχαριστίας οὐκ ἐστι 
σαρκικὴ ἀλλὰ πνευματικὴ, καὶ ἐν τούτῳ καθαρά, Προσφέρομεν γὰρ τῷ Θεῷ 
τὸν ἄρτον καὶ τὸ ποτήριον τῆς εὐλογίας, εὐχαριστοῦντες Ἑαυτῷ, ¢ ὅτι ™ γῇ 
ἐκέλευσε ἐκφῦσαι τοὺς καρποὺς τούτους εἰς τροφὴν ἡμετέραν, καὶ ἐνταῦθα, 
τὴν προσφορὰν τελέσαντες ἐκκαλοῦμεν τὸ Πνεῦμα τὸ ἽΛγιον, ὅ ὅπως ἀποφήνῃ 
τὴν θυσίαν ταύτην, καὶ τὸν ἄρτον σῶμα τοῦ Χριστοῦ καὶ τὸ ποτήριον τὸ αἷμα 
τοῦ Χριστοῦ, ἵνα οἱ μεταλαβόντες τούτων τῶν ἀντιτύπων τῆς ἀφέσεως. τῶν 
ἁμαρτιῶν καὶ τῆς ζωῆς αἰωνίου τύχωσιν. Οἱ οὖν ταύτας τὰς προσφορὰς ἐ ἐν τῇ 
ἀναμνήσει τοῦ Κυρίου ἄγοντες οὐ τοῖς τῶν ᾿Ιουδαίων δόγμασι προσέρχονται, 
ἀλλὰ πνευματικῶς λειτουργοῦντες τῆς σοφίας υἱοὶ κληθήσονται. 


It would be interpreting things that speak for themselves were 
I to dwell upon the fact that these extracts contain more advanced 
assertions than those of the preceding writers ; and that they seem 
to have passed the line of ambiguity and expressly te affirm, that 
the bread and wine are, in more tban a figurative manner, the 
body and blood of Christ. Some authors indeed maintain that 
such sayings are only florid writing and carry no real heresy in 
them. But one may reply, What was the historic result? In the 
following centuries a bona fide change was more and more insisted 
upon: then did they not refer to and justify themselves by these 
expressions? And indeed what other course was to be expected, 
unless indeed the Reformation had been anticipated by the un- 
scriptural additions being traced to other sources and renounced 
as contrary to Holy Writ? For instance, we have here the putting 
forth, in elaborate statements, of the resurrection of the body being 
due to ats having received Christ's body and blood! Does not this 
say more than volumes ? 


Up to this great writer I have put “word of God;” but Iam ~ 
obliged to alter, as he writes of the Word of God χαριζομένου, 
“giving the gracious favour” of the Resurrection of the body. 


I cannot then doubt that it is the personal Word, the Son of God, 
as in the first chapter of St John’s Gospel and the first Epistle. 
, 


58 THE SECOND CENTURY. [A.D. 


So also in the parallel expression of Ireneus v. 3, “The bread 
“receiveth to it the Word of God.” It is often not easy in the 
Fathers, particularly about this time, to form a conclusive jue 
in the use of this word. 

As to the using of the words “altar,” “sacrifice,” “ offer,” &e. 
I need not point them out, nor the boldness of assuming that 
“the pure offering” in Malachi means the Lord’s Supper. It is 
reserved for us to see stranger assertions and more obvious per- 
versions of the old Scriptures. 

Irenzeus however considers it very important on the one hand 
to believe (1) that our Lord’s body and blood passes into our 
bodies and helps physically to nourish them, as any other food 
would do, but then he affirms (2) that it effects also a miracu- 
lous change which will preserve them from (eternal) corruption or 
destruction, μηκέτι εἶναι φθαρτά. 

The altar in Heaven of which He speaks does not interfere 
with “the altar” which he asserted on earth; for it will be ob- 
served that to the Heavenly altar all our prayers and sacrifices are 
“ directed,” not “ offered upon it,” so that it is rather the spirit of 
the actual offerings and prayers that arises to it. No doubt he 
took the imagery of the Revelation as to a great extent a literal 
description of the things in Heaven. But if the adornments of 
the tabernacle of Moses were not the very image of the things in 
Heaven, why should we assume this of the visions that were 
represented to St John at Patmos “on the sky” or “in the sky,” 
ἐν τῷ οὐράνῳ 

The fragment from Pfaff 15. a weighty discovery, for while it 
asserts that the Holy Spirit “shews” the bread and wine to be — 
Christ; it asserts on the other hand that what we partake of is . 
bread and wine still, “the figures” of His body and blood (for — 
so every one would with the Bishop of Winchester render τῶν 
ἀντιτύπων) in this passage. Many Fathers did not mind uttering 
some logical inconsistencies, and if Irenzeus gives us statements 
that do not accord together it only shews that two opinions were 
current. 


—215] CLEMENT. 59 


(F.) CLEMENT OF ALEXANDRIA. Ὁ. 215. 


Perhaps the theological school at Alexandria, which bore the 
name of St Mark, as if founded by him, had more to do with 
giving a systematic form to Christianity than either of the 
schools of Antioch or the Cappadocian Czesarea, which only took 
up the work that the Alexandrian school had initiated. In the 
latter part of the second century Pantzenus a Stoic philosopher 
presided at Alexandria. His Christian teaching survives in 
Clement his convert, who was appointed by Alexander the Bishop 
of the city to be the successor of Pantenus, when he had 
nobly obeyed a call to go to India as a Christian missionary. 
Clement had travelled to all the renowned seats of knowledge, 
when he first sat under the teaching of Pantzenus; which at once 
arrested him and won him to Christ. As head of the college of 
St Mark’s, Clement had the high honour of being the teacher of 
one, who may be considered the greatest of Christians after St 
Paul, I mean Origen. Alexander Bishop of Jerusalem also called 
Clement his father in Christ and said that all he knew was gained 
from Clement. Origen also succeeded to his chair of Divinity in 
this ancient St Mark’s. Within not much above a century the 
spirit of enlightenment fled to other refuges, as violence and 
severity domineered at Alexandria, But there is no room for 
doubt that the school of Alexandria in its period of purity and 
moderation sent forth rays of light and truth all over Christendom, 
and that Clement both by his own teaching and in that of his 
ereater disciple Origen conferred blessings on the world. The 
opinions then of this Clemeut on the Lord’s Supper are of the 
deepest interest. Four of his works have survived including one 
homily, but others that bear his name are counted spurious. Jortin 
raises him to no ordinary preeminence: for he calls him, Vol. 1. 
on Eccl. History, p. 279, “the most learned perhaps of all the 
“yatristical writers, and at the same time peculiarly free from the 
“remotest shade of self-sufficiency and arrogance.’ I think he 
impresses the reader with a conviction of his deep personal piety 
and his devout heart. One of the ancient works, which we may 
particularly regret having lost, is his Hypotyposes, if Lardner’s idea 
of this work is correct, Vol. 11. p. 224, London 1827. It seems 
that in that work Clement collected and delivered a variety of 


60 THE SECOND CENTURY. [A.D. 


opinions of all that were before him, of heretics as well as catholics, 
To get the pre-Clementine “ moulds” of the various chief doctrines 
would have been most interesting and most precious and not least 


in relation to the Lord’s Supper. The passage of Photius to which — 


Lardner refers is Vol. 111. 385, Migne, z.e. Cod. 109 of the Myrio- 
biblion. If this be the only reference to this work, we are indeed 
in great uncertainty about it, for the saying of Photius only 
declares that though some find fault with the eighth book of the 
Stromata as if some points were not well handled, οὐχ ὑγιῶς 
διαλαμβάνει, yet it is not like the Hypotyposes, but on the 
contrary is in direct opposition, διαμάχεται, to several of the 
things that are said there. It is a reasonable inference of Lard- 
ner’s, that as several early authors, who must have known the 
Hypotyposes (Institutiones) well, take no exception against it, 
when they are uttering their praises of this Clement, it is not likely 
that they disliked this work; and therefore when Photius thus 
blames it, it is possible that his objection lay only against some of 
the writers, whom Clement was obliged to quote, to give a fair 
historical view of past opinion. The scantiness of material in 
relation to the Lord’s Supper in the writers from the apostles to 
this Clement is greatly to be regretted. It makes Cyprian’s 
language and such Liturgies as that of Eustathius (337) quite 
startling. Dean Waddington in his haste to do honour to Origen 
only just mentions Clement; but Dr Burton has repeated the 
dictum of others that Clement started a new era in the teaching 
of Christianity. The effort that he originated to render Greek 
philosophy a subservient handmaid to Christianity will be praised 
or blamed according to everybody’s own bias; but there is some 
force in the line of thought which the Rev. Robert Wilson Evans 
used to urge; viz. that Clement and his successors actually 
succeeded in overthrowing heathenism just because they were so 
bold as to meet, and so powerful as to overthrow, the heathen 
philosophers on their own ground; and thus to bring all that was 
good in them as spoils of the combat to the camp of Christianity : 
and that we must follow his example in Indian and Persian and 
Chinese missions, if we wish to equal the Alexandrian divines 
in success. The errors of the Alexandrian church are perhaps 
rather to be traced to a Jewish than to a heathen source. They 
are more Philo’s than Plato’s; and borrow from the Midraschim 
in the mode of interpreting Scripture rather than from Greek 


τυ = eee — 


215] CLEMENT. 61 


philosophy. Allegorism run to seed is not the child of Grecian 
sages. But in the midst of all this the spiritual devotion of 
Clement is of a kind that reproduced itself in his pupil Origen ; 
and I do not think there is any author in the early centuries, 
whose views on the Lord’s Supper have departed so little from the 
Scriptural model. Perhaps his greatest fault is that he seems 
often to shrink from that clearness and definiteness in laying down 
doctrine for which we should have thought him eminently quali- 
fied. There is a wide separation in this between him and St 
Paul. He has at times a preference for mist. 


P.102. “The Word is everything to the infant (the believer) both 
father and mother and servant and nurse. . ‘Kat My flesh,’ saith 
He, ‘and drink My blood.’ These aliments of His house indeed the 
Lord supplies, and hands us flesh, and sheds blood, and nothing is 
wanting to His children for (their) growth. O the strange mystery ! 
He enjoins on us to put off the old and carnal corruption, as also our 
old food; and partaking of another, a new one, the diet of Christ, 
to take Him up as far as it is possible and to lay Him up in our- 
selves, and to shrine the Saviour in our breast, that we may put in 
order the passions of our flesh. But you are not willing to under- 
stand it in this way, but in a more common way perhaps. Hear 
it in this way too. The Holy Spirit speaks to us of flesh in an 
allegory, for also by Him has (our) fiesh been created. Blood 
hints to us the Word: for also His rich blood has been shed on his 
(sacrificed) life. But the mixture of both is the Lord, the food of 
(His) infants, the Lord, the Spirit and the Word. The food that 
is the Lord Jesus, that is the Word of God, spirit dwelling in 
flesh, sanctified Heavenly flesh. The food, the milk of the Father, 





Cologne 1686. Padagogus I. 6, p. 102. 


ε , Ν ΄ "Δ \ Ν Ν / Ἂς ‘ \ 
Ο Λόγος τὰ πάντα νηπίῳ, καὶ πατὴρ καὶ μήτηρ καὶ παιδαγωγὸς Kat 
, ΄ , , \ ’ Ν , , χὰ Ὁ ν 
τροφεύς. Φάγεσθέ μού, φησι, τὴν σάρκα, καὶ πίεσθέ μου τὸ αἷμα. Ταύτας 
a ΄ 3 - 
μὲν οἰκείας τροφὰς ὁ Κύριος χορηγεῖ, καὶ σάρκα ὀρέγει καὶ αἷμα ἐκχέει" καὶ 
Oe > »ξ tal δί ΕἸ ὃ ἴω > ΄σ΄ ἜΜ τε , 3 
οὐδὲν εἰς αὔξησιν τοῖς παιδίοις ἐνδεῖ. Ὦ τοῦ παραδόξου μυστηρίου. ᾿᾽Απο- 
lal Ν [ 
δύσασθαι ἡμῖν τὴν παλαιὰν καὶ σαρκικὴν ἐγκελεύεται φθορὰν, ὥσπερ καὶ τὴν 
λαιὰ Ἵν" ἧς δὲ ἀλλ ns Χ 0 διαί λαμβά 
παλαιὰν τροφήν καινῆς δὲ ἄλλης τῆς Χριστοῦ διαίτης μεταλαμβάνοντας, 
“a > ‘ > ε “ / Ν Ν n 
Ἐκεῖνον; εἰ δυνατὸν, ἀναλαμβάνοντας ἐν ἑαυτοῖς ἀποτίθεσθαι: καὶ τὸν σωτῆρα 
’, lal Ν ε A Ν 3 
ἐνστερνήσασθαι, ἵνα καταρτίσομεν τῆς σαρκὸς ἡμῶν τὰ πάθη. ᾿Αλλ᾽ οὐ 
lal / , 4 can 
ταύτῃ νοεῖν ἐθέλεις, κοινότερον δὲ ἴσως. “Akove kal ταύτῃ. Σάρκα ἡμῖν τὸ 
“ Ἂ nw > 4, \ \ cms 3 a , 3 ε sie a 
Aytov Πνεῦμα ἀλληγορεῖ" καὶ yap ὑπ᾽ Αὐτοῦ δεδημιούργηται ἢ σάρξ. Αἷμα 
“ ε e “-“ 
ἡμῖν τὸν Λόγον αἰνίττεται" καὶ γὰρ ὡς αἷμα πλούσιον ἐπικέχυται τῷ βίῳ: ἡ 
“-“ uv c ε ‘ tal , ε ’ὔ ial 
κρᾶσις δὲ ἀμῴφοιν ὁ Κύριος, ἡ τροφὴ τῶν νηπίων, ὁ Κύριος, Πνεῦμα καὶ 
΄ ε \ , , ? A , ε , ἘΣ " 
Λόγος. Ἢ τροφὴ, τούτεστιν Κύριος Ἰησοῦς, τούτεστιν ὁ Λόγος τοῦ Θεοῦ, 
Ν ε S07 ε \ \ ΄ A 
πνεῦμα σαρκούμενον, ἁγιαζομένη σὰρξ οὐράνιος. “H τροφὴ, τὸ γάλα τοῦ. 


03 THE SECOND CENTURY. [A.D 


by which alone we the infants are being suckled. For the Word 
Himself, the beloved, and our nurse, shed His own blood for us 
preserving His manhood; by whom, having believed on God, we 
ily home to the breast of our Father, that makes us forget care 
the Word. But He, as it seems, alone supplies to us infants the 
milk of love (1 Pet. ii. 1). But we have, a little before, shewn 
that blood goes into milk with pregnant women by a change, not 
by natural substance. But it is possible for the same food to be 
in some way both food and drink, understood with reference to one 
thing and another. For I am not concerned about word-hunting, 
but (to say) that one substance ministers both the aliments (J ohn 
vi. 52). Thus is the Word oftentimes allegorized as both solid food 
and flesh, and aliment, and bread, and blood, and milk. The Lord 
is all (these) for us who have believed on Him to enjoy. Let not 
any one then indeed think it strange when we say that milk is 
allegorically spoken of as the blood of the Lord, for is not wine 
also allegorically spoken of too? (Gen. xlix. 11.) 


P.151. “The blood of the Lord is twofold. For the one is the 
blood of His flesh, by which we have been ransomed from destruc- 
tion (or corruption), but the other is the spiritual by which we 
have been anointed: and this is to drink the blood of Jesus, to 
partake of the Lord’s incorruption. But the strength of the Word " 
is the Spirit, as the blood of the flesh. 

P. 270. “Τὺ is necessary then that both of these prove them- 
selves: the one, whether he is fit Pou to sige and to leave 








Πατρὸς, ᾧ μόνῳ τιτθευόμεθα οἱ hoe Αὐτὸς γὰρ ὁ ἠγαπημένος καὶ τροφεὺς 
ἡμῶν Λόγος τὸ Αὐτοῦ ὑ ὑπὲρ ἡμῶν ἐξέχεεν αἷμα, σώζων τὴν ἀνθρωπότητα" δι᾽ 
οὗ πεπιστευκότες εἰς τὸν Θεὸν, ἐπὶ τὸν λαθικηδέα μαζὸν τοῦ Iarpos, TOV 
Λόγον, καταφεύγομεν. ὋὉ δὲ, ὡς ἔοικεν, μόνος ἡμῖν τοῖς νηπίοις τὸ γάλα τῆς 
ἀγάπης χορηγεῖ.. .After quoting 1 Pet. ii. 1, ᾿Αποδέδεικται δὲ ἡμῖν μικρῷ 
πρόσθεν τὸ αἷμα εἰς γάλα ταῖς κυούσαις, κατὰ μεταβολὴν, οὐ κατ᾽ οὐσίαν 
χωρεῖν. ...«ῬὉ. 204, Δυνατὸν δὲ τὸ αὐτὸ καὶ βρῶμα εἶναί πως ἔχον καὶ ποτὸν, \ 
πρὸς ἀλλὸ καὶ ane vootpevov...ov yap μοι τῆς λεξιθηρίας μέλει τανῦν, πλὴν 
ὅτι τὰς τροφὰς ἄμφω μία διακονεῖται ovoia...Atter quoting John vi. 52, 
Οὕτως πολλάκις ἀλληγορεῖται ὁ Λόγος καὶ as Kat σάρξ καὶ τροφὴ Kat 
ἄρτος καὶ αἷμα καὶ γάλα. ἽΛπαντα ὁ Κύριος εἰς ἀπόλαυσιν ἡμῶν τῶν εἰς 
Αὐτὸν πεπιστευκότων. My οὖν δή τις ξενιζέσθω, λεγόντων ἡμῶν ἀλληγο- 
ρεῖσθαι γάλα τὸ αἷμα Κυρίου, ἢ γὰρ καὶ οὐχὶ οἶνος ἀλληγορεῖται ; Genesis 
xlix. 11, “wash his clothes in the blood of the grape, ἄο, &e.” 
IT, 2 2, p 151. 

Aurrov τὸ αἷμα τοῦ Κυρίου" τὸ μὲν “γάρ ἐστιν Αὐτοῦ σαρκικὸν, ᾧ τῆς 
φθορᾶς λελυτρώμεθα: τὸ δὲ πνευματικὸν, τούτεστιν, ᾧ κεχρίσμεθα. Καὶ 
τούτεστιν πίειν τὸ αἷμα τοῦ ᾿Ιησοῦ, τῆς Κυριακῆς μετα τον ἀφθαρσίας. 
᾿Ισχὺς δὲ τοῦ Λόγου τὸ Πνεῦμα, ὡς αἷμα σαρκός. 

Stromata, Lib. I. p. 270. 
᾿Ανάγκη. τοίνυν ἄμφω τούτω δοκιμάζειν σφᾶς αὐτούς" τὸν μὲν, εἰ ἄξιος 
λέγειν τε καὶ ὑπομνήματα λιμπάνειν, τὸν δὲ εἰ ἀκροᾶσθαΐ τε καὶ ἐντυγχάνειν 





—215] CLEMENT, 03 


remembrances behind him, and the other if he is just to hear and 
to meet the speaker. And some having distributed the eucharist 
in this way, as is the custom, assign indeed to each one of the 
people to take his share himself: for conscience is the best aid 
towards an accurate choice and refusal. But its sound foundation 
is an upright life with suitable knowledge: and to follow others 
that have been proved and have already succeeded is the best 
method for the understanding of truth and the successful observ- 
ance of the commandments; so that whoever may eat the bread 


-and drink the cup of the Lord unworthily &c. (1 Cor. xi.). It 


follows then to be considered in truth, when men have taken upon 
themselves the task of profitmg their neighbours, if such an one 
has not leapt into the work of teaching im a spirit of confidence 
and in rivalry of some others. 


P. 272. “But feeding is taken to be either that by bread or 
that by speech ; and in truth blessed are the peacemakers that by 
teaching change those that are there at war in their living and 
the error of their war in ignorance, and lead them aside to peace 
in the Word and in a life according to God, and feed those that 
hunger after righteousness with the distribution of the bread. For 
there are souls that have food of their own sort. 


P. 579. “Milk means oral instruction, as if it be considered 
the first food of the soul: but food is the observant contemplation ; 
these are the flesh and blood of the word, ὦ. 6. the apprehension of 


δίκαιος. “Hu καὶ τὴν εὐχαριστίαν τινες διανείμαντες, ὡς ἔθος, αὐτὸν δὴ 
ἕκαστον τοῦ λαοῦ λάβειν τὴν μοῖραν ἐπιτρέπουσιν. ᾿Αρίστη γὰρ πρὸς τὴν 
ἀκριβῆ αἵρεσίν τε καὶ ; φυγὴν ἡ συνείδησις. Θεμέλιος δὲ αὐτῆς βέβαιος ὀρθὸς 
βίος ἅμα μαθήσει τῇ καθηκούσῃ" τό τε ἕπεσθαι ἑτέροις δοκιμασθεῖσιν ἤδη 
καὶ κατωρθωκόσιν, a ἄριστον πρὸς τῆς ἀληθείας νόησιν. καὶ τὴν κατάπραξιν τῶν 
ἐντολῶν, wate ὃς ἂν ἐσθίῃ τὸν ἄρτον καὶ πίνῃ τὸ ποτήριον τοῦ Κυρίου 
ἀναξίως κιτ.λ., 1 Cor. xi. Σκοπεῖσθαι οὖν ἀκόλουθον apa τῶν τὴν ὠφέλειαν 
τῶν πλησίον ἐπανηρημένων, εἰ μὴ θρασέως Kai τισιν ἀντιζηλούμενος ἐπεπή- 
δησεν τῇ διδασκαλίᾳ ; 
RS 272. 

Τροφὴ δὲ καὶ ἡ διὰ σιτίων καὶ ἡ διὰ λόγων λαμβάνεται: καὶ τῷ ὄντι 
μακάριοι. οἱ εἰρηνοποιοὶ, ol τοὺς ἐνταῦθα κατὰ τὸν βίον καὶ τὴν πλάν γὴν πρὸς 
τῆς ἀγνοίας, πολεμοῦ μένους μεταδιδάσκοντες, καὶ “μετάγοντες εἰς εἰρήνην τὴν 
ἐν Λόγῳ καὶ βίῳ τῷ κατὰ τὸν Θεὸν καὶ τοὺς πεινῶντας δικαιοσύνην τρέφοντες 
τῇ τοῦ ἀρτου διανομῇ. Εἰσὶ γὰρ ψυχαὶ ἰδίας ἔχουσαι τροφάς, 


Lib. V. p. 579 
1 Cor. ill. where the apostle speaks of feeding them with milk, γάλα 


μὲν ἡ κατήχησις, οἱονεὶ πρώτη ψυχῆς, τροφὴ νοηθήσεται' βρῶμα δὲ ἡ ἐπ- 
οπτικὴ θεωρία, σάρκες αὐταὶ καὶ αἷμα τοῦ λόγου, τούτεστι κατάληψις τῆς θείας 


64 THE SECOND CENTURY. [A.D. 


the Divine power and essence. Taste then and see that the Lord 
is Christ, it says. For thus He distributes of Himself to those 
who partake of this food in a more spiritual way, when indeed the 
soul already itself feeds itself according to the truth-loving Plato; 
for the knowledge of the Divine essence is the eating and drinking 
of the Divine word. 


P. 581. “For Christ is a whole burnt-offering for us a bound- 
less sacrifice. There is an analogous mingling then, of the wine 
with the water, and of the Spirit with the man, And the one 
feasts us unto faith, the mingled (cup): but the other guides to 
incorruptibility, the Spirit. But again the mixture of both, both 
the drink and the Word (the bread), has been called the Eu- 
charist; a praised and goodly grace, of which they that according 
to faith partake are being sanctified, both body and soul, The 
Divine mingled (cup) is of the Father’s counsel, commingling it 
mystically together with the Spirit and the Word. For also how 
truly has the Spirit been installed into the soul that is being 
borne on (by Him); but the flesh (has been dwelt in) by the 
Word, on account of which the Word became flesh. 


P. 157. “ How do you think that the Lord drank (wine), when 
He became man on our account? As shamelessly as we do? Was 
it not in a refined way? Was it not in a comely way? Was it not 
in a considerate way? For ye well know it, He Himself also 
partook of wine: for Himself also was a man, and He blessed the 





δυνάμεως καὶ οὐσίας. ““Τεύσασθε καὶ ἴδετε ὅτι Χριστὸς ὁ Κύριος," φησιν. 
Οὕτως γὰρ Ἑαυτοῦ μεταδίδωσι τοῖς πνευματικώτερον τῆς τοιαύτης μεταλαμ- 
, , A ‘ ε Ν > % 7e Ν LAN / \ ‘ , 
βάνουσι βρώσεως, ὅτε δὴ ἡ ψυχὴ αὐτὴ ἑαυτὴν ἤδη τρέφει κατὰ τὸν φιλαλήθη 
ἸΠλάτωνα, βρῶσις γὰρ καὶ πόσις τοῦ Θείου λόγου ἡ γνῶσίς ἐστι τῆς Θείας 
οὐσίας. 
P2081. 

Ὁλοκάρπωμα γὰρ ὑπὲρ ἡμῶν ἄπειρον θῦμα ὁ Χριστός. ᾿Αναλόγως τοίνυν 
κίρναται, ὁ μὲν οἶνος τῷ ὕδατι, τῷ δὲ ἀνθρώπῳ τὸ Πνεῦμα. Καὶ τὸ μὲν 
εἰς πίστιν εὐωχεῖ, τὸ κρᾶμα" τὸ δὲ εἰς ἀφθαρσίαν ὁδηγεῖ, τὸ Πνεῦμα. Ἧ 
δὲ ἀμφοῖν αὖθις κρᾶσις, ποτοῦ τε καὶ Λόγου, Ἐὐχαριστία κέκληται, χάρις 
ἐπαινουμένη καὶ καλή ἧς οἱ κατὰ πίστιν μεταλαμβάνοντες ἁγιάζονται καὶ 
σῶμα καὶ ψυχήν. Τὸ Θεῖον κρᾶμα τοῦ Πατρικοῦ βουλεύματος Πνεύματι 
καὶ Λόγῳ συγκίρναντος μυστικῶς. Καὶ γὰρ ὡς ἀληθῶς τὸ Πνεῦμα ὠκείωται 
τῇ ἀπ᾿ Αὐτοῦ φερομένῃ ψυχῇ: ἡ δὲ σάρξ τῷ Λόγῳ, δι ἣν ὁ Λόγος γέγονε 
σάρξ. 

γι ΤΣ 

Πῶς οἴεσθε πεπωκέναι τὸν Κύριον, ὁπήνικα de ἡμᾶς ἄνθρωπος ἐγένετο; 
Οὕτως ἀναισχύντως ὡς “ἑμεῖς ; Οὐχὶ ἀστείως ; Οὐχὶ κοσμίως ; Οὐχὶ ἐπιλε- 
λογισμέν ως ; εὖ γὰρ ἴστε. Μετέλαβεν οἴνου καὶ Αὐτός: καὶ γὰρ ἄνθρωπος 
καὶ Αὐτός" καὶ εὐλόγησέν τε τὸν οἶνον, εἰπὼν, Λάβετε, πίετε τοῦτό μού 





—215] CLEMENT. 65 


wine, having said “Take ye; drink ye; this is my blood,” blood of 
the vine: the Word that is being shed for many for the remission 
of sins. He allegorically tells of the holy fount of gladness. 


P. 714. “We say they must immediately cleanse forth their 
souls from low and troublesome doctrines by the upright teaching : 
and then so turn themselves to the remembering of the leading’ 
heads : since even before the delivering of the mysteries they must 
apply some purifications to those that are about to be counted 
worthy to be initiated, it being needful that they should put off 
τα them godless appearances and turn to the truths handed 

own. 


P. 752. “It says that these persons are not the flesh of the 
holy body, but by the allegory of the body is meant the church.” 


ἐστι τὸ αἷμα, αἷμα τῆς ἀμπέλου" τὸν Λόγον τὸν περὶ πολλῶν ἐκχεόμενον εἰς 
Ὑ ες “ ΄ > “ a 
ἄφεσιν ἁμαρτιῶν. Evdpoovvys ἅγιον ἀλληγορεῖ νᾶμα. 

Lib. VII. yp, 114. 

Αὐτίκα καὶ τὰς ψυχὰς προκαθαίρειν χρεών φαμεν ἀπὸ τῶν φαύλων καὶ 
μοχθηρῶν δογμάτων διὰ τοῦ λόγου τοῦ ὀρθοῦ" καὶ τότε οὕτως ἐπὶ τῶν προη- 
γουμένων κεφαλαίων ὑπόμνησιν τρέπεσθαι" ἐπεὶ καὶ πρὸ τῆς τῶν μυστηρίων 

, nw “ 3. an 
παραδόσεως καθαρμούς τινας προσάγειν τοῖς μυεῖσθαι μέλλουσιν ἀξιοῦσθαι, 
@ 3 - 5 79 
ws δέον τὴν ἄθεον ἀποθεμένους δόξαν ἐπὶ τὴν ἀληθῆ τρέπεσθαι παράδοσιν. 
The translation adds after μυστηρίων seu sacramentorum as a gloss. 
DEAD 2. 


A cal A 5 »“" ε 
Σάρκας εἶναι τοῦ ἁγίον σώματος τούτους φησιν᾽ σῶμα δὲ ἀλληγορεῖται ἢ 
ἐκκλησία. 


T fail to find in these extracts from this great writer anything 
on the Lord’s Supper which is out of harmony with Scripture. 
Some of the expressions in which the benefit is made to depend 
on the true faith of the recipient one could almost imagine to have 
been written by a man who had read the treatises of Protestant 
times. 

Origen as every one knows is widely blamed for having rested 
Christian doctrine upon uncertain allegories. It is impossible to 
read these extracts without seeing that he may have caught this 
taste from his master Clement. When one sees great men 
breaking figures, and losing all command over them, one is 
tempted to renounce figurative illustrations; and yet how perfect 
their beauty in the Saviour’s hand! They that learn to use them 


ue 5 


66 THE SECOND CENTURY. [A.D.. 


moderately well will never want listeners. Racy figures ever 
command attention and leave lasting impressions even upon 
English minds. There is something to imitate as well as much to | 
avoid in the frequent allegorising of the Fathers. I have preferred 
not translating ἀλληγορεῖν by “ figuratively represent.” It is going 
a long way about, and would seem like begging the question at 
issue. And more than this, the words, parable, allegory, type, 
figure, similitude, &e. are hardly capable of exact separation and 
definition. 

It is perhaps not safe to assert that Clement by ἀφθαρσία 
meant everlasting moral perfection. It seems unsafe to deny that 
he included some reference to the body; because he said befére 
that by the Eucharist received with faith men are being sanctified 
in body as well as in soul. And it is plain that these terms, 
though justifiable enough for ordinary use, had only to be insisted 
on and expanded, and as it were magnified, to give birth to the 
doctrine which we have already encountered, and which will often 
meet us again, that the reception in the Lord’s Supper of Christ’s 
actual natural body is the operating cause of the resurrection and 
immortality of the body of man, Venial words supplied the texts 
for perilous errors. 


(G.) THEODOTUS OF BYZANTIUM. 


Epiphanius charges him with recanting in the persecution 
under the second Antonine. He seems to have been a leader of 
the Alogi, who denied the divinity of the Λόγος. They were of 
course opponents of the doctrine of the Trinity: and he assailed 
the fourth Gospel because it presses the Deity of the Logos; ὦ.6. 
that Christ was God and man in one. Dollinger is deemed to 
have made out that they were opponents of the Montanists. 
But there is much difference in the interpretation of the passages 
of Epiphanius, Irenzeus, and Dionysius of Alexandria; on which 
the opinions of divines regarding this sect are founded. Bishop 
Victor at Rome refused to acknowledge Theodotus, and rejected 
him from the Communion. The chief companions of his doubts 
are supposed to have differed among themselves and to have 
ranged themselves in opposition to each other: viz. Artemas a 





CENT. IL] THEODOTUS. 67 


banker, and three others; all of whom Rohrbacher mentions Vol. 
ul p. 136. Dollinger doubts the accuracy of the charge of heresy 
laid against them. 


In the works of Irencus. 


P. 791. “But the Son is yet purer than this; God’s unap- 
proachable light and power (or unapproachable light and the power 
of God) ... Whose garments shone as light, and His countenance 
as the sun, which it is not easy to look at straight. This is the 
Heavenly bread, the spiritual food of our supply, after the way of 
food and knowledge, the Light of men; I mean of the church. 
They then that were eating this bread from Heaven (manna) died; 
but he that eats the true bread of the Spirit will not die. The 
living bread given by the Father is the Son to those that wish to 
feed on it. ‘The bread that I will give,’ saith He, ‘is my flesh ;’ 
either with which the flesh is nourished by the eucharist, or, 
which is yet more the meaning, the flesh is His body, which is the 
church, heavenly bread, a Re assembly.” 








Theodotus, p. 791. 


Ὁ δὲ υἱὸς ἔτι τούτου καθαρώτερος, ἀπρόσιτον. φώς καὶ δύναμις Θεοῦ.. «οὗ 
τὰ μὲν ἱμάτια ὡς φῶς ἔλαμψεν, τὸ πρόσωπον δὲ ὡς ἥλιος" ᾧ μηδὲ ἀντωπῆσαί 
ἐστι ῥαδίως. Οὗτός ἐστιν ἄρτος ἐπουράνιος καὶ πνευματικι τροφὴ παρεκτικὴ,. 
κατὰ τὴν βρῶσιν καὶ γνῶσιν, τὸ φῶς τῶν ἀνθρώπων, ἐκκλησίας δηλόνοτι. Oi 


- μὲν οὖν τὸν οὐράνιον. ἄρτον φάγοντες ἀπέθανον" ὁ δὲ τὸν ἀληθινὸν a, ἄρτον τοῦ 


Πνεύματος ἐσθίων οὐ τεθνήξεται" ὁ ζών ἄρτος, ὑπὸ τοῦ Πατρὸς δοθεὶς ὁ 0 Yios 
ἐστι τοῖς ἐσθίειν βουλομένοις. “« Ὃ ἄρτος, ὃν Ἐγὼ δώσω," φησιν, “ ἡ σὰρξ 
Μού ἐ ἐστιν. Ἤτοι ᾧ τρέφεται ἡ σὰρξ διὰ τῆς εὐχαριστίας, ἢ, ὅπερ καὶ μᾶλ- 
λον, ἡ σὰρξ τὸ σῶμα Aitod ἐστιν, ὅπερ ἐστιν ἡ ἐκκλησία, ἄρτος ἐπουράνιος, 


συναγωγὴ εὐλογημένη. 


(H.) QUINTUS SEPTIMUS FLORENS TERTULLIANUS. Β. 100. Ὁ. 240. 


(A son of a Centurion in the Africar proconsular army.) 


Jerome is authority for the assertions that Cyprian was a 
devoted disciple of Tertullian, and that Cyprian never passed a 
day without reading something of his writings and that he used 
to call for them, saying “Give (me) my master.” We cannot but 
look upon Tertullian as an original and a somewhat violent 
thinker. He is almost the first, and certainly the first great 
His decline to Montanism and his 

5-—2 


divine who wrote in Latin. 


68 THE SECOND CENTURY. [A.D. 


return to orthodoxy are enough to shew that his arguments ought 
not to pass unexamined, nor without our bearing in mind his state 
of belief at the time that each was written. His vigour and 
brevity may give him some claim to the title of the Christian 
Tacitus, though he falls short of the Roman model both in elegance 
and lucidity. Yet in force he is perhaps not inferior. That such a 
man should be drawn aside after such folly as Montanism would 
surprise us more were there less of taint of Manicheism in his — 
writings. The heat of African character misleads in him a mind 
of massive dimensions. He is a great thinker, though not a safe 
one. Bishop Kaye’s works on this period are invaluable. 


On Idolatry. 


P. 107. “That idol-makers should move, to touch the Lord’s 
body, those hands which supply demons with bodies!... They 
daily provoke His body. Hands which ought rather to be cut off 
than for the body of the Lord to be scandalously touched (or 
offended) by them.” 


I give this extract so briefly because it proves nothing beyond 
Tertullian’s calling the bread the Lord’s body. 


On Prayer. 


P. 155. “Will it not be a more solemn position, if you shall 
also stand at God’s altar? Having received some and reserved 
some of the body of the Lord, both portions are safe; both the 
partaking of the sacrifice and the fulfilment of the office.” 


De Idololat. p. 107. Of the makers of idols. Paris, 1634. 

Eas manus admovere corpori Domini que dzemoniis corpora confe- 
runt...Quotidie corpus Ejus lacessunt...Quze (manus) magis amputandze 
quam in quibus Domini corpus scandalizatur. 

So also De Oratione, p. 155. 

Nonne solennior erit statio, si et ad Dei aram steteris? Accepto 
corpore Domini et reservato, utrumque salvum est, et participatio sacri- 
ficii et executio officii. 


All these words are used in connexion with the “ Eucharistia” 
mentioned just before. The question then to be settled by the 
consideration of many more passages is that which so many Pro- 
testant compilers have raised regarding these Fathers as a whole, 
how much Tertullian implied of the real natural presence of 
Christ's body in this sacrament. All I would say at this point is, 








160] TERTULLIAN. 69 


Tertullian must be tried by himself, with all strictness and with 
all fairness: and so must each individual Father. It is not likely 
that there are not great differences in so numerous a body of 
writers and in various ages. A large number of passages is given 
to enable every reader to form his own judgment. Tertullian’s 
case is the more important, as he was the first of the great Latin 
writers, and Cyprian professed to follow him, and his influence 
even upon Augustine can be distinctly traced. His terse power 
and rich liveliness and comprehensive powerfulness must have 
influenced all readers; and all could read Latin. 


On Prayer. 


P.151. “That yet we should rather understand in a spiritual 
sense ‘Give us to-day our daily bread, for Christ is our bread, 
because Christ is life, and bread is life. ‘I am,’ says He, ‘the 
‘bread of life;’ and a little above, ‘The bread is the Word of the 
‘living God, that came down from Heaven.’ Moreover, because 
His body also is judged to be in the bread, ‘This is my body,’ 
therefore by seeking daily bread we ask to be everlastingly in 
Christ, and not to be divided from His body. But because that 
word is also admissible in a carnal sense, this prayer cannot be 
put up without a religious meaning too, and it is a matter of 
spiritual learning. For He commands a bread to be asked for 
which is only necessary for the faithful. For tbe nations of the 
world seek it not. Thus with examples also he teaches, and 
rehandles it in parables. Matthew v. &c. 


P. 493. “Come now, if thou hast read in David, ‘The Lord 
‘reigned from wood. I expect what you may understand, unless 





De Oratione, p. 151, 

Quamquam “panem nostrum quotidianum da nobis hodie,” spiritu- 
aliter potius intelligamus. Christus enim panis noster est, quia vita 
Christus, et vita panis. “Ego sum,” inquit, “panis vite.” Et paulo 
supra ‘ Panis est Sermo Dei vivi, qui descendit de celis.” Tum quod 
et corpus Hjus in pane censetur “‘ Hoc est corpus Meum,” itaque pe- 
tendo panem quotidianum, perpetuitatem postulamus in Chr isto, et indi- 
viduitatem a corpore Ejus. Sed et quia carnaliter admittitur ista vox, 
non sine religione potest fieri et spiritalis discipline. Panem enim peti 
mandat, quod solum fidelibus necessarium est. Ceteraze enim nationes 
non requirunt, Ita et exemplis inculcat et parabolis retractat, cum 
dicit Matt. v. &e. &e. 

P, 493. 

Age nung, si legisti penes David, Dominus regnavit a ligno, expecto 

quid intelligas, nisi forte lignarium aliquem regem significari Judee- 


70 THE SECOND CENTURY. [A.D. 


perhaps that some log-king of the Jews is signified and not Christ, 
Who straightway after the passion of death on the wood reigned, 
having conquered death. For although death reigned from Adam 
to Christ, He (Christ) shut up the Kingdom of death from the 
time that He died on the wood of the cross.... This wood 
Jeremiah also suggests to you, preaching to the Jews whose 
successors would say ‘Come let us put wood on His bread,’ that 
is, on His body. For so is God revealed in your Gospel also, 
calling bread Christ’s own body; that from that you may also 
now understand that He gave to bread the figuring of His body, 
whose body reversely the prophet figured as bread—the Lord 
Himself being about to interpret this sign afterwards. 


P.571. “Therefore having professed that with desire He desired 
to eat the Passover,... He made the bread which He took and distri- 
buted to the disciples His own body, by saying, ‘This is My body,’ 
1.6. the figure of My body. But there could not have been a figure 
if there had not been a true body. But otherwise there would 
have been an empty form, for also a phantasm could not take 
form. Or if, besides this, he pretended to have a body, therefore, 
since it was wanting true corporeity, He was obliged to deliver 
bread to die for us. He was causing, in Marcion’s follies, bread to 
be crucified ... Therefore the Enlightener of ancient times suffi- 
ciently shewed what He then willed that bread signified, calling 
His own body bread. Thus also in the mention of the cup 
establishing the covenant sealed with His own blood, He confirmed 


ee ES eS eee eee ee 


orum, et non Christum, Qui exinde a passione ligni superata morte reg- 
navit. Etsi enim mors ab Adam regnavit ad Christum, cum Christus 
non regndsse dicatur a ligno, ex quo crucis ligno mortuus, regnum mortis 
exclusit...Hoc lignum et Hieremias tibi insinuat, dicturis preedicans 
Judeis “ Venite mittamus lignum in panem Hjus,” utique in corpus. 
Sic enim Deus in evangelio quoque vestro revelatur, panem corpus 
Suum appellans, ut et hine jam Eum intelligas corporis Sui figuram 
pani dedisse, cujus retro corpus in panem prophetes figuravit Ipso 
Domino hoe sacramentum postea interpretaturo. 


FP, pels 


Professus itaque Se coneupiscentia concupisse edere Pascha ut Suum 
...acceptum panem et distributum discipulis corpus illud Suum fecit, 
“hoc est corpus Meum” dicendo; id est, figura corporis Mei, Figura 
autem non fuisset, nisi veritatis esset corpus. Ceterum vacua res esset, 
quod et phantasma formam capere non posset. Aut si propterea panem 
corpus sibi finxit; quia corporis carebat veritate, ergo, panem debuit 
tradere pro nobis. Faciebat, ad vanitatem Marcionis, ut panis crucifi- 
geretur...Itaque Illuminator antiquitatum quod tune voluerit signi- 
ficasse panem satis declaravit, corpus Suum vocans panem. Sic et in 
calicis mentione testamentum constituens sanguine Suo obsignatum, 





160] TERTULLIAN. (i! 


the idea of the true substance of His body. For there cannot be 
blood in any but a body of flesh... Thus the proof of His body 
is established from the testimony of His flesh, and the proof of 
His flesh from the testimony of the blood.” 


Our translation of the citation from the Psalms, xlvi. 9, is deemed 
corrupt, and we render the citation from Jeremiah xi. 9, the stock 
with the fruit. See note at the end of the extracts from the 


author, 


P. 406. “Thus although He says (John vi.) that the flesh 
profiteth nothing, the sense must be settled by the substance of 
the word. For, because they thought his speech hard and intoler- 
able, as if he had defined that His own flesh was to be truly eaten 
by them, in order that He might dispose them toward the spirit the 
way of salvation, He premised ‘It is the Spirit that quickeneth,’ 
and thus subjoined ‘The flesh profiteth nothing, 1.6. towards 
giving life. He sets forth also what He would have understood 
by ‘the spirit.’ ‘The words which I speak unto you are spirit 
‘and are life,’ as also above ‘He that heareth My words and believeth 
on Him Who sent Me hath eternal life, οὐ Therefore esta- 
blishing the word as a life-giver because the word is spirit and life 
He called the same (word) His own flesh too, because ‘The Word 
‘was also made flesh’—whence it was to be desired to cause life, 
and in hearing to be devoured and to be ruminated over by the 
understanding and by faith to be rightly explained. For He had 
a little before pronounced His own flesh to be also bread from 
Heaven, pressing the remembrance of the fathers on them on every 


substantiam corporis confirmavit. Nullius enim corporis sanguis potest 
esse nisi carnis...Ita consistit probatio corporis de testimonio carnis, 
probatio carnis de testimonio sanguinis. 


P. 406. 


Sic (Joh. vi.) etsi carnem ait nihil prodesse, ex materia dicti diri- 
gendus est sensus. Nam quid durum et intolerabilem existimaverunt 
sermonem Hjus, quasi vere carnem Suam illis edendam determinasset ; 
ut in spiritum disponeret, statum salutis, promisit, ‘‘Spiritus est qui 
vivificat,” atque ita subjunxit ‘Caro nihil prodest””»—ad vivificandum 
scilicet. Exequitur etiam quid velit intelligi per spiritum. “Verba 
“que locutus sum vobis spiritus sunt, vita sunt:” sicut et supra “ Qui 
“audit sermones Meos et credit in Eum qui Me misit habet vitam eter- 
“nam, το. Itaque sermonem constituens vivificatorem, quia spiritus et 
vita sermo, eundem etiam carnem Suam dixit, quia et Sermo caro erat 
factus—proinde in causam vite appetendus et devorandus auditu, et 
ruminandus intellectu, et fide dirigendus. Nam et paulo ante carnem 
Suam panem quoque celestem pronuntiarat, urgens usquequaque per 


72 THE SECOND CENTURY. [A.D. 


side by the allegory of necessary food as they had preferred the 
bread of their fathers and the flesh of the Agyptians to the call 
of God. Therefore did He turn to their reflexions, because He 
perceived that they had to be scattered—‘The flesh,’ he saith, 
about which you misunderstand me, ‘doth not profit at all’ What 
had this to do with making the resurrection of His flesh impos- 
sible? As if it could not be a thing, that though it profited not 
at all, yet another thing might profit him. The spirit profits, 
for it gives life. The flesh cannot profit at all; for it is put to 
death.” 


The Apology. 


P. 34. “We are a body by unity im conscience, religion, and 
discipline, by community of hope. We go together to God as if 
we made up a band and canvassed His favour. This violence is 
agreeable to God. We pray also for emperors, &c. We assemble 
for the remembrance of the Divine writings, &c. Nevertheless we 
impress the teaching of the right manner of life by the inculcation 
of its precepts. In the same place also exhortations, rebukes and 
the Divine judgment are given, &c. Certain proved elders preside, 
&e. Also if there is some kind of chest...the deposits of pious 
feeling...for nourishing the needy and burying them when dead, 
and for boys and girls without money or parents, and for those 
that are now old in their homes, and for the shipwrecked.” 


Against the Jews. 
P. 211. “But regarding spiritual sacrifices he adds, saying, 





allegoriam necessariorum pabulorum memoriam, patrum qui panes et 
carnes Afgyptiorum preverterant Divine vocationi. Igitur conversus 
ad recogitatus illorum, quia senserat dispergendos. Caro,” ait, “ nihil 
prodest.” Quod hoe ad destruendam carnis resurrectionem? Quasi non 
liceat esse aliquid, quod etsi nihil prosit, aliud tamen ei prodesse possit. 
Spiritus prodest, vivificat enim. Caro nihil prodest, mortificatur 
enim, 
Apologeticus, p. 34. 

Corpus sumus de conscientiz religionis et discipline unitate et spei 
feedere. Coimus ad Deum quasi manu facta precationibus ambiamus. 
Hee vis Deo grata est. Oramus etiam pro imperatoribus &e. &e. Coi- 
mus ad literarum Divinarum commemorationem ὅσο, disciplinam precep- 
torum nihilominus inculeationibus densamus, Ibidem etiam exhorta- 
tiones, castigationes et censura Divina, &c. President probati quique 
seniores (πρεσβύτεροι, sc.) &e, Etiam si quod arce genus est...deposita 
pietatis sunt...egenis alendis humandisque, et pueris ac puellis re ac 
parentibus destitutis, jamque domesticis senibus item naufragio. (But 
not a word about any daily communion. ) ν 


Adversus Judeos, p. 211. 
De spiritalibus vero sacrificiis addit dicens, ‘‘ Et in omni loco sacri- 





160] .  TERTULLIAN. 73 


‘And in every place clean sacrifices shall be offered to My name, 
‘saith the Lord.’ Since therefore it is manifest that both a tem- 
poral sabbath is exhibited and an eternal sabbath foretold—that 
circumcision in the flesh is foretold and circumcision in the spirit 
is indicated before, that there is a temporal law, also that an eternal 
law is announced—that there are sacrifices in the flesh, and that 
spiritual sacrifices are shewn beforehand—it follows that, though 
all those precepts were given in a carnal sense to the people “of 
Israel in earlier time, yet a time would supervene, at which the 
precepts of the old law and the ancient ceremonies would cease, 
and the promised new law, and the recognition of spiritual sacri- 
fices, and the pledge of a new covenant would supervene, an 
exalted light shining on us who were sitting m darkness and were 
being held fast in the shadow of death....In the first place it must 
be enquired whether there be an expectation of the bringer in of a 
new law, and of the heir of a new covenant, and of a priest of new 
sacrifices, and of a purifier of circumcision anew, and of an observer 
of sabbath, to restrain the old law and to establish the new cove- 
nant and to bring out new sacrifices and to repress old ceremonies. 


“For also it must be enquired whether the bringer in of a new 
law, the observer of a spiritual sabbath, the officiant at eternal 
sacrifices, the eternal lord over an eternal kingdom has already 
come or no. And if He has already come, we must serve Him, &c.” 


There are no further expressions here bearing at all on this 
subject. 


ficia munda offerentur nomini Meo, dicit Dominus.” Tgitur cum mani- 
festum sit et sabbatum temporale ostensum, et sabbatum eternum pre- 
dictum ; circumcisionem carnalem predictam et circumcisionem spirita- 
lem preindicatam, legem quoque temporalem, et legem eternalem 
denuntiatam, sacrificia carnalia, et sacrificia spiritalia preeostensa, sequi- 
tur ut, precedenti tempore datis omnibus istis preceptis carnaliter 
populo Israel superveniret tempus, quo legis antiquee et ceremoniarum 
veterum precepta cessarent, et nove legis promissio et spiritalium sacri- 
ficiorum agnitio et novi Testamenti pollicitatio superveniat fulgente 
nobis lumine ex alto, qui sedebamus in tenebris et in umbra mortis 
detinebamur...In primis querendum an expectatur nove legis lator, et 
novi Testamenti heres, et novorum sacrificiorum sacerdos et nove cir- 
cumcisionis purgator, et eterni sabbati cultor, qui legem veterem com- 
pescat, et novum testamentum statuat, nova sacrificia offerat et ceere- 
monias antiquas reprimat. Nam etiam nove legis lator, sabbati spiri- 
talis cultor, sacrificiorum eternorum antistes, regni eterni eternus 
dominator querendum an jam venerit necne. Lt si jam venit, servien- 
dum est Illi, ἄς, 


74 THE SECOND CENTURY. [A.D. | 


On rules of action against heretics. 


P. 235. “The Lord has openly spoken without any meaning 
conveyed by a veiled sacrament [sacrament and mystery are both 
often used in the sense of concealed doctrine]....This the apostles 
had either neglected or had very little understood, if they did not 
make a full statement but hid some part of the light regarding 
the Word of God and the sacrament of Christ. 


P. 247. “But if we only turn over in our mind the super- 
stitious rites of Numa Pompilius, if we consider the functions 
insignia and privileges of his priests, and the sacrificial ministries, 
instruments and vessels of the sacrifices themselves and the curious 
customs of their expiations and of their vows, is it not plain that 
the devil has imitated the multiplied customs of the Jewish law? 
And he has with such rivalry desired to express in the transactions 
of idolatry, the very points in which we are ministering Christ’s 
sacraments, &c.” 

On the resurrection of the flesh. 


P. 385. ‘When the soul is gathered to God, it is (the flesh) 
itself which makes it possible for the soul to be gathered to Him. 
That is to say the flesh is washed (in baptism) that the soul may 
be freed from stain. The flesh is anointed, that the soul may be 
consecrated. The flesh is signed (with the sign of the cross) that 
the soul may be fortified. The flesh is overshadowed with the 
imposition of the hand that the soul also may be enlightened with 


the Spirit. 


De prescript. heret., p. 235. A regula (Creed) without a word about 
either sacrament, p. 240. 


Dominus palam edixit, sine ulld significatione alicujus tecti sacra- 
menti... Hoc apostoli aut neglexerant aut minime intellexerant, si non 
impleverunt abscondentes aliquid de lumine, i.e. de Verbo Dei et Christi 
sacramento, 

P. 247, 

Ceterum si Num Pompilii superstitiones revolvamus, si sacer- 
dotalia officia insignia et privilegia, si sacrificialia ministeria et instru- 
menta et vasa ipsorum sacrificiorum, ac piaculorum et votorum curiosi- 
tates consideremus, nonne manifeste diabolus morositatem illam Judaice 
legis imitatus est? Qui ergo ipsas res, de quibus sacramenta Christi ad- 
ministramur, tam emulanter affectavit exprimere in negotiis idololatrie, 
&e. We, 

De resurr. carnis, p. 385. 

Cum anima Deo allegitur, ipsa est que eflicit (i.e. caro) ut anima 
allegi possit. Scilicet caro abluitur ut anima emaculetur. Caro un- 
gitur, ut anima consecretur. Caro signatur ut anima muniatur, Caro 
mantis impositione adumbratur, ut et anima Spiritu iluminetur, Caro 





100] TERTULLIAN. 75 


“The flesh feeds on Christ’s body and blood that the soul also 
may be enriched (fattened) from God. The two therefore which 
(the church’s) labour joins together cannot be severed in the matter 
of benefit. For I say that these also are pleasing sacrifices to God, 
spiritual conflicts, fastings, and withered and dry food, and the 
natural supplement to all these offices, dirt. The flesh establishes 
these things to its own inconvenience....Shall not the flesh, clothed 
by its own sacraments and discipline, partake of the resurrection?” 






Against Marcion. 


P. 570. “Wherefore He knows also when He ought to suffer 
as the law prefigures His suffermg. For out of so many feasts of 
the Jews He selected the (first) day of the Passover (or the day of 
the paschal lamb). For Moses had declared a sacrament to be in 
this: ‘It is the Lord’s passover.’ Therefore it was that He also 
shewed His desire towards it. ‘ With desire have I desired to eat 
this Passover with you before I suffer” What a destroyer of the 
law, who had desired also to keep (preserve) the passover! Doubt- 
less the Jewish sheep would give delight to Him. Or was it Him- 
self, that, having to be brought, as a sheep for a victim, and as a 
sheep before its shearer not to open His mouth, He was desiring 
to complete the figure of His saving blood? 


_ P. 588. “Unleavened bread was our figure with the Creator. 
So also Christ our Passover, has been sacrificed. Why is Christ 
our Passover, if it be not that the passover lamb is a figure of 
Christ in likeness of His saving blood, and of Christ’s flock too?... 


corpore et sanguine Christi vescitur, ut et anima de Deo saginetur. 
Non possunt ergo separari in mercede quas opera conjungit. Nam et 
sacrificia Deo grata, conflictationes dico anime, jejunia et seras et aridas 
-escas, et adpendices hujus officii, sordes. Caro de proprio suo incom- 
modi instaurat...(caro) quam sacramentis Suis disciplinisque vestivit, 
&c. non resurget ἢ 


Contra Marcionem, Lib. IV., p. 570. 


Proinde scit et quando pati oporteret Kum, Cujus passionem lex 
figurat. Nam 6 tot festis Judeorum Pasche diem elegit. In hoc enim 
sacramentum pronuntiarat Moses, “ Pascha est Domini.” Ideo et ad- 
fectum Suum ostendit. ‘ Concupiscentié concupivi Pascha edere vobis- 
“cum antequam patiar.” O legis destructorem, qui concupierat etiam 
pascha servare! Nimirum vervecina Illum Judaica delectaret. An 
Ipse erat Qui tanquam ovis ad victimam adduci habens, et tanquam 
ovis coram tondente sic os non aperturus, figuram sanguinis Sui salu- 
taris implere concupiscebat ? 


Tab. V. p. 588. 


Azymi figure erant nostre apud Creatorem. “Sic et pascha nos- 
“trum immolatus est Christus.” Quare pascha Christus, si non pascha 
figura Christi per similitudinem sanguinis salutaris et pecoris Christi ? 


76 THE SECOND CENTURY. [A. 










What says the heretic? Shall not the members of Christ rise, as 
even now they are not ours?) For we have been bought with a 
great price. But in fact it was with none at all, if Christ were 
only a phantasm and had no bodily substance to pay for our bodies. 
Christ therefore had a body to redeem us with, though it was with 
some very great price that He redeemed these bodies of ours 
...Also He will bring out safe what He procured at a great price. 


P. 590. “Ihave often shewn that heresies are placed in the 
apostles’ writings among evils as an evil; and that they are to be 
reckoned approved, that flee from them as from an evil. Where- 
fore, I have now proved by the sacrament of the bread and cup in 
the gospel the truth of Christ’s body and blood, as against Mar- 
cion’s heresy of a phantasm. . 


P. 593. “And the order of Melchizedek will come (or suit) 
upon Christ, since indeed Christ is the proper and legitimate priest 
of God, High-priest of the circumcised priesthood, at that date 
established among the nations. He shall be honoured with ac- 
ceptance and blessing, when He shall come the last time. 


P. 439. “I will end with lowly instances. One little flower 
I think from the hedges, I say not from the meadows; one little 
shell of any sea will declare to thee the art of the Creator. 





...Quid dicit heereticus?) Membra Christi non resurgent, que nostra 
jam non sunt? empti enim sumus pretio magno, Plane nullo, si phan- 
tasma fuit Christus nec habuit ullam substantiam corporis quam pro 
nostris corporibus dependeret. Ergo habuit Christus quo nos redimeret, 
etsi aliquo magno redemit hee corpora...utique Sibi salva prestabit 
que magno comparavit. 


P. 590. 


Seepe jam ostendimus hereses apud apostolum inter mala ut malum 
poni, et eos probabiles intelligendos qui hereses ut malum fugiant. 
Proinde panis et calicis sacramento jam in evangelio probavimus corporis 
et sanguinis Dominici veritatem adversus phantasma Marcionis, (See 
p. 592 also.) - ὲ 

P. 593. 


At in Christum conveniet ordo Melchisedec, quoniam quidem Chris-— 
tus, proprius et legitimus Dei antistes, preputiati sacerdotii pontifex, 
tum in nationibus constitutus : cum ultimo venerit acceptatione et bene- 
dictione dignabitur, 


P, 439, 


Ad humilia deficiam. Unus opinor de sepibus flosculus, non dico de — 
pratis, una cujuslibet maris conchula artificem tibi pronuntiabit Οὐθὰ- 






100] _ TERTULLIAN. 7 


} Imitate, if you are able, the structures of the bee, the stalls of the 
ant, the nets of the spider, the threads of the silkworm, &c. 
Lastly, go round your own self, consider man within and without. 
Even this work of our God will please thee, which this God of 
thine loved, superior as He is; on whose account He toiled in 
descending from the third Heaven to these poor elements of this 
world; for whose sake in this (bodily) cell of the Creator He bare 
crucifixion. But He indeed until now never refused to sanction 
' either the water of the Creator in which He washes His own, 
[baptism], or the oil with which He anoints His own [also at 
death], or the union of honey and milk with which He feeds His 
own children [baptism], or the bread with—which He represents 
His own body itself, the Lord’s Supper”—[It is remarkable that 
Tertullian selects this word with such caution. There can be no 
_ difference between its force and that of the word “figura” which 
_ twice occurred in these extracts.] “even in His own sacraments 
admitting the need of things Himself, and asking as a mendicant 
from the Creator.” 


Then he appeals to the contempt of the Marcionites for 
material things, and one of his appeals is 


“Were I to offer thee a rose, thou wilt not surely despise its 
Creator.” 


I have given some of the setting of this passage because of its 
dogmatic importance and for the marvellous union of power and 
beauty. 


On Fasts. 


P. 711. ‘Besides, those councils from all the churches are 
held in certain fixed places through the Greek countries....But 
these assemblings were first held for standing (services) and 


torem...Imitare si potes apis edificia, formic stabula, aranei retia, 
bombycis stamina, &c. Postremo te tibi circumfer, intus ac foris con- 
sidera hominem. Placebit tibi vel boc opus Dei nostri, quod tuus 
Dominus ille Deus melior adamavit, propter quem in hee paupertina 
elementa de tertio clo descendere laboravit ; cujus causa in hac cellula 
Creatoris etiam crucifixus est. Sed Ile quidem usque nunc nec aquam 
reprobavit Creatoris, qué Suos abluit, nee oleum quo Suos ungit nec 
mellis et lactis societatem qua suos infantat, nec panem, quo ipsum 
corpus Suum repreesentat etiam in sacramentis propriis egens mendicita- 
tibus Creatoris...Rosam tibi si obtulero non fastidies Creatorem. 


De Jejuniis, p. 711. 


Aguntur preterea per Grecias illa certis in locis concilia ex uni- 
versis ecclesiis...couventus autem ili stationibus prius et jejunationibus 


78 THE SECOND CENTURY. [4.8.7 


fastings, and so they knew how to rejoice at last with them that 
were rejoicing. If we also observe those solemn feasts, which the 
present Word then honoured, we-also in various provinces fulfil 
our offices in the Spirit of Him who is in turn represented, this 
is the law of the sacrament. If therefore we-observe the times of 
these, and the days and months and years, we are Galatianizing... 
Evidently it is so if we are observant of Jewish ceremonies and 
solemnities of the law. For the apostle teaches us to drop them, - 
restraining men’s persevering in the old covenant that has been 
buried in Christ, and establishing that of the new....Why do we 
dedicate the fourth and sixth after the Saturday to standings and 
the preparation day to fastings ?...The apostle rebukes even those 
that were ordering abstention from food....For with us how very 
little is the forbidding of food! We offer to God the eating of dry 
food for two weeks in the year; and of these not the whole, for we 
except Saturdays and Sundays. But does not Paul writing to 
the Romans blame the detractors of such offices? ‘Do not on 
account of food destroy God’s work.’ What work? That of which 
He says, ‘It is good not to eat flesh nor to drink wine, for he that 
‘serves in these things works easily to appease and propitiate our 
‘God,’ &e. to ‘thanks.’ But when he by man’s authority forbids 
the controversy, how much more if by the Divine! Also he knew 
that he was blaming some rebukers and assailants of eating, that 
abstained out of pride not out of duty, and approving those who 
did it in honour of the Creator not as a reproach to His system of 
things. And if He had given thee the keys of the market, per- 


t=) 
mitting all things to be eaten, making things sacrificed to idols 





operati, et ita demum congaudere gaudentibus nérunt. Si et ista 
solemnia, quibus tune presens patrocinatus est Sermo, nos quoque in 
diversis provinciis fungimur in Spiritu invicem Representati, lex est 
sacramenti. Horum igitur tempora observantes et dies et menses et 
annos Galaticamur....Plane si Judaicarum ceremoniarum si legalium 
solemnitatum observantes sumus. Illas enim apostolus dedocet, com- 
pescens veteris Testamenti in Christo sepulti perseverantiam et novi 
sistens...Cur stationibus quartam et sextam Sabbati dicamus et jejuniis 
Parasceven ?... Reprobat (apostolus) etiam illos qui jubebant cibis absti- 
nere...Quantula est enim apud nos interdictio ciborum? Duas in anno 
hebdomadas xerophagium, nec totas, exceptis scilicet sabbatis et Domi- 
nicis, offerimus Deo. At quin ad Romanos scribens vos non compungit 
detractores hujus officii? “Ne propter pabulum solveritis opus Dei.” 
Quod opus? De quo ait, “ Bonum est carnem non edere et vinum non 
potare, nam qui in istis servit placabilis et propitiabilis Deo nostro est, 
ἄς. ὧς. gratias.” Cum autem humano arbitrio vetet controversiam fieri, 
quanto magis Divino? Item sciebat quosdam castigatores et indictores 
victtis incusare, qui ex fastidio non ex officio abstinerent, probare vero 
qui in honorem, non qui in convitium Creatoris. Et si claves macelli 
tibi tradidit permittens esui omnia, ad constituendam idolothytorum 


id 


100] TERTULLIAN. 19 


the exception, yet He would not include the kingdom of God in 
market transactions only, for ‘neither eating nor drinking is the 

kingdom of God.’ So also Isaiah (teaches). He did not say that 
God had not approved of fasting, but he reckoned the kinds of 

fasting which He approved not....Let fighters and Olympian boxers 
fatten themselves....A.Christian would be required to be in a 

plumper state for bears and lions to eat than to worship God; 

unless indeed it might be good to practise maceration on account 

of the beasts too.” 

The Apology. 

P.8. “Weare called most wicked for our infanticidal sacrament, 
and for our unholy feeding both in it and after the communion, 
because dogs (z.e. procurers) provide us with darkness and with 
immodest indulgence in impious lusts. 

[This false charge is cited as pointing to an evening com- 


munion. | 
On the Crown. 


P.121. “We take the sacrament of the eucharist, appointed by 
the Lord, both at the time of food [1. 6. evening] and for all, also at 
_ the assemblies before dawn [1.6. we take it at evening and at early 
morning also]; and not from any other one’s hand than the presi- 
dent’s. We make offerings for the dead, for the birthdays, on the 
anniversaries. We consider fasting unlawful on the Lord’s day ; 
as also falling on our knees (on that day) to worship. We enjoy 
the same exception from the general rule [of kneeling in prayer] 
from the day of the Passover [Good Friday] even up to Pentecost 
[Whit-Sunday]. But we are painfully affected if any particles 
from our cup or loaf are shaken down to the ground. 








exceptionem, non tamen in macello regnum Dei inelusit, “ Nec enim 
“notus est aut esus Dei regnum”...Sic et Esaias. Non negavit Deum 
elegisse jejunium sed quale non elegerit enumeravit...Saginentur pugiles 
et pyctee Olympici ..Saginatior Christianus ursis et leonibus forte, quam 
Deo, erit necessarius; nisi quod et adversus bestias maciem exercere 
debebit. 
Apologeticus, p. 8. 

Dicimur sceleratissimi de sacramento infanticidii, et pabulo inde et 
post communionem incesto, quod eversores hominum canes (lenones sci- 
licet) tenebras et libidinum impiarum inverecundiam procurent. 


De Corond, p. 121. 


Eucharistis sacramentum et in tempore victis et omnibus man- 
datum a Domino, etiam antelucanis cetibus, nec de aliorum manu 
quam presidentium sumimus. Oblationes pro defunctis, pro natalitiis, 
annua die facimus. Die Dominico jejunium nefas ducimus, vel de geni- 
culis adorare. Eadem immunitate a die Pasche in Pentecosten usque 
gaudemus. Calicis aut panis autem nostri aliquid decuti in terram 

anxie patimur, «ec. 





















80 THE SECOND CENTURY. [A.D, 


To a Wife. 

P. 189. “But who would suffer his own wife for the sake of 
visiting the brethren to take her turn at going round at all the cot- 
tages and some very poor? Who, if so must be the custom, would 
willingly bear her being taken from his side for assemblies held at 
night? Lastly, who will endure her spending the night away 
from him at the Paschal solemnities? Who, finally, will without 
suspicion of his own, let her go to the communion of the Lord, 
which they talk of as infamous? Who will suffer them to crawl 
to the prison to kiss the martyr’s chains? &c., &c. 


[The connexion intimates a communion in the evening] 


P. 190. “Where there is one flesh and one spirit, they pray 
together, they together lie prostrate, teaching each other, ex- 
horting each other, supporting each other. Both alike in God’s 
church, alike in God’s feast, alike in trials, alike in persecu- 
tions, &e. ᾿ 


To Martyrs. : 


P. 154. “So shalt thou both be satisfactory in discipline without, 
and in habit of life at home. Thus on the Passover day too, on which 
there is a common and as it were public religious day of fasting, 
we rightly imprint a kiss, not caring at all about hiding what we 
do with everybody. In like manner on the days for standing in 
prayer too, most persons do not think that an interruption ought 
to take place for the prayers in the sacrifices, and that standing 





Ad Uxorem, p. 189. 


Quis autem sinat conjugem suam visitandorum fratrum gratia, vica- 
tim aliena et quidem pauperiora queeque tuguria circuire? Quis noe- 
turnis conyvocationibus, si ita oportuerit, a latere suo adimi libente 
ferret? Quis denique solennibus Paschze adnotantem securus sustinebit 
Quis denique ad convivium Dominicum illud, quod infamant, sine 
sua suspicione dimittet? Quis in carcerem ad osculanda vincula m 
tyris reptare patiatur? &e. ke. 


P..190. 


Ubi caro una, unus et spiritus, simul orant, simul volutantur, e 
simul jejunia transigunt, alterutro docentes, alterutro hortantes, alter 
utro sustinentes. In ecclesia Dei pariter utrique, pariter in convivi 
Dei, pariter in angustiis, in persecutionibus, &e. 


Ad Martyras, p. 154. 


Ita et discipline foris et consuetudini domi satisfacies. Sie et di 
Paschze, quo communis et quasi publica jejunii religio est, merito dep 
nimus osculum, nihil curantes de oceultando quod cum omnibus facimus, 
Similiter et stationum diebus non putant plerique sacrificiorum orationi 


100] TERTULLIAN. 81 


ought to be given up when the Lord’s body has been received. 
_ Then does the eucharist loose an observance which is God’s due ? 
Or does it rather the more bind us to do it to God? Will not 
your standing be more solemn if you stand even at God’s altar ? 
Both are safe, both participating in the sacrifice and fulfilling the 
duty, when the Lord’s body has been received and set by.” 








bus interveniendum, quod statio solvenda sit accepto corpore Domini. 
Ergo devotum Deo obsequium eucharistia resolvit? An magis Deo 
obligat? Nonne solennior erit statio tua, si et ad aram Dei steteris? 
Accepto corpore Domini et reservato, utrumque salvum est, et partici- 
patio sacrificii et executio officii. 


The first words that draw our attention are, “His body is 
“judged to be (censetur) in the bread.” 1 might have rendered this 
“thought” or “considered,” but as the word “censeo” also bears 
the second meaning, 1.6. “decided, or decreed,” I have not put the 
weakest word. I fancy Tertullian used “censetur” as a word of 
doubt. Certainly the rest of the extracts shew that he took the 
presence to be figurative only. Then as to the word “reprzsentat,” 
the force of that word does not appear even to be to make a thing 
to be actually present, but by standing for an absent thing to make 
it as it were present. It were easy to quote instances in any 
number regarding both these Latin words. The extracts from 
Melancthon powerfully explain the latter of the two. 

Nor is there any end to Patristic references of the fourth peti- 
tion in the Lord’s Prayer to the Supper. But the citation from 
Psalm xlvi. 9 (xlvii. 8) is said to have been in the Lxx. and perhaps 
in the Italic Version, and to have been erased by the Jews; and 
Schleusner in his Lexicon V. T. judges ours to be corrupt after the 
word “reigned, regnavit, ἐβασίλευσεν. See on the words ἀπὸ 
ξύλου βασιλεύειν. The quotation from Jeremiah xi. 19 is very 
contrary to the sense now received, “The stock with the fruit 
“thereof.” See Montanus. 

It is also to be noted that this first great African writer did 
not scruple to use such an expression as “He made the bread 
“His own body,” when He meant nothing more than that He 
figuratively made it such, for he follows up this saying by a 
distinct renunciation of any other sense ; for the whole sentence is, 
“He made it His own body, by saying, This is my body, 1. 6. a 
“fioure of my body.” He probably had in mind St Paul’s saying 
regarding Abraham’s recovering his son Isaac from the altar on 

H. 6 


82 THE SECOND CENTURY. [A.D. 160, 


which he had been laid, bound, to be slain, and he counted that God 
was able to deliver him from the dead, from whom (ἐκ νεκρῶν, 
ὅθεν he also received him, in a figure (ἐν παραβολῇ, a simili- 
tude). On the whole Tertullian seems not to diverge into human 
imaginations of what may be thought by men to be the hidden 
mysteries of the Lord’s Supper, but he is content with teaching it 
as his Master gave it and as St Paul explained it. 

I have lengthened one of the extracts to exhibit this writer’s 
mode of answering Marcion, 

To three of the extracts from Tertullian I have called special 
attention as three seeming intimations that communions in the 
evening were then in existence. There is a fourth passage in Cyprian 
a century later which is held to suggest the same. There is also a 
fifth passage of very express significance to the same effect in 
Gregory of Nazianzum ; and in the fifth century Socrates expressly 
asserts the observance of evening communions in (South) Egypt 
and in the Thebaid, and Sozomen makes the same affirmation 
regarding Egypt: which must at least mean the Memphitic or 
southern portion of it. These seven instances are important, 
because Mr Beresford Hope lately asserted in a pamphlet that 
there is not one word in the Fathers in favour of Evening Com- 
munion, and because even Canon Farrar is reported in three 
newspapers to have condemned it in a sermon at St Margaret’s, 
Westminster, as being without any tradition in its favour for the 
last 1600 years. This matter is so worthy of a fair hearing and a 
just judgment that in an appendix will be found replies to both 
these assertions. It is not always enough to present the points of 
argument in a dry catalogue. Truth will often require to be set 
forth in that living connexion which natural rhetoric teaches, in 
order to drive the nails home even when not in the hands of the 
masters of assemblies. There is a pamphlet by the Rev. W. 
Pittar on the pamphlet by Canon Ashwell. It were well if the 


two were always read together. They suit each other in tone as 
well as in argument. 











᾿ 


THE THIRD CENTURY. 


(A.) ORIGEN, NAMED ἀδαμάντινος. 8. 18ὅ, Ὁ. 254 


HE was well so called; for whenever we take a comprehensive 
survey of what he did, we are astonished at its vast amount. 
Then again as to originality, he initiated continuous commentaries 
on the Scripture according to grammar and history ; and we may 


add that he often introduced a third most precious principle, the 


logic of common sense: but that gift is in the possession of many 
men, though in very different degrees. But Origen must have 
had it to a large extent, or he would not have been so successful 
in doctrinal struggles with individuals as well as with heretics in 
councils. His labour in what is called his Hexapla (though it 
sometimes has eight and even nine columns) would of itself mark 
him out as the first man of the first three centuries. And he 
owed the supply of money to pay his 21 writers in this matter to 
his success with his friend Ambrosius of Alexandria, whom he had 
rescued from Gnosticism. In the theological school which he 
established in his visits to Caesarea in Palestine, the Gregory 
named Thaumaturge was the chief fruit of his toils: from that 
Gregory sprang the movement in the other Cesarea, which 
culminated in Basil, and the Gregories. Alexander, Bishop of 
Jerusalem, and Theoctistus of Cssarea, who had been fellow- 
students, opened a refuge to Origen whenever he had to fly from 
Egypt. No man was more calumniated both in his life and 
afterwards, and yet none ever had so wide an influence. Kings 
and kings’ mothers sent for him and listened to his teaching. He 
is reckoned to be the author of 6,000 works, each sermon counting 
as one. He commented carefully on all the books of the Scrip- 
tures except two in the New Testament and a few in the Old. 
6—2 


84 THE THIRD CENTURY. [A.D. 


In reviewing the scheme of his opinions one is surprised to find in 
how many points he anticipated modern conclusions: and if he 
seems to have carried his system of parallels between God’s 
successive dispensations and worlds too far, and in a similar way 
to have sought for allegoric meanings in too many texts, we must 
remember that he was almost the Columbus sailing forth into 
unknown waters, with all the false lights of the Jewish Midrashim 
to mislead him. Yet he mastered and adopted the discoveries of 
Clement and other predecessors, before he ventured beyond them. 
As to his fidelity it was reserved for a modern to cast the first 
doubt upon it. At 17 he exhorted his father Leonidas not to fear 
the axe for Christ; and was only kept back by his mother’s 
entreaties from offering to become a joint sacrifice. At 18 he 
was set over St Mark’s school. At 24 he is supposed to have 
become a pupil of Ammonius Sacas. Nothing was allowed by 
him to impede his efforts in acquiring or imparting Christian 
knowledge to women as well as to men. And after all these 
labours his death, though hastened by the ill-treatment of him as 
a prisoner at Tyre, did not occur till he was full 69 years of age. 
The treatise against the popular sceptical work of Celsus, which 
took Jewish ground against Christianity, is reckoned his most 
finished work. Hefele calls it a treasury of argument. The 
vitality of the controversy respecting his doctrine in after ages is 
a testimony that his intellect was that of a giant amongst men. 
The name “adamantine,” given to him for his indomitable perse- 
verance, is used in the Prometheus Vinctus for iron; he was also 
called χαλκέντερος : but the French interpret the other word — 
as “a diamond.” His views on the Lord’s Supper deserve the 
highest praise. Dean Waddington not only calls attention to the 
singular fact that Roman persecutions were the Alpha and Omega 
of the life of Origen; since as a youth he lost his father and was 
with difficulty withheld by his mother from presenting himself 
then to perish as a joint martyr with his father, and that at last 
he received the crown of martyrdom with torture in the persecu- 
tion under Decius: but the Dean also raises the question ‘of his 
excessive allegorism, attributing it not, as was done in the remarks 
on Clement, to a Judaical but to a Greek origin. In p. 34, after 
saying that Origen’s labours both in getting a correct text and in 
making a good translation of the Scriptures are beyond praise, he 
writes that “in the explanation of their numerous difficulties, the 








: 


| 


185] ORIGEN. 85 


“heat of his imagination and his attachment to philosophical 
“speculation carried him away into error and absurdity.” The 
truth cannot be better stated: but it applies also to Clement and 


᾿ to most of his great predecessors in varying degrees. But then 


the Dean adds, “for he applied to the explanation of the Old 
“Testament the same fanciful method of allegory by which the 
“Platonists were accustomed to veil the fabulous history of their 
gods.” Does he mean the new Platonists, of whom Alexandria 
was the chief seat? But was not their mythicism like that of 
Plato, more metaphysical than, if I may use the word in this sense, 
theological? See Guericke’s Church History, p. 27, where he says 
that the first class of the learned Jews at Alexandria “considered 
“oth the historical facts and the letter of Scripture to be only the 
“‘symbolical envelope of universal philosophical truths ; the scien- 
“tific knowledge of which was the γνῶσις, to which the perfect 
“were called to aspire.” See also, p. 206. 

Is not this a picture of Clement’s γνωστικὸς and of Origen’s 
mythicism in one? 


On Prayer. 


P. 506. “ But the true bread is that which nourishes the true 
man who has been made after God’s image, and he that is 
nourished with it comes to be after the likeness of Him that 
created him. But what is more nourishing to the soul than the 
word? or what is more to be honoured than the wisdom of God 
by the mind of him that can contain it? And what is more 
correspondent to a reasoning nature than truth ? 


P. 508. .“ But this is the true food, Christ’s flesh, which, being 
the Word, has become flesh, as has been said. 





Vol. 1. p. 506, De Oratione, Migne’s Edition. 
John vi. 32, quoted thus. 
"Aptos δὲ ἀληθινός ἐστιν ὁ τὸν ἀληθινὸν τρέφων ἀνθρωπον, τὸν κατ᾽ 
an es > ε “ 
εἰκόνα Θεοῦ πεποιημένον, ᾧ ὁ τραφεὶς καὶ καθ᾽ ἁμοίωσιν τοῦ κτίσαντος 
, 7 Qe ΄ “ a ΛΔ ἊἋ / a ΄ “- ~ 
γίνεται. Ti δὲ λόγου τῇ ψυχῇ τροφιμώτερον ; Ἢ τί τῆς σοφίας τοῦ Θεοῦ 
a “ ral a ἢ Ν ΄ a χει, ΝΥ > δ “. “ , 
τῷ νῷ τοῦ χωροῦντος αὐτὴν τιμιωτέρον 5 Τί δὲ ἀληθείας τῇ λογικῇ φύσει 
καταλληλότερον ; 
P. 508. 


ἽΑυτη δέ ἐστιν ἡ ἀληθὴς βρῶσις, σὰρξ Χριστοῦ, ἥτις Λόγος οὖσα, γέγονε 
A 
σὰρξ κατὰ τὸ εἰρημένον. 


86 THE THIRD CENTURY. [A.D, 


Against Celsus. 


P. 1550. “He at least is keeping festival according to the 
truth who practises what he ought, always praying, continually 
offering the bloodless sacrifices in his prayers towards God. 
But if any suggest on the other side in reference to these things 
all that takes place on certain days at intervals, concerning our 
Lord’s days or days of preparation, or the Passover, or the Pente- 
cost, to this I must also say that the perfect man [remember 
Clement’s “gnostic”] being always engaged in the words and the 
acts and the understanding of Him who by His nature is Jehovah 
the Word of God, is always in His days and is always keeping 
Lord’s days. But also, as he is always preparing himself for living 
in truth, and is abstaining from the pleasant things in life that 
deceive many, and not nourishing the disposition of the flesh 
[remember our Article], but beating down his body [some read 
in St Paul ὑποπίεζων, constraining] and making it obedient as a 
slave, is always keeping preparation-days, But moreover he that 
perceived that Christ our Passover was sacrificed for us, and that 
he ought to keep festival, eating of the flesh of the Word, never 
ceases to be offering the Passover, which is interpreted the feast of 
passing over, always passing over both by every word and b 
every action from the businesses of this life to God, and busily 
pressing on to His city. 

“ But in addition to these things, he that is able with truth to 
say, ‘We.rose together with Christ, yea and also ‘He raised us 





P. 1550. Contra Celsum, Lib. VITI. 


Celsus argues that all might join in the worship of the gods; Origen 
alludes to the strange festivals kept by Christians on strange or 
ordinary occasions. 


‘Eoprafec ye κατὰ τὴν ἀληθείαν ὁ τὰ δέοντα πράττων, ἀεὶ εὐχόμενος, 
διὰ παντὸς θύων τὰς ἀναιμάκτους ἐν ταῖς πρὸς τὸ Θεῖον εὐχαῖς θυσίας. 
Gal. iv. 10, 11. “Eady δέ τις πρὸς ταῦτα ἀνθυποφέρῃ τὰ περὶ τῶν παρ᾽ ἡμῖν 
κυριακῶν ἢ παρασκευῶν ἢ τοῦ Πάσχα ἢ τῆς Πεντηκοστῆς δ ἡμερῶν 
γινόμενα, λεκτέον καὶ πρὸς τοῦτο, ὅτι ὁ μὲν τέλειος, ἀεὶ ἐν τοῖς λόγοις 
ὧν καὶ τοῖς ἔργοις καὶ τοῖς διανοήμασε τοῦ τῇ φύσει Κυρίου Λόγου Θεοῦ, 
ἀεὶ ἐστιν Αὐτοῦ ἐν ταῖς ἡμέραις, καὶ ἀεὶ ἄγει Κυριακὰς ἡμέρας. ᾿Αλλὰ 
καὶ ἀεὶ παρασκευάζων αὐτὸν πρὸς τὸ ἀληθινῶς ζῇν καὶ ἀπεχόμενος τῶν τοῦ 
βίου ἡδέων καὶ τοὺς πολλοὺς ἀπατώντων, καὶ μὴ τρέφων τὸ φρόνημα τῆς 
σαρκὸς, ἀλλὰ ὑπωπιάζων αὐτοῦ τὸ σῶμα καὶ δουλαγωγῶν, ἀεὶ ἄγει τὰς 
παρασκευάς. “Ere δὲ ὁ νοήσας ὅτι τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη 
Χριστὸς, καὶ χρὴ ἑορτάζειν ἐσθίοντα τῆς σαρκὸς τοῦ Λόγου, οὐκ ἔστιν ὅτε 
οὐ ποιεῖ τὸ Πάσχα, ὅπερ ἑρμηνεύεται διαβατήρια, διαβαίνων ἀεὶ τῷ λογισμῷ 
καὶ παντὶ λόγῳ καὶ πάσῃ πράξει ἀπὸ τῶν τοῦ βίου πραγμάτων ἐπὶ τὸν 
Θεὸν, καὶ ἐπὶ τὴν πόλιν Αὐτοῦ σπεύδων. [No tendency here to belief in 
ἃ ῬΙΌΒΟΠΟΘ of Christ’s real natural body in the Lord’s Supper. But there 





185] ORIGEN,. 87 


‘up together with Himself, and made us sit together with Him in 
‘the Heavenly things in Christ,’ is always in Pentecostal days, 

and especially he also ascends to the upper room as the apostles of 
Jesus did, and expends his time of refreshment in supplication and 
prayer, so as to be fit to receive the rushing mighty wind, to make 
to vanish from his sight the wickedness that is among men and 
the things that arise from it; but he is worthy too of a kind of 
divided tongue of fire from God.” 


It adds to the interest of this passage to bear in mind that the 
church always combined the Lord’s Supper with Whit-Sunday. 
The next passage contains many words usually devoted to the 
Lord’s Supper, but it refers, I think, only to daily spiritual food. 


P. 1565. “And for such reasons let Celsus indeed, in igno- 
rance of God, render his free-will offerings to demons, demons 
being perhaps allowed to have influence in certain spots and over 
certain persons; but we, giving thanks to the Creator of all, eat 
the loaves that are being brought to [the table] with thanks- 
giving and with prayer over what has been given, becoming [as 
they do] a kind of holy substance (body) on account of prayer, and 
sanctifying those that use them with a sound manner of offering 
them to Him.” 


Note, that a few lines higher up we find Origen referring to the 
Scriptures, “ Whether we eat or drink, or whatsoever we do,” &c. 
For that goes against this being a sacramental passage. But to 
my mind the strongest objection to it is the words ἅγιόν τί, which 
would be irreverent if they referred to Christ’s body. 


is more and even more beautiful still. | Πρὸς τούτοις δὲ ὁ δυνάμενος μετ᾽ 
ἀληθείας λέγειν | ἐς Συνανέστημεν τῷ Χριστῷ," ἀλλὰ καὶ τὸ, ὡς Συνήγειρε καὶ 
συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ," ἀεί ἐστιν ἐν ταῖς τῆς 
Πεντηκοστῆς ἡμέραις, καὶ μάλιστα ὅ ὅτε καὶ εἰς τὸ ὑπερῷον, ὡς οἱ ἀπόστολοι 
τοῦ Ἰησοῦ, ἀναβὰς σχολάζει τῇ δεήσει καὶ τῇ προσευχῇ ὡς ἄξιος γένεσθαι 
τῆς φερομένης πνοῆς βιαίας ἐξ οὐρανοῦ, βιαζομένης, ἐξαφανίσαι τὴν ἐν 
ἀνθρώποις κακίαν καὶ τὰ ἀπ᾽ αὐτῆς ---ἀξιος δὲ καὶ τινὸς μερισμοῦ γλώσσης 
amo Θεοῦ πυρίνης. 


P. 1565. 


Kat διὰ τοιαῦτα δὲ ὁ Κέλσος μὲν ὡς ἀγνοῶν Θεὸν τὰ χαριστήρια 
δαίμοσιν ἀποδιδότω" ἡμεῖς δὲ τῷ παντὸς Δημιούργῳ εὐχαριστοῦντες, καὶ 
τοὺς μετὰ εὐχαριστίας καὶ τῆς εὐχῆς ἐπὶ τοῖς δοθεῖσι προσαγομένους ἄρτους 
ἐσθίομεν, σώμα γενομένους διὰ τὴν εὐχὴν ἅγιόν τι, καὶ ἁγιάζον τοὺς μετὰ 
ὑγιοῦς προθέσεως Δὐτῷ χρωμένους. 


88 THE THIRD CENTURY. [A.D. 


P. 1601. “ And again, Celsus indeed wishes us to be thankful 
to the demons here, thinking that we owe them a present; but we 
also, drawing out clearly our statement about thanksgiving, say, 
that we are not doing anything ungrateful to them who confer no 
benefit on us, but rather stand against us, when we do not sacrifice 
to them, yea and do not even serve them : but on the contrary we 
maintain that it would be ingratitude to God, of Whose benefits 
we are full, being also His workmanship and provided for con- 
tinually by Him, decided for as to whatever our condition is, and 
waiting for the fulfilment of hopes beyond this life, which He has 
given. But the bread called Eucharist is also a sign to us of our 
thanksgiving to God. 


P. 1839. “I wish to know more clearly both about the like- 
ness and the form and the truth. For the form of the angels was 
not to be grasped or touched: but the truth, that is Christ, has 
been grasped, and has suffered, and has had flesh and blood, and 
bones, and has been raised from the dead. Luke viii. 45. Did 
He therefore wish to deceive them that heard Him say this, and 
especially those who were His good disciples? &c. But if as these 
(heretics) say He was without flesh and without blood, of what 





P, 1601. 


Καὶ πάλιν Κέλσος μὲν θέλει ἡμᾶς εὐχαρίστους εἶναι πρὸς τοὺς τῇδε 
δαίμονας, οἰόμενος ἡμᾶς ὀφείλειν αὐτοῖς χάρισμα" καὶ ἡμεῖς δὲ ᾿τρανοῦντες 
τὸν περὶ εὐχαριστίας λόγον φαμεν, πρὸς τοὺς μηδὲν εὐεργετοῦντας ἀλλὰ 
καὶ ἐκ τοῦ ἐναντίου ἱσταμένους μηδὲν ἀχάριστον ἡμᾶς ποιεῖν, ὅταν αὐτοῖς 
μὴ θύωμεν, ἀλλὰ μηδὲ θεραπεύωμεν αὐτούς: ἀλλὰ τὸ “ἀχάριστον εἶναι 
πρὸς τὸν Θεὸν περιϊστάμεθα, Ov TOV ἐνεργεσιῶν πλήρεις ἐ ἐσμὲν, καὶ δημιουργή- 
ματα ὄντες Αὐτοῦ καὶ προνοούμενοι ὑπ᾿ Αὐτοῦ, κριθέντες ὅπως ποτε εἶναι, 
καὶ ἔξω τοῦ Biov Tas παρ᾽ Αὐτοῦ ἐλπίδας ἐκδεχόμενοι. Ἔστι δὲ καὶ 
σύμβολον ἡμῖν τῆς πρὸς τὸν Θεὸν εὐχαριστίας ἄρτος Εὐχαριστία καλού- 
μενος. 


The Dialogue of Adamantius, or true faith, was written after the 
Nicene Creed, whose one theological term it uses in the same sense 
and manner, see ὃ 2. It was fabulously ascribed to Origen ; 
but he died in 254. Still Adamantius is not necessarily the true 
author's name. 


P. 1839. Origen TI. 


Σαφέστερον ἐπιστῆσαι βούλομαι περί τε τῆς εἰκόνος καὶ τοῦ σχήμα- 
τος καὶ τῆς ἀληθείας. Τὸ μὲν γὰρ σχῆμα τῶν ἀγγέλων ἀκράτητον καὶ 
ἀψηλάφητον ἦν" n δὲ ἀληϑεία, “Τούτεστιν ὁ Χριστὸς, κεκράτηται καὶ 
πέπονθε, καὶ σάρκα καὶ αἷμα καὶ ὄστεα ἔσχηκε καὶ ἐγήγερται ἐκ νεκρῶν. 
Lue. vill. 45; (Who touched Me »1) Πότερον οὖν ἐξαπατᾶν ἐβούλετο τοὺς 
ἀκούοντας καὶ μάλιστα τοὺς γνησίους μαθήτας 6 ovras ; ἄς, Ei δὲ ὡς οὗτοί 
φασιν ἄσαρκος καὶ ἄναιμος ἦν, ποίας σαρκὸς, ἢ τίνος σώματος, ἢ ποίον 





185] ORIGEN. 89 


kind of flesh, or of what body, or of what kind of blood did He 
shew likenesses when He enjoined on the disciples both the bread 
and the cup, to make to themselves by these a remembrance of 
Him? Of whom also the apostle is one, for testifying to these he 
says that the bread and the cup of the blessing is a partaking in 
common both of His body and His blood. But if he is true, He 
who is the truth itself, Christ that suffered, will be true, and 
Paul also.” 


Leviticus x. 16, “ Why have ye not eaten,” &e. 


P. 309. “He shews that, when the priests eat not, the sacrifice 
is not perfectly done, and that sin remains unremoved. For both 
it must be brought in, and they must eat of it.” 


Our Saviour ate of the Passover, not of the Lord’s Supper. 


P. 409. “The veil is explained to mean the sky into which 
Jesus penetrated to stand now at the face of God for us. He 
rightly names the altar that is at the gate of the tabernacle of 
Witness, because Jesus was offered a victim not only for earthly 
but also for Heavenly things; and in that spot indeed He shed 
that very bodily material of His own blood for men (truly for 
ministering priests in Heavenly places, if there be any of them 
there) and sacrificed the vital power of His own body as a kind of 
spiritual sacrifice.” 


More about the sacrifice for the heavenly things, but it is less 
clear. 





id tae A ὃ ὃ Ν ” Ν , 2 ἔλλ a a ‘ 
αἵματος εἰκόνας διδοὺς, apTov τε καὶ ποτήριον ἐνετέλλετο τοῖς μαθηταῖς διὰ 
, \ ae 2, A A ᾿ Ney ΣΦ, ΄ = 
τούτων τὴν ἀνάμνησιν Αὐτοῦ ποιεῖσθαι’ ὧν καὶ ὁ ἀπόστολός ἐστι μαρτυρῶν 

Ν , » Ν , “ ? 
yap τούτοις φησι τὸν τε ἄρτον καὶ τὸ ποτήριον τῆς εὐλογίας κοινωνίαν 
7 / Φ Ν ’ > Ν 3 , 2 3 , x ε 
αἵματός τε εἶναι καὶ σαρκός...Ἐῤ δὲ ἀληθής ἐστιν, αὐτοαλήθεια ὧν ὁ 
Ν ε ‘ ? Ν Ε A a 
πεπονθὼς ὁ Χριστὸς αληθὴς ἔσται καὶ... Παῦλος. 


Comment. Levitic. p. 309. 


Quare non comeditis ὅθ. Ostendit sacerdotibus non comedentibus 
imperfectum esse sacrificium, et peccatum manere. Oportebat enim 
ut et de sanguine inferretur, et 1051 comederent. 


1 4, 5, p. 409. 


Velamen interpretatur ccelum, quod penetravit Jesus, ut assistat 
nune vultui Dei pro nobis...Recte nominat altare quod est ad ostiuin 
tabernaculi testimonii, quia non solum pro terrestribus sed etiam pro 
celestibus (p. 408 Ὁ) oblatus est hostia Jesus: et hic quidem (ad ostium) 
pro hominibus ipsam corporalem materiam sanguinis Sui fudit (in ca- 
lestibus vero ministrantibus si qui illi inibi sunt, sacerdotibus) vita- 
lem corporis Sui virtutem, velut Spiritale quoddam sacrificium, immo- 
lavit. 


90 THE THIRD CENTURY. [A.D. 


Hom. IV. 8. 

P. 142. “Christ was offered one and a perfect sacrifice, for 
Whom all these sacrifices in type and figure had gone before. If any 
one shall have touched the flesh of this sacrifice he is straightway 
sanctified. If he is unclean he is cleansed, if he is under a plague 
he is healed. Thus, in fine, she understood who was suffering under 
an issue of blood, Mark v., that He was Himself the flesh of the 
sacrifice, and His flesh a holy of holies, and because she truly 
understood what flesh was the holy of holies, for this reason she 
came to Him. And she does not dare to touch the holy flesh 
itself; for she had not yet been cleansed, nor apprehended 
(obtained) the things that were perfect; but she touched the 
fringe of His garment, by which the holy flesh was covered, and 
by a believing touch she drew forth virtue out of the flesh, that 
both sanctified her from uncleanness and healed her of the plague 
that she was suffering. Do not the things said by Moses seem to 
you to stand more in order now, in which he said, ‘ Every one that 
‘shall have touched holy flesh shall be sanctified’? For all of the 
Gentiles who have believed have touched this flesh according to 
our explanation. These also had he touched, who said (Cor. and 
Titus, &c.). Perhaps also it could be said of us, that we have 
touched the Holy flesh of the Son of God and all been sanctified.” 


This is more like the style of Cyril of Jerusalem : and perhaps 
the greater Cyril also caught his tone and style from this. 


So after all Origen, erring perhaps a little into carnalism, led 
on even the greater Cyril, who went so far that it is scarcely pos- 





Hom. IV. 8. 

Sacrificium, pro quo hee omnia sacrificia in typo et figura praeces- 
serant, unum et perfectum, immolatus est Christus. Hujus sacrificii 
carnem si quis tetigerit, continuo sanctificatur. Si immundus est 
mundatur, si in plagi est sanatus. [This is very doubtful] Sic 
denique intellexit illa...quee profluvium sanguinis patiebatur (Marci y.), 
quia, Ipse erat caro sacrificii, et caro sancta sanctorum; et quia 
vere intellexit qua esset caro sancta sanctorum, idcirco accessit: et 
ipsam quidem carnem sanctam contingere non audet; nondum enim 
mundata fuerat, nec quae perfecta sunt apprehenderat ; sed fimbriam 
tetigit vestimenti, quo sancta caro tegebatur, et fideli tactu virtutem 
elicuit ex carne, que se et ab immunditiad sanctificaret, et a plaga 
quam patiebatur sanaret. Non tibi videntur isto magis ordine stare 
posse dicta Moysi, quibus dicit, “Omnis qui tetigerit ex carnibus 
“sanctis sanctificabitur”? Has enim carnes, quas nos exposuimus, 
tetigerunt omnes, qui ex gentibus crediderunt. Has tetigit et ille 
qui dicebat, 1 Cor. vi. 11, Titus 111, 3, &c. Fortassis et de nobis dici 
poterat, quia tetigimus carnes sanctas Verbi Dei et sanctificati sumus, 
we, Ke. 


185] ORIGEN. ~ 91 


sible to go further. I hardly mention Cyril of Jerusalem, a much 
weaker divine. But where did Origen’s influence stop ? 


P. 454. “We have often shewn from the Scriptures of God Ὁ 
that Christ is also a victim, offered for the world’s sin, and a priest 


to offer the victim. This the apostle explained in one word, 
‘Who offered up Himself?’ 


P. 457. “We have often said that flesh in the Scriptures 
means solid food and perfect doctrine. 


P. 470. “He waits for us to drink of the fruit of the vine. 
Of what vine? Of that also of which He was a figure Himself ? 
..-For which reason He says again, John vi. 56, ‘My blood, &c. 


P. 483. ‘As in the explanation of the cup we ascend from 
the shadow to the verity of the spiritual cup, so also from the 
meats that are spoken of in the shadow let us ascend to those 
which by the Spirit are true meats. 


P. 525. “Thou who hast come to Christ the true High 
Priest, Who made God propitious to thee by His own blood and 
reconciled thee to the Father, do not stop in the carnal blood, το. 
He that has been imbued with the knowledge of the mysteries 
knows the meaning of both the flesh and the blood of the Word 





P. 454. 

Sepe ostendimus ex Divinis Scripturis Christum esse et hostiam 
que pro peccato mundi offertur et sacerdotem qui offerat hostiam. 
Quod uno verbo apostolus explicavit “Qui Seipsum obtulit Deo” 
(Heb. ix. 14). 

P, 457. 


Seepe jam diximus, quod carnes in Scripturis solidum indicant 
cibum, perfectamque doctrinam. 


P. 470. 


Expectat nos ut bibat de generatione vitis hujus, cujus vitis? TIllius 
utique, cujus Ipse erat figura...Unde iterum dicit “sanguis Meus, Wc.” 
Joh. vi. 56, 


P, 483. Hom. VIT, ὃ 4. 


Sicut in explanatione poculi de umbra ascendimus ad veritatem 
Spiritalis poculi, ita etiam de cibis, qui per umbram dicuntur, ascendamus 
ad eos qui per Spiritum veri sunt cibi. 


ΤΠ 525. Hom. IV. δ 8—10. 


Tu, quiad Christum venisti Pontificem verum, Qui sanguine Suo 
Deum propitium fecit et reconciliavit te Patri, ne hereas in sanguine 
carnis, &e, Noyit qui mysteriis imbutus est et carnem et sanguinem 


92 THE THIRD CENTURY. [A.D. 


of God. Therefore let us not linger in these things, which also 
are known to the instructed and cannot be made plain to the 


ignorant.” 
One can trace the double mischief of dividing congregations 
into two parts, which were taught separately. 


P. 547. “If you look back to that commemoration regarding 
which the Lord says, ‘Do this in remembrance of Me,’ you 
will find out that it is the only commemoration which makes 
God propitious to men. If therefore you more intently call to 
mind the mysteries of the church, you will find in the things 
written in the law a reformed image of the truth that was to 
come. Every bread is the Word of God, but there are distinctions 
of sense in different breads.” 


I have found it very hard to pass by Origen’s eloquent justifi- 
cations of his spiritualizing; but here I have the hard duty of 
putting a limit to these most pertinent extracts from Origen’s 
homilies. Yet there never was a second Origen; and yet it is all 
so alike in character that an abundance seems to have been given 
from his pages. But how in this last passage? How could Origen 
write in the very midst of the most lucid explanation of the 
spiritually figurative character of the Lord’s Supper both in the 
whole and in all its details such words as are equivalent to 
“the only commemoration which makes God propitious to man” ? 
I suppose it can hardly be regarded as intentional. And yet 
I suppose he did write them, 


P. 391. “Ye that have been accustomed to be present at the 
Divine mysteries know in what manner, when ye are taking up 
the body of the Lord, ye guard it with all caution and veneration, 





Verbi Dei, Non ergo immoremur in his, que et scientibus nota sunt, 
et ignorantibus patere non possunt. 


P. 547. Hom. XIIT, § 30. 


Si respicias ad istam commemorationem, de qua dicit Dominus “ Hoe 
facite,” &c. invenies quod ista sit commemoratio sola, que propitium 
facit hominibus Deum. Si ergo intentius ecclesiastica mysteria recor- 
deris, in his quie lex scribit, futurse veritatis invenies imaginem reforma- 
tam...Omnis sermo Dei panis, sed est differentia in panibus, 


Ῥ 391. Exodus, Hom. XIII. § 3. 
Nostis, qui Divinis mysteriis interesse consuestis, quomodo, cum 
suscipitis corpus Domini, cum omni cautela et veneratione servatis, ne 





185] ORIGEN. 93 


lest any particle fall down from it—lest any of the consecrated 
gift 5110 from you. For ye believe and rightly believe yourselves 
guilty if anything fall down from it through negligence. But if 
you use and rightly use so great caution about preserving His 
body, how can you think it to require a less expiation to have 
neglected the Word of God than His body ? 


P. 701. “ Let them then say to us, Who is this people that is in 
the habit of drinking blood ? These were the things which also the 
hearers in the Gospel said when they were offended—those of the 
Jews who were following the Lord (7.e.) ‘Who can eat (His) flesh 
‘and drink (His) blood? But the Christian people, the believing 
people, hears these things and embraces them and follows Him 
who says in John, ‘He that eateth my flesh, &., hath eternal 
‘life’ For we are said to drink the blood of Christ not only 
by the rite of sacraments, but also when we receive His words, in 
which life consists; as He says Himself, vi. 63, ‘It is the Spirit, 
‘&c., the words, &c.’” 


The following are instances of what is so justly charged on this 
noble and unparalleled writer, viz. fanciful interpretation, the 
fault of which is that it dilutes the milk of holy Scripture with 
water from man’s wells, and sometimes casts in other things that 
live there in abundance. 


“Tt is therefore Christ Himself who was wounded, Isaiah 53, 
64, whose blood we drink, 1.6. receive the words of His doctrine... 





ex eo parum quid decidat, ne consecrati muneris aliquid dilabatur. Reos 
enim vos creditis, et recte creditis, si quid inde per negligentiam decidat. 
Quod si circa corpus Ejus conservandum tanta utimini cautelé et merito 
utimini, quomodo putetis minoris esse piaculi Verbum Dei neglexisse 
quam corpus Kjus? [Some would read verbum. ] 


P.701. Numb. « XXITI. v. 24. 


Dicant igitur nobis, Quis est iste populus, qui in usu habet sangui- 
nem bibere? Heec erant que et in Evangelio audientes, ii qui ex Judiis 
Dominum sequebantur scandalizati sunt et dixerunt “ Quis potest man- 
ducare carnem, et sanguinem bibere?” Sed populus Christianus, popu- 
lus fidelis, audit hee et amplectitur et sequitur Kum, qui dicit, John vi. 
54...Bibere enim dicimur sanguinem Christi, non solum sacramentorum 
ritu, sed et cum sermones Ejus recipimus, in quibus vita consistit, ut 
Ipse dicit, John vi. 63. 


Est ergo Ipse vulneratus, Cujus nos sanguinem bibinuus, 1.6. doctrine 
Fjus verba suscipimus... Ut autem evidentius cognoscas heec (Numb, xxiil. 


94 THE THIRD CENTURY. [A.D. 


But that you may more plainly know that passages hke Numb. 
xxiii. 24, of a lion taking prey are written in reference to Chris- 
tian people, who are federally united in the sacraments of Christ, 
Moses utters the like expressions, Deut. xxxii, 14, ‘ Butter of kine, 
&e., and thou didst drink the pure blood of the grape’ And 
here also he says, this blood that is named that of the grape is 
the blood of that grape which springs from that vine, of which 
the Saviour says, ‘I am the true vine.” But thou art the true 
people of Israel, that understandest that thou drinkest blood, 
and that thou drinkest the blood of that grape which is from 
the true vine, and from those vine branches which the Father 
pruneth. And the fruit of these vine branches which were wounded 
is rightly said to be blood, and we drink it from His words and 
doctrine.” 


If this was not meant by the Spirit i this place at all, what 
excuse can be rendered for its insertion as if it were of the Spirit 
of God? Without it, Origen’s beautiful meditation would have 
appeared almost free from any shade upon its heavenly face. 


Psalm «xv. 


“Or thus, not as the Greeks and the Jews will also make 
libations of blood. For so another interpreted it, I will not make 
their libations of blood, but I will deliver to all new mysteries and 
a bloodless sacrifice. But I will not even mention theirs any 
more, &c. For they were reckoned profane and idolaters: but 
I will grant unto them to be called the pious and holy. 





24, as a lion taking prey), de nostro populo, qui in sacramentis Christi con- 
feederatus est scribi... Moses similia pronuntiat “Butter of kine, &e. and 
“the pure blood of the grape,” Deut. xxxii. 14: he says, Et hic ergo san- 
guis qui nominatur uve, illius uve est que nascitur ex illd vite, de qua 
Salvator dicit, ‘I am the true vine,” &c. Tu es verus populus Israel, 
qui scis sanguinem bibere, et uvee sanguinem illius que est ex vera 
vite, et illis palmitibus, quos Pater purgat, haurire. Quorum palmitum 
fructus vulneratorum sanguis merito dicitur, quem ex verbis eorum et 
doctrina bibimus, 


Comment. in Psalmos. XV. v. 4, “ Their drink offerings of blood,” de. 


my “ > ε εσ a 
Η οὕτως, Οὐχ ws ot Ἕλληνες καὶ οἱ ᾿Ιουδαῖοι, κἀγὼ σπείσω τὰς σπονδὰς 

4 a3 δ“ δ | , a 

ἐξ αἱμάτων. Οὕτω yap ἕτερος ἑρμήνευσεν, Οὐ σπείσω τὰς σπονδὰς αὐτῶν ἐξ 
ε , > ‘ , , “ 

αἱμάτων, ἀλλὰ παραδώσω Kawa μυστήρια πᾶσι καὶ θυσίαν ἀναίμακτον. ᾿Αλλ᾽ 
Ἰδὲ a iA oY Ἐλέ 4 , ‘A > , e > Ἁ 

οὐδὲ μνησθήσομαι x.7.A. έγοντο γὰρ βέβηλοι καὶ εἰδωλοθύται: ἀλλὰ 
, » A > , » - : 

δώσω αὐτοῖς ἀκούειν, οἱ εὐσεβεῖς καὶ ἅγιοι. 


185] _ ORIGEN, 95 


Psalm laavii. 


“The Saviour says, ‘I am the bread that came down from 
‘Heaven. ‘This bread therefore the angels indeed used to eat, 
‘but now men also eat it. But ‘to eat’ is in this place ‘to know,’ 
But the mind eats that which it knows and does not eat that 
_ which it does not know. 


Psalm xxavit. 


“Thou reckonest God’s judgments at little, and despisest the 
church when it admonishes thee. Thou fearest not to partake of 
the body of Christ, approaching to the eucharist as if thou wert 
clean and pure, as if there were nothing unworthy of it in thee, 
and in all these things thou thinkest to escape the judgment of 
God. Thou rememberest not that which has been written, 1 Cor. 
ΧΙ. ‘Wherefore are many sick?’ Because they pass not sentence 
on themselves, nor examine themselves, nor understand what it is 
to partake with the church, or what it is to approach to so great 
and so excellent sacraments. They suffer that which men in a 
fever usually suffer when they presume to take the food of those 
that are well, bringing destruction on themselves.” 


A splendid appeal, to have been used by Antoine Arnauld 
against the Jesuit Nouet, or by any opponent of careless commu- 
nicating in any age. [See Hom. x11. on Levit. p. 551.] 


LXXVII, (78), v.25. “Man did eat angels’ food,” de. 


Salvator ait, ‘Ego sum panis qui de celo descendi.” Hune ergo 
panem prius quidem angeli comedebant [see Pt. I.] nune vero etiam 
homines comedunt. ‘“Comedere” autem hoc loco significat ‘‘cognoscere.” 
Illud autem comedit mens quod cognoscit, et illud non comedit quod 
non cognoscit, [A later writer said “ edere est credere.” | 


Psalm XX XVII. (38), v. 6. “1 am troubled,” ὡς. 


Judicium Dei parvi pendis, et commonentem te ecclesiam despicis. 
Communicare non times corpus Christi, accedens ad eucharistiam, quasi 
mundus et purus, quasi nihil in te sit indignum ; et in his omnibus putas 
quod effugias judicium Dei, Non recordaris illud quod est scriptum, 
1 Cor. xi. 30, Quare multi infirmi? Quoniam seipsos non dijudicant, 
neque seipsos examinant, nec intelligunt quod est communicare ecclesie, 
vel quid est accedere ad tanta et tam eximia sacramenta. Patiuntur 
hoe quod febricitantes pati solent cum sanorum cibos preesumunt, sibi- 
metipsis inferentes exitium. 


96 THE THIRD CENTURY. [A.D. 


Canticum, p. 87. 


On the significance of the word “wine” is some very inter- 
esting matter, but he writes, 


P. 214. “But that instruction which comes out of the hidden 
things of the word so directs and makes joyful the church that can 
receive this good wine, that she speaks of it when it ought to be 
spoken of and to those to whom it ought to be spoken of and 
as much as ought to be said. ‘For the lips speak. But in the 
case of such as these not only are they on their guard against the 
senses, but even their lips are in submission to their intelligence. 
Good wine is that which is brought forth from the good treasure 
of the heart. 


Isaiah, Hom. VII. 


P. 250. “Do not then enquire of the dead about the concerns 
of the living.” 


Jerem. Hom. XII. 


P. 379. “ Yet see the Saviour on the Passover-day going up to 
the great room for the supper, strewed and cleansed, and observing 
the festal day with His disciples, and pledging them in the cup 
spoken of in the Gospel, because He mixed it for them and He 
delivered it thus. For Jesus in His joy pledges them with 
a cup of pure wine and says, Matt. xxvi. &c., You see what is the 
cup of the new covenant. 





Ci, VLE. ds 8, p. Gis 


Que autem ex verbi occultis procedunt eam, que boni hujus vini 
capax sit, sic dirigunt et letificant, ut quando oportet, et quibus oportet 
et quantum oportet loquatur. “Labia enim sermonem,” &c. Eorum 
autem, qui tales sunt, non solum sensa tuta sunt, verum etiam labia 
sensu devincta. Bonum vinum est quod ex bono cordis thesauro pro- 
fertur, [Is not this all gold 1] 


Isaiah, Hom. ΚΠ]. p. 250. 


Nolite ergo mortuos sciscitari de vivis negotiis. 


Jerem. Hom. XII, p. 379. Quoting Prov. ix. 5, 


Tamen vide Salvatorem ascendentem die Pasche grande cceenaculum 
stratum atque mundatum et agentem diem festum cum discipulis Suis, 
illumque eis calicem propinantem de quo in evangelio, quod miscuerit 
eum et ita tradiderit. Jesus enim lietificans discipulos meracum eis 
poculum propinat et dicit, Matt. xxvi. 27, 28, Vides calicem novi 
testamenti ? 


δ oe 


ς9 
“I 


185] ORIGEN. 


Jeremiah xiii. 3. 


“He that hearkeneth to the hidden circumcision, is also a 
partaker of it. He that hears the hidden things of the law on the 
passover mysteries feeds on Christ the sheep.... Knowing the flesh 
of the Word of God to be truly meat, he feeds on it: because he has 
heard the hidden teaching about the passover. But indeed the 
wretched Jew has not heard the law and the prophets in the 
hidden sense. Whoever of you observe the Jews’ fast, as if ye 
knew not the day of redemption that is ours after Jesus Christ’s 
coming, ye do not hear of the redemption in its secret sense, but 
only as it appears to all. For the hearing of the propitiation is a 
hidden thing, to know how God has made Jesus a propitiation for 
our sins. 

Jeremiah xan. 2. 

“Tf any one keeps the feast with Jesus he is above in the 
great upper room... But if you go up with Him to keep the 
passover feast, He gives to you also the bread of the blessing, His 
own body and His own blood. On this account we exhort you, 
Go up on high, lift up your eyes on high, Isai. xi. 9.” 

A beautiful but very arbitrary application of the text. 

P. 818. “And how shall that be done? If we shall have put 


off the old man with his deeds and shall have put on the new 
which is renewed unto knowledge according to the likeness of Him 





On the words “nisi audieritis occulte” Jer. XITI. 3. 


Qui auditor est circumcisionis occult, et in occulto cireumciditur, 
Qui audit legem occult de mysteriis Pasche, ove vescitur Christo, 
1 Cor. v. 7: sciens carnem Verbi Dei vere cibum esse, vescitur ea: 
occult quippe de Pascha audivit. At vero miserabilis Judeeus.,.non 
occult? audivit legem et prophetas...Quicunque jejunium Judorum, 
quasi ignorantes redemptionis diem post adventum Jesu Christi, obser- 
vatis, non auditis redemptionem occulté, sed tantum modo palam. 
Absconsa quippe est propitiationis auditio scire quomodo posuerit Jesum 
Deus propitiationem pro peccatis nostris, 1 John ii. 2. 


Jer, XXIT. 2, Hom. XVIII. p. 490. 


A ~ > A . 

ἘΠ τις ἑορτάζει μετὰ τοῦ Ἰησοῦ, ἄνω ἐστιν ἐν ἀνωγέῳ peyady.. ‘Eav δὲ 

> a 9 a » r 

ἀναβῇς per Αὐτοῦ ἵνα ἑορτάσῃς τὸ πάσχα, δίδωσί σοι καὶ τὸν ἄρτον τῆς 

> a ~ fol a“ 

εὐλογίας, τὸ σῶμα Ἕαυτοῦ, καὶ τὸ αἷμα “Βαυτοῦ χαρίζεται. Διὰ τοῦτο mapa- 

a eon 3 , > o ” 9 Ὁ“ ‘ . κ᾿ ε α 

'καλοῦμεν ὑμᾶς, ᾿Αναβαίνετε εἰς ὕψος, αἴρετε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν. 
Isaiah xi. 9. 


In Ezechielem, p. 818, c. XVIII. v. 29, “ Make you a new heart,” ke. 


Et quomodo fiet istud? Si exuerimus veterem hominem cum actibus 
suis, et induerimus novum, qui renovatur in agnitionem secundum 


ld 


H. ; é 


98 THE THIRD CENTURY. [A.D. 


that created him, Col. iii, 10, If we shall have ascended from 
earthly things into that large upper room cleansed with brushes 
from all malice, and adorned and strewed with perfect virtue, and 
shall have feasted with Jesus, receiving the cup of the new 
covenant, and making a representation of His body in our mortal 
bodies, by participation of Him. 


P. 1385. “The cup... which it is rash to separate from the 
food, and set before men as a practical type. But in like manner 
let him that is able know that the food is never to be regarded as 
the practical thing, and the cup the contemplative. For also for 
him that eateth to do the will of Him that sent Him, and to 
finish His work, is also drinking the will of Him that sent Him, 
and perfecting the knowledge of Him. But whether he is able or 
no, John vi. 56 must be referred to this difference. And judge 
ye. For one would say, Practice is truly eating and contemplation 
is truly drinking; and the sayer of this will say, On this account 
He first blesses and breaks and gives the bread to the disciples, 
since practice comes first; and after this He took the cup and 
gave thanks, and gave it to them, saying, ‘Drink ye of it all’ 
But afterward, having set in order that which concerned their 
actings and their affairs, He then went also unto contemplation ... 
And this is said by the way to set forth the deeper meaning of 
the cup. 





imaginem Ejus Qui creavit illum, Col. ii. 10. Si a terrenis ascenderi- 
mus in ceenaculum magnum scopis mundatum ab omni malitia, orna- 
tumque et stratum perfecta virtute, ac cum Jesu fuerimus. epulati, 
sumentes calicem novi testamenti, figuram corporis Ejus in nostro 
mortali corpore per participationem Kjus facientes. 


Matth, Vol. IIT, p. 1385. 


, Ν Ν , > ‘\ , 
Tloryptov...6 τολμηρὸν μὲν διορίσαι ἀπὸ τοῦ βρώματος καὶ παραστῆσαι 
- σ ε , ΄ ’ 
πραγματικῶς. Ὅμως δὲ ὁ δυνάμενος ἐπιστησάτω μήποτε τὸ μὲν πρακτικόν 
‘ A ‘ ‘ ’ ‘ , 
ἐστι τὸ βρῶμα, τὸ δὲ θεωρητικὸν τὸ πόμα. Κατὰ yap tov ἐσθίοντά ἐστιν ἐν 
cal a ‘ , “a , SEE Ν a > , + oe ‘ 
τῷ ποιεῖν TO θέλημα τοῦ πέμψαντος Αὐτὸν Kai τελειοῦν ᾿Εκείνου τὸ ἔργον, TO 
Ἀ , ‘ ‘ - -“ 
καὶ πίνειν τὸ θέλημα τοῦ πέμψαντος Αὐτὸν καὶ τελειῶσαι Αὐτοῦ τὴν γνῶσιν. 
Ei δὲ δύ x ‘ > , ‘ ὃ ‘ > , 6 Ν J h e 56 
i δὲ δύναται, ἢ μὴ, εἰς ταύτην τὴν διαφορὰν ἀναφέρεσθαι τὸ, John vi. 56, 
“My flesh is truly meat,” &e. Καὶ σὺ κρινεῖς" λέγοι γὰρ av τις, ὅτι 
» θ -“ 4 - ε oP ag » θ ~ δὲ , «ε 6 , A ε - , 
ἀληθῶς μὲν βρῶσις ἡ πρᾶξις, ἀληθῶς δὲ πόσις ἡ θεωρία, καὶ ὁ τοῦτο φάσκων 
A ΄ ‘ - -“ Ν , -“ 
ἐρεῖ, ὅτι διὰ τοῦτο πρῶτον δίδωσι τὸν ἄρτον εὐλογήσας καὶ κλάσας τοῖς μαθή- 
᾿ ’ © .-. ‘ ~ 
ταις, ἐπεὶ πρώτη ἐστιν ἡ πρᾶξις, καὶ μετὰ τοῦτο λαβὼν ποτήριον εὐχαριστήσας 
~ 7 ~ A 
ἔδωκεν αὐτοῖς λέγων, Πίετε ἐξ αὐτοῦ πάντες" ἐπεὶ δὲ, τὰ τῶν πράξεων ῥυθμί- 
Ν , ‘ - -“ 
σαντα καὶ τὸ πραγμάτων καὶ ἐπὶ θεωρίαν αὐτῶν... Καὶ ταῦτα δὲ παρεκβατικῶς 
΄ ‘ ‘ ἴω - 
λέλεκται διὰ τὴν τοῦ ποτηρίου βαθυτέραν ἐξέτασιν. 





185] ORIGEN,. 99 


P. 1614. “The law ordains that into the city Jerusalem 
which God chose, they must bring and slay the lamb.” 


So Origen says that Deut. xvi. does not order it to be slain in 
the temple, See Essay on Passover at beginning of Part 1. 


P. 1728. “Thus then it appears that the day of the Passover, 
when they must slay the lamb, was one and the same as that of 
unleavened bread, when they must remove the old leaven and eat 
unleavened cakes with the lamb’s flesh. And indeed the Passover 
day was one, but the days of the unleavened bread seven; the 
Passover day, 1.6., having, been counted together with the other six. 


P. 949. “The benefit (resting) upon the bread of the Lord 
comes to him that makes use of the sacrament, whenever he par- 
takes of the bread with his conscience pure. But in this way we 
do not miss any good by not eating of that which has been sancti- 
fied by the word of God and prayer, with reference to the mere not 
eating ; nor do we receive an abundance of any good from eating. 
For the cause of the missing is our wickedness ‘and the cause of 
the abundance is our righteousness. And the food that is con- 
tinually sanctified by the word of God and prayer, as far as the 
material part is concerned, goes into the belly and is cast out into 
the draught; but as concerning the prayer which comes upon it, 
it becomes beneficial according to the proportion of faith, and is 
the cause of the clearer sight of the understanding, which 15 





Ὥς Lol. 


Cum precipiat lex in Jerusalem civitatem, quam elegit Dominus 
Deus, oportere immolare agnum. 


Ρ, 1128, Mark XIV. 12, ἄο. 


Sic ergo apparet quod una eademque dies erat Pasche quando 
oportebat immolare Pascha azymorum et quando oportebat tollere fer- 
mentum vetus et azyma manducare cum carnibus agni. Et dies quidem 
Pascha una erat, azymorum autem septem—connumerata videlicet die 
Paschze cum ceteris sex. 


Vol. 111. p. 949, Com. Matth. XV. 17. 


"Ext ro ἄρτου τοῦ Κυρίου n ὠφέλεια τῷ χρωμένῳ ἐστιν, ἐπὰν καθαρᾷ τῇ 
συνειδήσει μεταλαμβάνῃ τοῦ ἄρτου" οὕτω δὲ οὔτε ἐκ τοῦ μὴ φάγειν, παρ᾽ αὐτὸ 
τὸ μὴ φάγειν, ἀπὸ τοῦ ἁγιασθέντος Λόγῳ Θεοῦ καὶ ἐντεύξει ἄρτου, ὑστερού- 
μεθα ἀγαθοῦ τινος; οὔτε ἐκ τοῦ φάγειν περισσεύομεν ἀγαθῷ τινι" τὸ γὰρ αἴτιον 
τῆς ὑστερήσεως ἡ κακία ἐστι καὶ τὸ αἴτιον τῆς περισσεύσεως ἡ δικαιοσύνη... 
Καὶ τὸ ἁγιαζόμενον βρῶμα διὰ λόγου Θεοῦ καὶ ἐντεύξεως, κατ᾽ αὐτὸ μὲν τὸ 
ὑλικὸν, εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται" κατὰ δὲ τὴν 

ἐπιγενομένην αὐτῷ εὐχὴν, κατὰ τὴν ἀναλογίαν τῆς πίστεως ὠφέλιμον γίνεται 


" ἢ 


100 THE THIRD CENTURY, [A.D. 


looking to that which is profitable. And not the matter of the 
bread, but the word which has been spoken upon it is that which 
is beneficial. And I am saying these things regarding the typical 
and symbolic body (in the supper). But many things might be 
said concerning the Word Himself, Who has become flesh and true 
food (or meat), which he that eateth shall by all means live for 
ever, no bad person being able to eat rey 


P. 948. “The saying is not easily passed over, and on this account 
it requires clear explication or what appears to me to be such. As 
it is not the food of him that eateth with doubt, but his conscience, 
that defiles the eater... and as nothing clean is of itself otherwise 
to him that is polluted and unbelieving, but on account of his de- 
filement and unbelief, so that which is being sanctified by the word 
of God and entreaty, does not on its own account sanctify him that 
uses it. For if this would also sanctify him that unworthily eats 
the bread of the Lord, then also no one would become sick or in 
infirmity, or would have slept in death on account of this food.” 


This is called by the Romish editor of Migne “ difficillimus 
“locus.” It must so seem to Romanists who believe their church 


to be founded on or in accordance with all that the accepted 
fathers have written on this subject. 


P. 1704, “For neither is He a man (alone) who is present 
wherever two or three have been gathered together in His name; 
nor is it a man who is with us always unto the consummation of 





a“ - -“ ” , ε A 
καὶ τῆς τοῦ νοῦ αἴτιον διαβλέψεως, ὁρῶντος ἐπὶ τὸ ὠφελοῦν" Kal οὐχ ἡ ὕλη 
a” > 2 > SS 'ἂ“ wn δ 
τοῦ ἄρτου, ἀλλ᾽ ὁ ἐπ᾽ αὐτῷ εἰρημένος λόγος ἐστιν ὁ ὠφελῶν. Καὶ ταῦτα μὲν 
περὶ τοῦ τυπικοῦ καὶ συμβολικοῦ σώματος: πολλὰ δ᾽ ἂν περὶ Αὐτοῦ λέγοιτο 
τοῦ Λόγου, ὃς γέγονε σὰρξ καὶ ἀληθινὴ βρῶ ἥντινα ὁ φά Ἵ 
wv Λόγου, ὃς yey σὰρξ ηθινὴ βρῶσις, ἥντινα ὁ φάγων πάντως 
‘ee > > 
ζήσεται εἰς τὸν αἰῶνα, οὐδενὸς δυναμένον φαύλου ἐσθίειν αὐτήν. 


P. 948, Mat. XV. 11. 


Ὁ λόγος οὐκ εὐκαταφρόνητος, Kai διὰ τοῦτο δεόμενος σαφοῦς διηγήσεως, 
οὕτως ἐμοὶ δοκούσης ἔχειν. “Ὥσπερ οὐ τὸ βρῶμα ἀλλ᾽ ἡ συνείδησις τοῦ μετὰ 
διακρίσεως ἐσθίοντες κοινοῖ τὸν φαγόντα, ke, καὶ ὥσπερ οὐδὲν καθαρὸν ov 
παρ᾽ αὐτό ἐστι τῷ μεμιασμένῳ καὶ ἀπίστῳ, ἀλλὰ παρὰ τὸν μιασμὸν αὐτοῦ καὶ 
ἀπιστίαν: οὕτως τὸ ἁγιαζόμενον διὰ. λόγου Θεοῦ καὶ ἐντεύξεως οὐ τῷ ἰδίῳ 
i ἁγιάξει τὸν χρώμενον" εἰ γὰρ τοῦτο ἡγίαζε, γὰρ ἂν καὶ τὸν ἐσθίοντα 
ἀναξίως τὸν ἄρτον τοῦ Κυρίου, καὶ οὐδεὶς ἂν διὰ τὸ βρῶμα τοῦτο ἀσθενὴς ἢ 
ἄῤῥωστος ἐγένετο ἢ ἐκοιμᾶτο, 1 Cor, xi, 30, 


1104. Matth. XXV. 14. 


Series Com. (This was not spoken regarding the Lord’s supper.) 
Neque enim est homo, Qui est, ubicunque duo vel tres in nomine Ejus 
sunt congregati: neque homo est nobiscum omnibus diebus usque ad 








185] ORIGEN, 101 


the world. Nor is it ἃ man thatjs present with the congregated 
faithful, but the Divine virtue that was in Jesus... The only 
begotten ‘of God is, God the Word, and Wisdom, and Righteous- 
ness, and Truth, who is not confined within the circumference of 
a body. According to this nature of His own Godhead He never 
has to travel from place to place, but according to the dispensation 
of the body which He took He has so to travel. 


P. 1734. “That bread, which God the Word confesses to be 
His own body, is the word of the nourishers of souls, the word 
proceeding from God the Word, and is bread from the Heavenly 
Bread, which is placed upon the table, Ps. 25. And that drink 
which the Word confesses to be His own blood, is the word that gives 
drink and inebriation to the hearts of them that drink it (Ps. 23). 
For He did not call that visible bread which He held in His hands, 
His own body; but the Word, in a symbolizing of which, that 
bread was to be broken: nor did He say that that visible drink 
was His own blood; but the Word, in a symbolizing of which, 
that drink (wine) was to be poured out. For what else can the 
body of God the Word be, except the word which nourishes and 
the word which makes the heart glad? He shews, when He 
nourishes them with this bread, that it is His own body, since it is 
Himself the Word. Nor wonder at this; since He Himself is the 
Bread, and He eats bread with us. He Himself is the generated 
drink from the vine, and He drinks (it) with us. For He is the 
almighty Word of God, and He is named by different appellations. 


consummationem seculi. Nec congregatis ubique fidelibus homo est 
presens, sed virtus Divina que erat in Jesu... Unigenitus Dei est Deus 
Verbum et Sapientia et Justitia et Veritas, qui non est corporeo ambitu 
circumclusus. Secundum hance Divinitatis Sue naturam non peregri- 
natur sed peregrinatur secundum dispensationem corporis quam suscepit. 


P.1734. Mat. XXVI, 26. 


Panis iste, quem Deus Verbum corpus Suum esse fatetur, verbum 
nutritorum animarum, verbum de Deo Verbo procedens, et panis de 
Pane celesti qui positus est super mensam. (Psalm xxiii.) Et potus 
iste quem Verbum sanguinem Suum fatetur, verbum est potans et 
inebrians corda bibentium (do, The Vulgate adopts his rendering “Thine 
inebriating cup how good is it.”)...Non enim panem illum visibilem, 
quem tenebat In manibus, corpus Suum dicebat Deus Verbum, sed 
Verbum in Cujus mysterio fuerat panis ille frangendus. Nec potum 
Ille visibilem Suum sanguinem esse dicebat, sed Verbum in Cujus 
mysterio potus ille fuerat effundendus. Nam corpus Dei Verbi quid 
aliud esse potest nisi verbum quod nutrit et verbum quod letificat cor? 

..Ostendit, quando illos hoe pane nutrit, proprium esse corpus, cum sit 
Ipse Verbum...Nec mireris quoniam Ipse est panis, et manducat nobis- 
cum panem. Ipse est et potus generationis de vite, et bibit nobiscum., 
Omuipotens est enim Verbum Dei, et diversis appellationibus nuncupatur, 


102 THE THIRD CENTURY. [A.D. 


P. 144. “But God with much forethought for man both 
opens Heaven to him and gives him Heavenly food... But the 
manna was a shadow of the instructions and gifts of Christ, which 
are from above and out of Heaven, and have no earthliness, and 
rather it has nothing to do with pitiful flesh. And thus the food 
of the soul is the right and unadulterated knowledge respecting 
these things, and the supply of this knowledge comes as it were in 
the light and day of the rising Sun of righteousness, the Lord 
Who nourishes us unto endless life. For he that has eaten the 
Divine manna is superior to corruption, and shall leap out of the 
reach of death. 


P.117. “And may the man that in the secret of the heart is 
after God’s image—tabernacle together with angels. Partaking of 
the true manna, he (eats) food from Heaven, but not from the 
accursed earth which the sinner eats in grief. May those that 
hear these things find wings and be lifted up, and be no longer in 
the flesh, but become in the Spirit. Rom. viii. 8, ‘For they that 
‘are in the flesh are not able to please God.” 





Vol. LI. p. 144, Ps. LXVII. 


, Ν ΄ , © Ν a > ΄ Ν > Ἂς 
Μεγάλην δὲ πρόνοιαν ποιούμενος ὁ Θεὸς τοῦ ἀνθρώπου, καὶ οὐρανὸν 
> »" > ’ Ν ‘ > -“" > > ἅ ‘A Ν , ἣν ΄ ‘ 
αὐτῷ ἀνοίγει, καὶ τροφὴν αὐτῷ δίδωσιν οὐράνιον...Τὸ δὲ μάννα σκιὰ τῶν διὰ 
a δ St 
Χριστοῦ παιδευμάτων τε καὶ χαρισμάτων ἃ ἀνωθέν ἐστι καὶ ἐξ οὐρανοῦ, καὶ 
ὮΝ AQ a "ΚΝ > a Ν a ‘ ΄ a Υ͂ “ 
τὸ γεῶδες οὐκ ἔχει, ἀμοιρεῖ δὲ μᾶλλον καὶ βδελυρίας σαρκικῆς. Καὶ οὕτως 
’ > Ν > / ἊΝ -“ φ ε 
τροφὴ πνευμάτων ἐστιν ἡ ἐν τούτοις ὀρθὴ καὶ ἀκίβδηλος γνῶσις, ἧς ἡ χορηγία, 
ε > 4 Ν « , , Ma 3 ae , “a , , 
ὡς ἐν φωτὶ καὶ ἡμέρᾳ γίνεται, ανίσχοντος τοῦ Ἡλίου τῆς δικαιοσύνης, Κυρίου 
pee “ 
ὃς ἀποτρέφει ἡμᾶς εἰς ζωὴν ἀμήρυτον. “O yap τὸ Θεῖον μάννα κατεδηδοκὼς 
-“ ε r -“ 
ἀμείνων ἔσται φθορᾶς καὶ ὑπεραλεῖται θανατοῦ. 


Pity, 

Kat ὁ ἐν τῷ κρυπτῷ τῆς καρδίας ἄνθρωπος κατ᾽ εἰκόνα Θεοῦ, ὁμοέστιος 
τοῖς ἀγγέλοις γένοιτο, τοῦ ἀληθινοῦ μάννα μεταλαμβάνων, καὶ ἀπ᾽ οὐρανοῦ 
τροφὴν, ἀλλ᾽ οὐκ ἀπὸ τῆς ἐπικαταράτου γῆς, ἣν ὁ ἁμαρτάνων ἐν λυπαῖς 
ἐσθίει. Οἱ τούτων ἀκούοντες πτερούσθωσαν, ἐπαιρέσθωσαν μηκέτι ἔστωσαν 


ἐν σαρκὶ, γενέσθωσαν ἐν Πνεύματι. Rom, viii, 8, Οἱ γὰρ ἐν σαρκὶ ὄντες ᾿ 


ΝᾺ ; 
Θεῷ ἀρέσαι ov δύνανται. 


Some of these extracts are characteristic specimens of Origen ; 
they contain bold utterances of Scriptural doctrine. Can we 
imagine, for example, astronger or clearer declaration than “ What 
“other thing can the body of the Word Divine be, but the word 
“that nourishes the heart and makes it glad”? On the other hand 
how he delights to slip from the personal sense of “the Word,’ to 
the lower sense, “ the word” of instruction and edification! And 
is not the confusion of these ideas in many patristic passages a 


eee Se eee a .. 


185] ORIGEN. 103 


? 


source of doubt and sometimes of perplexity? “Double senses’ 
often add special beauty : but when they are so used as to create 
obscurity, is not intelligibility, which is the best end of language, 
sacrificed ? 

Again, are we to consider that in the first clause of this extract 
Origen means that Christ confessed the bread to be His own body 
in a literal and natural sense? The spirit of the whole extract 
seems to repudiate this. And in “bread from the Heavenly 
“ Bread, which is placed on the table,” I suppose I may and 
must refer the last clause to the first “ bread” without the capital 
letter. But I wish he had so arranged his words as to shut out 
dispute, 1 shrink from straining his words in my own favour : 
and it is therefore with discomfort that I read “ He (Christ) shews 
“in nourishing them (¢.e. their souls) with this bread (¢.e.in the / 
“use of it), that it is His own proper body, since Himself is the 
“Word.” The words may be interpreted in harmony with the 
rest of the extract : but one is anxious lest in so interpreting one 
may be doing them some violence. Commend me to authors who 
always express their mind in unambiguous phraseology. 

Another extract cannot but be pronounced out of harmony 
with the decided balance of the meaning in the rest. For if the 
bread is to be regarded with such reverence that the minutest 
crumb is to be watched for, that it may not by any chance fall on 
the ground unperceived, the inference that almost all men would “ 
draw is that, in some way, the bread has become the same with 
the very body of Christ, or that the very body of Christ is in or 
lies hid under every particle of it. Ordinary reverential care 
would suffice if the bread be only a sign, symbol, type, or repre- 
sentation. 

In the extract all but the last sentence would be quoted by 
both sides. Some writers assert that the fathers (in general) 
taught scriptural views of the Lord’s supper in figurative lan- 
guage, writing hyperbolically, but not meaning to go beyond what 
Christ and Paul actually said; but the opposing Divines—a great 
company—affirm that such words as these of Origen mean much 
more, and go beyond what we find in the New Testament. It 
must, however, be admitted that the last sentence of one extract 
makes the eating of Christ not a literal eating, since it takes 
place during sermons, as well as in receiving the sacred bread and 





wine. 


104 THE THIRD CENTURY. [A.D. 


Another yields strong argument in favour of there being no 
presence of the body of Jesus on earth now, which is a direct 
negation of any real presence of Christ’s body in this sacrament ; 
‘His natural body is in Heaven” only: and another leans strongly 
in the same direction, calling the bread the typical and symbolical 
body ; and asserting that the true bread (see John vi.) cannot be 
eaten by a bad person. On the whole Origen ranges with Clement 
of Alexandria and Tertullian, and not with the first four Fathers. 
His teaching runs nearer Scripture. 

Having said much concerning Origen in the sketch before 
the extracts, nothing could be more out of place than to enlarge 
here on the various errors with which Origen tampered in the 
works which his ill-advising friend Ambrosius obtained leave to 
publish, in all their crudity of conjecture. They furnished the 
epvemies of the truths which he so well upheld with an inexhaustible 
armoury of weapons against him, and they alienated numbers 
of steady slow divines who ought to have been bis supporters. 
His errors seem to me to be rather the hasty guesses of a mind 
that had sailed out beyond all sea marks, than any definite and 
determinate adoption of errors. Even the greater divines may 
hardly be aware how much they owe to those that have preceded 
them: but on many points Origen had no predecessors, and in 
some it is not easy after 1600 years to find his successors. It was 
his gigantic aim to scan the whole orb of truth; and yet he was 
equally ready for all the practical details of ecclesiastical questions, 
and all the wants of men of all kinds and of churches in ail their 
difficulties. I cannot understand how so noble a man as Robert 
Wilson Evans is so severe with him, and so blind to the failing 
and weakness of Cyprian. 

Regarding the Lord’s Supper in particular, I have my doubts 
whether the church would not have been immeasurably better off, 
if no one had ever written upon it after Origen, at least until 
Erigena and Berengar, and after them none until the German and 
Swiss and English Reformations. Dean Waddington understands 
him better. Dr Burton reminds us that Pamphilus the friend of 
Eusebius transcribed the whole of Origen’s works for the library of 
the Syrian Cesarea. 








235] S. PONTIANUS. 105 


(B.) 8. PONTIANUS, POPE AND MARTYR. Ὁ. 235. 


He succeeded to Urban I. When Demetrius, archbishop of 
Alexandria, moved by jealousy of the notice Origen received in 
Palestine from the Bishops of Jerusalem and Czsarea, who gave 
him holy orders, called the council that stripped him of them, and 
even excommunicated him, this Pope or Bishop ratified Origen’s 
orders at Rome in 231. When Maximian the Roman emperor, at 
the death of Alexander, rekindled the fury of persecution, this 
prelate fell a sacrifice with Hippolytus a deacon. The calendar 
says, “On the ides of August Hippolytus in the Tiburtine and 
“Pontianus in Callisti.” But in the list of the popes the death 
of both is said to have taken place in an island near Sardinia. 
Pope Fabian, however, thought he recovered the pope’s body, and 
buried it in the cemetery of St Calixtus. His day in the calendar 
now is Nov. 19. It was the persecution of Maximian that made 
Origen fly to Firmilian, bishop of the Cappadocian Czesarea. 


P. 160. ‘May He both bestow on you to will that these 
good things may always be done, and grant that you may be 
able, and direct you in that way with the fruit of good works, which 
the Shepherd of shepherds has testified that He desires; so that 
you may by Himself, without Whom nothing can be done, have 
strength to complete the good things which ye have begun. But 
concerning the Lord’s priests, whom we have heard of your 
assisting against the snares of wicked men, and supporting their 
causes, know ye that ye are very pleasing to God in that, Who 
enrolled them in His service and willed that they should be so 
intimate with Himself, that He should accept the victims (hosts) 
of others also through their hands, and (thus) forgive their sins 
and reconcile them to Himself. They themselves also with their 


Migne, 160. Letter to Felix Scribonianus. 

Heee vobis semper operanda bona et velle tribuat et posse comedat, 
atque in ea vos vid cum fructu boni operis, quam se Pastor pastorum 
esse testatus est, dirigat, ut, sine Quo nihil agi potest, per Ipsum implere 
bona que ccepistis, valéatis. De sacerdotibus autem Domini, quos nos 
audivimus contra pravorum hominum insidias adjuvare eorumque causas 
portare, scitote vos in eo valde Deo placere, Qui Sibi eos ad serviendum 
adscivit, et familiares in tantum Sibi esse voluit, ut etiam aliorum hostias 
per eos acceptaret, atque eorum peccata donaret, Sibique reconciliaret. 


106 THE THIRD CENTURY. [A.D. 


own mouth make the body of the Lord, and deliver it to (their) 
peoples. If these therefore by chance have fallen, they are to be 
secretly lifted up and to be supported (borne or carried, perhaps 
carried through) by the faithful.” 

This feeling led to the immunities of the clergy, to which 
allusion is made in Sir W. Scott’s “The Grey Brother,” and which 
became a curse to all, Exposure is the preventive of future 
crime. 

The singular thing is that this writer has so ready to hand 
the special saying of St Ambrose and St Jerome, and like them 
gives it not as one among many sayings on the Lord’s Supper, but 
as the sum and apex of priestly honours and functions, 





Ipsi quoque proprio ore corpus Domini conficiunt et populis tradunt. 
Hi ergo si forte ceciderunt a fidelibus sunt sublevandi et portandi. 


(C.) FABIANUS, 19TH BISHOP OF ROME. MARTYRED 250. 


He was of the Fabian family ; at least Fabius was the name of 
his father. We owe to Eusebius the tradition that, like Ambrose 
at Milan, he was a layman when he was chosen to be Bishop, and 
thus Pope of the church of the Western metropolis: and that he 
was marked out not by the voice of a child as Ambrose, but by a 
dove settling on his head, to indicate that he was endowed with 
the Holy Ghost, or selected by Him. 

Eusebius in another book gives him the name Flavian also, 
Cyprian uttered an encomium upon him. On the authority of St 
Pontius he is said to have administered Christian baptism to Philip, 
the emperor of Arabia. The erection of many churches in seven 
chief cities in France, is ascribed to him. He suffered martyrdom 
in the Decian persecution. His remains fill but a few pages; 
and it is singular that in them comes to light the custom of con- 
secrating at the Lord’s Supper the chrism to be used as a 
confirmation after baptism. The bishop makes no mention of 
confirmation: but only of oil in baptism. Bellarmine says that 
the use of oil in confirmation was settled after certain fathers in 
the councils of Florence and Trent. The note at the foot of the 
page builds much on this letter; but what shall we not have to 
receive as from the apostles, if we once admit ill-founded tradi- 
tions? See Suicer’s statements on the word χρίσμα. 


a eS a ae 


ae ἃ ean ΝΥ͂Ν 


a 


250] FABIANUS, 107 


A Letter. 


P.188. “Your love of the apostolic Chair requires decisions 
which I neither can nor ought to deny to you... We find it put 
among other things in your letter that some bishops in your region 
do ditterently from the rule, which you and we follow; and do not 
make the sacred oil in the Lord’s Supper fresh each year, but 
preserve for two or three years the preparation of the holy chrism 
once made. For they say that we find in the numbered documents 
that neither can balsam be found every year, and that there would 
be no necessity (if it could) for making the holy oil fresh each 
year. They are in error, ὅθ, For in that day the Lord Jesus, 
after He supped with the disciples and washed their feet [Fabian 
like many seems misled by δείπνου γενομένου, and its Latin 
rendering ccend facta], as our predecessors received from the holy 
apostles, taught them to make the (holy) chrism .... These things 
the holy Roman Church and that of Antioch kept from apostolic 
times: these the church of the Christians in Jerusalem and that 
of the Ephesians hold. And the apostles presiding in these 
churches taught these things, both that chrism a year old be 
burnt, and they did not allow them to use it beyond one year, 
&e. For the washing of the feet signifies our baptism, when it 
is completed and confirmed by the anointing with the sacred 
chrism.” 





Letter of Fabianus to all the bishops of the East and to all the faithful, 
p. 188 Migne, on not keeping the sacred oil more than one year. 


Exigit dilectio vestra sedis apostolicze consulta, que vobis denegare 
nec possumus nec debemus...Literis vestris vero inter cetera insertum 
invenimus quosdam regionis vestre episcopos a vestro nostroque ordine 
discrepare et non per singulos annes in ceendé Domini chrisma conficere, 
sed duos aut tres annos confectionem sancti chrysmatis semel actam con- 
servare. Dicunt enim, ut in memoratis apicibus reperimus nec balsamum 
per singulos annos posse reperiri, nec necesse fore per singulos annos 
chrisma conficere, ὅθ. Errant, ἄρ. In illa enim die Dominus Jesus 
postquam ccenavit cum discipulis suis et lavit eorum pedes, sicut a 
sanctis apostolis preedecessores nostri acceperunt, chrisma conficere do- 
cuit. [He does not outright say confecit. ]...Hec sancta Romana ecclesia 
et Antiochena a tempore apostolico custodit: heec Hierosolymorum et 
Ephesinorum tenet. In quibus apostoli presidentes hec docuerunt, et 
vetus chrisma incendi et non amplius quam uno anno uti permi- 
serunt, d&e. : 

Ipsa enim lavatio pedum nostrum significat baptismum quando sancti 
chrismatis unctione perficitur atque confirmatur. 


108 THE THIRD CENTURY. [A.D. 


(D.) HIPPOLYTUS, BISHOP OF PORTO (OSTIA). MARTYRED 230. 


He was a disciple of Ireneus. His works were gathered and 
put forth at Hamburg in 1716 by Fabricius, in two vols. folio; 


and Bunsen brought them under fresh notice in England. Euse-_ 


bius, Jerome and Theodoret, and Photius, write of him, and many 
others: but some place his bishopric in Arabia. But in the mar- 
tyrologies he is put as having suffered at the Portus Romanus, 
Aug. 22. His supposed body was transferred to the Isola Tiberina, 
the west part of Rome, and honoured with an inscription by 
Formosus, before Formosus became Pope. He took the body from 
the resting-place in the church at Porto, where Leo III. was said 
to have laid it, in the basilica that bears bisname. There is much 
discussion as to the catalogues of the works which he wrote. His 
remains, not including the doubtful, amount to about 300 pages: 
two-thirds are comments on the Scriptures. The discovery of his 
statue in marble in Rome A.D. 1551 gave currency to some of the 
particulars recorded respecting him, but the most interesting is, 
that he left treatises “on the Gospel according to St John and the 
“ Revelation.” The inscription on the statue mentions an exhorta- 
tion to Severina. A treatise on Christ and Antichrist has come to 
light, and was published at Rheims, 1661. But his work on all the 
heresies, like that of Clement of Alexandria, is lost; or rather, a 
fragment in Noetus remains. The statue also mentions another 
work, “ Apostolic tradition on the charismata of the early church.” 
The second part of some chronological reckonings is recorded on 
the statue: viz. on the cycle of the Passover. The chronology to 
222 is gone, 

But the great question of late has been: Shall we regard the 
Philosophumena, published in 1851, as Origen’s? Dollinger has 
published a work in review of the arguments of Bunsen, Bishop 
Wordsworth of Lincoln, and others; and he makes Hippolytus a 
bishop in Rome of the schismatic party that was opposed to 
Calixtus, or Callistus, and thinks that he may be the Hippolytus 
martyred with Pontianus. He followed Justin in taking the 1000 
years of Rey. xx. in the literal sense. His idea of the Word in 
John i. inclines to that of Philo, instead of its meaning The Son 
of God. 


tind 





230] HIPPOLYTUS. 109 


If the arguments of’ Déilinger in his newest volume, 1876, on 
Hippolytus and Callistus cannot, as it appears to me, be answered, 
we cannot for a moment doubt that Hippolytus was presiding 
Bishop at Rome, as archbishop over all Italy, that the assertion 
_of his episcopal position at Portus is a pure mistake, and that the 
disputed fragments are not his. But it is more to our purpose to 
cite the following from the English translation of Dr Dollinger on 
Hippolytus and Callistus, made by Dr Plummer of Durham for 
MM. Clark of Edinburgh, p. 319: “It has been maintained 
(note Hodling, Erlangen 1851, and Dr Newman) “that the Fathers 
“previous to Cyprian knew nothing of a sacrifice in which the 
“body of Christ is offered, &. Here is a Father who lived before 
_“Oyprian, and who declares with a distinctness that defies misin- 
“terpretation, that the body of the Lord Himself is the object and 
“content of the church’s daily sacrifice... We find the same 
| “doctrine, shortly after Cyprian, in the Greek Fathers (who 
“ certainly did not obtain it from Cyprian) set forth as something 
“long known, &c.” This reference to Déllinger is written two 
years after the rest of the book. 


P. 3362. “For why should there be wanted, they say, the 
small tittle of any substance, as of leaven, from without, unto the 
passover of the Lord—-the everlasting feast, which is given for (all) 
generations? For the whole world and all things that cause crea- 
tion are passover—a feast of the Lord. For the God of the creation 
rejoices at the change which is being wrought by the ten strokes 
of the one small thing, which is Moses’ rod given by God: with 
which he was to strike to change bodily substances in the sight of 
the Egyptians, as (for instance) the hand of Moses, the water 
(changed) into blood, and the other things in hke manner, as 
locusts (also), which are grass. He means (by this) a change of 





Bishop IHippolytus of Ponto, third century. Abel Villemain of Paris 
gave the MS. to Emmanuel Miller to edit for him at Oxford, as was 
donein 1851. A Refutation of all Heresies, c. 14 (in Origen’s works 
Migne) Book VIII. ». 3362. 


ζ΄ Ν 

Ti γὰρ δεηθεί acl, ἢ μία κεραία οὐσίας τινος, οἱονεὶ ζύμης, ἔξωθεν eis 

2S yap OE ἽΝ Vs 9 63 ete ; i de ] ἵ 

nw 5 ε 

τὸ πάσχα τοῦ Κυρίου, τὴν αἰώνιον ἑορτὴν, ἥτις ἐστιν εἰς τὰς γενεὰς δεδομένη ; 
Ν Lal , , ‘\ 
Ὅλος yap ὁ κόσμος Kal πάντα, τὰ τῆς κτίσεως αἰτία, πάσχα ἐστιν ἕορτὴ 

ε \ a , A Ae, ε \ A , 
Κυρίου. Χαίρει γὰρ ὁ Θεὸς τῆς κτίσεως τῇ μεταβολῇ, ἥτις ὑπο τῶν δέκα 
“~ nw nn nw 4 ¢ ~ 
πληγῶν τῆς κεραίας ἐνεργεῖται τῆς plas, ἥτις ἐστι Μωσέως ῥάβδος ὑπὸ τοῦ 

lal - “ ΄ , νΝ , , 

Θεοῦ δεδομένη, ἣ τοῖς Αἰγυπτίοις πλήσσειν μεταβάλλειν τὰ σώματα, καθάπερ 
a - ν , , ε 
τὴν χεῖρα Μωσέως, τὸ ὕδωρ εἰς αἷμα, καὶ τὰ λοιπὰ τούτοις παραπλησίως, ὡς 


110 THE THIRD CENTURY. a 


the elements into flesh. For all flesh he says is grass. But such 
men do no less receive the whole Jaw also in some similar way: 
following, I suppose, those of the Greek (philosopbers) who say 


and how much and for what, and where and when; and that it has 
position, and acts and possesses and suffers.” 


In 1842 this treatise, called Philosophumena, was brought amid 
others from Greece by Mynoides Myna. It had escaped notice, 
being only inaccurately described in the Monitor Universalis in 
Jan. 5, 1844. It afterwards came under observation in the Royal 
Library in Paris, where it had been deposited, in the making of a 
new catalogue. The Ms. seems to be of the 14th century, aud it 
is subscribed by one Michael as transcriber. Bunsen and the 
Bishop of Lincoln have written about it. At first it was thought 
to be Origen’s, So Migne included it in his edition of Origen. 


Fragment of the holy Hippolytus from Rome, on the words 
“Wisdom builded for herself a house.” 


that substance ἢ is that which has the attributes, both of what kind 


P.265. “Christ, he says, the wisdom and power of the Lord and | 


Father, builded for herself a house, the incarnation from the 
virgin, as He has said before. ‘The Word became flesh and taber- 


nacled among us,” as the wise prophet also testifies. That (wisdom) Ἷ 


he says, which is from eternity and the supplier of life, the 
unlimited wisdom of God built for herself the house, from a 
woman without experience of a man, that is to say, putting a 
temple around Himself in a bodily shape. ‘And she set up seven 
aie the fragrance of the All-Holy Spirit, as Esaias says, ‘And — 





ἄκριδας, ὅπερ ἐστι χορτός. Τῶν στοιχείων εἰς σάρκα μεταβολὴν 

λέγει. Πᾶσα γὰρ σὰρξ Χορτός, φησιν. Οὐδὲν δὲ ,ἧττον καὶ τὸν ὅλον 

νόμον οἱ ἄνδρες οὗτοι τοιοῦτόν τινα τρόπον ἐκδέχονται τάχα που κατακολου- 

θήσαντες, ὡς ἐγὼ δοκῶ, Ἑλλήνων τοῖς λέγουσιν οὐσίαν εἶναι καὶ ποιὸν καὶ 

ποσὸν καὶ πρὸς τί καὶ ποῦ καὶ πότε" καὶ κεῖσθαι καὶ ποιεῖν καὶ ἔχειν καὶ 
, 

πάσχειν. 


Migne, p. 265, Frag. ex Gallando. 


Tod ἁγίου “ImroXvrov παρὰ Ῥώμης εἰς τὸ, “Σοφία φκοδόμησεν ἑαυτῇ 
οἶκον." Χριστός, φησιν, ἡ τοῦ Κυρίου καὶ Fisk copia καὶ δύναμις, ὠκοδό- 
μησεν ἑαυτῇ οἶκον, τὴν ἐκ παρθένου σάρκωσιν, καθὼς προείρηκεν (Jo ohn i 1. 14), 
“Ὁ Λόγος σάρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, ὡς μαρτυρεῖ καὶ ὁ σοφὸς 
προφήτης (i. 6. Solomon). “H πρὸ τοῦ αἰῶνός, φησι, ee παρεκτικὴ ζωῆς, ἡ 
ἄπειρος σοφία τοῦ Θεοῦ wxodopnoev τὸν οἶκον ἑαυτῇ ἐξ ἀπειράνδρου μητρὸς, 
ναὸν γοῦν σωματικῶς περιθέμενος. Καὶ ὑπήρεισε στύλους ἑπτὰ τὴν τοῦ 
παναγίου Llvevparos εὐῳδίαν, ὥς φησιν ᾿Ησαίας, “ Καὶ ἀναπαύσεται ἐπ᾽ ᾿ Αὐτὸν 


" 
ᾷ 
« 
r 


γ΄.: 


—230] HIPPOLYTUS. ttt 


‘there shall rest upon Him the seven spirits of God.’ But others 
say that the seven pillars are the seven bands of God, which by His 
sacred and Divinely inspired teaching bear up the creation, that is 
to say, the prophets, the apostles, the martyrs, the hierarchs, the 
ascetics, the holy, and the just. But by the expression ‘she slew 
‘her sacrifices,’ he means the prophets and the martyrs that in 
every city and country, one by one, are being slain as lambs by 
the unbelievers for the truth, and are erying aloud, ‘ For Thy sake 

‘we are being put to death the whole day long, ὥς. ‘And she 
‘mingled her own wine into her goblet, her own ‘Godhead into the 
virgin, having united it to the flesh as unmingled wine; the 
Saviour was born of her, God and man without confusion. ‘And 
‘she made ready the table,’ the after knowledge of the holy 
Trinity, thoroughly declared: and His precious ‘and unmingled 
body and blood, which are celebrated-on the mystic and Divine 
table, on each one, sacrificed for a remembrance of the ever-to-be- 
remembered, and that first table of the mystic Divine supper. 
But the expression ‘Wisdom sent off her own slaves, manifestly 
by the Christ calling together with a loud proclamation, repeating, 
‘He who is simple let him turn aside to Me,’ the sacred apostles 
manifestly that ran across into all the world and called the nations 
unto the knowledge of Him by that which is truly the high and 
Divine proclamation of these things. But the expression ‘Also to 
‘them that are wanting m understanding she said,’ manifestly to 
those that have not yet obtained the power of the Holy Spirit. 
‘Come ye, eat my bread, and drink wine which I have mingled for 





“erra πνεύματα τοῦ Θεοῦ, Is. xi. 2. ἤΑλλοι δὲ λέγουσιν εἶναι στύλους ἑπτὰ 
τὰ ἑπτὰ Θεῖα τάγματα τὰ διὰ τῆς ἱερᾶς Αὐτοῦ καὶ Θεοπνεύστου διδασκαλίας τὴν 
κτίσιν βαστάζοντα, ἡ ἡγοῦν τοὺς προφήτας, τοὺς ἀποστόλους, τοὺς μάρτυρας, 
τοὺς ἱεράρχους, τοὺς ἀσκητὰς, τοὺς ὁσίους, καὶ τοὺς δικαίους. Τὸ δὲ, Ἔσφαξε τὰ 
ἑαυτῆς θύματα, τοὺς προφήτας φησὶ καὶ τοὺς μάρτυρας, τοὺς κατὰ πᾶσαν 
πόλιν καὶ χώραν, καθ᾽ ἑκάστην, ὑπὸ τῶν ἀπίστων, ὥσπερ ἄρνας, ἃ ἀναιρουμέ- 
νους ὑπὲρ τῆς ἀληθείας, καὶ βοῶντας, “"Evexa Sov θανατούμεθα ὅλην τὴν 
“ἡμέραν, ἄς." Kat ἐκέρασεν εἰς τὸν κρατῆρα τὸν ἑαυτῆς οἶνον, εἰς τὴν 
πάρθενον τὴν ‘Eavrod Θεότητα, ἑνώσας τῇ σαρκὶ ὡς οἶνον ἄκρατον. Ὃ Σωτὴρ 
ἐγεννήθη ἐξ αὐτῆς, “ἀσυγχύτως Θεὸς καὶ ἄνθρωπος. Καὶ ἠτοίμασεν τὴν ἑαυτῆς 
τράπεζαν, τὴν ἐπίγνωσιν τῆς ἁγίας Τριάδος κατεπαγγελλομένην" καὶ τὸ 
τίμιον καὶ ἄχραντον Αὐτοῦ σῶμα καὶ αἷμα, ἅπερ, ἐν τῇ μυστικῇ καὶ Θείᾳ 
τραπέζῃ, καθ᾽ ἑκάστην, ἐπιτελοῦνται, θυόμενα εἰς ἀνάμνησιν τῆς ἀειμνήστου 
καὶ πρώτης ἐκείνης τραπέζης τοῦ μυστικοῦ Θείου δείπνου. Τὸ δὲ, ᾿Απέστειλε 
τοῦς | Ἑαυτῆς δούλους ἡ σοφία, ὁ Χριστὸς δηλονότι, συγκαλοῦσα μετὰ ὑψηλοῦ 
κηρύγματος, “Os ἐστιν ἄφρων ἐκκλινάτω πρός Me,” φάσκουσα, τοὺς ἱεροὺς 
ἀποστόλους πρόδηλον, τοὺς εἰς τὸν σύμπαντα κόσμον διαδραμόντας καὶ προσ- 
καλέσαντας τὰ ἔθνη εἰς τὴν ἐκείνου ἐπίγνωσιν ἀληθῶς τῷ ὑψηλῷ καὶ Θείῳ 
τούτων κηρύγματι. Τὸ δὲ, “Kat τοῖς ἐνδεέσι φρενῶν εἶπε," τοῖς μήπω κεκτη- 
μένοις τὴν τοῦ ἁγίου ἘΣ ΠΕΗΣΕ δύναμιν δηλονότι. ““Ἔλθετε φάγετε τὸν 


112 THE THIRD CENTURY. [A.D. 


‘you.’ He has given to us, he says, His Divine flesh and the 
precious blood, to eat and drink unto remission of sins. 


P. 777. “But such as we, hoping in the Son of God, are being 
persecuted and trodden down by the unbelievers. For the churches 
are the wings of ships, but the sea is the world, in which the 
church is tossed as a ship in storms, but perishes not, for she hath 
the experienced pilot Christ with her, and she bears in the midst 
too the trophy won against death, as she bears the cross of Christ 
with her. For her prow is the dawning (the East), and her stern 
the setting (the West). And her hull is the south: but her helms 
are the two covenants: and her ropes extended about are the love 
of Christ tending the church: but the sail that she bears with her 
is the baptism of regeneration renewing them that believe, whence 
indeed these splendid things spring. ‘There is present as a wind 
the Spirit that is from Heaven, by Whom they that believe in God 
are sealed; and there follow then iron anchors also, the holy 
commands of Christ Himself, that are mighty as iron. But she 
has skilful and fortunate sailors, the holy angels, by her, by whom: 
the church is always controlled and guarded. ‘There is a ladder 
in her, reaching on high into the yard-arm, a likeness of a sign of 
Christ’s suffering, drawing the faithful to ascend to the Heavens : 
and the signals on the yard-arm praised on high a band of pro- 
phets, both martyrs and apostles resting in the Kingdom of 
Christ. 





> ‘ ΝΜ Ν rs > 3) ἃ , ea ‘ , > A , ΕΥ ‘ 

ἐμὸν ἄρτον, καὶ πίνετε οἶνον," OV κέκρακα ὑμῖν, τὴν Θείαν Αὐτοῦ σάρκα καὶ TO 
3 » ~ - ᾽’ can >. ld Ν ’ > »” c 

τίμιον Αὐτοῦ αἷμα δέδωκεν ἡμῖν, φησιν, ἐσθίειν καὶ πίνειν εἰς ἄφεσιν apap- 


τιῶν. [How like this Ἔλθετε φάγετε to Christ’s words Λάβετε φάγετε.]} 


De Christo et Antichristo, p. 777. 


» » ε -“ ν , ‘ ‘ A Les 
Αλλ᾽ ἡμεῖς οἵτινες, ἐλπίζοντες εἰς τὸν Υἱὸν τοῦ Θεοῦ, διωκόμεθα κατα- 
, =m “ lal > ‘\ 
πατούμενοι UT αὐτῶν τῶν ἀπίστων. Ἰ]Πλοίων γὰρ πτέρυγες ai ἐκκλησίαι, 
, , ε ’ La ε ε , 
θάλασσα δέ ἐστιν ὁ κόσμος, ἐν ᾧ ἡ ἐκκλησία, ὡς ναῦς ἐν πελάγει, χειβάξζεται 
Ν > » > > ;ὔ ὟΝ 5 ‘ > ε -“ ‘ Ν , 
μὲν, ἀλλ᾽ οὐκ ἀπόλλυται. [Ἔχει yap μεθ᾽ ἑαυτῆς τὸν ἔμπειρον κυβερνήτην 
, , Ν , ‘ ‘ ’ Ν - ’΄ 
Χριστόν. Φέρει δὲ ἐν μέσῳ καὶ τὸ τρόπαιον, τὸ κατὰ τοῦ θανάτου, ὡς τὸν 
‘ ~ , > - , » ‘ ~ 
σταυρὸν τοῦ Κυρίου μεθ᾽ ἑαυτῆς βαστάζουσα. Ἔστι yap αὐτῆς πρώρα ἡ 
ai r ‘ , δὲ ε ὃ , . ‘ δὲ , AR, ΝΜ δὲ ε ὃ , ὃ 67. 
ἀνατολὴ, πρύμνα δὲ ἡ δύσις" TO δὲ κύτος μεσημβρία" οἴακες δὲ αἱ δύο διαθῆ- 
’ ‘ / ε oJ , A a“ 
και" σχοίνια δὲ περιτεταμένα ἡ ἀγάπη τοῦ Χριστοῦ σφίγγουσα τὴν ἐκκλησίαν" 
, a , > a a a 
λίνον δὲ ὃ φέρει μεθ᾽ ἑαυτῆς τὸ λοῦτρον τῆς παλιγγενεσίας avaveovans τοὺς 
, “ \ - ‘ ’ cal Ν + π᾿ » 
πιστεύοντας, ὅθεν δὴ ταῦτα λαμπρὰ, πάρεστιν ὡς Πνεῦμα, τὸ ἀπ᾽ οὐρανοῦ δὲ 
e , © , - a > » 
οὗ σφραγίζονται οἱ πιστεύοντες τῷ Θεῷ παρέπονται δὲ αὐτῇ καὶ ἄγκυραι 
- , -" A A ῳ 
σιδηραῖ, Αὐτοῦ τοῦ Χριστοῦ αἱ ἅγιαι ἐντολαὶ, δυναταὶ οὖσαι ὡς σίδηρος. 
Ἔ δὲ cal ὃ ΓΗ \ > ΄ ε £57 > , ΄, Θ ψ'ὶ 
ὕχει δὲ ναῦτας δεξίους καὶ ἐυωνύμους, ὡς ἁγίους ἀγγέλους παρέδρους, δ ὧν 
7.4 “ Ν “-“ « -“ 
acl κρατεῖται καὶ φρουρεῖται ἡ ἐκκλησία. Κλίμαξ ἐν αὐτῇ, εἰς ὕψος ἀνάγουσα 
"Ὁ ‘ / > ‘ ’ ΄ 4 
ἐπὶ τὸ κέρας, εἰκὼν σημείου πάθους Χριστοῦ, ἕλκουσα τοὺς πιστοὺς εἰς 
, , > ~ τ 4 ‘ Ν » 
ἀνάβασιν ovpavav’ ψηφαροὶ δὲ ἐπὶ τὸ κέρας, ἐφ᾽ ὑψηλοῦ αἰνούμενοι, τάξις 
- , ‘ » ’ r -“ 
προφητῶν μαρτύρων τε καὶ ἀποστόλων εἰς βασιλείαν Χριστοῦ ἀναπαυομένων. 





—230] HIPPOLYTUS. 113 


I suppose the doubling of words εἰκὼν σημείου not alien from 
the writer’s habit, when either would have sufficed, The imagery 
is remarkably free, not to say arbitrary. 


P. 868. “1566 then that it becomes a matter of quarrelling. 
For the advocate of the Eastern custom of keeping the fourteenth 
day passover says thus: ‘Christ sacrificed the passover then on the 
‘day and suffered: for this reason I also must sacrifice it thus in 
‘the manner in which the Lord sacrificed it.’ But he has been led 
astray, not knowing that at the time at which Christ suffered He 
did not eat the legal passover. For He was the passover pro- 
claimed beforehand and fulfilled on the appointed day. Neither 
did He (eat it) among the first nor among the last, since He did 
not lie, as it 1s evident that He who spake before of old (said) Luke 
5. ΕἾ will no more eat the passover.’ In likelihood He ate the 
(Lord’ s) supper before the passover, but He ate not the passover, 
for neither was it (then) the time to eat it. 


[This notion seems to fall to the ground before “ With desire 
“have I desired to eat, &c.” Luke xxii. The whole tone of the 
narrative is an assumption that Jesus ate it with them as He was 
legally bound to do.] 

Luke xxii. 16 is generally received as meaning, “I shall not 
“eat it any more.” See Part 1. 


P. 944. “Come hither ye prophets that were persecuted for 
My name. Hither ye patriarchs who obeyed before My coming, 
and longed for My kingdom. Hither ye apostles who suffered 
evils with Me in my incarnation in the Gospel. Hither ye 








Fragmenta, P. 868, 9. 


“Opa μὲν οὖν ὅτι φιλονεικίας τὸ ἔργον. Λέγει γὰρ οὕτως (ὦ 6. the quar to- 
ee opponent), i ᾿Εποίησε τὸ πάσχα ὃ Χριστὸς τότε τῇ ἡμέρᾳ καὶ 
“ἔπαθε, διὸ κἀμὲ δεῖ, ὃ ὃν τρόπον ὁ Κύριος ἐποίησεν, οὕτω ποιεῖν. ᾿ Πεπλάνηται 
δὲ, μὴ γινώσκων ὅτι ἐν ᾧ καιρῷ ἔπασχεν ὁ Χριστὸς, οὐκ ἔφαγε τὸ κατὰ νόμον 
πάσχα. Οὗτος γὰρ ἦν τὸ πάσχα προκεκηρυγμένον καὶ τελειούμενον τῇ 
ὡρισμένῃ ἡμέρᾳ. Οὐδὲ ἐν τοῖς πρώτοις οὐδὲ ἐν τοῖς ἐσχάτοις, ὡς οὐκ ἐψεύσατο, 
pox mAov ὅτι ὁ πάλαι προειπὼν, Luke xxii. 16, ὅτι οὐκέτι Ἐγὼ φάγομαι 
‘70 πάσχα." Ἑϊκότως τὸ μὲν δεῖπνον ἐδείπνησε πρὸ τοῦ πάσχα, τὸ δὲ πάσχα 
οὐκ ἔφαγεν" οὐδὲ γὰρ καιρὸς ἦν τῆς βρώσεως αὐτοῦ. 


P. 944 spuria, De cons. Mundi, on “Come ye blessed of My Father.” 


Δεῦτε οἱ προφῆται, οἱ διὰ τὸ ὄνομά Mov ἐκδιωχθέντες. Δεῦτε οἱ πατρι- 
άρχαι, οἱ πρὸ τῆς ᾿Εμῆς παρουσίας πειθαρχήσαντές Μοι καὶ ποθήσαντες τὴν 
Ἔμην βασιλείαν. Δεῦτε οἱ ἀπόστολοι, οἱ συγκακοπαθήσαντές Mot ἐπὶ τῇ 
ἀνθρωπήσει ἐν τῷ εὐαγγελίῳ. Δεῦτε μάρτυρες, οἱ ὁμολογήσαντές Mou ἐνώ- 


H. : 8 


114 THE THIRD CENTURY. [A.D. 


martyrs that confessed Me before tyrants and endured many 
tortures and punishments. Hither ye hierarchs that performed 
public service to Me blamelessly by day and by night, sacrificing 
both My precious body and My blood in every (church).” [It may 
be each (day) : 1.6. daily.] 








’ ‘ , ‘ ‘ , ε , “- « 
πίον τυράννων καὶ βασάνους πολλὰς καὶ τιμωρίας ὑπομείναντες. Δεῦτε οἱ 
> ’, ε Υ, » ‘ ‘ 4 , 
ἱεράρχαι, οἱ λειτουργήσαντες Mot ἀμώμως ἡμέρας καὶ νυκτὸς, TO καὶ τίμιον 
“- » ΄, , Z 
σῶμα kat αἷμά Mov καθ᾽ ἑκάστην θύοντες. 


(E.) CYPRIAN, BISHOP OF CARTHAGE. MARTYRED A.D, 258, 


He framed himself, as has been said, on the model of Tertul- 
lian. “ Da magistrum,” “Give me my master,” was the ‘condensed 
form of his daily request: and yet he lived into a very different 
kind of eminence. To compare him to Archbishop Laud would 
be invidious ; for he was more winning. And yet in spite of the 
heavenly glory that shone about him at his martyrdom, it is I 
suppose not possible to deny that his distinction among the early 
fathers is that he was the first to gather into one powerful 
agency the previously scattered and floating elements of episcopal 
authority, and to give actual consistency to the idea of the unity 
of the visible church. To those who see benefits in these things 
he becomes the honoured Moses of these views of the church’s 
constitution. But tothe greater number of mankind, which deems 
that both these principles have been pushed too far for the welfare 
of Christendom, he is an image in whose construction iron and 
clay have been united: but all give him credit for unalloyed 
sincerity, warm zeal and real piety in Christ. 

Born of a wealthy family at Carthage he became a teacher of 


eloquence, till under the influence of a clergyman named Ceecilius, — 


he submitted to the doctrine of the Christians. He then supported 
himself by lecturing on the sacred books, instead of upon philo- 
sophy ; and his course won for him ordination as a presbyter: and 
in the year 248 he was promoted to the bishop’s see in his native 
city. His genial character softened the treatment of those who 
had lapsed from Christianity, but could find no place for any out 
of its own privileged fold. But firmness was not wanting in him, 


; 
¥ 
4 





—258] CYPRIAN. 115 


whether in support of the rival claims of the churches of Africa 
and Rome, or against the Donatists and the fierce maniacs that 
sprang from the hotbed of that unhappy and utterly useless schism. 
He was beheaded in 258: and such a value was set on the skull 
that not till after many removals has it found a place of settled 
rest—behind the altar of the Church of Compiegne, when that 
church was rebuilt by Charles the Bald. The style of his eloquent 
writing has been charged with the African fault of excessive 
impetuosity. He is described as a torrent rather than a river. 
But the stricture is but partially applicable. 

Two Italian bishops have come between Origen and Cyprian : 
but it is perhaps fair to bring the two latter together in contrast. 
They were the differing leaders of the third century, and they 
were both of African origin. After, however, making every allow- 
ance for the quotations of Origen being taken from his com- 
mentaries on the Scriptures and our citations of Cyprian being 
from his official letters, I cannot conceive a greater change than 
_one feels on coming down from the former to the latter. God is 
served no doubt by men of different powers; and therefore we 
must try to be fair in estimating qualities of different kinds. It is 
also unhappy for Cyprian that he comes almost next to Origen. 
For when one of the greatest spiritual divines has just left us, it is 
with idle eyes that we turn to him that next claims attention. 
Yet after all these counterpoising considerations, I fear that even 
the first two extracts will fully establish in the mind of every 
reader a judgment concerning Cyprian, which will need a fair 
weighing of all his excellencies. We must also call him to mind 
tending the sick heathen in the plague, selling the church’s 
precious vessels to bring back more precious Christian captives, 
and exhibiting for a long time at last a calm and ready courage 
which no martyr ever surpassed, so that one loves to say of his 
end, Nothing that he ever did in this life became him so much as 
the manner in which he left it for a better. 

The first passage is founded on the word “‘communicare” in its 
second or “special” sense. See Suicer on κοινωνεῖν and Maigne 
d’Arnis’ Lexicon mediz et infime Latinitatis (published by Migne) 
on the Latin word. It seems that frequently the word includes 
general church communion, of which the act of receiving the 
Lord’s supper is the index and zenith, 


116 THE THIRD CENTURY. [A.D. 


Letter 26, by Moyses Maximus, &e. 

P. 77. “As to persons who lapsed from the faith under perse- 
cution, and were allowed afterwards when penitent to communi- 
cate, where will it be if those who unshrinkingly confess Christ are 
shut up in the hold of a squalid prison, and those who denied 
Him have no danger to threaten them in holding the faith? Where 
if the true are bound with the bonds of chains in God’s name, and 
yet they who have not held fast the confession of God’s truth are 
not denied communion ?, 


Letter 27, by Cyprian. 


“Since Peter’s days, through successive times and changes of 
bishops, order and church rule have so descended, that the church 
is established upon bishops, and every act of the church is governed 
by these presidents, and their sentence rules. 


P. 116. “But should any one refuse to suffer as a penitent, 
and to satisfy God, and pass over to the party of Felicissimus 
and his satellites and join the heretic faction, let him understand 
that he cannot afterwards return to the church and communicate 
with the bishops and people of Christ. 


P.151. “Whoever he is, and whatever his quality, he is not 
a Christian who is not in Christ’s church. He who has not held 
fast brotherly affection or church unity has lost even what he had 
before been. 


Opera, Caillau, Paris, 1846. Ep. 25, p. 77. 


Cyprian asks if the lapsed are to communicate. 26, Moyses Maxi- 
mus, το, reply, Ubi erit quod custodia squalidi carceris includuntur qui 
Christum confitentur, et sine periculo fidei sunt qui negaverunt? Ubi 
quod in nomine Dei catenarum ambitu vinciuntur, si sine communica- 
tione non sunt qui confessionem Dei non retinuerint, dc. ? ; 


Then, Ep. 27, Cyprian refers to the gift of the keys to Peter, de. 


Inde per temporum et successionum vices episcoporum ordinatio et 
ecclesize ratio decurrit ut ecclesia super episcopos constituatur, et omnis 
actus ecclesiz per cosdem preepositos gubernetur [and they give sentence, 
see Ep. 40}. 

Py. AG: 

Si quis autem peenitentiam agere et Deo satisfacere detrectans ad 
Felicissimi et satellitum ejus partes concesserit, et se heretice factioni 
conjunxerit, sciat se postea ad ecclesiam redire et cum episcopis et plebe 
Jhristi communicare non posse, 


Ep. 52, p. 151. 


Quisquis ille est et qualiscunque est, Christianns non est qui in 
Christi ecclesié non est...qui nee fraternam caritatem nec ecclesiasticam 
unitatem tenuit, etiam quod prius fuerat amisit. 





—258] CYPRIAN. | 117 


P. 249. “From this you ought to know that a bishop is in a 
church, and the church is in the bishop, and that if any is not 
with the bishop he is not in the church, &c. 


P. 289. “But those that are at Rome do not in all things 
keep the original traditions and in vain pretend that they know 
the apostles’ authority. But who can see this in their rules about 
the passover day to be kept, and about many other sacraments of 
divine rule?) Which Stephen has now dared to do (and to break 
order in). 


Letter to Cecilian on the sacrament of the cup. 


P. 210. “Since some either through ignorance or in simplicity 
do not in sanctifying and ministering the Lord’s cup to the people 
follow that which was done and taught by Christ our Lord and 
God, the author and teacher of this sacrifice...let them return 
to the root and origin of that which was delivered by the Lord. 


P. 211. “When any injunction is given by the inspiration and 
command of God it is necessary that a faithful servant obey the 
Lord, &e. But let him know that we are admonished to observe 
the tradition of the Lord in offering the cup, that the cup offered 
in commemoration of Him be offered mixed with wine (1.6. having 
some wine in it). Prov. viii, Wisdom mixed her wine in a bowl 


Ep. 69, p. 249. 


Unde scire debes episcopum in ecclesia esse, et ecclesiam in episcopo, 
et si quis cum episcopo non sit, in ecclesia non esse, Xe, 


Ep. 75, p. 289. 


Kos autem qui Rome sunt non ea in omnibus observare que sint 
ab origine tradita et frustra apostolorum auctoritatem pretendere scire. 
Quis etiam inde potest, quod circa celebrandos dies pasche et circa 
multa alia Divine rei sacramenta videat esse? &c. Quod nunc Ste- 
phanus ausus est facere (0.6. to have broken order). 


Ep. 63, p. 210. Ad Cecilianum de sacramento Divini calicis. 


Quoniam quidam vel ignoranter vel simpliciter in calice Dominico 
sanctificando et plebi ministrando non hoe faciunt quod Christus Domi- 
nus et Deus noster, sacrificii hujus auctor et doctor, fecit et docuit... 
ad radicem atque originem traditionis Dominice revertantur. 


9 1: 


Quando aliquod Deo inspirante et mandante precipitur, necesse est 
Domino servus fidelis obtemperet, &&. Admonitos autem nos sciat ut 
in calice offerendo Dominica traditio servetur, ὅσο. ut calix, qui in com- 
memorationem Ejus offertur, mixtus vino offeratur...Prov. viii. “ Miscuit 


118 THE THIRD CENTURY, [A.D. 


&e. It declares that wine was mixed, we. the voice of the prophet 
pronounced the cup of the Lord mixed with water and wine, that 
that may appear to have been done in the Lord’s passion which 
had been prophesied before.” Then Gen. xlix.: then Isaiah lxv. 
He gives various reasons why the cup must not have water alone. 
Then 


P. 214. “‘He that drinketh of this water shall thirst again, 
but he that drinketh &c.’ By this the baptism with its saving 
water is meant, which indeed is only had once and is not again 
repeated. But the Lord’s cup in the church is always both 
thirsted after and drunken, Matt. xxvi. ὥς, And in this passage we 
find that the cup was mixed which the Lord offered, and that it 
was wine, which He said was His own blood.” He quotes His 
saying to the Samaritan woman, 


P. 218. “If any one offer wine only, it begins to be Christ's” 
blood without us. But, if it is water only, it begins to be the 
people alone without Christ... Nor can meal alone be Christ’s 
body, or water alone (His blood), but each united and conjoined 
and consolidated with the combined mass of one bread: and by 
this sacrament the people itself too is exhibited in one, that as 
many grains collected and ground together and mixed together 
into one, make one bread, so let us know that we are one body in 
Christ, Who is heavenly bread, and to Him our whole number is 
joined together and made one. 





in cratera vinum suum,” ἄορ, Vinum mixtum declarat, ὁ. 6. calicem 
Domini aqua et vino mixtum prophetica voce pronuntiat, ut appareat in 
passione Dominica id esse gestum quod fuerat ante preedictum. [Next 
proof Gen. xlix., next Isa, lxv.] 


P, 214, 


Quo et ipsum baptisma salutaris aque significatur, quod semel 
scilicet sumitur, nec rursus iteratur. Ceterum calix Domini in ecclesia 
semper et sititur et bibitur, Then he quotes Matt. xxvi.: Qua in parte 
invenimus calicem mixtum fuisse quem Dominus obtulit et vinum fuisse 
quod sanguinem Suum dixit. 


Pale, 


Si vinum tantum quis offerat, sanguis Christi incipit esse sine nobis. 
Si vero aqua sit sola, plebs incipit esse sine Christo...nee corpus Domini 
potest esse farina sola aut aqua sola nisi utrumque adunatum fuerit et 
copulatum et panis unius compage solidatum, Quo et ipse sacramento 
populus noster ostenditur adunatus, ut quemadmodum grana multa, in 
unum collecta et commolita et commixta, panem unum faciunt, sic in 
Christo, Qui est panis czlestis, unum sciamus esse corpus, cui conjunctus 
sit noster numerus et adunatus, 





: 





- 258] CYPRIAN. 119 


P. 220. “But how can we be shedding out blood on account 
of Christ, if we blush to drink Christ’s blood? Does any one flatter 
himself by the refiection that, though (the rite) appears to be 
offered with water only in the morning, yet when we come to 
supper we do offer the mixed chalice (ive, with wine too) ?...But 
indeed it was not in the morning, but after supper that Christ 
offered the mixed cup. How then ? Ought we to celebrate the 
Lord’s feast (convivium) after supper, that we may thus offer the 
mixed cup, to the concourse on the Lord’s days (diebus)? Christ 
was constrained to offer near to the even, that by the very hour 
of the sacrifice He might shew the world’s setting and evening, as 
it is written, Exod xii., and again, Ps. exl., ‘The ‘lifting up of my 
‘hands an evening sacrifice.’ ‘But the Lord’s resurrection we keep 
in the morning. ; Against those who used water at the sacra-\ 
ment in the morning; and indicating also evening communion. 
See p. 82. 


P. 222, “Tt therefore is in harmony with our religion and with 
reverence and with the priestly office in mixing and offering the 
Lord’s cup to keep the verity of the Lord’s tradition. 


P. 377. “The parents left their little daughter. Because she 
could not yet eat flesh, the heathen gave her. bread mixed with 
wine from the heathen offering, It happened unobserved that the 
mother brought her in with her while we were offering the sacrifice. 





P, 220. 


Quomodo autem possumus propter Christum sanguinem fundere, qui 
sanguinem Christo erubescimus bibere? Etsi illa 5101 aliquis contempla- 
tione blanditur quod, etsi mane aqua sola offerri videtur, tamen cum ad 
cenandum venimus mixtum calicem offerimus...At enim non mane sed 
post cenam mixtum calicem obtulit Dominus. Numquid ergo Domini- 
cum post ccenam celebrare debemus, ut sic mixtum calicem frequentandis 
Dominicis offeramus. Christum offerre oportebat circa vesperam ut 
hora ipsa sacrificii ostenderet occasum et vesperam mundi; sicut in 
Exodo scriptum est, Exod. xii. Et iterum in Psalmis, Ps. exl., “The 
“lifting of my hands,” &c. Nos autem resurrectionem Domini mane 
celebramus... 


“ὦ. 222. 
Religioni igitur nostre congruit et timori et ipsi loco atque officio 


RS τς nos in Dominico Reales miscendo et offerendo See 
traditionis Dominice veritatem, ὅσο, 


Mellier, Paris, 1842. Liber de Lapsis, p. 377. 


Parvulam filiam (parentes) reliquerunt. Quod carnem necdum edere 
posset per etatem, panem mero mixtum de immolatione tradiderunt. 
Obreptum est ut, sacrificantibus nobis, eam secum mater inferret..,Ubi 


120 THE THIRD CENTURY. [A.D. 


But when after the solemnities had been completed, the deacon 
began to offer the cup to those that were present, and the place of 
the child came (to receive), as the others were receiving the child 
(began) from an instinctive sense of the Divine Majesty, to turn 
its face away, to fasten its lips and close its mouth (and) to refuse 
the cup. But the deacon persisted, &c....the drink sanctified in 
the blood of the Lord, &e. So much about the infant. But 
afterwards indeed she that was advanced in age (the mother) 
began to be choked, to have the passage closed by the breath 
rushing out and in, &e. And one person when she had tried to 
open a . chest of her own in which there was the sacred thing of the 
Lord, was frightened by fire coming up from it, so as not to dare to 
touch it, And another person indeed, who also himself was stained 
(with sin), who dared when the sacrifice had been celebrated by 
the priest to take a portion with the rest secretly, was not able to 
eat and handle the holy thing of the Lord. He found on opening 
his hands that he had (nothing there but) a cinder. In the im- 
stance of one it was shewn that the Lord retires when He is denied, 
and that those, who do not deserve, profit not by that which they 
take, when the grace of salvation is changed into ashes, the holi- 
ness disappearing. How many are there ever y day who not being 
penitent, nor confessing consciousness of their own fault, are filled 
full with evil spirits! How many are driven to mental insanity 
and losing all courage are shaken with the rage of madness! Nor 
is it needful to go to the account of the ends of individuals. Let 
each one consider not what another has suffered, but what he 
himself also may deserve to suffer... 


vero, solemnibus adimpletis, calicem diaconus offerre preesentibus ceepit, 
et, accipientibus ceteris, locus ejus advenit, faciem suam parvula in- 
stinctu Divine majestatis avertere, os labris obturantibus premere, 
calicem recusare. Perstitit autem diaconus, &c. Sanctificatus in Domini 
sanguine potus, &c, Hoc circa infantem, &c, At vero ea que wxtate 
provecta...angi et anima estuante concludi postmodum ceepit...Et cum 
queedam arcam suam in quo Domini sanctum fuit, tentasset aperire, igne 
inde surgente deterrita est, ne auderet attingere. Et quidem alius, quia 
et ipse maculatus, s sncrificio a sacerdote celebrato, partem cum ceteris 
ausus est latenter accipere, sanctum Domini edere et contrectare non 
potuit. Cinerem ferre se apertis manibus invenit. Documento unius 
ostensum est Dominum recedere cum negatur, nec immerentibus ad 
salutem prodesse quod sumitur, quando gratia salutaris in cinerem, 
sanctitate fugiente, mutatur. Quam multi quotidie, poenitentiam non 
agentes nec dilecti sui conscientiam confitentes, immundis spiritibus 
adimplentur! Quam multi usque ad insaniam mentis excordes dementiz 
furore quatiuntur! Nee necesse est ire per exitus singuloram, Unus- 
quisque consideret, non quid alius passus sit, sed quid pati et ipse 
Inereatur, 





κ' 


- 258] CYPRIAN. 121 


P. 385. ‘ Whoever shall so have satisfied God...shall not 
only now earn divine pardon, but also a crown.” Then follows 
an account of lamentation and restoration, and at end of trea- 
tise, 


P. 418. “We ask and say ‘Give us our daily bread to-day.’ 
And this can be understood both in a spiritual and in a natural 
sense, because also both ways of understanding it are by divine 
benefit profitable to salvation. For Christ is the bread of life, 
and bread here is not that which all have, but it is ‘our’ 
(bread). And just as we call Him ‘Our Father, because He is the 
Father of those that understand and believe, just so we also call 
(the bread) ‘our bread,’ because Christ is the bread of those who 
attain to His body. But we request that this bread may be given 
to us ‘daily,’ lest we, who are in Christ and who daily receive the 
eucharist for the food of salvation, (if any heavy fault stands in 
the way) may be separated from the body of Christ, while we are 
held aloof, and bynot communicating be forbidden the celestial bread 
(John vi.). When then He says, ‘that he lives for ever, whoever 
‘shall eat of His bread &c.,’ so that it is manifest that those live 
who touch His body, and receive the eucharist with the right to 
partake of it; so on the other hand it is to be feared and prayed 
that no one, held aloof and separated from the body of Christ, may 
remain far off from salvation, John vi. And for this reason we 


P, 385. 


Qui sic Deo satisfecerit...nec jam solam Dei veniam merebitur sed 
et coronam, 


De orat. Dom. p. 418 


Postulamus et dicimus “ Panem nostrum quotidianum da nobis hodie.” 
Quod potest et spiritualiter et simpliciter intelligi, quia et uterque intel- 
lectus utilitate Divina proficit ad salutem. Nam panis vite Christus 
est : et panis hic omnium non est, sed “noster” est. Ht quomodo dici- 
mus “ Pater noster,” quia intelligentium et credentiym Pater est, sic et 
“panem nostrum” vocamus, quia Christus eorum, qui corpus Ejus con- 
tingunt, panis est. Hee autem panem “ dari nobis quotidie” postu- 
iatins, ne, qui in Christo sumus et eucharistiam quotidie ad cibum 
salutis accipimus, (intercedente aliquo graviore delicto) dum abstenti et 
non communicantes a celesti pane prohibemur, a Christi corpore sepa- 
remur. John vi. Quando ergo dicet “in zternum vivere siquis ederit 
“de Hjus pane,” &c. ut manifestum sit eos vivere, qui corpus Hyjus 
attingunt et eucharistiam jure communicationis accipiunt, ita contra 
timendum est et orandum (10) quis, abstentus separatus a Christi corpore, 
procul remaneat a salute, John vi. Et ideo “pancm nostrum,” id est 


122 THE THIRD CENTURY. [A.D.. 


ask that ‘our bread,’ ze. Christ, may be given us daily; that we 
that abide and live in Christ may not go back from His sanctifi- 


cation and body. 
Letter 15. 


P. 60. “We indeed, in remembrance of you day and night, both 
when we make prayer in the sacrifices with many persons, and — 
when we pray with private supplications in retirement. 


Routh, p. 106. 


“When it is plain that men of that kind ought neither to be 
over a church, nor to offer sacrifices to God.” 


Christum, “dari nobis quotidie” petimus ; ut, qui in Christo manemus 
et vivimus, a sanctificatione Ejus et corpore non recedamus. 


Ep. XV. p. 60. 
Nos quidem vestri diebus et noctibus memores, et quando in sacri- 
ficiis’ precem cum pluribus facimus, et cum in secessu privatis precibus 
oramus, We, ; 


Routh, Relig. Sac., Con. Carth. p. 106. 


Cum manifestum sit ejismodi homines nec ecclesiz Christi preesse 
nec Deo sacrificia offerre debere. 


There can be no doubt that the tendency of such strange 
legends is to exaggerate the majesty of the simple ordinance of 
Christ, and to clothe it with terrors. This course of proceeding 
had a strange effect on the wicked, for they seem in many instances 
to have been more fascinated by the supposed power resident in 
the sacrament, than driven away by a sense of their unfitness, 
which we may assume to be what Cyprian intended. On the 
other hand many not unfit for it have been powerfully deterred. 
So hard is it, as Herbert says, to say ‘This is for you, and that is 
‘for you,—and to make them take their own portions. The 
legend-system was carried very far by Gregory three centuries 
later; but no one carried the terrifying method further than the 
noble Chrysostom and §. Cyril of Alexandria. But fables are not 
subjects of commendation in Holy Writ, and the terrors in Paul’s 
writing want no uninspired addition. 


Ιε Ὁ ~ 
25 8] CYPRIAN. 123 


Ἷ Cyprian, as most of the fathers, assumes that one petition in 
the Lord’s prayer, (1) includes spiritual food, which it were bold to 
gainsay, and (2) refers to the Lord’s supper in particular; and (3) 
he teaches us to use it daily. The last is no necessary inference. 
‘The words undoubtedly find their primary sense in food for the 
body, and secondarily include all things needed by us in this life, 
On days therefore when this sacrament is to be administered it 
must be deemed_to fall within the circuit of this prayer. But 
as the petition is a general one, it no more contains a command to 
have a daily sacrament than to have daily public prayers and 
daily public sermons. 

The use of the words “ sacrificing” and “ sacrifices” for the second 
‘sacrament will escape no one. The manner in which they stand 
out in the narrative and in the letter, marks that we have reached 
᾿ period of higher and less Scriptural teaching in relation to this 





precious rite of Christ’s religion. 


(F.) CORNELIUS, BISHOP OF ROME, TO HIS BROTHER LUPICINUS, 
BISHOP OF VIENNE, A.D. 262. 


' P.67. “Know, dearest brother, that the ark of the Lord is 
most severely agitated by the wind of persecution; and that by 
the emperors’ edicts the Christians are everywhere visited with 
‘tortures. For the emperor is appointed in the city of Rome for 
this object: so that neither in public nor in the better known of 
‘our crypts (retirmg places) are Christians allowed (able with 
Safety) to perform masses, &c.” 


Sse 


This passage is given in Binius corrected. He does not ques- 
tion its authenticity, but who can be confident about it ? 


πιο σΝ 


Shenk 


‘, - ‘ : ᾿ ΤΕΣ τς wie, 
erreltus epise. (next after Fabian) Fratri Lupicino Viennensi episcopo. 


5. 8... Paris, 1b (5, Vol. 1. 9.67; 


Scias, frater charissime, arcam Dominicam vento persecutionis acer- 
Time commoyeri, et edictis imperatorum Christianos ubique tormentis 
Variis affici: nam in urbe Roma imperator ad hoc constitutus est ; 
unde (neque) publicd neque in cryptis notioribus missas agere Chris- 
tianis licet, ce. 


124 THE THIRD CENTURY. [A.D. Ὁ 


N.B. A well-respected prelate of our church is stated to have 


asserted that the mass was hardly known even in name till the 


fourth century. Here is the name in A.D. 262, and in regular use 
as the name for this sacrament ; and Hippolytus, for example (see 
the extract from Dr Déllinger’s Hippolytus and Callistus, quoted 
in the remarks on Hippolytus), gives the doctrine of a distinct 
bodily presence, and he died A.p, 230. But on this point many 
extracts from many writers before the fourth century form a 
striking sequel to the assertion of St Paul, that vital error in 
doctrine had appeared in his lifetime. “The mystery of miquity 
“doth already work.” 2 Thess. il. 7. 


(G.) GREGORY, SURNAMED THAUMATURGUS, WONDER-WORKER. 
pi 274. 


He was first named Theodorus, but putting himself under the 
great Origen at the Ceesarea in Palestine, after eight years’ inter- 
course with him and an interval of study at Alexandria, he 
received baptism about 239 and returned to his own Caxsarea on 
the river Melas,a tributary to the Euphrates, which divides Pontus 
from Cappadocia. This was his birthplace, and it gave him an 
excellent central position in Asia Minor. Whatever reputation it 
afterwards reached may be assigned in the first instance to him; 
for he found but 17 Christians there. It would be unfair to 
receive as genuine all the strange stories whereby Gregory of 
Nyssa, his biographer a century later, deemed that he elevated 
the reputation of this first of all the Gregories. Perhaps we shall 
only be doing him justice by interpreting this accumulation of 
fables about his memory as a proof of his having exhibited distin- 
guished excellence in his lifetime, and having won so eminent 
a regard and admiration that, according to the spirit of the fol- 
lowing ages, it soon passed into the marvellous and unnatural. 
His writings indicate a man of a noble understanding. 

In default of any passage directly bearing on the Lord’s supper, 
I have been compelled, like Dr Pusey, to be contented with citing 
a piece of indirect testimony. For it seems to me that, had he 
held what I may term fourth century doctrine, it would have 
flashed out im this passage. 


Mate 


a 





—271] GREGORY. 12 


On 


The faith in parts. 


P. 1117. “One God the Father, the only Godhead. But the 
Son also is God, a likeness of the one only Godhead, being true 
according to generation and nature, which He has from the Father. 
God is one Lord ; but in like manner the Spirit also, sending the 
Lordship of the ‘Son into the creation, which is being sanctified. 
The Son sojourned in the world, having taken flesh of a virgin, 
which He filled with the Holy Spirit unto the sanctification of us 
all. But having given up the flesh to death, He destroyed death 
by the resurrection unto the resurrection of us all. But He went 
up into heaven, exalting and glorifying man in Himself. But He 
is coming the second time to establish in us eternal life. One Son 
_ both peice the incarnation and after the incarnation, the same 
man and God, each as one... But the Holy Spirit also perfect, 
supplied from God by the Son to all those that are adopted, living 
and. life-giving, holy, sanctifying those that receive Him... The 
Father indeed being understood (or mentally perceived) in the Son, 
as the Son is from Him, but the Son being glorified in the Father, 
inasmuch as He is from the Father, being manifested in the 
Holy Spirit to those that are being glorified.” 


(1) No hint at any return of Christ’s body to earth till His 
second presence; (2) no manifestation of Christ since except by 
the Spirit. 


Migne, 1117, 


Kara μέρος πίστις. Kis Θεὸς ὁ ὁ Πατὴρ, ἡ ᾿Θεότης ἡ μόνη. Θεὸς δὲ καὶ 
ὁ Yios, εἰκὼν τῆς μίας καὶ μόνης Θεότητος, ὧν ἀληθὴς κατὰ γέννησιν καὶ 
φύσιν, ἣν ἐκ Πατρὸς ἔ EXEL. Κύριος εἷς ὁ Θεὸς. Ὡσαύτως δὲ καὶ τὸ Πνεῦμα 
τὴν τοῦ Υἱοῦ Κυριότητα διαπέμπον εἰς τὴν ἁγιαζομένην κτίσιν. Υἱὸς 
ἐπεδήμησε κόσμῳ, σάρκα ἐκ παρθένου λαβὼν, ἣν ἐπλήρωσεν ἁγίου Tvev- 
ματος εἰς τὸν πάντων ἡμῶν ἁγιασμόν. Θανάτῳ δὲ “παραδοὺς τὴν σάρκα, τὸν 
θάνατον. ἔλυσε διὰ τῆς ἀναστάσεως εἰς τὴν πάντων ἡμῶν ἀνάστασιν. ᾿Ανῆλθεν 
δὲ εἰς τὸν οὐρανὸν ὑψῶν καὶ δοξάζων ἀνθρώπους ἐν Ἑ αυτῷ, Ἔρχεται δὲ τὸ 
δεύτερον ἀποκαθιστῶν ἡ ἡμῖν τὴν αἰωνίαν ζωήν. is Αἷος καὶ πρὸ τῆς hiatal 
σεως Kal μετὰ τὴν σάρκωσιν" ὁ αὐτὸς ἄνθρωπος καὶ Θεὸς, ἑκάτερον ὡς ἕν. 
τέλειον δὲ καὶ τὸ Ἡνεῦμα τὸ ἅγιον ἐκ Θεοῦ be Yiod χορηγούμενον εἰς τοὺς 
υἱοθετουμένους, ζῶν καὶ ζωοποιὸν, ἅγιον, ἁγιαστικὸν TOV μεταλαμβανόντων 
Αὐτοῦ... Πατρὸς μὲν ἐν Υἱῷ νοουμένου καθότι Yios ἐξ Αὐτοῦ, Yiovd δὲ ἐν 
Πατρὶ Spe  ξομίένον, καθ᾽ ὅ ἐστιν ἐκ ἸΤατρὸς, φανερουμένου ἐν Πνεύματι ἁγίῳ 
᾿ τοῖς δοξαζομένοις. 


126 THE THIRD CENTURY. : [A.D. 


(H.) MACARIUS MAGNES, PRESBYTER OF JERUSALEM. 
END OF THIRD CENTURY. 


“But that this is not a strange thing and terrific, 7.e. unheard 
of and horrific, we may think about an infant boy, how unless he 
eat his mother’s flesh and blood he does not live: for milk is in 
truth (of) the nature of blood. For to speak more clearly ... 
In the beginning the Son of God created the earth: He formed 
man out of the earth; and that (Son of God) took flesh from 
man. If then the body is declared to’ be earth because of its 
ancient origin, but the proper creature of Christ’s body was earth 
because of its creation; and bread and wine have been produced 
out of this (creature, or earth); and out of the same came man’s ~ 
body and Christ also-put on Him this body; most fittingly, when 
He had received the bread and wine, He said ‘This is My body,’ 
For it was not a type of His body nor a type of His blood, as 
some with stupid minds rhapsodically said, but Christ’s body and 
blood in truth. But since the body came to exist out of earth, 
but bread and wine (too) came out of earth, how is it that any 
other person has scrupled to say, ‘My flesh’? &c. John vi. But 
bread indeed made by the power of the united Godhead in the 
blessed earth of Christ, brings immortality to man by its taste 
alone. For the mystic bread, when it has on it the inseparable 
blessing of the Father—I speak of that (blessing), which has been 


A fragment quoted by Turrian, 1515, disputed. Migne, V. 


(Many then bore the former of these names, originally that of a son 
of Hercules.) 


Quod vero non sit hoc ἕένον καὶ φρικῶδες, i.e. inauditum et horren- 
dum, considerare licet puerum infantem, quomodo nisi manducet carnem 
et sanguinem matris, non vivit: natura enim sanguinis est secundum 
veritatem lac. Ut enim clarius dicam, &c. Principio creavit Filius 
Dei terram: ex terra hominem formavit: ex homine carnem sumpsit 
Iste. Si igitur de corpore preedicatur “terra” ratione originis antique : 
erat autem terra ratione creationis propria Christi creatura: et ex hac 
panis et vinum extiterunt: ex ipsa corpus hominis ; hoe etiam corpus 
Christus induit: merito, cum accepisset panem et vinum, dixit “ Hoe 
est corpus Meum.” οὐ yap τύπος σώματος οὐδὲ τύπος αἵματος, ὥς τινες 
ἐρραψώδησαν πεπηρωμένοι (stupidd mente), ἀλλὰ κατ᾽ ἀληθείαν αἷμα καὶ 
σῶμα Χριστοῦ. Quandoquidem vero corpus ex terra exstitit, ex terra 
autem panis et vinum, quomodo non est alius ausus dicere ‘‘ my flesh is 
“meat,” &e.? John vi. ἄς. Panis vero, in beata Christi terra virtute 
Divinitatis unite confectus, solo gustu immortalitatem homini affert. 
Mysticus enim panis, cum benedictionem Patris habeat inseparabilem— 


250] FIRMIANUS LACTANTIUS, 127 


made to exist in His flesh or blood, unites the eater of ‘Christ’s 
body and makes him of Christ’s members, &c.” 





illam dico quee in corpore et sanguine Hjus facta est—unit comedentem 
corpus Christi, eumque membra Christi eflicit, ὅσο. 


(I.) FIRMIANUS LACTANTIUS. B. 250. D. 325. 


The Christian Cicero, as he is named, though he is not known 
to have been a Christian, is hardly to be passed over: not so much 
on account of his quotation from Jeremiah and his distant allusion 
to the Lord’s supper; if indeed it looks towards that great rite in 
particular; nor because in another place he once again used a 
somewhat similar figure; but rather because direct allusions as 
well as express references to the Lord’s supper are so absent from 
his writings. One has but to think into what strong language 
about the Lord’s supper and its bestowal of the forgiveness of sin 
many of the fathers would have run forth had they been writing 
the third of our extracts, instead of Lactantius. The passage is a 
fine one as a specimen of this singular orator, who is said to have 
been chosen tutor to Crispus, the son of the great emperor Con- 
stantine, and whose fame brought Diocletian to Nicomedia. It 
must be allowed that the tutor was well suited to the father of 
the pupil: but the amount of attention given to the heathen 
philosophers and the large space which the account takes up in his 
chief work “The Divine Institutions,” may be regarded as not 
harmonizing ill with the half heathen mind of the emperor: but it 
is a painful and displeasing and not a wholesome introduction to 
the Christian thoughts that follow. Ifit was needful in that age 
to go through the folly and the slime of false religions, of which 
we have somewhat too much in some other fathers also, it was a 
lamentable necessity. It is somewhat like our yet unbroken habit 
of leading the minds of our boys through nearly the whole slough 
of pollutions in the classic authors of Rome and Greece 
singular mode of preparing them to be Christian victors over 
those very sins and crimes. In one noble institution the practice 
is defended and continued of having youths act the characters and 
utter the words of abandoned women [see 11. p. 160, infames 
foeminas imitantur] in our own nineteenth century ; so how are we 





a 


128 THE THIRD CENTURY. [A.D. — 


to exact from Lactantius, or any stronger instance of this kind, 
any greater shrinking from such evil? Lactantius was remarkable 
for his gifts to the poor. 

After quoting from Ps. xciii., Jeremiah xi. 18, 


P. 206. “I then saw their meditations. I am a lamb without 
spot (or wickedness). I was brought on for a victim, They thought 
a thought concerning Me, saying, ‘Come, let us put wood on His 
‘bread, and let us take away His life from the earth, and His name 
‘shall be no more in remembrance. But the wood means the 
cross, and the bread His body, because He Himself is the food and 
life of all that believe in His flesh which he bare, and in the cross 


on which He hung.” 


This and all the quotation from Jer. xi. 18 is the Vulgate, 
and the Lxx. differs but in one word; but to be applied to Christ 
in this allegoric way it should have run “put His bread, 1.6. His 
“body, on wood,” .6. the cross. Our translation is “ the tree with 
“the fruit.” The Hebrew word is either bread or fruit. Gesenius. 


P.112. “Let those come that hunger, that they may be filled 
with celestial food, and lay aside all their hunger: and let those 
come that thirst, that they may have water, &. By this food 
and drink from God both the blind will see and the deaf will hear. 


P.155. “TI will shew what is a true sacrifice to God (and) what 
is the most righteous method of worshipping. We must (render) 





Opera, Fritzsche, I. 206, on True Wisdom, Bk. IV. 18. 

Tune vidi meditationes eorum. Ego sum agnus sine macula (or 
malitia). Perductus sum ad victimam. In Me cogitaverunt cogitatio- 
nem, dicentes ** Venite mittamus lignum in panem KEjus, et eradamus a 
“terra vitam Ejus, et nomen Ejus non erit in memoria amplius.” 
Lignum autem crucem significat et panis corpus Ejus, quia Ipse est 
cibus ac vita omnium, qui credunt in carnem quam portavit, et in 
crucem qua pependit, 


II. 112, on a Blessed Life, Bk. VII. 27. 


Veniant qui esuriunt ut celesti cibo saturati omnem famem ponant ; 
veniant qui sitiunt ut aquam, &e. Hoe cibatu atque potu Dei et ceci 
videbunt et surdi audient, de, 


155, Epitome of the former, 58. 


Ostendam quid verum sacrificium Dei, quis sit justissimus ritus 
colendi...Incorporali Deo incorporale sacrificium necesse est...ELoc est 





250] FIRMIANUS LACTANTIUS. 129 


to God Who has no body, more than a bodily’ sacrifice, that is, a 
true sacrifice ; not that which is brought forth from a chest, but from 
the heart, not that which is poured out by the hand, but by the 
mind, This is an acceptable victim, which the mind takes from 
itself to make an offering (to Him).” Then in a kind of prophetic 
spirit, whether the imagery be borrowed direct from the heathens 
or caught from ὁ. xviii. 12 of the Apocalypse of St John, “ For 
what is a sacrifice? What is incense? What are robes? What 
is silver? What is gold? What do precious stones bring (to 
God), if the mind of the worshipper is not pure? Justice therefore 
alone is what God seeks after. In this lies the sacrifice. In this 
does the worship of God consist. 


P. 157, c. 060. “ Virtues must be sown (in us), that from these, 
propagated by the word of God, immortal fruits may arise” [some 
allusion to fruit having seed in itself]. 





sacrificium verum, non quod ex arca sed quod ex corde profertur, non 
quod manu, sed quod mente libatur. Hzec acceptabilis victima est quam 
de seipso animus immolat. Nam quid hostia? Quid thura? Quid vestes ? 
Quid argentum? Quid aurum? Quid pretiosi lapides conferunt, si 
colentis pura mens non est? Sola ergo justitia est quam Deus expetit. 
In hae sacrifictum. In hac Dei cultus est. 


Pasi e? GO; 


Virtutes inserende, de quibus seminate per verbum Dei fruges, 
immortalitates, orlantur. 


We have before had instances of writers not making more of 
the Lord’s supper than the inspired Scripture makes of it. It is 
singular how different the distinction it receives from the apostles 
and from the lights of the fourth century. Is not this notable, 
that the enlightened tutor in the imperial household writing a 
treatise on the Christian religion should leave it doubtful whether 
he ever distinctly refers to the Lord’s supper? How much less 
must have been made of it by his Christian friends than would 
have been made in the next century! 


(J.) DIONYSIUS, BISHOP OF ALEXANDRIA. D. 265. 


He succeeded Heraclas, the disciple of Origen, first in the 
mastership of the famous catechetical school of St Mark, and then 
in the bishopric, when Heraclas died 16 years after, 1.6. A.D, 247, 
in the time of the emperor Philip. The Decian persecution fol- 
lowed close on his promotion, and he gives an account of the 
persecutions which he had to endure. He has left a letter to 

ἘΠῚ : 9 


130 THE THIRD CENTURY. [A.D. 


Novatian, written to heal the schism. Fragments of his treatise 
against Sabellius, of whom he was the first opponent, and of some 
other works of his, remain, and a few letters. He opposed also 
Paul of Samosata, the court bishop of Zenobia. He was bishop 
for 17 years; and Athanasius thought highly of him. 

He uses the words “the holy things,” ta ἅγια, and τὰ ay- 
ἄσματα “the consecrated things,’ for the bread and wine: and 
“the eucharist” for the form of thanksgiving in the prayers at 
communion. The word “communion” itselfis used by him in the 
sense of sacred society. He also uses μυσταγωγεῖν and ἀτέλεστος, 
words borrowed from heathen mysteries, as well as the word 
“mysteries,” for what St Paul terms “the supper of the Lord.” 
The first extract teems with a Judaic spirit, as if the old Mosaic 
laws of clean and unclean were in full validity. Yet St Paul 
had argued that he that maintains a part of that law any longer 
binds himself by it all. 

It is hardly possible in noticing this Dionysius not to give 
utterance to a deep feeling of regret that none of the letters of 
the Dionysius who filled the episcopal seat of Corinth, and was 
the centre of so wide a circle of good advice and good influence, 
survives to these later days. It is among the deeper sorrows 
of the lovers of early Church history. How rich and _ lively 
would have been our interest in the incidental notices which we 
should have received of the after state of that church to which 
St Paul three times as we may think wrote, to correct its many 
evils, and to which Clement and the Roman church afterwards 
wrote, in a more approving strain, the first of our extant patristic 
documents. 


P. 1281. “For indeed not even at such a season will they be 
hindered, it says, from praying and remembering the Lord ; (but) 
they must not enter into the temple of God, or themselves partake 
of the consecrated things [used in Ephrem Syrus for places]; since 
the great chief bishop (high-priest) has defined this (or got this 





Migne, p. 1281. Letter to Basilides, Bishop of the Pentapolis in Libya, 
regarding ὦ canon about believing women, when excluded from 
public service in Church. 

Ἐὔχεσθαι μὲν γὰρ καὶ rod Κυρίου μεμνῆσθαί, φησιν, οὐδ᾽ ἐν τοιούτῳ 
καιρῷ κωλυθήσονται" εἰς ναὸν δὲ Θεοῦ εἰσιέναι ἢ μεταλαμβάνειν αὐτὰς τῶν 
ἁγιασμάτων οὐ δεῖ. Ταῦτα τοῦ μεγάλου ἀρχιερέως διορισαμένου. ἘΒλέπομεν 


—265] DIONYSIUS. 131 


defined). We see at this day at the women’s houses and still 
more at the monasteries women in this condition standing at 
the porches before the churches, that have been beautified with 
all kinds of sacred images and that have been assigned to giving 
glory to God. They ought not then to fill up these porches,...so 
that priests also may pass through with the divine consecrated 
things, at the time of the cherubic hymn, and in order to 
incense (both) the tombs that there perhaps are in the place, and 
the saints, and to make the conclusions of the prayers. Or you 
ought even with episcopal animadversion to set apart such places 
&e. that such persons may not partake, if uninitiated (i.e. un- 
baptized) of illumination (baptism), and that those that have 
been admitted to the mysteries may not have the partaking of 
the undefiled mysteries until the fulfilment of the appointment 
of the 40 days: but if any disorder holds them fast and threatens 
the cutting off of their life, they may be in any way partakers 
of the consecrated thing. 


I suppose this to be the first instance of the mention of 
statues, εἰκένας (Latin images), in churches and sacred places. 


P. 653. “Which I indeed did not dare to do, having said that 
his having from a long time communicated was sufficient for this. 
For having heard the eucharist and having uttered in it with others 
the Amen, and having stood by the table and having stretched 
forth his hands for the reception of the sacred food, and having 


received it into them and having partaken of the body and blood 





σήμερον εἰς τὰ γυναικεῖα καὶ μᾶλλον. μοναστήρια ἀδεῶς ταύτας ἱσταμένας 
γυναῖκας εἰς τοὺς προνάους παντοίαις ἁγίαις εἰκόσι κεκαλλωπισμένους καὶ εἰς 
δοξολογίαν Θεοῦ ἀπονεμηθέντας .. «Ἔδει γοῦν τοὺς τοιούτους προναους... μὴ 
ἀναπληροῦν ... ὥστε καὶ ἱερεῖς μετὰ τῶν θείων ἁγιασμάτων διέρχεσθαι κατὰ 
τὸν χερουβικὸν ὕμνον, καὶ θυμιᾷν τοὺς ἐν τούτῳ ἴσως ὄντας τάφους καὶ 
ἁγίους, καὶ τελευτὰς ἁγίων εὐχῶν ποιεῖν, ἢ, κἂν μετὰ ἐπισκοπικῆς ἐπιτροπῆς, 
τοὺς τοιούτους τόπους ἀφορίζεσθαι KT, ἀμετόχους εἶναι, τὰς μὲν ἀτε- 
λέστους, φωτισμοῦ, τὰς δὲ ,“μεμυσταγωγημένας τῶν ἀχράντων μυστηρίων κατα- 
λήψεως, μέχρι τῆς τῶν μ' ἡμερῶν προθεσμίας" νοσήματος δέ τινος κατα- 
σχόντος καὶ ὶ τὴν κατακοπὴν τῆς ζωῆς ἀπειλοῦντος, παντὶ τρόπῳ μεταλαμβάνειν 
αὐτὰς τοῦ ἁγιάσματος. 


Eusebius, Hist. Ποοὶ., Migne IT. 653. Bk. vi1., Let. 9, to Xystus, Bishop 
of Rome, a case of a man formerly baptized by a heretic and now 
struck at seeing an orthodox baptism and wishing to be received. 


Ὅπερ ἐγὼ μὲν οὐκ ἐτόλμησα ποιῆσαι, φήσας αὐταρκῆ τὴν πολυχρονίαν 
αὐτῷ κοινωνίαν εἰς τοῦτο γεγονέναι. Εὐχαριστίας γὰρ ἐπακούσαντα, καὶ 
συνεπιφθεξάμενον τὸ ᾿Αμὴν, καὶ τραπέ n “παραστάντα, καὶ χεῖρας εἰς ὑποδο- 
χὴν τῆς ἁγίας τροφῆς προτείναντα, καὶ ταύτην καταδεξάμενον, καὶ τοῦ σώματος 


9-—2 


132 THE THIRD CENTURY. [A.D. 


of our Lord Jesus Christ a long time, I would not still reconstitute 
him (a Christian) from the very beginning ; but I commanded bim 
to be of good courage, and with firm faith and good hope to come 
to the partaking of the holy (things), But he both ceases not 
from grieving, and has dreaded to come to the table; and, though 
exhorted, with difficulty endures to stand with us at the (com- 
munion) prayers.” [So highly were men wrought up into super- 
stitious dread and “shuddering” towards this feast of love and 
consolation. | 


The second chapter introduces Dionysius, apparently this 
Alexandrian Bishop and Patriarch. 


καὶ τοῦ αἵματος τοῦ Kupiov ἡμῶν Ἰησοῦ Χριστοῦ μετασχόντα ἱκανῷ χρόνῳ, 
οὐκ ἂν ἐξ ὑπαρχῆς ἀνασκευάζειν ἔτι τολμήσαιμι: θαρσεῖν δὲ ἐκέλευον, καὶ 
μετὰ βεβαίας πίστεως καὶ ἀγαθῆς ἐλπίδος τῇ μετοχῇ τῶν ἁγίων προσιέναι. 
Ὃ δὲ οὔτε πενθῶν παύεται, πέφρικέ τε τῇ τραπέζῃ προσιέναι" καὶ μόλις, 
παρακαλούμενος, συνεστάναι ταῖς προσευχαῖς ἀνέχεται. 


(K.) THE CLEMENTINES. 


Including five Decretal Letters, the eight books of the Apostolical 
Constitutions, the ten books of the Recognitions, two letters to 
Virgins of either sex, twenty homilies, the doings (gesta) of 
&. Peter, and a liturgy of the Lord’s supper. Migne’s, 
2 vols., Clem. Rom. 


The Decretal Letters profess to be written by this Clement to 


the Apostle James of Jerusalem, to instruct him in things partly . 


concerning the sacrament, which St Paul had left in Clement’s 
hands for the benefit of all the church. 

The Apostolical Constitutions profess to come from all the 
apostles, but through the same Clement the first Bishop of Rome. 
They include an arrangement, διάταξις, for the Communion Ser- 
vice by James the brother of John the son of Zebedee. The 


Recognitions is a novel of considerable length, in which Simon — 
Peter travels with Clement, and meets and contends with Simon — 


Magus and overcomes him, and they find the father of Clement, 
Faustinianus, from whose recognition the books are named. He 


becomes a Christian, and on a Sunday is baptized, and St Peter — 


ὃ 


‘ 
᾿ 


explains the circumstances and sets forth doctrine in public, and ‘ 


300] | THE CLEMENTINES. 133 


many more are baptized, and many are healed of diseases. The 
twenty homilies also are filled with the travels of St Peter and his 
teachings and controversies. His wife meets Clement’s mother, 
Mattidia, so that the homilies might well be reckoned as twenty 
more books of the Recognitions. Then the account of the doings 
of St Peter, called an epitome of them, is so entitled, and is 
addressed to St James, like all the rest. The liturgy of St 
Clement which follows is spoken of under Mr Palmer’s book on 
Liturgies. Now the most influential of these pseudo-Clementine 
productions are the Apostolical Constitutions, whose telling title has 
given and still gives them much influence, and the Decretal Letters. 
The first great blow given to any chance of the authenticity of 
these writings is that Eusebius, in writing of this Clement, recog- 
nizes no production of his beyond one epistle to the Corinthians. 
Further, as to the date of the compiling of these Constitutions and 
Canons (as they are termed by their translators and publishers in 
the sixteenth century), it is to be remembered that they are not 
known by Firmilian in his contention with Cyprian in the third 
century; for as he stands in great need of some such authority 
and does not profit by them, the natural inference is that they had 
not then been put forth. But as in the fourth century Eusebius, 
Athanasius, and Epiphanius refer to them (the passages are given 
in Migne’s Clement), we cannot be far astray in dating them as of 
the end of the third century. It follows that if not traditional 
from the apostles, which it is somewhat hard to believe because 
they are so different from the Bible, they are a forgery constructed 
to augment the growing prestige of Rome; for Rome claims St 
Peter as her own (though her long disputed* claim to him has been 
again rudely shaken by an open discussion in the city itself), whereas 
all Christendom concedes Rome’s claim to Clement. But as to these 
writings, they are branded as “Apocryphal” by Gelasius, Bishop of 
Rome, in the fifth century, and Cardinal Humbert in the eleventh 
century repeated the condemnation. Pagi, the Franciscan historian, 
of Provence, is cited by Migne on these points in his edition of 
Clement, p. 519, Vol. 1. Yet these books make for our purpose as 
exhibiting the opinions held and the practices maintained or at 
least advocated, as apostolic, about the end of the third century. 


1 The discussion is noticed in the Dict. Encyel. Art. “5. Peter,” and the names 
of the writers on both sides are given. 


134 THE THIRD CENTURY. [A.D. 


The Second Decretal Letter. To James the Lord's Brother. Con- 
cerning sacred vestments and vessels. Migne’s Patrologie 
I. p. 483. 


“Clement, president of the Roman Church, to James, Bishop 
of Jerusalem. Since we have received from Peter, the blessed 
apostle, and the father of all the apostles, who received the keys of 
the kingdom of heaven, what kind of belief we ought to hold 
concerning the sacraments that are performed in sacred places, it 
is becoming that we should instruct thee in due order. For the 
sacraments of our divine secret things are entrusted to three 
orders, 1.6. to the presbyter, the deacon, and the attendant, who 
ought with the fear and trembling proper to the clergy to guard 
the relics of the fragments of the Lord’s body, lest any corruption 
be found in the holy place, lest a grievous injury be inflicted on a 
portion of the Lord’s body by such negligent conduct... Let just 
as many whole burnt offerings [portions of the bread] be offered 
on the altar as may be enough for the people. But if some should 
be over let them not be reserved for to-morrow, but be carefully 
eaten with the fear and trembling proper to the clergy. But let 
not those who eat the remaining portions of the Lord’s body which 
remain over in the holy place assemble directly after to receive 
common food, lest they should think that the food in them, which 
is dispersed into the bowels and goeth out into the draught, is 
commingled with the consecrated portion. If therefore the por- 
tion of the Lord is eaten in the morning let the ministers who 
have eaten it fast up to the sixth hour [noon], and if on the third or 





Epistola Decretalis II., ad Jacobum, fratrem Domini. 
De sacratis vestibus et vasis, I. p. 483. 


Clemens, Romane ecclesie preesul, Jacobo Hierosolymorum episcopo. 
Quoniam sic a beato Petro apostolo accepimus, omnium apostolorum 
patre, qui claves regni celestis accepit, qualiter tenere debemus de sacra- 
mentis que geruntur in sanctis, te ex ordine nos decet instruere. Tribus 
enim gradibus permissa sunt sacramenta Divinorum secretorum, id est, 
presbytero diacono et ministro, qui cum timore et tremore clericorum 
reliquias fragmentorum corporis Dominici custodire debent, nequa 
putredo in sanctuario inveniatur, ne, cum negligenter agitur, portioni 
corporis Domini gravis inferatur injuria...Certe tanta in altario holocausta 
offerantur quanta populo suflicere debeant. Quod si remanserint in 
crastinum non reserventur, sed, cum timore et tremore clericorum, 
diligentié consumantur. Qui autem residua corporis Domini, que in 
sacrario relicta sunt, consumunt, non statim ad communes accipiendos 
cibos conveniant, ne putent sanctze portioni commisceri cibum, qui per 
aqualiculos digestus in secessum funditur. Si ergo mane Dominica 
portio editur, usque ad sextam jejunent ministri, qui eam consumpserint : 
et si tertid vel quarta hora acceperint, jejunent usque ad vesperam, Sic 


a ἈΝ ΝΥ ΝΜ τ τ τσ τ τυ πα ππππππππαπαππνσυυυνυς.-ς-- 


300] THE CLEMENTINES. 135 


fourth hour [nine or ten] let them fast till evening. - Thus by holy 
conduct in secret is guard to be kept over the sacraments... 
[Then about burning old palls, veils, &c., and about washing them.] 
Let the deacons with lower persons in attendance wash them near 
the holy place, and not throw the coverings of the sacred table out 
of doors out'of the holy place, lest it should unfortunately happen 
that some dust of the body of the Lord should fall on the ground 
from a cloth washed outside, and this should be sin to him who 


is engaged in the work. 


We have here in explicit assertions the very doctrine of the 
physical commutation of Christ’s natural body for the bread, which 
underlies all these very particular rules. Who, I say, can imagine 
Clement, Paul’s fellow-helper, because he was Bishop at Rome in 
the last quarter of the first century, sending minute injunctions on 
these points, and developing such a doctrine, to James, the brother 
of our Lord, at Jerusalem ? 


Constitutions [prop. arrangements] of the holy Apostles through 
Clement, both Bishop of the Romans and citizen [of Rome], the 
catholic system of instruction. 


P. 555. “The Apostles and the Elders to all those out of the 
Gentiles that have believed, ἄς. The catholic church is God’s 
nursery ground.... Having been armed by Jesus, and His fear put in 
their breasts, partakers of the precious sprinkling and Christ’s 
innocent blood, hear ye what ye are taught, and become pleasing 
to Christ our God in all things. For if any one follow after law- 
lessness and do things opposite to God’s will, such an one will be 
reckoned as of a nation of transgressors towards God. 








secreta sanctificatione custodienda sunt sacramenta....Diaconi cum humi- 
libus ministris juxta sacrarium lavent, non ejicientes foras a sacrario 
velamina Dominice mens, ne forte pulvis Dominici corporis male 
decidat a sindone foris abluta, et erit hoc operanti peccatum, 


A -. ε / 3 ’ ὃ Ν δ. ~ ε , . ’ 
Διαταγαὶ τῶν ἁγίων ἀποστόλων διὰ Κλήμεντος τῶν Ρωμαίων ἐπισκόπου 
τε καὶ πολίτου, ἡ καθολικὴ διδασκαλία. Migne’s Clem. Rom. Vol. I. 
ΕΣ 
p. δῦ, ke, 
Oi ἀπόστολοι Kai of πρεσβύτεροι πᾶσι τοῖς ἐξ ἐθνῶν πιστεύσασιν, κ.τ.λ. 
Θ “A 4 ε Ν ΕῚ ’ὔὕ ε , ὃ A 2? - A 9 
εοῦ φυτεία ἡ καθολικὴ ἐκκλησία... ὡπλισμένοι διὰ Ιησοῦ καὶ ἐνστερνισ- 
Lal aA > ’ 7 
μένοι Tov φόβον Αὐτοῦ, ῥαντίσματος μέτοχοι TOD τιμίου καὶ ἀθώου αἵματος 
τοῦ Χριστοῦ.. ἀκούσατε διδασκαλίαν... καὶ γίνεσθε ἀρεστοὶ ἐν πᾶσι Χριστῷ 
a a a A , πὸ 
τῷ Θεῷ ἡμών. ᾿Εὰν γάρ τις ἀνομίαν μεταδιώκῃ καὶ ἐναντία τῷ θελήματι τοῦ 
fal “- - a“ lal U 
Θεοῦ ποιῇ, ws παράνομον ἔθνος τῷ Θεῷ ὁ τοιοῦτος λογισθήσεται. 


136 THE THIRD CENTURY. [A.D. 


VIL. 25. “We still give thanks, O our Father, for the precious 
blood of Jesus Christ that was poured out for us, and for His 
precious body, of which we also fulfil these representations. But 
let not one of the uninitiated eat of them, but only those that 
have been baptized into the Lord’s death. But if any uninitiated 
person conceals himself and partakes, he shall eat judgment 
eternal. 


VIII. 12. “Arrangement of James, John the son of Zebedee’s 
brother... We offer to T hee, our King and God, according to His 
appointment, this bread and this cup, giving thanks to Thee by 
Him, in the things in which Thou hast thought us worthy to 
stand before Thee and act as priests, and we beseech Thee that 
Thou wouldest send down Thy Holy Spirit on this sacrifice ... that 
He may shew [exhibit or manifest] this bread [to be] the body of 
Thy Christ, and this cup the blood of Thy Christ, that they that 
have received it may be confirmed into piety, may obtain remis- 
sion of sins, &c., &e. 


VIII. 13. “A calling upon (God) over the faithful after divine 
offering. 


P. 1109. “And after this let the bishop partake, next the 
presbyters and the deacons and the subdeacons and the readers 
and the singers and those that are given to a life of continence, 





Lib, VII. c. 25, p. 1017. 


"Ere εὐχαριστοῦμεν, Πάτερ ἡμῶν, ὑπὲρ τοῦ τιμίου αἵματος Ἰησοῦ Χριστοῦ 
τοῦ ἐκχυθέντος ὑπὲρ ἡμῶν, καὶ τοῦ τιμίου σώματος, οὗ καὶ ἀντίτυπα ταῦτα 
ἐπιτελοῦμεν... Μηδεὶς δὲ ἐσθιέτω ἐξ αὐτῶν, τῶν ἀμυήτων, ἀλλὰ μόνοι ot 

/ > ‘ ἴω ΝΜ ,’ > / > , , ε Ἂν 
βεβαπτισμένοι εἰς τὸν τοῦ Κυρίου θάνατον. Ei δέ τις ἀμύητος κρύψας ἑαυτὸν 
μεταλάβῃ, κρίμα αἰώνιον φάγεται κ.τ.λ. 


F 
Fab, ΤΟΣ 12. 

Διάταξις Ἰακώβου τοῦ ἀδελφοῦ ᾿Ιωάννου τοῦ Ζεβεδαίου, p. 1104. After 
a recital from the gospels, &e. προσφέρομεν σοι τῷ Βασιλεῖ καὶ Θεῷ, κατὰ 
τὴν Αὐτοῦ διάταξιν, τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον τοῦτο, εὐχαριστοῦντές 
σοι Oc Αὐτοῦ, ἐφ᾽ οἷς κατηξίωσας ἡμᾶς ἑστάναι ἐνώπιόν σου καὶ ἱερατεύειν σοι, 
καὶ ἀξιοῦμέν σε ὅπως. εκαταπέμψῃς τὸ ἅγιόν σου Πνεῦμα ἐπὶ τὴν θυσίαν 
ταύτην... «ὅπως ἀποφήνῃ τὸν ἄρτον τοῦτον σῶμα τοῦ Χριστοῦ σου, καὶ τὸ 
ποτήριον τοῦτο αἷμα τοῦ Χριστοῦ σου, ἵνα ot μεταλαβόντες αὐτοῦ βεβαιωθῶσι 
πρὸς εὐσέβειαν, ἀφέσεως ἁμαρτημάτων τύχωσι, K.T.A. 


δὶ 13. 
, a n 
Προσφώνησις ἐπὶ τῶν πιστῶν μετὰ τὴν θείαν ἀναφοράν. 


Bol LOD, 


Καὶ μετὰ τοῦτο μεταλαμβανέτω ὁ ο ἐπίσκοπος, ἔπειτα οἱ πρεσβύτεροι καὶ ob 
διάκονοι καὶ οἱ ὑποδιάκονοι, καὶ οἱ ἀναγνῶσται, καὶ οἱ ψάλται, καὶ οἱ ἀσκῆται, 


| 800] THE CLEMENTINES. 137 


and among the women the deaconesses and the virgins and the 
widows, next the children (innocent; see Theophyl. on Mark x. 14 


in Suicer), and then all the people in order, with reverence and 
piety without tumult. And let the bishop give the offering, say- 
ing, ‘The body of Christ,’ and let him that receives say, ‘ Amen.’ 
And let the deacon hold the cup, and as he gives it to each, say, 
‘The blood of Christ, the cup of life,’ and let him that drinketh 
say, ‘Amen,’ and when all have partaken and all the women, let 
the deacons take and carry what remained into the priests’ cham- 
bers. : 


The Recognitions... [Peter speaking to Clement.] 


P. 1242. “For in no other way is it shewn that they could be 
saved unless through the Holy Spirit’s grace of the three invoca- 
tions they hastened to be washed by baptism, and received the eu- 
charist of Christ our Lord, on Whom alone they ought to believe 
concerning these things which He taught, that they may so de- 
serve to obtain eternal salvation. 


This Latin translation is much to the honour of Rufinus, who 
executed it for his bishop Gaudentius of Aquileia, then already 
called the second Rome. 


The third Decretal Letter. 


P. 498. “Where the place of sacrificing is, for it is not allowed 
to sacrifice and offer masses in any other places, except in these, in 
which (the presbyter’s) own bishop has commanded, and not ex- 


. 





Q ΕἸ “-“ , e i. A ε fp: Ν ε A > » 

καὶ ἐν τοῖς γύναιξιν at διακόνισσαι, καὶ at παρθένοι, καὶ αἱ χῆραι, εἶτα τὰ 
’ὔὕ Ἀ ,ὔ Lal ε ‘\ Ἂν ’ Ν > “ x 3 la 4 , 

παιδία, Kal τότε πᾶς ὁ λαὸς κατὰ τάξιν μετὰ αἰδοῦς καὶ εὐλαβείας ἄνευ θορύ- 

Δ Ν δ “ a 
βου. Καὶ ὁ μὲν ἐπίσκοπος διδότω τὴν προσφοράν, λέγων, Σῶμα Χριστοῦ, 
3 ’ ε δι 4 

καὶ ὁ δεχόμενος λεγέτω, ᾿Αμήν. ὋὉ δὲ διάκονος κατεχέτω τὸ ποτήριον, καὶ 

ΕἸ , / e »“ ’ col ie ,ὔ , 3 Υ͂ 

ἐπιδίδους λεγέτω, Αἷμα Χριστοῦ, ποτήριον ζωῆς, καὶ ὁ πίνων λεγέτω ᾿Αμήν... 

Καὶ ὅταν πάντες μεταλάβωσι καὶ πᾶσαι, λαβόντες οἱ διάκονοι τὰ περισσεύ- 
- » 

σαντα εἰσφερέτωσαν ἐπὶ τὰ παστοφύρια, κ.τ.λ. 


Recognitiones, Lib. I. p. 1242. Peter to Clement. 


Aliter enim nullo modo eos ostendi posse salvari, nisi per sancti 
Spiritus gratiam trine invocationis dilui baptismate properarent et 
eucharistiam Christi Domini sumerent. Cui soli de his que docuit 
credere deberent, ut sic zeternam salutem consequi mererentur. 


LEpist. Decret. ITI. p. 498. 


Ubi...sacrificandi est locus, quoniam in aliis locis sacrificare et missas 
celebrare non licet, nisi in his, in quibus episcopus proprius Jusserit, aut 


138 THE THIRD CENTURY. [A.D. 


cept (the officiant) have been consecrated by a bishop regularly 
ordained, ὁ. 6. in possession of a city. For otherwise these rites are 
not to be done, and cannot be celebrated aright, as the New and 


Old Testaments teach us. 


Apostolical Constitutions. 


II. 28. “How much more is it just for us to honour the Lord 
God through those that are over (the church), deeming that the 
bishops are God’s mouth. 


c, 29. “What our estimate should be of the bishop and of 


the deacon. 

“For if Aaron has been said to be a prophet because he 
told Pharaoh words from Moses, and Moses was called God to 
Pharaoh, as at the same time king and high priest, as God says to 
him, ‘I have made thee a God to Pharaoh, and Aaron thy brother 
‘shall be thy prophet, why shall not you consider those that 
are mediators of the word to you, as prophets, and reverence them 


as gods ? 

c. 30. “That laymen ought to be obedient to deacons. 

ec. 31. “That the deacon must not do anything without the 
bishop. 
ab episcopo regulariter ordinato, tenente videlicet civitatem, consecratus 
fuerit. Aliter enim non sunt hc agenda nec rite celebranda, docente 
nos Novo et Vetere Testamento. 

Const. Apost., Lib. II. c. 28, p. 676. 

Iloow δίκαιον ἡμᾶς...τιμᾷν διὰ τῶν προεστώτων Κύριον τὸν Θεὸν, ἡγου- 

μένους στόμα εἶναι Θεοῦ τοὺς ἐπισκόπους. 
C.29, Tis 7 ἀξία τοῦ ἐπισκόπου καὶ τοῦ διακόνου. 


> . » ‘ 9 ae a \ \ , ν᾿ , 

εἰ γὰρ ΔΛαρὼν, ἐπειδὴ -ἤγγειλε τῷ Φαραὼ παρὰ Μωσέως τοὺς “λόγους, 

προφήτης εἴρηται, Μωσῆς δὲ θεὸς τοῦ Φαραὼ, ὡς βασιλεὺς ὁμοῦ καὶ ἀρχιε- 

A [ ε ‘ δ, > Ν ες Ν 6 , ΄“ Ν . ‘ ε 

ρεὺς, ὥς φησιν ὁ Θεὸς πρὸς αὑτὸν “Θεὸν τέθεικα σε τῷ Φαραω καὶ ᾿Ααρὼν ὁ 

ἀδελφός σου ἔσται σου προφήτης," διατί μὴ καὶ ὑμεῖς τοὺς μεσίτας ὑμῶν τοῦ 
λόγου προφήτας εἶναι νομίσετε, καὶ ὡς θεοὺς σεβασθήσεσθε ; 


C. 30. 
Ὅπως χρὴ τοὺς λαικοὺς πειθαρχεῖν τοῖς διακόνοις. 
C. 31. 


΄ 27 4 4 , ν - 
Ὅπως μὴ χρὴ τὸν διάκονον ἄνευ τοῦ ἐπισκόπου τι πράττειν. 


900] THE CLEMENTINES. 139 


ce. 33. “That the priests must be honoured, and thought worthy 
of reverence, as being (laymen’s) spiritual parents. For if the 
divine account says of parents after the flesh, ‘Honour thy father 
‘and thy mother that it may be well with thee, and, ‘He that 
‘revileth father or mother let him die the death, how much rather 
shall the word exhort you regarding spiritual parents to honour 
them and to have natural love for them as benefactors and am- 
bassadors towards God, who begat you again by water, who filled 
you with the Holy Ghost, who fed you with the milk of the word, 
who nourished you all in the doctrine, who established you by 
admonitions, who thought you worthy to receive the saving body 
and the precious blood, who released you of your sins, and made 
you partakers of the holy and sacred eucharist, and set you as 
sharers and joint inheritors of the Gospel of God? Honour these 
devoutly with all kind of honours; for these have received from 
God authority over life and death, in judging them that have 
sinned, and in condemning them to a death of everlasting fire, and 
to release from their sins them that turn, and to make them live. 


c. 28. “Concerning receptions: and that each order of the 
clergy must be honoured by them that invite them to their houses. 


6. 32. “That the deacon must not give anything to any one 


(in church charity) contrary to the bishop’s judgment, for he will 
be doing this to the disrepute of the bishop. 








Ο. 33. 
Ὅπως χρη. τιμᾶσθαι τοὺς ἱερεῖς, καὶ σεπτοὺς ἡγεῖσθαι, πνευματικοὺς ὄντας 
γονεῖς. Εἰ γὰρ περὶ τῶν κατὰ σάρκα γονέων φησι τὸ θεῖον λόγιον, “Τίμα 
τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται, καὶ “ὁ κακολογῶν 
πατέρα ἢ μητέρα θανάτῳ τελευτάτω," πόσῳ μᾶλλον περὶ τῶν πνευματικῶν 
γονέων ὑμῖν ὁ λόγος παραινέσει τιμᾷν αὐτοὺς καὶ στέργειν, ὡς εὐεργέτας. καὶ 
πρεσβευτὰς πρὸς Θεὸν, τοὺς du ὕδατος ὑμᾶς ἀναγεννήσαντας, τοὺς τῷ ἁγίῳ 
Πνεύματι πληρώσαντας, τοὺς τῷ λόγῳ γαλακτοτροφήσαντας, τοὺς ἐν τῇ διδασ- 
καλίᾳ ἀναθρεψαμένους, τοὺς ἐν ταῖς νουθεσίαις στηρίξαντας, τοὺς τοῦ σωτηρίου 
σώματος καὶ τοῦ τιμίου αἵματος ἀξιώσαντας ὑμᾶς, τοὺς τῶν ἁμαρτιῶν λύσαν- 
τας, καὶ τῆς ἁγίας καὶ ἱερᾶς εὐχαριστίας μετόχους ποιήσαντας, καὶ τῆς 
ἐπαγγελίας τοῦ Θεοῦ κοινωνοὺς καὶ συγκληρονόμους θεμένους ὑ ὑμᾶς; Τούτους 
εὐλαβούμενοι τιμᾶτε παντοίαις τιμαῖς" οὗτοι γὰρ παρὰ Θεῷ ζωῆς καὶ θανάτου 
ἐξουσίαν εἰλήφασιν ἐν τῷ δικάζειν τοὺς ἡμαρτηκότας καὶ καταδικάζειν εἰς 
θάνατον πυρὸς αἰωνίου, καὶ λύειν ἁμαρτιῶν τοὺς ἐπιστρέψαντας, καὶ ζωογονεῖν 
a) 

αὐτούς. 

C. 28. 

Περὶ δοχῆς" καὶ ὅπως χρὴ ἕκαστον τάγμα τοῦ κλήρου ὑπὸ τῶν προσκαλου- 

μένων τιμᾶσθαι. 

C. 32 


ade 


“Ort μὴ χρὴ. τὸν διάκονον παρὰ γνώμην τοῦ ἐπισκόπου διδόναι τινι, ἐπὶ 
διαβολῇ γὰρ τοῦ ἐπισκόπου τοῦτο πράξει. 


140 THE THIRD CENTURY. [A.D. 


c. 34 “That the priests are superior to rulers and kings.” 





Ο. 84. 


σ - » , 4 , > ’ “ιν aA 
Ort τῶν ἀρχόντων καὶ βασιλέων εἰσι κρείττους οἱ ἱερεῖς. 


To trace and so to prove the influence of these fictitious — 


documents upon the belief and practice of the Christian church, 
how they affected the decrees of subsequent councils, and the 
writings of successive fathers, how they strengthened the hands 
of them who taught salvation by the performance of ordinances, 
and how they exalted the priesthood, as if eternal life came by 
their hand, is to lay bare the framework of ecclesiastical error, 
and to shew the very machinery whereby men were drawn aside 
in the mass to lifeless religious forms, and consequently given up 
helpless and profitless to the temptations of the time and of all 
time. The best things that I have met with on the subject are 
by Hefele, and in particular his citation of Mohler’s theory on the 
subject in the article of Wetter and Wette, “Pseudo-Isidore.” It 
may disarm prejudice to remember that both Adam Mohler and 
E. J. Hefele are of the Roman communion, and to it belongs the 
ereat Encyclopedic Dictionary, where the article of Hefele is found 
as well as many of kindred truthfulness. ‘Those that followed up 
these figments in after-ages by mingling truth and error, such as 
Dionysius the Little in his collection of Canons, Cent. VI., Isidore 
Mercator in the 9th, and the framers of the Canon Law, thought 
that in exalting the church and its rites and its clergy above every 
lay power and every lay thing they were taking up the only chance ~ 


of overthrowing dominant evil. An examination of Hildebrand’s — 


early life will indicate that he began with hopes and purposes of 
the same kind, and in no narrow measure, and with no feeble 
desire: but what has really come on the world from the supposed 
divine right and consequent unlimited supremacy of the clergy, 
let the perusal of any candid and powerful history of the church, 
or of any part of its medieval period (such as for instance Milman’s 
Latin Christianity), shew. There is little in the Apostolical Canons 
deserving express quotation beyond the significant terms in relation 
to the Lord’s supper, “the offering” προσφορὰ, “the altar” τὸ 


θυσιαστήριον, “the sacrifice” ἡ θυσία, and “the roll of priests” 


ὁ κατάλογος ὁ lepatixds. But the last of these pseudo-Apostolieal 
Canons (the 85th) drags in the whole Apostolical Constitutions, af 


: 


‘ 


300] THE CLEMENTINES. 141 


διαταγαὶ ὑμῖν τοῖς ἐπισκόποις διά μου Κλήμεντος ἐν ὄκτω βιβλίοις 
᾿προσπεφωνημέναι, “the (apostolical) constitutions addressed to 
“you, the bishops, by me Clement, in eight books, ὅσο." It is im- 
possible to dispute this. And though the Western church had 
reasons of its own for withholding its approval from these false 
Clementines, it ere long adopted parts, and at last rivalled if it did 
not surpass them all. 


The so-called Apostolical Canons. See Binius, Vol. 1. 


The third Canon involves the Greek words for altar, θυσιαστή- 
peov, and for sacrifice, θυσία, in relation to the Lord’s supper. 
Canon 4 mentions incense, θυμίαμα, but neither it, nor any of 
these canons, uses the word “priest” for the officiant, but Canon 8, 
_ after bishop, priest, or deacon, adds “or any of the high-priestly list,” 

κατάλογος ὁ tepatixcs. Also Canon 17. 

But a so-called Canon of Clement of Rome in Gratian begins 
“Sacerdotum aliorumque clericorum” (Binius, p. 41), and uses the 
words, “quando missa celebratur.” A so-called canon of Anacletus, 
p. 51, in Gratian’s Decretum (1151), runs “According to the 
“institutes of the holy fathers and the Canons, all bishops who lie 
“under the rule of this apostolic seat, &c., the near are to assemble 
“jin person about the ides of May, the distant are to send their 
“handwriting.” 

A letter, p. 63, said to be by Telesphorus, ordains 7 weeks’ fast 
before Easter, and masses and the Angelic Hymn on the night of 
Nativity. The Delectus Actorum Ee. Univ. vol. 1. dates this pope 
A.D. 140. But the authority for the Canon and the letter is the 
Pontifical book of Pope Damasus. Yet these are not now received. 
These may suffice for specimens of the fictions published and for 
various lengths of time referred to as authoritative, and believed 
in as genuine. 

P. 113 gives the letter from P. Cornelius to Lupicinus but 
gives no authority for it. The Dict. Encycl. acknowledges the 
letters to Cyprian, but does not mention this letter. The Liber 
Pont. of Damasus is in Labbe’s Concilia. 

The miracle recorded after St Clement’s martyrdom may well 
crown the extracts from the Clementines, pp. 630, 1. “Amphidian 
sent by Trajan says, ‘Let him be taken off into the midst of the sea, 
and bind an anchor to his neck, that the Christians may not be 





: 


142 THE THIRD CENTURY. [A.D. 


-; 


“able to worship him for a god’ When this was done all the 
“multitude of the Christians stood by on the shore and was 
“lamenting. And after this Cornelius and Phcebus, his disciples, — 
“ said, ‘Let us all pray with one accord that the Lord may shew to us 
“the relics of this martyr. While then the people was praying the 
“sea receded into its own bosom for nearly three miles, and the 
“people entered by dry ground and found a habitation well pre- 
“pared from God in the form of a temple of marble, and there on a 
“bier of stone was laid the body of the holy Clement, disciple of 
“ Peter the apostle, so that the anchor with whic ἢ he was cast down 
“into the sea lay near him. It was revealed then to the disciples 
“not to take him (away) ; to whom this also was declared, that at 
“each time on the day of his trial the sea shall recede for seven 
“days, making a dry passage for those who come; which to the 
“praise of His name it pleased the Lord should take place to this 
“day. But when this took place all the nations round about 
“believed in Christ. In Him there is neither Greek nor Jew, nor 
“any one at all a heretic found. And very many benefits arise 
“there, blind are enlightened at his festival, devils are driven away, 
“and all that are sick are healed; and the praise of him endureth 
“for ever through our Lord Jesus Christ, through Whom and with 
“Whom be the glory to the God and Father together with His all- 
“holy pure and life-giving Spirit, now and ever, and to the ages 
“of the ages. Amen.” 


Note. The same glorious terms ἄχραντος καὶ ζωοποιὸς 
which are here ascribed to the Holy Spirit were in a previous 
extract used of the Lord’s supper. 


In the tenth homily, p. 302, Peter at the Phcenician Tripolis 
persuades a great multitude, drives away their diseases, afflictions 
and demons, baptizes them in the fountains near the sea, and 
having broken the eucharist, εὐχαριστίαν κλάσας, sets Maroonas 
who was now a ripe believer, τέλειον, over them. In the Epi- 
tome of St Peter’s doings, p. 489, εὐλογήσας ἐπὶ τῆς τροφῆς καὶ 
εὐχαριστήσας is used of a common meal, but τῆς αὐτῆς μοι 
κοινωνῆσαι τραπέζης may refer to the second Christian sacrament, 
for it follows upon βαπτισθέντι. Soon both AZneas and Lazarus 
are each called the priest, 6 ἱερεύς. 

P. 520 gives a similar account of the last acts of Tripoli. 
“After baptizing me, he took bread and blessed and brake it, and 


300] THE CLEMENTINES. 143 


“distributed to us the pure and life-giving mysteries,” μετέδωκεν 
ἡμῖν τῶν ἀχράντων καὶ ζωοποιῶν μυστηρίων. 

So also p. 549, “bread” only is mentioned in the communion, 
which is the first reception of it by Clement’s mother. Mera 
ἱκανὰς δὲ ὥρας ὁ Πέτρος ἐλθὼν καὶ ἄρτον λαβὼν εὐχαριστήσας 
εὐλογήσας ἁγιάσας κλάσας τῇ μητρὶ πρῶτον ἐπέδωκε, καὶ μετὰ 
ταύτην ἡμῖν τοῖς υἱοῖς. 

Then follows, in Latin, Clement’s Liturgy and Clement's 
Martyrdom. 


THE FOURTH CENTURY. 


THE CHRISTIAN COUNCILS TO A.D. 325. 


THE collected voices of assembled representatives of many 
churches supplement the declarations of individual fathers, as 
evidence of the current doctrines on this sacrament. Hefele, once 
Bishop of Rottenburg on the Neckar, and now Professor at 
Tiibingen, has toiled in this department, condensing from Har- 
douin and Mansi. MM. Clark have published Prof. Hefele’s first 
two volumes, which go down nearly to the death of Augustine and 
the council against Nestorius. Our subject calls us to the council 
of Elvira, Iliberis often written Eliberis, a town on a hill in 
sight of Granada, and which gave its name to one of the gates of 
that city. To say that Hosius (ὅσιος) was present makes the 
Synod a living thing. It was opened on the ides of May, 305. 
Binius in his valuable work on the councils accepts this date, after 
the abdication of Diocletian in that year, which left the Christians 
free to assemble without fear, under the favour of Constantius. 
This is therefore a very important synod. Nineteen bishops were 
present with presbyters deacons and laymen. It was a Provincial 
Synod (Binius, vol. 1. p. 193). The name of Hosius stands second, 
“QOsius Episcopus Cordubensis.” It is said that he was born at 
Cordova, and that he was bishop there for sixty years. A note 
from Garsias, p. 199, names 24 presbyters (out of 36) but says — 
they had no part in the decisions, “interesse, non ad judicandum.,” 
I find no use of the word “sacrifice,’ noun or verb, regarding — 
this sacrament. It is always “dare et accipere communionem.” 
“Sacerdos” is once used (48) for a Christian minister, and that is in 
relation to baptism, &c., and is put in all other cases for a heathen — 





—325] THE CHRISTIAN COUNCILS. 145 


priest, as a synonym in these decrees for “flamen.” (26) An extra 
fast every Saturday; (29) uses altar for holy table; (98) ordained 
persons who have children born to them are to be deprived ; (47) 
“communio pacis, (78) “Dominica communio.” The clergy are called 
“clerici” and bishops, priests, deacons and sub-deacons, The first 
decree is that any who after the baptism of salvation, “ baptismum 
“salutare,” goes to a temple to commit idolatry, and commits it, is 
guilty of treason to Christ, and must not receive the communion 
even if he calls for it on his death-bed, “nec in fine eum ad com- 
“munionem suscipere.” “QOblatio” is used only for the offerings 
brought by the people. 

To see the difference of the terms used in the African synods, 
all this may be compared with the language of the Carthaginian 
synod about 249 (p. 92), under Cyprian’s direction, that for a 
certain Victor, then dead (the well-known instance of having defied 
the law, that no person should appoint a priest as guardian to his 
children), “no prayers should be said or sacrifices offered.” See 
Cyprian Let. 66. The Latin is (Cyprian, p. 231), “non est quod, 
“pro dormitione ejus, apud vos fiat oblatio, aut deprecatio aliqua 
“nomine ejus in ecclesia frequentetur.” We have here prayers and 
_ celebrations of the Lord’s supper for the dead. I render “oblatio” 
“offering,” but Mr Clark’s word “sacrifice” is not more than an 
equivalent. The harmony of all this with the extracts taken from 
Cyprian is noticeable. 

The third Elvirese Canon is that to such as had only made a 
present to the idol, the minister should at death give the com- 
munion, “ad finem praestare communionem,” if they repented in 
the manner required by (church) law, “acta tamen legitima peeni- 
“tentia.” 

The 58th tells of persons bringing from other churches letters 
for receiving the communion, “communicatorie.” Such were also 
to be questioned, “ut interrogentur.” 

Other expressions in these canons are, “dandam esse com- 
“munionem;” “a communione arceatur;” “Dominice sociari com- 
-“munioni;” “communione conciliari.” All these simple terms 
shew the purity of the Spanish church, as far at least as the 
influence of Hosius, and that synod (of many brethren) extended. 

The synod at Arles in Gaul (314), opened on the Ist of August, 
has “a communione separari;” “abstineri,” and the word “excom- 


“municentur,’ “ad exitum non communicare;” and the rule that in 


Η. 10 


146 THE FOURTH CENTURY. [A.D. 


whatever church a man was suspended he must on restoration 
receive the communion in the first instance there. “Ubi quisque 
“fuerit excommunicatus, ibi communionem consequatur.” 

A synod of Ancyra, capital of Galatia, was held in the fourth 
week after Easter, probably (314), Basil bishop of Amasia is 
thought by one writer to have presided. This takes us to the 
East. Canon 1 is that priests, who had given way to idolatry 
and truly repented, should not offer, προσφέρειν, or perform any 
priestly function, λειτουργεῖν Te τῶν ἱερατικῶν λειτουργιῶν. 

C. 4. Others are appointed for two years only to participate 
in prayer, εὐχῆς μόνης κοινωνήσαι, and then to come εἰς τὸ τέλειον, 
to the rite. Canon 9 has “partake of” τοῦ τελείου, c. 20 τοῦ 
τελείου τυχεῖν, and ο. 22 τοῦ δὲ τελείου ἐν τῷ τέλει TOD βίου 
καταξιούσθων, “at the end of life let them be judged fit to have it.” 
Ο 16 is simply τυγχανέτωσαν τῆς κοινωνίας, “let them obtain the 
“eommunion.” This word τὸ téXevov—ought we to translate it the 
perfect thing or the mystery, from its use with heathens? 

The synod of Neoceesarea (or Czesarea in Cappadocia) appoints 
that an elder, πρεσβύτερος, who has committed certain sins before 
ordination may be active in other works but not in offering the 
communion, μὴ προσφερέτω. A very hard, and therefore so far a 
superstitious law. 

We come now to the Niczean (the first general) council. Canon 
8 has simply κοινωνεῖν, to communicate. 

C. 16 of the council of Niczea says that in some places and 
cities the deacons give, 1.6. carry, the eucharist, τὴν εὐχαριστίαν 
διδόασιν, and adds that this is a thing which neither the rule nor 
custom, οὔτε ὁ κανὼν otTe ἡ συνήθεια, has delivered to them—that 
those that have not authority to offer, προσφέρειν, should give to 
those that offer, the body of the Lord. This was often altered after- 
wards, See Andreas bishop of Crete’s comment on the Canticles 
of Solomon. We now close by citing from the Apostolical Con- 
stitutions. Dr Drey, the latest writer cited by Dr Hefele, thinks — 
that only eighteen out of eighty-five are not later than 325, these 
eighteen having been taken from a list of the same name pub- 
lished in the latter half of the third century, and about one-third 
are of unknown origin. The notable expressions regarding this 
sacrament are in those canons which he judges to be after the 
period ending with the first council, and therefore do not belong to 
this chapter. Dupin notices some things in his remarks on the 





—325] THE CHRISTIAN COUNCILS. 147 


discipline of the third century, which are confirmed by the 
authentic statements, to which alone we have given attention, 
p. 203 (London 1692). He that was excommunicated by a bishop 
could nowhere be received into communion. The matter of the 
eucharist was ordinary bread and wine mingled with water... 
They divided the consecrated bread into several pieces, and the 
deacons distributed &c., &c. In some churches the distribution 
was reserved for the priests...The eucharist was given to infants 
under the species of wine...The clergy were prohibited to meddle 
with any civil or secular affairs. They prayed for the dead, &e. 
But Dupin puts this in Popish language, as when he says they 
celebrated the mass in commemoration of the dead: and he gives 
his own sense to the word “ oblationes.” On the whole a man had 
need keep well awake while he reads the professed historical 
commentators upon the knowledge that we have of the three first 
centuries. Perhaps the point of greatest interest which arises 
in reading the canons of those churches, is that we see in them, as 
far as they go, the real pattern and impress of the form and body 
of the time. The features of daily life that steal to the light are 
genuine photographs of society as it was. The councils legislated 
about things that were daily taking place, for their members met 
to correct and regulate them. Next to these in authentic weight 
come the rebukes of preachers and sometimes of writers; and the - 
idle and foolish legends by their very weakness seem trustworthy 
in their notices of current customs. Long distant as is the period 
of these 300 years we have no need to be ignorant about them, 
And what can be conceived more interesting than to look upon the 
daily life of the Christian in the ages next after the deaths of the 
latest of the apostles? 

The council of Arles, held in the time of Constantine and 
Sylvester, Pope, was held in 324, one year earlier than the council 
of Nicsea, and had at least 32 bishops of Italy, France, Spain, and 
England (Binius 220). In 23 canons “sacerdos” and “ sacrificari”’ 
are each used once, but not “altare.” 

The council of Ancyra in Galatia in the same year had 18 
bishops. I find in its 24 canons no use of the Greek for “priest” 
or “altar,” προσφέρειν and προσφορὰ are frequently used, and once 
ἀναφέρειν, θύω is used only regarding heathen sacrifice, θυσία not 
at all. That of Neocesarea προσφέρω (offer) only once: 15 canons. 
That of Laodicea passed 59 canons, and uses (3) τάγμα ἱερατικὸν 

10—2 


148 THE FOURTH CENTURY. [A.D. 


and (18) ἱερατεῖον, and ἱερατικοὶ often, the order of priests: (7) 
τῷ μυστηρίῳ τῷ ἁγίῳ, the holy mystery: (19) ἡ ἁγία προσφορὰ, 
the holy offering, and θυσιαστήριον altar, and in (44): (49) allows 
consecration only on Saturday and Sunday. 

Binius, p. 175, Cone. 1V. Carthag. (29) A.D. 357. “ Ut sacra- 
“menta altaris non nisi a jejunis hominibus celebrentur excepto 
“uno die anniversario, quo coona Domini celebratur.” Cone. LV. 84, 
‘Missas catechumenorum ” (ancient sense) dismissal. 


Routh, Council of Carthage. On giving peace to the lapsed (those 
that had apostatized). 


P. 94. “But now peace is necessary, not for infirm persons, but for 
(them that are now) strong, nor is the communion to be given: 
by us to the dying (only), but to the living: that we may not 
leave those, whom we are stirring up and exhorting to the battle, 
without arms and naked, but may fortify them with the protection 
of the body and blood of Christ: and that since the eucharist is 
celebrated for this end, that it may be able to be a defence to 
those whom we wish to be safe against the adversary, we may arm 
them with the fortifying aid of being full of God. For how do we 
teach and incite them to shed their own blood in confessing The 
Naine, if we deny Christ’s blood to them that are going forth to 
war? Or how do we make them fit to drink the cup of martyrdom, 
if we do not first by giving to them the right of communicating 
admit them to drink in the church the cup of the Lord?...We do 
not repent of giving peace to Christians who are as strong as they. 
Yea, it is a great honour and glory of our episcopate to have given 
peace to the martyrs. that we priests, who daily celebrate God’s 
sacrifices, may prepare them to become sacrifices (hosts) and 
victims for God. 





Routh’s Reliquice Sacre. Concil. Carthag. A.d. 252, IIT. p. 94. 
De pace lapsis danda. 


At vero nunc non infirmis sed fortibus pax necessaria est, nec morien- 
tibus sed viventibus communicatio a nobis danda est: ut, quos excitamus 
et hortamur ad prelium, non inermes et nudos relinquamus, sed protec- 
tione sanguinis et corporis Christi muniamus ; et, cum ad hoc fiat eucha- 
ristia, ut possit accipientibus esse tutela, quos tutos esse contra adver- 
sarium volumus, munimento Dominice saturitatis armemus. Nam 
quomodo docemus aut provocamus eos in confessione Nominis sanguinem 
suum fundere, si eis militaturis Christi sanguinem denegemus? Aut 
quomodo ad martyrii poculum idoneos facimus, si non eos prius ad 
bibendum in ecclesia poculum Domini jure communicationis admittemus? 
...Non pawnitet pacem concessisse tam fortibus ; immo episcopatis nostri 
honor grandis et gloria est pacem dedisse martyribus, ut sacerdotes, qui 
sacrificia Dei quotidie celebramus, hostias Deo et victimas preparemus. 





—325] THE CHRISTIAN COUNCILS, 149 


From the Canonical epistle of Dionysius of Alexandria. 


P. 231. “But he that is not pure at all points, both in soul 
and body, shall be prevented from drawing near unto the holy 
things and unto the holy of holies. 

Canon 16 of the council at Ancyra. “Then having passed five 
years sharing in the public prayers only, let them obtain the 
offering. But if some &c., &c., let them at their departing from 
life obtain the communion. 

Canon 13 of that of Neocesarea. “The presbyters from the 
country cannot offer in the Lord’s house in the city when a bishop 
or the presbyters of the city are present. 

IIT. 106. “Since it is manifest that men of this sort ought not 
to preside in the church of Christ nor to offer sacrifices to God. 

P. 301. From the things done concerning Paul of Samosata in 
the council of Antioch. “For Jesus Christ is not the same as 
the Logos. 

P. 302. “The Logos is greater than Christ...The Logos was 
joined with Jesus Christ, who was born of David's line: and the 
virgin bare Him by the Holy Ghost.” [This making the Logos 
different from The Son helped to confound men’s ideas. Men said 
the bread became the Logos. | 


Routh’s Reliquie Sacre IIT. p. 231. S. Dionysii Alex., d. 264, 
Ep. Can. 

Εἰς δὲ τὰ ἅγια καὶ τὰ ἅγια τῶν ἁγίων ὁ μὴ πάντῃ καθαρὸς Kat ψυχῇ καὶ 
σώματι προσιέναι κωλυθήσεται. 

IV. 123, Concil. Ancyrani, after 300, Can. is”, 

Εἶτα ἐκτελέσαντες πέντε ἔτη ἐν TH κοινωνίᾳ τῶν εὐχῶν, τυγχανέτωσαν 
τῆς προσφορᾶς" εἰ δέ τινες...ἐπὶ τῷ ἐξόδῳ τοῦ βίου τυγχανέτωσαν τῆς κοι- 
γωνίας. 

!}, 185, Concil. Neocesar., after 300, Can. ιγ΄. 

᾿Ἐπιχώριοι πρεσβύτεροι ἐ ἐν τῷ Κυριακῷ τῆς πόλεως προσφέρειν οὐ δύνανται, 

πάροντος ἐπισκόπου ἢ πρεσβυτέρων πόλεως K.T.A. 
ITE. p, 106. 

Cum manifestum sit ejusmodi homines nec ecclesize Christi preeesse 
nec Deo sacrificia offerre debere. 

P. 301, Hx actis de Paulo Samosateno in Antioch. Concil. a.D. 260. 

"AXXos yap ἐστιν Ἰησοῦς Χριστὸς καὶ ἄλλος ὁ Λόγος. 

902. 
Ὁ ee μείζων ἦν τοῦ Χριστοῦ x.7.A. Hee Pauli attulit Justinianus 


quidam. 
Συνῆλθεν ὁ Cy Aoyos τῷ ἐκ Δαβὶδ γενομένῳ, ὅς ἐστιν Ἰησοῦς Χριστὸς, καὶ 
τοῦτον μὲν ἤνεγκεν ἡ παρθένος διὰ Πνεύματος ᾿Αγίου κ,τ.λ. 


150 THE FOURTH CENTURY. [A.D. ἢ 


> 


Manual of Church History by Prof. Guericke (Clark’s Edition). 


P. 27. Philo’s influence on the Jews of Alexandria. 


“Under a pretence of deeper penetration into the meaning of 
“Scripture they carried over Platonic ideas into the Old Testament 
“by an allegorizing method of interpretation, that found favour also 
“with the Greeks” (i.e. at Alexandria, see e.g. Hypatia’s lecture in 
Kingsley). “Two classes...emptied the great divine facts of 
“biblical history of their meaning. The first...considered both the 
“ historical facts and the letter of Scripture to be only the symbolical 
“envelope of universal philosophical truths, the scientific knowledge 
“of which was the γνῶσις to which ‘the perfect’ were called to 
“aspire &c., the second...extreme idealists...no concern about the 
“letter, the history, or externals...The spirit of the Jews of Alex- 
“andria reflected in Philo.” Is not this exactly a component part 
of Clement's οὗ γνωστικοὶ, and is it not the basis of the allegorical 
system of Clement and Origen and of many other fathers more 
or less influenced by the Alexandrian writers? If so, though 
Origenism is Philonic rather than Platonic, yet it is rather the 
Jewish mystical part of Philo that influenced him, than the Greek. 
The clearest and most crucial instance is the term Logos, which is 
decidedly a Talmudic word, not borrowed by the Talmudists from 
Plato, but perhaps caught by Plato in his travels from the Jews. 
So Dict. Encycl. de la Theol. Cath. on the word Philo (in Eng.). 
“What the Midrasch is in Palestine the considerations of Philo on 
“the Scriptures, particularly on the Pentateuch, are in the Hellenic 
“point of view....Ambrose makes great use of Philo...Great con- 
“fusion arises from interpreters of Philo making so little inquiry 
“into the literary method of the Midraschim of Palestine.” See too 
Art. Midraschim. So that Origenistic allegorizing was Judaizing 
speculation. 


(A.) FROM A REPUTEDLY SPURIOUS WORK ONCE ASCRIBED 
TO JUSTIN MARTYR. 


The author is unknown. The work is later than the fall of 
idolatry under Constantine. 











—312] METHODIUS.” 151 


1. 1365.5), Ans, 21:17. 


“As the Lord did not walk on the sea according to the conver- 
sion from the body to the spirit, but on the contrary by His divine 
power made the sea, that cannot be used to walk upon, able to be 
walked on not only by His Own body but also by that of Peter, so 
by His Own divine power He also went out of the sepulchre while 
the stone was lying on it” [contrary to the implication of the Evan- 
gelist Mark, xv. 46 and xvi. 3, 4], “and went in to the disciples 
when the doors had been shut. For the taking away of the stone 
from the sepulchre did not take place on account of His rising”’ [see 
the Norwich lecture at the end of this Part], “but on account of 
the manifestation of His resurrection to the beholders. For to see 
the things belonging to His burial in the sepulchre and not to see 
Him (there) became a most conspicuous manifestation of His 
resurrection.” 


(B.) METHODIUS (or EUBULUS), D. 312. 


He was a bishop in Lycia. His diocese included Olympus and 
Patara. He opposed Origen’s mode of explaining the resurrection. 
Jerome says he was made bishop of Tyre about 311, and was slain 
as a martyr in Chalcis, perhaps in Ccele-Syria. He wrote against 
Porphyry the philosopher of Tyre. The following passage is taken 
as a specimen of a particular kind of mystical teaching regarding 
the two sacraments. 


P. 148. “Any one would then say that the church conceived 
those that flee in this way to the Word, and in periods of time 
works them into being citizens of those happy ages, ever forming 





Spuria Justini Opera, Migne VI. Q. et Resp. ad Orthod. p. 1365. 
Ans. 2117. 


Ὥσπερ οὐ κατὰ τὴν ἐκ τοῦ σώματος εἰς τὸ πνεῦμα τροπὴν περιεπάτησεν ΟΣ 
Κύριος ἐ ἐπὶ τὴν θάλασσαν, ἀλλὰ τῇ Θείᾳ Αὐτοῦ δυνάμει βατὴν ἐ ἐποίησε τὴν εἰς 
περιπάτησιν ἄβατον θάλασσαν οὐ μόνον τῷ “Eavrod σώματι ἀλλὰ καὶ τῷ τοῦ 
Πέτρου, οὕτως ; τῇ αυτοῦ Θείᾳ δυνάμει καὶ τοῦ μνήματος ἐξῆλθε, τοῦ λίθου 
ἐπικειμένου τῷ μνήματι, καὶ πρὸς τοὺς μαθήτας εἰσῆλθε, τῶν θυρῶν κεκλεισ- 
μένων. Οὐ γὰρ διὰ τὴν Αὐτοῦ ἔγερσιν. τοῦ λίθου ἐκ τοῦ μνήματος ἐγένετο ἢ 
ἀφαίρεσις, ἀλλὰ διὰ τὸ δηλωθῆναι τοῖς δρῶσι τὴν ἀνάστασιν. Τὸ γὰρ ἐν 
τῷ μνήματι τὰ μὲν τοῦ ἐνταφιασμοῦ ὁρᾷν ἱμάτια, Αὐτὸν δὲ μὴ ὁρᾷν, δεῖγμα 
τῆς Αὐτοῦ ἐναργέστατον γέγονε τῆς ἀναστάσεως. 


Opera, Migne, p. 148, ο. VI. 


Ταύτῃ δι) καὶ τοὺς προσφεύγοντας τῷ Λόγῳ, φήσειεν ἀ ἄν τις, συλλάβουσαν 
ἀεὶ τὴν ἐκκλησίαν, καὶ τὴν καθ᾽ ὁμοίωσιν ᾿ἰδέαν αὐτοὺς καὶ μόρφωσιν μορφοῦσαν 


152 THE FOURTH CENTURY. [A.D. 


them after the idea in likeness and after the formation of Christ. 
For which reason she of necessity always stands over them at the 
washing, whereby she generates them that are being washed. For 
this is called: the moon by figure, her mighty power in the washing, 
when those that are being born again, having been made new, 
shine forth with a new splendour, which is a new light: whence 
also they are called newly enlightened, the church shewing in 
their case (to speak in paraphrase) the spiritual period of full 
moon in (Christ’s) suffering, and in the remembrance of it afresh, 
until the ray and perfect light of the great day arise on them and 
on her.” 





a “ ’ ὃ , "» ’ > ’ 3. ὃ > , 
τοῦ Χριστοῦ, περίοδοις χρόνων πολίτας μακαρίων ἐκείνων αἰώνων ἐργάζεσθαι. 
“ ὩΣ \ >. A A 
Οθεν ἐξ ἀνάγχης αὐτὴν ἐφέσταναι ἀεὶ τῷ λούτρῳ τοὺς λουομένους γεννῶσαν. 
ca ‘ / , Lol ’ ε Ν ~ ~ ΄ 
Totro γὰρ σελήνη κέκληται τῷ τρόπῳ, ἢ περὶ το λοῦτρον αὐτῆς ἐνέργεια, 
> ‘ s / ε , 
ἐπειδὴ νέον σέλας ἀνανεασθέντες οἱ ἀναγεννώμενοι λάμπουσιν, ὅ ἐστι νέον 
-“ A ΄ a“ - 
φῶς: ὅθεν καὶ νεοφώτιστοι καλοῦνται, παραφραστικῶς τὴν πνευματικὴν πανσέ- 
rn Lal > > 
Anvov αὐτοῖς THY περίοδον τοῦ πάθους Kai THY ἀνάμνησιν, νέαν ἀεὶ παραφαι- 
2A ε ν ‘ ‘ a \ ΄ > A ’ ε 
νούσης, ἔστ᾽ ἂν ἡ αὐγὴ καὶ τὸ φῶς τὸ τέλειον ἀνατείλῃ τῆς μεγάλης ἡμέρας. 


(C.) ATHANASIUS. B. 296, D. 373. 


His age therefore at the Nicsean council was twenty-nine: but 
he paid the price of early eminence, being charged successively 
with magic, murder, and licentious conduct, and also suffering four 
banishments, followed by four restorations; so that he ended his 
days in possession of the patriarchal see when past the advanced 
age of seventy-six. The excitement of the first council was pro- 
bably the cause of the death of Alexander, and the general voice 
called loudly on Athanasius to fill the vacant chair. Thus the 
time of his rule, including the periods of his depositions, was about 
forty-six years. Great moderation for the most part marked his 
writings, which shines forth more prominently when compared 
with the temper of one of the patriarchs that came soon after him, 
who was the hot stirring heart of the third council, as Athanasius 
became the moving power of the first. Yet one had rather not 
have to find Athanasius stigmatizing his opponents as. ’Apevoyavi- 
rat, a term for which “mad Arians” is a feeble rendering. Per- 
haps Arian maniacs is nearer. ‘The flights or banishments of 
Athanasius to France, to Italy, and to Rome only made him the 
world’s Athanasius, by bringing his unbroken firmness before the 
very eyes of more, He seems to stand in the history of this criti- 








296] ATHANASIUS. 153 


cal time as an upright tree, which no storms could bend or lay low. 
He has been honoured with the title of The Great: and perhaps 
no father in any age so well merited it. Part of his language on 
_the Lord’s supper is true and noble: but in part he shews that a 
man cannot know everything, and that he only purchases supreme 
eminence in one point by receiving current opinions on others, 
without applying to them the searching analysis that he has given 
to his own chosen subject. But the Lord’s supper had not yet 
risen into being the grand subject of exaggeration. One father 
only, and he a Latin writer, had at all anticipated what was so 
soon to follow. It is singular that one of the writers after Cyprian, 
who expanded what we now term Romish views on the Lord’s 
supper, was Hilary, the deacon of Rome, and he was a sharer of 
the great sufferings of Athanasius. 

One would gladly receive any argument for not believing Atha- 
_ nasius to be the author of the fifty-five pages in his second volume 
devoted to the life of Anthony, but few except Basnage seem to 
have doubted it. Rohrbacher, in the 3rd vol. of his long church 
history, assumes that Athanasius caught his devout spirit from 
_ Anthony, and his exactness of logic from the study of Origen. 
_ The study of Origen in that day seems to have been the study of 
theology ; and a large amount of the Arian battles were respecting 
the interpretations to be given to Origen’s expressions in his De 
Originibus, περὶ ἀρχῶν. In Athanasius’ eyes Origen took the 
orthodox side. A tradition of Athanasius concealing himself when 
he was sought for to be made archbishop may be one of those 
ornaments to the history of the time, which had their germs in the 
ancient history of Israel in the Old Testament. Patristic story is 
not free from clouds and their bright colourings. 


P.125. “This Word and God then, being perfect in Godhead 
_ and perfect in manhood, being naturally the wisdom and power of 
_ the Father, being without body as His God and Father, (yet) on 
account of our salvation built for Himself a body in the womb of 


Opera, Paris, 1627. De Niceno Con. c. Arium, p. 125. 
After quoting Proverbs ix. and alluding to Philippians ii. 
Τέλειος ὧν ἐν Θεότητι καὶ τέλειος ἐν ἀνθρωπότητι οὗτος οὖν ὁ Λόγος καὶ 
ε Ω ε Ν 
Θεὸς, σοφία καὶ δύναμις Πατρικὴ ὑπάρχων, ἀσώματος ὧν ὥσπερ ὁ Θεὸς καὶ 
lal ε > A Lal 
Πατὴρ Αὐτοῦ, διὰ τὴν ἡμετέραν σωτηρίαν φκοδόμησε TO σῶμα ἐν γαστρὶ 


154 THE FOURTH CENTURY. [A.D. 


Mary, the mother of God, without intercourse with a man, and He 
became, as I said, a man, and made Himself a pattern of all virtue, 
that those that wish to follow Him throughout may have a fall 
representation as by a divine track (to follow). And being 
likened to this representation they become partakers of the divine 
nature as (Peter) the vessel of the election says. Therefore after 
His suffering and His resurrection He that is the Wisdom and the 
Power, the Word and God, sent the apostles (His messengers) to all 
the foolish, the people without understanding among the heathen 
that did not know God, having set before them a ‘table, 1.6. the 
holy altar, and on it bread of heaven, and immortal, and that 
giveth life to all that partake of it, His holy and all- holy body, and 
wine that gladdeneth the heart and implanteth sobriety in the soul 
of each of those that are born of Him, having mixed His own blood 
as into a bowl, having summoned by His apostles those that are 
both called and elect. They indeed give over all folly: but He 
shews forth as citizens of the kingdom of heaven those*that obey 
His voice. 
P. 157. “We worship not a creature : away with such a thing ; 
for such is the error of the heathen Arians: but we worship the 
Lord of the creation incarnated, the Word of God. 


Orat. III. “If then they are discussing about a man, let them 
discuss on human principles and reason about his reason. But if 
the discussion is about God that created men, let them use under- 





Mapias τῆς Θεοτόκου, ἄνευ κοινωνίας ἀνδρὸς, καὶ γέγονεν ὡς ἔφην ἄνθρωπος, 
καὶ “Eavrov é ἐποίησεν ὑπόδειγμα πάσης ἀρετῆς, ἵνα οἱ βουλόμενοι. ἐξακολουθεῖν 
ὡς διὰ τρίβου ἔχωσι Θείας ἐκτύπωμα. πρὸς ὃ ὁμοιούμενοι γίνονται Θείας 
φύσεως κοινωνοὶ ὡς φησὶ τὸ σκεῦος τῆς ἐκλογῆς. Mer’ οὖν τὸ πάθος Αὐτοῦ 
καὶ τὴν ἀνάστασιν ἀπέστειλεν ἡ Zopia ἡ Δύναμις ὁ Λόγος καὶ Θεὸς τοὺς 
ἀποστόλους πρὸς πάντας τοὺς ἄφρονας τοὺς ἀσυνέτους ἐθνικοὺς τοὺς μὴ 
εἰδότας τὸν Θεὸν, προτεθεικὼς τράπεζαν, τούτεστι τὸ ἅγιον θυσιαστήριον, καὶ 
ἐπ᾽ αὐτῷ ἄρτον οὐράνιον καὶ t ἄφθαρτον καὶ πᾶσι ζωὴν χαριζόμενον τοῖς μετα- 
λαμβάνουσιν ἐξ αὐτοῦ, τὸ ἅγιον καὶ πανάγιον Αὐτοῦ σῶμα, οἶνόν τε εὐφραί: 
νοντα καρδίαν καὶ νῆψιν ἐμποιοῦντα ἐν τῇ ἑκάστου ψυχῇ τῶν ἀπογενο- 
μένων ἐξ Αὐτοῦ, ὡς ἐπὶ κρατῆρα κεράσας τὸ ‘Eavrod αἷμα, καλέσας τοὺς - 
κλητούς τε καὶ ἐκλεκτοὺς διὰ τῶν ἀποστόλων Αὐτοῦ, πᾶσαν μὲν «ἀφροσύνην 
ἀπολιμπάνουσι' βασιλείας δὲ οὐρανῶν πολίτας ἀναδείκνυσι τοὺς ὑπακούοντας 
τῆς φωνῆς Αὐτοῦ. 
LEpistola ad Adelphium, Ep. p. 157. 


Ov κτίσμα προσκυνοῦμεν" μὴ γένοιτο. ᾿Εθνικῶν “γὰρ ᾿Αρειανῶν ἡ τοιαύτη 
πλάνη" ἀλλὰ τὸν Κύριὸδν τῆς κτίσεως σαρκωθέντα τὸν τοῦ Θεοῦ Λόγον προσ- 
κυνοῦμεν. 


Cont. Arian. Oratio ITT. 


Ei μὲν περὶ ἀνθρώπου τινος διαλογίζονται, ἀνθρωπίνως καὶ περὶ τοῦ λόγου 
αὐτοῦ λογιζέσθωσαν. Ei δὲ περὶ τοῦ Θεοῦ τοῦ κτίσαντος τοὺς ἀνθρώπους, 


296] ATHANASIUS. | 155 


standing not any more after the way of men but otherwise, and 
above the nature of men. For it is necessarily the case that of 
whatever kind the parent may be, of this kind is the offspring 
also: and of whatever kind may be the Father of the Word, of 
this kind would His Word be also....But God is not as man; for 
the Scripture said this: but being, He is, and is everlastingly with 
the Father, as the shining forth of light... that is, a perfect off- 
spring out of a perfect Father: wherefore He also is God, the 
likeness of God. 


P. 418. “So that He is the only begotten Word. 


P. 36. “That the Word in the beginning (according to the 
Arians) was the Word altogether, but that when He put on man- 
hood, then He was named the Son. For that before this His 
manifestation He was not the Son, but only the Word... Such 
are their triflings: but they are plainly disprovable... If He 
were first the Word and afterwards the Son, He will appear to 
have known the Father afterwards and not before: for it is not as 
the Word that He knows God as Father, but as the Son. But 
this also will meet the saying of theirs that He was after His in- 
carnation in the bosom of the Father, and that it was after it that 
He and the Father are one. 





These are introduced here to shew that the Eternal Son and 
the Word are the same, and not different as some early Christians 
thought, and it may be remembered how in the confusion of 
doctrine in early times about the Lord’s supper the identity of 
: the Aoyos and the Eternal Son was almost denied. 





3 , > ‘ » e Ν ~ 3 ’ὔ 
μηκέτι ἀνθρωπίνως, ἀλλὰ ἄλλως ὑπὲρ τὴν τῶν ἀνθρώπων φύσιν διανοεί- 
lal \ i, lal “ 3 ’, Ν 
σθωσαν. ὋὉποῖος γὰρ ἂν ἢ ὁ γεννῶν, τοιοῦτον ἀνάγκη καὶ τὸ γέννημα εἶναι: 
ὍΘ a x ς lal , ᾿ a Ν a Ἃ +” x ε ΄ 3 “ 
καὶ ὁποῖος ἂν ἢ ο τοῦ Λογου Ilatynp, τοιοῦτος ἂν εἴη καὶ ὁ Λόγος Αὐτοῦ.... 
ε κ \ See, τὰ , > a \ > ε ΤΩΙ > » 5 
Ὁ δὲ Θεὸς οὐκ ὡς ἀνθρωπός ἐστιν, τοῦτο γὰρ εἶπεν ἡ γραφή" ἀλλ᾽ ὦν ἐστι, 
PINE A Ν cal A ε 3 , a> 
καὶ aidiws ἐστι μετὰ τοῦ Πατρὸς, ὡς ἀπαύγασμα φωτός... τοῦτ᾽ ἐστι, γέννημα 
δ. a a 
τέλειον ἐκ τελείου. Διὸ καὶ Θεός ἐστιν, εἰκὼν τοῦ Θεοῦ. 


P, 418. 
’ 
Εἶναι Αὐτὸν μονογενῆ Λόγον. 
Oratio V., p. 36. 
. . aA e ~ 
Some Arians said, Tov Λόγον ἐν ἀρχῇ μὲν εἶναι Λόγον ἁπλῶς" ὅτε δὲ 
a Ν εκ ᾿ 
ἐπηνθρώπησε τότε ὠνόμασθαι Ὑἱόν' πρὸ γὰρ τῆς ἐπιφανείας μὴ εἶναι Υἱὸν, 
a Ν 
ἀλλὰ Λόγον μόνον...ταῦτα μὲν ἐκείνων τὰ φλυαρήματα, ἔχει δὲ τὸν ἔλεγχον 
a a ‘ Ν 
ἐναργῆ...Ἐῤ πρῶτον Λόγος καὶ ὕστερον Yios, φανήσεται ὕστερον ἐγνωκὼς τὸν 
so a Ν 3 Ld: 
Πατέρα καὶ ov πρότερον: οὐ yap ἡ Λόγος γινώσκει ἀλλ᾽ 7 Υἷος.. ἀπαντήσει 
“- « a φ \ 
δὲ καὶ τοῦτο ὅτι ὕστερον ἐν κόλποις τοῦ Πατρὸς γέγονε" καὶ ὕστερον Αὐτὸς 
καὶ ὁ Πατὴρ ἕν γεγόνασι. 


156 THE FOURTH CENTURY. [A.D. 


L. 979. “But I have seen this mark also in the gospel accord- 


ing to John, at the time when the -Lord, discoursing about the — 


eating of His body, and having seen many offended on account of — 


this, says, ‘Doth this offend you?’ ... to ‘they are spirit and they 
‘are life’ For there He has also said both things of Himself, 
flesh and Spirit, and He distinguished the Spirit from that which 
is according to flesh, that by believing not only in that of Him 
which appears, but also in that- which is invisible, we may learn 
that His sayings are not carnal but spiritual. For for how many 
would His body suffice for food, in order that He might become 
food also for the whole world? But on this account did He men- 
tion the ascension of the Son of Man into heaven, that he might 
draw them away from the thought of the eating of the body, and 
that afterwards they might learn that the flesh He had spoken of 
is heavenly food from above, and spiritual food, being given from 
Him. ‘For,’ says He, ‘the things of which I have spoken to you 
‘are spirit and life. For it is the same as saying, That indeed 
which is exhibited and given will be given for the world as food, 
that this may spring up spiritually in each (man) and become 
a protecting charm to all, unto the resurrection of life eternal .. 

Thus the prophet also, beholding the Word become flesh, has said, 


‘The spirit of our face, Christ the Lord, that no one may from ‘ 


that which appeareth think that the Lord is a mere man, but also, 
hearing the Spirit (or the word ‘Spirit’), may know that He that 
was in the body was God. 

P. 414, Gen. xxvii. “The field is the world: but the dew of 


Paris; 1627. £2979. F 


Τοῦτον δὲ τὸν χαρακτῆρα καὶ ἐν τῷ κατ᾽ ᾿Ιωάννην εὐαγγελίῳ ἑώρακα, 
Shenk re ESEd: , , Pare ΑΓ 
ὁπηνίκα περὶ τοῦ σώματος βρώσεως διαλεγόμενος, καὶ διὰ τοῦτο πολλοὺς 
Paya σκανδαλισθέντας, φησιν ὁ Κύριος, “Τοῦτο ὑμᾶς σκανδαλίζει, ἄο. 

ζωή. ” Kat ἐνταῦθα γὰρ ἀμφότερα περὶ Αὐτοῦ εἴρηκε, σάρκα καὶ πνεῦμα" 
καὶ τὸ πνεῦμα πρὸς τὸ κατὰ σάρκα διέστειλεν, ἵνα μὴ μόνον τὸ φαινόμενον, 
ἀλλὰ καὶ τὸ ἀόρατον Αὐτοῦ πιστεύσαντες, fe πϑ δος ὅτι καὶ ἃ λέγει οὐκ ἐστι 
σαρκικὰ, ἀλλὰ πνευματικά. (Πόσοις γὰρ ἤρκεν τὸ σῶμα πρὸς βρῶσιν, ἵνα 
καὶ τοῦ κοσμοῦ παντὸς τροφὴ γένηται :) ᾿Αλλὰ διὰ τοῦτο τὴς εἰς τοὺς οὐρανοὺς 
ἀναβάσεως ἐμνημόνευσε τοῦ Υἱοῦ. τοῦ ᾿Ανθρώπου, ἵνα τῆς σωματικῆς ἐννοίας 
αὐτοὺς ἀφελκύσῃ, καὶ λοιπὸν τὴν εἰρημένην σάρκα, βρῶσιν ἄνωθεν οὐράνιον 

. ‘ . re ag Up , δ 

ee ote τροφὴν παρ᾽ Αὐτοῦ διδόμενον μάθωσιν. e A γὰρ λελάληκα," 
φησιν, * “ὑμῖν av εῦμά ἐ ἐστι καὶ ζωή." Ἴσον yep. τῷ εἰπεῖν, τὸ μὲν δεικνύμενον 
καὶ διδόμενον ὑπὲρ τοῦ κοσμοῦ δοθήσεται τροφὴ, ὡς πνευματικῶς ἐν ἑκάστῳ 
ταύτην ἀναδίδοσθαι, καὶ γένεσθαι πᾶσι φυλακτήριον εἰς ἀνάστασιν ζωῆς 
αἰωνίου... Οὕτως καὶ ὁ προφήτης θεωρῶν τὸν Λόγον γενόμενον σάρκα εἴρηκε 
μὰ δεῖμα προσώπου ἡμῶν Χριστὸς Κύριος, ἵνα μὴ ἐκ φαινομένου νομίσῃ 
τις ἄνθρωπόν εἶναι ψιλὸν τὸν Κύριον, ἀλλὰ καὶ Πνεῦμα ἀκούων, γινώσκῃ 
Θεόν εἰναι τὸν ἐν σώματι ὄντα. 


Vol. II. Dicta et interp. parab. p. 414. 
Qn. What does Isaac mean Gen. xxvii., “See the smell of my son,” 


, 
3 


“-- 1d oa 


290] ATHANASIUS. 157 


heaven is the Godhead. But the richness of the earth is the man- 
hood. As then the dew indeed comes down unseen, but when it 
collects together below becomes manifest, so the divine Word, 
being in His own nature unseen, yet by the flesh became visible 
on the earth, and was conversant with men; and He became also 
the corn and the wine, the mystic signs of the divine mysteries. 
ΑἹ] the heathen are servants to Christ. 


P. 415. Gen. xlix. “He is speaking of the suffering of Christ, 
and names the body His garment and the wine His blood, Since 
the Master has also called the mystic wine blood. But the ex- 
pression, ‘His eyes were joyful with wine, shews His gladness 
after His passion. 


P. 665. “To-day the end of the wickedness of Judas was shewn: 
and the lights of the Master’s benefit were lighted: to-day the 
supper is prepared in a corner, and a table is made for the world: 
to-day the ear of the heavenly food shot forth: to-day man with- 
out danger touches the tree of life: to-day the treasury of the 
mysteries is being opened: to-day food is made ready for the 
apostles, bread of blessedness: to- day the enjoyment of the 
| heavenly banquet begins: to-day the ‘Take ye, eat ye, this is My 
‘body.’ I take the cross (the bread in that shape), I divide the 
limbs, I anticipate thy act, Judas, by the shedding of the blood 
which thou wishest to sell. I take it and give it “freely, for the 
_ body, Judas, is Mine: but it is thine to sell it with a kiss, &e. 











ἄς. ὃ Answer, “Aypos ἐστιν ὁ κόσμος. Δρόσος δὲ οὐρανοῦ 4 Ocdrys. 
| Πιότης δὲ τῆς γῆς ἡ ἀνθρωπύτης. Ὥσπερ τοίνυν ἡ δρόσος μὲν ἀοράτως 
κάτεισιν᾽ κάτω δὲ συνισταμένη γίνεται δήλη" οὕτως ἀόρατος ὧν ὁ Θεῖος Λόγος 
διὰ τῆς σαρκὸς ἐπὶ τῆς γῆς ὠφθη, καὶ τοῖς ἀνθρώποις συνεστράφη; καὶ ὁ 
σῖτος δὲ καὶ ὁ οἶνος τῶν Θείων μυστηρίων αἰνίγματα. Δουλεύουσι πάντα 
τὰ ἔθνη τῷ Χριστῷ. 
.Ρ, 41ὅ. 

Qn. What is Gen. xlix., “‘ He shall wash his gar ment in wine,” &e. 2 
_ Answer, Ta κατὰ τοῦ “πάθους τοῦ Χριστοῦ λέγει, καὶ τὸ μὲν σῶμα στολὴν 
| Bedi. TO δὲ αἷμα οἶνον. ᾿Επεὶ καὶ τὸν μυστικὸν οἶνον αἷμα κέκληκεν ὃ 

Δεσπότης. Τὸ δὲ, χαροποὶ ot ὀφθαλμοὶ Αὐτοῦ ἀπὸ οἴνου, τὴν μετὰ τὸ πάθος 
᾿ εὐφροσύνην δηλοῖ. 
Hom. in quintam Feriam et de proditione Jude, p. 665. 

Σήμερον. τῆς ‘lovda πονηρίας τὸ πέρας ἠλέγχθη" καὶ τῆς Δεσποτικῆς 
εὐεργεσίας αἱ λαμπάδες ἀνήφθησαν. Σήμερον ἐν γωνίᾳ. δεῖπνον σκευάζεται, 
καὶ τῇ οἰκουμένῃ γίνεται. τράπεζα" σήμερον τοῦ οὐρανίου τροφῆς ἄσταχυς 
ἐβλάστησεν, σήμερον τοῦ ξύλου τῆς τρυφῆς ἀκινδύνως ἄνθρωπος ἅπτεται" 
σήμερον τῶν μυστηρίων ἀνοίγεται θησαυρός" σήμερον. βρῶσις ἀποστόλοις 
εὐτρεπίζεται μακαριότητος ἄρτος" σήμερον τῆς πνευματικῆς εὐωχίας ἀπόλαυσις 
ἄρχεται" σήμερον τὸ, Λάβετε, payere τοῦτό Mov ἐστιν τὸ σῶμα. Tpohap- 
βάνω τὸν σταυρὸν, διαμερίζω τὰ μέλη: προφθάνω σου τὴν πρᾶξιν, ᾿Ιούδα, τῇ 
ἐκχύσει τοῦ αἵματος, ὃ πιπράσκειν βούλῃ. Προλαμβάνων χαρίζομαι. *“Epov 
γάρ ἐστιν, Ἰούδα, τὸ σῶμα" σου δὲ τὸ πωλῆσαι φιλήματι, κ-τ.λ. 


158 THE FOURTH CENTURY. [A.D. 


P. 683. “The Lord lately addressed you as His Own sheep 
without flattery: His Own sheep, with much wool in their love of 
poverty, as abounding in the milk of the nourishing word, as fed 
with the green grass of the Lord’s body, as obeying the staff of 
His cross,” &e. 


Hom. in Caecum a Nativ. p. 683, 

Ὑμᾶς ὁ Κύριος ἀρτίως ἴδια πρόβατα ἀκολακεύτως προσηγύρευσεν᾽" ἴδια 
πρόβατα ὡς πολυποκοῦντα τῇ φιλοπτωχείᾳ᾽ ὡς πλεονάζοντα τὸ γάλα τοῦ θρεπ- 
τικοῦ λόγου" ὡς χλοαζόμενα τὸ τοῦ Κυρίου σῶμα' ὡς πειθομέναις τῇ σταυρικῇ 
βακτηρίᾳ, κ-τ.λ. 


One is reluctant to note anything unsatisfactory in so judicious 
and collected a writer as Athanasius. But let us be candid. What 
is the true force of the expression, “that this food may spring ΠΡ 
“(like a fountain) in each man spiritually, and become to all a 
“phylactery, a preservative agent, unto the resurrection of life 
“eternal”? Can this receive its legitimate interpretation without 
including some force in the natural flesh and blood of Christ 
acting on the body to produce the resurrection? If it has this 
meaning, it suggests the actual real and natural presence of 
Christ’s body and blood, so as to impregnate the body of the 
believer or the recipient with life. The word “spiritual” does not 
modify this view, for the sentence comprises two clauses, one for 
the spirit, “spring up spiritually,” the other for the body, “become 
“a preservative agent to the body,” in spite of its passing under 
corruption through bodily death. And if the passage teaches a 
presence of Christ’s natural body in the supper, sacrifice altar 
and priest follow, contrary to Christ’s teaching. 

The word φυλακτήριον can hardly be used in its Greek sense 
of a protecting military post or a fort. I incline to recognize the 
Jewish sense, as Ezekiel xiii. 18, “sewing (in Greek) phylacte- 
“ries (not pillows) to all armholes.” But it may be used, as Chry- 
sostom also uses it, concerning prayer, viz. as a preservative force 
or agent. The conclusion however is not affected by the choice of 
one or other interpretation of the word. It brings to mind the 
expression in Ignatius, ἀντίδοτος τοῦ μὴ θανεῖν. Boothroyd, on 
that passage in Ezekiel, says, “the Easterns still use amulets and 
“ribands of charms, which they fasten principally to the hands 
“and head,” 






204] EUSEBIUS. 159 


(D.) EUSEBIUS OF CHSAREA IN PALESTINE, BISHOP THERE 
264, D. 338. 


The great court-bishop of Constantine: though some think 
that Hosius, bishop of Cordova, presided at the first council, but 
this is probably a western story. It rests on better authority 
(Theodoret) that a kind of precedency was given to Eusebius, 
though Hosius stirred up Constantine to call the council, and at 
the close, as the eldest, signed the decrees first. Eusebius had 
distinguished himself in assisting the sufferers in the persecution 
under Diocletian, and had adopted the name of Pamphilus in 
addition to his own in remembrance of one of them. It is, how- 
ever, clear that African influence reigned in the council, under 
Alexander, the bishop of Alexandria, who, led by Athanasius, had 
excommunicated Arius. It would seem that Divine Providence 
had prepared God’s Own chosen deliverer in the person of the 
young deacon Athanasius, and that to him the victory of the true 
faith was chiefly due. Eusebius himself for some time after the 
council objected, together with several other bishops, to the 
decisive Greek word for “of one substance” with the Father. 
And indeed that word itself laboured under the odium of having 
been previously adopted, if not coined, by the Sabellians to ex- 
press their Monarchian (Patripassian) heresy. Eusebius certainly 
in his histories betrays a weak love of imperial honour and state: 
but he is a great writer and a leader of the time. 

He too, in the third century, had learned theology from the 
works of Origen, and after having been ordained by the bishop of 
Cesarea, he founded a school, and it became eminent. But his 
friend Pamphilus died a martyr, and he fled to Egypt, and though 
cast into prison escaped with his life. This was in the persecu- 
tion of Galerius. He was raised to be bishop in Cesarea, and 
gave shelter there to Arius. Still failing to convince Arius, he 
took the Athanasian side at Nicza, and yet he at a later date 
preached the opening sermon in an Arian council held at Jerusa- 
lem. Was he then Arian or semi-Arian? This problem is partly 
solved by declaring that he was rather endowed with large infor- 
mation than a profound and decisive thinker. He probably often 
wavered. Yet the Paris Universal Dictionary calls him The Father 
of Church History. Even as an historian he lacks the needful 


160 THE FOURTH CENTURY. [A.D. 


intuitive sagacity to detect and extract the truth from a tangle of 
conflicting statements ; but his position and his strong appetite for 
facts, or for what seemed such, make his accounts valuable as well 
as interesting. He preached at Constantinople on Constantine’s 
celebration of the thirtieth year of his reign. One cannot be 
moved by any very deep interest in inquiring what were his con- 
victions regarding so spiritual a subject as the Lord’s supper: but 
it is plain that he was no forerunner of the high doctrine. 


Opera, Migne, Hist. Eccles. p. 497. 

After Victor, bishop of Rome, had received from the synod at 
Ephesus, under its bishop Polycrates, a refusal to renounce the 
custom of the East as to the observance of Easter, many Western 
bishops objected to excommunicating all the quartodeciman 
Easterns. 


P. 497. “And among these Irenzeus sends (to Victor) from 
the presence in council of the brethren of whom he was leader in 
Gaul, and stands by him that the mystery of the Lord’s resurrec- 
tion ought to be celebrated only on the Lord’s day: but, however, 
in a becoming way dissuades Victor from cutting off whole 
churches of God for keeping the tradition of ancient custom, with 
many other words, and adding this to them. For (said he) the 
dispute is not only about the day, but also about the very form of 
the fast. For some think that they ought to fast for one day, and 
others two, but others more, and others forty, and they mark out 
equally both daily and nightly seasons as their day. And such is 
the variety of its observers, not arisen in our time but much earlier 
in the time of our predecessors, who were holding (it) in an exact 
way, who have established for after time the prevalent custom in 
completeness and particularity. And both all these no less sought 





Opera, Migne, Hist. Eccles., p. 497. 

Ἔν ols καὶ ὁ Εἰρηναῖος, ἐκ προσώπου ὧν ἡγεῖτο Kata τὴν Ταλλίαν ἀδελ- 
φῶν ἐπιστείλας, παρίσταται μὲν τὸ δεῖν ἐν μόνῃ τῇ τῆς Κυριακῆς ἡμέρᾳ τὸ 
τῆς τοῦ Κυρίου ἀναστάσεως ἐπιτελεῖσθαι μυστήριον" τῷ γε μὴν Βίκτορι προσ- 
Ἠκόντως ὡς μὴ ἀποκόπτοι ὅλας ἐκκλησίας Θεοῦ, ἀρχαίου ἔθους παράδοσιν. 
ἐπιτηρούσας, πλεῖστα ἕτερα παραινεῖ, καὶ αὐτοῖς δὲ ῥήμασι τάδε ἐπιλέγων. aA 
Οὐδὲ γὰρ μόνον “περὶ τῆς ἡμέρας ἐστιν ἡ ἀμφισβήτησις ἀλλὰ καὶ περὶ τοῦ ‘ 
εἴδους αὐτοῦ τῆς νηστείας. Οἱ μὲν γὰρ οἴονται μίαν ἡμέραν δεῖν αὐτοὺς Ἶ 
νηστεύειν, ot δὲ δύο, οἱ δὲ καὶ πλείονας, οἱ δὲ τεσσαράκοντα, ὥρας ἡμερινάς τε 
καὶ νυκτερινὰς συμμετροῦσι τὴν ἡμέραν αὐτῶν. Καὶ τοιαύτη μὲν ποικιλία 
τῶν ἐπιτηρούντων, οὐ νῦν ἐφ᾽ ἡμῶν γεγονυῖα, ἀλλὰ καὶ πολὺ πρότερον ἐπὶ τῶν 
πρὸ ἡμῶν, τῶν παρὰ τὸ ἀκριβὲς, ὡς εἰκὸς, κρατούντων τὴν καθ᾽ ἁπλότητα καὶ 
ἰδιωτισμὸν συνηθείαν εἰς τὸ μετ᾽ ἔπειτα πεποιηκότων. Καὶ οὐδὲν ἔλαττον 








264] EUSEBIUS. 161 


peace, and we too are seeking peace with one another; and the 
difference in the fast commends our harmony in the faith. He 
adds to these a statement, which I will appropriately annex, run- 
ning in this form, And the elders who before Soter were presi- 
dents of the church of which thou art now leader, we mean 
Anicetus and Pius, Heginus and Telesphorus and Xystus, did not 
themselves observe, nor permitted those that were with them [to 
do otherwise], and refusing themselves to keep it, they no less 
were in peace with those of the neighbouring districts im which it 
was kept, when they came to them, although it was more in con- 
trariety for them to keep it among those that did not keep it. 
And never were any cast off on account of this form, but the 
elders before thee that did not observe it used to send the eucha- 
rist (as a present) to those of the districts around that used to 
observe it. 


Nort. “For bishops formerly in the time of the paschal feast 
used to send the eucharist to other bishops under the name of 
eulogie (blessed bread). And that was at last forbidden at the 
council of Laodicea....From that council we learn that the custom 
was general, and used by all bishops everywhere. 

[This passage also puts the claims of Rome to supremacy from 
the beginning in a very awkward position. Justin also refers to 
the happy concord between Polycarp and Anicetus, notwithstand- 
ing this difference of practice. ] 


P. 1173. “For we make for ourselves both sacrifices and offer- 
ings of a spiritual kind, that are called sacrifices of praise and 





πάντες οὗτοι εἰρήνευσαν τε Kal εἰρηνεύομεν πρὸς ἀλλήλους, Kal ἡ διαφωνία 
τῆς νηστείας τὴν ὁμονοίαν τῆς πίστεως συνίστησι. Τούτοις ἱστορίαν προσ- 
τίθησι, ἣν οἰκείως παραθήσομαι, τοῦτον ἔχουσαν τὸν τρόπον, Καὶ οἱ πρὸ 
Σωτῆρος πρεσβύτεροι οἱ προστάντες τῆς ἐκκλησίας, ἧς viv ἀφηγῇ, ᾿Ανίκητον 
λέγομεν καὶ Iiov, “Hyivov τε καὶ Τελεσφόρον καὶ Ξυστὸν, οὔτε αὐτοὶ ἐτή- 
ρησαν οὔτε τοῖς per αὐτῶν ἐπέτρεπον, καὶ οὐδὲν ἔλαττον, μη αὐτοὶ 
τηροῦντες, εἰρήνευον τοῖς ἀπὸ τῶν παροικιῶν, ἐν αἷς ἐτηρεῖτο, ἐρχομένοις πρὸς 
αὐτοὺς, καίτοι μᾶλλον ἐναντίον αὐτῶν ἣν τὸ τηρεῖν ἐν τοῖς μὴ τηροῦσι. Kat 
οὐδέποτε διὰ τὸ εἶδος τοῦτο ἀπεβλήθησάν τινες, GAN αὐτοὶ μὴ τηροῦντες οἱ 
πρό σου πρεσβύτεροι τοῖς ἀπὸ τῶν παροικιῶν τηροῦσιν ἔπεμπον εὐχαριστίαν. 
Vote in Migne’s Ed. 

Solebant olim episcopi, tempore paschalis festivitatis, eucharistiam ad 
alios episcopos ewlogiarum nomine transmittere. Idque tandem vetitum 
fuit concilio Laodiceno, Capite XIV....Ex Laodiceno concilio discimus 
hune morem promiscuum fuisse et ab omnibus passim episcopis usur- 
patum, 

Migne’s edition V., p. 1173. Psalm XCT. 

Θυσίας te yap καὶ ἀναφορὰς ποιούμεθα πνευματικὰς, Tas καλουμένας 

θυσίας αἰνέσεως καὶ θυσίᾳς ἀλαλαγμοῦ" τό τε θυμίαμα τὸ εὐῶδες ἀναπέμ- 


ἘΠ 11 


162 THE FOURTH CENTURY. [A.D. 


. sacrifices of gladness, and we send up the fragrant incense, of 
which it has been said, Psalm exli. 2. But we also offer the loaves 
of shewbread, kindling up a memory of salvation, and the blood of 
sprinkling of the Lamb of God, Who took away the sin of the 
world, that purifies our souls. 


P. 981. “ But according to this He counted them worthy to be 
filled with the food of His house, not with that of the body only, 
but also with the heavenly and spiritual. At the time when 
the Christ of God was first sojourning with them, He supplied 
them with the Heavenly bread for food, Himself (giving) Himself. 
Not but that He also fed them with the five loaves by a miracle 
in the wilderness, as of old the manna (was given) by Moses. But 
further He also filled them with honey from the rock. But Him- 
self was the rock, furnishing them with lessons sweeter than any 
pleasure and than all honey. 


P. 365. “For Judas was not made by nature unable to be 
saved, but was capable, had he chosen, like the rest of the Apostles 
to have been instructed by the Son of God, and to become at last 
a noble and good disciple. He lived in the same home with the 
Teacher. He used to eat with Him not the common bread only, 
but he was deemed worthy to partake also of that which nourish- 
eth the soul. 


P.100. “But we say that the strength of bread and the 
strength of water had been taken from the assembly of the Jews 


πομεν, περὶ ov εἴρηται “ Let my prayer, ὦ. as incense.” ᾿Αλλὰ καὶ τοὺς 
ἄρτους τῆς προθέσεως προσφέρομεν THY σωτήριον μνήμην ἀναζωπυροῦντες, TO 
an an a ? a fal “ “ 
τε τοῦ ῥαντισμοῦ αἷμα τοῦ ᾿Αμνοῦ τοῦ Θεοῦ, τοῦ περιελόντος τὴν ἁμαρτίαν 
τοῦ κόσμου, καθάρσιον τῶν ἡμετέρων ψυχῶν. 
.}, 981. Psalm LXXX. 

Κατὰ τοῦτο δὲ ἐπλήρου καταξιούσας αὐτοὺς τῆς οἰκείας τροφῆς, οὐ μόνον 
τῆς σωματικῆς, ἀλλὰ καὶ τῆς ἐπουρανίου καὶ πνευματικῆς. ὋὉπηνίκα πρῶτος 
αὐτοῖς ἐπεδήμει ὁ Χριστὸς τοῦ Θεοῦ, τροφὴν αὐτοῖς παρεῖχε τὸν ἐπουράνιον 
ἄρτον, Αὐτὸς Ἕαυτόν. Οὐ μὴν ἀλλὰ καὶ ἐψώμισεν αὐτοὺς ἐκ τῶν πέντε 
"» , sult ea es “ , \ , \ ΄ » 
ἄρτων παραδόξως ἐπὶ τῆς ἐρήμου, ὥσπερ πάλαι διὰ Μωσέως τὸ μάννα, “Ere 
δὲ καὶ ἐκ πέτρας μέλι ἐχόρτασεν αὐτούς. Πέτρα δὲ ἦν Αὐτὸς, χορηγῶν αὐτοῖς 

A ε »“" ta ’ 
τὰ πάσης ἡδονῆς καὶ παντὸς μέλιτος γλυκύτερα μαθήματα κ.τ.λ. 
P. 365, Psalm XL. 

Οὐ γὰρ ἦν φύσεως ἀδυνάτου σώζεσθαι ὁ ᾿Ιούδας: ἀλλὰ οἷός τε ἦν, 
θελήσας, ὁμοίως τοῖς λοιποῖς ἀποστόλοις μαθητευθῆναι τῷ υἱῷ τοῦ Θεοῦ, καὶ 
\ Ν » ‘ Ν 5» “ , ἃ Ὁ. -" ’, 
καλὸς καὶ ἀγαθὸς μαθητὴς ἀποτελεῖσθαι: συνέστιος δὲ ἦν τῷ Διδασκάλῳ. 
‘ ΜΝ - , ’ » ‘\ »-“ -“ al 
Οὐ τὸν κοινὸν ἄρτον Αὐτῷ μόνον συνήσθιεν, ἀλλὰ καὶ τοῦ τῆς ψυχῆς θρεπτικοῦ 

μεταλαμβάνειν ἠξιοῦτο, 
VI. p. 100. Isaiah 111. 
A 7, 97 4 ’; » “~ , > -“ » , -“ 
} Kai καθ ἕτερον δὲ τρόπον ἀφῃρῆσθαί φαμεν ἐκ τῆς Ιουδαίων συναγωγῆς, 
ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος" καὶ λόγος ἐστι μυστικός, Ἡμεῖς μὲν γὰρ, οἱ 














264] EUSEBIUS. 163 


in another way too: and the word has a mystical sense. For we 
also indeed, who have been called through faith unto sanctification, 
have the bread that is from Heaven, that is Christ, or His body. 
But if any one should ask, of what kind is the strength He gives? 
we say that it is life-giving ; for He giveth life to the world. But 
we desire to have in like manner the strength also of the water 
that sanctifies us by the grace that comes through the holy baptism, 
meaning the putting away of sins, (and) the spiritual regeneration 
to conformity with Christ Himself, and in addition to these things 
confidence of entrance into the kingdom of Heaven (see John 111.). 
But the Jews have been deprived of all such good things: for 
they have not with them the strength of bread, that is, the being 
made alive in Christ; nor have they the strength of the water, for 
their sin has not been washed away, but has remained still with 
them. They do not drive onward into the kingdom of Heaven, 
dishonouring Christ that brings it in, for they believe not Christ 
that saith, ‘I am the way’ and ‘I am the door.’ 


P. 89. “He taught plainly, instead of the old sacrifices and 
whole burnt-offerings, the incarnate presence of Christ and His 
body prepared to be offered to God, &. Having received indeed 
from Him to fulfil upon the table the memory of this sacrifice by 
symbols both of His body and of His saving blood according to the 
appointed customs of the new covenant, we are again instructed by 
the prophet David to say, Psalm xxi. ‘Thou hast prepared a 
‘table, &c., Thou hast anointed, &c., and Thy cup that inebriateth 


διὰ πίστεως κεκλημένοι πρὸς ἁγιασμὸν, τὸν ἄρτον ἔχομεν τὸν ἐξ οὐρανοῦ, 
τούτεστι Χριστὸν, ἤτοι τὸ σῶμα Αὐτοῦ. ἘΠ δὲ δή τις ἔροιτο ποία τίς ἐστιν 
ἡ ἰσχὺς Αὐτοῦ, φαμεν ὅτι ζωοποιός" δίδωσι γὰρ τῷ κοσμῷ. ζωήν. Προσίεμεν 
δὲ ὁ ὁμοίως καὶ τῇ διὰ τοῦ ἁγίου ,βαπτίσματος χάριτι, τοῦ ἁγιάζοντος ἡμᾶς 
ὕδατος τὴν ἰσχὺν εἶναι, λέγοντες. ἁμαρτιῶν ἀπόθεσιν, ἁ ἀναγέννησιν πνευματικὴν 
εἰς συμμορφίαν τὴν εἰς Αὐτὸν τὸν Χριστόν" καὶ πρὸς ἐπὶ τούτοις, παῤῥησίαν 
εἰσόδου τῆς εἰς τὴν τῶν οὐρανῶν βασιλείαν (John iil. ). ᾿Ἑστέρηνται. δὲ οἱ 
Ιουδαῖοι τῶν τοιούτων ἀγαθῶν οὐ γάρ é ἐστι παρ᾽ αὐτοῖς é ἰσχὺς ἄρτου, τούτεστιν 
ἡ ἐν τῷ Χριστῷ ζωοποίησις, οὐδὲ ἔ ἔχουσιν τὴν τοῦ ὕδατος ἰσχὺν, ἀπομεμένηκε 
γὰρ ἐν αὐτοῖς ἀναπόνιπτος ἢ ἁμαρτίας. Οὐκ εἰσελαύνουσιν εἰς τὴν τῶν 
οὐρανῶν βασιλείαν τὸν εἰσκομίζοντα Χριστὸν ἀτιμάζοντες. Οὐ γὰρ ἐπίστευον 
λέγοντι, ᾿Π)γώ εἰμι ἡ ὁδός, καὶ ᾿Εγώ εἰμι ἡ θύρα. 


IV. p. 89. Demonst. Hvang. I. 


> A ΕἸ A na , “-“ Ν ε ΄ A 3, aA 
Αντικρὺς ἀντὶ τῶν πάλαι θυσιῶν καὶ ὁλοκαυτωμάτων THY ἔνσαρκον τοῦ 

a , Ν Ν Ν fal a ,ὔ A “ 
Χριστοῦ παρουσίαν καὶ τὸ καταρτισθὲν Αὐτοῦ σῶμα προσενηνέχθαι τῷ Θεῷ 


διδάξας κιτιλ; Τούτου δῆτα τοῦ θύματος τὴν μνήμην ἐπὶ τραπέζης ἐκτελεῖν 
διὰ συμβόλων τοῦ τε σώματος Αὐτοῦ καὶ τοῦ σωτηρίου αἵματος κατὰ θεσμοὺς 


τῆς καινῆς διαθήκης παρειληφότες πάλιν ὑπὸ τοῦ προφήτου Δαβὶδ παιδευό- 
μεθα λέγειν Ps. xxi. “Thou hast prepared a table, &e. Thou hast 


- “anointed my head with oil,” καὶ τὸ ποτήριόν Sov nase με WS κράτιστον. 


11—2 


164 THE FOURTH CENTURY. [A.D. 


‘me, how excellent is it.’ Definitively surely is the mystic anoint- 
ing (of baptism) signified, and the solemn sacrifices of the table of 
Christ, and in these we have been taught to give beautiful services, 
and to offer through our whole life, to God that is over all, the 
bloodless and reasonable sacrifices that are pleasing to Him through 
the High Priest Himself, that is highest above all (and so on till 
the end of this last chapter). 


P.191. “That it is not proper to burn incense or to sacrifice 
to the God who is over all with any things that come of the earth. 
From the writings of Porphyry, concerning abstaining from things 
with living souls. As a wise man said, ‘neither sacrificing to the 
‘God over all nor uttering the name of any things perceived by the 
‘senses, for there is nothing material which is not at a glance un- 
‘clean to Him that isimmaterial. For this reason there is no place 
‘for speech to Him, neither the voiceful in His house, nor the in- 
‘ward speech, when polluted by soul passion: but we worship Him 
‘ with the silence of purity and pure thoughts concerning Him. Men 
‘must then be united and made like to God, and bring to Him their 
‘own conduct as a sacred sacrifice, and this same will be as a hymn 
‘to Him and our salvation in passionless excellence of soul. But 
‘this sacrifice is performed by the contemplation of the Deity,’ 

“Tf indeed any one of the Greeks should blame you for teaching - 
this, let him know that his feelings are not in harmony with his 
own teachers, for they, having in all likelihood borrowed it from 
us, since also they have sprung up after us in their times—but 
I mean after the doctrinal system before their time, laid down for 
us by our Saviour—how have they copied it in their creeds 2... 


Διαῤῥήδην γοῦν καὶ τὸ μυστικὸν σημαΐνεται χρίσμα καὶ τὰ σεμνὰ τῆς Χρισ- 
τοῦ τραπέζης θύματα, Ov ὧν καλλιεροῦντες τὰς ἀναίμους καὶ λογικὰς Αὐτῷ τε 
προσηνεῖς θυσίας διὰ παντὸς βίου τῷ ἐπὶ πάντων προσφέρειν Θεῷ διὰ τοῦ 
πάντων ἀνωτάτου ᾿Αρχιερέως Αὐτοῦ δεδιδάγμεθα κιτιλ. to the end of the 
first book. 


IY. ΟῚ ΣῊ FET, 

Ὅτι οὐδὲν τῶν ἀπὸ γῆς χρὴ τῷ ἐπὶ πάντων Θεῷ οὔτε θυμιᾷν οὔτε θύειν. 
᾿Απὸ τῶν Πορφυρίου, Περὶ ἐμψύχων ἀποχῆς, “Θεῷ μὲν τῷ ἐπὶ πᾶσιν," ὡς 
τις ἀνὴρ σοφὸς εἶπεν (Apollonius Tyaneus), “ μηδὲν τῶν αἰσθητῶν μήτε 
θύοντες μήτε ὀνομάζοντες, οὐδὲν γὰρ ἔνυλον, ὃ ὃ μὴ Τῷ ᾿Αὔλῳ εὐθύς ἐ ἐστιν ἀκά- 
θαρτον. Διὸ οὐδὲ λόγος Αὐτῷ, οὔθ᾽ ὁ κατὰ φωνὴν οἰκεῖος, οὐθ᾽ ὁ ἔνδον, ὅ ὅτ᾽ 
ἂν πάθει Ψυχῆς ἢ ἦ μεμολυσμένος" διὰ δὲ σιγῆς καθαρὰς καὶ τῶν περὶ Αὐτοῦ 
καθαρῶν ἐ ἐννοιῶν θρησκεύομεν Αὐτόν. Δεῖ ἄρα, συναφθέντας καὶ ὁμοιωθέντας 
Αὐτῷ, τὴν αὑτῶν ἀγωγὴν θυσίαν ἱερὰν προσαγάγειν Θεῷ: τὴν αὐτὴν καὶ 
ὕμνον οὖσαν καὶ ἡμῶν σωτηρίαν ἐν ἀπαθείᾳ ἀρετῆς ψυχῆς. Τοῦ δὲ Θεοῦ 
θεωρίᾳ ἡ θυσία αὕτη τελεῖται." 

Preceding this Εἰ δὴ ταῦτά τις Ἑλλήνων αἰτιῷτο, ἴστω μὴ φίλα τοῖς 
ἑαυτοῦ διδασκάλοις φρονῶν, οἵγε, ὡς εἰκὸς, ἐξ ἡ ἡμῶν ἀφελόμενοι, ἐ ἐπεὶ καὶ μεθ᾽ 
ἡμᾶς γεγόνασι τοῖς xpovois—A€yw δὲ μετὰ προβεβλημένην ἡμῖν ὑπὸ τοῦ 
Σωτῆρος ἡμῶν διδασκαλίαν---οἷα δὴ ἐγγράφως ὡμολόγουν ;...Ἐλὲ 8) οὖν ταῦτα 





264] EUSEBIUS. 165 


If then indeed these things are solemn, philosophical and full of 
wisdom, who could, under any pretext, write down the teacher of 
them as a deceiver? — 


P. 62. Promise in Isaiah xix. 19, 20 of an altar in Egypt. 
“But see then if there are not seen with our eyes in this day, 
I mean this of ourselves, not only Egyptians, but also all the race 
of those that were formerly idolaters, whom the declaration signi- 
fied by Egyptians, freed from their erroneous worship of many 
gods and demons, yet now calling upon the God of the prophets. 
And they pray too no longer to many lords, but only to the one 
Lord, according to the sacred saying: and for this race there has 
been raised up a bloodless altar, and one of reasonable sacrifices, 
according to the new mysteries of the fresh and new covenant, in 
all the world of mankind, both in Egypt itself and in the rest of 
the nations, to those that after that manner were following Egypt 
according to her superstitious error. Now among us the know- 
ledge of the God of all shines throughout and seals without contro-_ 
versy the faithfulness of what had been divinely prophesied. 


P. 365. “And the accomplishment of the oracular saying is 
wonderful to one that considers how our Jesus, the Christ of God, 
after the manner of Melchizedek, still even now by His own offici- 
ants accomplishes the rites of sacred service amongst men. For 
as he, being priest of the nations, nowhere appears in the use of 
bodily sacrifices, but blessing Abraham with wine and bread alone; 


σεμνὰ, εἰ φιλόσοφα, εἰ ἀρετῆς μεστὰ, τίσιν ἂν εὐλόγως 6 τούτων Διδάσκαλος 
ἐπιγράφοιτο τὸ τοῦ πλάνου ὄνομα ; 
Vol. IV. Demonstrat. Evang., I. p. 62. 

Σκέψαι δὲ οὖν εἰ μὴ σήμερον, λέγω δὲ καθ᾽ ἡμᾶς αὐτοὺς, ὀφθαλμοῖς 
ὁρῶνται οὐ μόνον Αἰγύπτιοι, ἀλλὰ καὶ πᾶν γένος τῶν πρὶν εἰδωλολάτρων 
ἀνθρώπων, οὗς ἡ πρόῤῥησις διὰ Αἰγυπτίων ἠνίττετο, τῆς μὲν πολυθέου καὶ 
δαιμονικῆς ἀπηλλαγμένον πλάνης τὸν δὲ τῶν προφητών Θεὸν ἀνακαλούμενον. 
Καὶ οὐκ εὔχονται δὲ πλείοσι κυρίοις, ἑνὶ δὲ τῷ μόνῳ Κυρίῳ κατὰ τὸ ἱερὸν 
λόγιον, καὶ τούτῳ θυσιαστήριον ἀναίμων καὶ λογικῶν θυσιῶν κατὰ τὰ καινὰ 
μυστήρια τῆς νεᾶς καὶ καινῆς διαθήκης καθ᾽ ὅλης τῆς ἀνθρώπων οἰκουμένης 
ἀνεγήγερται, ἐν αὐτῇ τε Αἰγύπτῳ καὶ τοῖς λοιποῖς ἔθνεσιν τὸν τρόπον Αἰγυπ- 
τιάζουσι κατὰ τὴν δεισιδαίμονα πλάνην. Nov καθ᾽ ἡμᾶς ἡ τοῦ τῶν ὅλων Θεοῦ 
γνῶσις διαλάμπουσα τὴν πίστιν ἀναμφίλεκτον τῶν προθεσπισθέντων ἐπι- 
σφραγίζεται. 

Bk. V. p. 365. Ooncerning Melchizedek. 

Καὶ τό ye ἀποτέλεσμα τοῦ χρησμοῦ θαυμάσιον συνορῶντι, ὅπως ὁ Σωτὴρ 
ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ Θεοῦ τῷ τοῦ Μελχισεδὲκ τρόπῳ τὰ τῆς ἐν ἀνθρώ- 
ποις ἱερουργίας εἰσέτι καὶ νῦν διὰ τῶν Αὐτοῦ θεραπευτῶν ἐπιτελεῖ. Ὥσπερ 
γὰρ ἐκεῖνος, ἱερεὺς ἔθνων τυγχάνων, οὐδαμοῦ φαίνεται θυσίαις σωματικαῖς 
κεχρημένος, οἴνῳ δὲ μόνῳ καὶ ἄρτῳ τὸν ᾿Αβραὰμ εὐλογών, τὸν αὐτὸν δι) τρόπον 


166 THE FOURTH CENTURY. [A.D. 


in the same manner, in the first place, our Saviour and Lord Him- 
self, and afterwards all that are priests by His authority, accom-. 
plishing in all the nations the spiritual sacred service according to 
church customs, symbolize with wine and bread the mysteries both 
of His body and of His saving blood, Melchizedek having seen 
these things before by the Divine Spirit, and having used before- 
hand the forms of the things to come, as Moses’ writing testifies. 


P. 1155. “This Divine name then has been glorified among 
the nations as from the rising and setting of the sun, as is manifest 
to everyone from those that everywhere testify with Divine direc- 
tion according to the declaration of Christ; who also in every 
place bring near to God spiritual incense and ‘the sacrifice that is 
pure in prayers and bloodless and reasonable sacrifice through Him 
Who is the High Priest in truth. But while these are performing 
service in this manner, God says that He will turn away from the 
bodily sacrifices of His former people. 


P. 1159. “Putting wood on His bread, ὅθ. “ Which things 
are said from the face of those that took counsel against Him. 
For if indeed His body was bread as He teaches, saying to the 
disciples, ‘Take ye, eat ye. This is My body,’ and this is that 
which was exhibited on the wood at the cross, this would probably 
be said concerning Him, ‘Come and let us put wood upon His 
‘bread’ (Jer. xi. 19). But if the words at the place of the pro- 
phet may connect themselves with a deeper contemplation too, 
yet what I have said in no way interferes with that. 


πρῶτος μὲν Αὐτὸς ὁ Σωτηὴρ καὶ Κύριος ἡμῶν ἔπειτα οἱ ἐξ Αὐτοῦ πάντες ἱερεῖς 
ἀνὰ πάντα τὰ ἔθνη τὴν πνευματικὴν ἐπιτελοῦντες κατὰ τοὺς ἐκκλησιαστικοὺς 
θέσμους ἱ ἱερουργίαν, οἴνῳ καὶ ἀρτῷ τοῦ τε σώματος Αὐτοῦ καὶ τοῦ σωτηρίου 
αἵματος αἰνίττονται τὰ μυστήρια, τοῦ Μελχισεδὲκ ταῦτα πνεύματι Θείῳ 
προτεθεωρηκότος, καὶ τῶν μελλόντων ταῖς εἰκόσι προκεχρημένου, ὡς ἡ Μωυ- 


σέως ἡ γραφὴ μαρτυρεῖ, Exod, xiv. 18 and Heb, vi. 15, vii. 29, &e, 
ik pidge Bk. ITT. p, 1155. Malach. I. 10, 12. 


Τοῦτο οὖν τὸ Θεῖον ὄνομα, ὡς ἀπ᾽ ἀνατολῶν ἡλίου καὶ δυσμῶν δεδόξασται 
ἐν τοῖς ἔθνεσιν, παντί τῳ πρόδηλον ἀπὸ τῶν “πανταχόσε χρηματιζόντων κατὰ 
τὴν τοῦ Χριστοῦ προσηγορίαν" οἱ καὶ ἐν παντὶ τόπῳ πνευματικὸν θυμίαμα καὶ 
τὴν Ov εὐχῶν καθαρὰν καὶ ἀναίμακτον καὶ λογικὴν θυσίαν διὰ τοῦ κατ᾽ ἀλη- 
θείαν ᾿Αρχιερέως προσάγουσι τῷ Θεῷ. Τούτων δὲ τοῦτον λατρευόντων τὸν 
τρόπον τὰς σωματικὰς τοῦ προτέρου λαοῦ ἀποστραφήσεσθαί φησιν ὁ Θεός. 


C. 23, p. 1159. XT. 18, 19. 

"Amep ἐκ προσώπου λέλεκται τῶν ἐπιβουλευσάντων Αὐτῷ. Ei yap δη τὸ 
σῶμα Αὐτοῦ ἃ ἄρτος ἦν, ὡς Αὐτὸς διδάσκει, πρὸς τοὺς μαθητὰς λέγων, “Λάβετε 
ss φάγετε" τοῦτό ἐστι τὸ σῶμά Mov,” τοῦτο δ᾽ ἢ ἣν τὸ πρὸς τῷ ξύλῳ παρὰ τὸν 
σταυρὸν δειγματισθὲν, περὶ Αὐτοῦ λέγοιτ᾽ ἂν εἰκότως πὴ: "Δεῦτε καὶ ἐμβά- 
“λωμεν ξύλον εἰς τὸν ἄρτον Αὐτοῦ." Ei δὲ καὶ βαθυτέρας ἔχοιτο θεωρίας 
τὰ κατὰ τὸν τόπον, οὐδὲν πρὸς ἐκεῖνο λυπεῖ καὶ τὰ εἰρημένα. 














264] EUSEBIUS. 167 


P. 213. “The fat, &., have eaten, &.” “But it belongs to 
each resurrection-day of our Saviour, which is called the Lord’s 
day, that those, who partake of the holy food and of the saving 
body and worship the Giver and Supplier of the life-giving food, 
should visibly partake and after eating should wonder at the 
accomplishment of the words, being fulfilled also according to the 
reading at hand...But by these are signified those that through 
the heavenly food are lively and strong in their souls. 


P. 580. Matt. xxvi. 29, “I will no more, &c.” “Blessed as- 
suredly are they that now hunger and thirst after righteousness, 
for they shall then be filled, satiated with the royal feast and 
partaking of the bread of life and of the gladness of the new cup. 
Full of good things is the table of which they will partake with 
whom He made the covenant, on account of their having abided 
with Him in His temptations, that they might eat and drink at 
His table, to be nourished with the nutritious heavenly bread of 
holy souls, and to partake of wine, the new produce of the true 
vine, which the God and Father of all Himself cultivates, and will 
supply the new produce from it to them that then are worthy. 


P. 693. “ Perhaps it would not be unseasonable again also to 
discourse regarding the passover, delivered of yore as a figure to 
the children of the Hebrews, Whenever assuredly the Hebrews, 
accomplishing the shadow of things to come, were first fulfilling the 


Vol. V. Psalm ΧΑ]. p. 213. 


Ἔστι δὲ καθ᾽ ἑκάστην ἀναστάσιμον ἡμέραν τοῦ Σωτῆρος ἡμῶν, τὴν καλου- 
μένην Κυριακὴν, ὄψει παραλαβεῖν τοὺς τῆς τροφῆς τῆς aylas καὶ τοῦ σώματος 
τοῦ σωτηρίου μεταλαμβάνοντας καὶ μετὰ τὸ φαγεῖν προσκυνοῦντας τὸν 
Δοτῆρα καὶ Χορηγὸν τῆς ζωοποιοῦ τροφῆς, θαυμάσαι τε τῶν λόγων τὸ ἀποτέ- 
λεσμα καὶ κατ᾽ αὐτὴν τὴν πρόχειρον λέξιν bv ἔργων πληρούμενον.. "Σημαΐ. 
νονται δὲ διὰ τούτων οἱ ἐκ τῆς οὐρανίου τροφῆς τὰς ψυχὰς εὐστραφεῖς καὶ 
ῥωμαλέοι. 

Vol. VI. Comm. in Lue. p. 580. 


Μακάριοι γοῦν of viv πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅ ὅτι τότε 
χορτασθήσονται, τοῦ δείπνου τοῦ Βασιλικοῦ ἐμφορούμενοι καὶ ,»μεταλαμβά- Ἷ 
νοντες τοῦ ἄρτου τῆς ζωῆς καὶ τῆς εὐφροσύνης τοῦ καινοῦ ποτηρίου... Πλήρης 
ἀγαθῶν τράπεζα ἣ ἧς μεταλήψονται οἷς τὴν διαθήκην διέθετο, διὰ τὸ μεμενη- 
κέναι μετ᾽ Αὐτοῦ ἐν τοῖς πειρασμοῖς, ἵν᾽ ἐσθίωσι καὶ πίνωσιν ἐπὶ τῆς τραπέζης 
Αὐτοῦ, ἄρτῳ μὲν οὐρανίῳ ψυχῶν ἁγίων θρεπτικῷ τραφησόμενοι, οἴνου δὲ τοῦ 
καινοῦ γεννήματος τῆς ἀληθινῆς ἀμπέλου μεταληψόμενοι, ἣν Αὐτὸς ὃ τῶν 
ὅλων Θεὸς καὶ Πατὴρ γεωργῶν, τὸ καινὸν ἐξ αὐτῆς γέννημα τοῖς τότε ἀξίοις 
παρέξει. 


De Paschate, p. 693. 


Τάχα οὐκ ἄκαιρον ἂν εἴῃ καὶ αὖθις περὶ τοῦ πάσχα διαλαβεῖν, ἄνωθεν 
Ἑβραίων παισὶν εἰκονικῶς παραδεδομένου. Ὁπηνίκα γοῦν Ἑβραῖοι, σκιὰς 
μελλόντων ἐπιτελοῦντες, πρῶτοι τὴν τοῦ φασὲκ ἑορτὴν ἐτέλουν, θρέμμα μὲν 


168 THE FOURTH CENTURY. [A.D. 


feast of Pesach, an animal was taken by them from the flock : and 
this was a lamb or a sheep. Afterward they used to sacrifice thus 
by themselves (7.e. with their own hands), and afterwards each one 
used first to anoint the lintel and sideposts of their own houses: 
making red with gore in this kind of way their thresholds and courts 
to turn away the destroyer. But using the flesh of the sheep for 
food, and having girded their loins with a belt, and having partaken 
of the food of unleavened loaves, and adding to it vegetables of 
bitter herbs, they passed from place to place, from the land of the 
Egyptians to the desert. But these things happened to them indeed 
typically; but they were written for our sakes. 1 Cor. v. 17, 
‘Christ our passover, &c.; John i. 29, ‘Behold the Lamb of God,’ 
&e. &c. This saving sacrifice, indeed, having by its own blood 
saved the race of all men, we nourished by the reasonable flesh, 
manifestly by instruction and words that declare the Kingdom of 
Heaven, feed richly, as it is likely, on its dainties according to 
God’s way. But also by faith in His blood, which indeed He has 
given as a ransom for our salvation, setting a mark on our bodies 
the houses of our souls, we drive away all the plotting race of 
demons from ourselves, and keeping the feast of the passover, are 
meditating about crossing over to the things of God, like those 
that of old crossed over from Egypt into the desert. 


[Then he shews spring to be the proper time of year for it, and 
he beautifully describes it.] 


P. 697. “For all these things were together fulfilled for the 
feast that brought them salvation. For then He was the sheep, 
for He was encompassed with a body. 


αὐτοῖς ἐξ ἀγέλης ἐλαμβάνετο: τοῦτο δὲ ἦν ἀμνὸς ἢ πρόβατον᾽ εἶτ᾽ αὐτοὶ τοῦτο 
δ ἑαυτῶν ἔθυον" κἄπειτα τῷ μὲν αἵματι πρῶτον ὑπέρθυρα καὶ φλιὰς ἕκαστος 
τῶν ἰδίων κατέχρων οἴκων᾽ ταύτῃ πῃ εἰς ἀνατροπὴν ὀλοθρευτοῦ αἱμάσσοντες 
οὐδοὺς καὶ μέλαθρα. ΣΞαρξὶ δὲ τοῦ προβάτου τροφῇ χρώμενοι καὶ τὰς ὀσφὺς 
ζώνῃ περιδεδεμένοι, τροφῆς τε ἀζύμων ἄρτων μετασχόντες, καὶ πόας πικρίδων 
προσφερόμενοι, τόπον ἐκ τόπου διέβαινον τοῦ ἀπὸ τῆς Αἰγυπτίων γῆς ἐπὶ τὴν 
ἔρημον...᾿Αλλ᾽ ἐκείνοις μὲν τυπικῶς ταῦτα συνέβαινον" ἐγράφη δὲ δι᾿ ἡμᾶς... 
Τούτου 8) τοῦ σωτηρίου θύματος τοῦ τῷ ἰδίῳ αἵματι τὸ πάντων ἀνθρώπων 
γένος ἀνασωσαμένου, ταῖς λογικαῖς σαρξὶν τρεφόμενοι, μαθήμασι δηλαδὴ καὶ 
λόγοις βασιλείας οὐρανῶν καταγγελτικοῖς, τὴν κατὰ Θεὸν εἰκότως τρυφώμην 
τρυφήν. ᾿Αλλὰ καὶ πίστει τοῦ αἵματος Αὐτοῦ, ὃ δὴ λύτρον ὑπὲρ τῆς ἡμετέρας 
ἀντιδέδωκε σωτηρίας, τοὺς ψυχῆς οἰκοὺς τὰ σώματα κατασημαινόμενοι, πᾶν 
γένος δαιμόνων ἐπιβούλων ἐξ ἑαυτῶν ἀπελαύνομεν, καὶ τῶν διαβατηρίων 
ἑορτὴν ἐπιτελοῦντες, διαβαίνειν μελετῶμεν ἐπὶ τὰ Θεῖᾳ, ὡς οἱ πάλαι τῆς 
Αἰγύπτου μεταβεβηκότες ἐπὶ τὴν ἔρημον. 
P. 697. 

Ταῦτα δὲ ἐπὶ τὴν σωτήριον ἑορτὴν ἅπαντα συνεπληροῦτο. Tore yap 

πρόβατον Αὐτὸς ἣν, καθ᾽ ὃ περιεκεῖτο σῶμα. 











264] EUSEBIUS, 169 
P. 700. “Nor do we (then) bend the knee in prayers nor 
burden ourselves down with fastings. 


P. 701. “Thus He has remitted us into freedom from the 
bondage of the times of old.” 


P. 700. 
Οὐδὲ ἐν ταῖς εὐχαῖς γόνυ κλίνομεν, οὐδ᾽ ἀσιτίαις καταπονούμεθα. 
P. TOW, 


-“ A Lal ε ~ 3 aA 
Οὕτω τῶν παλαιῶν καιρῶν ἐλευθέρους ἡμᾶς ἀφῆκε. 


On these extracts from Eusebius little can be said. It is that 
kind of strongly figurative language which may be adopted 
when a divine means nothing more than subjective, 7.e. internal 
spiritual blessings, without meaning that there is any real ob- 
jective presence of Christ’s body and blood in the sacrament, and 
consequently, without intending to assert that such a presence of 
Christ’s body and a consequent contact between it and our bodies 
in its being eaten, produces a mighty and mysterious effect upon 
our bodies, and through our bodies upon our souls. The one 
expression most like the latter is the passage respecting Judas. 
But even this need not mean that Judas in receiving the bread 
and wine at the institution of the supper, did receive any 
such mysterious action of the sacred elements. It rather seems 
to mean that he not only ate the common bread of the Lord’s 
feast, but also that the eating of it, as set apart by our Lord, is 
followed by the spiritual nourishment of the believing soul. Yet 
it had been well for after ages had Eusebius written more cau- 
tiously. 


(E.) HILARY, BISHOP OF POICTIERS. Ὁ. JAN. 16, 368. 


This old Roman town in the south of France, with its start- 
ling remembrances of more modern battles, has this peaceful 
reminiscence, that it was the seat of the bishopric of one of the 
great men of the fourth century. The most striking thing about 
his history is the ardour with which he took up the Athanasian 
doctrine regarding the Son, when the account of the Niczan battle 
reached him. The presiding genius of his diocese, he had arrived 


170 THE FOURTH CENTURY. [A.D. 


at the same decisions from independent study of the Scriptures; 
and when he found that in a distant Eastern Council his views 
had been formulated in a creed, and that the central dioceses of 
Christendom were still in a ferment with the struggle, and that 
the court and the emperor Constantius were labouring in behalf of 
contrary doctrines, the true character of the man appeared. No 
fear of power moved, no hope of advancement seduced him. Faith- 
fully he took his side and taught the people the decisions of Nicza: 
and besought from the emperor religious freedom for them and for 
himself. He was exiled to Phrygia for above four years, but re- 
turned full of honour. His two letters to Constantius with his 
works on the Trinity, and on the Synods, on St Matthew, and on 
many of the Psalms, shew alike his own fortitude and his admira- 
tion of Origen. Two centuries after Irenzeus of Lyons he is the 
second great light of the South of France. Erasmus wrote a 
preface to his works, 


Concerning the Trinity. 


P. 135. “1 hold the belief and accept the cause of the Unity. 
...For if the Word has been truly made flesh, and we by the food 
of the Lord’s supper truly receive the Word (made) flesh, how is 
He not to be thought naturally to remain in us, Who in being born 
a man, took to Him the nature also of our flesh, never to be 
separated from Himself, and mingled the nature of flesh with the 
nature of His own eternity under the sacrament for communicating 
flesh to us? For in this we are all one (thing or body), because 
both the Father is in Christ, and Christ is in us. Whoever, there- 
fore, will deny that the Father is in nature in Christ, let him first 
deny either that he is in nature in Christ, or Christ in him, because 
the Father in Christ, and Christ in us, make us one (neuter) in 
them (in these). If, therefore, Christ truly took to Him flesh of 
our body, and if Christ is truly that man who was born of Mary, 


Basle, 1523. De Trinitate, Vol. 1. p. 188. 


Fidem teneo et causam Unitatis accipio...Si enim vere Verbum caro 
factum est, et nos vere Verbum carnem cibo Dominico sumimus, quo- 
modo non naturaliter manere in nobis existimandus est, Qui et naturam 
carnis nostre jam inseparabilem Sibi homo natus assumpsit, et naturam 
carnis Suz ad naturam eternitatis sub sacramento nobis communicande 
carnis admiscuit? Ita enim omnes unum sumus, quia et in Christo 
Pater est, et Christus in nobis est. Quisquis ergo naturaliter Patrem 
in Christo negabit, neget prius non naturaliter vel se in Christo, vel 
Christum sibi inesse, quia in Christo Pater et Christus in nobis unum 
in his esse nos faciunt. Si vere igitur carnem corporis nostri Christus 
assumpsit, et vere homo ille, qui ex Maria natus est, Christus est, nosque 





4 





—368] HILARY. 171 


and we truly take the flesh of His own body under the mystery, 
and by this we shall be one (neuter), because the Father is in Him 
and He in us, how can the Unity be asserted (to be one) of will 
only, since the possession of nature (or the natural peculiarity— 
we want the word own-ness) through the sacrament, is a sacra- 
ment of perfect oneness? Let us read what has been written and 
understand what we may have read, and then we shall fulfil the 
function of perfected faith. For what we are saying concerning 
the natural truth of Christ in us, we are saying foolishly and with 
impiety, unless we are learning it from Him. For Himself says, 
John vi. ‘ My flesh is truly meat, &c.’ No room has been left for 
doubting of the truth of (Christ’s) flesh and blood. For now both 
by the profession of the Lord Himself, and by our faith, He is 
truly our flesh and truly (our) blood: and when these have been 
received and drunk they make both us to be in Christ and Christ 
in us. [5 not this truth? It may happen that those think this 
not to be true, who deny Jesus Christ’s being true God. Himself 
therefore is by the flesh in us, and we are in Him, while that 
which we are is with Himself in God. But what by the sacra- 
ment of communicated flesh and blood we become, He Himself 
testifies, ‘He that eateth My flesh, το. 

“If He would have us understand only a unity of will, why has 
He set forth a certain step and order (of things) for consummating 
unity, unless that, while He would be in the Father by nature of 
Deity, we on the other hand should be in Him by His bodily 
nativity, and He again should be believed to be by the mystery 
of the sacrament in us; and thus should be taught a perfect 


vere sub mysterio carnem corporis Sui sumimus, et per hoc unum 
erimus, quia Pater in Eo est et 1116 in nobis, quomodo voluntatis unitas 
asseritur, cum naturalis per sacramentum proprietas perfecte sit sacra- 
mentum unitatis?...Que scripta sunt legamus et que legerimus intelli- 
gamus et tunc perfectze fidei officio fungemur. De naturali enim in 
nobis Christi veritate que dicimus, nisi ab Eo discimus, stulte atque 
impie dicimus. Ipse enim ait ‘Caro Mea vere est esca, et sanguis Meus 
“vere est potus,” ἄορ. (He too reads ἀληθῶς.) De veritate carnis et san- 
guinis non relictus est ambigendi locus. Nunc enim et Ipsius Domini 
professione et fide nostra vere caro est et vere sanguis est: et hac 
accepta atque hausta efficiunt ut et nos in Christo et Christus in nobis 
sit. Anne hoc veritas non est? Contingat plane his verum non esse, 
qui Christum Jesum verum esse Deum negant. Est ergo in nobis Ipse 
per carnem, et sumus in Eo, dum Secum hoe quod nos sumus in Deo est. 
Quod autem in Ko per sacramentum communicate carnis et sanguinis 
simus Ipse testatur. 

Si voluntatis tantum unitatem intelligi vellet, cur gradum quemdam 
atque ordinem consummande unitatis exposuit, nisi ut, cum Ille in 
Patre per naturam Divinitatis esset, nos contra in Ko per corporalem 
jus nativitatem, et Ule rursum in nobis per sacramentorum inesse 


172 THE FOURTH CENTURY. [A.D. 


oneness through the Mediator, when, while we were remaining in 
Himself, He Himself should remain in the Father, He remaining 
in the Father should remain in us, and so we should advance 
towards unity with the Father, when, as He is naturally m Him 
(the Father) according to (His) nativity, we also are naturally in 
Him (the Father), Christ Himself continuing naturally in us? 
But what this natural unity is in us Himself has borne witness, 
John vi. For no one will be in Him (Christ) but those in whom 
He Himself will be, only having in himself the flesh of that Jesus 
Who would have taken His own (see John vi.). Therefore He 
lives by the Father, and as He lives by the Father, in the same 
way we shall live by His flesh....This truly is the cause of our life 
that we have Christ by the flesh abiding in us while we are in the 
flesh.... Having obtained the nature of His flesh. 


P. 148. On John vi. “The food that endureth, &c., and This 
is the work of God, &c.” “The Lord sets forth the sacrament of 
His being made of the same body with us and of His own Divi- 
nity. He has also spoken the doctrine of our faith and hope, 
i.e. that we should labour for food that perisheth not, but endureth 
for ever, that we might remember that this food of eternity is 
given to us by the Son of Man, that we might know that the Son 
of Man is sealed by God the Father, that we might know that this 
is the work of God to believe in Him Whom He had sent. And 
who is He Whom the Father hath sent? Surely Him Whom God 
hath sealed. And who is He Whom God hath sealed? The Son 





mysterium crederetur ; ac sic perfecta per Mediatorem unitas doceretur, 
cum, nobis in Se manentibus, Ipse maneret in Patre, et in Patre manens 
Ipse maneret in nobis, et ita ad unitatem Patris proficeremus, cum, quia 
in Eo naturaliter secundum nativitatem inest, nos quoque in Ko natu- 
raliter inessemus, Ipso in nobis naturaliter permanente? Quod autem 
in nobis naturalis hee unitas sit, Ipse testatus est, John vi, “ He that 
“eateth My flesh, ἄς. dwelleth in Me,” ἄς. Non enim quis in Eo erit nisi 
in quo Ipse fuerit, Ejus tantum in se habens carnem, Qui suam sump- 
serit. John vi. “As the living Father has sent Me,” ἄορ. Vivit ergo per 
Patrem, et quomodo per Patrem vivit eodem modo nos per carnem 
jus vivemus... Hac vero vite nostre causa est quod in nobis carnalibus 
manentem per carnem Christum habemus...Naturam carnis Suze adepti. 


Lib, VIIT. p. 148. 


Sacramentum et concorporationis et Divinitatis Suz Dominus 
exponit, fidei quoque nostra et spei doctrinam locutus est, ut escam 
non pereuntem sed permanentem in sternum operemur, ut hane eterni- 
tatis escam dari nobis a Filio Hominis meminissemus, ut Filium Homi- 
nis signatum a Deo Patre sciremus, ut hoc esse opus Dei nosceremus 
credere in Eum quem misisset. Et quis est quem Pater misit? Nempe 
quem signavit Deus, Et quis est quem signavit Deus} Filius utique 


Te 


- 868] : HILARY. 173 


indeed of man, 1.6. Who giveth the food of life eternal. Who then 


are they to whom He gives it? They certainly who will labour 


for the food that perisheth not, and so, whatever is the working 
for that food, the same is the working of God, viz. to have 
believed on Him Whom He hath sent. But these things saith 
the Son of Man. And how will the Son of Man give the food 
of life eternal? But that man knows not the sacrament of his 
own salvation who knows not that the Son of Man that giveth 
food for life eternal has been sealed by God the Father. At this 
point I now ask what indeed is the intelligible sense of the Son of 
Man having been sealed by the Father?...This is the nature of 
seals, that they set forth all the form of the appearance that has 
been impressed upon them...For He Whom God had sealed could 
not be any other thing than the form of God. 


P. 150. “The apostle restored to the spiritual the sacrament 
of making them of the same body. For He that is the image 
of the invisible God, is Himself the Head of His body the church 
...so that they owe their humanity also to Him to Whom they 
owe their spirituality, created in the Firstborn to remain in Hin, 
that in their humanity also they may be born again from death 
to eternal life in the Firstborn. 


“And He gave to us the ministry of reconciliation,” ce. 


P. 151. ‘Compare with these things every sacrament of the 
faith of the gospel. For He Who is seen in him that is seen, He 
Who works in him that works, He Who speaks in him that speaks, 


Hominis, escam scilicet preebens vite wterne. Qui tandem sunt quibus 
prebet eam? Illi namque qui operabuntur escam non intereuntem. 
Atque ita que operatio escze est, eadem operatio Dei est, in Eum scilicet 
credidisse, quem misit. Sed hee loquitur Filius Hominis. Et quo- 
modo escam vite eeterne Filius Hominis dabit? Sed sacramentum 
salutis suze nescit, qui nescit Fiium Hominis dantem escam in vitam 
zternam, ἃ Deo Patre esse signatum. Hic nunc quero qui tandem 
intelligentiz sensus sit, Filium Hominis a Patre signatum Deo?...Signa- 
culorum ea natura est ut omnem impressz in se speciei explicent formam 
...Quem enim signaverat Deus, aliud preterquam Dei forma esse non 
potuit. 
P. 150. 


Reddidit apostolus spiritualibus sacramentum concorporationis. Nam 
qui imago Dei invisibilis est, Ipse est caput corporis ecclesiz...ut, Cui 
spiritualia debent, in primogenito creata quod maneant, Hi et humana 
debeant, quod in primogenito ex mortuis renascantur vite sterne. 


Boloy, 


“ Et dedit nobis ministerium reconciliationis,” &c. Confer cum his 
omne evangelice fidei sacramentum. Qui enim videtur in viso, Qui 
operatur in operante, Qui loquitur in loquente, Idem in reconciliante 


174 THE FOURTH CENTURY. ᾿ [A.D. 


the same reconciles in him that reconciles...For saying that He 
Himself speaks in him that speaks, and works in him that works, 
and judges through him that judges, and is seen through him that 
is seen, and is reconciled through him that is reconciled, and that 
He Himself remains in him that remained in Him, I ask what 
other plainer language could He use that our intelligence might 
perceive His exposition, so that they might be understood to be 
one? &e. 

P. 152. “This the church understands; this the synagogue 
does not believe, this philosophy is not wise enough to see. And 
whoever shall be held fast in this folly of unbelief, is either a 
follower of the Jews or of the Gentiles...Christ is in God, having 
God in Him under the form of a sacrament...Why lookest thou 
after humanity alone? Why clingest thou to doctrines, deceived 
by empty words? Why bringest thou to me such words as unity, 
agreement, creature? The fulness of the Godhead is in Christ 
under a bodily form:..It is not in part, but the whole; nor is it 
a portion, but plenitude; at the same time remaining notwith- 
standing in a bodily form, however things be. They are so one 
that God does not differ from God in this union. 


[Some will see in this not only the oneness of the Father and 
the Son, but also the union between the church, and particularly 
its ministers, with Father and Son in any sacrament. ] 


After giving in to the idea that Christ's body went through closed 
doors. [See Lecture at the end of this Part.] 

P. 199. “That flesh, 1.6. that bread, is from Heaven, and that 

man is from God, having a body indeed to suffer, and He suffered, 





reconciliat...Dicens enim Se per loquentem loqui, et per operantem 
operari, et per judicantem judicare, et per visum videri, et per reconcili- 
antem reconciliari, et manere Se in eo qui in Se maneret, quero quo alio 
ad intelligentiz nostre sensum expositionis Sus uti potuerit apertiori 
sermone, ut unum esse intelligerentur? &c. 


P. 152. 

Hoc ecclesia intelligit, hoc synagoga non credit, hoe philosophia non 
sapit...Et quisquis in hac infidelitatis stultitia detinebitur, aut Jude- 
orum sectator aut Gentilium est...Deum sub sacramento in Se habens, 
Christus in Deo est...Quid humana sectaris? Quid inanium deceptione 
doctrinis inheres? Quid mihi affers unitatem, concordiam, creaturam 4 
Plenitudo Divinitatis in Christo est corporaliter...non ex parte est, sed 
tota : neque portio est, sed plenitudo. Ita corporaliter manens utut sint. 
Ita unum sunt ut a Deo non differat Deus, ὅθ. [I have changed utun 
into utut. | 

Lib. X. p. 199. 

Caro illa, id est, panis ille de ceelis est. Et homo ille de Deo est, 

habens ad patiendum quidem corpus, et passus est, sed naturam non 


Ἶ 








—368] HILARY, 175 


but not having a nature to feel pain. For the body belonging to 
His own and proper nature is that which is transformed into 
heavenly glory on the mount, which by its own touch drives 
away fevers, which of its own spittle forms eyes. [Cyril of 
Alexandria hardly exceeds this: and such writing as this regarding 
a power inherent in Christ’s body led naturally to the statements 
of it in a stronger form still by Cyril of Alexandria. ] 


P. 357. On “The disciples of John, &c., fast, &.” “But 
He answering that His disciples have no occasion for fasting 
while the Bridegroom is with them, teaches us well both the 
joy of having Him present and the sacrament of the holy food, 
which no one will lose when He is present, 7.e., none that holds 
Christ in the sight of his mind. But when He Himself has 
been taken away He says that they will fast, because all that 
believe not that Christ has risen will not obtain the food of 
life [no carnal interpretation!]. But the sacrament of the 
heavenly food is received in belief (faith) of the resurrection; and 
whoever is without Christ will be left to fasting in respect of 
that food of life. But that they might understand that these 
perfect sacraments of salvation could not be committed to their 
ministration while they were set in the old covenant, He set before 
them the instance of a comparison [1.e. the piece of new cloth, &c.]. 


The miracle of the loaves. 


P. 383. ‘For they said that they had but five loaves and two 
fishes, because the five books of the law were represented by the 


habens ad dolendum. Nature enim propriz et Suz corpus illud est 
quod in celestem gloriam transformatur in monte, quod attactu suo 
fugat febres, quod de sputu suo oculos format, 


Canon IX, Matt. p. 357. 


Quod vero presente Sponso jejunandi discipulis non opus esse re- 
spondit, preesentiz Suc gaudium et sacramentum sancti cibi edocet, quo 
nemo, Se presente, i.e. in conspectu mentis Christum continens, indi- 
gebit. Ablato autem Se (illos) jejunaturos esse dicit, quia omnes, non 
credentes resurrexisse Christum, habituri non essent cibum vite. In 
fide autem resurrectionis sacramentum panis ceelestis accipitur ; et quis- 
quis sine Christo est, in vitee cibi jejunio relinquetur. Ut autem intelli- 
gerent non posse sibi in veteribus positis perfecta hec salutis sacramenta 
committi, comparationis posuit exemplum, (The piece of cloth and an 
old garment, &c.) 


P, 383. 


Solos enim se quinque panes et duos pisces responderunt habere, 
quia adhuc sub quinque panibus quinque libri legis continebantur, et 


176 THE FOURTH CENTURY. [A.D. 


five loaves, and they were being nourished by the flesh of the two 
fishes, 1.6. the prophets and John. [I cite this to shew that he too 
was allegorically fanciful. ‘The grass’ on which they lay was 
the Jaw and their own works.] But the number of those that were 
eating is found to be the same as that of those that were about to 
believe [after Pentecost, 1.6. 5000, Acts iv. 4. But what of the 
4000 on the second occasion?]. When He had received the five 
loaves the Lord looked unto Heaven, not that it would be needful 
for Him to behold the Father with bodily eyes, but that those that 
were present might understand from Whom He had received the 
consequence of so great power. Afterward the material bread 
grows, I know not whether on the spot on the tables, or in the 
hands of the recipients, or in the mouths of the eaters. [How like 
Bishop Hall! The Lord’s supper is not mentioned. ] 


P. 427. “And having said a hymn they returned to the 
mountain.” “That is, when all the powers of the divine mysteries 
had been completed, they are stirred with joy and exultation 
in common towards the heavenly glory. 


[What he says of Judas not partaking is in direct contravention 
of St Luke’s words.] 


P. 427. “And after these things Judas is indicated as the 
traitor; and without him the (Christian) passover is fulfilled or 
accomplished by receiving the cup and by breaking bread. For he 
had not been worthy of participating in eternal sacraments. For 
he is understood to have immediately departed, from its being 
shewn that he returned with the multitudes. Nor indeed could 
he drink with Him, as he was not about to drink in (His) kingdom 





carne piscium duorum, i.e. prophetarum et Johannis, alebantur. Idem 
autem edentium numerus invenitur qui futurus erat crediturorum., <Ac- 
ceptis panibus quinque in ceelum Dominus respexit; non quod carnalibus 
oculis contueri Patrem esset necesse, sed ut qui adessent intelligerent a 
quo virtutis tante accepisset effectum. Crescit deinde materies nescio 
utrum in mensarum loco, an in manibus sumentium an in ore eden- 
tium. 
Canon XXX, p. 427. 

“ Hymnoque dicto (?) in montem reversi sunt.” Consummatis scilicet 
universis Divinorum mysteriorum virtutibus gaudio et exultatione com- 
muni in ceelestem gloriam efferuntur. 


Comment. in Matt. Canon XXX. p. 427, 

Post que Judas proditor indicatur, sine quo pascha accepto calice et 
pane fracto conficitur. Dignus enim eternorum sacramentorum com- 
munione non fuerat. Nam discessisse statim hince intelligitur, quod cum 
turbis reversus ostenditur, Neque sane cum Eo bibere poterat, qui non 

















—368] HILARY. 177 


at that time when He promised that all that were then drinking 
of the fruit of that vine, should afterwards drink with Himself. 


P. 112. Psalm 64. On “He that believeth, &c., rivers, 
ὧς. “We have also a food too prepared for us. And what 
is this food? It is that indeed by which we are being prepared 
for a copartnership with God by the sharing of His holy body, to 
be finally set together into the participation (or communion) of 
His holy body. For the psalm before us signifies that, saying 
‘Thou hast prepared their food, since so is Thy preparation.’ 
Because, although by that food we are as to the present saved, yet 
we are prepared for the future (also). [Then he returns to the 
blessing of baptism. ] 


P. 296. On Psalm 126, “Eat of the freit of their labours.” 
“But we cannot eat anything but what is of a bodily nature. 
But...regarding the blessedness of them that fear the Lord, ‘For 
‘they that walk in the Lord’s ways shall eat the labours of their 
‘own fruits.’ For in this case the eating is not bodily, because 
that which is to be eaten is not bodily, but we have here spirit- 
ual food mentioned, nourishing our soul in life, ἡ. 6. the good 
works of chastity, mercy, patience, penitence, tranquillity, in which 
we must work against the vices of our bodies. The fruit of 
these labours is in eter nity, but this labour after eternal fruits i 15 to 
be eaten first here; and therefore in this bodily life our soul is to 
be nourished—obtaining by the food of these Jabours the living 





erat bibiturus in regno, cum universos, tum bibentes ex vitis~ istius 
fructu, bibituros Secum postea, polliceretur. 


ol. IT. p. 112. 


Habemus etiam et cibum preparatum. Et quis lic cibus est? Tle 
seilicet a quo ad Dei consortium preparamur per communionem sancti 
corporis, in communionem deinceps sancti corporis collocandi. Id enim 
presens Psalmus significat dicens “ Parasti cibum ilorum, quoniam ita 
“est preeparatio Tua.” Quia cibo illo (mot iHos) quamvis in preesens 
salvemur, tamen in posterum preparamur, 


Vol. IT. p. 296. 


Nihil vero edere nisi quod corporale est possumus. Sed de beatitu- 
dine timentium Dominum, “ Qui enim in viis Domini ambulabunt, illi 
“‘Jabores fructuum suorum manducabunt.” Non enim hic manducatio 
corporalis est, quia neque id quod manducandum est corporale sit, sed 
habemus hic cibum spiritualem, animam nostram in vita alentem, bona 
scilicet opera castitatis misericordie patientie pcenitentiz tranquillitatis, 
in quibus contra corporum nostrorum vitia laborandum est. Horum 
laborum fructus in eternitate est, sed labor hie eternorum fructuum 
ante comedendus est, ideoque in vité hae corporali anima nostra alenda 
est, per cibum horum laborum obtinentes panem vivum panem ceelestem 


H. ie 


178 THE FOURTH CENTURY. [A.D. 


bread, the Heavenly bread, from Him who said ‘I am the living 
‘bread from Heaven,’ which he that shall receive unworthily ac- 
cording to the apostle’s saying obtains judgment to himself. 
While we are on earth labours must be undertaken. For these 
things do not satisfy the mind, but these things follow us to Heaven 
by their own fruits.” 


ab Eo qui dixit “Ego sum panis vivus de celo:” quem qui indigne 
secundum mandatum apostoli acceperit, judicium sibi acquirit...Dum in 
terré sumus opera sumenda sunt. Hee enim non animum saturant: 
heec in celum suis fructibus prosequuntur. 


In this great writer we feel that sacramental doctrine has 
made a great advance. He asserts in utterly indisputable lan- 
guage a carnal presence, a natural presence of Christ in His 
humanity at the Lord’s supper, and declares that this is “taken” 
by us, and that this is the way in which our unity with Christ and 
with the Father through Him is effected and continues. And he 
builds all this on repeated recurrences to Scriptures in which we 
have Christ’s own words, What then have we to say? We plead 
that he totally misinterprets the word ἀληθῶς, vere, truly or indeed. 
He interprets it as meaning Christ’s true natural body, we urge 
that it sometimes has a higher sense, viz. “antitypical” (see 1st Latin 
Thesis in Part 1.). Christ and His grace given to the soul are 
the antitype of the meat and drink, the bread and wine, which are 
types of Him. As He was the True Manna, so is He True Meat and 
True Drink. His flesh and blood are the sacrifice on Calvary: and 
these the bread and wine represent, and thus are they called His 
flesh and blood. and in this typical meaning we are said to eat and 
drink Christ their antitype; and our souls are fed with the grace 
and help, and by union with Christ the antitype, while we share 
the typical or symbolical elements in the supper. The two inter- 
pretations are as opposite as East and West. For in Hilary the 
natural body of Christ is declared to be present and to be eaten; 
and so we become one with Christ and with the Father. He says 
nothing indeed of the supper being a sacrifice, and of the minister 
being a sacrificing priest, and of there being an altar, &c., but all 
this logically follows. These are the necessary inferences ‘from 
believing Christ’s natural body to be there eaten and His blood 
there drunk. Our church asserts on the contrary that “Christ’s 
“body is in heaven and not here,” and that believing communicants 











—368] HILARY. 179 


eat Christ’s body in a figure only, and partake of that grace and 
help from Him whose slain body and shed blood are typified by 
the broken bread and the wine poured out. 

It is to be observed that St Hilary is forced by his interpreta- 
tion to deny that Judas was present at the supper, as St Luke 
distinctly asserts : for in that interpretation Judas ate the natural 
body of Christ, and was made naturally one with Christ and with 
God by Him. This difficulty was seen in after time, and strange 
are the ways of evading it. But it will suffice to treat of them 
when they come before us. 

The noble character of Hilary warns us not to be led from the 
true sense of Scripture by any man, or by any number of men, 
however we may venerate them, and may recognize their eminence 
and their “power and holiness.” For if this Hilary so seriously 
erred in making human additions to the plain sense of Holy 
Scripture, how can we expect to escape without a fall unless we, 
as it were, set both feet on the rock of God’s word resolute against 
the temptation of following great authorities into error, and praying 
that we and God’s church may be kept closer to Christ and His 
word in these later days ? 

In the great work of this pious writer on the Trinity it is to be 
observed that the Italic translation of the Scriptures, which he 
used, rendered μυστήριον by sacramentum, receiving the two words 
as equivalent, whereas sacramentum which is a derivative of 
sacramen is properly “a consecrated thing,” as sacrwm is a sacred 
thing, but mysteriwm is a thing shut in or shut up and in some 
cases by a veil or curtain of allegory: but the great church leaders 
very soon adopted the heathen idea of an esoteric doctrine not to be 
communicated to the multitude of hearers (audientes), but only to 
believers (fideles) which is often taken to mean the baptized, see 
Cyril Jerus. Thus Hilary’s Italic version rendered 1 Tim. v. 16, 
as also the Vulgate does, “magnum sacramentum pietatis.” So 
that all through this beautiful treatise Hilary speaks of Christ’s 
coming into the world, Verbum caro factum, as a great sacrament, 
a representation of Christ’s incarnation, which practice not only 
frequently leads to confusion, but is quite unwarranted by 
Christ’s words or by any of the inspired writers. In p. 6 neverthe- 
less there is a very beautiful exegesis of “Christ made flesh” under 
this misappropriated title, see also p. 72 and p. 80, &c. Soalso the 
text on marriage, Eph. v. 32, is rendered “This is a great sacra- 

12—2 


180 THE FOURTH CENTURY. [A.D. 


ment,” and thus Christian writers were led on to make more 
Christian sacraments than the two which Christ established, and 
ended in making seven. 


(F.) EUSEBIUS, BISHOP OF EMESA OR EMISSA IN CCELE-SYRIA. 
D. 360. 


Though he enjoyed the bad eminence of a standard-bearer of 
the Arian or at least of the Semi-Arian body, and was charged by 
the Athanasians with a Sabellian bias against the personality of 
the Son and the Spirit, he was undoubtedly a man of mark as an 
elegant orator, writer and teacher. A voluminous author in his 
own time, he has come to our hands in a few stray treatises, some 
of which are without hesitation assigned to him, and others are not 
beyond dispute as to their authenticity. Gieseler gives full notice 
of them, as he is generally found to do. The chief competitor 
with this Eusebius as to the authorship of doubtful treatises is 
another Eusebius, Bishop of Alexandria, who will come before us 
in another century. Among the disputed works are a treatise 
against Sabellius, published in Sismondi’s edition of the first 
Eusebius the bishop of the time of Constantine, who had Czsarea 
in Cappadocia (Neoceesarea) for his see. 

The chief value, if any, of this passage is its drawing more 
distinction than we usually find made between the body of Christ, 
“His flesh,” and His human spirit. Still it is rather rhetorical 
than logical: i.e. he is logical when he pleases. It is strict fact 
that the substance of Christ’s body did not come down from 
Heaven, but was taken from His mother’s substance, which was 
nourished by earthly food. But after all it is chiefly a playing 
with language, and not far removed from that sophistry with 
which the Sophists in Plato are shewn to amuse their admiring 
schools. A professional rhetorician should play with less sacred 
subjects. Yet to the well-founded believer even these become 
useful in detaching prejudices and in shewing how the world looks 
at our doctrines; that world which, in some separate parts and at 
some points of view, is still wiser than the children of light. It is 
of no use being silent; for as Christianity is the highest philosophy, 
Christian leaders might prove themselves better than the world’s 
best philosophers. 








—360] EUSEBIUS. 181 


P. 542. “He died for us. The Shepherd offered the sheep. 
The High Priest offered the sacrifice. He gave Himself for us. 
‘He that spared not His own Son, but, &c.’...I do not make 


void the words; but I seek their intent. The Lord says, ‘The 


‘bread of God came down from the heaven;’ and interpreting it, 
even I am not able to speak more plainly on account of the mys- 
teries, yet He says as much as this, ‘It is My flesh.” Did the 
flesh of the Son of Man come down from the Heavens? It did 
not come down from the Heaven. How then saith He, ‘The 
‘bread of God liveth and hath come down from the Heavens’? 
And interpreting it, ‘When the power having taken up (a vitality) 
‘came down from Heaven, that which the power has is referred (in 


“Janguage) to the flesh.’ Surely then convert the saying. The 


things which the flesh suffers are referred to the power. How did 
Christ suffer for us? He was spitten on, He was struck on the 
head. They set a crown around His forehead. His hands and 
feet were pierced. All these sufferings concerning the body are 
referred to Him that was dwelling in it. Cast a stone at a king’s 
image. What is said? You insulted a king. Rend a king’s 
garment. What is said? You have risen up against a king. (So) 
crucify Christ’s body. What is said? Christ died for us. But 
what need to mention what you and I (say)? Let us come to the 


- Evangelists. How did ye receive (this) from the Lord? How did 


Christ die? They read, ‘Father, into Thy hands I commit My 
‘spirit. Is the spirit (gone) up and the body on the Cross for us? 
For He offered the sheep, in as far as it is reckoned as with 
reference to His body. 





Migne, p. 542, Fragm. I. De persona Jesu Christi. 
3 , e Ν ε a ε A , Ἁ , ε e A 
Απέθανεν ὑπὲρ ἡμῶν. Ὃ ποιμὴν προσήνεγκε TO πρόβατον. “O ἱερεὺς 
δ \ cal δ ε Ν ε A c / > > a Ἂν 76. A an 
mpoonveyxe TO θῦμα. "Ἔδωκεν ὑπὲρ ἡμῶν αυτόν... Οὐκ ἀθετῶ τὰ ῥητὰ, ζητῶ 
~ “ Ν c .«» ἴω “ lal 
δὲ τῶν ῥητῶν τὴν διάνοιαν. Λέγει ὁ Κύριος ““ὅτι ὁ ἄρτος Tod Θεοῦ κατῆλθεν 
“ ἀπὸ τοῦ οὐρανοῦ" " καὶ ἑρμηνεύων, εἰ καὶ οὐ δύναμαι σαφέστερον εἰπεῖν διὰ 
Ν , a δὲ ἐξ Ἐξ“ ε Pe as 2) ε rte a eon 
Ta μυστήρια, τοσοῦτον δὲ λέγει, “OTL ἡ Gaps μού ἐστιν. “H σὰρξ τοῦ Yiod 
aes 3 a lal 3 a > a 3 a a > ’ 
ἀπ᾿ οὐρανῶν κατῆλθεν; Οὐ κατῆλθεν ἐκ τοῦ οὐρανοῦ. Πῶς οὖν λέγει, 
A A aA Ν a a 
“ Ὃ ἄρτος τοῦ Θεοῦ ζῇ καὶ καταβέβηκεν ἐκ τῶν οὐρανῶν" ; καὶ ἑρμηνεύων, 
‘6c > ὃ ἣ > a τ ε ὃ , 7 ete 3 fel tal c »” c 7 
Ἐπειδὴ ἀναλαβοῦσα ἢ δύναμις ἀπ᾽ οὐρανοῦ κατῆλθεν, ὁ ἔχει ἡ δύναμις 
53 ,ὔ fal 7)» 3 a 3 , a ΄ ε Ν 3 
ἀναλογίζεται τῇ σαρκί. Οὐκοῦν ἀντίστρεψον. “A πάσχει ἡ σὰρξ avado- 
’ὔ “ ὃ ’ - =, ew 5, θ ro \ e ‘ ε ~ 3 , 3 ’ > A 
γίζεται τῇ δυνάμει" πῶς ἔπαθε Χριστὸς ὑπὲρ ἡμῶν; ᾿Βνεπτύσθη, ἐτύφθη ἐπὶ 
. an Lal 
κόῤῥης. Περιέθηκαν στέφανον περὶ μέτωπον, ὠρύχθησαν αὐτοῦ αἱ χεῖρες καὶ 
΄ὔ a A Ν Ἂν a 
πόδες. Tatra πάντα παθήματα περὶ σῶμα, ἀναφέρεται ἐπὶ τὸν ἐνοικοῦντα. 
ε / 7 
Ρίψον λίθον εἰς εἰκόνα βασιλέως. Ti τὸ λεγόμενον; Βασιλέα ὕβρισας. 
Ψ e , A ’ 4 / ° “ 5» 7 
Περίσχισον ἱμάτιον βασιλέως, Τί τὸ λεγόμενον; Βασιλεῖ ἐπανέστης. 
“ lel A , Ν et ΄“ 
Σταυρῶσον σῶμα Χριστοῦ. Τί τὸ λεγόμενον ; Χριστὸς ἀπέθανεν ὑπὲρ ἡμῶν. 
A a “- 7, lal ΄ 
Τίς δὲ χρεία ἐμοῦ καὶ σοῦ; Ἱροσέλθωμεν τοῖς εὐαγγελίσταις. Tos παρελά- 
a 9 ov , 
Bere παρὰ Κυρίου; Πῶς ἀπέθανε Χριστός; ᾿Αναγινώσκουσιν ὅτι ‘“ Tlarep, 
a ‘ “ A ” Ν 
“eis τὰς χεῖράς Sov παρατίθημι τὸ πνεῦμά Mov.” Τὸ πνεῦμα ἄνω καὶ τὸ 
“ a “ a δ: Ἂς; Ld Ν 
σῶμα ἐπὶ τοῦ σταυροῦ ὑπὲρ ἡμῶν; Προσήνεγκε yap τὸ πρύβατον, ὅσα εἰς τὸ 
σώμα Αὐτοῦ λογίζεται. 


182 THE FOURTH CENTURY. [A.D. 


Expository Fragment. 


The importance of this fragment to us who have to establish 
the dates of our Lord’s keeping the passover, instituting the sup- 
per, being crucified, and dying, &c., is very great. See Part 1. 


P. 549. John xx. “If Matthew says ‘late after the Sabbath,’ 
and John says ‘while darkness yet reigned, let it not disturb 
thee, for both are speaking with language of sufficient breadth to 
cause a different appearance. For Matthew says ‘late’ instead of 
tardily and late in the night; but John again named the last and 
quick part of the night the morning: and explaining this he 
brought in ‘while the darkness was yet on, that none might 
suppose that he is speaking of the morning itself, as Matthew also 
says, ‘late after the Sabbath,’ that none may think the season of 
evening is being spoken of...For think that by these arguments 
it is manifestly shewn that Matthew’s saying. ‘late after the 
‘Sabbath’ does not mean a late hour of the Sabbath day, nor the 
evening time, as Matthew himself introduced the words ‘when the 
‘season was dawning into the first day after the Sabbath, a time 
belonging to the early morning, when darkness was still on (the 
earth) according to John.” 





Fragmentum Exegeticum. P. 549. On John XX, 1, 2. 

Ei ὁ Ματθαῖός φησιν “ope σαββάτων," ὁ δὲ ᾿Ιωάννης φησι, “σκοτίας ἔτι 
«οὔσης, μή σε ταραττέτω' τὸν γὰρ αὐτόν φασιν ἀμφότεροι καιρὸν πλατικωτέ- 
pos διαφόροις ῥήμασι. To “ope” γὰρ Ματθαῖός φησι ἀντὶ τοῦ, βραδίον, καὶ, 
ὀψὲ τῆς νυκτός: ὁ δὲ ᾿Ιωάννης ἔμπαλιν τὸ ὀψισμένον καὶ ταχὺ τῆς νυκτὸς ὠνό- 
pace προωὶ, ὃ δη διερμηνεύων ἐπήγαγε “ τῆς σκοτίας ἔτι οὔσης," ἵνα μή τις τὸν 
ὄρθρον αὐτὸν λέγειν, ὑπολάβοι, ὡς καὶ ὁ Ματθαῖος τὸ “ ὀψὲ σαββάτων" ἵνα 
μὴ ἑσπερινὴν ὥραν νομίσῃ τις λέγεσθαι...᾿Αλλὰ γὰρ ἡγοῦμαι διὰ τούτων 
ἀποδείκνυσθαι τὸ παρὰ Ματθαίῳ λεγόμενον “ὀψὲ σαββάτων" μὴ τὴν ὀψίμην 
ὧραν τοῦ σαββάτου σημαίνειν μηδὲ τὸν ἑσπερινὸν, GAN ὡς αὐτὸς ὁ Ματθαῖος 
ἐπήγαγε, “ τὴν ἐπιφαύσουσαν ὥραν εἰς μίαν σαββάτων," ἥτις ἦν πρωΐας, “ἔτι 
“ σκοτίας οὔσης," κατὰ τὸν ᾿Ιωάννην. 


(G.) LITURGY OF EUSTATHIUS, BISHOP OF ANTIOCH, ABOUT 997. 


We have it on the authority of Jerome in his catalogue of 
ecclesiastical writers that Eustathius was first set over the church 
at Berrhoia in Syria, and was thence promoted to the see of 
Antioch; whence he came, strong against Arius, to Nica. But 
he was himself assailed with calumny, and deposed and exiled in 
330, and died in exile. His eloquence had been solid and weighty 


at 


237] EUSTATHIUS. 183 


in the council, and Sozomen prefers him to Anastasius the Sinaite. 
Perhaps his foes the Arians hated his truth more than his own 
associates loved his fidelity. But his powers and his sufferings 
for the truth have given him wide celebrity, as is shewn by the 
testimonies of many of the greatest men of that Augustan age of 
the church. His great remaining work was written against 
Origen on account of his allegorizing, beginning with the question 
of the witch of Endor and Saul. One of his addresses in the 
Nicene council, his allocution to the Emperor Constantine, is 
preserved. Galland in his notice of Eustathius, given in Migne’s 
edition, refers to Baronius and Tillemont. This liturgy of the 
Lord’s supper is one of the less noted of the oriental liturgies 
that have come down to our day. 

It is hardly needful to call attention (1) to the express prayers 
for the dead, (2) to the fully believed change of the elements into 
Christ's natural body and blood, or (3) to the prayer to the Holy 
Ghost by His illapse upon them to come and work this change. 
But the opportumity is good to refer to the word “exhibeo,” an 
ambiguous word, often pressed into service in the times of Calvin 
and Melanchthon, it seems because they deemed it of an ambiguous 
meaning. ‘That its intrinsic force is “to put forth, to bring to the 
open,” may be traced in every variation of its sense. The doubt 
always is whether the reigning idea is the shewing, as in our 


“exhibit,” or the change and motion in changing the place of a 


thing, as “to have the prisoners forth.’ In this latter sense it 
leaned towards expressing a change of the elements in the Lord’s 
supper, when diyines wanted to make out a change which was no 


change. But this seems not to be a fair use of the word, which 


only signifies change of position, 


P. 700. “(People.) Pity us. (Priest.) Us also. (People.) We 
praise Thee. (Priest.) Specially. (Deacon.) How fearful is 
this hour. [The Priest utters the invocation of the Holy Spirit.] 
(Priest.) I supplicate and earnestly pray for Thy pity, O Lord 
God. Pity me and pour out upon me and upon these offerings, 





Magne, p. 700. 


(Populus.) Miserere. (Sacerdos.) Nos quoque. (P.) Te laudamus. 
(S.) Precipue. (Diaconus.) Quam timenda est hee hora. (S.) Miseri- 
cordiam Tuam obtestor et deprecor, Domine Deus. Miserere mei et 


184 THE FOURTH CENTURY. [A.D. 


. set before Thee, the grace of Thy Holy Spirit...that by His gliding 
down upon it He may shew (exhibit) the bread indeed as the holy 
body of Christ our God. (People.) Amen. (DPriest.) And make 
this mixed (liquid), which is in the cup, the blood of Christ our 
God. (People.) Amen. (Priest.) But may He give to us by 
receiving them the pardon of our faults, the remission of our sins, 
knowledge of the true faith, &c. (Priest, bowing.) Remember, 
Lord, Mary, the holy mother of God, and Thy holy Apostles, &c., 
&e. (Priest, bowing.) Have pity and spare, Lord, by this sacrifice 
all the faithful dead, who long ago lay down with hope in Thy 
orthodox faith. (aising his voice and looking at all.) Therefore 
receive with acceptance those offerings which are offered to Thee 
for them...Thy Christ through Whom and with Whom we hope 
to obtain pity and the remission of sins, which is (given) on His 
account to us and to them.” 





effunde super me et super oblationes istas propositas gratiam Spiritus 
Tui-Sancti, &c...ut per illapsum Suum exhibeat panem quidem istum 
corpus sanctum Christi Dei nostri. (2.) Amen. (S.) Et mistum quod 
est in calice faciat sanguinem Christi Dei nostri. (P.) Amen. (S.) 
Nobis autem per illorum susceptionem det veniam delictorum, remissio- 
nem peccatorum, scientiam vere fidei, kc. (δ΄. inclinatus.) Memento, _ 
Domine, sanctee genetricis Dei Marie et sanctorum apostolorum Tuo- 
rum, &e. (S. inclinatus.) Miserere et parce, Domine, per hoc sacri- 
fictum omnibus defunctis fidelibus, qui pridem decubyerunt cum spe Tua 
in fide orthodoxa. (Zlevans vocem, omnes aspiciens.) Acceptas igitur 
habe istas oblationes, que pro illis Tibi offeruntur...Christum Tunm per 
Quem et cum Quo misericordiam consequi speramus et remissionem 
peccatornm quz propter Eum est et nobis et illis. 


(H.) CYRIL, ARCHBISHOP AND PATRIARCH OF JERUSALEM. 
B. 315. D. 386. 


He adopted, indeed, the decisions of the first council, but he 
was one of several very notable bishops, who nevertheless inclined 
to Semi-Arianism. It was not in fact till near the end of this 
century and the first quarter of the next, that the Arian con- 
troversy was finally settled by the hard blows of the two massive 
Latin theologians whom God had raised up as it were for this 
purpose. This Cyril was a writer of a very different class. He 
has indeed survived in his popular oral instruction, his Catecheses. 
It may be partly owing to their methodical form and to his own 
high position; but another cause may be found in his holding 


315] CYRIL. 185 


those high views on this sacrament, which were coming in like a 
rising tide through the length and breadth of Christendom. His 
own inclination went thoroughly with the growing current of church 
opinion; and, as he promoted it, so he was borne up by it. He 
does not however rise to any lofty height of writing, so as to shew 
either great natural power or large information. His written 
remains are comprised, like Cyprian’s, in a volume of moderate 
size. It is concluded that he was originally a monk, when 
Macarius persuaded him to become a deacon, and on the death of 
the successor of Macarius, about 350, he was raised to that solemn 
and interesting position, consecrated by the memory of James the 
Just: but his time was one of strife. It will be admitted that if 
Hilary’s language is stronger than any that had apppeared before 
him on the one point of Christ’s natural bodily presence in the 
Lord’s supper, the superstitious additions to the supper in the 
_ language of this divine outweigh all that had been written by 
St Hilary and all other earlier fathers taken together. The 
descent of the Spirit on the elements, and the change of them by 
His presence, are again unequivocally affirmed. And his usage of 
μεταβέβληκεν in (Ὁ) and μεταβέβληταν in (c) is beyond dispute 
the assertion of change. Then there is the shocking perversion of 
the feast of love and peace and joy into “that most terrific” 
sacrificing, working to fill the mind with alarm and shuddering, 
φρικωδεστάτην. Then there is in the first place prayer to the 
dead, and in the second place prayer on their behalf, ὑπὲρ τῶν 
κεκοιμημένων. On the manner of receiving the sacred elements 
which he recommends, it is useless to dilate. It is even now 
spreading greatly to the hurt and peril of the Church of England. 
Methinks it were good for those who haye given in to this 
custom to read the whole of this extract. On the final most 
unguarded exhortation to partake of this sacrament, some remarks 
will be made in Part III. 

But I may now, on the other hand, turn to notice the many 
points of similarity between the communion service at Jerusalem 
and that of the Church of England. The same remark will have 
to be made regarding the church in the time of John Damas- 
eenus, and regarding that of Innocent III. Our reformers, like 
bees that take honey even from poisonous flowers, culled from 
these authors the really evangelic terms and customs to which 
they gave currency, without touching the heathenism that had 


186 THE FOURTH CENTURY. [A.D. 


been superinduced. And in connexion with this we may mark 
the words ταύτας τὰς παραδόσεις, these points of service and 
custom handed down. It is competent to us to think that the 
excellencies were of earlier origin, and that the corruptions were 
of newer growth. Clement of Rome, for instance, Clement of . 
Alexandria and Tertullian, would probably have been as much 
shocked by the worst parts of these extracts as ourselves. } 


P. 353. “But also the things that are suspended in idola- 
trous assemblies, sometimes meat or loaves or other things of 
the kind, polluted as they are by the invoking of these wretched 
deemons, are reckoned part of the pomp of the devil. For as the 
bread and the wine are merely such, but, when the invocation (of 
the Spirit) has taken place, the bread becomes Christ’s body, but 
the wine Christ’s blood—in the same manner indeed the same 
provisions of the pomp of Satan, being by their nature merely 
such, become profane by the invoking of the demons. 


IV.1. “As (Christ) Himself then exhibited it and said con- 
cerning the bread, ‘This is My body,’ who shall dare to doubt 
further? and as He has confirmed it and said ‘This is My blood,’ 
who shall ever be doubtful of it, saying that it is not His blood ? 
He changed water once into wine in Cana of Galilee by His own 
command (lit. nod); and is He not worthy to be believed to have 
changed wine into blood?” He quotes “Drink thy wine with a 
“merry heart,” ἄς, “It was for the sake of this that Solomon also 
(wrote thus), signifying in obscure language this (special grace). 


Munich, 1868. Catechesis Mystagogica, 7. 7, Vol. 11. p. 353. 


᾿Αλλὰ καὶ τὰ ἐν εἰδωλικαῖς ; πανηγύρεσι κρεμώμενα, ἐσθ᾽ ὅτε κρέα ἢ ἄρτοι 

ἢ ἄλλα τοιαῦτα, μιανθέντα τῇ τῶν παμμιάρων ἐπικλήσει δαιμόνων, τῇ τοῦ 

3.adXov πομπῇ ἐγκαταλέγεται. Ὥσπερ γὰρ 0 ἄρτος καὶ ὁ οἶνος λιτὸς, 

ἐπικλήσεως. δὲ γενομένης ὁ μὲν ἄρτος γίνεται σῶμα Χριστοῦ ὁ δὲ οἶνος αἷμα 

Χριστοῦ, τὸν αὐτὸν δὴ τρόπον τὰ αὐτὰ βρώματα τῆς πομπῆς τοῦ Σατανᾶ, τῇ 
ἰδίᾳ φύσει λιτὰ ὄντα, τῇ ἐπικλήσει τῶν δαιμόνων βέβηλα γίνεται. 


a. ate 


Αὐτοῦ (Χριστοῦ) οὖν ἀποφῃναμένου καὶ εἰπόντος περὶ τοῦ ἄρτου, Τοῦτό 
Μού ἐστι τὸ σῶμα, τίς τολμήσει ἀμφιβάλλειν λοιπόν ; ; Καὶ Αὐτοῦ βεβαιω- 
σαμένου καὶ εἰρηκότος, Τοῦτό Mov ἐστι τὸ αἷμα, τίς ἐνδοιάσει ποτε λέγων 
μή εἶναι Αὐτοῦ τὸ αἷμα ; Τὸ ὕδωρ, ποτέ εἰς οἶνον οἰκείῳ νεύματι μεταβέβληκεν 
ἐν Κανᾷ τῆς Γαλιλαίας" καὶ οὐκ ἀξιόπιστός ἐστιν οἶνον εἰς αἷμα μεταβαλών; : 
κιτιλ, He quotes “Drink thy wine with a merry heart,” &e. Διὰ 
τοῦτο Kal ὁ Σολόμων, ταύτην αἰνιττόμενος χάριν. 





315] | d CYRIL. 187 


V. 1. “In the preceding assemblies ye have sufficiently 
heard through the lovingkindness of God both concerning baptism 
and anointing and participation of Christ’s flesh and blood; but 
now it is necessary to pass over to the things that come next, as we 
shall to-day put the crown upon the spiritual building of your 
benefit. 2. Then the deacon calls out ‘Take ye one another to 
‘you and let us salute one another.’ Suppose not that kiss to be 
of the same sort as those which take place in the market-place 
between ordinary friends, &c. After this the_priest calls out 
‘(Lift) up your hearts.’ For truly at that most terrific hour we 
must have the heart (lifted) up towards God, &. Then ye answer 
‘We have them (so lifted up) towards God; &e.: 5. Then the 
' priest saith ‘Let us give thanks to the Lord, &c. Then ye say 
‘It is fitting and just, &e.” Then comes the angelic hymn, “the 
theology delivered to us by the seraphim, that we may become par- 
takers of hymn-singing with their supermundane armies. 7. Then 

we entreat God in His love of man to send the Holy Spirit upon 
the (elements) lying before us, that He may make the bread the 
body of Christ and the wine the blood of Christ. For altogether 
certain it is that whatever the Holy Spirit may light upon, this 
has been sanctified and converted (changed). ὃ. Then after the 
‘ spiritual sacrifice has been completed, the bloodless service, wpon 
the propitiation of that sacrifice we entreat God for the common 
peace of the churches, for the stability of the peace of the world, for 
kings, for soldiers, and allies, for those that are in sickness, for 





eS 


Begins Τῇ τοῦ Θεοῦ φιλανθρωπίᾳ ἐν ταῖς προλαβούσαις συνάξεσιν 
ἀρκούντως ἀκηκόατε περί τε βαπτίσματος καὶ χρίσματος καὶ μεταλήψεως 
σώματος καὶ αἵματος Χριστοῦ: νῦν δὲ ἐπὶ τὰ ἐξῆς μεταβαίνειν ἀναγκαῖον, 
σήμερον τὴν στεφάνην ἐπιθήσοντας τῇ πνευματικῇ ὑμῶν τῆς ὠφελείας oiko- 
 dopy. 2. Eira Boa ὁ διάκονος - ᾿Αλλήλους ἀπολάβετε, καὶ ἀλλήλους ἄσπα- 
π᾿. “ζώμεθα." Μὴ ὑπολάβῃς τὸ φίλημα ἐκεῖνο σύνηθες εἶναι τοῖς ἐπ᾽ ἀγορᾶς 
Εἰ βομένοις ὑπὸ τών κοινῶν φίλων κιτ.λ. Μετὰ τοῦτο βοᾷ ὁ ἱερεὺς τὸ Ἄνω 

“τὰς καρδίας." ᾿Αληθῶς γὰρ Kat ἐκείνην τὴν φρικωδεστάτην ὥραν δεῖ ἄνω 
ἔχειν τὴν καρδίαν πρὸς τὸν Θεόν. KT). Εἶτα ἀποκρίνεσθε τς Ἔχομεν πρὸς 

“τὸν Κύριον," κιτιλ. ὅ. Εἶτα ὁ ἱερεὺς λέγει ““Εὐχαριστῶμεν τῷ Κυρίῳ 
κιτιλ. Εἶτα λέγετε “ Δξιον καὶ δίκαιον" «.t.A. Then comes the angelic 
hymn τὴν παραδοθεῖσαν ἡ ἡμῖν ἐκ τῶν σεραφὶμ θεολογίαν, ¢ ὅπως κοινωνοὶ τῆς 
ὑμνωδίας ταῖς ὑπερκοσμίοις γενώμεθα στρατιαῖς. 7. Εἶτα.. “παρακαλοῦμεν 
τὸν φιλάνθρωπον Θεὸν τὸ ἽΔγιον Πνεῦμα ἐξαποστεῖλαι ἐ ἐπὶ τὰ προκείμενα ἵνα 
ποιήσῃ τὸν μὲν ἄρτον τὸ σῶμα Χριστοῦ τὸν δὲ οἶνον αἷμα Χριστοῦ. Πάντως 
γὰρ, οὗ ἂν ἐφάψηται τὸ “Aytov Πνεῦμα, τοῦτο ἡγίασται καὶ μεταβέβληχαι. 
8. Εἶτα μετ τὰ τὸ ἀπαρτισθῆναι τὴν πνευματικὴν θυσίαν, τὴν ἀναίμακτον 
λατρείαν, ἐπὶ τῆς θυσίας ἐκείνης τοῦ “ἱλασμοῦ παρακαλοῦμεν τὸν Θεὸν ὑπὲρ 
κοινῆς τῶν ἐκκλησιῶν. εἰρήνης, ὑπὲρ τῆς τοῦ Koo wou εὐσταθίας, ὑ ὑπὲρ βασιλέων, 
ὑπὲρ στρατιωτῶν καὶ συμμάχων, ὑπὲρ τῶν ἐν ἀσθενείαις, ὑπὲρ τῶν κατα- 





188 THE FOURTH CENTURY. [A.D. 


those that are overtoiled; and once for all we all pray and offer this 
sacrifice for all who are in need of assistance. 9. Then we remember 
also those who have gone to rest...that God by their praying and 
being (our) ambassadors may receive our prayer. Then also (we pray) 
for those that have been laid to rest... believing that it will be a great 
help to the souls for whom is offered up the prayer of the holy and 
most terrific sacrifice that lies before us. 10. [He argues if a king 
would forgive exiles when persons brought a crown and interceded 
for them] in the same manner we, offering to Him our prayers on 
behalf of those that have gone to rest, even if they be sinners, do 
not weave a crown, but offer Christ, slain for sins, propitiating God 
that loveth man on their behalf and on our own.” 11. Then “Our 
“Father, &c.,” explaining “Give us this day our daily bread,” as 
God “ ordering (all things) for the existence of the soul. This bread 
goeth not into the belly but wells up into all your constitution to 
the benefit of body and soul. 20. After this ye hear him that 
sings with divine melody, directing you to the partaking of the 
holy mysteries, say ‘Taste and see, &c.’ Turn not your faculty of 
judging to the throat of the body, no, but with indubitable faith 
(receive); for in becoming (partakers) ye taste not or feed not on 
bread and wine, but the antitypal body and blood of the Lord. 21. 
In approaching then, come not to it with the palms of the hands 
extended, nor with the fingers divided, but having made the left a 
throne for the right, as it 15 about to receive a king, and having 

made the (right) palm hollow, receive the Lord’s body, saying, 
‘Amen. Then having sanctified the eyes with the touch (1.6. 


πονουμένων, καὶ ἁπαξαπλῶς ὑπὲρ πάντων βοηθείας δεομένων δεόμεθα πάντες 
ἡμεῖς καὶ ταύτην προσφέρομεν θυσίαν. Ὁ. Εἶτα μνημονεύομεν καὶ τῶν 
προκεκοιμημένων.. ὅπως ὁ Θεὸς ταῖς : εὐχαῖς αὐτῶν καὶ πρεσβείαις προσδέξηται 
ἡμῶν τὴν δέησιν. Εἶτα καὶ ὑπὲρ τῶν προκεκοιμημένων.. «μεγίστην ὄνησιν πι- 
στεύοντες ἔσεσθαι ταῖς ψυχαῖς, ὑπὲρ ὧν ἡ δέησις ἀναφέρεται τῆς ἁγίας καὶ 
φρικωδεστάτης προκειμένης θυσίας. 10. If ἃ king, &e. ἄς, τὸν αὐτὸν τρό- 
πον ἡμεῖς ὑπὲρ τῶν κεκοιμημένων Αὐτῷ τὰς δεήσεις προσφέροντες, κἂν ἅμαρ- 
τωλοὶ ὦ ὦσιν, οὐ στέφανον πλέκομεν, ἀλλὰ Χριστὸν, ἐσφαγιασμένον ὑπὲρ τῶν 
ἁμαρτημάτων, προσφέρομεν, ἐξιλευόμενοι ὑπὲρ αὐτῶν τε καὶ ἡμῶν τὸν φιλάν- 
θρωπον Θεόν. 11. Then “ Our Father,” &e., on ‘‘Give us this day our 
- daily bread, Ἷ explaining it ἐπὶ τὴν pica τῆς ψυχῆς κατατασσόμενος. 
Οὗτος ὁ ἄρτος οὐκ εἰς κοιλίαν χωρεῖ.. «ἀλλ᾽ εἰς πᾶσάν σου τὴν σύστασιν 
ἀναδίδοται εἰς ὠφελείαν σώματος καὶ ψυχῆς κιτιλ. 20. Μετὰ τοῦτο ἀκούετε 
τοῦ WadXovros μετὰ μέλους θείου προτρεπόμενον ὑμᾶς εἰς τὴν κοινωνίαν τῶν 
ἁγίων μυστηρίων, saying, Taste and see how good, &e. Μὴ τῷ λάρυγγι τῷ 
σωματικῷ ἐπιτρέπετε τὸ κριτικὸν, οὐχὶ, ἀλλὰ τῇ ἀνενδοιάστῳ πίστει γενόμενοι 
γὰρ, οὐκ ἄρτου καὶ οἴνου (κελεύονται γεύσασθαι) γεύεσθε, ἀλλὰ ἀντιτύπου 
σώματος καὶ αἵματος τοῦ Χριστοῦ. 21. Προσιὼν οὖν, μὴ τεταγμένοις τοῖς 
τῶν χειρῶν καρποῖς προσέρχου, μηδὲ διῃρημένοις τοῖς δακτύλοις, ἀλλὰ τὴν 
ἀριστερὰν θρόνον ποιήσας τῇ δεξί, ὡς μελλούσῃ βασιλέα ὑποδέχεσθαι, καὶ 
κοιλάνας τὴν παλαμὴν, δέχον τὸ σῶμα τοῦ Χριστοῦ, λέγων ᾿Αμήν. Mer’ 


"» 





315] CYRIL. 189 


sight) of the holy body, partake with sure care, attending to the 
not losing any (crumb) from this itself. For whatever you lose in 
this you ‘suffered loss manifestly as if from your own body. 22. 
Then after you have partaken of the body of Christ, come also to the 
cup of the blood, not stretching up the hands, but bowing, and in 
the manner of falling before and worshipping saying the Amen, 
make thyself holy (be sanctified), receiving also of the blood of 
Christ. But if any moisture is yet on your lips, touch this with 
the hands, and sanctify both your eyes, and your forehead, and the 
rest of your organs of sense. Then wait for the prayer, and give 

thanks to God Who has counted you worthy of so mighty my: steries, 
23. Retain these traditions without spot; and continually keep 
yourselves without offence. Rend not yourselves off from the 
communion, do not on any account of pollutions of the flesh deprive 
yourselves of these sacred and spiritual mysteries. May the God 
of peace sanctify, &c., &e. To whom be glory and honour and 
praise, &c., &c. Amen.” 





᾿ ἀσφαλείας οὖν ἁγιάσας τοὺς ὀφθαλμοὺς τῇ ἐπαφῇ τοῦ ἁγίου σώματος, μετα- 
Ι! λάμβανε, προσέχων μὴ παραπολέσῃς τι ἐκ τούτου αὐτοῦ. Ὅπερ γὰρ ἐὰν 
ἀπολέσῃς, τοῦτο ὡς ἀπ᾽ οἰκείου δηλονότι ἐζημιώθης σώματος. 22. Εἶτα μετὰ 
τὸ ᾿κοινωνῆσαί σε ἐκ τοῦ σώματος τοῦ Χριστοῦ, προσέρχου καὶ τῷ ποτηρίῳ 
τοῦ αἵματος, μὴ ἀνατείνων τὰς χεῖρας, ἀλλὰ κύπτων, καὶ τροπῷ προσκυνή- 
σεως καὶ σεβάσματος λέγων τὸ ᾿Αμὴν ἁγιάζου, καὶ ἐκ τοῦ αἵματος “μεταλαμ- 
βάνων Χριστοῦ. "Ere δὲ τῆς νοτίδος ἐ ἐνούσης τοῖς χείλεσί σου, χερσὶν ἐπαφώ- 
μενος καὶ ὀφθαλμοὺς καὶ μέτωπον, καὶ τὰ τ ἁγίαζε αἰσθητήρια. Εἶτα 
ἀναμείνας τὴν εὐχὴν εὐχαρίστει τῷ Θεῷ καταξιώσαντί σε τῶν τηλικούτων 
μυστηρίων. 23. Κατέχετε ταύτας τὰς παραδύσεις, ἀσπίλους, καὶ ἀπροσκόπους 
ἑαυτοὺς διαφυλαξατε. Τῆς κοινωνίας ἑαυτοὺς μὴ ἀποῤῥήξητε. Μὴ διὰ μολυ- 
σμὸν ἁμαρτιῶν τῶν ἱερῶν τούτων καὶ πνευματικῶν ἑαυτοὺς ἀποστερήσητε 


μυστηρίων. May the God of peace, ἄσ, 


Two expressions ought not to pass without special notice ; “the 
“propitiation of that sacrifice,” τῆς θυσίας ἐκείνης Tod ἱκχασμοῦ. I 
translate it so and not “that sacrifice of the propitiation.” The terms “ 
ἱλασμὸς, ἱλαστήριον, and ἱλάσκομαι, are among the most solemn 
that are applied in the New Testament to the sacrifice of Christ 
on the eross; and to apply them without any Bible warrant to the 
Lord’s supper incurs the guilt of profane robbery. It is a kind of 
relative sacrilege. Worse still and I fear almost amounting to 
blasphemy is the expression “ we offer, propitiating God for them,” 
προσφέρομεν ἐξιλευόμενοι τὸν Θεόν. We are not surprised at such 
language from the full-blown heretics of the apostate church which 
learned at last to sacrifice any truth for the aggrandizement of the 





190 THE FOURTH CENTURY. oe | 


clerical power; but it astonishes one to read it from the pen of a 
bishop of the fourth century, and that bishop one of four patriarchs. 
No wonder that subsequent writers followed his leading. ᾿Εξιλεύο- 
par too is stronger than can be truly Englished without a peri- 
phrasis. : 


(1) BASIL (THE GREAT), BISHOP OF CSAREA IN CAPPADOCIA. 
Β, 329. »D. 379. 


The brother of Gregory of Nyssa, and promoter of that brother 
and of Gregory of Nazianzum to their first sees. The latter was 
translated, to the loss of his own peace indeed, but to the church’s 
great gain, to the metropolitan dignity and to the patriarchate of 
Constantinople. The second council is chiefly owing to their joint 
efforts. The thing that then needed to be done by a general 
council was to establish the personality and co-equal and co- 
eternal Godhead of the Holy Ghost. This service they effected. 
That assembly also removed the anathema with which the Creed 
of Nicsea was burdened and otherwise improved it. St Basil had 
qualifications for laying down excellent rules for observance in 


monasteries. Monastic life was in high favour. Persons did not 


discern the selfishness of so leaving the world to itself. But a Mani- 
chean tendency was prevalent; and the common idea of holiness 
was greatly deteriorated by the value set on un-Christian asceti- 
cism. It is impossible not to mark in St Basil that sobriety of 
diction which distinguishes a thoughtful and sober divine. Never- 
theless words slip from his pen, as concessions to the spirit of the 
times, or perhaps rather indications that even such a man could 
not then shake himself wholly free from the growing error. There 
is nothing in the words of Christ or Paul to justify his using, in 
relation to the holy supper, such a priestly term as ἱερατεύειν τὸ 
σῶμα, “to minister as priest with the Lord’s body,” nor is ἐπιτελεῖν 
τὰ μυστήρια, or Ta ἅγια, “to accomplish the rite,” at all warranted 
by the N. T. But his comment on the passage which he cites 
from 1 Cor. xi. will approve itself to very many. His definition 21 
shews a man worthy of the high praise which we love to give to 
him, A German in writing of him says “he was as royal as his 
“name, βασιλεῖος." He studied at Constantinople and Athens, 
finding in the latter city a lasting friend in Gregory of Nazianzum, 








— 





929] ‘BASIL. 191 


About 360 he visited the monks’ colonies in Syria and Egypt: and 
returning to his own country took up his abode in a convent 
founded by his own mother Emmelia, which may be a corruption 
of the old Roman Aimilia. But after four years he was abstracted 
for public service of a higher kind by Eusebius the bishop. His 
liturgy for the Lord’s supper vied with Chrysostom’s. Basil’s 
fame rests on three several grounds. First as an expositor of 
Scripture he is notable not for learning only but for a larger ad- 
mixture of sound judgment than perhaps any one of his own time 
or age. If none had gone beyond his dicta on the Lord’s supper 
it had been weil for Christendom. His second honour is his 
administration as an ecclesiastical ruler in general. This also is of 
a very high order. But his third distinction is of a more question- 
able kind. He took the ascetic’s feeling in hand, and was content 
to convert it from solitary eremitism into ccenobitism. He was 
thus the successful organizer of monasticism in the East, and 
many were the improvements that he introduced: nor have we 
any good ground for ascribing to him in particular the unquestion- 
able augmentation of sacerdotal power, which the monastic system 
created both in the East and in the West. We have seen many 
pleasant and powerful writers such as Southey urging that some 
social organizations were needed as clerical fortresses against the 
flood of lay barbarism in after ages for a long time. But the 
question has first to be answered, how far these Pharisaic founda- 
tions undermined society in general, by drawing into their precincts 
those more zealous spirits who by dwelling with the multitude 
would, like salt, have prevented the general corruption. The New 
Testament is singularly free from even isolated expressions in 
favour of any permanent retirement from the common temptations 
and ordinary duties of society; and the general testimony of history 
combines with the natural instincts of mankind in favour of the 
divine institution of family life as the best general means of 
strengthening its members for all kinds of serviceable work, and of 
making them easy conquerors over some of the greatest degrada- 
tions by which man can fall. And when to the influence of con- 
nected family existence are added the whole living mass of Chris- 
tian motives which the Bible supplies and Christian churches 
inculcate and Christian governments encourage and maintain, the 
few arguments that remain in favour of solitary or male or female 
ccenobitism disappear like the stars by day, just as human _ plausi- 


192 ν THE FOURTH CENTURY. ae 8% 


bilities and sophistries continually do before the mature sugges- 
tions of the Divine wisdom and forethought. But it was hardly to 
be expected that the church in the early centuries should not make 
trial of the heathen Eutopianisms which neither Plato nor Aristotle 
had escaped, and of which Gnosticism and Manicheism and all 
kindred beliefs combined to necessitate a full trial. It has been 
made; and since Erasmus the trial was never to be endured except 
on some very small scale by Protestants. It is remarkable that 
Neociesarea was for about 100 years at this time so fertile in great 
men. First appeared Gregory, the wonderworker, in the third cen- 
tury. Then in the fourth arose Bishop Gregory, the father of Gregory 
of Nazianzum and Cesarius his brother. The father was at first 
a hypsistarian or worshipper of the most high God only, in brief a 
Deist, and was originally named Theodore, and had learned Chris- 
tianity from Origen at Antioch: but he was baptized by the bishops 
returning from the council at Niesa. He then shortly received 
holy orders, and was made bishop of this Caesarea in Cappadocia. 
Then in the next generation there arose in the same region Basil 
and the two Gregories, those of Nyssa and Nazianzum, and 
Cesarius, the court physician and theological writer, who may 
easily pass as the equal of any of these great men, marked also 
with the peculiar bias of his own profession, the Sir Thomas 
Brown of his day. Thus the Cappadocian Czesarea shines with a 
lustre that surpasses that of the Syrian city of the same name, and 
rivals the two early fountains of superior theology, Alexandria 
and Antioch, whose literary eminence in the first ages seems to 
forbid us to put into comparison with them the supreme seats of 
power, Constantinople and Rome. 


P. 671. “‘Man shall not live on bread alone, but by every 
word proceeding out through the mouth of God. » And he was 
teaching how this may be in saying ‘ My food is to do the will of 
‘the Father that sent Me:’ and again adding Amen a second time 
for confirmation of the things urged on us for the assurance of the 








De Baptismo, p. 671. 


«Οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ἄν θρωπος, ἀλλ᾽ ἐν παντὶ ῥήματι ἐκπο- 
“ρευομένῳ διὰ στόματος τοῦ Θεοῦ. Καὶ πῶς τοῦτο γένηται ἐδίδασκεν ἐν τῷ 
εἰπεῖν, “’Epov βρῶμά ἐ ἐστιν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός Με Ifazpos.” 
Καὶ πάλιν προσθεὶς τὸ ᾿Αμὴν δεύτερον πρὸς βεβαίωσιν τῶν ἐπιφερομένων 








929] BASIL. 193 


hearers, He says, ‘Amen Amen IJ say to you that unless ye eat 
‘the flesh and drink His cup ye have not life in yourselves.’ [Then, 
‘He that eateth,’ &c. John vi.] And after a few words it is written 
‘Many then of His disciples, &., ὅσ’ [Then a recital of the 
instituting, and 1 Cor. xi.] 


P. 672. “What then is the benefit of these words? That in 
eating and drinking we may ever remember Him that died on our 
behalf and rose (again); and may so be instructed as a necessary 
duty to guard before God and His Christ the doctrine delivered by 
the apostle when he says ‘The love of Christ is constraining us, 
&e.’ For he that eateth and drinketh manifestly unto a remem- 
brance that cannot be obliterated concerning Jesus Christ our 
Lord that died on our behalf and rose again, and (keepeth) the 
word of the memory of our Lord’s obedience unto death [ζο., ὅο., 
and then ‘He that eateth, &c., unworthily, &c.’]. For as w ithout 
consciousness of it, and without profit, bringing to nought so great 
and such a good thing, and as approaching without gratitude to 
such a mystery, he is under the judgment of his wortlilessness. 
And we ought so to consider the judgment of him that eateth and 
drinketh unfitly, &c., and the fit comer is to be without stain, but also 
manifestly to shew the memory of Him that died for us and rose 
again by having been mortified to sin, and to the world, and to 
himself, and to live to God in Jesus Christ our Lord. 


καὶ πληροφορίαν τῶν ἀκουόντων, φησίν * ᾿Αμὴν ἀμὴν λέγω ὑμῖν ὅτι ἐὰν “μὴ 
“ς φάγητε τὴν σάρκα καὶ πίητε Αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐ ἐν ἑαυτοῖς. 
Then “ He that eateth,” &c. John vi. Καὶ per ὀλίγα γέγραπται, “¢ Many 
“then of His disciples, &e. said, It is an hard saying,” &e. down to 
Peter's exclamation. Then the account of the Lord’s supper and St 
Paul’s 1 Cor. xi. 


P. 672. 


Τί οὖν ὀφείλει τὰ ῥήματα ταῦτα; “Iva ἐσθίοντες καὶ πίνοντες ἀεὶ μνημο- 
νεύωμεν Τοῦ ὑπὲρ ἡμῶν ἀποθανόντος καὶ ἐγερθέντος" καὶ οὕτω παιδευθῶμεν 
ἀναγκαίως φύλαξαι ἐνώπιον Θεοῦ καὶ τοῦ Χριστοῦ Αὐτοῦ τὸ δόγμα ὑπὸ τοῦ 
ἀποστόλου “παραδεδομένον ἐν τῷ εἰπεῖν, The love of Christ constraineth 
us, 2 Cor. iv. Ὁ yap ἐσθίων καὶ πίνων δηλονότι εἰς aves Ξάλειπτον μνήμην 
τοῦ ὑπὲρ ἡμῶν ἀποθανόντος ᾿ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν καὶ ἐγερθέντος, 
τὸν δὲ λόγον τῆς μνήμης τῆς μέχρι θανάτου ὑπακοῆς τοῦ Κυρίου, we. and 
He that eateth and drinketh uuworthily, 1 Cor, xi. Ὥσπερ γὰρ ἀσυνει- 
δήτως καὶ ἀνωφελῶς τοσοῦτον καὶ τοιοῦτον ἀγαθὸν καταργῶν, καὶ ὥσπερ 
ἀχαρίστως προσερχόμενος τῷ τοιούτῳ μυστηρίῳ, τὸ κρίμα ἔχει τῆς ἀργίας.. 
καὶ οὕτω συνορᾷν ὀφείλομεν τὸ κρίμα τοῦ ἀναξίως ἐσθίοντος καὶ πίνοντος. 
The wor thy comer is not only to be stainless, ἀλλὰ καὶ ἐναργῶς δεικιύειν 
τὴν μνήμην τοῦ ὑπὲρ ἡμῶν ἀποθανόντος καὶ ἐγερθέντος, ἐ ἐν τῷ νενεκρῶσθαι μὲν 
τῇ ἁμαρτίᾳ καὶ τῷ κόσμῳ καὶ ἑαυτῷ, ζῇν δὲ τῷ Θεῷ ἐν Χριστῷ Ἰησοῦ τῷ 
Κυρίῳ ἡμών. 


Η. . 13 


194 THE FOURTH CENTURY. [A.D. 


Of Baptism, p. 676. “Question 2. But by saying, ‘A greater than 
‘the temple is here, the Lord is instructing us, that he that dares 
(in an unfit state) to officiate as priest regarding the body of our 
Lord, Who gave Himself for us, an offering and a sacrifice to God 
for a savour of sweet smell, is so far more impious, as the body 
of the Only-begotten surpasses rams and bulls. 


Morals. “Definition 21. In no respect does he benefit who 
comes to the communion without understanding the Word, ac- 
cording to Whom the participation of the body and the blood of 
the Lord is given. But he that partakes unworthily is condemned. 


“Question 310. Whether it is right for the communion to be 
conveyed into an ordinary house. As the word does not permit 
any ordinary (common) vessel to be carried into the holy places, 
nor the holy things to be celebrated in a common house, the 
old covenant manifestly by God’s commandment not permitting 
such a thing to happen, (so in the new) the Lord saying ‘A 
: ‘ greater than the temple is here,’ and the apostle saying ‘ For have 
‘ye not houses for eating and drinking ? What shall I say to you? 
‘Shall I praise you ? In this I do not praise you, &c. And from 
these we are instructed neither to eat nor drink a common supper 
in a church, nor to cast insult on the Lord’s supper (by having it) 
in a house, excepting in the case of anyone on an emergency select- 
ing a cleaner place or house on a becoming occasion. 


De Baptismo, p. 676. Ἐρώτησις β΄. 


Ὁ δὲ Κύριος λέγων, es Μεῖζον τοῦ ἱεροῦ ὧδε," παιδεύει ἡμᾶς ὅτι τοσοῦτον 
ἀσεβέστερός ἐστιν ὁ τολμῶν ἱερατεύειν τὸ σῶμα τοῦ Κυρίου τοῦ δόντος 
‘Eavrov ὑ ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας, ὅσον 
τὸ σῶμα τοῦ Μονογένους ὑπερέχει κριῶν καὶ ταύρων. 


IT, 808. Ἤθικα. Ὅρος κα΄. 


Ὅτι οὐδὲν ὠφελεῖται ὁ ἄνευ τῆς κατανοήσεως τοῦ Λόγου καθ᾽ ὃν δίδοται 7 
μετάληψις τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου προσερχόμενος τῇ κοι- 
νωνίᾳ. “O δὲ ἀναξίως μεταλαμβάνων κατακέκριται. See also ᾿ΕΒρώτησις γ᾽, 
p. 678. 

11. 657. Ἔρωώτησις τί. 

Εἰ χρὴ εἰς κοινὸν οἶκον προσκομιδὴν γένεσθαι. Ὥσπερ οὐδὲν κοινὸν 
σκεῦος ἐπιτρέπει ὁ λόγος εἰσφέρεσθαι εἰς τὰ ἅγια, οὕτως οὐδὲ τὰ ἅγια εἰς 
κοινὸν οἶκον ἐπιτελεῖσθαι, τῆς παλαιᾶς διαθήκης φανερῶς προστάγματι Θεοῦ 
μηδὲν, τοιοῦτον ἐπιτρεπούσης γίνεσθαι τοῦ Κυρίου λέγοντος “ “Ἠλεῖον τοῦ 

«ἱεροῦ woe” καὶ τοῦ ἀποστόλου λέγοντος “My “γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ 

“ ἐσθίειν καὶ πίνειν ; τί εἴπω ὑμᾶς; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ,; 
κιιλ. Ἐξ ὧν παιδευόμεθα " ἦτε τὸν κοινὸν δεῖπνον ἐν ἐκκλησίᾳ κατεσθίειν 
καὶ πίνειν, μήτε τὸν Κυριακὸν δεῖπνον ἐν οἰκίᾳ καθυβρίζειν, ἐκτὸς εἰ μὴ ἐν 
ἀνάγκῃ ἐπιλέξηταί τις καθαρώτερον τύπον ἢ οἶκον ἐν καιρῷ εὐθέτῳ. 





= 


829] ‘BASIL. 195 


Letter I. on the rules (canons). “ΤῸ approach the mysteries. 

Rule 27. “Nor let him distribute the body of the Lord to 
others. 

Letter 66. “That ye should make yourselves unworthy to ac- 
complish (or fulfil) the sacred mysteries. 

265. “*If thou bring, &c. Whether it has been said with 
reference to the clergy alone...or also to all persons; and how each 
of you offers unto the altar. It would specially, and in the first 
meaning, be sequent to take this with reference [only] to the 
priests, since it 1s written, ‘But ye shall all be judged priests of 
‘the Lord, and ministrants of God. And ‘A sacrifice of praise shall 
‘glorify Me’ And again ‘A sacrifice to God a contrite spirit.’ 
And the Apostle says ‘To present your bodies a living sacrifice, 
‘holy, well-pleasing to God, your reasoning service;’ each of which 
things is common to all. It was necessary therefore that each of 
you should correctly present such a gift.” 


I suppose that the word “only” is wanting in the last extract, 
but that Basil is proving that the injunction also extends to all: 
which is pretty certain. But what right have we or Basil to 
interpret what was said by Jesus, without due reference to the 
time when He spake, at which time no Lord’s supper yet existed, 
and when the only Divine altar then standing to which offerings 
were made was the altar of burnt-offermg? (See letters on Heb. 
xii. 10 in Part I.) Christ never so implied that His apostles were 
to be called ἱερεῖς, priests. 





Ep. I. Canoniea, IT, 759. 
Προσίεναι τοῖς μυστηρίοις. 
Canon 27, II. 770. 
Μήτε τὸ σῶμα τοῦ Χριστοῦ κατανεμέτω ἑτέροις. 
Ep. 66, IT. 884. 
ε Ν 3 ἢ Γὰ a a ῳ 4 
Ἑαυτοὺς ἀναξίους ποιήσητε τοῦ ἐπιτελεῖν ἅγια μυστήρια. 
Regule Breviores ᾿Ἐξβρώτησις σξε,, 265, 71. 631. 
“Tf thou bring thy gift,” &c. εἰ πρὸς μόνους τοὺς ἱερεῖς εἴρηται. ..ἢ Kal 
ἢ ᾿ Ἶ ΕΞ We ROSH : ρ pa τ 
a A > 8 a 

πρὸς παντας, καὶ πῶς ἕκαστος ὑμῶν προσφέρει ἐπὶ TO θυσιαστήριον; Touro 
ἐξαιρέτως μὲν καὶ πρωτοτύπως πρὸς ἱερεῖς ἐκλαμβάνειν ἀκόλουθον ἂν εἴη" ἐπεὶ 
γέγραπται, “ ore ἡμεῖς δὲ ἱερεῖς Κυρίου κριτήσεσθε, λειτουργοὶ Θεοῦ πάντες. 


εν * θυσία αἰνέσεως δοξάσει Me.” Καὶ πάλιν “ἐ θυσία τῷ Θεῷ πνεῦμα συν- 
ε A 

“τετριμμένον. Καὶ 0 ἀπόστολός φησιν, “ “παραστῆσαι τὰ σώματα ὑμῶν 
33. δα 


“ θυσίαν ζῶσαν, a ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν "λογικὴν λατρείαν ὑμῶν" " ὧν 
ἕκαστον κοινὸν πάντων ἐστίν. ταψαγκαῖον τοίνυν ἕκαστον ὑμών κατορθοῦν 
τὸν τοιοῦτον. 


13-- 


196 THE FOURTH CENTURY. [A.D. 


P. 772. “The deaconess that committed fornication with the 
Greek must not be received to the communion. But she shall be 
suffered to come to the offering on the 7th year after being in 
chaste life. Since during the incursion of the barbarians many 
transgressed faith towards God, having attended sacrifices relating 
to heathen n swearings, and having eaten of some unlawful things, 
things connected with idols having been offered by them, let such 
be dealt with carefully according to the laws and canons already 
passed by our fathers. For some having had to endure violent 
compulsion by torments, and not being able to bear the pains, and 
being thus drawn to utter a denial, are to be audientes [hearers] for 
three and two years, and in three, in penitence, to be admissible to 
the communion. But those that without great compulsion betray- 
ed faith towards God, and touched devils’ tables, and swore Greek 
oaths, are to be ejected, and in three or two years to be audientes, 
and praying as penitents in three years, at least if they stand with 
the faithful to prayer in other things, so to be admissible to the 
participation of the good thing.” 


There follow other canons of the same historical interest. 


P. 860. “Most honoured brethren, a persecution has seized on 
us; and the heaviest of persecutions. For pastors are being per- 
secuted that the flocks may be scattered abroad, and the heaviest 
thing is that neither those that bear the evils in assurance are 
deemed to receive the sufferings of martyrs, nor do the people 
attend upon the contenders for the faith as in the rank of martyrs; 





Ad Amphilochium, p. 772, Canon 44. 


Ἡ διάκονος ἡ τῷ “Ἕλληνι συμπορνεύσασα οὐ δεκτή ἐστιν εἰς τὴν κοι- 
νωνίαν᾽ εἰς δὲ τὴν προσφορὰν δεχθήσεται τῷ ἑβδόμῳ ἔτει, δηλονότι ἐν ἁγνείᾳ 
ouca...... Canon 81. ᾿Επειδὴ πολλοὶ ἐν τῇ τῶν ΠΡΣΕΝΣ καταδρομῇ παρέ- 
βησαν τὴν εἰς τὸν Θεὸν πίστιν, ὅρκοις ἐθνικοῖς ἐπιτελήσαντες, καὶ ἀθεμίτων 
τινων γευσάμενοι, τῶν ἐν τοῖς εἰδώλοις τοῖς μαγικοῖς προσενεχθέντων αὐτοῖς, 
οὗτοι κατὰ τοὺς ἤδη παρὰ τῶν ᾿ πατέρων ἡμῶν ἐξεν εχθέντας νόμους καὶ κανόνας 
οἰκονομείσθωσαν᾽ οἱ μὲν γὰρ ἀνάγκην χαλεπὴν ἐκ βασάνων ὑπομείναντες, καὶ 
μὴ φέροντες τοὺς πόνους καὶ ἑλκυσθέντες πρὸς τὴν ἄρνησιν, ἐν τρισὶν ἔτεσιν 
καὶ ἐν δυσὶν ἀκροᾶσθαι, καὶ ἐν τρισὶν ὑποπέσοντας, οὕτω δεκτοὺς γένεσθαι εἰς 
τὴν κοινωνίαν. Οἱ δὲ ἄνευ ἀνάγκης μεγάλης προδόντες τὴν εἰς Θεὸν πίστιν 
καὶ ἁψάμενοι τῆς τραπέζης τῶν δαιμονίων, καὶ ὁμόσαντες ὅρκους ᾿ Ἑλληνικοὺς, 
ἐκβάλλεσθαι μὲν ἐν γ΄ ἔτεσιν, καὶ ἐν β΄ ἀκροᾶσθαι: ἐν ὑποπτώσει δὲ εὐξα- 
μένους ἐν γ΄ ἔτεσιν, καὶ ἐν ἄλλοις γε συστάντας τοῖς πιστοῖς εἰς τὴν δέησιν, 
οὕτω δεκτοὺς εἶναι τῇ τοῦ ἀγαθοῦ κοινωνίᾳ. 


Letters to the Bishops of France and Jtaly, p. 860. 


Διωγμὸς κατείληφεν ὑμᾶς ἀδελφοὶ τιμιώτατοι, ‘Kat διωγμῶν ὁ ὁ βαρύτατος. 
Διώκονται γὰρ ποιμένες, ἵνα διασκορπισθησθῶσι τὰ ποίμνια. Καὶ τὸ βαρύ- 
τατον ὅτι οὔτε οἱ κακουχούμενοι ἐν πληροφορίᾳ τοῦ μαρτυρίου τὰ πάθη 
δέχονται, οὔτε οἱ λαοὶ ἐν μαρτύρων τάξει τοὺς ἀθλητὰς θεραπεύουσι διὰ τὸ 











329] BASIL, 197 


because the name of Christian is on their persecutors,...For we 
must either bow down to the image or be delivered up to the 
painful flame of the whips...Joy and spiritual gladness have been 
taken from us. Our feasts were turned into lamentation. Houses 
of prayer were shut up from us. The altars of the spiritual service 
stood idle. There were no longer gatherings of Christians, no 
longer teachers sitting in the front, nor teachings of salvation, nor 
a general assembly, nor nightly singing of hymns, nor does that 
happy exultation of men’s souls take place among us which is 
found in the assemblings and in the communicating in the spiritual 
gifts to their souls. It is fitting to us to tell you that there is not 
among us at this crisis a ruler, nor a prophet, nor a leader, nor an 
offering, nor burning of incense, nor opportunity to bear fruit 
before the Lord and to find mercy. For the evil canker of the 
heresy is spreading. Westand contending for the common trea- 
sure for our fathers’ possession of the faith that makes men whole. 


P. 865. “ Polytheism has prevailed. There is a great God with 
them, and a little God also. The Son has been declared not to be 
a name of His Divine nature, but on the contrary only an appella- 
tion of some kind of honour. The Holy Spirit is not completory 
of the Holy Triad, but one something of things created by chance 
and as it happened to have been cast forth by Father and Son. 


P.1054. “To Cesaria a patrician lady concerning communion. 
But the communicating also each day, and receiving the holy body 





Χριστιανῶν. ὄνομα τοῖς διώκουσι περικεῖσθαι... ᾿Ανάγκη γὰρ ἢ προσκυνῆσαι τῇ 
εἰκόνι ἢ τῇ. πονηρᾷ φλογὶ τῶν μαστίγων παραδοθῆναι.. -ἐξῆρται χαρὰ καὶ 
εὐφροσύνη ἡ πνευματική. is πένθος ἐστράφησαν ἡμῶν αἱ ἑορταί. Οἶκοι 
προσευχῶν ἀπεκλείσθησαν. ᾿Αργὰ τὰ θυσιαστήρια τῆς πνευματικῆς λατρείας. 
Οὐκέτι , σύλλογοι τῶν Χριστιανῶν᾽ οὐκέτι διδασκάλων προεδρίαι' ov διδάγματα 
σωτηρία, οὐ “πανήγυρις, οὐχ ὑμνώδιαι, νυκτεριναὶ οὔτε μακάριον ἐκεῖνο ψυχῶν 
ἀγαλλίαμα, ὃ ὃ ἐπὶ ταῖς συνάξεσι καὶ τῇ κοινωνίᾳ τῶν πνευματικῶν χαρισμάτων 
ταῖς ψυχαῖς ἐγγίνεται τῶν πιστευόντων εἰς Κύριον. Ἡμῖν πρέπει λέγειν ὅτι 
οὐκ ἔστιν ἐν ἡμῖν ἐν τῷ καιρῷ τούτῳ ἄρχων οὔτε προφήτης οὔτε ἡγούμενος, 
οὔτε προσφορὰ, οὔτε θυμίαμα, ov τόπος τοῦ καρπῶσαι ἐνώπιον Κυρίου καὶ 
εὑρεῖν ἔλεος.. “ἘΕπινέμεται. γὰρ τὸ κακὸν τῆς αἱρέσεως.. "περὶ τοῦ κοινοῦ 
θησαύρου τοῦ πατρικοῦ κτήματος τῆς ὑγιαινούσης πίστεως ἑστήκαμεν ἀγωνι- 
ζόμενοι. 
de S60. 

Πολυθεία κεκράτηκε. Μέγας Θεὸς map. αὐτοῖς Θεὸς καὶ μικρός" ὁ υἱὸς, 
οὐχὶ φύσεως ὄνομα, ἀλλὰ τιμῆς τινος εἶναι «προσηγορία νενόμισται. Τὸ 
Πνεῦμα τὸ ἅγιον οὐ συμπληρωτικὸν εἶναι τῆς ἁγίας Τριάδος. ..αλλ᾽ ἕν τι τῶν 
κατὰ τῆς κτίσεως εἰκῇ καὶ ὡς ἔτυχε Πατρὶ καὶ Yid προσέῤῥιφθαι. 


Letters, p. 1064. Πρὸς Καισαρίαν (πατρικίαν) περὶ κοινωνίας. 
lal ΕἸ A ΕἸ δ 
Kai τὸ κοινωνεῖν δὲ καθ᾽ ἑκάστην ἡμέραν καὶ μεταλαμβάνειν τοῦ ἁγίου 
σώματος καὶ αἵματος τοῦ Χριστοῦ καλὸν καὶ ἐπωφελές. [See extracts from 


198 THE FOURTH CENTURY. [A.D. 


and blood of Christ, is honourable and beneficial. As Christ Him- 
self says clearly, ‘He that eateth My flesh and drinketh My blood 
‘hath eternal life.’ For who doubteth that to partake continually 
of the life is nothing else than to live in many ways? We, how- 
ever, partake of it a fourth time in each week; on the Lord’s day, 
on the fourth day, and cn the preparation, and on the Sabbath 
(Saturday) [They probably took the Jewish reckoning of the 
names of the days as they are used in the N.T.: and did this from 
the beginning], but on the other days if it be the memorial of some 
martyr. But that during the times of the persecution one should 
be obliged, through the want of the presence of a priest or minister, 
to take the communion with his own hand was in no way deemed 
a burden it is superfluous to indicate; for long usage had caused 
them to be trusted with this through that state of affairs. For all 
that were solitary in the deserts, where there is not any priest, 
used to reserve the (bread for) communion at home and receive it 
from themselves. But in Alexandria and in Egypt each one even 
of those that used the rite among the people, has for the most part 
acommunion in his house. For when the priest has completed 
the sacrifice and given to each to partake and receive, he ought to 
trust them. For also in the church the priest gives to each his 
portion, and he that receives it retains it with all authority, and so 
brings it near with his own hand to his mouth. It is just the 
same as to power whether one shall receive one portion from the 
priest or many portions together.” 


Perhaps we should hardly have expected the facilities of irre- 
gular communion to be stretched so far. Could anyone in a town 
take reserved bread and give it to a sick person? 





> a -~ ε 
the late Hobart Seymour’s Tract, Century x1x.] Αὐτοῦ σαφῶς λέγοντος, Ὃ 
- ἤ Ν e ” ‘ , ‘ 
τρώγων Mod τὴν σάρκα καὶ πίνων Mov τὸ αἷμα ἔχει ζωὴν αἰώνιον. Tis yap 
> , a Ἀ ,ὔ “ ‘ Cal δὲ ἀλλ > ‘ a - xi 
ἀμφιβάλλει ὅτι τὸ μετέχειν συνεχῶς τὴς ζωῆς οὐδὲν ἄλλο ἐστὶν ἢ ζῆν πολ- 
- r ΕἸ , IN , -“ 
λαχῶς; Ἡμεῖς μέντοι γε τέταρτον καθ᾽ ἑκάστην ἑβδομάδα κοινωνοῦμεν" ἐν 
-“ “ ~ x a“ a Ν fol , -“ 
τῇ Κυριακῇ, ἐν τῇ τετράδι καὶ ἐν τῇ παρασκευῇ καὶ τῷ σαββάτῳ, ἐν δὲ ταῖς 
ε ,ὔ Ψ. , ‘4 - al -“ 
ἄλλαις ἡμέραις, ἐὰν ἡ μνήμη μάρτυρός τινος" τὸ δὲ ἐν τοῖς τοῦ διωγμοῦ 
΄ Ν ’ , c cal ‘ 
καιροῖς ἀναγκάζεσθαί τινα, μὴ πάροντος ἱερέως ἡ λειτουργοῦ, THY κοινωνίαν 
-“ led > , > , 
λαμβάνειν τῇ ἰδίᾳ χειρὶ μηδαμῶς εἶναι βαρὺ, περιττόν ἐστι ἀποδείκνυναι, διὰ 
‘ , 5 “ -“- ,᾿ ΄ 
τὸ τὴν μακρὰν συνηθείαν δ αὐτῶν τῶν πραγμάτων πιστώσασθαι. Πάντες 
γὰρ οἱ κατὰ τὰς ἐρήμους μονάζοντες ἔνθα μή ἐστιν ἱερεὺς, κοινωνίαν οἴκοι 
, >)? ~« “ ΄ 3γ- > / Ν 
κατέχοντες (reserved), ἀφ᾽ ἑαυτῶν μεταλαμβάνουσιν. Ἔν ᾿Αλεξανδρείᾳ δὲ 
a cal - , ε -" 
καὶ ἐν Αἰγύπτῳ ἕκαστος καὶ τῶν ἐν τῷ λαῷ τελούντων, ὡς ἐπὶ τὸ πλεῖστον, 
- » ~ ΄σ ‘ - 
ἔχει κοινωνίαν ἐν τῷ οἴκῳ αὐτοῦ. “Απαξ γὰρ τὴν θυσίαν τοῦ ἱερέως τελειώ- 
’ [4 , Ν ε 
σαντος καὶ δεδωκότος εἰκότως (ἑκάστῳ), μεταλαμβάνειν καὶ ὑποδέχεσθαι, 
͵ » , Ν ‘ 3 “a Ὁ , ee Ν > , Ν ,ὕ 
πιστεύειν ὀφείλει. Καὶ γὰρ ἐν τῇ ἐκκλησίᾳ ὁ ἱερεὺς ἐπιδίδωσι τὴν μέριδα, 
’ > , 
καὶ κατέχει αὐτὴν 6 ὑποδεχόμενος μετ᾽ ἐξουσίας ἁπάσης καὶ οὕτω προσάγει 
- -“ ‘ “ 
τῷ στόματι τῇ ἰδίᾳ χειρί. Ταυτὸν τοίνυν ἐστὶ τῇ δυνάμει, εἴτε μίαν μέριδα 
; « ΄ ” Ν , | poe. 
δέξεταί τις παρὰ τοῦ ἱερέως, εἴτε πολλὰς μέριδας ὁμοῦ. 


329] . BASIL, 199 


P. 388. “What is the peculiar benefit of those that eat the 
bread and drink the cup of God? To keep the continual memory 
of Him that died for us and rose again.. What is there peculiar to 
those who keep this memory of Him? No longer to live to 
themselves but to Him Who died for them and rose again, ὅσ. 
[Four questions more.]| What is peculiar to a Christian? [This 
question also preceded all these, and the latter part of the answer 
is] To be holy without blemish, and so to eat the body of the Lord 
and to drink His blood. ‘For he that eateth and drinketh un- 
‘worthily, &e., &e. | 


P. 624. On our “daily” bread. “When he that laboureth re- 
membering the Lord saying ‘ Be not anxious for your life what to 
‘eat or what to drink;’ and the apostle enjoining on us to work that 
we may have to give to him that hath need, nor to remember his 
own need but the Lord’s command that he should labour, since 
the labourer is worthy of his food, then ‘for his daily bread’ 1.6. 
for that which is useful for our being for daily life, he trusts not 
himself; but to pray to God for this, and having shewn the neces- 
sity of his own want, he thus eats that which is given from Him, 
that is—is appointed to eat with judgment in every day, according 
to the word ‘distribution was being made to each as anyone might 
‘have need.’ 


P. 332. “But may the Lord that brought us unto this period 
of time supply to us as combatants at these earlier games, to ex- 


Teas, Cu 22, Vol. 11. p. 388, 


τί ἴδιον τῶν ἐσθιόντων τὸν ἄρτον καὶ πινόντων τὸ ποτήριον τοῦ Θεοῦ; Τὸ 
τὴν μνήμην φυλάσσειν διηνεκῆ τοῦ ὑπὲρ ἡμῶν ἀποθανόντος καὶ ᾿ἐγερθέντος. 
Τί ἴδιον τῶν φυλασσόντων τὴν ταύτην μνήμην; Τὸ μηκέτι ἑαυτοῖς ζῇν ἀλλὰ 
τῷ ὑπὲρ. αὐτῶν ἀποθανόντι καὶ ἐγερθέντι, &e. Τί τὸ Χριστιανοῦ ; Εἶναι 
Ἔν καὶ ἄμωμον, καὶ οὕτως ἐσθίειν τὸ σῶμα τοῦ Κυρίου καὶ πίνειν τὸ αἷμα. 
“ὋὉ γὰρ ἐσθίων καὶ πίνων ἀναξίως κρίμα ἑαυτῷ ἐσθίει καὶ πίνει." See also 
ἐρώτησις ροβ΄ (172). 
P. 624, ἘἜρώτησις ovf’ τ on ἐπιούσιον in Lord’s Prayer. 
Ὅταν δ ἐργαζόμενος, μνημονεύων τοῦ Κυρίου λέγοντος “My μεριμνᾶτε τῇ 
“ἡ ψγυχῇ ὑμῶν τί φάγητε ἢ τί πίητε; ” καὶ τοῦ ἀποστόλου παραγγείλαντος ἐ ἐργά- 
ζεσθαι, ἵ ἵνα ἔχωμεν μεταδίδοναι τῷ χρείαν ἔχοντι, μήτε τῆς ἰδίας χρείας ἀλλὰ 
τῆς ἐντολῆς τοῦ Κυρίου ἵνα ἐργάζηται, ἐπειδὴ ἄξιος ὁ ἐργάτης τῆς τροφῆς 
αὐτοῦ, τότε τὸν ἐπιούσιον ἄρτον. τούτεστι τὸν πρὸς ἐφημέραν ζωὴν 7H οὐσίᾳ 
ἡμῶν Χρησιμεύοντα, οὐκ ἑαυτῷ ἐπιτρέπει ἀλλὰ τῷ Θεῷ ἐντυγχάνειν περὶ 
τούτου, καὶ τὴν ἀνάγκην τῆς ἐνδείας αὐτῷ ἐπιδεῖξας, οὕτως ἐσθίει τὸ διδόμενον, 
παρὰ τοῦ μετὰ δοκιμασίας ἐπιτεταγμένου ποιεῖν ἐφ᾽ ἑκάστης ἡμέρας, τὸ, 
“ἐ διεδίδοτο ἑκάστῳ, καθότι av τις χρείαν εἶχεν. 


Vol. I. ». 332, De Jejunio. Paris, 1618. 
e Ν 3 A ε -“ ΕἸ Ν Ἃ aA 5 , ΄ (ay) 
Ὁ δὲ ἀγαγὼν ἡμᾶς εἰς τὴν περίοδον τοῦ χρόνου Κύριος παράσχοι ἡμῖν, 
- 3 a 39 a , 5, - 
οἷον ἀγωνισταῖς εἰς τοὺς προαγῶνας τούτους, τὸ στεῤῥὸν καὶ εὔτονον τῆς 


200 THE FOURTH CENTURY. [A.D. 


hibit the solidity and nerve of hardihood, and to get first to the 
chief day of the crowns: for now it is the day of the remembrance 
of His saving sufferings, but in the age to come will be the day of 
requiting the things which we have done in life, in the just judg- 
ment of His Christ; for to Him belongs the glory unto the ages. 
Amen.” 


This is the concluding sentence, and is but an approach to an 
allusion to the Lord’s supper. 


P. 478. “Israel, if he had not passed the sea, would not have 
been separated from Pharaoh. And if thou do not cross through 
the water thou wilt not be separated from the devil’s bitter tyranny. 
He would not have drunk from the spiritual rock unless he had 
been typically baptized: nor will one give thee the true drink 
unless thou be truly baptized. He ate the bread of angels after 
his baptism; but shalt thou in any way get the living bread, unless 
thou first submit to baptism? He entered into the land of promise 
by baptism: but shalt thou in any way enter into paradise without 
having been sealed by baptism? Or dost thou not know that the 
flaming sword has been set to guard the way of the tree of life, 
fearful and blazing to the unbelievers, but accessible and radiating 
desire into them that have believed? And the Master made it to_ 
turn; for when it sees a faithful person it sets its back toward him, 
but when it sees any of those that are not sealed, it meets them 
with its edge.” 


It becomes, alas! soon not common to draw this sacrament in 
such pleasant lines, 


καρτερίας ἐπιδειξαμένοις φθάσαι καὶ ἐπὶ τὴν κυρίαν τῶν στεφάνων ἡμέραν. 
νῦν μὲν τῆς ἀναμνήσεως τοῦ σωτηρίου πάθους, ἐν δὲ τῷ μέλλοντι αἰῶνι τῆς 
ἀνταποδόσεως τῶν βεβιωμένων ἡμῖν, ἐν τῇ δικαιοκρισίᾳ τοῦ Χριστοῦ Αὐτοῦ, 
ὅτι Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν. 


Exhortatio ad Baptismum, p. 478. 

ὋὉ Ἰσραὴλ, εἰ μὴ παρῆλθε τὴν θάλασσαν, οὐκ av ἐχωρίσθη τοῦ Φαραώ. 
Καὶ σὺ ἐὰν μὴ παρέλθῃς διὰ τοῦ ὕδατος οὐ χωρισθήσῃ τῆς πικρᾶς τυραννίδος 
τοῦ διαβόλου. Οὐκ ἂν ἔπιεν ἐκεῖνος ἀπὸ τῆς πνευματικῆς πέτρας, εἰ μὴ 
τυπικῶς ἐβαπτίσθη" οὐδέ σοι δώσει τις τὴν ἀληθινὴν πόσιν ἐὰν μὴ ἀληθινῶς 
βαπτισθῇς. Ἔφαγεν a ἄρτον ἀγγέλων ἐκεῖνος μετὰ τὸ βάπτισμα" σὺ δὲ πῶς 
βρώσῃ τὸν ζῶντα ἃ ἄρτον ἂν μὴ πρότερον ὑποδέξῃ τὸ βάπτισμα; 4 Εἰσῆλθεν 
ἐκεῖνος εἰς τὴν γῆν τῆς ἐπαγγελίας διὰ τὸ βάπτισμα" σὺ δὲ πῶς ἐπανέλθῃς εἰς 
τῆν παράδεισον μὴ σφραγισθεὶς τῷ βαπτίσματι; ἢ ἢ οὐκ οἶδας ὅτι φλογινὴ 
ῥομφαία τέτακται φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς, τοῖς μὲν ἀπίστοις 
φοβερὰ καὶ φλογίζουσα, τοῖς δὲ πεπιστευκόσιν εὐπρόσιτος καὶ ἵμερον ἐπιλάμ- 
πουσα ; καὶ στρέφεσθαι αὐτὴν ἐποίησεν ὁ Δεσπότης" ὅταν γὰρ ἴδῃ πιστὸν, τὰ 
νῶτα δίδωσιν, ὅταν δέ τινα τῶν ἀσφραγίστων κατὰ στόμα προσαπαντᾷ. 


329] BASIL. 201 


P. 633. This also shews that Basil loved often to give bright 
pictures of the sacraments. “We were not yet wounded by the 
love of God, nor were we stricken with the spiritual love of the 
Bridegroom. We knew not yet the invisible and mystic com- 
munion: we had not yet the after-knowledge of the power and 
peace that there is in sanctification; and that I may say all com- 
prehensively, we were (lit. are) not yet an elect race, a royal priest- 
hood, a holy nation, a people for a special possession. 


P. 652. “So consequent and necessary was it that he that was 
baptized in fire, 1.6. in the word of the teaching, that convicts of 
the wickedness of sins, and manifests the grace of righteous actions, 
to hate and abominate injustice as it is written, and to come to 
desire being cleansed by faith in the power of the blood of our 
Lord Jesus Christ, Who Himself said, ‘This is My blood of the 
‘new covenant, that is being poured out for many unto remission of 
‘sin. The apostle also testifying, ‘In Whom we have the redemp- 
‘tion by His blood, the remission of our transgressions,’ and not only 
to be cleansed from all lawlessness and sin, but also from every 
pollution of the flesh and spirit, &e., &e.” 


In this rich gospel strain shewing that Christ and Calvary had 
not lost their rightful preeminence in his superior mind. In p. 655 
is an allusion in the same strain to John vi. 63. 





De Libero Arbitrio, p. 633. 

Οὔπω ἐτρώθημεν ὑπὸ τοῦ Θείου ἔρωτος, οὔτε ἐπλήγημεν ὑπὸ τῆς πνευμα- 
τικῆς ἀγάπης τοῦ Νυμφίου. Our τὴν ἀόρατον καὶ μυστικὴν κοινωνίαν 
ἐγνωρίσαμεν' οὐ τὴν ἐν ἁγιασμῷ δύναμιν καὶ εἰρήνην ἐπεγνώκαμεν᾽" καὶ, ἵνα 
συνελὼν τὰ πάντα εἴπω, οὔπω ἐσμὲν γένος ἐκλεκτὸν βασίλειον ἱεράτευμα, 
ἔθνος ἅγιον, λαὸς εἰς περιποίησιν. 


De Baptismo, p. 652. 


> , Ν 3 lal ‘ Ν , 

Οὕτως ἀκόλουθον Kat ἀναγκαῖον τὸν βαπτισθέντα ἐν πυρὶ, τούτεστιν ἐν TO 

, ε ΄ ΜΝ, 
λόγῳ τῆς διδασκαλίας, ἐλέγχοντι μὲν τῶν ἁμαρτημάτων τὴν κακίαν, φανε- 

Lal Ν n Lal - 
ροῦντι δὲ τῶν. δικαιωμάτων τὴν χάριν, μισῆσαι μὲν καὶ βδελύξασθαι τὴν 
32 , \ , A 3 > / δ κα ~ A a ἈΝ a 
ἀδικίαν καθὼς γέγραπται" eis ἐπιθυμίαν δὲ ἐλθεῖν τοῦ καθαρισθῆναι διὰ τῆς 
Lal cal ε 3 “ 
πίστεως ἐν δυνάμει τοῦ αἵματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, Αὐτοῦ 
> , 6c a fs ΜΌΝ Ν 5 \ - a 8 6 ΄ Ν Ν λλ “- 
εἰπόντος, “Τοῦτό Mov ἐστι τὸ αἷμα τὸ τῆς καινῆς διαθήκης τὸ περὶ πολλῶν 
ΕΣ ε -“ lal 3 , al > e 
ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν." Kal τοῦ ἀποστόλου μαρτυροῦντος, “Ἔν ᾧ 
3 -“ 7, 3 fal Ἂν 3, “ 
“ἐ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος Αὐτοῦ, τὴν ἄφεσιν τῶν παρα- 
3 A 3 ε “ 
“Ξ πτωμάτων," καὶ οὐ μόνον ἀπὸ πάσης ἀνομίας καὶ ἁμαρτίας καθαρισθῆναι, 
3 Ν A“ \ Ν , 
ἀλλὰ καὶ ἀπὸ παντὸς μολυσμοῦ σαρκὸς Kal πνεύματος, κ.τ.λ. 


202 THE FOURTH CENTURY. [A.D. - 


(J.) GREGORY, BISHOP OF NYSSA, B, 331. D. 389. 


He was the younger brother of Basil the Great and looked up 
to him with great respect; and when Basil was made Bishop of 
Neocesarea, this Gregory received a minor bishopric in its vicinity, 
But his mind was of no common order, and both in theological 
writing, and in systematical action against heretics, he exercised 
great power. The Arians, the Jews, and Eunomius, and Apolli- 
naris felt the power of his pen. His influence in the second 
Council was great and salutary in support of his brother’s friend 
the other Gregory. He was a promising disciple of Origen, studied 
at Athens with his brother and Gregory, and started in life as a 
teacher of eloquence, as his style makes us readily believe. He 


has not indeed the poetic glow with which Plato made philosophy 


irresistibly charming, but in other respects he seems to me to have 
some claim to the name of the Plato of the fourth century. But 
as Athanasius loses by his life of Anthony, this Gregory lowers his 
honour and dignity by immortalizing all the superstitious details 
with which at a century’s distance the memory of Gregory Thau- 
maturge had become encrusted; and which we can well believe 
the honoured saint would have utterly contemned. But perhaps 
we may trace in it the same weakness which shewed itself in his 
elaborate exposition of the change of the bread and wine into the 
natural body and blood of Christ, and in his assertion that the 
reception of the smallest portion of that body within our bodies 
has power to make them like His body. It is curious that this 
circle of friends, of which Basil was the chief, supplies us with a 
further explanation of the same process by a scientific medical 
man Cwsarius, the brother of Gregory of Nazianzum. But in this 
respect the Bishop of Nyssa falls from the nobler and simpler views 
of Origen his master, and goes far beyond his brother Basil; and 
so becomes for the East even more than Hilary and Ambrose 
become for the West. Possibly the other Gregory succumbed to 
the power of this Gregory’s mind, and thus the Gregory of Nyssa 
really led the way in their direction before the great Greek writers 
Chrysostom and the later Cyril. Gregory’s copious philosophic 
fluency may well be credited with much that followed. He was 
preferred to the see of Pontus in his later years. 


331] GREGORY NYSSEN. 203 


P. 989. “The Word having said this to the Bride, sets around 


‘those that were near Him the mysteries of the Gospel, saying, ‘Eat 


‘ye that are near Me and drink and be filled (drunken), My 
‘brethren. For to him that knoweth the mystic voices of the 


Gospel there will appear to be no difference between the things 


here said and the conduct of the mysteries there with the disci- 
ples. For in the same manner the Word saith here and there 
‘Kat ye and drink.’ But the exhortation to drink fully, which 
the Word has here caused to be made to the brethren, would seem 
to many to be something more than that in the Gospel. But if 
one would accurately examine, this also will be found in accord- 
ance with the words in the Gospels. For what He there urged on 
His friends in word, this He did there by His acts, because every 
excess of wine is wont to produce an excitement of the under- 
standing that has been mastered by the wine. Surely that to which 
He there exhorts them, this by that Divine food and drink both 
was then taking place and always takes place, when the change 
from the worse to the better and the excitement has come on, 
together with the Divine meat and drink. Thus they are filled, 
as the prophet says, who drink the fatness of the house of God, 
and are made to drink of the river of His delight... So Paul, 
the younger Benjamin, was filled with the wine of excitement. 


P.992. “‘For he that unfitly eats and drinks, το, &.’ But 
He has well addressed them that are worthy of the food as 





Opera, Vol. II. Cantica Canticorum, Hom. X. p. 989. Migne, 


Tatra εἰπὼν πρὸς τὴν νύμφην ὁ Λόγος περιτίθεται τοῖς πλησίον τὰ τοῦ 
εὐαγγελίου μυστήρια, λέγων, Φάγετε οἱ πλησίον μου καὶ πίετε καὶ μεθύσθητε 
ἀδελφοί pov. Τῷ γὰρ ἐπισταμένῳ τὰς μυστικὰς τοῦ εὐαγγελίου φωνὰς 
οὐδεμία φανήσεται διαφορὰ τῶν ἐνταῦθα ῥητῶν πρὸς τὴν ἐκεῖ τοῖς μαθηταῖς 
γινομένην μυσταγωγίαν. Ὡσαύτως γὰρ ἐνταῦθα καὶ ἐκεῖ φησιν 6 Λόγος 
Φάγετε και πίετε. Ἢ δὲ πρὸς τὴν μέθην προτροπὴ, ἣν ἐνταῦθα τοῖς ἀδελφοῖς 
ὁ Λόγος πεποίηται δόξειεν ἂν τοῖς πολλοῖς πλεῖόν τι παρὰ τὸ εὐαγγέλιον ἔχειν. 
Ei δέ τις ἀκριβῶς ἐξετάσειεν, καὶ τοῦτο σύμφωνον τοῖς εὐαγγελικοῖς εὑρεθή- 
σεται. Ὅπερ γὰρ ἐνταῦθα τῷ λόγῳ τοῖς φίλοις παρεκελεύσατο, τοῦτο ἐκεῖ 
διὰ τῶν ἔργων ἐποίησεν, διότι πᾶσα μέθη ἔκστασιν εἴωθε ποιεῖν τῆς διανοίας 
τῆς κεκρατημένης ὑπὸ τοῦ οἴνου. Οὐκοῦν ὅπερ ἐνταῦθα προτρέπεται, τοῦτο 
διὰ τῆς Θείας ἐκείνης βρώσεως τε καὶ πόσεως καὶ τότε ἐγίνετο καὶ πάντοτε 
γίνεται, συνεισιούσης τῇ βρώσει τε καὶ τῇ πόσει τῆς ἀπὸ τῶν χειρόνων πρὸς 
τὰ βελτίω μεταβολῆς καὶ ἐκστάσεως. Οὕτω μεθύουσι, καθὼς 7 προφητεία 

: 


a 


, a y a A ΄ ~ 
φησιν, οἱ τὴν πιότητα τοῦ οἴκου τοῦ Θεοῦ πίνοντες Kal τῷ χειμάῤῥῳ τῆς 
ε 


τ 


τρυφῆς ποτιζόμενο. Ps. xxxv. 9 and exv. 1]. Οὕτως ἐμεθύσθη καὶ 6 
νεώτερος Βενιαμὶν, Παῦλος, 2 Cor. v. 13, and before Festus. 


TERRY 


Lal 5 
Ὃ γὰρ ἀναξίως ἐσθίων καὶ πίνων κιτιλ. Καλῶς δὲ τοὺς ἀξίους τῆς 


204 THE FOURTH CENTURY. [A.D. 


brethren. For he that doeth His will is named by the Word 
brother and sister and mother. 


P. 93. “But since humanity is of two parts, it is a necessity 
for him that is being led on to life to follow those that are saving 
it in both its parts. Surely then the life that is gained by being 
mingled with Him through faith takes the starting-points of 
salvation from it. The unification with ‘the life’ has a partici- 
pation of ‘the life’ But the body comes into society with and is 
mingled with Him that saves it in another manner. For as those 
who through the ill design of another have taken poison have 
extinguished the destructive power by another drug, but it is 
needful for the antidote too, like the fatal (poison), to come within 


the bowels of the man, that the power of the helping virtue may — 


through them be distributed over all the body, so, as we have 
eaten for ourselves that which dissolves our nature, it is necessary, 
as we have come to new need of Him Who brings together that 
which has been dissolved, that again such an antidote should 
come into us and by its own antagonism drive away from us the 
injurious poison that was previously inserted in the body. What 
then is this? No other than that that body which was shewn to be 
superior to death has also achieved the beginnings of our life. 
For as a little leaven, as the apostle says, changes and assimilates 
the whole lump to itself ; so the body of Christ, which was by 
God put to death, having come to be in our body, transmakes and 
transfers it all into its own character. For as, when the destruc- 


βρώσεως ἀδελφοὺς προσηγόρευσεν. Ὃ γὰρ ποιῶν τὸ θέλημα Αὐτοῦ καὶ 
ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ὑπὸ τοῦ Λόγου κατονομάζεται. 


; Vol. 11. 98. Oratio Catechetica Magna. 

After many chapters on baptism and regeneration, c. 87. ᾿Αλλ᾽ 
ἐπειδὴ διπλοῦν τὸ ἀνθρώπινον, ἀνάγκη τῷ πρὸς ζωὴν καθηγουμένῳ δι᾿ ἀμφο- 
τέρων τοὺς σώζοντας ἐφέπεσθαι. Οὐκοῦν ἡ ζωὴ μὲν διὰ πίστεως “πρὸς Αὐτὸν 
ἀνακραθεῖσα τὰς ἀφορμὰς ἐντεῦθεν τῆς σωτηρίας «ἔχει. Ἡ πρὸς τὴν ζωὴν 
ἔνωσις τὴν τῆς ζωῆς κοινωνίαν ἔχει. Τὸ δὲ σῶμα ἕτερον. τρόπον ἐν μετουσίᾳ 
τε καὶ ἀνακράσει τοῦ Σώζοντος γίνεται. Ὥσπερ γὰρ οἱ δηλητήριον δὲ ἐπι- 
βουλῆς λαβόντες, ἀλλῷ φαρμάκῳ τὴν φθοροποιὸν δύναμιν ἔσβασαν, χρὴ δὲ 
καθ᾽ ὁμοιότητα τοῦ ὀλεθρίου καὶ τὸ ἀλεξητήριον ἐντὸς τῶν ἀνθρωπίνων 
γενέσθαι σπλάγχνων, ὡς ἂν Ov ἐκείνων ἐφ᾽ ἅπαν καταμερισθείη τὸ σῶμα ἡ τοῦ 
βοηθοῦντος δύναμις" οὕτω τοῦ διαλύοντος τὴν φύσιν ἡμῶν ἀπογευσάμενοι, 
πάλιν ἀναγκαῖον, ὡς τοῦ συνάγοντος τὸ διαλελυμένον ἐπεδεήθημεν" ὡς ἂν ἐν 
ἡμῖν γενόμενον τὸ τοιοῦτον ,ἀλεξητήριον τὴν προεντεθεῖσαν τῷ σώματι τοῦ 
δηλητηρίου βλάβην διὰ τῆς οἰκείας ἀντιπαθείας ἀπώσοιτο. Τί οὖν ἐστι 
τοῦτο; Οὐδὲν ἕ ἕτερον ἢ ἐκεῖνο τὸ σῶμα ὃ τοῦ τε θανάτου κρεῖττον ἐδείχθη, 
καὶ τῆς ζωῆς ἡμῶν. κατήρξατο. Καθάπερ γὰρ, μικρὰ ζύμη, καθώς φησιν ὁ 
ἀπόστολος, ὅλον τὸ φύραμα πρὸς ἑαυτὸν συνεξομοῖοι, οὕτως τὸ θανατισθὲν 
ὑπὸ τοῦ Θεοῦ σῶμα, ἐν τῷ ἡμετέρῳ γενόμενον, ὅλον πρὸς ἑαυτὸ μεταποιεῖ καὶ 
μετατίθησιν. Ὥς yap, τοῦ φθοροποιοῦ πρὸς τὸ ὑγιαῖνον ἀναμιχθέντος, ἅπαν 














331] . GREGORY NYSSEN. 205 


tive agent was mingled with the sound (body), all that it was 
mingled with was made worthless with it, so the immortal body 
also, having come to be in him that has received it, transmade 
the whole also into its own nature. But indeed it is not possible 
for anything to come to be in the body except it be well mixed 
with the bowels by being eaten and drunk. Surely then it is 
requisite to. receive, in the way possible to our nature, the power 
of the Spirit that is to quicken us. But when we have received 
| that only (remedy), viz. this favour of that body which received 
God into it,—it having been otherwise shewn not to be possible 
that our body should come to immortality except it come into 
association with incorruptibility by communion with that which 
is immortal—it becomes us to consider how it became possible for 
that body to be continually distributed to so many myriads of 
believers throughout all the world and for the whole to be by 
division in each, and for it to remain in itself whole. Surely then, 
that our faith may look to that which follows with us, and may 
have no doubt of understanding about that which lies before (our 
eyes), it will become us to give a little time in our word to the 
body’s physiology.” After this physiological inquiry he continues, 
“The manner of these things being well settled, our understanding 
must be brought back to the elements before us. For it was 
being inquired how the body of Christ which is in that (bread) 
quickens all the nature of men, in whomsoever there is faith, 
being divided to all and itself not diminished. We shall then 
soon approach a probable statement. For if the substance of all 
the body is made by food, and food is meat and drink, and bread 
is in eating, and water sweetened with wine is in drinking : but 


τὸ ἀνακραθὲν συνηχρείωται, οὕτως καὶ τὸ ἀθάνατον σῶμα, ἐν τῷ ἀναλαβόντι 
αὐτὸ γενόμενον, πρὸς τὴν ἑαυτοῦ φύσιν καὶ τὸ πᾶν μετεποίησεν. ᾿Αλλὰ μὴν 
οὔκ ἐστὶν ἄλλως ἐντός τι γίγνεσθαι τοῦ σώματος μὴ διὰ βρώσεως καὶ πόσεως 
τοῖς σπλάγχνοις καταμιγνύμενον. Οὐκοῦν ἐπάναγκες κατὰ τὸν δυνατὸν τῇ 
φύσει τρόπον τὴν ζωοποιὸν δύναμιν τοῦ Πνεύματος δέξασθαι. Μόνον δὲ τοῦ 
Θεοδόχου σώματος ἐκείνου ταύτην δεξαμένοι τὴν χάριν, ἄλλως δὲ δειχθέντος μὴ 
εἶναι δυνατὸν ἐν ἀθανασίᾳ γένεσθαι τὸ ἡμετέρον σῶμα, εἰ μὴ διὰ τῆς πρὸς TO 
ἀθάνατον κοινωνίας ἐν μετουσίᾳ τῆς ἀφθαρσίας γεν Opevov" σκοπῆσαι προσήκει 
πῶς ἐγένετο δυνατὸν τὸ ἐκεῖνον σῶμα ταῖς τοσαύταις τῶν πιστευόντων μυρίασι 
κατὰ πᾶσαν τὴν οἰκουμένην εἰσαεὶ καταμεριζόμενον, ὅλον ἐν ἑκαστῷ διὰ τοῦ 
μέρους γένεσθαι, καὶ αὐτὸ μένειν ἐφ᾽ ἑαυτοῦ ὅλον. Οὐκοῦν ὡς ἂν πρὸς τὸ 
ἀκόλουθον ἡμῖν ἡ πίστις βλέπουσα, μηδεμίαν ἀμφιβολίαν περὶ τοῦ προκει- 
μένου νοήματος ἔχοι, μικρὸν τι προσήκει παρασχολῆσαι τὸν λόγον εἰς τὴν 
φυσιολογίαν τοῦ σώματος. Then Τούτων ἡμῖν τοῦτον διευκρινηθέντων τὸν 
τρόπον, ἐπανακτέον πάλιν πρὸς τὸ προκείμενα τὴν διάνοιαν. ᾿Εζητεῖτο γὰρ 
πῶς τὸ ἐν ἐκείνῳ σῶμα τοῦ Χριστοῦ πᾶσαν ζωοποιεῖ τὴν τῶν ἀνθρώπων φύσιν, 
ἐν ὅσοις ἡ πίστις ἐστιν, πρὸς πάντας μεριζόμενον, καὶ αὐτὸ οὐ μειούμενον. 
Τάχα τοίνυν ἐγγὺς τοῦ εἰκότος λόγου γινόμεθα. Εἰ γὰρ παντὸς σώματος ἡ 
ὑπόστασις ἐκ τῆς τροφῆς γίνεται, αὕτη δὲ βρῶσις καὶ πόσις ἐστιν᾽ ἐστι δὲ ἐν 


the Word of God (as in our first parts has been distinguished), 
Who is both God and Word, was mingled with man’s nature, and 
came to be in our body, yet did not take any other strange new 
composition for (His) human nature, but gave continuance to His — 
own body by the usual and (familiar) means, strengthening His 
; 


206 THE FOURTH CENTURY. [A.D. 
, 


substance by meat and drink: but the meat was bread.—As then 
in our case, as has already been often said, he that seeth the bread 
in a certain way looketh at the human body, because that thing 
coming to be in this (body) becomes this; so in that case too the 
body that received God, having received the food of bread, was in 
a mode of speech the same with it, the food, as has been said, 
being transferred to the nature of the body. For that which is 
peculiar to all (human) flesh, was confessed also in the case of 
that (flesh of Christ), that that body also was continually receiving 
its strength by bread. But the body of Christ was transmade to 
the flesh of God by the indwelling of God the Word. I do well 
then in believing that now also the bread of God the Word, when 
consecrated, is being transmade into the body of God the Word. 
For that body also was bread by the (nutritive) power of bread. 
But it was sanctified by the indwelling of the Word that taber- 
nacled in flesh. Surely then because by God the bread that was 
transmade in that body (of Christ) into Divine power, by the 
same (God) a like thing now also comes to pass. For in that case 
“the grace of the Word made for itself a holy body, to whom its 
confirmation came by bread, and it was in a certain way itself 
bread, here also in like manner, as the apostle says, the bread ‘ 
‘sanctified by God’s word and by the entreaty,’ not advancing 


τῇ βρώσει ἃ ἄρτος, ἐν δὲ τῇ πόσει ὕδωρ ἐφηδυσμένον τῷ οἴνῳ: ὁ δὲ τοῦ Θεοῦ 
Λόγος, καθὼς ἐν πρώτοις διήρηται, ὁ καὶ Θεὸς ὧν καὶ Δόγος, τῇ ἀνθρωπίνῃ 
συνεκράθη φύσει, καὶ ἐν τῷ σώματι τῷ ἡμετέρῳ γενόμενος, οὐκ ἀλλήν τινα 
παρεκαινοτόμησε τῇ ἀνθρωπίνῃ φύσει τὴν σύστασιν, ἀλλὰ διὰ τῶν συνήθων 
τε καὶ κατηλλήλων ἔδωκε τῷ καθ᾽ ᾿Ἑαυτὸν σώματι τὴν διαμονὴν, βρώσει καὶ 
πόσει περικρατῶν τὴν ὑπόστασιν. ἘΠ δὲ βρῶσις ἄρτος ἣ ἣν. Ὥσπερ τοίνυν ἐφ᾽ 
ἡμῶν, καθὼς πολλάκις ἤδη εἴρηται, 0 τὸν ἄρτον ἰδὼν τρόπον τίνα τὸ ἀνθρώ- 
πινον βλέπει σῶμα, ὅτι ἐν τούτῳ ἐκεῖνο γενόμενον τοῦτο γίνεται" οὕτω κἀκεῖ τὸ 
Θεοδόχον σῶμα, τὴν τροφὴν ἄρτου παραδεξάμενον, λόγῳ τινι ταὐτὸν ἦν 
ἐκείνῳ, τῆς τροφῆς, καθὼς εἴρηται, πρὸς τὴν τοῦ σώματος φύσιν μεθιστα- 
μένης. Τὸ γὰρ πάντων ἴδιον καὶ ἐπ᾽ ἐκείν νῆς τῆς σαρκὸς ὡμολογήθη, ὅτι 
ἄρτῳ κακεῖνο τὸ σῶμα διεκρατεῖτο. Τὸ δὲ σῶμα τῇ ἐνοικήσει τοῦ Θεοῦ Λόγου 
πρὸς τὴν Θεϊκὴν μετεποιήθη. Καλῶς οὖν καὶ νῦν τὸν τοῦ Λόγου τοῦ Θεοῦ 
ἁγιαζόμενον ἄ ἄρτον εἰς σῶμα τοῦ Θεοῦ Λόγου μεταποιεῖσθαι. πιστεύομαι. Καὶ 
γὰρ ἐκεῖνο τὸ σῶμα ἄρτος τῇ δυνάμει ἢ ἦν. Ἡγιάσθη δὲ τῇ ἐπισκηνώσει τοῦ 
Λόγου τοῦ σκηνώσαντος ἐν τῇ σαρκίί Οὐκοῦν ὅθεν ὁ ἐν ἐκείνῳ τῷ σώματι 
μεταποιηθεὶς ἄρτος εἰς Θείαν ᾿μεθίστη δύναμιν, διὰ τοῦ αὐτοῦ καὶ νῦν τὸ ἴσον 
γίνεται. "Exel τε γὰρ ἡ τοῦ Λόγου χάρις ἅγιον ἐποιεῖτο σῶμα, ᾧ ἐκ τοῦ 
ἄρτου ἢ σύστασις ἦν, καὶ τρόπον τινα καὶ αὐτὸ ἄρτος ἦν, ἐνταῦθα τε ὡσαύτως 


ὁ ἄρτος, καθώς φησιν ὁ ἀπόστολος, ἁγιάζεται διὰ λόγου Θεοῦ καὶ ἐντεύξεως, 


331] GREGORY NYSSEN. 207 


through being eaten and drunk into the body of the Word, but 
transmade straightway into the body of the Word, as has been 
said by the Word, ‘This is My body’... Since then His Divine 
flesh received this part also into its composition, and the mani- 
fested Word on this account mingled Himself with the fated 
nature of man, that by the communication of the Godhead the 
man may be rendered Divine with Him, on this account He sows 
His own self through the flesh, in those that have believed in the 
economy of the grace, whose composition is both of wine and 
bread, being thoroughly mingled with the bodies of them that have 
believed, that by the union with the immortal man also might 
become partaker of His unmortality. But these things He bestows 
by the power of ‘the blessing’ (in celebrating the supper) having 
transelemented the nature of things that do appear.’ 


P. 225. “These things then having been distinguished in the 
manner spoken of, whatsoever offences touch the reasoning part 
of the soul were judged by the fathers severer charges, and de- 
serving of a greater and more thorough and more painful visl- 
tation: such as if anyone should deny this faith in Christ, or 
appeared to have deserted to Judaism, or to idolatry, or to Mani- 
cheism, or to some other such form of ungodliness; he that wil- 
lingly rushed to such an evil, afterwards when he has condemned 
himself, has the whole rest of his life as a time for repenting. 
For never when mystic prayer is celebrated is he allowed to 


οὐ διὰ βρώσεως καὶ πόσεως προϊὼν εἰς TO σῶμα τοῦ Λόγου, ἀλλ᾽ εὐθὺς πρὸς 
τὸ σῶμα τοῦ Λόγου μεταποιούμενος, καθὼς εἴρηται, ὑπὸ τοῦ Λόγου, ὅτι 
τοῦτό ἐστι τὸ σῶμά Mov. More physiology. Then Ἐπεὶ οὖν καὶ τοῦτο 
μέρος ἡ Θεοδόχος κείνου σὰρξ πρὸς τὴν σύστασιν ἑαυτῆς παρεδέξατο ὁ δὲ 
φανερωθεὶς Λόγος διὰ τοῦτο κατέμιξεν “Eavtov τῇ ἐπικήρῳ τῶν ἀνθρώπων 
φύσει ἵνα τῇ τῆς Θεότητος κοινωνίᾳ, συναποθεωθῆ * 0 ἀνθρωπινὸν, τούτου 
χάριν. τοῖς πεπιστευκόσι τῇ οἰκονομίᾳ τῆς χάριτος ἑαυτὸν ἐνσπείρει διὰ τῆς 
σαρκὸς, οἷς ἡ σύστασις ἐξ οἴνου τε καὶ ἄρτου ἐστι τοῖς σώμασι τῶν πεπιστευ- 
κότων κατακιρνάμενος, ὡς ἂν τῇ πρὸς τὸ ἀθάνατον ἑνώσει καὶ ἄνθρωπος τῆς 
ἀφθαρσίας μέτοχος γένοιτο. Ταῦτα δὲ δίδωσι, τῇ τῆς εὐλογίας δυνάμει πρὸς 
ἐκεῖνο μεταστοιχειώσας τῶν φαινομένων τὴν φύσιν. 


Epistola Canonica, p. 225, 


Τούτων τοίνυν κατὰ τὸν εἰρημένον διακρινηθέντων τρόπον, ὅσα μὲν ἁμαρ- 
τήματα τοῦ λογιστικοῦ τῆς ψυχῆς ἅπτεται μέρους, “χαλεπώτερα παρὰ τῶν 
πατέρων ἐκρίθη, καὶ μείζονος καὶ διαρκεστέρας καὶ ἐπιπονωτέρας τῆς ἐπισ- 
τροφῆς Gea" οἷον εἴ τις ἠρνήσατο τὴν εἰς Χριστὸν πίστιν, ἢ πρὸς ᾿Ιουδαισμὸν ἢ ἢ 
πρὸς εἰδωλολατρείαν ἢ ἢ πρὸς Μανιχαϊσμὸν ἢ ἢ πρὸς ἄλλο τι τοιοῦτον ἀθεΐας εἶδος 
αὐτομολήσας ἐφάνη, 0 ὁ μὲν ἑκουσίως ἐπὶ τὸ τοιοῦτον “ὁρμήσας κακὸν, εἶτα κατα- 
γνοὺς ἑαυτοῦ, χρόνον τὸν τῆς μετανοίας ἔχει ὅλον τὸν τῆς ζωῆς αὐτοῦ. Οὐδέ- 
ποτε γὰρ μυστικῆς ἐπιτελουμένης εὐχῆς, μετὰ τοῦ λαοῦ προσκυνῆσαι τὸν Θεὸν 


1 συναποθεωρηθῆ I think may be safely east out. 


208 THE FOURTH CENTURY. [A.D. 


worship God with the people, but he will have to pray alone, 
and he will altogether be separated from communicating in the 
sanctified things, but in the hour of his departure from life he 
will then be thought meet for a share of the sanctified thing. 
But if it should happen that beyond expectation he lives again, 
he shall live on under the same condemnation, being unable to 
partake of the mystic sanctified things. But those that were 
hurt with tortures and heavy punishments were deemed to have 
paid for it in a certain appointed time, the holy fathers having 
used tenderness in their cases, as if the soul had not (so much) 
been in the fall, but bodily weakness not holding out against the 
cruel injuries. Wherefore the transgression was measured in 
the visitation by the measure of those that have sinned in forni- 
cation, also the woman that has suffered by force and with pain.” 
[Then the case of those who resort to conjurers, and cases of for- 
nication, &c., concluding with double the time for adulterers, and 
then] “But it shall be continued also in his case, as also in the 
case of those that have been brought together by the pollution 
of fornication, so that the participation of the good thing shall be 
more quickly or later according to the cases. 


P. 232. “But if after having partaken of the consecrated 
thing he rise up again to life, he must await the appointed time 
in which he was, before the communion was given to him, in his 
case of necessity.” 


The third of these extracts is almost an entire chapter. And 
how can anyone after reading it in Greek or in English be- 
lieve that in all these compounds of μετὰ (which are rendered 





καταξιοῦται, ἀλλὰ κατὰμονὰς μὲν εὔξεται τῆς δὲ κοινωνίας τῶν ἁγιασμάτων 
καθόλου ἀλλότριος ἔσται ἐν δὲ τῇ ὥρᾳ τῆς ἐξόδου αὐτοῦ, τότε τῆς τοῦ ἁγιάσ- 
ματος μέριδος ἀξιωθήσεται. El δὲ συμβαίη: παρ᾽ ἐλπίδας ζῆσαι αὐτὸν πάλιν 
ἐν τῷ αὐτῷ κρίματι διαβιώσεται, ἀμέτοχος τῶν μυστικῶν ἁγιασμάτων γινό- 
μενος. Οἱ δὲ βασάνοις καὶ τιμωρίαις χαλεπαῖς αἰκισθέντες ἐν ῥητῷ χρόνῳ 
ἐπιτιμήθησαν, οὕτω τῶν ἁγίων πατέρων φιλανθρωπίᾳ ἐπ᾽ αὐτῶν χρησαμένων 
ὡς οὐχὶ ψυχῆς γεγενημένης ἐν πτώματι, ἀλλὰ τῆς σωματικῆς ἀσθενείας πρὸς 
τὰς αἰκίας οὐκ ἀντισχούσης. Διὸ τῷ μέτρῳ τῶν ἐν πορνείᾳ. πλημμελησάντων, 
καὶ ἡ βεβιασμένη τε καὶ ἐπώδυνος παράβασις ἐν τῇ ἐπιστροφῇ συνεμετρήθη... 
[The word αὐτῷ is wanted before μέτρῳ. Παρατηρηθήσεται δὲ καὶ ἐπ᾽ 
αὐτῷ ὃν τρόπον καὶ ἐπὶ τῶν τῷ μολυσμῷ τῆς πορνείας συνενεχθέντων ὥστε 
ἢ θᾶττον ἢ βραδύτερον γένεσθαι αὐτοῖς τὴν τοῦ ἀγαθοῦ μετουσίαν. 


P. 232. 


> δὲ a a ¢ , / > \ ‘ > , 3 ’, 
Εἰ δὲ μετασχῶν τοῦ ἁγιάσματος πάλιν εἰς τὴν ζωὴν ἐπανέλθοι, ἀναμένειν 
‘ , , . > Ν lal > > a 
TOV τεταγμένον χρόνον, ἐν ᾧ ἦν πρὸ τῆς κατ᾽ ἀνάγκην αὐτῷ δοθείσης κοι- 
, 


‘ 
Vwvias. 





331] GREGORY NYSSEN. 209 


into English by the adoption of the Latin preposition trans) the 
writer does not teach a change of material substance, 7.e. a change 
of the substance or elements of bread into the substance or ele- 
ments_of Christ’s body? It is almost impossible to believe that 
any man can persuade himself to the contrary. And yet, such is 
the frailty of man’s mind, that this is what Dr Pusey has set him- 
self to prove in his largest book. But how came he to do this ? 
The Dublin Review had fastened on passages like this, and 
affirmed that Dr Pusey must differ from the Church of England, 
because he holds by these fathers, and they certainly teach a 
change of substance. The Professor wished to argue against this 
charge, and strange to say succeeded in persuading himself that 
the fathers do not. Dr Pusey’s cited instances certainly prove 
very little. They constitute a painful instance of the unreli- 
ability of the human mind. I am referring to Note §, in his 
thick volume on the doctrine of the Real Presence. The note 
quotes a large number of the passages in which peta is com- 
pounded: with verbs in connexion with this asserted change of 
bread and wine. There is no need to quote many, as these “ ex- 
tracts” contain enough to form a decision. The theory of the 
Professor is that in all these cases no such real change is supposed: 
and what is true of some of the cases, viz. that no real change 
is supposed, he asserts of them all. Take the first instance, weta- 
ποιέω, which he renders “transmake.” The third “extract” 
supplies very distinct cases to the contrary. See Dr Pusey 
p- 179 in which he argues that this word does not imply any 
change in the physical substances of the bread and wine, so that 
the natural substances of the bread and wine cease to be. Be- 
sides μεταποιέω and μετατίθημι, what is μετουσία! What are 
παρεκαινοτόμησε THY σύστασιν, and several other like terms? 
But μεταποιέω, transmake, occurs in that one passage six several 
times, and I am quite content that the argument of Dr Pusey 
be judged by every one in reference to that word. 


(K.) GREGORY, BISHOP OF NAZIANZUM. B. 3389. D. 399. 


Although he at first thought this subordinate post beneath 
the talents of which he was conscious, yet the peace which he 


there enjoyed may well make one believe that from the chair of 
Η. 14 


210 THE FOURTH CENTURY. [A.D. 


Constantinople he looked back on it with regret. His Greek is 
certainly superior. Dean Waddington ranks him and Basil above 
the other fathers in this respect. He has the distinction of being 
likened to St John by receiving the title ὁ θεολόγος, the divine. 
He and his friend Basil were fellow-students with Julian, at what 
we may term the university of Athens, and probably often amused 
themselves by predicting the future course of that weak and wilful 
man. Gregory’s ruling bias however was ever towards a solitary 
life. The clash and struggle of leagues and associations were alien 
to his taste. Yet his virtues were so eminent that it was im- 
possible that he should not win to himself a band of admiring and 
devoted adherents in the capital of the Eastern Empire. He was 
as eloquent a preacher as an elegant scholar, Athens had ποῦ 
to be ashamed of him. Yet he seems to have been an unappre- 
ciated pearl to the so-called Christian populace of that fierce and 
factious city, which, in a great degree, consisted of Arians. They 
neither admired his beautiful copiousness, nor loved his unbending 
rectitude. And he had his own views of the power of the clerical 
order, and of the intercessory power of martyrs. But we never 
find him guilty of an action of which his excellent father, the 
second of the Gregories, would have been ashamed, with whom 
and from whose practice he learned some good lessons of sacred 
administration as coadjutor to him in his diocese of Neoczsarea. 
Ullmann’s little biographical monograph of him is a gem. It is of 
great service in enabling us to realize the state of Constantinople 
in his time. But it does not so satisfy as to prevent an ardent 
longing that a pen like that of Charles Kingsley would do for 
the church in that city in this century what he did for that of 
Alexandria. The theme might well repay the labour. 

It is worthy of notice that, like Augustine, this leading father 
had a mother of eminent piety, Nonna, who lives in his writings. 
We may justly call him a leading father, for the office of leader 
to the orthodox party was conferred on him by resolution of a 
synod at Antioch, in 378, His first episcopal position was little 
Sasima, in 871. From that he was moved, to become coadjutor 
to his aged father at the town of his birth. He thence migrated to 
Constantinople, to preach at the little chapel of Anastatia on behalf 
of Athanasian orthodoxy: and when Theodosius succeeded Valens 
—the Theodosius whom Ambrose afterwards humbled—Gregory 
was substituted for the Arian Demophilus in the metropolitan 


999] GREGORY NAZIANZEN. 7 | 


archiepiscopal seat. Under the combined weight of the oppo- 
sition of emperor and patriarch Arianism fell, and the result was 
the calling of the second council in 381, which ratified the work 
of the first, and modified its creed in minor details ; in particular 
removing the anathema, and giving a definite form to the church 
belief regarding the Deity and personality of the Holy Ghost. 
But Gregory retired, and spent the last few years of his life in 
seclusion, and so lived about 8 years after the Council of Con- 
stantinople. 

Every age has had its marvels of the same nature as this which 
Gregory narrates of his sister Gorgonia. Many pretended wonders 
have been investigated, and found to be counterfeit ; but to affirm 
that God never works cures now in answer to the prayer of faith 
would be going against both experience and the apparent mean- 
ing of Scripture. The point therefore to which attention is called 
is Gregory’s carnalizing of the sacramental idea—his praise of 
his sister for believing that the way to obtain a cure was to rub 
her body with her own tears, and with all that she could get of the 
sacred bread and wine, and to lay her head against the holy table, 
that all this might work like a charm—that so eminent and highly 
educated a divine should teach the people to believe in this carnal 
use of the relics of this sacrament, as if there lay in them a magic 
power to heal: a power which Christ and Paul never taught us 
to look for in anything connected with this sacrament. Must we 
not brand this as unscriptural superstition ? 


An Encomium to his sister Gorgonia. 


P. 809. “What then did the great soul, worthy of the greatest 
things? and what was the healing of her calamity? For there now 
the secret is. Unknowing of all other she flies for refuge to the 
Physician of all (men), and having kept vigil to the stillness of night, 





Migne I. 809, Oratio VIII. § 18. In laudem sororis sue Gorgonice. 


Τί οὖν ἡ μεγάλη καὶ τῶν μεγίστων ἀξία ψυχὴ, καὶ τίς ἡ ἰατρεία τοῦ 
πάθους ; "Ἐνταῦθα γὰρ ἤδη καὶ τὸ ἀπόῤῥητον. Πάντων ἀπογνοῦσα τῶν 
ἄλλων, ἐπὶ τὸν πάντων ἰατρὸν καταφεύγει, καὶ νυκτὸς ἀωρίαν τηρήσασα, 


14—2 


212 THE FOURTH CENTURY. [A.D. 


her disease giving in a little to her, she falls at the altar with faith, 
and with a great ery and all the modes of calling on Him she calls 
upon Him that is honoured upon it (the altar); and having re- 
minded Him of all the mighty works ever (yet performed by Him), 
for she had wisdom both in the old and in the new, at last she 
ventures upon a deed of the greatest audacity. She imitates her 
that dried up the fountain of “her blood by touching the fringe of 
Christ’s (robe). And what does she? With an equally loud ery 
and her rich tears she laid her head against the altar, like the one 
who of old rained tears on the feet of Christ; and declaring (lit. 
threatening) that she would not let go before she had gained health. 
Then anointing all her body over with this medicine from her 
(eyes) and mixing with her tears whatever crumb or drop her hand 
got and treasured of the figures of His precious body and blood, 
O the wondrous issue! she went away, having felt that she was 
saved (7.e. cured), Light (now) in body and soul and understand- 
ing, having received as ‘reward of hope that which she was hoping for, 
and with the vigour of the soul having procured that of the body 
also. ‘These are indeed great things, but not false delusions. All 
of you believe them, whether in disease or in health: that the 
latter may keep, and the former may obtain, health. And that 
the narration is not a boast (of mine), is manifest from my keeping 
close silence while she was alive, and now revealing it; and be well 
assured that I would not have made it public, had I not had a kind 
of fear of hiding up so great a wonder both from believers and 
unbelievers, both now and to come after. 








μικρὸν ἐνδούσης αὐτῇ τῆς νόσου, τῷ θυσιαστηρίῳ προσπίπτει μετὰ τῆς 
πίστεως, καὶ Τὸν ἐπ᾽ αὐτῷ τιμώμενον ἀνακαλουμένη μεγάλῃ τῇ βοῇ καὶ 
πάσαις ταῖς κλήσεσι, καὶ πασῶν Αὐτὸν τῶν πώποτε δυνάμεων ὑπομνήσασα 
(σοφὴ γὰρ ἐκείνη καὶ τὰ παλαιὰ καὶ τὰ νέα) τέλος εὐσεβῆ τινα καὶ καλὴν 
ἀναισχυντίαν ἀναισχυντεῖ. Μιμεῖται τὴν τοῖς κρασπέδοις Χριστοῦ ξηράνασαν 
πηγὴν αἵματος. Καὶ τί ποιεῖ; Τῷ θυσιαστηρίῳ τὴν κεφαλὴν ἑ ἑαυτῆς προσ- 
θεῖσα μετὰ τῆς ἴσης βοῆς καὶ δάκρυσι. τοῖς πλουσίοις, ὥσπερ τις πάλαι τοὺς 
πόδας τοῦ Χριστοῦ καταβρέχουσα, καὶ μὴ πρότερον ἀνήσειν ἢ τῆς ὑγιείας 
τυχεῖν ἀπειλοῦσα' εἶτα τῷ παρ᾽ ἑαυτῆς φαρμάκῳ τούτῳ τὸ σῶμα πᾶν ἐπ- 
αλείφουσα, καὶ εἴ πού τι τῶν ἀντιτύπων τοῦ τιμίου σώματος ἢ τοῦ αἵματος ἡ 
χεὶρ ἐθησαύρισεν, τοῦτο καταμιγνῦσα τοῖς δάκρυσι (ὦ τοῦ θαύματος 1) ἀπῆλθεν 
εὐθὺς αἰσθομένη τῆς σωτηρίας, κούφη καὶ “σῶμα καὶ ψυχὴν καὶ διάνοιαν 
μισθὸν ἐλπίδος λαβοῦσα τὸ ἐλπιζόμενον καὶ τῇ τῆς ψυχῆς εὐρωστίᾳ κομι- 
σαμένη τὴν τοῦ σώματος. Ταῦτα μεγάλα μὲν, οὐ ψευδῆ δέ. Τούτοις πισ- 
τεύετε ἅπαντες, καὶ νοσοῦντες καὶ ὑγιαίνοντες" iv ot μὲν exer τὴν ὑγιείαν, οἱ 
δὲ ,ἀπολάβητε. Καὶ ὅτι μὴ κόμπος τὸ διήγημα, δῆλον ἐ ἐξ ὧν ζώσης κατασι- 
γήσας, νῦν ἐκάλυψα, καὶ οὐδ᾽ ἂν ᾿ἐδημοσίευ σα, εὖ ἴστε, εἰ μή τις ἔσχε με φόβος 
θαῦμα τοιοῦτον κατακρύψαι καὶ πιστοῖς καὶ ἀπίστοις, καὶ τοῖς νῦν καὶ τοῖς 
ὕστερον. 


339] GREGORY NAZIANZEN. ; 213 


About his father losing his speech through grief at a plague of 
aul. 

P. 1036. “For at all times straitened by the calamity, he 
gained strength only from the service (of this sacrament); and for 
a time escaped the affliction, as if it were chased away by a com- 
mand. 


P. 497. “How was I to get courage to offer to Him the out- 
ward sacrifice, the figure of the great mysteries? Or how to put 
on the habit and name of a priest before having initiated my hands 
with holy deeds? 


Against the Emperor Julian. 


P.576. “And he unconsecrates himself in his hands, purging 
off the bloodless sacrifice through which we communicate with 
Christ and His sufferings and His Godhead. And he inaugurates 
the palaces with entrails and sacrifices, applying to the bad coun- 
sellors of a wicked rule. 


P. 644. “For (God) seems to wish this, that we communicate 
in a manner as near as possible to the sacrifice (of the passover)... 
After the Paschal evening had begun is the seven days’ taking away 
of the (usual) leaven (for seven is the most mystic of numbers and 
corresponds with this world), ¢.e. of the ancient and sharp wicked- 
ness (for it is not only that which makes bread and is of this life 
only), that we may not be feeding on any mixture of Egypt and a 





P. 1036, Oratio 18, de Patre ejus tacente ob plagam grandinis, § 38. 


Οὐ yap ἐστιν ὅτε μὴ τῷ πάθει στενοχωρούμενος.. «ὑπὸ μόνης ἐῤῥώννυτο 
τῆς λειτουργίας" καὶ ὑπεχώρει τὸ πάθος, ὥσπερ ἐξ ἐντολῆς φυγαδευόμενον. 


ὌΣ ΘΠ Orat. JT, 9b. 


Ids ἔμελλον θαῤῥῆσαι προσφέρειν Αὐτῷ τὴν ἔξωθεν. (θυσίαν) τὴν τῶν 
μεγάλων μυστηρίων ἀντίτυπον; Ἢ πώς ἱερέως σχῆμα καὶ ὄνομα ὑποδύεσθαι 
πρὶν ὁσίοις ἔργοις τελειῶσαι τὰς χεῖρας ; 


P. 576, Orat. IV. 1, contra Julianum (Imperatorem) ὃ 
Kai τὰς χεῖρας ἀφαγνίζεται, τῆς ἀναιμάκτου θυσίας cee δι᾿ ἧς 
ἡμεῖς Χριστῷ κοινωνοῦμεν καὶ τῶν παθημάτων καὶ τῆς Θεότητος. ᾿Εντόμοις 
δὲ καὶ θυσίαις καθιστᾷ τὰ βασίλεια, κακοῖς συμβούλοις κακῆς ἀρχῆς 
χρώμενος. 
Vol. 11. Oratio 45. In sanctum Pascha, p. 644, ο. I. 6. 


Τοῦτο yap μοι δοκεῖ βούλεσθαι, τὸ κοινωνεῖν τοῖς ἔγγιστα τοῦ θύματος... 
Then the Paschal night...’ Evtetdev a ἄρσις τῆς ζύμης ἑπταήμερος (οὗτος γὰρ 
μυστικώτατος ἀριθμῶν, καὶ τῷ κοσμῷ τούτῳ σύστοιχος τῆς παλαιᾶς καὶ 
ὀξώδους κακίας (οὐ γὰρ τῆς αρτοποίου καὶ ᾿ζωτικῆς) ἵνα μηδὲν Αἰγύπτιον 


214 THE FOURTH CENTURY. [A.D. 


remnant of Pharisaic and godless teaching. And let them lament; 
but by us the lamb shall be eaten about even indeed, because our 
Lord’s suffering is for the completion of the ages; since He also 
communicates of the mystery to His disciples in the evening, dis- 
solving the darkness of sin. But not boiled but roast, that the 
Word may have nothing unexamined or watery or easily dis- 
solved for us, but may all be consistent and firm, and proved by 
cleansing fire, ἕο. But we shall not bring out anything nor leave 
it behind unto the morning: because neither are we to carry out 
the most part of our mysteries to them that are without, nor is 
there any cleansing for us beyond this night, and any putting off 
is not to be praised in them that are partakers of it. 


P. 645. “For we shall consume the sacrifice in haste, both 
eating the unleavened bread with bitter herbs, and having our 
loins girt, and having our shoes around our feet, and like old men 
carrying a staff. 


P. 652. “Such a feast thou art keeping to-day; at such a birth- 
festival of Him that was born to thee, and at such a funeral feast 
of Him that suffered, art thou being entertained; such to thee is 
the feast of the passover. These things the law sketched out, 
these Christ filled in, Who is the destroyer of the letter, the ful- 
filler of the spirit, Who by what He suffered teaches to suffer, by 
what He was glorified is given to us to be glorified with Him. 
[P. 653.] But we will partake of the passover, now indeed still 


ἐπισιτιζώμεθα φύραμα καὶ λείψανον Φαρισαϊκῆς καὶ ἀθέου διδασκαλίας. 
Καὶ οἱ μὲν θρηνείτωσαν" ἡμῖν δὲ ὁ ἀμνὸς βρωθήσεται τὸ πρὸς ἑσπέραν μὲν 
ὅτι ἐπὶ συντελείαν τῶν αἰώνων τὸ Χριστοῦ πάθος" ἐπεὶ καὶ κοινωνεῖ τοῦ 
μυστηρίου τοῖς μαθηταῖς ἐν ἑσπέρᾳ, λύων τὸν σκότον τῆς ἁμαρτίας. Οὐχ 
ἑψόμενος δὲ, ἀλλ᾽ ὀπτώμενος, ὡς ἂν μηδὲν ἀθεώρητον, μηδ᾽ ὑδαρὲς ὃ Λόγος 
ἡμῖν ἔχῃ. pnd εὐδιάλυτον, ἀλλ᾽ ὅλος συνεστὼς 7} καὶ στεῤῥὸς καὶ τῷ καθαρ- 
τικῷ πυρὶ δεδοκιμασμένος K.7.A. Οὐκ ἐξοίσομεν δὲ οὐδὲν, οὐδὲ εἰς τὸ πρωὶ 
καταλείψομεν" ὅτι μηδὲ ἐκφορὰ τοῖς ἔξω τὰ πολλὰ τῶν aie μυστηρίων, 
μηδὲ ὑπὲρ τὴν νύκτα ταύτην ἐστι κάθαρσις, καὶ τὸ τῆς ἀναβολῆς οὐκ ἐπαι- 
νετὸν τοῖς ἐξ αὐτοῦ μεταλαμβάνουσι. 


Ῥ, 645, 


eA λ ’ ‘ Ἁ Od Ν δὴ LY NG Ν (δι 
ναλώσομεν γὰρ τὸ θῦμα κατὰ σπουδὴν, καὶ ἄζυμα μετὰ πικρίδων 

Ν ‘ > ’ ’ὔ οὖ ‘ ε ,, Ψ 
συνέσθοντες καὶ τὰς ὀσφύας περιεζωσμένοι καὶ τὰ ὑποδήματα περικείμενοι 
καὶ πρεσβυτικῶς βακτηρεύοντες. 


P. 6052. 


Τοιαύτην. ἑορτὴν ἑορτάζεις σήμερον" τοιοῦτον ἑστιᾷ τὸ ἐπί σοὶ γεννηθέντος 
γεν €O tov καὶ τοῦ παθόντος ἐπιτάφιον" τοιοῦτόν σοι τὸ πάσχα μυστήριον. 
Tatra ὁ νόμος ὑπέγραψε, ταῦτα Χριστὸς ἐτελείωσεν ὁ oO τοῦ γράμματος κατα- 
λυτὴς, ὁ τελειωτὴς τοῦ πνεύματος, ὃς οἷς ἔπαθε, τὸ πάσχειν διδάσκων, οἷς 


ἐδοξάσθη, τὸ συνδοξασθῆναι χαρίζεται. [P. 653.| Μεταληψόμεθα δὲ τοῦ 


339] GREGORY NAZIANZEN. 215 


typically, even if in a barer form than the old, for the passover of 
the law, I dare to say, was a clearer type than its fellow-type; but 
a little onward it will be more perfect and clearer, whenever the 
Word may drink it with us new in the Father’s kingdom, unveiling 
and teaching what now He ina moderate degree only exhibited. 
For new ever is that which is now being made known. But what 
the drinking and the enjoyment is it will be ours to learn, and His 
to teach and to make the word common to His own disciples and 
Himself. 


P. 664. “But there is nothing like the wonder of my salvation. 
A few drops of blood reforming the whole world; and they become 
like rennet to milk to all men, binding us together and bringing 
us together into one. But O passover, great and sacred and 
purified of the whole world, for I will discourse to thee as a living 
thing. O Word of God, and light, and life, and wisdom, and power, 
for Ty rejoice in all Thy names. O offspring and outgoing and sealed 
impression of the great Intelligence. O Word understood, and 
man beheld, Who bearest all things, having bound them up by 
the word of Thy power. But if we should come home in a way 
worthy of our desire, and be received in the Heavenly tabernacles, 
we will.at once there sacrifice acceptable things to Thee upon Thy 
holy altar, O Father, Word and Holy Ghost, because all glory and 
honour and might become Thee unto the ages of the ages, Amen. 


πάσχα, νῦν μὲν τυπικῶς ἔτι, καὶ εἰ τοῦ παλαιοῦ γυμνότερον (τὸ γὰρ ομικὸν 
πάσχα, τολμῶ καὶ λέγω, τύπου τύπος ἦν ἀμυδρότερος)' μικρὸν δὲ ὁ ὕστερον, 
τελεώτερον καὶ καθαρώτερον, ἥνικα ἂν αὐτὸ πίνῃ καινὸν μεθ᾽ ἡμῶν ὁ Λόγος ἐν 
τῇ βασιλείᾳ τοῦ Πατρὸς, ἀποκαλύπτων καὶ διδάσκων, ἃ νῦν μετρίως παρέ- 
δειξε, Καινὸν γάρ ἐστιν ἀεὶ τὸ νῦν γνωριζόμενον. Tis δὲ ἡ πόσις καὶ ἡ 
ἀπόλαυσις, ἡμῶν μὲν τὸ μαθεῖν, ἐκείνου δὲ τὸ διδάξαι, καὶ κοινώσασθαι τοῖς 
‘Eavrod μαθηταῖς τὸν λόγον. 


P. 664. 


Οὐδὲν δὲ οἷον τὸ θαῦμα τῆς ἐμῆς σωτηρίας" ῥανίδες αἵματος ὀλίγαι 
κοσμὸν ὅλον ἀναπλάττουσαι, καὶ γίνονται, καθάπερ ὀπὸς γάλακτι, πᾶσιν 
ἀνθρώποις, εἰς ἐν ἡμᾶς ἘΠ πε oP συνάγουσαι. ᾿Αλλ᾽ ὦ Πάσχα μέγα 
καὶ ἱερὸν καὶ παντὸς τοῦ κόσμου καθάρσιον! ! ὡς yap ἐμψύχῳ σοι διαλέξομαι. 
Ὦ ) Λόγε Θεοῦ καὶ φῶς καὶ ζωὴ καὶ σοφία καὶ δύναμις | χαίρω γὰρ πᾶσί Σου 
τοῖς ὀνόμασιν. Ὦ Νοῦ τοῦ μεγάλου γέννημα καὶ ὅρμημα καὶ ἐκσφράγισμα ! ! 
Ὦ Λόγε νοούμενε καὶ ἄνθρωπε θεωρούμενε, ὃς πάντα φέρεις, ἀναδησάμενος τῷ 
ῥήματι τῆς δυνάμεώς Sov, κιτιλ. Hi δὲ καταλύσαιμεν ἀξίως τοῦ πόθου καὶ 
δεχθείημεν ταῖς οὐρανίαις σκηναῖς, τάχα Sou καὶ αὐτόθι θύσομεν δεκτὰ ἐπί 
Sov τὸ ἅγιον θυσιαστήριον, ὦ Πάτερ καὶ Λόγε καὶ Πνεῦμα τὸ ἅγιον" ὅτι 
Sou πρέπει πᾶσα δόξα καὶ τιμὴ καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. 


"A py. 


216 THE FOURTH CENTURY. [A.D. 


P.905. “Against women making themselves handsome. 


But if thou glancest round so terribly with thy got-up beauty 
Thou canst never keep a sober mind in a made-up condition. 
Esther built up a lovely form; but what is the object of her 
Excellent comeliness? Her nation remained undestroyed. 
The wild-hearted Jezebel once painted her harlot’s eyelids ; 
But she truly washed their harlot smiles in harlot’s blood. 
But neither is it thy work to take away a king’s anger, nor 
Hast thou a lot among harlots; wherefore spare thy sobriety. 
Art thou not afraid of the presi when thou bendest thy head 
for them, 
A tent shining with opposing statues ? 
And do not thy hands shudder, when thou stretchest them to 
take 
The mystic food, when with the same hands thou paintest 
thy splendour that is to be mourned over? 
But, lady, be over-persuaded by our stories 
Lest a young man wound thee, putting hands on thy form. 


Vol. III. p. 905. Carminum Liber I. 29, Κατὰ γυναικῶν 


καλλωπιζομένων. 


Εῤ δὲ σὺ κάλλει τόσσον ἐπιπλαστῷ βλεμεαίνεις 
Οὔποτ᾽ ἐν ἀπλάστῳ σώφρονα θυμὸν ἐχῇς᾽ 
᾿σθὴρ εἶδος ἔτευξεν ἐράσμιον, ἀλλὰ τί κείνης 
Ἔργον ἀριπρεπίης ; ἔθνος ἔ ἔμεινεν ὅλον. 

Γράψε ποτ᾽ ὄμματα πόρνης ᾿Ιεζαβὲλ ἀγριόθυμος, 
Λοῦσέ UE μὴν πόρνας αἵματι πορνιδίῳ. 

Σοὶ δ᾽ ovr ἔργον ἄνακτος ἑλεῖν χόλον, οὔτ᾽ ἐνὶ πόρναις 
Moipay ἔ ἐχεις" τῷ μὴ φείδεο σωφροσύνης. 

Οὐ τρομέεις ἱερῆας, ὑποκλίνουσα κάρηνον, 
Ξκηνὴν ἀμφιθέτοις εἴδεσι λαμπομένην' 

Οὐδὲ χέρες φρίσσουσιν, ἐπὴν εἰς μύστιν sisi 
Τείνεις, αἷς σὺ γράφεις πένθιμον ἀγλαΐην ; > 

᾿Αλλα, γύναι, μύθοις ἐπιπείθεο ἡμετέροισιν 
My σε voostpwon χεῖρας ἐπ᾽ εἶδος ἄγων. 


Billius conjectures νέος, which is Horace. 


The poverty of the writing may be pardoned, if written when 
Julian debarred Christians from classical writers; but Christian 
boys must have rejoiced when Julian died. 

I should not wish to write too severely about this specimen of 
Gregory's verses, but let anyone compare this Greek versification 
with the Latin poetry of Prudentius, 


339] GREGORY NAZIANZEN. 217 


P. 685. Said to be a liturgy of Gregory. It seems to be a 
Latin version of his Alexandrine Greek. “Priest. I offer to thee 
O Lord the symbols of my deliverance. I write my works 
according to Thy words. It is Thou that hast given to me this 
ministry full of mystery, and hast given to partake of Thy body in 
bread and wine.” After the recitals of Jesus taking and giving the 
bread and wine, the people answer to each “‘So it is in truth’ 
[P. 686.] Priest. Thou O Lord, with Thy word alone, change 
these fragments set before Thee. Thou, placed before us, accom- 
plish for us this ministry full of mysteries ; put in us the memory 
of Thy holy ministration; send on us the grace of Thy Holy 
Spirit that sanctifies, and that may change these gifts (of the 
people) set before Thee into the body and blood of our salvation. 
And mayest Thou make indeed this bread Thy holy body, O Lord 
God and our Saviour. And again this cup the precious blood 
of Thy new covenant, &c. 


P. 691. “Remember O Lord (the Christians) who dwell in 
the mountains and caverns and our brethren in captivity, &e. 


P. 694. “Deign O Lord to remember all the saints who have 
pleased Thee from the beginning, &c., and by their prayers and 
intercessions pity us all, &c. 


Tol. 11. p. 685, Liturgy (translated from Lgyptian) ascribed in all 
Coptic tradition to this Gregory, from Renaudot. 


Sacerdos. Oftero Tibi, Domine, symbola liberationis mez ; scribo 
opera mea secundum verba Tua: Tu es qui dedisti mihi hoc ministerium 
plenum mysterio, dedistique mihi participationem corporis Tui in pane 
et vino.... Populus. Ita est in rei veritate. [P. 686.] Sacerdos. Tu Domine, 
voce Tua sola, commuta hee que sunt proposita: Tu coram nobis positus 
perfice nobis hoc ministerium plenum mysteriis; insere in nobis memo- 
riam ministerii Tui sancti; mitte super nobis gratiam Spiritis Tui sancti, 
Qui sanctificet et transferat heec dona proposita in corpus et sanguinem 
salutis nostre. Et hunc quidem panem facias corpus Tuum sanctum, 
Domine Deus et salvator noster, &c. Et rursus hunc calicem sanguinem 
pretiosum Testamenti Tui novi, το. 


FP. (δι: 
Memento Domine habitantium in montibus et cavernis, et fratrum 
nostrorum qui sunt in captivitate, dec. 
P. 694. 


Dignare Domine recordari omnium sanctorum qui Tibi placuerunt 
ab initio, &c. quorum precibus et intercessionibus misere omnium nos- 
trum, &e. 


218 THE FOURTH CENTURY. [A.D. 


P. 698. “Thy kingdom O Christ our Lord, to which we all 
hope to attain by the intercession of the mistress of us all, &e., 
and of the four shining ones Michael, Gabriel, Raphael and Suriel, 
and of the four incorporeal living creatures and the twenty-four 
elders, cherubim, Xe. 


Gregory's own Liturgy adopted at Alexandria. 


P. 711. “Thyself then, O Lord, with Thy voice change the 
things lying before Thee. Thyself present perfect this mystic 
service. Thyself secure ever in us the memory of Thy sacred 
service. Thyself send down Thy all-holy Spirit, that He may 
come to it and sanctify it with His holy and good and glorious 
presence and may change these honourable and holy gifts that le 
before Thee into the very body and the blood of our redemption. 
The people say ‘Let us attend. The deacon says, ‘Amen.’ The 
priest shall cry aloud, ‘And may He make this bread to come to 
‘be Thy holy body...for the remission of sins and to life eternal to 
‘them that partake of 10. The people say, ‘Amen.’ The priest 
says, ‘And this precious cup Thy blood...for the remission of sins,’ 


P. 717. “Remember O Lord the holy fathers who, &c. ὅσ, 
especially the all-holy very glorious undefiled highly blessed, our 
mistress, mother of God, and ever virgin, Mary, by whose prayers 
and embassies pity us. 





P. 698. 


Regnum Tuum Christe Deus noster...quod nos omnes consequi 
speramus per intercessionem dominz omnium nostrum, &ec. et quatuor 
lucidorum, Michaelis Gabrielis Raphaelis et Surielis, et quatuor ani- 
malium incorporeorum et vigiuti quatuor presbyterorum, cherubim, &e, 


Vol. 11. p. 711. The Alexandrine Liturgy itself of this Gregory. 


Ad ‘ > > A ΄ na a“ ᾿ nan Ἀ , ’ 
ὑτὸς οὖν, ὦ Δεσπότα, τῇ σῇ φωνῇ τὰ προκείμενα μεταποίησον. 
‘A ἈΝ Ν ‘ , , ’ > Ν ca ΄“΄ 
Αὐτὸς παρὼν τὴν μυστικὴν ταύτην λειτουργίαν Katapticov. Αὐτος ἡμῖν τῆς 
a ‘ , - ἢ 
σῆς λατρείας τὴν μνήμην διάσωσον" Αὐτὸς τὸ Πνεῦμά Sov τὸ πανάγιον κατά- 
- cal ε > a , “-“ 
πέμψον, ἵνα ἐπιφοιτῆσαν τῇ ayia καὶ ἀγαθῇ καὶ ἐνδόξῳ Αὐτοῦ παρουσίᾳ 
© Ν “ a 
ἁγίασῃ καὶ μεταποιήσῃ τὸ προκείμενα τίμια καὶ ἅγια δῶρα ταῦτα, εἰς αὐτὸ τὸ 
-“ ‘ ~ ε 
σῶμα καὶ τὸ αἷμα τῆς ἡμετέρας ἀπολυτρώσεως. “O λαὸς λέγει, Πρόσχωμεν. 
ε , / > , « ε A; 3 L4 or MN a Ν Ὗ 
Ο διάκονος λέγει, “Apynv. Ὃ ἱερεὺς ἐκφωνήσει, Καὶ ποιῆσαι μὲν ἄρτον 
-“" ‘ “ lal -“ 
τοῦτον (ἵνα) γένηται εἰς τὸ ἅγιον σῶμα Sov...eis ἄφεσιν ἁμαρτιῶν καὶ εἰς 
‘ ‘ 4 ἢ “a 2¢é > “A id ε ‘ , > , 
ζωὴν τὴν αἰώνιον τοῖς ἐξ αὐτοῦ μεταλαμβάνουσι. Ὃ λαὸς λέγει ᾿Αμήν. 
τα ε Ἀ λέ πὸ δὲ ΄ a ‘ ,ὔ , Ὁ - 3 Ν ε 
ἱερεὺς λέγει, To δὲ ποτήριον τοῦτο τὸ τίμιόν Yov aipa...eis ἄφεσιν apap- 
τιῶν K.T.A, 
ΤΟΎΤΗ: 
’ aA , ε 4 
Μνήσθητι Κύριε τῶν προλαβόντων ὁσίων πατέρων K.7.r., ἐξαιρέτως τῆς 
5 > , ε c - 
παναγίας ὑπερενδύόξου ἀχράντου ὑπερευλογημένης δεσποίνης ἡμῶν Θεοτόκου 
‘ a > a ot 
καὶ ἀειπαρθένου Μαρίας... ὧν ταῖς εὐχαῖς καὶ πρεσβείαις καὶ ἡμᾶς ἐλέησον. 


eee 


339] GREGORY NAZIANZEN. 219 


P. 729. “1 believe, I believe, I believe; and I confess unto 
the last breath, that this is the life-giving flesh which Thou didst 
take O Christ our God from our holy mistress, &e. [As above. This 
was preceded by,] The priest says twice ‘Holy body and precious 
‘blood, truly that of Jesus Christ the Son of God, Amen.’ The 
people say ‘Amen’ each time. The priest says ‘This is truly the 
‘body and blood of Emmanuel our God. Amen.’ 

“This Divine Liturgy, that has been laid down for us in the 
peace of God by our father Gregory, ‘the divine, who is among 
the saints.” 


Py t29. 


Πιστεύω πιστεύω πιστεύω καὶ ὁμολογῶ ἕ ἕως ἐσχάτης ἀναπνοῆς ὅτι αὕτη 
ἐστιν ἡ σὰρξ ἡ ζωοποιὸς ἣ ἣν ἔλαβες, Χριστὲ ὁ Θεὸς ἡ ἡμῶν, ἐκ τῆς ἁγίας δεσποίνης 
ἡμῶν κιτιλ. as above. “Oi ἱερεὺς λέγει (twice) Σῶμα ἅγιον καὶ αἷμα τίμιον, 
ἀληθινὸν Ἰησοῦ Χριστοῦ, υἱοῦ τοῦ Θεοῦ, ᾿Αμήν. The people each time say 
᾿Αμήν. ὋὉ ἱερεὺς λέγει Σῶμα καὶ αἷμα ᾿Εμμανουὴλ τοῦ Θεοῦ ἡμῶν τοῦτό 
ἔστιν ἀληθῶς. ᾿Αμήν. 

Ἔν εἰρήνῃ τοῦ Θεοῦ ἐτελειώθη ἡ Θεία λειτουργία, 4 ὡρισμένη τῷ ἐν 
ἁγίοις πατρὶ ἡμῶν θεολόγῳ Τ᾽ρηγορίῳ. 


Genuine liturgies are the best commentaries on the books of 
the time. 


(L.) CSARIUS, BROTHER OF GREGORY OF NAZIANZUM. 
Β. 810. D. 909. 


It is a curious coincidence that the brother named Cesarius 
should as a physician come to the household of Cesar, and that 
the brother named Gregory, after the assumed name of their 
father, should, like the father, be given to the episcopal service of 
the church. One wonders whether the name Cesarius had any 
influence in directing his natural ambition. One thing is clear: 
that he was endowed by nature with ability to be a deep divine. 
It may be doubted whether his medical researches have improved 
his theological style, except in a few places, in one at least in 
these extracts: but at all events his writing greatly gains by it in 
brilliancy. The emperor Julian entered into discussion with 
Cexsarius on heathenism, remembering that both the brothers and 
Basil had been fellow-students with him at Athens, But Cesarius 
defended himself with great dexterity, and concluded by saying 


220 THE FOURTH CENTURY. [A.D. 


“He was a Christian and must remain one.” Julian must have 
greatly respected him; for he retained him in his office at his 
own court; and only said of the elder Gregory, “O happy father 
“of two unhappy sons.” See Ullmann’s Gregory. 

Cresarius was the youngest of the sons of Bishop Gregory 
of Neocesarea by Nonna, his deservedly loved wife. Casarius 
went to Alexandria and studied medicine there: but returning 
home, he accompanied his brother Gregory (of Nazianzum) to 
Athens, the school of polite literature, as Paris so many centuries 
later. Athens seem to have equally merited the great title of a 
University: for Alexandria, Antioch, Caesarea and Neocesarea 
were rather colleges of theology. Alexandria came nearest to 
disputing the higher title. After this, Constantius, at that time 
emperor, was moved by the fame of Czsarius to offer to him the 
highest honours if he would come to Constantinople the royal 
city, but he preferred to return to his father at Caesarea. Julian, 
as we have seen, afterwards obtained his services: and after 
Julian’s death Valens made him queestor in Bithynia where he was 
residing at the time of the great earthquake and where he died at 
an early age, and his ashes were brought back to his father at 
Nazianzum. His brother, in poem xii., ascribes to him skill in 
geometry astronomy logic grammar history and rhetoric; and 
seems to say that no one else knew all these. If his brother was 
called The Divine, he had the title σοφώτατος, most wise. 


P. 1064. “Let us therefore fear avenging fire and the worm, 
and darkness that doth not even spare any of the saints that are 
polluted in their life. Ezek. ix. 6; 1 Pet. iv. 18. Let us not 
then neglect them, leaning upon baptism, and thinking to bring 
our punishment on us in a lighter degree by having partaken of 
the Divine mysteries. For those mysteries will not profit us at 
all there, if insulted and partaken of without fear, contrary to our 
deserving (or fitness). 1 Cor. x1. 28; Rom. 11. 25, 13. 


Migne Gregorit Naz. IV. 1064. Dialog. 111. Question 140. 


Δείσωμεν τοίνυν πῦρ κολαστήριον καὶ σκώληκα Kal σκότος μηδὲ τῶν 
ἁγίων φειδόμενον μολυνομένων τῷ βίῳ, Ezech. ix. 6, 1 Pet. iv. 18....My 
οὖν σφῷν ἀμελήσωμεν, τῷ βαπτίσματι ἐπερειδόμενοι καὶ τῇ μετοχῇ τῶν 
Θείων μυστηρίων κουφοτέραν ἡμῖν οἰόμενοι τὴν κόλασιν ἐπάγεσθαι τότε. Οὐ 
γάρ τι ὀνήσει ἡμᾶς ἐκεῖ, ἐνταῦθα ὑβριζόμενα καὶ ἀδεῶς παρ᾽ ἀξίαν μετεχύμενα, 
1 Cor, xi. 28 ; Rom. ii. .25, 13. 


310] CASARIUS. 221 


P. 1065. “But he tramples upon the Son of God, the Word of 
God, who receives His mystic mixtures without fear, in hands that 
are covetous and that are lifted up against his neighbour, setting 
on an equality with common bread those (elements) which among 
the faithful by the eyes of the understanding are beheld as God. 
Heb. x. 28, 29. For of neither was He utterly spoiled. The one 
being only fastened with nails till it died; the other flowing away. 
Nor moreover again is He consumed, being partaken of in the air 
by all, and remaining the same undiminished God. 


P. 1132. “ But how after having in the former part left those 
who describe Deity with limbs, and speaking of Him as in man’s 
form, do you yourself answer against us that it is by His nature 
so? Ans. I said not that He is so by nature, but that He became 
one both in soul and body with our race; since the holy Word 
Himself also became (one) after our kind, and living together 
with us, being what He was, and being seen (as) what He was 
not, says to the band of apostles, ‘Take ye, eat of Me, all; This is 
‘My body, not having yet been slain in the flesh; and ‘ Take ye, 
‘drink ; This is My blood, not having yet been wounded on the 
cross with the spear in the side. And we see that holy bread 
to-day on the bloodless altar, at the season of the Divine and 
mystic rite, laid before us on the undefiled table: but not like to 
the likeness of the saving body of God the Word: nor the cup of 
the wine put before together with the bread (like) to the blood 
itself that has been mingled in it; nor (like) to His jointed 





ἘΞ 1065. 


Καταπατεῖ δὲ τοῦ Θεοῦ Παῖδα, Λόγου Θεοῦ, ὁ τὰ μυστικὰ Αὐτοῦ xpapara 
ἀδεῶς χερσὶ πλεονεκτούσαις καὶ κατὰ τοῦ πέλας ἐπαιρομέναις δεχόμενος, ἴσα 
κοινῷ ἄρτῳ καὶ οἴνῳ τιθέμενος, ἃ ἃ ἐν τοῖς πιστοῖς διανοίας ὁ ὄμμασιν ἐνθεωρεῖται 
Θεύς, Heb. x. 28, 29. Οὐθέτερον yap ἐξεκρούσθη᾽ τοῦ μὲν καθηλουμένου, 
τοῦ δὲ ῥ ῥέοντος" οὐδ αὖ πάλιν δαπανᾶται, κατὰ τὸν ἀέρα ὑπὸ πάντων μετε- 
χύμενος, καὶ μένων ὁ αὐτὸς ἀμείωτος Θεός. 


P. 1132, Question 161. 


Kai πῶς ἀνωτέρω ἀποκηρύξας τοὺς μελογράφοντας τὸ Θεῖον καὶ ἀνθρωπό- 
μορῴον λέγοντας, πάλιν αὐτὸς ἀποκρίνῃ καθ᾽ ἡμᾶς αὐτὸ ὑπάρχειν ; 3 Answer. 
Οὐχ ὑπάρχειν ἀλλὰ γένεσθαι ἔφην, ἡνωμένον ψυχῇ τε καὶ σώματι τοῖς ἡμετέ- 
ροις" ἐπεὶ καὶ Αὐτὸς ὃ ἅγιος Λόγος κα ἡμᾶς γενόμενος, καὶ συμβιωτεύων 
ἡμῖν, ὧν ὅπερ ἣν, καὶ ὁρώμενος ὅπερ οὐκ ἦν, φησι τῷ θιάσῳ τῶν ἀποστόλων, 
ἄρτον ἐπιδιαιρῶν, Λάβετε, payere ἐξ Ἐμοῦ πάντες. Τοῦτό ἐστι τὸ σῶμα 
Μου, μήπω τυθεὶς τῇ σαρκί: καὶ Λάβετε, πίετε. Τοῦτό ἐστι τὸ αἷμά Μου, 
μήπω τρωθεὶς ἐ ἐπὶ σταυρῷ δόρει τὴν πλευράν. Καὶ ὁρῶμεν τὸν ἅγιον ἐκεῖνον 
ἄρτον τήμερον ἐν τῷ ἀναιμάκτῳ θυσιαστηρίῳ κατὰ τὸν καιρὸν τῆς Θείας καὶ 
μυστικῆς. τελετῆς ἐπὶ τῆς ἀχράντου προτιθέμενον τραπέζης" μὴ ἐοικότα δὲ τῇ 
εἰκόνι τοῦ σωτηρίου σώματος τοῦ Θεοῦ καὶ "Λόγου" μηδὲ τῷ ἐγκεκραμένῳ αὐτῷ 
αἵματι τὸ συμπροτιθέμενον τῷ ἄρτῳ ποτήριον τοῦ οἴνου" οὐ τῇ τῶν μελῶν 


222 THE FOURTH CENTURY. [A.D. 


limbs, nor to the quality of flesh and blood, nor to the invisible 
and secretly united formless Godhead. For that indeed has blood, 
has life, has muscles, is red, is jointed throughout, is held together 
by many arteries and veins, with all which the creative Word has 
been formed throughout (even) to hair and nails. For I call the 
hair of Christ, the hair of God, likewise the feet also, and nails 
and blood and water. For on my account the Word has been 
made one with (all) that is mine: and that indeed is upright, 
jointed, able to walk, able to act: but the other (the bread) has a 
circumference, has no joints, no life, no blood, no power of moving 
itself, not like to either, not to that which is seen nor to the 
Godhead of the Invisible: but nevertheless we believe in the 
language of God, and not as like or equal: but that properly and 
fitly it is the Divine body, which is sacredly wrought upon the 
Divine table and everywhere is divided to the band (of Christians), 
without being cut, and partaken of unceasingly. For neither does 
the sun cease supplying the light to them that want it; nor is the 
sea through being partaken of by the salt lowered in its bulk; 
nor is the fire wasted or diminished by lighting ten thousand 
lamps, there being no deficiencies of that which supports it and 
raises the flame: nor moreover again does the air run short by 
the breathing of all breathing creatures (ψυχὴ is breath as well as 
life or soul). And again He says, ‘He that believeth not on Me 
‘has already been judged,’ not having already judged anyone. 
‘ But he that believeth on Me hath eternal life:’ though believers 
have not, I conceive, yet received it, until they have ‘been rid of 
this life with its passions and its materiality : for we cross over 
from this (life) to that.” [It would seem to be an anachronism of 


διαρθρώσει, οὐ τῇ “σαρκικῇ͵ καὶ αἱμώδει ποιότητι" οὐ τῇ ἀοράτῳ καὶ ἀφανῶς 
ἡνωμένῃ ἀσχηματίστῳ Θεότητι. Τὸ μὲν γὰρ ἔναιμον, ἔμψυχον, κατάνευρον, 
ἐρυθρὸν, διηρθρωμένον, ποικίλαις ἀρτηρίαις καὶ φλέβαις (συνε)χόμενον, οἷς 
καὶ ὁ δημιουργὸς Λόγος διαπέπλεκται μέχρι τριχῶν καὶ ὀνύχων. Θεοῦ γὰρ 
τρίχα φημι τὴν Χριστοῦ ὁμοίως καὶ πόδας καὶ ὄνυχας, καὶ αἷμα καὶ ὕδωρ. 
Δί ἐμὲ γὰρ τοῖς ἐμοῖς ὁ Λόγος ἥνωται" καί ἐστι τὸ μεν ὄρθιον, διηρθρωμένον, 
πορευτικὸν, δραστικόν" τὸ δὲ περιφερὲς, ἀνάρθρωτον, ἄψυχον, ἄναιμον, ἀκίνη- 
τον, οὐθετέρῳ ἐοικὸς, οὐ τῷ ὁρωμένῳ (οὐδὲ ἡ 47.) τοῦ ἀοράτου Θεότητι- 
πιστεύομεν δὲ ὅ ὅμως τῇ θεηγορίᾳ, καὶ οὐχ ὡς ὅμοιον, ἢ ἴσον: ἀλλὰ κυρίως καὶ 
ἀραρότως αὐτὸ ὑπάρχειν τὸ Θεῖον »σῶμα, τὸ ἐπὶ τῆς Θείας τραπέζης ἱ ἱερουρ- 
γούμενον καὶ τῷ θιάσῳ πάντη ἀτμήτως διαιρούμενον καὶ ἀλήκτως μετεχόμενον. 
Οὐδὲ γὰρ ὁ ἥλιος λήγει τοῖς δεομένοις τὸ φέγγος “παρέχων' οὐδὲ θάλαττα διὰ 
τοῦ ἁλὸς μετεχομένη τοῦ κύτους ὑφίεται, οὐδὲ τὸ πῦρ μυρίας ὑφάπτων λαμ- 
πάδας μαραίνεται, ἢ μειοῦται, μὴ λείποντος τοῦ ὑποστρέφοντος καὶ τὸν πυρσὸν 
ἐγείροντος" οὐδ᾽ αὖ πάλιν ὁ ἀὴρ τῇ ἀναπνοῇ πάντων ἐμψύχων βραχύνεται. 
Καὶ πάλιν, Ὁ μὴ πιστεύων, φησιν, εἰς "Eye ἤδη κέκριται, μήπου κρίνας τινα. 
Ὁ δὲ πιστεύων εἰς ᾿Εμὲ ἔχει ζωὴν αἰώνιον" μήπου δὲ εἰληφότες, αὐτὴν οἱ 
πιστεύοντες, “μέχρι (τοῦ qy.) ταύτης ἀπαλλαγῆναι τῆς ἐμπαθοῦς καὶ ὑλώδους" 
ἐκ ταύτης γὰρ εἰς ἐκείνην διαβαίνομεν. 


310] CESARIUS. 223 


an unpardonable kind to translate κατάνευρον with any reference 
to the modern discovery “nerves.” Locke did not see why 
“ dividing flesh should cause pain.” ] 


The court surgeon’s physical illustrations are, as might be 
expected, as short of true science as his theological confusion of 
Christ’s Godhead and humanity; and his assertions about the 
change of elements in this sacrament are, as we humbly conceive, 
equally deficient in true theology: yet one is glad to find laymen 
of superior positions and powers studying and knowing the Scrip- 
tures, and dealing with theological questions. He was a worthy 
brother of the noble Gregory, and reminds one of the admirable 
Sir Thomas Browne of Norwich. 


(M.) RUFINUS, BUILDER OF A MONASTERY ON THE MOUNT OF 
OLIVES. D. 410. 


He was born at Julia Concordia in the N.E. of Italy, but in 
the cultivation of literature made Aquileia his second birthplace, 
which as early as the middle of the fourth century was called 
“a second Rome.” His first mark after this was the close 
friendship which he contracted for Jerome, whom he saw when 
he passed through Aquileia in 370, and whose habits he adopted, 
of gathering choice Christian works and translating some of the 
Greek fathers into Latin. Jerome had copied out at Greves the 
works of St Hilary for Rufinus, five years before he came to 
Aquileia. Rufinus gave a Latin dress to Josephus, to parts of 
Origen, and to Gregory of Nazianzum, Basil and Eusebius. The 
last was done at the desire of his own bishop Chromatius. But he 
also wrote Commentaries on parts of the Old Testament, and an 
explanation of the Apostles’ Creed. These latter works are 
valuable aids on our subject. His strife with Jerome is a painful 
one; but it was due to the chief mark of the character of Rufinus, 
viz. an out-and-out admiration of Origen, which never diminished ; 
and in his faithfulness he dared all the ire of Jerome, when 
in compliance with one Aterbius, who assailed Origen in Jeru- 
salem, the Bishop of Salamis turned against John of Jerusalem, 
who favoured Origen. Jerome was drawn over for the time to 
anti-Origenism, It produced a painful breach between the two 


224 THE FOURTH CENTURY. [A.D. 


friends. The teaching of Origen, however, lay nearer to the heart’s 
core of Rufinus than even his love of Jerome. The rival transla- 
tion of Origen’s de Originibus or περὶ ἀρχῶν marks the zenith of 
this struggle. Unfortunately for Rufinus general veneration for 
Jerome has preserved all his letters against Rufinus, but the 
replies of Rufinus have not met with equal favour: but one regrets 
to find a reply of his to Jerome openly styled “ Invectives,” not 
that the Latin word can carry quite all that we feel in the English 
word, In his early life Rufin went to Egypt, and after studying 
under the great blind teacher of Alexandria, Didymus; and after 
visiting among the monks of Nitria, went to visit St Melania, 
whom he had seen in Alexandria, and found her in her nunnery 
on the Mount of Olives at Jerusalem. This friend at one time 
achieved the reconciliation of him and Jerome; and when Rufin 
died at Aquileia one of his last schemes had been to go and see 
the venerable Melania once more; but he only reached Sicily and 
died there. 

These commentaries were found by Antonius archbishop of 
Lysas. 


Ps. 22. “‘The poor shall eat, &c.’ They that were destitute 
of the food of the truth, who were hungering and thirsting after 
righteousness, now feed on the Scriptures of God, are refreshed 
with Heavenly sacraments, &c. Thence their hearts live for ever, 
because that is the food of the heart and mind, of which it is 
written John vi. ‘He that, &c.” And Matt.iv. But that it is the 
great (universal) church is shewn from the following words, 2.e. Ps. 
xxxiv. 8, ‘They tasted and proved how sweet the Lord is, and 
‘therefore they adored, &e.’ 


In Ps. 23. 2, “The water of refreshment is the water of baptism,” 
and 5, “so that Iam not now nourished with milk, as a babe; but, 





Rufinus, Opera, Migne, Comm. Ps. XXII, 26, “ Edent pauperes,” ke. 

Qui jejuni erant pabulo veritatis, qui esuriebant et sitiebant justi- 
tiam, modo pascuntur Divinis Scripturis, refictuntur celestibus sacra- 
mentis, &e. Inde vivunt corda in eternum, quia cibus ille cordis et 
animee est, de quo scriptum est, Joh. vi. “ He that shall eat,” &. and 
Matt. v. “ Hunger and thirst,” ἄς, and Matt. iv. “ Man shall not live,” 
ἄς. Quod autem ecclesia magna est, ostenditur ex verbis que sequuntur, 
Ps. xxxiv. 8, Gustaverunt et probaverunt quam suavis est Dominus ; et 
ideo adoraverunt, &e, 

In Ps, XXII, (XXII) 2. 

Aqua refectionis aqua est baptismatis. V. 5, Ut jam (ex Aug.) non 

lacte alar, velut parvulus, sed, velut major, cibum sumam, firmatus. 


—410] RUFINUS. 225 


as an elder become strong, with meat. We can by a table under- 
stand either the sacred Scripture, which has been prepared and 
set forth in our sight: which sets out to us the dishes of different 
opinions [1.6. doctrines], that we may be refreshed by them as by 
spiritual meats, that we may not fail amid this world’s adversities. 
Rom. xv. 5. ‘Thou hast made fat my head with oil” The head 
then is enriched with oil as often as our mind is anointed with the 
outpouring of the Holy Spirit. Or, the Lord prepared a table, 
when He gave us His own flesh in His own sacrament to eat and 
His own blood to drink. Matt. Mark, Luke and 1 Cor. But He 
offered the cup of His own blood, that they might drink of it for 
the remission of their sins. On this cup it is added, ‘And My 
‘inebriating cup, how excellent it is!’ Truly renowned, as in it 
His spotless blood is offered. With this cup the affections of the 
faithful are inebriate, and clothed in joy for the remission of sins, 
&c. With this bread the heart of the just is strengthened ; with 
this oil it is made joyful: inebriated with this cup it is changed 
from sinning, it is by (God’s) mercy washed, it is watered by 
virtues. [The Latin is questionable.] Next by the gift of the 
same mercy the faithful soul is raised to its Heavenly father- 
land, &c. 


In summing up the Psalm the first sacrament is specially 
mentioned, the second is not. See on Ps. 29. 3, “Vox Dom. 
“super aquas, &c.,” and on the Benediction of Judah, p. 305, 307. 


Ps. 40. “This is the difference between a holocaust and a 
sacrifice, that a certain part of a victim offered to God used to be 


“A table,” ἄρ. Vel per mensam possumus intelligere sacram Scrip- 
turam, que in conspectu nostro parata est atque exposita; que preesentat 
nobis diversarum sententiarum fercula, ut eis reficiamur tanquam cibis 
spiritualibus, ne inter mundi hujus adversa deficiamus. Rom. xv. 
“Tmpinguasti,” ὅθ, Caput ergo in oleo impinguatur quotiens infusione 
sancti Spiritus mens nostra inungitur. Vel, paravit mensam Dominus, 
quando in sacramento Suo nobis dedit carnem Stam ad manducandum 
et sanguinem Suum ad bibendum. Matt., Marc., Luc., et 1 Cor. Obtulit 
et calicem sanguinis Sui ut biberent ex illo in remissionem peccatorum. 
De hoe calice subditur “ Et calix Meus inebrians quam preclarus est.” 
Vere preclarus, quo sanguis offertur immaculatus. Hoe poculo fidelium 
inebriatur affectus, et letitiam induit de remissione peccatorum, We. 
Hoe pane cor justi confirmatur, hoc oleo letificatur ; hoe calice inebria- 
tum mutatur a peccatis, per misericordiam abluitur, virtutibus derivatur. 
Deinde per ejusdem misericordiz donum ad celestem patriam anima 
fidelis sublevatur, v. 16, ὅσο, 


In Psalm XX XIX. (XL.). 


Hoc distat inter holocaustum et sacrificium, quod hostiz pars aliqua, 
oblata Deo, sacrificium dicebatur, holocaustum autem totum incensum 


H, 15 


226 THE FOURTH CENTURY. [A.D. 


called a sacrifice, but a holocaust is an offering burnt whole. 
Thus the Lord requires’ neither the smaller nor the greater 
offerings of the old law, as to Him not a shadow but the truth is 
now grateful ; since He has not asked for these things (from us). 


Ps. 43. “The altar of God is the Son of God. We enter unto 
this altar by faith ; afterward we shall enter by appearance. And 
on this altar we now offer to God the Father as vows and sacri- 
fices, a contrite and humble heart prayers and supplications : 
afterward having repelled all sadness, we shall offer on the same 
altar on the Deity itself only a sacrifice of praise and not of 
prayer. Our youth shall be made joyful in the resurrection, and 
afterward (postea) God shall be all in all, &e. 


On Ps. 51. “‘The sacrifices of righteousness.’ In the coming 
age Thou wilt accept with pleasure the sacrifice of righteousness 
and praise alone. When a whole sheep was put upon the altar to 
be consumed by fire, this was called an holocaust. ‘The fire of 
God shall consume us entire. For not our soul alone shall be 
taken away, but our body also shall there earn immortality. 
‘Then shall they place, &c.’—1.e. on the memory of Thy venerated 
passion and resurrection—‘ calves, 1.6. ourselves (thus) signified, 
innocent, new, free from the yoke.” 


The absence of much of the usual sacramental doctrines of 
Gregory of Nyssa, &c., is very noticeable. 





est, ἄρ. Sic Dominus nec minora nec majora veteris legis sacrificia 
requirit, Cui non jam umbra sed veritas grata existit, quandoquidem 
hee non postulavit. 


In Psalm XTIT, (XLIIL) 4. 


Altare Dei est filius Dei. Ad hoc altare introimus per fidem, post- 
modum introibimus per speciem. Et in hoe altari modo offerimus Deo 
Patri vota et sacrificia, cor contritum et humiliatum orationes et preces : 
postmodum repulsa omni tristitia in eodem altari, in ipsa Divinitate, 
sacrificium tantummodo offeremus laudis et non orationis. Leetifica- 
bitur juventus nostra in resurrectione, et postquam Deus erit omnia in 
omnibus, Phil. ui., &e. 


In Psalm L. (LI.), “ Sacrif. Justitie” 


In futuro seculo gratanter accipies sacrificium justitie tantum et 
landis...Quando totum pecus imponebatur arse igne consumendum hoe 
dicebatur holocaustum. Totos nos ignis Divina (qy. Divinus) absumet. 
Non enim tantum absumetur anima nostra Divino igne sapientia, sed 
corpus nostrum ibi merebitur immortalitatem. “Tune imponent,’ ’ &e. 1.6. 
super memoriam venerandse Tu passionis et resurrectionis. ‘* Vitulos,” 
i.e. significatos seipsos innocentes, novos, a jugo legis liberos. 


—418] PELAGIUS. pAb 


(N.) PELAGIUS, “OF THE SEA,” MORGAN. Ὁ. AFTER 418, 


I cannot find the date of his birth or the length of his life: but 
a considerable time is required for him in Britain, if he was a man 
of low origin, to rise to be Abbot of Bangor. Rohrbacher thinks 
too that he spent some time at Rome, where he published two 
books on the Trinity, and on morals, and acquired an excellent 
reputation, before in the year 400 Rufinus came from Syria and 
led him and Celestius into the errors which make most Christian 
men resent the mention of their names. However with such 
mighty adversaries as Augustine and Jerome they have not been 
able to shake the fundamentals of salvation. The work of Pelagius 
with which we are concerned is his Commentary on St Paul’s xiii 
epistles, written at Rome near his life’s end. It is dedicated pro- 
bably to the same Heliodorus to whom Jerome wrote about the 
little Nepotianus under the term “nepos,” and Pelagius declares 
that these commentaries were written by him in his old age at the 
desire of Heliodorus. He magnifies Paul and often writes well: 
but seems to think that the revelations Paul received when he was 
caught up to the third Heaven amounted to a kind of third divine 
law. His letter to Demetrias, a virgin, is printed in Vol. τι. of 
Augustine. It is attributed to Rufinus. 

Among the various favours merited or unmerited that Pelagius 
has found, it is pretty clear that the Charlemagne divines adopted 
his “ Book of Faith” which he sent to Innocent I. Moreover UII- 
mann, quoted by Hagenbach I. 315, affirms Gregory to have been 
“more of a Pelagian than an Augustinian,” though Gregory is far 
from being a bond fide Pelagian. I make my quotations from a 
folio volume, which has conveniently come into my hands from the 
College of St Joseph of Coimbra in Portugal, entitled Appendix 
Augustiniana, published at Antwerp, 1703, as a xiith vol., then 
first added to Augustine’s works as put forth at Paris before. The 
dissertations in it are those of Garner, and it includes all that 
Erasmus ever wrote on Pelagius, and also Prosper’s Poem. Per- 
haps one may be excused for conceiving the foolish wish that 
Augustine and Jerome, Vigilantius Jovinian and Pelagius, and Nes- 
torius with Cyril, could be “called up,” to discuss over again the 
great topics of the Fourth Age in this century of enquiry: for upon 
us past ages seem to be meeting and all books are floating to the 

15—2 


228 THE FOURTH CENTURY. [A.D. 


English market, not from Portuguese only but from Spanish 
libraries. 

It will be observed that these opinions of Pelagius on the 
Lord’s supper are rather what would be termed “safe” or “mode- 
“rate.” They are neither extremely erroneous, as those of many, nor 
remarkably after Christ’s pattern, as a great part of Augustine and 
almost all in some other writers, as in Theodore and Theodoret. 
He uses sacraments in the plural for signs. He avoids in the first 
_ part saying that we partake of the real body of Christ: but in the 
latter part he more than once uses the term eating Christ’s body, 
as if he meant a real eating of it, as much as Gardiner did when 
in the days of Mary he put in Art. I. at Oxford to the three 
great and chief reformers these words, “In the sacrament of the 
“altar...there is really present the natural body of Christ, &e.” But 
perhaps the most remarkable defect is with Pelagius, as it is with 
Bishop Hoadley, that he fails to set forth, that “eating and drink- 
“ing” are rich figures of spiritually feeding upon Christ, and not 
only modes of remembering, commemorating or declaring His 
death. As eating the sacrifices had this sacred signification, so, a 
fortiori, is it contained in such terms as eating His flesh and 
drinking His blood, though they be figurative only, and though 
Christ’s body be not really there to be eaten, nor His blood there to 
be drunk. 


Commentary on part of 1 Cor. X. 


“<The bread which we break is it not a partaking of the body 
‘of the Lord?’ So the bread also of idolatry is shewn to be a par- 
ticipation of (with) demons. ‘We all indeed partake from one 
‘bread and from one cup. So if with idolaters we eat from one 
bread we are made one body with them. ‘See Israel after the 
‘flesh.” Carnal Israel used to offer carnal victims; as spiritual 
(Israel) offers spiritual sacrifices to Christ. Therefore also ‘ac- 
‘cording to the flesh’ they did service, according to the letter not 


Augustine, Vol. XII. Antwerp, 1703. 1 Corin. X. 


“Panis quem frangimus, nonne participatio corporis Domini est?” 
Tta et panis idololatriz dzemonum participatio esse monstratur. ‘ Omnes 
“quidem de uno pane et de uno calice participamus.” Ita si cum idololatris 
de uno pane comedimus, unum cum illis corpus efficimur. “ Videte 
“Tsrael secundum carnem.” Carnalis Israel carnaies hostias offerebat ; 
sicut spiritualis sacrificia spiritualia offert Christo. Item ideo ‘“ secun- 
“dum carnem” quod juxta literam, non spiritualiter servierunt. “Nonne 


—418] PELAGIUS. 229 


spiritually. ‘Are not they that eat the victims partakers of (with) 
‘the altar?’ As they, eating the victims, became partakers of (with) 
the altar of God, so those (heathens) in like manner with the altars 
of idols. ‘Ye cannot drink the cup of the Lord and the cup of 
‘demons, ὅσο Ye cannot be partakers of (with) the Lord, and of 
(with) demons. 


C. XI. “It is therefore called a supper because the Lord in a 
supper delivered (these) sacraments....Some refer those passages 
to those who used to make feasts in a church. ‘Do ye despise the 
‘church of God?’ making it the couch of their feasts...When He 
was about to suffer He left behind for us at last a commemoration 
or memorial. It is as if anyone going to travel away should leave 
behind him some pledge to one whom he loves, that as often as he 
should see it, he may be able to remember his benefits and acts of 
friendship; which, if he loved perfectly, he could not see without 
great regret or even weeping. ‘This is My body, ὅσ’ From this 
whoever either eats Christ’s body or drinks His blood ought to 
recognize his position that he may not do anything unworthy of 
Him, Whose body he has been made. ‘This cup is, ἄρ Because 
the old (cup) set this forth by the blood of animals. ‘In My 
‘blood, ὅθ᾽ Both the old and the new are dedicated by blood 
because a will cannot be valid without death. Therefore when we 
have received from the priests, we are admonished, since it is 
Christ’s body and blood, not to live ungrateful for His benefits. 
‘As often as...ye will declare, &c.’ Either by the mystery itself 


“ qui edunt hostias participes sunt altaris?” Sicut illi, edentes hostias, 
participes fiebant Divini altaris, ita isti (ethnici) similiter idolorum. 
“Non potestis calicem Domini bibere et calicem dzmoniorum,” ce. 
Non potestis Dei et deemoniorum esse participes. 


ΟἹ ΔΕΙ͂: 


Ceena ideo dicitur (hoc sacramentum) quia Dominus in ccena tradidit 
sacramenta...Quidam hunc locum ad illos referunt qui epulas in ecclesia 
faciebant. ‘‘Ecclesiam Dei contemnitis?” Facientes eam triclinium 
epularum...Passurus, ultimam nobis commemorationem, sive memoriam 
dereliquit. Quemadmodum siquis, peregre proficiscens, aliqguod pignus 
ei, quem diligit, derelinquat ; ut, quotiescunque illud viderit, possit 
ejus beneficia et amicitias memorari; quem ille, si perfecte dilexit, sine 
ingenti desiderio non potest videre, vel fletu... ‘ Hoc est,’ &e. Unde 
agnoscere se debet quisquis Christi aut corpus edit aut sanguinem bibit ; 
ne quid indignum Ei faciat, Cujus corpus effectus est. “Hic calix 
“novum,” &c. Quia vetus testamentum hoc per sanguinem animalium 
portendebat. “In Meo sanguine,” ἄρ. Et vetus et novum per sangui- 
nem dicatur, quia sine morte firmum esse non potest testamentum... 
Ideo, cum accipimus a sacerdotibus, commonemur, quia corpus et san- 
guis est Christi, ut beneficiis Ejus non existamus ingrati. “‘ Quoties- 
“cunque, ὅσο. annunciabitis,’ &c. Sive ipso mysterio nunciatis, sive in 


230 THE FOURTH CENTURY. [A.D. 


ye declare, or in your hearts ye acknowledge. ‘Until He come.’ 
There is need of a memorial, until He may think fit to come. 
‘Eat and drink unworthily.’ Some indeed say, Because He calls 
away from the holy thing (or rite) not the unworthy only, but 
him that receives unworthily...The man of leisure must cease from 
vices that he may holily receive the holy body of the Lord. 
‘Guilty of, &.’ Because he will have despised the sacrament 
(sign) of so great a mystery as worthless. ‘But let him examine, 
&e. If he dares not thrust it into a dirty cloth or vessel, how 
much more (should he not receive it) with a polluted heart! an 
uncleanness which God above all things condemns, and which 
alone is an insult to His body. For Joseph also, the just, more- 
over buried the body of our Lord in a new tomb wrapped in clean 
linen; prefiguring, that those who would receive the body of the 
Lord ought to have the mind both clean and new. ‘Not making 
‘a distinction, &c.,’ not separating it from common food. ‘Wait, &e.’ 
Because no one waited for another, (that) it might be offered in 
common.” 


[It will be seen that this likening of this sacrament of the 
Lord’s supper to a pledge left by a friend departing for a long 
season is found in Jerome also, so that it is not easy to be certain 
about the original authorship of the idea, which was destined at 
the Reformation to become the starting-point of perhaps the finest 
piece of theological writing that has come down to our age.] 


cordibus vestris agnoscitis. ‘ Donec veniat.” Tamdiu memoria opus est, 
donec Ipse venire dignetur. ‘ Indigne,” Exod. xxx. Matt. v...Quidam 
sane dicunt, Quia non indignum (tantum) sed indigne accipientem 
revocet a sancto....Oportet otiosum cessare a vitiis ut sanctum Domini 
corpus sancte percipiat. ‘ Reus erit,’ ἄορ Quia tanti mysterii sacra- 
mentum pro vili despexerit. ‘ Probet autem seipsum.” §i in linteum 
vel vas sordidum non illud mittere audet, quanto magis in corde polluto: 
quam-immunditiam Deus super omnia execratur, et que sola injuria 
jus est corpori, Nam et Joseph ille justus propterea, in sindone 
munda involutum, in sepulchro novo corpus Domini sepelivit, prefigu- 
rans, corpus Domini accepturos tam mentem mundam debere habere 
quam novam. “ Non dijudicans,” ἄορ. Non discernens a cibo communi. 
“ Expectate.” Quia nemo alium expectabat, communiter offerretur. 


(O.) AMBROSE, BISHOP OF MILAN. B, 341. BISHOP 374 
D. 397. 


What a book might be written on the Latin triad, that arose 
to united eminence not far from the close of the fourth century, 
which we have much reason for terming the Elizabethan as well 


341] . -, AMBROSE. Zab 


as the Augustan age of the church’s history. Tertullian and 
Cyprian were their precursors, the founders of Latin theology, but 
how much higher do the three arise. They rank in many points 
as equals and in some respects two at least of them as more than 
equals of the numerous constellations of early Greek fathers with 
Origen at their head. These three stand near together in chro- 
nology—the Italian, the African, and the dweller in Bethlehem— 
the converted political, the Christian philosopher and the Biblicist: 
Ambrose, Augustine and Jerome. But the writer before us is 
Ambrose, who stands almost alone as the rebuker of the great; 
before whom an emperor quailed and turned away. This striking 
historic incident has no doubt had its bad effects as well as its 
good. On the one hand it has proved a pregnant example to 
stimulate hierarchic pride and to justify popes in setting the heel 
on the neck of earthly sovereigns ; on the other hand it presents 
a noble pattern of fidelity to God and to moral truth for every 
minister to follow. Then there is his Milan Liturgy, the officlum 
Ambrosianum, with the stirring memory of the effect of the 
Ambrosian chants, which went into the depths of Augustine’s 
ravished soul; and there are Ambrose’s twelve genuine surviving 
hymns. And although Ambrose may be thought to be far from a 
deep and philosophical divine, such as his two followers, who does 
not discern tones of mastery and melodies of real piety sounding 
forth from his writings? It was not his deed to check and turn 
back the tidal wave of the Pelagian heresy. That was to be the 
work of his greater successors. The brilliant name that he has 
left loses most perhaps of its lustre in relation to our subject. 
When chosen bishop at the age of 34 he had not been baptized. 
Tertullian deprecated haste in this matter ; and his teaching may 
be responsible also for Constantine’s delaying his own baptism till 
he was evidently near to death, according to what was termed 
clinic baptism, ¢.e. on a couch or bed. The idea of Tertullian and 
probably the general idea was, that as the water of baptism was 
supposed to wash away all sin, it was a most desirable thing to 
go before God in that unspotted state, direct from the font of 
renewal, and before a new transgression could taint the soul 
afresh. In this idea it is impossible not to discern the belief long 
common respecting both the sacraments, that actual pardon of sin 
is by them conveyed to the soul. That such is not the true 
meaning of “Be baptized and wash away thy sins,” and of “the 


232 THE FOURTH CENTURY. [A.D. 


“baptism of repentance unto remission of sins,” it were not 
difficult to prove from the case of Simon Magus and otherwise: 
but it is more germane to the object-of this work to shew that 
the forgiving of sin is not in holy Scripture asserted to be supplied 
by this sacrament or of any necessity to accompany or follow. 
On the contrary the church of England even in her catechism for 
the young and in the part of it provided for her by Dean Overall, 
expressly teaches that repentance and faith, which by Christ’s 
assertion involve pardon, must precede either sacrament in the 
case of adults. But we have to trace out in extract after extract 
the teaching of Ambrose in relation to this second sacrament. 
It was under Valentinian that he was governor of Liguria and 
Emilia, from which lay function he was hurried into the episco- 
pate of the Milanese. However, things done in haste are not 
always done wrong. And certainly if the after manifestation of 
unquestioned power is to be held to justify an episcopal appoint- 
ment, there is small ground for challenging the act of those who 
brought him, reluctant or consenting, to his high eminence. In- 
deed one marvels how he, destitute to all appearance of ecclesi- 
astical training or theological instruction, sprang at once to the 
seat, grasped the reins with plenty of self-trust, and urged the 
church’s chariot at an unusual pace with unusual success, His 
contemporaries haply understood it all. 

P. 344. “But do you wish to eat? Do you wish to drink? 
Come to the feast of Wisdom who invites all, saying with loud 
proclamation, Proy. ix. 5. We are delighted by songs that may 
soothe him that is feasting. Hear the church exhorting, hear her 
singing... Cant. v. 1. But this drunkenness makes men sober, 
this drunkenness is not of insolence. It produces joy not 
stumbling. Nor need you fear lest in the church’s banquet 
either pleasant odours, or sweet food, or various drinks, or noble 
companions should be wanting to you. What is more noble than 


Christ, Who both ministers and is ministered to (us) in the church’s 
banquet ? 


Opera, Migne, De Cain et Abel, Lib. I. c. vi. § 19, p. 344. 

Sed vis manducare, vis bibere? Veni ad convivium sapientia, que 
invitat omnes, cum magna preedicatione dicens, Prov, ix. 5. Delectant 
cantica, que epulantem demulceant. Audi hortantem, audi cantantem 
ecclesiam...Cant. v. 1. Sed hee ebrietas sobrios facit; heee ebrietas 
gratie non temulentie est. Leetitiam generat, non titubantiam. Nec 
verearis ne in convivio ecclesiz aut grati odores tibi aut dulces cibi aut 
diversi potus aut convive nobiles desint. Quid Christo nobilius, Qui in 
convivio ecclesiz et ministrat et ministratur ? 


341] AMBROSE. 233 


P. 336. “By Cain we are to understand the parricidal people 
of the Jews, by Abel the Christian. 


P. 743. “If holy fasts lead us up to that venerable table, if 
by this hunger we earn things that are eternal, &c. For every 
hunger does not make an acceptable fast, but hunger that is taken 
up through fear of God. Consider. Lent is kept by fasting all 
the days except Saturday and the Lord’s days. The passover 
concludes this fast of the Lord. The day of the resurrection has 
now come. The elect are baptized, they come to the altar; they 
receive the sacrament. Thirstily they drink it in all their veins. 
Refreshed with spiritual food and drink they deserve to say, Psalm 
xxiii. 5, ‘My cup runneth over.’ 


P.1101. “The shadow is in the law, but the image is in the 
Gospel, the truth is in Heavenly things... The shadow is in the 
rock, which flowed with water and was following the people. 
Was not that the sacrament of this holy mystery in a shadow ? 
But the shadow of night and of the darkness of the Jews has now 
departed, the church’s day has approached. We see the Chief of 
the priests coming to us; we have seen and have heard of Him 
offermg His own blood for us. We follow the Priest as we are 
able, that we may offer sacrifice for the people. Although we are 
weak as to deserving, we are honoured by the sacrifice: because 
though Christ does not seem now to offer, yet He is Himself 


P. 336. 


Per Cain parricidialis populus Judzorum intelligitur. Per Abel... 
Christianus... 
De Elid et Jejunio, p. 148. 


Si ad mensam illam venerabilem jejunia sancta nos perducunt, si hac 
fame illa, que sunt eterna, mereamur, Wc. Non autem omnis fames 
acceptabile jejuniuin facit, sed fames quze Dei timore suscipitur. Con- 
sidera, Quadragesima totis preter sabbatum et Dominicam jejunatur 
diebus. Hoc jejunium Domini pascha concludit. Venit jam dies resur- 
rectionis : baptizantur electi, veniunt ad altare, accipiunt sacramentum. 
Sitientes totis hauriunt venis. Merito dicunt spiritali refecti cibo et 
spiritali potu, Psalm xxiii. 5. 


In Psalmum XXXVITITI., p. 1101. 


Umbra in lege, imago vero in evangelio, veritas in ccelestibus... 
Umbra in petra, quee aquam fluxit et populum sequebatur, Nonne illud 
in umbra erat sacrosancti hujus mysterii sacramentum?...Sed jam dis- 
cessit umbra noctis et caliginis Judeorum, dies appropinquavit ecclesiz. 
Videmus Principem sacerdotum ad nos venientem ; vidimus et audivi- 
mus offerentem pro nobis sanguinem Suum, Sequimur, ut possumus, 
Sacerdotem', ut offeramus pro populo sacrificium. tsi infirmi merito, 
tamen honorabiles sacrificio ; quia etsi nunc Christus non videtur offerre, 


1 Not sacerdotes, as in Migne. 


234 THE FOURTH CENTURY. [A.D. 


offered on earth when Christ’s body is offered. Yea Himself 
manifestly offers in us, since His word sanctifies the sacrifice that 
is offered. 


P. 1160. Ps. xliv. v.11. “There are also sheep to be eaten: 
our Lord Jesus Christ, because He was made a sheep for us to 
feast on. You ask how He was made such. Hear Paul, 1 Cor. 
v..7; and consider in what way our forefathers used to eat the 
lamb, tearing him to pieces in a figure [1.6. in eating it], signifying 
the suffering of the Lord Jesus, on the sacrament of Whom we 
are continually feeding. For in no other way is it possible to 
get to Heaven. 


P. 1494. “If anyone say to you ‘What profit have daily 
‘fasts brought you?’ What? the chastity of your body, the 
modesty of your mind? Behold, you have been wounded as if 
you were an unjust and impious man. Let not your faith fail. 
For though you are weak yet you are faithful, (and) Christ is 
anxious about you. He says to His own disciples, Matt. xiv. 
‘Give ye them to eat lest they faint in the way.” You have 
apostolic food. Hat it and you will not faint. Eat it first, that 
you afterward may come to Christ’s food, to the food of the body 
of the Lord, to the feast of the sacrament, to that cup, by which 
the affection of the faithful is inebriated to put on the garment of 
joy for the remission of sins, &c.” 


Surely this passage shews that a spiritual feeding on Christ by 
faith may be taught side by side with the highest views. 


tamen Ipse offertur in terris, quando Christi corpus offertur. Imo Ipse 
offerre manifestatur in nobis, Cujus sermo sanctificat sacrificlum quod 
offertur. 

In Psalmum XLITI, (XLIV.) § 36, p. 1160. 


Sunt etiam qui fiant oves escarum. Dominus noster Jesus Christus, 
quia factus est ovis epulationis nostre. Quieris quomodo factus est? 
Audi dicentem, 1 Cor. v. 7. Et considera quemadmodum parentes 
nostri, in figura diripientes, agnum manducabant, significantes Domini 
Jesu passionem, Cujus quotidie vescimur sacramento...Aliter enim ad 
regnum ccelorum non potest perveniri ({, 6. without this sacrament), 


‘ol. 11. In Psalmum CX VIII. (CXIX. v. 116), p. 1494. 

Si quis dicat tibi, “ Quid tibi quotidiana profuere jejunia?” Quid? 
castitas corporis, pudor mentis? Ecce sicut injustus et impius vulne- 
ratus es. Non deficiat fides tua. Nam etiamsi infirmus es, fidelis tamen, 
sollicitus est pro te Christus. Dicit ad discipulos Suos “ Date illis vos 
“‘mandueare, ne deficiant in via” (Matt. xiv. 16). Habes apostolicum 
cibum. Manduca illum et non deficies. Illum ante manduca, ut postea 
venias ad cibum Christi, ad cibum corporis Dominici, ad epulas sacra- 
menti, ad illud poeulum quo fidelium inebriatur affectus, ut letitiam 
induat de remissione peccatorum, &e., 


341) AMBROSE. 285 


P. 1538. “ Now I am entertained at the honourable Heavenly 
table. Neither rivers nor fountains need be resorted to for my 
drink. Christ is the drink for me. The flesh of God is food to 
me and the blood of God is drink to me. Christ is daily 
ministered to me. My food is He, Whom if any man shall have 
eaten he shall not hunger. My food is that which fattens not the 
body but strengthens the heart of man. For He had before been 
to me the ‘ wonderful’ food from Heaven (Exod. xvi. 14; John vi. 
91). But that bread was not the true bread, but only a shadow 
of the bread to come. The Father has kept that True Bread 
from Heaven for me. That bread of God came down from the 
Heaven, which giveth life to this world. It came not down for 
the Jews: it came not down for the synagogue: it came down for 
the younger people of God. Why askest thou, O Jew, that He 
should give to thee the bread which He giveth to all, which He 
giveth daily, which He is always giving? It is in thyself to 
receive this bread. Come to this bread and thou shalt receive it 
(or it might be ‘ Him’). 


Ps. Ixxiii. 27. “This is the bread of life. He then that eats 
life (or The Life) cannot die. Thou hast heard of Him and 
seen Him and not believed (Him or) on Him, That is why ye 
are dead.” 


See too on Luke ix. “Give ye them to eat,” p. 1774, much of 
spiritual views of Christ with now and then a tinge of some- 
thing more. 


P. 1538, § 26, 27, 28. 


Jam mensz ceelestis honore suscipior...Potui meo non flumina que- 
renda non fontes. Christus mihi cibus. Christus mihi potus. Caro 
Dei cibus mihi, et Dei sanguis potus est mihi...Christus mibi quotidie 
ministratur...Meus cibus est Quem si quis manducaverit, non esuriet. 
Meus cibus est Qui non corpus impinguat, sed confirmat cor hominis. 
Fuerat mihi ante mirandus panis de ceelo (Exod. xvi. 14; John vi. 31). 
Sed non erat verus ille panis ; sed Futuri umbra. Panem de ccelo illum 
verum mihi servavit Pater. Mihi ille panis Dei descendit de ceelo, Qui 
vitam dat huic mundo. Non Judzis descendit ; non synagoge descen- 
dit ; sed ecclesize descendit ; populo Dei juniori descendit...Quid petis, 
Jude, ut tribuat tibi panem, quem dat omnibus, dat quotidie, dat sem- 
per? In teipso est ut accipias hunc panem. Accede ad hunec panem et 
accipies Hum. 


P. 1538, § 28, Psalm LXXIT. (Χ 5 111.) 27. 


Hic est panis vite. Qui ergo vitam manducat mori non potest, ὧς. 
Audistis Eum et vidistis Eum et non credidistis Ei. Ideo mortui estis. 


236 THE FOURTH CENTURY. [A.D. 


P. 2038. “But in truth after the Lord, coming into this body, 
united it to Himself for a dwellingplace of Deity, and of body 
without any corporeal stain from any blending by their alliance, 
[Note, I cannot render this exactly. The words want the 
accuracy of Greek, χωρὶς μιασμοῦ τίνος διὰ συγχύσεως ἐν τῷ 
συγγένεσθαι. Greek would not put συναυξάνειν.) since then, 
diffused over the whole world, the using of the Heavenly life has 
been engrafted into men’s bodies. 


Oration on the departure [death] of his own brother Satyrus. 


P. 1360. “Why then should I publish his reverent attention to 
the worship of God? Before he had been initiated into the mysteries 
of perfection (7.e. this sacrament), having to suffer shipwreck, when 
the ship, in which he was being borne, struck on a rocky shallow, 
and was being broken to pieces, as the ship was driven out hither 
and thither, he did not so much fear death as to leave life without 
having ever received the mystery. But he demanded that Divine 
sacrament of the faithful from those who he knew had been 
initiated, not in order to invade the secret with eyes of curiosity, 
but to obtain assistance to his own faith. For he caused them to 
tie it in a handkerchief and put the handkerchief as a collar round 
his neck, and in this way cast himself into the sea, not looking for 
one of the boards that were detached from the ship’s frame, that 
he might be assisted in floating on it; for he sought for nothing 
beyond the arms of faith only. Therefore he believed himself 
sufficiently protected and fortified with them so as not to desire 
other assistances. [44.] We may at the same time contemplate 
his bravery, in that when the ship was opening in the rowers’ 
part, he would not, like a shipwrecked man, take a board to help 


Vol. 111. De Virginibus, Lib. I. p. 203, ο. 111. 13. 


At vero postea quam Dominus in corpus hoc veniens contubernium 
Divinitatis et corporis sine ulla concretze confusionis labe, sociavit, tunc, 
toto orbe diffusus, corporibus humanis vitee ccelestis usus inolevit. 


Migne 11]. p. 1360, De excessu fratris sui Satyri, 11. 48, 


Quid igitur observantiam ejus erga Dei cultum predicem? Qui 
priusquam perfectiovibus esset initiatus mysteriis, in naufragio consti- 
tutus, cum ea, qué veheretur, navis, scopuloso illisa vado, et urgentibus 
hine atque inde fluctibus, solveretur, non mortem metuens, sed ne 
vacuus mysterii exiret e viti; quos initiatos esse cognoverat, ab his 
Divinum illud fidelium sacramentum poposcit: non ut curiosos oculos 
inferret arcanis, sed ut fidei sue consequeretur auxilium. Etenim ligari 
fecit in orario, et orarium involvit collo, atque ita se dejecit in mare, 
non requirens de navis compage resolutam tabulam, cui supernatans 
juvaretur, quoniam fidei solius arma quesierat. Itaque his se tectum 
atque munitum satis credens, alia auxilia non desideravit. [44.] Simul 
fortitudinem ejus spectare licet, qui, fatiscente remigio, non quasi nau- 
fragus tabulam sumpserit, sed quasi fortis ex se ipso adminiculum suze 





341] AMBROSE. 237 


him, but bravely found in himself the only aid of his own valour; 
nor did hope desert him nor his judgment fail him. Finally 
when he was the first to be saved from the waters and carried to 
the harbour of an earthly mooring, he recognized his duty to his 
patron (saint) to whom he had trusted himself, and straightway 


himself rescued the rest also, who were his slaves, or found them 


saved, and careless of property and not regretting what was lost, 
resorted to the church of God; to give thanks for deliverance, and 
to experience the eternal mysteries, declaring that no duty could 


be greater than returning thanks! He proceeded therefore to 


return thanks and kept to his pledge. For if he had found so 
much aid from the heavenly mystery in the folds of a handker- 
chief, how much would he expect if he could receive it in his 
mouth and draw it into the recesses of his breast! How much 
more would he think of it dispersed in his bowels, when it had 
been of so great benefit to him,covered in the handkerchief!...” 
And see regarding his catholicity : “ He called the bishop to him 
and asked if he was in communion with those of the Catholic 
body, 1.96. with the Roman church. 

Note. ‘Many things in this one passage manifest the ancient 
discipline of the church. First you see that, as often in other 
places, the eucharist is called ‘ the Divine sacrament of the faithful, 
then that it was carefully kept from being seen by the uninitiated ; 
thirdly, that it was customary for it to be consecrated not for present 
use only, but to be reserved also for after use: and lastly, you may 
observe the custom of Christians carrying it about with them 
when they ran into danger. [References to other instances and 
passages in Tertullian, Cyprian, Eusebius P., Gregory Great, &c.] 


virtutis assumpserit ; nec deseruit spes, nec fefellit opinio. Denique 
primus servatus ex undis, et in portum terrene stationis evectus, pre- 
sulem suum, cui se credideret, recognovit; statimque se, ubi etiam 
ceeteros servulos suos vel ipse liberavit vel liberatos comperit, negligens 
facultatum, nec amissa desiderans, Dei ecclesiam requisivit ; ut ageret 
gratias liberatus, et mysteria eterna cognosceret, pronuntians nullum 
referenda gratia majus esse officium...Referebat igitur gratiam, deferebat 
fidem. Nam qui tantum mysterii cceelestis involuti in orario presidium 
fuisset expertus, quantum arbitrabatur si ore sumeret, et toto pectoris 
hauriret arcano! Quam majus putabat fusum in viscera, quod tantum 
sibi tectum orario (not oratio) profuisset! &c. Advocavit ad se epis- 
copum...utrumne cum episcopis catholicis, ὅσο. i.e. cum Romana ecclesia, 
conveniret, ὅσο. 

Note by Editor. Multa sunt in hoc unico loco que veterem ecclesie 
disciplinam patefaciant. Primo enim hoc vides, sicut et alibi frequenter, 
eucharistiam “ Divinum fidelium sacramentum” vocari; deinde, eandem 
diligenter oculis subtractam fuisse non initiatorum ; tertio, non tantum ad 
presentem usum consecrari solitam, verum etiam ad futurum servari ; 
postremo, ejusdem a Christianis in periculis suis secum deferende con- 
suetudinem advertere est, 


238 THE FOURTH CENTURY. [A.D. 


P. 458, “Perhaps you say, Mine is the bread in common use. 
But that bread was bread before the sacramental words were 
uttered. When consecration has been given to it, from being 
bread it becomes Christ’s flesh. Let us establish this. How can 
that which is bread be the body of Christ? By being consecrated. 
But by what words, by whose speech is consecration given? By 
those of the Lord Jesus. For also all the other words said in 
the previous part are said by the priest; praise is rendered to 
God, prayer is asked for the people, for kings, and for other men. 
When it comes to the making of the adorable sacrament, now the 
priest does not use his own speech (sayings) but he uses the 
sayings of Christ. Then it is Christ’s saying that makes this 
sacrament. What is Christ’s speech? Verily, that with which 
all things were made. The Lord commanded and the heaven 
was made; the Lord commanded and the earth was made; the 
Lord commanded and the seas were made; the Lord commanded 
and all creation (or every creature) was brought forth. You see 
therefore how able is the speech of Christ to work its ends! If 
therefore there is so great a force in the speech of the Lord Jesus, 
that things that were not began to exist, how much more is it able 
to cause things, that were, to exist and to be changed into some- 
thing else. Therefore to answer thee, the body of Christ existed 
not before the consecration; but I tell thee, after consecration 
(it does), because (the bread) is now Christ’s body. Himself said, 
and it was made. He ordered, and it was created. Thou thyself 
didst once exist, but thou wast of the old creation ; after thou hast 
been consecrated thou hast begun to be a new creature (2 Cor. v. 


111. 458. De Sacramentis, IV. 4. 


Tu forte dicis, Meus panis est usitatus. Sed panis iste panis est ante 
verba sacramentorum, Ubi accesserit consecratio, de pane fit caro 
Christi. Hoc igitur astruamus. Quomodo potest qui panis est, corpus 
esse Christi? Consecratione. Consecratio autem quibus verbis est, 
cujus sermonibus? Domini Jesu. Nam et reliqua omnia, que dicuntur 
in superioribus, a sacerdote dicuntur, laudes Deo deferuntur, oratio 
petitur pro populo, pro regibus, pro ceteris. Ubi venitur ut conficiatur 
venerabile sacramentum, jam non suis sermonibus utitur sacerdos, sed 
utitur sermonibus Christi. Ergo sermo Christi hoc conficit sacramen- 
tum. Quis est sermo Christi? Nempe Is, Quo facta sunt omnia. Jussit 
Dominus et factum est celum ; jussit Dominus et facta est terra ; jussit 
Dominus et facta sunt maria; jussit Dominus et omnis creatura gene- 
rata est. Vides ergo quam operatorius sit sermo Christi. Si ergo tanta 
vis est in sermone Domini Jesu, ut inciperent esse que non erant, 
quanto magis operatorius est, ut sint que erant, et in aliud commuten- 


tur...Ergo, tibi ut respondeam, non erat corpus Christi ante consecra-_ 


tionem ; sed post consecrationem dico tibi, quia jam corpus est Christi. 


Ipse dixit, et factum est. Ipse mandavit, et creatum est. Tu ipse eras, sed | 


eras vetus creatura : postea quam consecratus es, nova creatura esse cepisti 





ἘΠ - Ξε 


341] AMBROSE. 239 


17). Admit then how the speech of Christ is wont to change 
every creature, and changes, as often as it will, the laws of 
nature... From all these instances do you not understand how 
great is the operative power of the speech of Christ? If it 
operated on an earthly fountain, if it operated in other cases, does 
it not operate in the heavenly sacraments? Thou hast therefore 
learned that the body of Christ 1s made from bread, and that 
wine and water is put into the cup, but by consecration of the 
Heavenly Word becomes blood. But. perhaps thou sayest. I do 
not see the appearance of blood. No, but it has a likeness. For 
as thou hast taken the likeness of death, so thou drinkest also the 
likeness of precious blood, in such a way that there may be no 
shrinking at the sight of red gore, and yet the price of redemption 
(ὦ. 6. blood) may be produced. Thou hast therefore learned, that 
that which thou receivest is Christ’s body. 


P. 463. “ Before it be consecrated it is bread : but when the 
words of Christ have been given to it, it is Christ’s body. And 
(so) before the words of Christ (are pronounced) it is a cup full of 
wine and water: when Christ’s words have operated on it, it is 
there made Christ’s blood, which redeemed the people, &c. 


C. 6. “That you may know that this is a sacrament, &c.,&¢c. Then 
know how great a sacrament it is, 1 Cor. xi. 26. And the priest 
says ‘Therefore in remembrance of His most glorious passion and 
‘resurrection from Hades and ascension into Heaven, we offer to 


(2Cor. v.17). Accipe ergo quemadmodum sermo Christi creaturam omnem 
mutare consueverit; et mutet, cum vult, instituta nature. [Instances fol- 
low, the generation of Christ, &c.] Ex his igitur omnibus non intelligis 
quantum operetur sermo ccelestis? i operatus sit in fonte terreno, si 
operatus est in aliis rebus, non operatur in ceelestibus sacramentis ἢ 
Ergo didicisti quod ex pane corpus fiat Christi, et quod vinum et aqua 
in calicem mittitur, sed fit sanguis consecratione Verbi ccelestis. Sed 
forte dicis, Speciem sanguinis non video. Sed habet similitudinem. 
Sicut enim mortis similitudinem sumpsisti, ita etiam similitudinem 
pretiosi sanguinis bibis; ut nullus horror cruoris sit, et pretium tamen 
operetur redemptionis. Didicisti ergo, quia, quod accipis, corpus est 
Christi. 
P, 463, δ. 5. 

Antequam consecretur, panis est; ubi autem verba Christi acces- 
serint, corpus est Christi... Et ante verba Christi calix est, vini et aque 
plenus: ubi verba Christi operata fuerint, ibi sanguis Christi efficitur, 
qui populum redemit, de. 

C. 6, 


Ut scias autem hoe esse sacramentum, ὅθ. Deinde quantum sit 
sacramentum cognosce (1 Cor. xi. 26). Et sacerdos dicit ‘“‘ Ergo me- 
“mores gloriosissimee Ejus passionis et ab inferis resurrectionis, et in 


240 THE FOURTH CENTURY. [A.D. 


‘Thee this immaculate host (victim), a reasonable victim, a 
‘bloodless victim, this holy bread and cup of eternal life; and we 
‘ask and pray (Thee) to receive this offering on Thy sublime 
‘(high) altar by the hands of Thine angels, as Thou didst deign to 
‘receive the gifts of Thy child the righteous Abel, and the sacrifice 
‘of the patriarch Abraham, and that which the high priest 
‘Melchisedek offered to Thee.’ What says the apostle? ‘As often 
‘as, &e. If we announce death, we announce the forgiveness of 
sins... I ought to receive it (the blood), always to receive it, 
that my sins may always be cleared away (lit. dismissed). I who 
always sin, ought always to have the medicine. 


P. 267. “ What kind of man he ought to be that ministers in 
Christ is here exhibited. For he must firstly be insensible to the 
allurements of the different pleasures of life, he must escape all 
inward languor of body and mind, that he may minister the body 
and blood of Christ. For neither can anyone sick with his own 
sins, and far from sound health, minister the remedies that give 
immortal health. See what you do, Sir priest, and touch not 
Christ’s body with a hand feverous with natural desire. 


P, 424. “The word of Christ, therefore, Ps. exlviii., which 
was able to make out of nothing that which before was not, can it 
not change those things which exist into what they were not? 


“ ecelum ascensionis, offerimus Tibi hanc immaculatam hostiam, rationa- 
“bilem hostiam, incruentam hostiam, hune panem sanctum, et calicem 
“vite stern: et petimus et precamur ut hanc oblationem suscipias in 
“sublime altari Tuo per manus angelorum Tuorum, sicut suscipere dig- 
“natus est munera pueri Tui justi Abel, et sacrificium patriarch nostri 
“ Abrahe, et quod tibi obtulit summus sacerdos Melchisedec ”...Quid 
dicit apostolus? “ As often as,” 1 Cor. xi. 26. Si mortem annuntiamus, 
annuntiamus remissionem peccatorum,..Debeo illum (sanguinem) semper 
accipere, ut semper mihi peccata dimittantur, Qui semper pecco, semper 
debeo habere medicinam. 


Liber de Viduis, Vol. IIT. p. 267. 

Qualis esse debeat qui Christo ministrat, ostenditur. Oportet enim 
primo carere variarum illecebris voluptatum, vitare internum corporis 
animique languorem, ut corpus et sanguinem Christi ministret. Neque 
enim potest quisquam, peccatis suis ager, minimeque sanus, immortalium 
sanitatum remedia ministrare. Vide quid agas, sacerdos, nec febrienti 
manu corpus Christi attingas, &e. [As to the meaning of this and the 
passage before it there can be no doubt. ] 


De Mysteriis, p. 424. 


“He said, and they were made,” &c. Ps. exlviii. 5. Sermo igitur 
Christi, qui potuit ex nihilo facere quod non erat, non potest ex que 
sunt in id mutare quod non erant? Non enim minus est novas res dare 


ΨΥ ΌΜΡΥ 


341] AMBROSE, 241 


For it surely is not a less thing to give things entirely new than 
to change the existing natures of things. But why do I use argu- 
ments? ‘A virgin’ produced offspring in a way beyond natural 
order, And this body, which we make [Jerome’s word is here 
anticipated ‘conficiunt corpus Christi’], comes from the virgin. 
Why do you look here for the order of nature in Christ’s body 
when it is itself beyond natural order? Jesus Himself is an 
offspring from a virgin. It is also the true flesh of Christ, which 
has been crucified, and which has been buried. It is then in 
truth a sacrament of His flesh. The Lord Himself cries out ‘This 
‘is My body’ Before the blessing by the heavenly words it 
receives the name of one kind of thing; after consecration it is 
meant that His body is there. [Is not this rendering right 7] He 
Himself says ‘My own blood.” Before consecration it is called one 
thing: after consecration it is named ‘blood.’ And you say (in 
the service) Amen: 7.e. It is true. What the mouth speaks let 
the mind within confess. What the sound of the word carries 
with it let the affection of the heart perceive and feel. 


P. 471. “On ‘Give us this day, &c.’ Christ said indeed bread, 
but (He added) ἐπιούσιον, .6. supersubstantial. [See Professor 
Lightfoot’s note in his work on the need of a new translation of 
the New Testament; who shews this Greek word to mean as 
explained in the Latin below.] The Greeks say the day that is 
coming. As often then as the sacrifice ({.6. in this sacrament) is 
offered, the Lord’s death, the Lord’s resurrection, the lifting up of 
the Lord, is signified, and the remission of sins.” 


quam mutare naturas. Sed quid argumentis utimur...? Prater nature 
ordinem virgo generavit. Et hoc, quod conficimus corpus, ex virgine 
est. Quid hic queris nature ordinem in Christi corpore, cum preter 
naturam sit? Ipse Dominus Jesus, partus ex virgine. Vera utique 
caro Christi, quee crucifixa est, que sepulta est: vere ergo carnis Illius 
sacramentum est. Ipse clamat Dominus Jesus “ Hoe est corpus Meum.” 
Ante benedictionem verborum ccelestium alia species nominatur, post 
consecrationem corpus significatur. Ipse dicit sanguinem Suum. Ante 
consecrationem aliud dicitur, post consecrationem sanguis nuncupatur ; 
et tu dicis, Amen: hoc est, Verum est. Quod os loquitur, mens interna 
fateatur : quod sermo sonat, affectus sentiat, 


Inb. V. c. 4, p. 471. On the Lord’s Prayer, “ Panem nostrum.” 

Panem quidem dixit sed ἐπιούσιον, i.e. supersubstantialem. [This 
is now admitted not to be the meaning of the Greek word : but bread for 
the coming day, 7.e. either the rest of the current day, or the next to 
come. But Ambrose himself adds] Greeci dicunt τὴν ἐπίουσαν ἡμέραν 
advenientem diem...Quotiescunque offertur sacrifictum, mors Domini, 
resurrectio Domini, elevatio Domini significatur, et remissio peccatorum. 


H, 16 


242 THE FOURTH CENTURY. [A.D. | 


Some persons would here reason that Ambrose makes it all 
figurative because he says here and in many places “ significavit,” 
and that he meant after all that the bread became only a figure of. 
Christ’s body and not Christ’s true natural body. For if Ambrose 
said it was a figure it could not be His true natural body. This 
argument is taken off at once by Durandus, who argues that it is 
really Christ’s body, but that a fact may be a parable, and that this 
bread may be really Christ’s body in latent substance, and yet be 
superficially and in its accident qualities a representation or figure 
of it. 


P. 667. “Finally He adds ‘For My flesh is truly food, and 
‘My blood is drink” You hear Him say ‘flesh’ You hear Him 
say ‘drink. You recognize the sacraments of the Lord’s death. 
And do you reproach His Deity ? Hear Himself speaking, ‘ Be- 
‘cause a spirit has not flesh and bones.” But as often as we 
receive the sacraments, which by the mystery of sacred speech (or 
prayer) are transfigured (changed in figure or form) into flesh and 
blood, we declare the Lord’s death. 


P. 1066. “Triumphal victims (7.e. relics of martyrs) come into 
the place where Christ is the victim. But He is upon the altar... 
They are under the altar. 


P. 1326. “There are other mysteries of more perfect sacra- 
ments, 1 Cor. 11.9. The other are they, in which is the redemp- 
tion of the world, the remission of sins, the distribution of grace 
of different kinds, the partaking of the sacraments : and when you 
have received these things, you will then wonder that so much has 


De Fide, p. 667. 


Denique addidit, ‘Caro enim Mea vere est esca et sanguis Meus est 
“potus.” Carnem audis, Sanguinem audis. Mortis Dominice sacra- 
menta cognoscis. Kt Divinitatem calumniaris? Audi dicentem Ipsum, 
Quia spiritus carnem et ossa non habet. Nos autem quotiescunque sacra- 
menta stmimus que per sacree orationis mysterium in carnem transfigu- 
rantur et sanguinem, mortem Domini annuntiamus (1 Cor. xi.; John 
vi, 58; John v. 21). 

Letter XXII. On finding the bodies (1) of Gervasius and Protasius. 
P. 1066. 

Succedant victime triumphales in locum ubi Christus hostia est. 
Sed 1116 super altare...Isti sub altari. 

Letter LXXIX. to Bellierus, p. 1326. 


Alia sunt sacramentorum perfectiorum mysteria (1 Cor. ii. 9). Alia 
sunt illa, in quibus est mundi redemptio, peccatorum remissio, gratiarum 
divisio, sacramentorum participatio ; que cum acceperis tunc mirabere 


PTA GE, 


941] AMBROSE. 243 


been bestowed on man: so that you would judge the manna, 
whose flowing down from the sky for the Jews we count a wonder, 
not a token of so much favour, nor of so powerful influence for 
salvation. For all that received that manna in the desert are 
dead, but Joshua the son of Nave and Caleb; whoever shall eat 
this sacrament shall not die for ever. 


P. 671. “Iam ashamed to say, It is old men and old women 
that keep Lent; young men and young women do not keep it. 
Whoever then in this devotion of Lent shall keep the Lord’s 
commands, the impiety of the devil shall be killed in him; but 
apostolical grace shall be his reserved portion, and being in a 
certain way his own inheritor, he dies in that part in which he is 
a sinner, and is made alive in that part in which he is a just man. 


P. 678. “Christians ought to offer and communicate every 


Sunday.” 


I insert here three extracts from two prayers printed as 
Ambrose’s, but probably of later date, and one extract like them. 


P. 831. “For, O Lord Jesus Christ, with how great contrition 
of heart, with what a fount of tears, with how great reverence and 
fear, with how great chastity of body and purity of mind, ought 





tantum donatum esse homini: ut illud manna, quod miramur fluxisse de 
ceelo Judzeis, nec tante gratize nec tante operationis judices ad salutem 
fuisse. Illud enim quicunque acceperint in deserto mortui sunt preter 
Jesum Nave et Caleb: hoc sacramentum quicunque gustaverit non 
morietur in eeternum. 


Discourses ascribed to Ambrose, Vol. IV. p. 671. 


Pudet dicere, senes et anicule quadragesimam faciunt, juvenes et 
juvencule non faciunt...Quisquis ergo in hac devotione quadragesime 
Dominica mandata servayverit, necabitur in eo diabolica impietas : apo- 
stolica autem reservabitur gratia, et succedens quodammodo sibi ipse, 
moritur ex ea parte, qua peccator est, vivificatur ex illa parte qua justus 
est. [This is historical instruction shewing prevalent opinion. | 


P. 678. 
Christiani debent omni Dominica offerre et communicare. 
From Migne’s Ambrose IV. 831. First of two prayers “in preparatione 
ad Missam.” 


Quant4 enim, Domine Jesu Christe, cordis contritione et lacryma- 
rum fonte, quanta reverentia et timore, quanta corporis castitate et anim1 


16—2 


944 THE FOURTH CENTURY. [A.D. 


that Divine and heavenly sacrifice to be celebrated, where Thy 
flesh in truth is taken, where Thy blood in truth is drunk, where 
the highest things are anointed by the lowest, where there is the 
presence of the holy angels, where Thou art priest and sacrifice, 
wonderfully and ineffably so constituted. 


P. 832. “I ask Thy clemency, O Lord, that the plenitude of 
Thy Divinity may come down on that bread and that cup. May 
there come down also, O Lord, the invisible form and incompre- 
hensible majesty of Thy Holy Spirit, as once He was wont to 
descend on the victims of the fathers, Who may both make our 
oblations Thy body and blood, and may teach me Thy unworthy 
servant to handle so great a mystery, so that Thou mayest calmly 
and benignly receive so great a sacrifice from my hands unto the 
salvation of all, both of the living and of the dead. I entreat 
Thee, O Lord, by the sacred mystery itself of Thy body and blood, 
by which we are being daily fed in Thy church, and made to drink, 
and are sanctified and made partakers of Thy one only and most 
high Divinity, &c., ὅσο, 


P. 833. “0 sweetest bread, heal the palate of my heart; that 
I may feel the sweetness of Thy love. Heal me of all languor that 
I may love no beauty except Thee. Fairest bread, &c., ἄρ. Holy 
bread, living bread, beautiful bread, clean bread, which camest 





puritate, istud divinum et cceleste sacrificium est celebrandum ! ubi caro 
Tua in veritate sumitur, ubi sanguis Tuus in veritate bibitur, ubi summa 
imis unguuntur, ubi adest preesentia sanctorum angelorum, ubi Tu es 
sacerdos et sacrificium, mirabiliter et ineffabiliter constitutus, 


P. 832. 


Peto, Domine, clementiam Tuam, ut descendat super hune panem 
et calicem istum plenitudo Divinitatis Tue, Descendat etiam, Domine, 
illa sancti Spiritis Tui invisibilis forma et incomprehensibilis majestas, 
sicut quondam in patrum hostias descendebat, Qui et oblationes nostras 
corpus et sanguinem Tuum efliciat et me indignum sacerdotem Tuum 
doceat tantum tractare mysterium, ita ut placidé et benigné sacrificium 
suscipias de manibus meis ad salutem omnium, tam vivorum quam de- 
functorum. Rogo te, Domine, per ipsum sacrosanctum mysterium 
corporis et sanguinis Tui, quo quotidie in ecclesié Tua pascimur et 
potamur et sanctificamur, atque unius Tue summeque Divinitatis 
participes eflicimur, &e, 


P. 833. 


Panis dulcissime, sana palatum cordis mei; ut sentiam suavitatem 
amoris Tui, Sana ab omni languore, ut nullam preter te amem pulchri- 
tudinem, Panis candidissime, &c, &c. Panis sancte, panis vive, panis 


341] AMBROSE. 245 


down from heaven and givest life to the world, come into my heart 
and cleanse me from all pollution of the flesh and spirit, Enter 
into my soul, &e. 


From “ The 42 resting-places of the children of Israel.” 


P. 21. “And he also is fed with flesh and heavenly manna, 
2.6. With the precious body of our Lord Jesus Christ: Whose body 
is true flesh &c.: and He is the true manna not in type but in 
truth. And it is true flesh on account of His true humanity, and 
living bread on account of His Divinity. When therefore we eat 
the body of Christ we partake of His Divinity and humanity.” 


pulcher, panis munde, qui descendisti de ccelo et das vitam mundo, veni 
in cor meum et munda me ab omni inquinamento. carnis et spiritus. 
Intra in animam meam, &e. ὅσο. 


Migne’s Ambrose IV. 21, De XLII. Mansionibus, ke. 


Et idem carne et manna ceelesti pascitur, hoc est pretioso Domini 
nostri Jesu corpore. Cujus corpus est vera caro, John vi. 56 ; et verum 
est manna non in typo sed in veritate, v. 51. Et vera caro propter 
veram humanitatem, et panis vivus propter Divinitatem. Cum igitur 
Christi corpus manducamus Divinitatem et humanitatem participamus, 
1 Cor. xi. 24, 25. 


The extract with the note tells its own tale. The next 
popularizes much that has been more deeply argued upon by. 
Hilary, the two Gregories, &. But it is a good occasion to notice 
the statement or doctrine that the utterance of Christ's words 
“This is My body” changes the bread and wine. It may at once 
be granted that by these words Christ set the bread and wine 
apart, as for a sacred use. But it is the recital of the whole 
incident rather than the mere speaking of these words at the 
supper that may be deemed a setting apart of the bread and wine 
still; but this has nothing to do with the many times repeated 
assertion of this prelate of the north of Italy that the substances 
of the bread and wine are then changed into the substances of the 
very and natural body and blood of Christ. The question will 
be argumentatively treated in Part III. and somewhat in Part I. 
At present it is being shewn to what extent most of the fathers 
held it, but not quite all. 

At present I may simply assert that the New Testament gives. 
no warrant for converting this feast of joy into a fountain of 
forgiveness, since it is rather an occasion to feel and express 


940. THE FOURTH CENTURY. [A.D. 


gratitude for being forgiven. The death of Christ is set forth as. 
the alone cause of pardon, But both sacraments are sacred 
remémbrances of His death. And it is baptism that is the 
remembrance of forgiveness and being born again, but the supper 
is the remembrance of the maintenance and improvement of that 
renewed condition. Baptism sets forth being washed as if by 
the blood of Christ, the Lord’s supper typifies our receiving 
spiritual nourishment and strength, as if by feeding on Christ 
as a slain sacrifice. So that all in this father which makes this 
feast an occasion for the gift of forgiveness of sins seems to pervert 
its nature and to ignore its special object. And this is one great 
objection against his repeated statements of Christ’s own very 
body being put in place of the bread and wine, that if Christ 
is made to be really present, who could object to a sinner deeming 
it as much a fount of pardon as the crucifixion, yea as a kind of 
continuation of the sacrifice that was to have no continuation, but 
was once for all finished and complete ? 

The last paragraph of c. 4 of B. Iv. on the sacraments talked 
of “the likeness of blood,” and B. v. c. 4 speaks of “ signifying.” 
But all the rest is opposite to this: and not the words only but the 
current of reasoning declare that ὦ creative power was exercised to 
make the bread flesh and the wine blood: and a later paragraph 
of this later chapter repeats the assertion of the change. What is 
to be done when, as the great Chillingworth said, fathers are in- 
congruous, not only with one another but with themselves? Here 
in the chapters 4 and 5 is direct-antagonism. I might indeed say 
that no weight is to be attached to the last paragraph of ο. 4 
and that in paragraph 1 of chap. 5 Ambrose is quoting the 
Liturgy and not expressly giving his own opinion. But I had 
rather admit and state the difficulty. I think the strongest and 
oftenest repeated assertions must pass for the opinion of the 
man. At avy rate I cannot water down his sayings into Scriptural 
orthodoxy, 

There is yet another use to be made of this ο. 4 of Bk. Iv. 
of Ambrose. It will well illustrate the difficulty under which 
they labour, who have to make statements regarding the opinions 
adopted and taught even by so eminent a father as Ambrose. 
Can one look for more express and reiterated assertions of the 
change of the bread and wine by a creative power into Christ’s 
body and blood? It is so explicit that further quotation seems a 





341] AMBROSE. 247 


waste of the reader’s time; and as for searching for any expression 
of a contrary nature it seems to imply a contempt of the intel- 
lectual power of Ambrose to suggest it. Yet the next chapter, 5, 
begins, “Do you wish to know that it is consecrated in Heavenly 
“words? Hear what the priest says. He says, ‘ Make this obla- 
“<tion registered, ratified, reasonable, acceptable, quod figura est 
“corporis et sanguinis Domini nostri Jesu Christi, because it is a 
“< figure of the body and blood of our Lord Jesus Christ.’” Here 
is the difficulty. There are two minds in the man, till Durandus 
relieves us, as stated before. 

On reconsidering the writings of Ambrose one is led to inter- 
pret his history by them. Ecclesiastical writers very much content 
themselves with the conclusion that he was not remarkable for 
any. deep apprehension of philosophical truth. Not but that this 
perhaps made him all the more able to become what his writings 
seem to indicate, and what the traditional particulars of his τ προς 
confirm, viz. that he was the popular leader, in the West at least, 
during the middle portion of the great fourth century. In the 
very centre of the head of Italy he makes an emperor yield; he 
raises church music to an influential art; he puts forth relics of 
assumed martyrs, and he leaves behind more express doctrinal 
assertions on the Lord’s supper than anyone before him, Add to 
this that he won an influence over both Augustine and Jerome ; 
and we may surely recognize in him the great popular teacher in 
that influential part of that age. I doubt very much whether the 
tradition of an infant successfully nominating him for a bishop 
does not lead us to detect the latent influence of a large and well- 
organized and ambitious party, who well pre-augured the future 
course of their candidate. I find in him, combined with a real 
piety towards God in Christ, which a man must be wilfully perverted 
to deny, a far and wide advance in the direction of high sacra- 
mental doctrine, involving indeed almost all the essence of later 
Roman and Greek doctrine (excepting the honour paid to images 
and pictures) though without any philosophical digestion of the 
ideas, on which the corrupt belief is based ; and by which Roman 
writers have done their best to make strange and unscriptural 
imaginations plausible if not tenable. 

- When we read such Latin prayers as these, one can hardly 
reject the idea which rises up, that it is not by chance that Latin 
is the language of the great antichrist. If Greek be the language 


248 THE FOURTH CENTURY. [A.D. 


for delineating doctrine, the older and the simpler and the more 
majestic Latin is the language for prayer. These two prayers— 
what a fascinating influence they exercise on the mind! One 
seems startled when it comes out into open day that they are an 
idolatry and, as such, hateful to the Supreme! And yet who that 
reads can fail to be revolted at the address to the bread, which is 
so utterly alien to the Master’s words at the institution of the 
supper for all time ? 

The last extract (author also unknown) supports the extreme 
Roman idea that we eat the whole Christ, the Deity as well as 
the humanity. My pen almost refuses to set down such ideas in 
my own native tongue. Forgive me, Holy One, so long and so 
much blasphemed! I would fain set a great gulf between false 
and true; that which honours and that which dishonours Thee, 


(P.) AURELIUS PRUDENTIUS CLEMENS. B. 348. 


Here comes forth at last a real poet, called the Christian 
Horace, simple, original, and sometimes powerful. He was born 
at Saragossa. He went into the profession of law, and thence into 
the army, and held a post in it about the person of Theodosius I. 
In his proem to his Cathemerina or daily songs, he tells us he is 
now 50, and shews the snows of age; he regrets his past faults 
and calls on his soul to celebrate God’s glory by day and to let no 
night pass without a hymn. Nor does he say this to himself 
alone but to everyone, “quisquis es:” bidding them fight against 
heresies, examine the catholic faith, tread under foot the supersti- 
tions of the heathens, bring ruin on Rome’s idols, sing of martyrs, 
and praise apostles (Vol. I. 773, 774). He concludes thus, 


“While I write or utter this, 
Ο that I might flash forth free from the fetters 
Of the body, to the place whither my rapid tongue would 
take me with its last sound. 





Vol. I. p. 775, 


Hee dum scribo vel eloquor, 
Vinelis o utinam corporis emicem 
Liber, quo tulerit lingua sono mobilis ultimo, 


348] PRUDENTIUS. 249 


In the Cathemerinon, or Day-Song, Ix. p. 850, we have what 
I suppose to bear on our subject in a hymn after fasting. 


“Whatever you do suffices; only first call 
The Deity to approve, whether you refuse 
To begin eating or try 

To take food. 


God favours and approves, and makes you prosper 
With propitious looks; as we trust it will be 
For our salvation, when we take 

The dedicated bread and wine. 


Thy suppliant, I pray, may it be good for us; and 
may the food give 
Healing power to my limbs, and feed our souls too, 
Dispersed into the veins of the worshippers of Christ, 
That offer earnest prayer.” 


Prudentius, Migne, Vol. I., p. 850, 851, Hymnus post Jejuniwm, 


Sufficit quidquid facias, voeato 

Numinis nutu prius, inchoare 

Sive tu mensam renuas cibumve 
Sumere tentas. 


Annuit dexter Deus, et secundo 

Prosperat vultu: velut hoc salubre 

Fidimus nobis fore, cum dicatas 
Sumimus escas, 


Sit bonum, supplex precor, et medelam 

Conferat membris, animumque pascat 

Sparsus in venas cibus obsecrantum 
Christicolarum, 


(Q.) HILARY THE, DEACON AT ROME. Ὁ. 397. 


He joined the party of Lucifer of Cagliari in Sardinia, who 
became so fierce an opponent of Arianism that he would not 
consent to the reception of any bishop who had ever been touched 
with it at all. Hilary was sent with Lucifer to the emperor 
Constantius at Arles by the Pope Liberius, and then brought back 
the emperor’s consent. Eusebius of Vercelli was also concerned in 
that. deputation in 355. The decisions of the famous synod of 
Arles, two years before, were thus overthrown. But just as 
Lucifer fell a sacrifice to Arian violence, Hilary was exiled, one 


250 THE FOURTH CENTURY. [A.D. 


year before his more eminent namesake of Poitiers. He lived to 
labour with Ambrose of Milan nearly 20 years later. 

Gieseler, Vol. 1. 356 note, ascribes to him the Commentary on 
St Paul’s Epistles, which has long been bound with Ambrose. 
Damasus is mentioned by Hilary the deacon (see Dupin’s sketch 
of him). This would make it probable that his writings were 
earlier than those of Ambrose. One point of interest is the 
enquiry who originated the expression “conficere corpus Christi,” 
which I fancy I have read in this Hilary, and which is in Ambrose, 
and which Jerome made his own and handed down to after ages. 


P. 255. “1 Cor. xi. 25. He shewed to them that the mystery 
of the eucharist, celebrated during the (Paschal) supper, was not a 
(mere) supper. For it is a spiritual medicine which, consumed 
with reverence, purifies him that is devoted to it. For it is a 
memory of our redemption, that by remembering our Redeemer, 
-we may earn the receiving of greater things from Him... Ex. iv. 8. 
And as a type of Him we receive the mystic cup of His blood to 
the protection of our body and soul, because the Lord’s blood 
redeemed our blood, ¢.e. saves the whole body. For Christ’s flesh 
was (given) for the salvation of our body, but the blood was shed 
for our soul: and this is why the blood was not to be eaten, Lev. 
xvii. 11, that our mind may know that it owes a debt of reverence 
to Him, for the reception of Whose body it approaches. For it 
ought to judge this within itself, that it is the Lord, Whose blood 
is being drunk in the mystery.” [I have turned the English 
translation, so as to avoid saying that the mind drinks the blood 
of Christ, which I do not think this Hilary at all intended 


to say.] 





Migne, Ambrose IV, 255, 1 Cor. XI, 23—25. 

Ostendit illis mysterium eucharistiz inter ceenandum celebratum, non 
ceenam esse. Medicina enim spiritalis est, que, cum reverentia degus- 
tata, purificat sibi devotum, Memoria enim redemptionis nostre est, 
ut Redemptoris memores majora ab Eo consequi mereamur... Exodus iv. 8, 
In Cujus typum nos calicem mysticum sanguinis ad tuitionem corporis: 
et anime nostre percipimus quia sanguis Domini sanguinem nostrum 
redemit, ie. totum hominem salvum facit. Caro enim NSalvatoris pro 
salute corporis, sanguis vero pro anima nostra effusa est, Lev. xvii. 11... 
ideoque non manducandum sanguinem...ut sciat mens reverentiam se 
debere Ei ad Cujus corpus sumendum accedit. Hoc enim apud se debet 
judicare quia Dominus est, Cujus in mysterio sanguinem potat. [Does 
this mean typically, ¢.e. figuratively, drink it? Or really and naturally ἢ 
A question often to be asked in like cases. Mereamur “earn” is 
adopted in the missal Liturgies. | 


354] . AUGUSTINE. 251 


(R.) AUGUSTINE, BISHOP OF HIPPO. B. 354. D. 430. 


Generally accepted as pater patrum, he is especially such as 
the doctor of spiritual grace. He may be said to have founded 
the philosophy of spiritual life: he may therefore be termed the 
chief spiritual philosopher of the uninspired. It was not by 
irresistible comments on the great facts of our religion that he 
laid its foundations. It was rather that he imparted a spiritual 
vitality to admitted dogmas, which from age to age in all the 
collisions of partizanship and the deteriorations of doctrine never 

left the church of God. Like the fabled stream it might pass 
out of sight, but it was flowing below, unmingled with the sur- 
rounding brine, and therefore it comes to the surface from time to 
time here and there in unexpected places, and often in the case of 
unlikely persons. The garden of the church has been much 
overrun with noxious weeds, but there have been clear and lovely 
spots that redeemed the waste with their fragrant odours and 
brilliant flowers. Perhaps the cause has chiefly been the popu- 
larity and universal spread of this father’s works. There has been 
an Augustine in every library: sometimes more accredited perhaps 
than the Bible itself, and if we reason from some known cases, 
like Luther’s, possibly less rare. It is plain that many a disturbed 
conscience and many an enquiring soul may have found in his 
experimental pages its first glimpses of truth and peace. Elements 
of future reformation thus lurked in secret cells unknown, till 
they burst forth into life and beauty regarding almost every 
doctrine in turn, even regarding the much perverted Lord’s 
supper. It may be that Origen charms the instructed more: 
but Augustine is the author for the general mind and for the 
deeply tempted fugitive from the ranks of open sin. He finds in 
Augustine a sympathy with his difficulties, a fellow-feeling that 
encourages as well as a piety that warms. Augustine is the 
writer that best depicts developing Christianity and decreasing 
sinfulness and a growing heavenly mind; for his writings bear the 
marks of past inward anguish and past vexing doubts, even on the 
confines of despair; and thus he practically elucidates the gospel, 
and has doubtless led many a troubled enquirer to deep contrition 
and sound evangelic peace. Who can read the leading writers 


252 THE FOURTH CENTURY, aod 


for ages without often calling Augustine to mind¢ And yet how 
some errors clung to him! Was he ever clear of Manicheism ? 
And besides, who ean fail to wish there had been more of daylight 
in his judgment and less of the dialectician and at times of the 
sophist in his arguing? But where is there a man of nobler 
enthusiasm or of more spacious and powerful dicta? He com- 
presses a whole subject into four or five words! A champion too 
against leading heretics—above all against Pelagius, the influence 
of whose system was admirably met and counteracted by the 
influence of Augustine. The subject may yet want clearing, but 
in what state would it have been had Augustine died in his 
voyage to or from Italy? And then where among the uninspired 
have we a higher ideal of a Christian pastor than Augustine, after 
his long retirement, drawn into the whole spiritual world of a 
Christian minister at Hippo? One forgets that he is a bishop 
while he supports the weak and warns the unruly and leads all 
into green pastures to lie down by unturbid waters, Guizot says 
well that the Christian impulse by which the world has been thus 
far changed really consists of three things; sympathy, conscien- 
tiousness and enthusiasm. I fancy there is truth in this: and my 
impression is that these three were in a very uncommon degree 
united in Augustine’s work in the African town of his after life, 
Hippo. The thought of listening to him there Sabbath after 
Sabbath and contemplating his example and enjoying his friend- 
ship seems to me to constitute a stimulus of Christian privilege 
such as has seldom if ever been realized elsewhere. It was in 395 
that he was chosen for that charge, consequently it had the last 
and best 35 years of his life. At that time also were his best 
works produced, and many of his former works re-handled. It 
were an ungracious and well-nigh an ungrateful work to catalogue 
the errors to which he gave currency ; and a much more pleasant 
one to make a list of the heretics and disturbers whom he crushed 
or at least drove backward in partial confusion. And then his 
testimony on our own subject contains many sayings strongly in 
favour of the figurative or metaphorical_explanation of Christ’s 
initiative words and against holding that there is any natural 
presence of Christ’s body and blood, in or with His believing people 
here on earth. How he was able to set down other statements, 
which suppose the exact opposite, must ever be among the inex- 
plicable characteristics of psychology. The human soul upon 





354] AUGUSTINE. 253 


earth even in the greatest of men is capable of extreme incon- 
sistencies, and this is not least to be traced in some of the best of 
all. It may be owing to their fears for the ark of God itself, 
which they seem unable to believe to be safe in any hands but 
their own; or at least they cannot bear to see its treasure unfolded 
on any system but their own; and thus, in whatever point through 
human limitation they come short, they are almost as much, and 
sometimes seemingly even more, opposed to those who evolve 
some truth which they themselves have not evolved, as they are to 
those who maintain some plainly antagonist heresy. The latter 
they will say they expected and were prepared to meet: but to 
have men of their own body confusing the battle and thwarting all 
their tactics by unauthorized movements against the Philistines, 
only confirms them yet more in standing fast by the received 
platform of opinions. Perhaps somewhat of this happened to 
- Augustine and to Jerome too. 

His father Patricius was an ordinary man of the world, as it 
then was, proud of his son’s dawning powers as a teacher of 
oratory at Tagaste his birthplace, and Carthage his great city, but 
no more strict about his son’s morality than he had been about his 
own: but his wife Monica was as a good angel to both father and 
son; and both were given, as a present reward, to her godly 
conversation and her prayers. Her name has ever been a watch- 
word of hope to devout mothers, It should be the same to wives. 
If the saint in after life seems in his earlier career to have been 
worse than most who were afterwards eminent for good, we must 
remember that we owe the knowledge of his evil days to his own 
_ exceedingly unreserved confessions. At Tagaste, at Carthage, and 

at Rome, the temptations to such a spirit as his were great: but 
he was led in Divine Providence to Milan, his mother following 
still. Little did Ambrose imagine to what a work he was called in 
his conferences with the future author of the City of God, the con- 
queror of the Manicheans Fortunatus and Felix, and the hammer 
of the Pelagian errors. To this day the adept in Augustine loves 
to drink heavenly wisdom from the fresh Augustinian streams : 
and perhaps a far wider benefit may be in reserve for coming 
ages. If it be so that every cell will yet be ransacked for new 
honey to illustrate the deeper Scriptural doctrines and to feed the 
church of Christ, a way may be devised to bring the stored sweet- 
ness of Augustine within the reach of thousands of thousands, 


254 THE FOURTH CENTURY. - “Deni 


As to the Lord’s supper it will be seen that something less 
than one-fourth of the extracts from the opinions of Augustine 
verge towards the current errors; while in all the large remainder, 
i.e. in above three-fourths (and the extracts are taken without 
partiality), he teaches what we may call (very nearly) the doctrine 
of Tertullian (African), of Clement and Athanasius (Alexan- 
drian), and of Origen (both of the Antiochian and of the Alex- 
andrian schools): in which also Theodore and Theodoret (of the 
Antiochian) afterwards concurred. Erasmus perhaps judged 
Augustine too severely when he said he had rather read one page 
of Origen then ten of Augustine; but I think it may be asserted 
that much of the reasoning of the letters betrays his having been 
a rhetorician, not to say somewhat of a sophist, and besides this, if 
we may affirm that he was unacquainted with the Greek language, 
his researches among the best fathers would be limited to a few. 
All but about three were sealed from him. He was like a man in 
a boat with but one oar, and that a small one. Divine Providence, 
however, led him first into the depths of religious experience, and 
then up to the highest and brightest peaks. 


On Free-will. 


P. 153. “By this it has come to pass that that Word of God, 
by Whom all things were made, and Whom all the angelical 
beatitudes enjoy, extended His own mercy all the way to our 
misery, and the Word became flesh and dwelt among us. For in 
this way man could eat the bread of angels, though not yet made 
equal with angels, if the Bread of angels Himself deigned to be 
made equal with men. Nor did He so descend to us that He 
deserted them, but being at the same time wholly with them 
(and) wholly with us, feeding them inwardly by being God, out- 
wardly admonishing us by being what we are, He makes us meet 
by a a Whom by His appearance in the sacrament He equally 
feeds.” 


Opera, Paris. Bened. 1541, Vol. 7. p. 15338. De Libero Arbitrio. 


Ex quo factum est, ut Illud Dei Verbum, per quod facta sunt omnia, 
et quo fruitur omnis angelica beatitudo, usque ad miseriam nostram 
clementiam Suam porrigeret, et Verbum caro fieret et habitaret in nobis. 
Sic enim posset panem angeloram homo manducare, nondum angelis 
sequatus, si panis Ipse angelorum hominibus dignaretur adequari. Nec 
sic descendit ad nos ut illos desereret, sed simul integer illis, integer 
nobis, illos intrinsecus pascens per id quod Deus est, nos forinsecus 
admonens per id quod nos sumus, idoneos facit per fidem, quos per 
speciem pascit sequaliter, 





354] AUGUSTINE. 255 

Compared with Note in Part I. this special reasoning will not, 
I think, be found greatly to differ. The literalism of making 
angels feed on Christ’s flesh before His incarnation is here win- 


-nowed away. 


P. 37. “When (lo!) my mother Monica’s body was borne out, 


we go with it and then return without tears. For neither in these 


prayers which we poured forth over thee, when the sacrifice of 
our redemption was offered in her behalf, now near the sepulchre, 

when the body was laid on a bier, before it was let down into the 
earth (as all that is usually done), nor in these prayers did I weep, 
but I was in retirement the whole day and was heavily sad, &e. 


[He bathes, sleeps, and remembers a hymn of Ambrose. ] 


as es. ee Ὁ 


——————————— ον συν. 


et eee ts 


P. 42. “For us to Thee, conqueror and victim, and therefore 
conqueror because Thou wast victim; for us to Thee, priest and 
sacrifice, and therefore priest because sacrifice, making us from 


servants friends to Thee by our being born of Thee, by Thy serv- 


ing us. 


P. 54. “All signs compared with words are very few. For 
both the Lord by the odour of the ointment, with which His feet 
were covered, gave some sign; and by having the sacrament of His 
Own body and blood tasted beforehand He signified what He 
wished. And when the woman by touching the fringe of His gar- 
ment was made whole it signified something. But an innumerable 


‘multitude of signs, by which men put forth their own thoughts, 


has been established in words.” 


P, 37 a, Confess. IX. 


Cum ecce corpus (matris Monicz) elatum est, imus et redimus sine 
lacrimis. Nam neque in 115 precibus quas tibi fudimus, cum offerretur 
pro ea sacrificium Pretii nostri, jam juxta sepulchrum posito cadavere, 
priusquam deponeretur, sicut illic fieri solet, nec in eis precibus ego 
flevi ; sed toto die graviter in occulto meestus eram, &c. 


I, p. 42 u, Confess. X. 


Pro nobis Tibi victor et victima, et ideo victor quia victima ; pro 
nobis Tibi sacerdos et sacrificium, et ideo sacerdos quia sacrificium, 
faciens Tibi nos de servis filios de Te nascendo, nobis serviendo. 


111. p. ὅ4. De Doct. Christiand. “ Our signs through eye and ear,” &e. 


Omnia signa verbis comparata paucissima sunt.. nam et odore un- 
guenti Dominus, quo perfusi sunt pedes Ejus, signum aliquod dedit: et 
sacramento corporis et sanguinis Sui preegustato fi: e. before His sacrifice 
had seemed to establish it more regularly | significavit quod voluit. Et 
cum mulier tangendo fimbriam vestimenti Ejus salva facta est non nihil 
significat. Sed innumerabilis multitudo signorum, quibus suas cogita- 
tiones homines exerunt, in verbis constituta est. 


256 THE FOURTH CENTURY. [A.D. 


Passages like this fixed the first idea in a sacrament in the 
minds of our reforming bishops to be “a sign.” See also P. 12 Ὁ. 
Lib. tv. p. 20. Reference to Cyprian, Ep. 63. 


P. 20. “In Gideon’s case, Judges vi., by the evidence of 
the fire it was declared that that rock had the character of a type 
of Christ’s body, because it is written, 1 Cor. x., ‘They drank,’ &c. 
Because also it referred not to His Deity, but to His flesh, which 
poured its stream over the hearts of the thirsting people with the 
eternal current of His blood. Now already therefore has it been 
declared in a mystery that the Lord Jesus on the cross would 
abolish in His own flesh the sins of the whole world. 


P. 62. “But all things are devoted which are offered to God: 
chiefly the oblation of the holy altar, by which sacrament our 
other greatest vow which we have vowed is declared, (viz.) that we 
will remain in Christ, and also in the bond of the church, which is 
the body of Christ. And of this it is a sacred sign that we (being 
many are one bread, one body. Therefore, I think, it was with 
particular reference to the consecration and preparing to distribute 
this sacrament that the apostle ordered that ‘prayers be made,’ or 
as some unskilfully misinterpret it, ‘adorations:’ for this would Ὁ 
make the word mean ‘a vow,’ which it is more common in Scrip- 
ture to call εὐχή. But askings, as interpreted by the word in 
some old Latin MSS., take place when the people is being blessed 
(at the end). For then the priests, as our advocates, by imposi- 
tion of hands, offer and present their trained disciples to the most 


P20: 


p. At Gideon’s sacrifice (Judges vi.) fire came from the rock. Quo 
indicio declaratum videtur quod petra illa typum habuerit corporis 
Christi, quia scriptum est, 1 Cor. x., “They drank of the rock,” &e. 
Quod utique non ad Divinitatem Ejus sed ad carmem relatum est, 
que sitientium corda populorum perenni rivo Sui sanguinis inundavit. 
Jam nune igitur in mysterio declaratum est quia Dominus Jesus in carne 
Sua totius mundi peccata crucifixus aboleret, &e. &e. 


IT, p. 621, Epist. LXIX. Ad Paulinum. 


Voventur autem omnia, que offeruntur Deo, maxime sancti altaris 
oblatio, quo sacramento predicatur nostrum aliud yotum maximum 
quod nos vovimus, in Christo esse mansuros, utique in compage corporis 
Christi. Cujus rei sacramentum est, quod unus panis, unum corpus multi 
sumus. Ideo in hujus sanctificatione et distributionis preparatione 
existimo apostolum (1 Tim. ii. 1) jussisse proprie fieri προσευχὰς, i.e. 
orationes (vel, ut nonnulli minus perite interpretati sunt, adorationes). 
Hoe est enim ad votum, quod usitatius in Scripturis nuncupatur εὐχή. 
Interpellationes autem (sive, ut vestri codices habent, postulationes) 
fiunt cum populus benedicitur. Tune enim antistites, velut advocati, 
susceptos suos per mantis impositionem misericordissime offerunt Potes- 





904] : AUGUSTINE. 257. 


compassionate King. And when these things have been finished 
and our great sacrament has been partaken of, all is concluded by 
the thanksgiving, which also in these words the apostle has com- 
mended to us for the close. 


P. 48. “But those with whom and those of whom we are 
treating, are not to be despaired of; for as yet they are in the 
body (the church). But they do not look for the Holy Spirit 
except in the body of Christ, whose sacrament they retain though 
they are without, but they do not keep the thing itself of which 
that is the sacred sign, and (so) they rather eat and drink judg- 
ment to themselves. For the one bread is a sacrament of unity. 
Therefore the universal church alone is the body of Christ, of 
which He is the head, the Saviour of His own body. Outside this 
body the Holy Spirit quickens none. That man is not partaker 
of the love of God who is an enemy to unity. They therefore have 
not the Spirit of God who are outside the church.. [This is just 
Cyprian’s teaching, adopted by the church of Rome.] 


P. 20. “We often so speak as to say, when Easter is ap- 
proaching, to-morrow or the day after is the Lord’s passion, 
though He suffered many years before, and did not suffer at all, 
unless that suffering took place once for all. So also we say on 
the Lord’s day itself, ‘The Lord rose to-day,’ when so many years 


have transpired since He rose. Why is no-one so witless as to: 
¥ 


tati. Quibus peractis οὐ participato tanto sacramento gratiarum actio 
cuncta concludit, quam in his etiam verbis ultimam commendavit apo- 
stolus. [St Paul may not be referring to the Lord’s supper, for he rightly 
renders εὐχαριστίας giving of thanks. See Lightfoot. Christian ministers 
are not ‘“antistites.” “Velut advocati” is like Baxter’s “sub-intercessor.” 
Augustine’s exposition of the Lord’s prayer is in Vol x. 190 ο.]} 











IT. 48 a, Epistola L., De Donatistis ad Bonifacium militarem. 


Isti autem cum quibus agimus vel de quibus agimus non sunt despe- 
randi. Adhuc enim sunt in corpore. Sed non querunt Spiritum 
Sanctum nisi in Christi corpore, cujus habent foris sacramentum, sed 
rem ipsam non tenent, cujus est illud sacramentum, et ideo sibi judicium 
manducant et bibunt. Unus enim panis sacramentum est unitatis. 
Proinde ecclesia catholica sola corpus est Christi, cujus Ille caput est, 
Salvator corporis Sui. Extra hoc corpus neminem vivificat Spiritus 
Sanctus, Rom. v. 5. Non est particeps Divine charitatis qui hostis est 
unitatis. Non habent itaque Spiritum Sanctum, qui sunt extra eccle- 
siam. 

17 20:4. 

Seepe ita loquimur ut, paschd appropinquante, dicamus crastinam vel 
perendinam esse Domini passionem, cum Ille ante multos annos passus 
est, nec omnino ; nisi semel illa passio facta sit. Nempe ipso die Domi- 
nico dicimus ‘“ Hodie Dominus resurrexit” cum ex quo resurrexit tot 
anni transierunt. Cur nemo tam ineptus est, ut nos ita loquentes arguat 


¥H 17 


258 THE FOURTH CENTURY. [A.D. 


charge us with falsehood in saying this, when we are only calling 
those days according to the likeness of those on which these things 
were done—so that that should be called the day, which is not 
the day itself, but that which in the revolution of years is like to 
it: and that that thing should be said, on account of the celebra- 
tion of the sacrament, to be done on that day, which was not 
done on that day, but was done now long ago? Was not Christ 
made a sacrifice in Himself once for all? And yet He is in 
the sacrament made a sacrifice to the nations (or to the people in 
His various churches), not only during all the celebrations in 
Easter, but every day. Nor does that man any more utter a false- 
hood who, when he is asked, answers, that Christ is made a sacri- 
fice. [Thus is the generic difference between Christ’s immolation 
or sacrifice on the Cross and the memorial of it in the sacrament 
glossed over.] For if sacraments had not some likeness to the 
things of which they are sacraments, they would not be sacraments 
| at all (or, sacraments would not exist at all). But on account of 
this similitude they generally take the names of the things them- 
_ selves. And so in a certain mode (of speaking) the sacrament (or 
sacred sign) of the body of Christ is the body of Christ: the sacra- 
ment of the blood of Christ is the blood of Christ: just as the 
sacrament of faith is faith. [Such passages make Neander say 
that this author is so full of dialectical resources that he can prove 
anything to his own perfect satisfaction. ] 


Letter to Bonifacius. 


P. 45. “The feast of the Lord is not only the unity of 
Christ’s body in the sacrament of the altar, but also in the bond of 
peace, 


esse mentitos, nisi quia istos dies secundum illorum, quibus hee gesta 
sunt, similitudinem nuncupamus—ut dicatur ipse dies, qui non est ipse, 
sed revolutione temporis similis ejus: et dicatur illo die fieri propter 
sacramenti celebrationem, quod non illo die, sed jam olim factum est ? 
Nonne semel immolatus est Christus in Seipso, et tamen in sacramento non 
solum per omnes pasche solemnitates, sed omni die populis immolatur? 
Nee utique mentitur qui interrogatus responderit immolari. Si autem 
sacramenta quandam similitudinem earum rerum, quarum sacramenta 
essent, non haberent, omnino sacramenta non essent. Ex hic autem 
similitudine plerumque etiam ipsarum rerum nomina accipiunt. Sicut 
secundum quemdam modum sacramentum corporis Christi corpus Christi 
est ; sacramentum sanguinis Christi sanguis Christi est; ita sacramentum 
fidei, fides est. [Thus was lasting confusion sown, and those who denied 
the natural presence of Christ’s body and blood were put down ever 
after with a quodam modo, “in a certain way” Christ’s body is there 
present. | 
Vol. IT. p. 45 1, Letter L. to Bonifacius, 

Convivium Domini unitas est corporis Christi non solum in sacra- 

mento altaris, sed etiam in vinculo pacis [on the parable]. 





954] AUGUSTINE. 259 


P. 79. “The Christian peoples of the East and West, among 
whom no one fasts on a Saturday... at which time to fast is 
a scandal. [P.80.] Certainly you see a 40 days’ fast... it is 
so far to the purpose to fast on the Saturday, as it is not 
to the purpose to fast on the Sunday. Those 50 days after 
the passover unto the pentecost, on which we do not fast. 
[P. 81.] It is shewn that on the Lord’s days fasts were not 
customary with them... But since the church mostly fasts on 
the fourth and sixth days ... on the fourth day after the Sabbath 
(which they commonly call the fourth day of the feast), the Jews 
are found to have taken counsel for the killing of our Lord. And 
with one day’s interval, at even, the Lord ate the passover with 
His disciples, which was the end of that day which we call the 
fifth after the Sabbath. Afterward He was betrayed on that 
night, which already belonged to the sixth after the Sabbath, 
which was plainly the day of His passion. [Augustine agrees 
with the time as stated in the Thesis on John xviii. 238]... This 
was the first day of unleavened bread, beginning from the 
evening ({. 6. commencing as the Jewish sixth day did on Thursday 
at sunset). But Matthew the evangelist says that the fifth day 
after the Sabbath was the first day of unleavened bread, because 
on its evening (7.e. the evening when the Jewish fifth day was 
ended by sunset, 1.6. really after the Jewish sixth day had begun), 
the paschal supper was to be observed, in which supper the 
unleavened bread and the sacrificed sheep began to be eaten. 
From this it is gathered that it was the fourth day after the 
Sabbath when the Lord said, ‘Ye know that after two days the 
‘passover will take place and the Son of man will be delivered by 


II. Letter LXXXVI. to Casulanus, p. 79. 


H. Orientis et occidentis populos Christianos, in quibus sabbato nemo 
jejunat... Z. In quo scandalum est jejunare. [P. 80.] A. Vides certe 
dierum quadraginta jejunium...sic ad rem pertinere ut sabbato jejunemus, 
quomodo ad rem non pertinet ut Dominico jejunemus. H. Dies illi 
quinquaginta post pascha usque ad pentecosten quibus non jejunamus. 
[P. 81.] HH. Ostenditur Dominicis diebus solita illis non fuisse jejunia. 
7. Cur autem quarté et sexti maxime jejunat ecclesia...ipsi quarta 
sabbati (quam vulgo quartam feriam vocant) consilium reperiuntur ad 
occidendum Dominum fecisse Judei (7.e. Wednesday). Intermisso autem 
uno die, cujus vespera (Thurs. Evening) Dominus pascha cum discipulis 
manducavit, qui finis fuit ejus diei quem quintam sabbati vocamus. 
Deinde traditus est δὰ nocte, que jam ad sextam sabbati, qui dies 
(Friday) passionis Ejus manifestus erat, pertinebat...Hic dies primus 
azymorum fuit a vespera incipiens. Sed Matthzeus Evangelista quintam 
sabbati dicit fuisse primam azymorum diem quia ejus vespera futura 
erat coena paschalis, qué cond incipiebat azymum (et ovis immolatio) 
manducari. Ex quo colligitur quartam sabbati fuisse quando ait Domi- 
nus “Scitis quia post biduum Pascha fiet et filius hominis tradetur ut 


17—2 


260 THE FOURTH CENTURY. [A.D. 


‘men to be crucified ; [both which events took place on the Jewish 
sixth day, Ze. between sunset on Thursday and sunset on Friday... ] 
The Sabbath follows; on which day Christ’s flesh rested in the 
tomb, as in the first making of the world God rested from all His 
works. Hence has arisen that difference that some, especially the 
peoples of the East, in order to signify this rest, preferred to relax 
the fast; others to fast for the sake of the humiliation of the 
Lord’s death, as the Roman church and some churches of the 
East also. [Certain exceptions, the Passover Friday, when all 
fast, and the next day too. ] 


Letter to Januarius. 


P.115. “Firstly then I wish thee to keep in mind... that 
our Lord Jesus Christ, as He Himself says in the Gospel, has 
subjected us to a gentle (soft χρηστός) yoke and light burden. 
From this cause He united together the association of His new 
people by sacraments that are very few in number, very easy to 
be observed, and very excellent in their meaning: as washing 
with consecration in the name of the Trinity, the communication 
(receiving in common) of the body and blood of Himself, and 
whatever other thing is entrusted to us in the canonical Scriptures. 
... Some daily communicate in the Lord’s body and blood, others 
receive on certain fixed days. In other places there is not an 
intermission of a day without its being offered. In otber places 
it is only on the Saturday and the Lord’s day. Jn others only on 
the Lord’s day...nor is there any regulation in these things 
better for a grave and prudent Christian than to act in whatever 


way he sees the church act, near to which he happens to be 
residing, 





“crucifigatur ”...Sequitur sabbatum (Saturday) quo die caro Christi in 
monumento requievit, sicut in primis operibus mundi -requievit Deus ab 
omnibus operibus Suis. Hine exorta est ista...varietas, ut alii, sicut 
maxime populi orientis, propter requiem significandam mallent relaxare 
jejunium (7e. on Saturday); alii propter humilitatem mortis Domini 
jejunare, sicut Romana et nonnull orientis ecclesiz. 

IT, ». 115 Ὁ, Ep. CXVITI. to Januarius. 

Primo itaque tenere te volo...Dominum nostrum Jesum Christum, 
sicut Ipse in evangelio loquitur, leni jugo Suo nos subdidisse et sarcinze 
levi. Unde sacramentis, numero paucissimis, observatione facillimis, 
significatione prestantissimis societatem novi populi colligavit, sicuti 
est baptismus in Trinitatis nomine consecratus, communicatio corporis 
et sanguinis Ipsius, et si quid aliud in seripturis canonicis commendatur, 
[Variations of churches. ]...Alii quotidie communicant corpori et san- 
guini Dominico, alii certis diebus accipiunt. Alibi nullus dies intermit- 
titur quo non offeratur. Alibi sabbato tantum et Dominico. Alibi 
tantum Dominico,..Nec disciplina ulla est in his melior, gravi pruden- 
tique Christiano quam ut eo modo ageret quo agere viderit ecclesiam, 
ad quameunque forte devenerit. 


354] AUGUSTINE. 261 


P. 116. “The apostle calls the reception itself of the 
eucharist the Lord’s supper. And it plainly appears that when 
the disciples first received the Lord’s supper they did not receive 
it fasting. Ought then the universal church at all to be the 
subject of reproach because it is always received by persons 
fasting? For from that (time or) day, it was determined by the 
Holy Spirit that for the honour of so great a sacrament the Lord’s 
body should enter into the Christian’s mouth before receiving any 
food outside the church’s walls. - For it is on that account that 
through the whole world that custom is observed... The 
Saviour did not ordain the order in which it should be received, 
in order that He might keep this post for the apostles, through 
whose agency He was to arrange the churches. For if He had 
advertised us of this, that it should ever be received after other 
food, I think none would have varied from the custom... In 
1 Cor. xi. St Paul annexed ‘But the other things, when I come, 
‘T will set in order.’ From this we may understand that that 
was (thus) ordained by Paul himself, which is never varied 
from by any diversity of custom. But there is a plan worthy of 
approval which has delighted some: that on one fixed day in 
the year, 1.6. on that on which the Lord gave the supper itself, 
we should be allowed, as if for a more remarkable commemora- 
tion, to offer and receive the Lord’s body and blood after taking 
food. But I think it would be more becoming that it should take 
place at that very hour; that any one also who may have fasted 
may be able, after the evening repast, at the ninth hour to meet 
(those that have partaken of it) at the oblation. Wherefore we 





II. p. 116 A. 


Apostolus “hance ipsam acceptionem eucharistie Dominicam cconam 
vocans. [B.] Et liquido apparet quando primum acceperunt discipuli 
corpus et sanguinem Domini, non eos accepisse jejunos. Numquid tamen 
propterea calumniandum est universe ecclesiz, quod a jejunis semper 
accipitur? Ex hoc enim placuit Spiritul Sancto ut in honorem tanti 
sacramenti in os Christiani prius Dominicum corpus intraret quam exteri 
cibi. Nam ideo per universum orbem mos iste servatur...I[deo non 
preecepit (Salvator) quo deinceps ordine sumeretur, ut apostolis, per 
quos ecclesias dispositurus erat, servaret hunc locum. Nam si hoc Ille 
monuisset, ut post cibos alios semper acciperetur, credo quod eum morem 
nemo variasset... (Paulus) subtexuit (1 Cor. xi.), “ Ceetera autem, cum 
‘“‘venero ordinabo.” Unde intelligi datur,...ab ipso ordinatum esse, quod 
nulla morum diversitate variatur. Sed nonnullos probabilis quedam 
ratio delectavit ut uno certo die per annum, quo ipsam ccenam Dominus 
dedit, tanquam ad insigniorem commemorationem, post cibos offerri et 
accipi liceat corpus et sanguinem Domini. Honestius autem arbitror ea 
hora fieri ; ut, qui etiam jejunaverit, post refectionem, que hora nona fit 
(αν. 9 Am.), ad oblationem possit occurrere. Quapropter neminem 


262 THE FOURTH CENTURY. [A.D. 


compel none to take a morning meal on the day of that Lord’s 
supper, but at the same time we dare not deny it to any. Yet 
I think this had not been established : but that most and almost 
all in most places are accustomed to have supper then. And so 
because some also observed a fast, it is offered in the morning for 
the sake of those who have a morning meal, since they cannot 
endure fasts and washings to be at the same time: but on the 
evening too for the sake of them that fast (all day). 


Letter to Honoratus. 


P.125. “Here truly all the rich of the earth have eaten and 
worshipped; and even they have been brought to Christ’s table 
and are receiving of His body and blood. But they only adore ; 
they are not also satisfied, since they do not imitate; for though 
they eat they disdain to be poor. For such shall be satisfied, 
although perfect satisfaction (fulness) will be found only in that 
life eternal, when we shall have arrived at the close of that 
pilgrimage, from faith to vision, from a glass to the face itself, 
from a riddle to perspicuous truth. 


P. 42. “After that, as far as relates to that corruption which 
now weighs heavy on the soul, and to those vices in which the 
flesh lusteth against the spirit, there will not then be flesh but 
body, because even the bodies are held to be heavenly. For which 
reason it is said, Flesh and blood will not possess the kingdom of 





cogimus Dominica illé ccend prandere, sed nulli etiam contradicere aude- 
mus ; hoc tamen non arbitror institutum, nisi quia plures et prope omnes 
in plerisque locis coenare consueverunt. Et quia nonnulli etiam jeju- 
nium custodiunt mane offertur propter prandentes, quia jejunia simul et 
lavacra tolerare non possunt: ad vesperam vero propter jejunantes, 


11. ». 125 1, Ep. CXX,. to Honoratus. 


Psalm xxii. “The poor shall eat,” &e. Hic vero manducaverunt et 
adoraverunt omnes divites terre. Et ipsi quippe adducti sunt ad men- 
sam Christi et accipiunt de corpore et sanguine Ejus. Sed adorant 
tantum, non etiam saturantur, quoniam non imitantur; manducantes 
enim dedignantur esse pauperes...'Tales enim saturabuntur, quanquam 
perfecta saturitas in illé vité wternd erit, cum ex istd peregrinatione 
venerimus, ex fide ad speciem, ab speculo ad faciem, ab xnigmate ad 
perspicuam veritatem, 


Enchiridion, p. 42 8. 

Proinde quantum attinet ad corruptionem que nune aggravat ani- 
mam, et ad vitia quibus caro adversus Spiritum concupiscit, tune non 
erit caro sed corpus, quia et celestia corpora perhibentur. Propter quod 
dictum est, caro et sanguis regnum Dei non possidebunt, &e. 


354] AUGUSTINE. 263 


God. [Augustine forgets that body and flesh are alike used for 
corrupt human nature, Rom. vii, But he never got clean away 
from names; and many do not.] 


P. 47. “A daily communion of the eucharist I neither praise 
nor blame. Yet I urge and exhort that people should communi- 
cate on all Lord’s days, but (only) in case of the mind being free 
from (dominant) attachment to sin, for a man that is yet under the 
burden of a (settled) will to sin is rather burdened than purified 
by receiving the eucharist. And therefore though a man be 
bitten by sin, [if] he have not a will to sin afterward, and if before 
communicating, he make satisfaction with tears and prayers, and 
confiding in the mercy of the Lord, Whose custom it is to grant 
the desire of him that piously makes confession, let him come to 
the eucharist fearless and secure. [See a very similar passage in 
Theodore, written on the basis of this.] But I am saying this of 
him that is not weighed down by capital and mortal offences, 
For I exhort him that is pressed down by mortal crimes, com- 
mitted since baptism, first to make satisfaction by public penitence ; 
and thus, reconciled by the priest’s sentence, to be united in 
communion [and not otherwise] if he does not wish to receive the 
eucharist to his own judgment and condemnation. But we do not 
deny that mortal crimes are loosed by secret satisfaction: but this 
is to be done by first changing the secular habit and professing 
the pursuit of religion to correct the life, and with lasting, yea, 
perpetual grief, in God’s pity; so, namely, as to do the contrary to 
those things of which he repents, and to practise the communion 
on all Lord’s days in a suppliant and submissive spirit until death 
itself. True penitence is not to permit the things that are to be 


11. De Eccles, Dogm., p. 47 8B. 


Quotidie eucharistiz communionem nec laudo nec reprehendo, Om- 
nibus tamen Dominicis diebus communicandum suadeo et hortor; si 
tamen mens sine affectu peccandi est, nam habentem adhuc voluntatem 
peccandi, gravari magis dico eucharistiz perceptione quam purificari. 
Et ideo, quamvis quis peccato mordeatur, [si] peccandi non habeat de 
cetero voluntatem et communicaturus satisfaciat lachrymis et orationi- 
bus et confidens de Domini miseratione, Qui peccata piz confessioni 
donare consuevit, accedat ad eucharistiam intrepidus et securus, Sed 
hoe de illo dico quem capitalia et mortalia peccata non gravant. Nam 
quem mortalia crimina, post baptismum commissa, premunt, hortor prius 
publica peenitentia satisfacere ; et ita, sacerdotis judicio reconciliatum, 
communioni sociari, si vult non ad judicium et condemnationem sui 
eucharistiam percipere. Sed et secreta satistactione solvi mortalia crimina 
non negamus: sed mutato prius szeculari habitu et confesso religionis 
studio per vitee correctionem, et jugi immo perpetuo luctu miserante Deo, 
ita duntaxat ut contraria pro lis que penitet agat, et eucharistiam 
omnibus Dominicis diebus supplex et submissus usque ad mortem agat, 


304 THE FOURTH CENTURY. [4.}Ὁ. 


repented of; and to weep over them when permitted. The satis- 
faction in penitence is to cut off the causes of the acts, and not to 
allow entrance to their suggestions.” 


I cannot but subscribe to the real truth and vast importance 
of these later sentences. Detached from the unscriptural gloom 
of the preceding ones, I think they teach something really lacking 
in our mode of dealing with admitted sin in the church and in 
ourselves. Flying from the slips of patristic doctrine, we should 
lay hands on its gold. 


P. 47. “In the eucharist the offering ought not to be made 
with pure water, as some are deceived into thinking by the 
appearance of sobriety, but wine mixed with water ought to be 
offered: because wine also was in the mystery of our redemption 
when He said, ‘I will drink no more, &c.:’ and wine mingled with 
water, not only that which used to be given after the supper (of 
the passover), but that which came from His pierced side, when 
water came out with blood, wine from the true vine of His flesh is 
there indicated, pressed out with water. [Augustine did not 
recognize that at the Jewish passover pure wine was used; but 
comp. Buxtorf with the Talmudic laws, confirmed by the practice 
and the printed passover prayers of the Jews at this day.] 


P. 27. Augustine answers Petilian. “We say that just that 
kind of sacrifice 15 offered by each which is in each that comes near 
to offer, and whieh is in each that comes near to receive, and that 
they eat of such kind of sacrifices, and that they come near in such 
a character. Therefore if a bad man makes offering to God, and a 
good man receives of wliat he brought, it becomes to each of the 
same kind as he is. 








Peenitentia vera est peenitenda non admittere et admissa deflere. Satis- 
factio peenitentiz est causas peccatorum excidere, nec earum suggestioni- 
bus aditum indulgere, ἐς 
γα ΚΕ te Bed 

After a preface of errors which one sorrows to read Augustine comes 
to the elements of the supper, In Eucharistid non debet pura aqua 
offerri, ut quidam sobrietatis falluntur imagine, sed vinum cum aqua 
mistum ; quia et vinum fuit in redemptionis nostre mysterio, cum dixit 
“JT will drink no more,” &c.; et aqua mistum, non quod post @enam 
dabatur, sed quod de latere Ejus lancea perfosso, aqua cum sanguine 
egressa, vinum de vera Ejus carnis vite, cum aqua expressum ostenditur, 

In 53 c eternal punishment of unbaptized or unborn infants. 


Vol. VIT. p. 27.4. Cont. Lit. Petit. ᾿ 
Petilian has quoted Is. xvi. and Hos. ix. Augustine answers, Nos 
dicimus tale cuique sacrificium fieri qualis accedit ut offerat, et qualis 
accedit ut sumat, et eos de sacrificiis talium manducare, qui ad illa tales 
accedunt quales et illi sunt. Itaque si offerat Deo malus, et accipiat 
inde bonus, tale cuique esse qualis quisque fuerit, &e, 


954] : AUGUSTINE. 265 


P. 47. “‘ Knowledge puffeth up,’ &c. What say they of the 
Lord’s body and blood itself, the only sacrifice for our salvation ? 
Although the Lord tells, 1 Cor. xi., Behold how even divine and 
Bey things are injurious to those who in a bad state make use of 
them. 


P. 334. Ps. exxxii. “He would become bread and milk to us: 
He came down to the earth and said to His own, ‘I am the bread 
‘that cometh down,’ &c. Therefore it is said, Ps. xxii., ‘The poor 
‘shall eat, &e. 


P.57. “He sits at the Father’s right hand, nor is to come 
from any other place than from that to judge the quick and dead: 
and thus He is to come, as that angel’s voice testifies, as He was 
seen to go into heaven, ze. in the same form and substance, to 
which He surely gave immortality, without taking away its nature. 
According to this form He is not to be thought to be diffused 
through all places. We must beware that we do not so over- 
assert the Godhead, as to take away the truth of the manhood. 
But it does not follow that what is in God is as truly everywhere as 
God is. For God and man are one Person, and both are one 
Christ : (present) everywhere by that which is the Godhead, but in 
heaven (only) by that which is the manhood... [P.60G] But 
doubt not that Christ our Lord, God’s only-begotten Son, equal 
with the Father, and also Son of Man, than Whom the Father is 





P. 47 8, on 1 Cor. VILL. “Scientia inflat,” de. 
Quid de ipso corpore et sanguine Domini, unico sacrificio, pro salute 
nostra? quamvis Ipse Dominus dicat 1 Cor. xi. (on unworthy eating), 
‘Ecce quemadmodum obsunt Divina et sancta male utentibus. 


VIII. p. 3340, Ps. CXX XT. (CXXXITL.). “Poor eat and be satisfied,” de. 


Panis et lac nobis fieret : descendit ad terram et ait Suis ‘Ego 
“sum panis,” &e, Ideo illic in Psalmo xxii. “ Edent pauperes et satura- 
“ buntur.” 


IT. p. ὅν. LEpist. ad Dardanum. Whether ubiquity belongs to 
Christ's body. 

Sedet ad dexteram Patris, nec aliunde quam inde venturus est 
ad vivos mortuosque judicandos. Et sic venturus est, ΠΠὼ angelic&é voce 
testante, quemadmodum ire visus est in cceelum, i.e. in eAdem carnis 
forma atque substantia, cui profecto immortalitatem dedit, naturam non 
abstulit. Secundum hane formam non est putandus ut ubique diffusus. 
Cavendum est ne ita Divinitatem abstruamus hominis ut veritatem 
auferamus. Non est autem consequens, ut, quod in Deo est, ita sit 
ubique, ut Deus...Una enim persona Deus et homo est, et utrumque est 
unus Christus : ubique, per id quod Deus est ; in ccelo autem per id quod 
homo...[P. 60 α.] Christum autem Dominum nostrum, unigenitum Dei 
Filium, sequalem Patri, eundemque hominis filium, Quo major est Pater, 


266 THE FOURTH CENTURY. [A.D. . 


greater, is both everywhere present as God, and is in the same 
temple of God as indwelling God, and in some (one) place of 
heaven, according to the (limited) measure of (His) true body. 

P. 65. His object is to prove that sensible appearances are 
not always to be trusted. “For nothing that is to be seen or 
perceived by any of our senses happens without being either 
ordered or suffered by the central and intelligent court of the 
Supreme Ruler... If therefore the apostle Paul could preach the 
Lord Jesus Christ by sigus, in one way by using his tongue, in 
another by a letter, and in another way by the sacrament of His 
body and blood. For neither do we call Paul’s tongue, nor the 
parchments, nor the ink, nor the significant sounds put forth by 
the tongue, nor the symbolic marks of letters written on the skins, 
the body and blood of Christ, but only those substances which 
received from the fruits of the earth, and consecrated by mystic 
prayer, we duly take for our spiritual health in remembrance of 
the Lord’s suffering for us: which, when they are brought by 
men’s hands to that visible appearance, are not sanctified to be so 
great a sacrament without the operation of the invisible Spirit of 
God. Since God works all this, which is done by the movements 
of men’s bodies in that work, Himself the First Cause of the invi- 
sible agencies of His workers (whether they be men’s souls, or 
the services of unseen spirits subject to Himself), what wonder is 
it if God makes perceptible, by our sense and sight, in this crea- 
tion of sky and earth, sea and air, to shew by signs and to demon- 
strate His own character in them, as He Himself knows it ought 


et ubique totum presentem esse non dubites tanquam Deum, et in 
eodem templo Dei esse, tanquam inhabitantem Deum, et in loco aliquo 
ceeli propter veri corporis modum, 


Vol. ITI. 653. De Trin, III, 


Nihil enim fit visibiliter atque sensibiliter, quod non de interiore et 
intelligibili aulé Summi Imperatoris aut jubeatur aut permittatur...Si 
ergo apostolus Paulus...potuit tamen significando predicare Dominum 
Jesum Christum, aliter per linguam suam, aliter per epistolam, aliter per 
sacramentum corporis et sanguinis EKjus: Nec linguam quippe ejus, nec 
membranas nee atramentum, nec significantes sonos linguaé editos, nec 
signa literarum scripta pelliculis, corpus Christi et sanguinem dicimus, 
sed illud tantum, quod, ex fructibus terre acceptum et prece mystica 
consecratum, rite sumimus ad salutem spiritalem in memoriam pro nobis 
Dominice passionis ; quod, cum per manus hominum ad illam visibilem 
speciem perducitur, non sanctificatur ut sit tam magnum sacramentum 
nisi operante invisibiliter Spiritu Dei. Cum hee omnia, que per cor- 
porales motus in illo opere fiunt, Deus operetur, movens primitus inyisi- 
bilia ministroram (sive animas hominum sive occultorum spirituum Sibi 
subditas servitutes), quid mirum si in creaturd celi et terre, maris et 
aéris, facit Deus que vult sensibilia atque visibilia, ad Seipsum in eis, 


354] AUGUSTINE. 267 


to be signified and exhibited, not by the appearance of the very 
substance itself, for that is altogether unchangeable,” το. 


Is not this flimsy, though in some respects charming, rhetoric ? 


The conclusion wrong, and certainly “not proven.” 


P. 73. “The same faith is expressed in different outward 
sions. It is expressed in different signs just as in different words, 
because words change their sounds as times go on, and also words 
are nothing else than signs. For words have their force by 
being signs for things. Take the meaning from a word, and it 
is an empty sound. All things then were expressed by signs. 
Did not (the ancients) believe the same truths, by whom these 
signs were handed down to us, and by whom the same things 


_ which we believe were proclaimed before in prophecy? They also 


_ were believers, but they believed that the things were to come, but 


we believe that they have come. Therefore he also says thus, 
‘They drank the same spiritual drink. Τῇ it was spiritual (it may 
be) the same; for if bodily, it was not the same. For what did 


they drink? For they drank of the spiritual rock following 


(them). For the rock (was typically) Christ. See then. Continue 
in the faith. The signs were varied. There the rock was Christ. 
-For us that is Christ, which is placed on the altar. And they, for 
a great sacrament of the same Christ, drank water flowing forth 
from the rock. What we drink the faithful know. If you mean 
the visible appearance it is a different thing, if a meaning to be 
understood by signs, they drank the same spiritual drink, 





sicut Ipse oportere novit, significandum et demonstrandum, non ipsa 
sua, qua est, apparente substantia, que omnino incommutabilis est, ὅσο, 


VIII. 734. Tractatus in Evang. Joh. XLV. c. X. 


In signis diversis eadem fides. Sic in signis diversis quomodo in 
verbis diversis, quia verba sonos mutant per tempora, et utique nihil 
aliud sunt verba quam signa. Significando enim verba sunt. Tolle 
significationem verbo, strepitus inanis est...Significata sunt ergo omnia. 
Numquid non eadem credebant (veteres) per quos hee signa ministra- 
bantur per quos eadem que credimus prophetata pronuntiabantur. 
Utique credebant, sed illi ventura esse, nos autem venisse. Ideo et sic 
ait, Eundem potum spiritalem biberunt. Si spiritalem, eundem; nam 
corporalem non eundem. Quid enim illi bibebant? Bibebant enim de 
spiritali sequente petra. Petra enim erat Christus. Videte ergo. Fide 
manete. Signa variata. Ibi petra Christus. Nobis Christus quod in 
altari ponitur. Ht illi pro magno sacramento ejusdem Christi biberunt 
aquam profluentem de petra: nos quod bibamus norunt fideles. Si 
speciem visibilem intendas, aliud est: si intelligibilem significationem, 
eundem potum spiritalem biberunt. [Perhaps, however, this explana- 
tion of “the same” is not tenable. ] 


268 THE FOURTH CENTURY. [A.D 


P. 80. “But our bread and cup is not a common thing, but 
becomes. our mystic (bread and cup) by a certain set consecration, 
and is not by birth. [The Dominican creed in after ages: the 
Franciscans saying, It is created afresh.] Τὺ follows that although 
it be bread and a cup, it is an aliment of refection, not a sacra- 
ment of religion, z.e. it does not become such, unless we bless it 
and give thanks to the Lord in His gift, not only for the spirit but 
also for the body. 


P. 81. “But the Hebrews were celebrating in the victims of 
cattle, which in many various forms they were offering to God, as 
so great a thing deserved, a prophecy of the Victim to come, which 
Christ offered ; and for this now Christians celebrate the memory 
of the same accomplished sacrifice by a sacred oblation and a 
participation of the body and blood of Christ. 


P. 82. “For what priest standing by the altar, in the places 
where we preserve the bodies of the saints, ever said, We offer to 
thee, Peter, or Paul, or Cyprian? But what is offered is offered 
to God... But how can those who drink themselves drunk at the 
memorial festivals of the martyrs be approved by us? Certainly 
it is a far less sin to return drunk from the martyrs’ festivals than 
to sacrifice to martyrs, even were it done fasting... What we 
teach persons to do is one thing. It is another what we endure 
their doing and are obliged to tolerate until we can amend it. 


VI. p. 80¥. Contra Faustum. 


Noster autem panis et calix, non quilibet...sed cert&é consecratione 
mysticus fit nobis, non nascitur. Proinde quod non ita fit quamvis sit 
panis et calix, alimentum est refectionis, non sacramentum religionis 
nisi quod benedicimus gratiasque agimus Domino in omni Ejus munere, 
non solum spiritali, verum etiam corporali. 


8l oc. 


Hebrei autem in victimis pecorum quas offerebant Deo, multis et 
variis modis, sicut re tanta dignum erat, prophetiam celebrabant future 
victims, quam Christus obtulit. Unde jam Christiani peracti ejusdem 
sacrificli memoriam celebrant sacrosancté oblatione et participatione 
corporis et sanguinis Christi. 

82 G. 


- 


Quis enim antistitum in locis sanctorum corporum assistens altari 
aliquando dixit Offerimus tibi, Petre, aut Paule, aut Cypriane? Sed 
quod offertur offertur Deo...Qui autem se in memoriis martyrum inebriant 
[see Gilly’s Vigilantius regarding Paulinus of Nola and St Felix] quomodo 
nobis approbari possunt ?,,,.Longe quippe minoris peccati est ebrium 
redire a martyribus, quam vel jejunum sacrificare martyribus...Aliud est 


quod docemus, aliud quod sustinemus...et donee emendemus tolerare 
compellimur, ¢ 


Ἴ 


4 
[ 


964] : AUGUSTINE. 269 


Ps. 1. “The flesh and blood of this sacrifice gave a promise 
by typical victims before Christ's coming. In the passion of 
Christ the promise was fulfilled (paid) by the Truth Himself. 
After Christ’s ascension it was celebrated by a memorial sacrifice 
(lit. a sacrifice of remembrance) so that the similitude should be 
offered to God in promise of the True Sacrifice (to come), to Whom 
(i.e. to God) the truth itself was to be given according to promise 
in the passion of the body and blood of Christ, and was to be 
offered ... Promising by their similitude the True Victim, by 
which He has reconciled us to Himself in Christ Jesus our Lord. 
[To some writers the memorial of a sacrifice and a memorial sacri- 
fice most strangely seem equivalent expressions. | 


P. 152. “Instead of all those sacrifices and oblations His 
body is offered, and is administered to communicants. 


P. 86. “By this He also appears as priest—Himself offering; 
Himself also the offermmg. And of this thing He wished to have a 
sacred sign in the church’s daily sacrifice, since Himself is Head 


οἵ His own body, and (the church) itself is the body of Himself the 


Head, itself as much through Himself, as Himself through Himself, 
customarily offered to God. 

_ P. 82. ‘Since then works of mercy are true sacrifices which 
‘may be referred to God, whether they be towards ourselves or 





...“‘ He that offereth praise,” ὥς. Ps. XLIX. (L). 

Hujus sacrificii caro et sanguis ante adventum Christi per victimas 
similitudinum promittebant. In passione Christi per Ipsam Veritatem 
reddebatur. Post ascensum Christi per sacramentum memorize celebraba- 
tur [See Waterland, p. 477, on the words “a commemorative sacrifice” to 
which he objects in relation to Christ’s natural flesh, p. 447 and 526]... 
Ut Εἰ (Deo) offeratur similitudo promittens veritatem sacrificii, cui erat 
offerenda ipsa reddita Veritas in passione corporis et sanguinis Christi... 
per earum similitudinem promittens victimam veram, per quam nos 
Sibi reconciliavit in Christo Jesu Domino nostro, ὅθ. [All regarding 
the offering on the Cross. | 

P.152 4. De Civitate Dei, XVITT. 20. 


Pro illis omnibus sacrificiis et oblationibus corpus Ejus offertur et 
participantibus ministratur, 


P. 86m. Ib. Δ΄. 20. 


Per hoc et sacerdos est. Ipse offerens, Ipse et oblatio. Cujus rei 


sacramentum quotidianum esse voluit ecclesiz sacrificium, cum ipsius 


corporis Ipse sit caput, et Ipsius Capitis ipsa sit corpus, tam ipsa per 
Ipsum quam Ipse per Ipsum suetus offerri. 
V. De Civ. Dei, p. 82 G, bk. X, ¢. 6. 


Cum igitur vera sacrificia opera sint misericordiz, sive in nos 1psos 
sive in proximos, que referantur ad Deum, opera vero misericordiz non 


270 THE FOURTH CENTURY. [A.D. | 


towards our neighbours, but works of mercy are not done for any 
other object than that we may be freed from misery, and thus 
may become happy: which does not come to pass by that good 
thing of which it is said ‘But it is good for me to stand fast to 
‘God,’ it straightway follows that the whole redeemed city, 1.6. 
the congregation and fellowship of saints, is offered up to God an 
universal sacrifice through (our) High Priest, Who also offered 
Himself in passion for us, according to the form of a servant, that 
we might be the body of so great a Head. For He offered 
this form: He was offered in this, because according to this 
(likeness) He is (now) the Mediator: in this He was a priest and 
in this a sacrifice, Rom. xii. This is the Christians’ sacrifice ; for 
we that are many are one body in Christ: and this sacrifice, that 
of the sacrament of the altar, well known to the faithful, the 
church commonly uses, where it is shewn to her, that in that 
oblation which she offers she herself is also offered. : 


P. 189. ‘Otherwise neither would a remembrance of them 
be made at the altar of God in the communion of the body of 
Christ. 


P. 204. “Nor are they for this to be said to eat the body of 
Christ, since neither are they to be counted in the members of 
Christ, John vi. He is shewing what it is to eat the body of 
Christ and to drink His blood, not as far as a sacrament goes, but 
in reality. For this is also to abide in Christ, that Christ also 
may abide in us. 


ob aliud fiant nisi ut a miserid liberemur, ac per hoc ut beati simus : 
quod non fit nisi a bono illo de quo dictum est, “ Mihi autem adherere 
** Deo bonum est,” profecto efficitur ut tota ἰδέα redempta civitas, hoc est 
congregatio societasque sanctorum universale sacrificium offeratur Deo 
per Sacerdotem magnum, Qui etiam Seipsum obtulit in passione pro 
nobis, ut tanti Capitis corpus essemus, secundum formam servi. Hane 
enim obtulit; in hac oblatus est, quia secundum hane Mediator est ; in 
hac sacerdos, in hac sacrificium est. Romans xii. Hoe est sacrificium 
Christianorum : multi unum sumus corpus in Christo ; quod etiam sacra- 
menti altaris, fidelibus noti, frequentat ecclesia, ubi ei demonstratur 
quod in ea oblatione, quam offert, ipsa offeratur, 


P. 189, bk. XX. ὁ. 8, 
Alioquin nec ad altare Dei fieret eorum memoria in communione 
corporis Christi. 
Ῥ, 204, bk. ΧΑ ΧΙ]. c. 25. 
Nee isti ergo dicendi sunt manducare corpus Christi, quoniam nec in 
membris computandi sunt Christi. John vi. Ostendit quid sit, non 
sacramento tenus sed revera corpus Christi manducare et Ejus sangui- 


nem bibere, Hoc est enim et in Christo manere, ut in illo maneat et 
Christus, 


-- 


954] AUGUSTINE. 271 


P. 4. “And our Lord’s so great and so wonderful patience (is 
seen) in the New Testament, in that He so long endured Judas, 
as if he were good, when He was not ignorant of his thoughts, 
when He invited Him to the feast in which He commended and 
delivered the representation of His own body and blood to His 
disciples, 


P.50. “For Christ was being carried in His own hands, 
when He says in commending His own body itself, ‘This is My 
‘body.’ For He was carrying that body in His own hands. It is 
the very humility of our Lord Jesus Christ, &. [P.51.] ‘And 
“He was being borne in His own hands.’ How, &c.? Because 
when He was commending His own body itself, He received it 
into His own hands (as the faithful know) and He was carrying it 
Himself in a way when He was saying, ‘ This is my body,’ 


P. 157. “‘ But when the hour had come, John xiii., on which 
‘Jesus would pass over from this world unto the Father. (John) 
expressed then (in these words) the passing over of the [true] 
Passover. 


P. 185. 1 Cor. x. “Their food then and their drink were in 
mystery the same as ours: but the same in meaning not in 
appearance, because Christ Himself was figured to them in the 
rock, and is manifested to us in the flesh... having some spiritual 


Vol. Vill. p. 4. In Psa. 7, 

Et in historia N. T. ipsa Domini nostri tanta et tam miranda 
patientia, quod eum (Judam) tamdiu pertulit tanquam bonum, cujus 
cogitationes non ignoraret, cum adhibuit ad convivium, in quo corporis 
et sanguinis Sui figuram discipulis commendavit et tradidit, 


P.50 πὸ απ}: 16. Ps. XXXII. (XXXIV.). 

Ferebatur enim Christus in manibus Suis, quando commendans ipsum 
corpus Suum ait “ Hoc est corpus Meum.” Ferebat enim illud corpus 
in manibus Suis: ipsa est humilitas Domini nostri Jesu Christi, We. 
[P. 51.] “Et ferebatur in manibus Suis.” Quomodo, &e. Quia cum 
commendaret ipsum corpus Suum, accepit in manus suas, (quod norunt 
fideles) et Ipse se portabat quodam modo, cum diceret “ Hoc est corpus 
Meum,” 

FolDiewe Ps. LXV LIT. CEATX, ), 

“Cum autem venisset hora qua transiret Jesus de hoc mundo ad 

* Patrem” (John xii.) Expressit ergo transitum pasche, ὅσο, 


P.185 5. Ps. LXXVI.(LXXVIL.). 1 Cor. X. “same spiritual meat.” 

Idem itaque in mysterio cibus et potus illorum qui noster, sed signi- 
ficatione idem, non specie, quia idem Ipse Christus illis in petra figu- 
ratus nobis in carne manifestatus est...i.e. spiritale aliquid significantem 


272 THE FOURTH CENTURY. [A.D. 


meaning, and though all the sacraments were had in common, © 
the grace which is the virtue of sacraments was not common 
to all.” 


N.B. The passage seems to mean They all received the same 
symbolical manna and water, but many of them perished. 


On “ Worship His footstool.” Vulgate. 


P. 241. “See brethren what He orders us to adore! Is, Ixvi. 
says, ‘Earth is My footstool.’ Therefore He commands us to 
adore earth. And how shall we adore earth when the scripture 
openly says, ‘Thou shalt adore the Lord Thy God.’ I am 
doubtful in mind. I fear to adore ‘earth,’ lest He who made 
heaven and earth condemn me. Again I fear not to adore the 
footstool of the feet of my Lord, because the Psalm says to me 
‘Adore the footstool of His feet.’ Tossing as the waves of the 
sea I turn me to Christ, because it is Himself that I am here 
seeking, and I discover how earth may without impiety be adored, 
and His footstool may be adored without impiety. For He took 
on Himself earth from earth, since flesh is of the earth, and He 
received flesh from the flesh of Mary. And because He walked 
here in the flesh itself and gave the flesh itself to be eaten by us 
for salvation, but none eats that flesh unless He has first adored, it 
is discovered how such a footstool of the Lord’s feet may be 
adored, and we not only may not sin by adoring, but may sin by 
not adoring it. But does the flesh then at all make alive? The 
Lord Himself said, ‘The Spirit is He that maketh alive, but the 
‘flesh profiteth nothing.” But at the time when the Lord com- 








...Et cum essent omnia communia sacramenta non communis erat 
omnibus gratia, que sacramentorum virtus est. [The same said regard- 
ing baptism ; and asserted also in the case of baptism by heretics. ] 


P.241 np. Ps, XOVITI. (XCTX.) “ Worship (at) His footstool, for it is holy.” 


Videte fratres quid nos jubeat adorare! Is. Ixvi. “Earth is My 
“footstool.” Ergo terram nos jubet adorare... Et quomodo adorabimus 
terram cum dicat aperte Scriptura, “ Dominum Deum tuum adorabis”... 
Anceps factus sum. Timeo adorare terram, ne damnet me Qui fecit 
celum et terram. Rursum timeo non adorare scabellum pedum Domini 
mei, quia Psalmus mihi dicit “ Adorate scabellum pedum KEjus.”... 
Fluctuans converto me ad Christum, quia Ipsum quero hic, et invenio 
quomodo sine impietate adoretur terra, sine impietate adoretur scabellum. 
Ejus. Suscepit enim de terra terram, quia caro de terra est, et de carne 
Marie carnem accepit. Et quia in ipsa carne hic ambulavit et ipsam’ 
carnem nobis manducandam ad salutem dedit, nemo autem illam carnem 
manducat nisi prius adoraverit, inventum est quemadmodum adoretur 
tale scabellum pedum Domini, et non solum non peccemus adorando sed 
peccemus non adorando. Numquid autem caro vivificat ? Ipse Dominus 
dixit...“ Spiritus est qui vivificat, caro autem nihil prodest.” Tune 





354] ; AUGUSTINE. 273 


manded this He had spoken concerning His flesh: and He had 


said ‘ Except ye eat, οὐ Some disciples were offended with Him, | 


nearly seventy, and said ‘This saying is hard. Who can under- 
‘stand?’ And they withdrew, &c. They received that saying 
foolishly. They thought upon it in a carnal way, and imagined 


τσ 


that the Lord was going to cut forth some parts from His own | 
body and give them to them, and they said ‘Hard is this saying.’ | 


They were hard themselves, not the saying. For if they were not 
hard, if they were gentle, they would say to themselves ‘ He does 
‘not say this to us without cause, without there being some sacra- 
‘ment (mystery) lying concealed in it.’ They would remain gentle 
with Him and not hard, and would learn from Him what, when 
they departed, those learned that remained... But He instructed 
them and said to them ‘He is the Spirit Who gives life, but flesh 
‘profiteth nothing. The words which I spake to you are spirit 
‘and life” Understand in a spiritual sense what I spoke to you. 
You are not going to eat this body which you see and to drink 
this blood which they are to shed, who will crucify Me. I have 
commended to you a certain sacrament. Understood spiritually it 


will give you life. And if it be needful that that should be visibly ΄ 


celebrated, it must yet be invisibly understood. 


lee 946. “We are fed from the cross of Christ, because we eat — 


(His) body itself, 


autem, quando hoc Dominus commendavit, de carne Sua locutus erat : 
et dixerat ““ Except ye eat,” ὅθ Scandalizati sunt quidam discipuli Ei, 
septuaginta ferme, et dixerunt, “ Durus hic sermo. Quis potest intelli- 
“gere?” Ht recesserunt, ὅθ. Acceperunt illud stulte. Carnaliter illud 
cogitarunt, et putaverunt quod preecisurus erat Dominus particulas quas- 
dam de corpore Suo et daturus illis ; et dixerunt ‘ Durus est hic sermo.” 
Ipsi erant duri, non sermo. Etenim si duri non essent, si mites essent, 
dicerent sibi, Non sine causa dicit hoc, nisi quia est ibi aliquod sacra- 
mentum latens. Manerent cum Eo, lenes non duri, ediscerent ab_ Illo 
quod, illis discedentibus, qui remanserunt didicerunt...[le autem in- 
struxit ilos et ait illis, “Is Spiritus est Qui vivificat, caro autem nihil 
“prodest. Verba que locutus sum spiritus est et vita.” Spiritaliter 
intelligite quod locutus sum. Non hoc corpus quod videtis manducaturi 
estis et bibituri lum sanguinem, quem fusuri sunt qui Me erucifigent. 
Sacramentum aliquod vobis commendavi. Spiritaliter intellectum vivi- 
ficabit vos. Et si necesse est illud visibiliter celebrari, oportet tamen 
invisibiliter intelligi. 


EF, 246 ¢. Ps. 4. (CTL.). 
Nos de cruce Domini pascimur, quia corpus ipsum manducamus. 


On unity, p. 358 p. Ps, exlii. (exliii.). 
Η. 18 


\ 


—_— 


274 THE FOURTH CENTURY. [A.D. 


P. 247. “For God had given the bread of the precept. For 
what is the soul’s parent but the Word of God? 


P. 280. “I speak to the faithful. If there is anything that 
the catechumens do not understand, let them remove their 
dulness. Let them hasten to knowledge. 


P. 48. “This is to eat not the food which perishes, but that 
which endures to eternal life. For what purpose dost thou 
prepare thy teeth and belly? Believe and thou hast eaten it. 
(This and much that follows is particularly clear.] 


P. 49. “To believe in Him, this is to eat the living bread, 
He that believes in Him eats, is fed in a way unseen, because also 
he is born again in a way unseen. He is an infant inwardly. 
He is inwardly new. He is there satisfied, where he is made new. 
Anyone can enter into a church against his will: he can approach 
to the altar against his will: he can receive the sacrament against 
his will: he cannot believe except willingly. If one could believe 
with the body, it could be done in the case of unwilling persons ; 
but one cannot with the body believe unto righteousness. I hear 
the Apostle saying ‘ With the heart man believes unto righteous- 
‘ness. And what follows? Yet ‘with the mouth confession is 


P. 247M. “TI forget to eat my bread.” 
Dederat enim Deus panem precepti. Nam panis anime quid nisi 
Verbum Deit 
See also p. 253 F. On clean offerings, p. 379 G, Ps. exl. 


P.280n. Ps. OLX. (CX). 


[The abolition of Jewish offerings and the setting up of the priest 
after Melchizedek. | 


Fidelibus loquor. Si quid non intelligant catechumeni, auferant 
pigritiam. Festinent ad notitiam, &c. 


IX. p. 48 a. Tract. XXV. Evan. Joh. c. VI. On “ This is the work of 
God,” de. ἢ 

Hoe est ergo manducare cibum, non qui perit, sed qui permanet in 
vitam wternam, Ut quid paras dentes et ventrem? Crede et mandu- 
οἶδα, il 

P.49 s, XXVI. 

Credere in Eum, hoe est manducare panem vivum. Qui credit in 
Eum mandueat, invisibiliter saginatur, quia et invisibiliter renascitur. 
Infans intus est: novus intus est. Ubi novellatur, ibi satiatur...In- 
trare quisquam ecclesiam potest nolens: accedere potest ad altare 
nolens ; accipere potest sacramentum nolens ; credere non potest nisi 
volens. Si corpore crederetur, fieret in nolentibus: sed non corpore 
creditur ad justitiam. Apostolum audi dicentem (Rom. x.) “ Corde 
“creditur ad justitiam.” Et quid sequitur? “Ore tamen confessio fit 


μ" 


354] AUGUSTINE. 275 


‘made unto salvation.” ‘That confession arises from the roots of 
the heart. Sometimes you hear a man confessing, and you know 
not his heart is burning. But you ought not to call him a con- 
fessor, whom you judge not to be believing. For this is to 
confess—to say what you have in the heart. But if you have one 
thing in the heart and say another, you talk, you do not confess, 
For we do not run to Christ by walking to Him, but by believing 
in Him: nor do we approach to Him with the body but by the 
heart’s will. Therefore that woman who touched the fringe (of 
His garment), touched Him more than the crowd that pressed 
upon Him. 


P. 50. “ Moses also atethe manna. Aaron also ate it. Phineas 
also ate it. Many there ate it who pleased the Lord and did not 


' (spiritually) die. Wherefore? Because they understood the visible 


food to have a spiritual meaning; they spiritually hungered for 
it: they ate spiritually that they might be spiritually satisfied. 
For we also have to-day received a spiritual food. But a sacrament 
is one thing; the virtue of the sacrament is another. How many 
receive from the altar and die (spiritually) and die by receiving it: 
for which reason the apostle says he eats and drinks judgment to 
himself. Was not the sop poison to Judas? And yet he received 
it, and when he received it the enemy entered into him, not 
because he received a bad thing, but because being bad himself he 
received a good thing badly... For how was it the same drink ? 
‘They drank,’ he says, ‘of the spiritual rock following (them): but 


“ad salutem.” De radice cordis surgit ista confessio. Aliquando audis 
confitentem et nescis ardentem. Sed non debes vocare confitentem, 
quem judicas non credentem. Hoc est enim confiteri—dicere quod 
habes in corde. Si autem aliud in corde habes, aliud dicis, loqueris non 
confiteris... Non enim ad Christum ambulando currimus, sed credendo: 
nec motu corporis sed voluntate cordis accedimus. Ideo illa mulier 
que fimbriam tetigit, magis tetigit, quam turba que pressit. [These 
blessed verities were the food of many in darker times. ] 


P. 50. 


Mandueavit manna et Moyses. Manducavit manna et Aaron. Man- 
ducavit manna et Phinees. Manducaverunt ibi multi qui Domino 
placuerunt et mortui non sunt (ὖ.6. spiritually). Quare? Quia visibilem 
cibum spiritaliter intellexerunt, spiritaliter esurierunt, spiritaliter gusta- 
verunt ut spiritaliter satiarentur. Nam et nos hodie accepimus visibilem 
cibum. Sed aliud est sacramentum ; aliud est virtus sacramenti. Quam 
multi de altari accipiunt et moriuntur, et accipiendo moriuntur: unde 
dicit apostolus “Judicium sibi mandueat et bibit.” Nonne buccella 
Dominica venenum fuit Jude? Et tamen accepit ; et cum accepit, in 
eum inimicus intravit, non quia malum accepit, sed quia bonum male 
malus accepit...Quomodo enim eundem potum? ‘‘ Bibebant,” inquit, 
“de spiritali sequente petra; petra autem erat Christus.” Inde panis, 


18-—2 


276 THE FOURTH CENTURY. [A.D. 


‘the rock was Christ.’ The bread was from Him; the drink was 
from Him. The rock was Christ in a sign. It was the true Christ 
in the word and in the flesh. And how did they drink? The 
rock was struck by the rod twice. The twice striking signifies the 
two pieces of wood which formed the cross. ‘This is the bread, &e.’ 
But it (means) that which belongs to the sacrament’s virtue, not 
to the visible sacred sign. He that eats inwardly, not (by his 
mouth) without, he who in his heart eats, not he who presses with 
his teeth. ‘And the bread which, &e.’ Since the flesh (carnal 
men, or the mouth) would receive this, which he called bread (and) 
flesh, that is called flesh, which flesh cannot (lit. does not) receive : 
and all the more does flesh not receive it, because it is called flesh. 
For they were horrified at (the thought of eating) it. They said 
that this was an important matter to them. They thought it an 
impossibility. ‘My flesh,’ said He, ‘is life for the world” The 
faithful know Christ’s body; if they do not count it nothing that 
it is Christ’s body... The body of Christ cannot live but by 
the Spirit of Christ... In this true food and drink, .6. in the 
body and blood of the Lord, it is not so: for both he that does 
not take it has not life, and he that takes it has life, and 
that eternal too. (‘ True’ here must mean antitypical, not the 
natural flesh.).... ‘ Abide in Me, ἄς Through this he that abides 
not in Christ and in whom Christ abides not, without doubt 
eats not His flesh spiritually, and does not drink His blood, 
although he may carnally and visibly press with his teeth the 
sacrament (sacred sign) of the body and blood of Christ, but 
rather unto judgment to himself eats and drinks the sacrament of 


inde potus. Petra Christus in signo. Verus Christus in verbo et in 
carne. Et quomodo biberunt? Percussa est petra de virga bis. Gemina 
percussio duo ligna erucis significat. ‘This is the bread, &e. not die.” 
Sed quod pertinet ad virtutem sacramenti, non quod pertinet ad visibile 
sacramentum, Qui manducat intus, non foris, qui manducat in corde, 
non qui premit dente...“ And the bread, &e. is My flesh,” ἄς. Hoe 
quando caperet caro (i.e. men yet in the carnal body) quod dixit, ‘‘panem” 
“carnem,” vocatur caro, quod non capit caro. Et ideo magis non 
capit caro, quia vocatur caro. Hoc enim exhorruerunt. Hoe ad se 
multum esse dixerunt ; hoc non posse fieri putaverunt. ‘Caro Mea est, 
“inquit, pro mundi vita.” Norunt fideles corpus Christi, si corpus 
Christi non negligant esse...Non potest vivere corpus Christi nisi de 
Spiritu Christi. [P. 50 ¥.] In hoe vero cibo et potu (i.e. corpore et 
sanguine Domini) non ita est, nam et qui eam non sumit non habet 
vitam: et qui eam sumit habet vitam, et hance utique eternam...‘ Abides 
“in Me and I in him.” Per hoe qui non manet in Christo et in quo 
non manet Christus, procul dubio nec mandueat spiritaliter carnem 
Kjus, nee bibit Ejus sanguinem, licet carnaliter et visibiliter premat 
dentibus sacramentum corporis et sanguinis Christi; sed magis tantee 
rei sacramentum ad judicium sibi manducat et bibit, quia immundus 


354] . AUGUSTINE, 207 


so great a thing (the res sacramenti), because he has presumed 
(though) unclean to approach to the sacraments of Christ, which no 
one worthily takes, but he that is clean. ‘ Blessed are the pure in 
‘heart, &e.’ 


P.51. “What then does He mean when He says, ‘When ye 
‘shall see the Son of Man, &c”? For there would have been no 
question to settle, if He had said ‘When ye shall have seen the 
‘Son of God ascending, &c. [Did He not ascend as the Son of 
: man, 2.e. in human form ?] Beloved, be this then fulfilled with us 
; to eat the flesh and blood of Christ not only in the sacrament, 
1 which many wicked also do, but Iet us eat and drink even to the 
e ate by th of the Spirit, so that we may abide as members in 
; His body, that we may flourish by His Spirit, and not be offended, 
even if many now eat and drink the sacraments with us for a 
time, who will in the end have eternal torments. [An encomium 

of Laurence the mar tyr then follows. | 


P. 80. “Both Peter and Judas received from one bread, and 

yet what part has a believer with an unbeliever? For Peter 
received it to life, Judas to death. For in the sense in which his 
| odour of money was good, in that sense his food (in the supper) 
was good. As then a good odour; so good food makes the good 
alive; it makes the bad die. But if he brings judgment on 
himself, not on thee, bear with the bad thou that art good, that 
thou mayest come to the rewards of the good, lest thou be sent to 
the punishment of the bad... Since He conversed with His own 


—— 


presumpsit ad Christi accedere sacramenta, que aliquis non digne 
sumit, nisi qui mundus est. Matt. v. ‘Blessed are the pure in heart,” &e. 


EXO las Pe ΘΟ VAL, 


Quid sibi ergo vult, cum ait, When ye see the Son of man ascend, 
ἄς. Nulla enim esset questio si ita dixisset, Si videritis Filium Dei 
ascendentem, &c. [Was it not possible to say either, as Christ was 
both ?]...Hoc ergo totum ad hoe nobis valeat, dilectissimi, ut carnem 
Christi et sanguinem non edamus tantum in sacramento quod et multi 
mali, sed usque ad Spiritus participationem manducemus et bibamus, ut 
in Domini corpore tanquam membra maneamus, ut Ejus Spiritu vege- 
temur, et non scandalizemur, etiam si multi modo nobiscum manducant 
et bibunt temporaliter sacramenta, qui habebunt in fine eterna tor- 
menta. 

IX. p. 80 ¥, - John, T. 50;.c. XITT. 

De uno pane et Petrus et Judas accepit; et tamen que pars fideli 
cum infideli? Petrus enim accepit ad vitam, Judas ad mortem, Quo- 
modo enim ille odor (lucri) bonus, sic ille cibus bonus ; sicuti ergo odor 

bonus ita cibus bonus bonos vivificat, malos mortificat. 1 Cor. xi. Si 
judicium sibi, non tibi, tolera malum bonus, ut venias ad premia bono- 
rum ne mittaris in penam malorum. [G and H, niuch about Peter repre- 


278 THE FOURTH CENTURY. [A.D. 


disciples in the forty days about the presence of the body [what an 
adding to God’s words!] and conducted on by them, seen, not 
followed, He ascended into heaven, and is not here. For He sits 
there at the Father's right hand ; and He is here, for the presence 
of His (Divine) greatness has never been withdrawn [or He has 
never retired from it]. Otherwise. According to the presence of 
His (Divine) majesty we always have Christ (here). According 
to the presence of the flesh it was rightly said (by Him) to His 
disciples, ‘But Me ye will not have always. For the church had 
Him according to the fleshly presence for a few days; now she has 
Him by faith and sees not with her eyes.- Therefore if it was so 
said, ‘But Me ye will not have always, there is, as I think, no 
question at all remaining; as it has been solved in two ways. 


P.85. “It was said by St John, ‘when supper was now made.’ 
He means ‘ now prepared,’ 


P. 94, “The dwelling in His people is spiritual and is given 


to their minds inwardly. 
| 


P. 100. “But to all His own, unto the consummation of the 
age, He is to be (present) with a spiritual presence. 





senting the church, and the church having the keys after and through 
him.] 1. Quoniam conversatus est secundum corporis presentiam 
quadraginta diebus cum discipulis Suis; et eis deducentibus, videndo | 
non sequendo ascendit in ccelum et non est hic. Ibi enim sedet ad 
dexteram Patris et hic est; non enim recessit presentia majestatis. 
Aliter. Secundum presentiam majestatis semper habemus Christum ; 
secundum presentiam carnis recte dictum est discipulis, ‘Me autem non 
“semper habebitis.” Habuit enim Illum ecclesia secundum presentiam 
carnis paucis diebus ; modo fide tenet, oculis non videt. Ergo si ita 
dictum est, ‘Me autem non semper habebitis,” quzestio, sicut arbitror, 
jam nulla est ; que duobus modis soluta est. 


P. 85 v, Τ' 55. 


Ceena igitur facta, dictum est, jam parata, &c, 


P. 94%, 7. 78. On His dwelling in His people. 
Illa spiritalis est, atque intrinsecus mentibus redditur, &e. 


P. 100 ν, 7. 92. 


Omnibus autem Suis usque in consummationem seculi futurus 
preesentid spiritali, 





P. 160 a, Augustine asks Mary to intercede for him, “intervenire 
“pro me,” see too p. 196 m: but there, and p, 174, he declares his full 
rest in Christ as Saviour. 





354) AUGUSTINE. 279 


P.10. “But how are we to understand that which Christ 
says John vi. ‘ He that eateth, &c.? Can we at all here accept that 
He means those also, of whom the apostle says 1 Cor. x1, since 
‘they eat and drink judgment to themselves, when they eat His 
flesh itself and drink His blood itself? Did Judas at all, the 
impious seller and betrayer of his Master, although he ate and 
drank with the rest of the disciples (as Luke the evangelist 
declares more openly than the other evangelists) the first sacra- 
ment itself of His flesh and blood, that was ever made by His 
hands—[What does Augustine mean by using this word ‘con- 
‘ficere’ of Christ Himself at the mstitution? It does not mean 
consecrated.|—(did Judas I say) abide in Christ and Christ in 
him? Finally do many, that even with a pretence of heart-feeling 
eat that flesh and drink that blood, do they at all abide in Christ 
and Christ in them? But assuredly there is a certain difficulty 
about the eating of that flesh and drinking of that blood, in what 
manner he that has eaten and drunken abides in Christ and Christ 
in him. Therefore it is not true that in whatever way each one 
may have eaten Christ’s flesh and drunk His blood he abides in 
Christ and Christ in him; but only in a certain appointed kind of _ 
way, which way also He Himself had before His eye when He 
was saying this. 


P. 25. Whether ἐπιούσιος “ daily” in the Lord’s prayer means 
supersubstantial. 


P. 39. On John’s Gospel. ‘But let those that do not yet eat 
and do not yet drink at such feasts hasten at His invitation. 


X. In Matt. Sermo XI. p. 10. 


Illud autem quod ait John vi., “ He that eateth My flesh,” &c., quo- 
modo intellecturi sumus? Numquid etiam illos hic poterimus accipere 
de quibus dicit apostolus 1 Cor. xi, “that they eat and drink judgment 
“‘to themselves” cum ipsam carnem manducent et ipsum sanguinem 
bibant? Numquid et Judas Magistri venditor et traditor impius, quam- 
vis primum ipsum manibus Ejus confectum sacramentum carnis et san- 
guinis HEjus cum ceteris discipulis (sicut apertius Lucas evangelista 
declarat) manducaret et biberet, mansit in Christo aut Christus in eo} 
Multi denique, qui vel corde ficto carnem iJlam manducant et sanguinem 
bibunt, numquid manent in Christo aut Christus in eis? Sed profecto 
est quidam modus manducandi illam carnem et bibendi illum sanguinem, 
guomodo qui manducaverit et biberit, in Christo manet et Christus in eo. 
Non ergo quocunque modo quisque manducaverit carnem Christi, et 
biberit sanguinem Christi, manet in Christo et in illo Christus, sed certo 
quodam modo, quem modum utique Ipse videbat quando ista dicebat. 

P. 115. Daily bread. 196 6. 

P. 25 τ, In Lucam. On ἐπιούσιος, as supersubstantialis. 

P. 39 8, In Johannem. Exhortation to communicate, with this 
phrase, Qui autem nondum manducant et nondum bibunt ad tales epulas 


280 THE FOURTH CENTURY. [A.D. 


P. 55. John vi. “Did you think Iam going to divide this body, 
which you see, into parts and cut apart My limbs and give them 
to you ?... That eating of which I speak is ‘being refreshed,’ but 
you are refreshed by it in such a manner that what you are 
refreshed by does not diminish and fail. That ‘drinking,’ what is 
it but to live? Eat life. Drink life. You will have life: and the 
life is entire. But then that will be, 1.6. the life will be, to each 
one Christ’s body and blood, if that which is received visibly in 
the sacrament is in the truth itself spiritually (or by the spirit) 
eaten and spiritually drunk. For let us hear the Lord Himself 
saying ‘He is the Spirit that gives life, but the flesh does not 
‘profit at all, &.’ ‘But there are some,’ He said, ‘that do not 
‘believe’ They said themselves ‘Hard is this saying. Who can 
‘hear it?’ Itis hard, but to the hard; incredible, but to those that 
believe not. 


P. 89. “There is no room truly for doubt that the dead are 
helped by the prayers of holy church and by the sacrifice of 
salvation and by the alms which are obtained for their souls, so 
that the Lord deals with them with greater mercy than their sins 
have merited. For the universal church observes this practice, 
delivered from the fathers, that prayer be made for them that 
have died in the habit of communicating in the body and blood of 


invitati festinent, seems to furnish the idea so well brought out in the 
exhortation to the negligent. See p, 123 ἢ and 1,. 


P. δῦ un, De verbis, Serm. IT. John VI. “ Does this offend you?” de. 
“Tf then ye shall see,” de. 


Putastis quia de hoe corpore quod videtis partes facturus sum et 
membra Mea concisurus et vobis daturus?...]]lud manducare refici est, 
sed sic reficeris, ut non deficiat unde reficeris. Illud bibere quid est 
nisi vivere? Manduca vitam, bibe vitam. Habebis vitam, et integra 
est vita. Tune autem hoc erit, i.e. vita, unicuique erit corpus et sanguis 
Christi, si, quod in sacramento visibiliter snmitur, in ipsd veritate spiri- 
taliter manducetur, spiritaliter bibatur. Audimus enim Ipsum Dominum 
dicentem “Spiritus est qui vivificat, caro autem non prodest quicquam,” 
ke, ‘Sed sunt,” inquit, “quidam qui non credunt.” Ipsi dicebant 
“ Durus est hic sermo, Quis potest eum audire?” Durus est, sed duris; 
incredibilis, sed incredulis, 


P. 89 1, 


Orationibus vero sanctz ecclesiz et sacrificio salutari et eleemosynis 
que pro eorum spiritibus erogantur non est dubitandum mortuos adju- 
vari, ut cum eis misericordius agatur a Domino quam eorum peccata 
meruerunt. Hoe enim a patribus traditum universa observat ecclesia, 
ut pro eis qui in corporis et sanguinis Christi communione defuncti sunt, 








| 


354] AUGUSTINE. 281 


Christ, when they are being commemorated at their own place in 
the list (the diptychs), and that it should be also noted that that 
was offered for them, &c. for such as so lived, that these things 
may be useful to them. 


P. 260. “This saint’s spirit finally became illustrious by this 
great gift of virtues ; so that resting on the office of the ‘sacred 
ministry, he, who was purposing to follow our Lord the Son of 
God in His passion, previously ministered to believers the cup 
of the same Christ for their salvation. And having happily 
inebriated his mind by drinking the sacred cup he fearlessly 
approached the madness of his raging enemy; who was also full 
of cruelties against Christ, and in moderation endured it, and 
smiled calmly on him, &c. 

P. 260. Sermon on the Holy Innocents. “The souls of the 
just rightly rest under the altar because the body of the Lord is 
offered upon it,” 





cum ad ipsum sacrifictum loco suo commemorantur oretur, ac pro illis 
quoque id offerri commemoretur, Wc. &c. talibus, qui ita vixerint, ut 
possint eis heec utilia esse. 

A. p. 2608. In St Vincentium. 2. 

Hujus denique spiritus tanto virtutum munere claruit, ut, sacri 
ministerii fultus officio, qui Fihum Dei Dominum nostrum secuturus 
esset in passione, ejusdem Christi calicem credentibus prius ministraret 
ad salutem. Cujus haustu feliciter mente inebriatus, rabidi hostis atque 
in Christum sevientis Insaniam interritus adiit, modestus sustinuit, 
securus lrrisit, ὅσο. 

P. 2608. On the Holy Innocents, Sermo 3. 

Recte sub altari justorum anime requiescunt quia super altare 

corpus Domini offertur. 


(S.) DIDYMUS, BLIND MONK OF ALEXANDRIA. B. 309. Ὁ. 396. 


The only Christian father of this name, though Socrates the 
historian mentions a monk with this name in Egypt. The date of 
this Didymus’ life and death are fixed by calculation partly taken 
from Jerome. He became blind at five years of age: but his 
powers and patience raised him to the post of professor of theology 
in that great commercial city of the south, He taught Jerome, 
Rufinus, Palladius and Isidore of Pelusium. He both became re- 
nowned as one of the most learned men of his day, and he shewed 


282 THE FOURTH CENTURY. [A.D. 


the superiority of his powers and learning by appreciating the 


teaching of Origen, from whom all who knew Greek largely bor- 


rowed; while some that borrowed, jealously turned their heel 
against their unrivalled teacher. Not so acted Didymus: and his 
honesty drew on him a portion of the Anti-Origen hatred. Sin- 
gular it is that a blind professor has left us what is said to be the 
best of all the treatises on the Trinity, and a work on the Spirit, 
which Jerome honoured with a Latin translation, thus acknow- 
ledging and paying a part of his debt to the author. His commen- 
taries on the canonical epistles survive: their Latin translation is 
also by the hand of Jerome. 


P. 721. “But we find that the Israelites used to celebrate the 
day of unleavened bread to the honour and glory of the holy and 
thrice-desired passover, ¢.e. of Christ in a type; so they happened 
to keep among them as a feast the day of the pentecost to the 
glory and honour of the saving and reverenced sojourn of the Holy 
Spirit in a figure. And not this only: but they were mystically 
foreshewing through the feast of tabernacles the assemblies (often 
used for communions) of the holy churches and of the martyrs’ 
days, times which bring us through faith and excellent works unto 
the Heavenly tabernacles, &e. 


P. 906. Pll 11. 8. “That is, ‘He endured until the cross.’ 
For He did not simply say ‘until death.” And on behalf of whom 
do we besides give thanks as to a protector who has both the 
first and sole right to it?) To him that reluctantly and from some 
constraint, as if managed by another, suffered on our behalf? or to 
one of such a kind as He to Whom we accomplish the thrice-de- 
sired and most-thought-of passover, in a day indeed, but rather in 


Didymus, Opera, Migne, De Trin. p. 721, bk. 11. c. 16. 

Evpioxopev δὲ ὅτι καθάπερ τὴν τῶν ἀζύμων ἡμέραν εἰς τιμὴν Kat δόξαν 
τοῦ ἁγίου καὶ τριποθήτου πάσχα, τοῦ Χριστοῦ τυπικῶς, ἐπετέλουν ᾿Ισραηλῖται. 
οὕτω καὶ τὴν παρ᾽ ἐκείνοις ἡμέραν τῆς πεντεκοστῆς εἰς τιμὴν καὶ δόξαν τοῦ 
σωτηρίου καὶ σεπτῆς ἐπιδημίας τοῦ ἁγίου ἸΠνεύματος ἐν εἰκόνι ἑορτάζοντες 
ἐτύγχανον. Καὶ οὐ τοῦτο μόνον, ἀλλὰ μυστικῶς διὰ τῆς ἑορτῆς τῶν σκηνο- 
πηγιῶν τὰς συνάξεις προηγόρευον τῶν ἁγίων ἐκκλησιῶν καὶ μαρτυρίων, αἵτινες 
ἄγουσιν ἡμᾶς διὰ πίστεως καὶ καλλιεργίας ἐπὶ τὰς οὐρανίους σκηνάς K.T.A, 


Bk, 111]. 6. 21, p. 906. On Philip. 11. 8, “He humbled himself,” de. 
Τούτεστιν ἀνασχόμενος ἕως σταυροῦ. Οὐ γὰρ ἅπλως ἔφη μέχρι θανάτου, 
and John viii. 12 and xi. 15 and x. 17, 18. Καὶ ὑπὲρ τίνος λοιπὸν 
εὐχαριστοῦμεν ὡς κηδεμόνι. καὶ τὸ πρῶτον καὶ μόνον κῦρος ἔχοντι ; τῷ ἀπρο- 
θύμως καὶ ἔκ τινος βίας, ὡς οἱ ἀπ᾽ ἄλλου διοικούμενοι, ὑπὲρ ἡμῶν παθόντι ; 
ἢ ἀνθ᾽ ὅτου τὸ τριπύόθητον καὶ προμηθέστατον πάσχα ἑκάστου ἔτους, ἡμέρας 








309] DIDYMUS. 283 


each year’s season, by faith, trembling while we partake of His 
body and His blood? But they that were deemed worthy to 
receive the loftiest and the whole dispensation’s mystery, know 
what I mean. For the worship and the thanksgiving are owing to 
Him that has supplied some good thing by His own sentiment and 
without change of desire and care. 


P. 1429. “See if it be fat (of the victim) that fills the soul, 
that of the sacrifices which Wisdom slew, and if the true food be 


the flesh of the Word, and if richness gladdening the inner man 


be the wine that is gathered from the true vine, and if the true 
drink be the blood of Wisdom. For he that says these things, 
called to partake of the table made ready by Wisdom, Who slew 
Her own sacrifice, and mingled Her own wine, filled already with 
the Divine entertainment, and looking forward, thus said, ‘My soul 
‘shall be filled with marrow and fatness, Mien 


[Has not this great blind teacher a clearer perception of the 


fundamental spiritual truths than most of the great fathers of the 
‘fourth century? | 





IN Ss A ks U A a 
μὲν οὖν, μᾶλλον δὲ καὶ wpas ἑκάστης, τῇ πίστει ἐπιτελοῦμεν, ἔμφοβοι μετέ- 


cal , > 4 
~XOVTES του ee Kal TOU αἵματος Αὐτοῦ ; 3 Ἰσασιν δὲ οἱ τοῦ {PODER καὶ 


διαιωνίου μυστηρίου καταξιωθέντες ὃ ο λέγω. Τὸ γὰρ σέβας καὶ ἡ εὐχαριστία 
ὀφείλεται τῷ οἰκείᾳ γνώμῃ καὶ ἀμεταμελήτως ἴδιόν τι ἀγαθὸν παρασχομένῳ. 


The note gives a passage from Chrysostom, Orat. 111. v. Jud. vol. 1. 
p- 611, which will be found in the extracts from Chrysostom. Only the 


_ author of the note prudently omits the words οὐ νηστεία ἐστιν meaning 


Ἰ 


there is no fast at the Lord’s supper, from fear, as I suppose, that it 
should seem to clash with his own desired habit of receiving the com- 
munion fasting. But he might have inserted it and drawn a distinction, 


as is done by Augustine, between fasting till reception and not the 


entire day. 
P. 1429. Psalm LXITI. 6, “My soul shall be filled with marrow,” ke. 
Ὅρα εἰ στέαρ ἐστι πληροῦν τὴν ψυχὴν ἃ ἔσφαξε θύματα ἡ Σοφία, καὶ ἡ 
ἀληθινὴ βρῶσις “σὰρξ τοῦ Λόγου, καὶ πιότης εὐφραίνουσα τὸν ἔσω ἄνθρωπον 
ὃ τρυγώμενος οἶνος ἐκ τῆς ἀμπέλου τῆς ἀληθινῆς, καὶ ἀληθινὴ πόσις τῆς 
Σοφίας τὸ αἷμα. Κληθεὶς γὰρ ὁ ταῦτα λέγων εἰς, τὸ μετασχεῖν τοῖς ἑτοιμασ- 
θείσης τραπέζης ὑπὸ τῆς Σοφίας σφαξάσης τὰ Ἑαυτῆς θύματα καὶ τὸν 
Ἑαυτῆς κερασάσης οἶνον ἐμφορηθεὶς ἤδη τῆς Θείας ἑστιάσεως καὶ προσδοκῶν 
αὕτως εἶπεν, “ My soul,” &e. κιτ.λ. 


(T.) JEROME, PRESBYTER AND MONK AT BETHLEHEM, B. 345. 
D. 420. 


Sophronius Eusebius Hieronymus of Stridon in Dalmatia: 
for he too shines among the Eusebiuses, “the devout,” a name that 


284 THE FOURTH CENTURY. [A.D 


for popularity rivalled that of the Gregories, “the vigilant,” He — 
began by being a great traveller. Treves was his spiritual birth- 
place, He became also a great transcriber of books, both Latin — 
and Greek. He was baptized at Rome under Liberius, but resided 
at Aquileia till 27 years of age. He cultivated the acquaintance 
of the good, ever contending against the Arians; and was appoint- 
ed secretary to Papa (father) Dathasis, who earnestly stirred him 
up to write a commentary on the Scriptures. He was also much 
noted for his influence over several Roman ladies. Wearied, how- 
ever, of the metropolis, and, as some say, moved by scandalous — 
reports, he retired for security and peace to a monk’s cell at Beth-— 
lehem, retaining his authority both over some that followed him to 
Palestine as well as over some that did not.” There, afar from the 
smoke and riches and noise of the Western metropolis, he could 
macerate and chastise his body, and spoil his own temper with his 
fasts and vigils at his pleasure. But he was also a hard student, 
and in Hebrew too: so that he trod in the steps of Origen, and — 
put the church of all time under great obligations. The Latin 
Vulgate, though often since modified, is identified with his name. — 
It superseded the “Itala,” called “the old” since Gregory. — 
Origen’s works were much under his eye, alternately disparaged 
and commended. To him came continually confidential letter- 
bearers, as Vigilantius came from Sulpitius Severus to Paulinus at | 
Nola, and thence to him. Copyists also came continually to make 
transcripts of his latest writings, and this Jupiter was not sparing 
of his thunders against such persons as he wished to check or put 
down. But his imperial rescripts are the sources in some cases of 
all our knowledge of those whom he assailed. Eminent cases of 
this are Vigilantius and Jovinian, whose great crimes in his eyes © 
were questioning the propriety of the saint-worship and relic- 
worship that prevailed very extensively, and which the amiable — 
Paulinus the ex-senator of Rome unwisely encouraged, particularly - 
towards Felix. 
He seems to have lived as a monk in Chalcis long before. If 
one may venture such a remark regarding so great a man, he 
writes from his cell at Bethlehem like one to whom the noble 
Roman ladies, Paula, Eustochium, and Fabiola, had long listened 
with the greatest reverence, receiving the droppings from those 
thin lips for oracles. Thus the habit of self-reliance grew upon — 
him until he had learned to dictate to all men; and but few dared — 






a= 





345] JEROME. 285 


to provoke his anger. His judgments might have been better 
rounded under other circumstances. Possibly we might even have 
escaped these three repetitions of the phrase “making the body 
“of Christ.” Yet there is a grandeur and almost a nobleness in 
the hasty dashes of his pen; and it makes us think at what clear 
and mighty truths he might have arrived. His was just the mind 
to have broken the Judaizing yoke from the neck of the church, 
and to have driven the whole church onward into the due freedom 
and simplicity of the new covenant. As it was, he but stands as a 
kind of Dr Johnson with his rough rebukes, and a tendency to 
wilful prejudice, a very imperfect representation of the lovingness 
of Christianity. He learned his good Latin style from Donatus 
the commentator upon Virgil. 


P. 85. “TI have briefly answered in another letter concerning 
vigils, and passing the night in the martyrs’ churches frequently. 
But if you think that they are to be rejected lest we should seem 
to be often celebrating the passover, and not to keep solemn vigils 
after a year is past; for the same reason the sacrifices must not be 
offered on the Lord's day to Christ, lest we should be frequently 
celebrating the Lord’s passover, and should begin not to have one 
passover, but very many. Therefore we must give up vigils for 
the days of the passover, &c., &e. 


P. 125. “We know nothing of peace without charity or 
communion without peace. Matt. v. If we cannot offer our gifts 
without charity how much less can we receive Christ’s body ? 
With what conscience shall I draw near to Christ’s eucharist and 
answer, ‘Amen, when I am in doubt about the charity of him 
that offers it to me ? 


Adversus Vigilantium, ITI. p. 85. 

De vigiliis et pernoctationibus in basilicis martyrum szepe cele- 
brandis in altera epistola.,.respondi breviter. Quod si eas existimas 
respuendas, ne szepe videamur pascha celebrare et non solennes post 
annum exercere vigilias ; ergo et die Dominico non sunt Christo offe- 
renda sacrificia, ne resurrectionis Domini crebro pascha celebremus et 
incipiamus non unum pascha habere sed plurima...Non vigilemus itaque 
diebus paschee ne, de. ke, 


Adv. Johan. Hierosol. Ep. LXIT., II. ». 125. 


TIgnoramus absque charitate pacem, sine pace communionem. Matt. 
v. 25. Si munera nostra absque pace offerre non possumus, quanto 
magis et Christi corpus accipere? Qua conscientia ad eucharistiam 
Christi accedam et respondebo, Amen, cum de charitate dubitem porri- 
gentis 1 


286 THE FOURTH CENTURY. [A.D. 


P.95. “How are we to take Matt. xxvi. 29? Some build up 
the fable of the millennium from this passage, contending that 
Christ will during that time reign in a bodily form, and drink 
wine, which from that time to the world’s consummation He will 
not have drunk... If then the bread that came down from 
Heaven is the Lord’s body and the wine which He gave to His 
disciples is the blood of the new covenant, &e., &e. Let us repel 
Jewish fables, and go up with the Lord to the great supper-room 
‘strewed’ and cleansed, and receive from Him, up above, the cup 
of the new covenant; and there let us be inebriated with the wine 
of sobriety, Rom. xiv., celebrating the passover with Him. Nor 
did Moses give us the living bread, but the Lord Jesus, Himself 
both guest and feast : Himself eating and being eaten. We drink 
His blood; and without Himself we cannot drink it: and we 
every day tread the red must in His sacrifices from the produce of 
the true vine and of the vineyard of Sorec (Isaiah v. 2), which is in- 
terpreted ‘chosen ;’ and from these we drink new wine in the king- 
dom of God the Father, by no means in the oldness of the letter, 
but in the newness of the Spirit, singing a new song which none 
can sing except in the church’s kingdom which is the kingdom of 
the Father. The patriarch Jacob also desired to eat this bread, 
Gen. xx. For as many as are baptized in Christ put on Christ 
and eat angels’ bread and hear the Lord declaring, John iv. Let 
us then do the will of the Father Who sent us and fill up His 
work and Christ will drink His own blood with us in the church’s 
kingdom. . 


To Hedibia, 111. p. 95. 

Quomodo accipiendum Matt. xxvi. 29? Ex hoe loco quidam mille 
annorum fabulam struunt, in quibus Christum regnaturum corporaliter 
esse contendunt et bibiturum vinum, quod ex illo tempore usque ad 
consummationem mundi non biberit...Si ergo panis, qui de ceelo de- 
scendit, corpus est Domini, et vinum quod discipulis dedit, sanguis illius 
est novi testamenti, &e. &c. ; Judaicas fabulas repellamus et ascendamus 
cum Domino ceenaculum magnum stratum atque mundatum et accipia- 
mus ab eo sursum calicem novi testamenti. Ibique cum Eo pascha 
celebrantes inebriemur ab eo vino sobrietatis, Rom. xiv. 17. Nee Moyses 
dedit nobis panem vinum, sed Dominus Jesus, Ipse conviva et con- 
vivium ; Ipse comedens et Qui comeditur. Illius bibimus sanguinem ; 
et sine Ipso potare non possumus; et quotidie in sacrificiis Ejus de 
genimine vitis verse et vine Sorec, que interpretatur electa, rubentia 
musta caleamus, et novum ex his vinum bibimus de regno Patris, nequa- 
quam in vetustate litersee sed in novitate Spiritus, cantantes canticum 
novum, quod nemo potest cantare nisi in regno ecclesia quod regnum 
Patris est. Hune panem et Jacob patriarcha comedere cupiebat, Gen. 
xxviil. 20, Quotquot enim in Christo baptizamur Christum induimus, et 
panem comedimus angelorum, et audimus Dominum predicantem, John 
iv. 34. Faciamus igitur voluntatem Ejus, Qui misit nos Patris, et im- 
pleamus opus Ejus, et Christus nobiscum bibet in regno ecclesie sangui~- 











345] JEROME. 287 


P. 146. Gen. xlii. “‘And they drank and were inebriated 
‘with him.’ It is an idiom of the Hebrew tongue to put ebriety 
for satiety, Psalm xxii. 5: and of earth with rain, Ps, lxiv. (Ixv.) 11. 


P. 208. On Is. lxv. “The chiliasts think that all these things 
are to be fulfilled in the 1000 years, believing the kingdom of 
God to be food and drink, not understanding what is said John 
vi. ‘Work not for food that perisheth,’ but for the bread of life 
and of truth and Christ’s flesh; and desiring to eat of the tree of 
life, concerning which the Saviour speaks, ‘I am the bread that 
‘came down from Heaven,’ and Kecles. and Prov. xx. ‘Open thine 
‘eyes and be satisfied with bread,’ and Ps. xxxvi. and Matt. xxvi. 
But if we accept it of simple bread, how shall we be able to 
explain that? ‘He shall not kill the just soul with bread’ 
(extremely different from the Vulgate). For how many saints die 
destroyed by persecution and want! How many of the just starve 
and are torn asunder by the cruelties of the wicked ! 


Is the fact of this Commentary being dedicated to a lady, 
Eustochium, any excuse for its superficial and ineffective rea- 
soning ? 

P. 212. “On the restoration of sacrifice. 


P. 215. “All lovers of pleasure rather than lovers of God 
(love) to be sanctified in gardens and at the thresholds of houses, 


t 


nem Suum. [Two ladies from the far end of France sent a young man 
to get answers from Jerome to this and other difficulties. Jerome is 
rather excited by his antipathy to the fables of Papias. | 


P. 146, in Genes. XLITI. 34, “‘ Ht biberunt et inebriati sunt eum eo.” 


Idioma linguz Hebraicz est ut ebrietatem pro satietate ponat [ Ps. 
xxiii. 5]. Ps. lxiv. 11 earth and rain. 


Vol. V. p. 208. In Isaiah LXV. “ My servants shall eat,” de. 


Que omnia χιλιασταὶ in mille annis putant esse complenda, cibum et 
potum regnum Dei esse credentes, nec intelligentes quod scriptum est, 
John vi. 27, “ Operamini non cibum qui perit” sed panem vite et veri- 
tatis et carnem Christi, et fructum ligni vite comedere cupientes, de quo 
Salvator loquitur “ Ego sum panis Qui de ceelo descendi.” Et Eccles. 
Prov. xx. ‘‘Aperi oculos et saturare panibus” et Psalm xxxvi. 35 et 
Luke xxii. 30, on “eating at His table,” ὅθ. Quod si de simplice pane 
acciplamus, quomodo illud explanare poterimus, “ Non interficiet pane 
“animam justam,” We. Ps. xxxvi. 10? Quanti enim sancti in persecutione 
moriuntur et egestate confecti! Quanti justi esuriunt et impii crudelita- 
tibus distenduntur ! 

π᾿ 215, On ls. LX VI. 


Omnes voluptatis magis amatores quam amatores Dei sanctificari 
in hortis et in liminibus, quia mysteria veritatis non valent introire ; et 


288 THE FOURTH CENTURY. . foe 


because they are not able to enter into the mysteries of truth ; and 
love to eat the food of impiety, while they are not holy in body 
and spirit, nor do they eat the flesh of Jesus nor drink His blood, 
of which He speaks Himself, John vi. and 1 Cor. v. Christ the 
Passover, Who is not eaten out of doors, but in one house and 


within. 


P. 233. Mal. i. “That is shewbread, which, as Hebrew 
traditions say, ye were bound to sow yourselves, to reap down 
yourselves, to grind yourselves, to bake yourselves; and now ye 
take any whatever from the midst of (the people); and answer 
hastily, &c. For while the sacraments are being violated He to 
Whom the sacraments belong is violated... ‘The table, &c.’ The 
word of the Lord rebukes the negligent bishops and presbyters 
and deacons, or (since we all are a priestly and royal people) all 
that were baptized in Christ and are reckoned under Christ’s name, 
for which the name of God may be despised. ‘We pollute bread,’ 
i.e. Christ’s body, when we draw near to His altar unworthily, and 
in an unclean state drink His clean blood, and say ‘The temple of 
‘the Lord is despised :’ not that anyone dares to say this, but the 
works which sinners.do despise God’s table. And we can also say 
the thing differently. The church’s doctor (teacher), who makes 
spiritual bread and divides it with the people, if either for human 
glory or the secular gains that follow glory, he speak among the 
people and flatter the rich and pay honour to sinners and as James 
says takes them up that come to him with gold rings, and repels 


comedere cibos impietatis dum non sunt sancti corpore et spiritu ; nec 
comedunt carnem Jesu neque bibunt sanguinem Ejus; de quo Ipse 
loquitur, Joh. vi. 55 et 1 Cor. v. 7. (Pascha Christus), Qui non foris 
sed in domo una et intus comeditur. 


Vol. VI. p. 233. Malachi I. “ Ye offer polluted bread,” ke, 


Panes videlicet propositionis, quos, juxta traditiones Hebraicas, ipsi 
serere, ipsi demetere, ipsi molere, ipsi coquere debebatis [with the co- 
operation of the Levites this was possible] ; et nunc sumitis quoscunque 
de medio et voce temeraria respondetis, &e. &e. Dum enim sacramenta 
violantur, Ipse, Cujus sunt sacramenta, violatur...“The table of the 
“Lord,” ἄς, Corripit sermo Divinus episcopos atque presbyteros et 
diaconos negligentes, sive (quoniam genus sacerdotale et regale sumus) 
omnes qui, baptizati in Christo, Christi censemur nomine, cur despiciant 
nomen Dei...‘ Polluimus panem,” i.e. corpus Christi, quando indigni 
accedimus ad altare et sordidi mundum sanguinem bibimus et dicimus 
“Mensa Domini despecta est” (non quod hoe aliquis audeat dicere, &e. 
sed opera peccatorum despiciunt mensam Dei), Possumus et aliter 
dicere : Doctor ecclesie qui spiritualem conficit panem et cum populis 
dividit, si, vel propter humanam gloriam vel lucra seculi que gloriam 
consequuntur, loquatur in populis, et divitibus blandiatur et honoret 
peccatores et juxta Jacobuin ii, 2 suscipiat eos, qui cum annulis aureis 











945] JEROME. 289 


poor saints, he despises God’s name and pollutes the bread of 
doctrine and casts contumely at God Himself, thinking the table 
of His Scriptures all one and the same with the temples of idols 
and of this world’s doctrine. 


P.168. Ps. cxlv. “‘He gives food to the hungry. If it be 
simply understood, He edifies the hearer. You know because 
you hunger after knowledge. Let us hunger after Christ, and He 
Himself gives us Heavenly bread. ‘Give us, &c.’ They that say 
this will hunger. They who desire bread hunger... ‘He gives 
‘food to the hungry.’ Some one thinks that he means the mys- 
teries by heavenly bread. And this indeed we accept, because 
Christ is true flesh. But let us say this in another sense also. 
Christ’s bread and His flesh are the word of God and Heavenly 
doctrine. Whoever then shall have received that bread and been 
satisfied with it—what shall happen to him? What? ἕο. If our 
soul shall be refreshed with that bread, ὦ. e. the word of God and 
Heavenly doctrine, immediately our feet, which have been bound 
up, are loosed; ‘The Lord looseth the fettered, as of Lazarus, as 
of the woman bound 18 years. The fetters themselves are the 
same as their (evil) works since they are the same sins which also 
seize our breasts and tie our feet... Whoever is fettered cannot 
run in Christ’s race... See the order. ‘He gives food to the 
‘hungry. First we hunger: then we receive food. But when we 
have been filled, our feet are loosed that were fettered. 


ad se veniunt, et pauperes sanctos repellat, nomen Dei despicit et panem 
polluit doctrinarum et in Ipsum Deum jacit contumelias, mensam scrip- 
turarum Ejus mensis idolorum secularisque doctrine putans esse com- 
munem., 

Vol. ΚΙ]. p. 168. In Psalmum CXLV. 


“ Dat escam esurientibus.” Si simpliciter intelligatur, eedificat au- 
dientem. Scis quia esuris...Esuriamus Christum, et Ipse nobis dat 
celestem panem. ‘Give us this day,” ἄορ. Hoc qui dicunt esurient. 
Qui panem desiderant esuriunt... Dat escam esurientibus. Putet aliquis 
quod panem ceelestem de mysteriis dicat. Et hoc quidem accipimus, 
quia vera caro Christi est. Cseterum dicamus et aliter. Panis Christi 
et caro Ejus sermo Divinus est et doctrina celestis. Quicunque panem 
istum acceperit et saturatus fyerit, quid fiet? Quid? “The Lord looseth 
“men,” &c. Si animam nostram iste panis refecerit, i.e. sermo Divinus 
et doctrina ccelestis, statim pedes nostri, qui colligati fuerunt, solvuntur. 
“Dominus solvit compeditos”—case of Lazarus—of the woman bound 
eighteen years...Ipsi sunt compedes que et opera. Siquidem eadem 
peccata que et cervices nostras excipiunt et ligant pedes...Quicunque 
compeditus est in Christo stadio currere non potest...Videte ordinem. 
Dat escam esurientibus. Primum esurimus, deinde accipimus cibum. 
Cum autem saturati fuerimus, solvuntur pedes nostri, qui compediti 
fuerant. 


Η. 19 


290 THE FOURTH CENTURY. [A.D. 


P. 201. Titus ii. “Is it not that anything is clean or unclean 
only according to the character of the eaters: and becomes clean 
to the clean and unclean to the contaminated souls? Otherwise 
does not even the blessed bread and cup benefit unbelievers of 
whatever kind and polluted persons? Because he that shall eat 
of that bread and drink of that cup unworthily eats and drinks 
judgment to himself. All things have been purged by Christ's 
coming. What He has made clean we cannot make common. 
But we must use consideration, lest in handling these things we 
give occasion to that heresy, which, ἕο. according to the Revelation, 
i. 20; and the apostle Paul himself also writing to the Corinthians 
thinks that we may feed on things offered to idols, because all 
things are clean to the clean... Therefore it is in us whether the 
things we eat are clean or no. For if we are clean, the creature 
is clean to us. But if we are unclean and unbelievers, all things 
become common to us, whether through heresy dwelling in our 
hearts, or through consciousness of sins. 


P. 253. “If we eat of one bread with idolaters, we are made 
of one body with them. Israel after the flesh used to offer carnal 
victims : as the spiritual Israel offers spiritual sacrifices to Christ... 
As the Jews eating their victims were partakers with the altar of 
God, so heathens eating of their own sacrifices are made partakers 
of the altars of their idols. 


Vol. LX. p. 201, Ep. Titus, Cap. 11. “To the pure,” ke. 


Non quod vel mundum sit aliquid vel immundum, sed pro qualitate 
vescentium ; et mundum mundis et immundum contaminatis fiat? 
Alioquin infideles quosque atque pollutos etiam panis benedictus et 
ealix Dominicus non juvat? quia “qui indigne comederit de pane illo 
‘et de calice biberit judicium sibi manducat et bibit.” Adventu Christi 
purgata sunt omnia. Que Ile mundavit, nos communicare non pos- 
sumus. Sed considerandum ne, ista tractantes, occasionem illi heresi 
demus, que juxta Apocalypsim ii. 20, et ipsum quoque apostolum 
Paulum scribentem ad Corinthios, 2 Cor. viii. 10, putat de idolothytis 
esse vescendum quia munda omnia sunt mundis...In nobis itaque est 
edere munda vel immunda. Si enim mundi sumus munda nobis est 
creatura, Si autem immundi et infideles, fiunt nobis universa com- 


munia, sive per inhabitantem cordibus nostris heresin sive per con- 
scientiam delictorum, 


P. 204, on περιούσιον and ἐπιούσιον. 


P. 253, 1 Cor. X. 

Si cum idololatris de uno pane comedimus unum cum illis corpus 
efficimur, Carnalis Israel carnales hostias offerebat sicut spiritualis 
spiritualia sacrificia offert Christo...Sicut illi (Jews) edentes hostias 
participes Divini altaris, ita isti (heathens) similiter idolorum, 





345] | JEROME. 291 


P. 255. 1 Cor. xi. “If ye wish to be filled, eat at home: for 
sanctification also consists in a little. ‘ Despise ye, ὅσο. making it 
a place of couches for feasts... Blessing it also when He was 
about to suffer, Christ left behind Him for us a commemoration 
or memory. In the same manner as if a person who is setting 
out to travel abroad leaves behind him for him whom he loves 
some pledges, that as often soever as his friend shall see it, he 
may be able to remember his benefits and friendship, which pledge 
he, if he has perfect love, cannot see without great desire’ (or 
regret) or without tears... ‘He remains in Me and I in him.’ 
And from this whoever either eats Christ’s body or drinks His 
blood ought to recognize his own position, that he may not do 
anything unworthy of Him Whose body he has been made. Both 
the old and the new covenant are dedicated with blood, because a 
testament (will) cannot be firm without the testator’s death. For 
on this account also, when we are receiving (this sacrament) from 
the priests, we are admonished that it is the body and blood of 
Christ, that we may not live in a way of ingratitude for its benefits 
... (St Paul) does not call back from the holy thing (or place) the 
unworthy, but him who is unworthily receiving it... Wherefore 
the idle must cease from his vices, that he may receive the holy 
body of the Lord in a holy manner. 


P. 8. “But when one’s earnest pursuit is in any respect 
lessened by want of ease, it is lessened by so much as is taken away 
from it. And where it is lessened, it cannot be called perfect. 


In 1 Cor, XI. p. 255. “ Have ye not houses,” de. 


Si vultis saturari, domi manducate. Sanctificatio enim etiam in 
parvo consistit. ‘ Despise ye the church,” ἄορ. Facientes eam triclinium 
epularum. [The following is in Pelagius nearly.] Benedicens etiam 
passurus, ultimam nobis commemorationem sive memoriam dereliquit. 
Quemadmodum siquis peregre proficiscens aliquod pignus ei quem 
diligit derelinquit, ut, quotiescunque illud viderit, possit ejus beneficia 
et amicitias memorari, quod ille si perfecte dilexit, sine ingenti desiderio 
non potest videre vel fletu. [See this beautiful idea taken on the much 
more beautiful line of a nobleman and his wife by Zwingel in Part ITI.] 
...In Me manet et Ego in eo, Unde agnoscere se debet quisquis Christi 
aut corpus edit aut sanguinem bibit, ne quid indignum Hi faciat Cujus 
corpus effectus est. Et vetus et novum [testamentum] per sanguinem 
dedicatur quia sine morte firmum esse non potest testamentum. Nam 
et ideo, cum accipimus a sacerdotibus, commonemur quia corpus et 
sanguis est Christi, ut beneficiis Ejus non existamus ingrati...Non 
indignum sed indigne accipientem revocat a sancto...Unde oportet 
otiosum cessare a vitiis ut sanctum Domini corpus sancte accipiat. 


Frankfurt, 1684. I. p. 3c, Ep. ad Heliodorum. 


Ubi autem per inquietudinem aliquid aufertur ex studio, minus fit 
ab eo, quod tollitur. Et ubi minus est, perfectum non potest dici., Ex 


19—2 


292 THE FOURTH CENTURY. [A.D. 


From this calculation that sum arises, that one cannot be a 
perfect monk in one’s own native country. But not to will to 
be perfect is to be a laggard. But driven from this step, you will 
appeal to the clergy. Can I dare to say anything (better) con- 
cerning these who certainly continue in their own cities? Far be 
it from me to say anything unfavourable of the men, who suc- 
ceeding to the apostles’ step of honour, with their sacred mouth 
make the body of Christ; by whom we also are (made) Christians; 
who, having the keys of the kingdom of the Heavens, do in a 
certain way judge (us) before the day of judgment, &c. 


Letter to Fabiola on the robes of the Priests. 


P. 89, “We shall have to give account also for an idle word : 
and every word tends to put the speakers in danger which edifies 
not the hearers. If I shall have done this—if | shall have said 
anything deserving to be reprehended, I leave my holy limits and 
pollute the word of Christ, in which I plume myself. How much 
more a pontiff (archbishop) and a bishop, who ought to be free 
from the charge (of evil) ἀνέγκλητον, and of so great virtues, as 
always to move habitually in holy things, and to be prepared 
to offer victims for the people, separated for God and men, and 
with sacred mouth making the flesh of the Lamb, who has his 
own God’s holy oil on him. 


P.177. “<The priests have polluted, &c.’ The priests also, 
who serve with the eucharist, and distribute the blood of the 
Lord to His peoples (congregations), act with impiety towards 





hae supputatione illa summa nascitur, monachum perfectum in patria 
sua esse non posse. Perfectum autem esse nolle, delinquere est. Sed 
de hoe gradu pulsus, provocabis ad clericos. An de his aliquid audeam 
dicere, qui certe in suis urbibus commorantur? Absit ut de his quid- 
quam sinistrum loquar ; qui apostolico gradui suecedentes, Christi corpus 
sacro ore conficiunt, per quos et nos Christiani sumus; qui claves 
regnorum cclorum habentes quodammodo ante diem judicii judi- 
cant, &e. 
1. Ep. Lib. IIT. p. 39. p. Ad Fabiolam de vestitu Sacerdotum. 


Pro otioso quoque verbo rationem reddituri sumus; et omne quod 
non zdificat audientes in periculum vertitur loquentium. Ego si fecero, 
si dixero quippiam quod reprehensione dignum est, de sanctis egredior, 
et polluo vocabulum Christi, in quo mihi blandior. Quanto magis pon- 
tifex et episcopus, quem oportet esse sine crimine, tantarumque virtutum, 
ut semper motetur in sanctis, et paratus et victimas offerre pro populo, 
sequester Dei et hominum, et carnes Agni sacro ore conficiens, qui 
sanctum oleum Dei sui super eum est. (Mosaic terms. Christian 
meaning.) 


VIL. p. 177. Zephaniah 111. 4.“ Sacerdotes polluerunt,” ke. 


Sacerdotes quoque, qui eucharistie serviunt, et sanguinem Domini 
vopulis Ejus dividunt, impie agunt in legem Christi, putantes εὐχαριστίαν 
᾽ 8 ’ Xx 


ae Me 


345] JEROME. 293 


Christ’s law, in thinking that it is the words and not the life of. 
him that prays to the Spirit to come, that make the eucharist, 
and that only the solemn prayer is needed and not the merits of 
the priests, though it is said of them ‘ And the priest in whom a 
‘blemish is, shall not approach to offer offerings to the Lord, 


P. 163. “But who is He, say they, who is so great and so 
good, that He can by the price of Himself redeem the whole 
world 1... How much rather possible in the case of the Son of God 
that He should have cleansed with His own blood not one city, but 


the whole world! Truly the blood and flesh of Christ is to be un- 


derstood in two senses; either of the spiritual and Divine (of which | 
He Himself said ‘My flesh is truly food, &c.,’ and ‘ Unless ye eat 
‘the flesh of the Son of Man, &c.,’) or the flesh and blood, (the first 
of) which was crucified, and (the latter of) which was shed by the 
lance of the soldier. In accordance with this division and in His 
holy things we receive a difference regarding the blood and flesh, 
so that there is one flesh and blood which is to see the salvation 
of God, and another flesh and blood which cannot possess the 
kingdom of God. But as a consequence after the redemption by 
Christ’s blood we are said to have received the remission of sins, 
Because, unless we have been redeemed, it is in vain to forgive us 
our sins (lit. to give), nor can we previously receive the pardon of 
(our) offences and cease to be slaves, unless He that was once the 
conqueror by blood, has received the price for us. 


P. 199. “How then ought there eminently to be in the bishop 
[meaning, as he shews in the context, a presbyter] mildness, 


imprecantis facere verba non vitam, et necessarium esse tantum solem- 
nem orationem, et non sacerdotum merita; de quibus dicitur, “ Et 
“‘sacerdos in quo fuerit macula non accedet offerre oblationes Domino.” 


IX. 163 6, Eph. I. 7. “In Whom we have redemption,” ke. 


Sed quis iste, aiunt, tantus et talis, qui possit pretio suo totum orbem 
redimere ?...Quanto magis in Dei Filio possibile judicandum est quod 
cruore Suo non urbem unam sed totum purgarit orbem. Dupliciter vero 
sanguis Christi et caro intelligitur, vel spiritualis illa atque Divina (de 
qua Ipse dixit “Caro Mea vere est cibus,” &e. and “ Unless ye eat,” &e. 
John vi. 55) vel caro et sanguis, que crucifixa est, et qui militis effusus 
est lancea. Juxta hanc divisionem et in sanctis Hjus, diversitas sanguinis 
et carnis accipitur, ut alia sit caro que visura est salutare Dei, alia caro 
et sanguis que regnum Dei non queant possidere. Consequenter autem 
post redemptionem sanguinis Christi remissionem accepisse dicimur 
peccatorum: quia, nisi redempti fuerimus, frustra nobis peccata donantur. 
Nec ante, veniam accipere possumus delictorum et servi esse cessamus, 
nisi pretium pro nobis cruentus quondam victor acceperit. 


P.199 ὦ. Ep. ad Titum I. 
Quomodo itaque mansuetudo, patientia, sobrictas, moderatio, absti- 


294 THE FOURTH CENTURY. [A.D. 


patience, sobriety, moderation, abstaining from gain, hospitality 
also and benignity and self-continence above (lit. among) all the 
laity! Thus also a chastity of his own and I may almost say a 
priest’s modesty, so as not only to abstain from the work of 
uncleanness, but also from glances of the eye; and that the mind 
of him who will have to make the body of Christ should be free 
from the wandering of thoughts. 


P. 31. “Would that our renunciation of the world were 
voluntary and not a necessity for us: and that an eager desire 
of poverty brought us glory rather than that our having to bear 
it caused us torture. But when we consider the miseries of this 
time and the swords raging on every side, it seems that he is rich 
enough that is not compelled to be a slave. The holy Exuperius, 
bishop of Toulouse, in imitation of the widow of Sarepta, starves 
himself to feed others, and with a face growing pale in fastings is 
troubled about the hunger of others, and has disposed of all his 
substance on the objects of Christ’s compassion. He deems no 
riches equal to the Lord’s body which he carries in a wicker basket, 
and His blood in a glass cruet.” See the Paris Dictionary of 
Christian Antiquities, p. 246, Discoveries of de Rossi. 

“On the walls of one of these rooms is seen, twice traced over, 
the likeness of a fish swimming in the waves, and carrying on its 
back a basket with (little) loaves at the top, and within it an object 
red and long, shewing itself very clearly across the lattice-work of 
the case [and] which can only be a little glass vessel full of wine, 





nentia lucri, hospitalitas quoque et benignitas precipue debent esse in 
episcopo (ὦ. 6. presbytero) et inter cunctos laicos continentia! Sic et 
castitas propria et (ut ita dixerim) pudicitia sacerdotalis, ut non solum 
ab opere se immundo abstineat, sed etiam a jactu oculi, et cogitationis 
errore mens, Christi corpus confectura, sit libera. 


Lp. ad Rusticum I. p. 31 4. 


Utinam quod renunciamus seculo voluntas sit, non necessitas, et 
paupertas habeat expetita gloriam, non illata cruciatum. Csterum, 
juxta miserias hujus temporis et ubique gladios seevientes, satis dives est 
qui servire non cogitur, Sanctus Exuperius Tolose episcopus, viduee 
Saraptensis imitator, esuriens pascit alios, et ore pallente jejuniis fame 
torquetur aliena, omnemque substantiam Christi visceribus erogavit. 
Nihil illo ditius qui corpus Domini canistro vimineo, sanguinem portat 
in vitro. [See in the Dictionnaire des Autiquités Chrétiennes, p, 246, 
Découvertes de De Rossi. 

Sur les parois de l'une de celles-ci (chambres) se voit, deux fois 
retracée, l'image d’un poisson nageant dans les flots, et portant sur son 
dos une corbeille avec des pains au-dessus, et en dedans un objet rouge et 
allongé, se distinguant trés nettement ἃ travers le treillis de la ciste, et 
qui ne peut étre qu’un petit vase de verre plein de vin... Double symbole 


345] JEROME. 295 


... a double symbol of Jesus Christ—the bread and the fish.” 
[P. 245.] Fish roasted: Christ suffered : and Bede on John xxi. 
9, ἐχθὺς, Greek for fish; Anagram Iesus Christ, God’s Son the 
“Saviour. [Icu. Tx. U.S.] 


P. 57. “The sixth order of elders is what is given to the 
priests, who are called presbyters, who preside over God’s church, 
and make the sacraments. There is no difference (interval) 
between them and bishops in the making of the body and blood 
of Christ; and the bishops are bound to accept the eucharist that 
has been lone ago blessed by the presbyters, if custom shall so 
require, and they are to know that they so communicate with 
Christ and His fulness... We must believe that baptism is 
perfected in every soul, and that the body of Christ is perfect in 
every priest’s consecration. If a presbyter consecrates Christ, 
when he blesses the sacraments on God’s altar, ought he not to 
bless the people, for he also has deserved to consecrate Christ ?” 


This may be taken as a specimen of the current opinion. Else 
how should it have survived ? 


P. 87. “On celebrating the passover (7.e. Easter). Here you 
must first know that the day of the Lord’s birth is not celebrated in 
the sacrament, but that we are only reminded that He was born... 
But the sacrament has to do with another celebration, and there 
is thus a calling into remembrance of the other event...not to: 
omit the other things to which the Gospel bears witness. The 


de Jésus-Christ—le pain et le poisson. [P. 245.] Piscis assus: Christus 
est passus. Beda in John xxi. 9, ἸΧΘΥ͂Σ, Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς 

Ls 
Σωτήρ.] 

The Letter on the Seven Orders (not Jerome's), IV. p. 57. 

Sextus seniorum ordo est qui sacerdotibus datur, qui presbyteri 
dicuntur, qui presunt ecclesize Dei, et Christi sacramenta conficiunt... 
Nulla in conficiendo corpore Christi ac sanguine inter eos et episcopos 
distantia est ; et eucharistiam jam pridem per presbyteros benedictam, 
si usus exegerit, episcopi accipere debent, ac se Christo et plenitudini 
Ejus communicare cognoscere...Credendum est in omni anima baptisma 
esse perfectum et in omni sacerdote corpus Christi esse perfectum...Si 
presbyter Christum consecrat cum in altari Dei sacramenta benedicit, 
benedicere populo non debet qui Christum etiam meruit consecrare ? 


P. 87, De celebratione Pasche (not Jerome’s). 

Hic primum oportet ut noveris diem natalem Domini non in sacra- 
mento celebrari, sed tantum in memoriam revocari quod natus sit... 
Sacramentum autem est in alia celebratione, cum rei geste ita rememo- 
ratio fit...ut cetera que evangelium attestatur, non omittamus...Tertia 


296 THE FOURTH CENTURY. [A.D. 


passover is celebrated on the moon’s third week: ὃ, 6. as this day 
shall occur from the 14th to the 21st. 


P. 181. “Monks’ rules. Egypt. After nine o’clock they 
assemble to the communion. Psalms are resounding, &e. After- 
ward they go to the table. 


P. 257. “Here he not only had Christ Himself in his own 
hands many times on the altar, but he also ate (Him) with his 
own mouth.” 

All the last four are not the less important indications of the 
times, in that we know not their authors. 





hebdomad& lune pascha celebratur, ie. qui dies occurrerit a quarta 
decima in vigesimam primam. 
Regule Menachorum (on the three kinds of daily life in Egypt), p. 181. 


Post nonam horam in communionem concurritur, Psalmi resonant, 
&e. &e. Post hee ad mensam [for common food]. 


(Last days of Jerome), p. 257. 


Hic Ipsum non solum manibus propriis habuit multotiens in altari, 
sed et ore proprio manducavit. 


(U.) EPIPHANIUS, ARCHBISHOP OF SALAMIS. B. 310. Ὁ. 404. 


The town of his see was also called Constantia. It was the 
metropolis of Cyprus. He was born at Eleutheropolis, a place 
unhappily named for the birthplace of a bishop who was always 
not only a hammer of heretics, but also a fixed opponent of free 
thought even in its best sense. His chief treatise Anchoratus 
(ἀγκυρωτὸς), 1.6. fastened by an anchor, was written before he 
became bishop. For he was thirty years a monk and he may 
be thought to bear the characteristics of that profession through 
all his course. When Hilarion raised the standard of monachism 
in Palestine Epiphanius returned to it from Egypt to be head of 
one of the monasteries. While presiding there he was applied to 
by a body of Christians in Paphlagonia for a manual of Christian 
instruction. How different in shape must their manuals have 
been from ours! The Greek preface to the work tells us that he 
has given the names of eighty heresies. He teaches in it the 
Nicene doctrine, the unisubstantiality, ὁμοουσιότης, of the Father 





310] EPIPHANIUS. 297 


and Son. He also wrote a work entitled Κιβωτὸς or Tavapiov 
(is not this panarium?), a shorter treatise in which he calls 
Origenists αἰσχροποίους, doers of base deeds, which to those that 
have a memory for classical stories amounts to “immoral.” In 
short he was a fierce opponent of Origen: but then Jerome thought 
it right to come to the rescue: and Epiphanius assailed the 
great and meek orator Chrysostom also. But Epiphanius not only 
advances boldly in defence of the cardinal verities of our salvation, 
but he is also loud and not at all measured in the praises of Mary, 
as the mother of God, in a strain that would almost satisfy modern 
Pio-Nono-ultramontanes. But then it must be allowed that a 
teaching, approaching to this, was rapidly becoming so popular as 
to become almost an essential element of orthodoxy. This is 
certainly one of the worst symptoms in several of the chief fathers 
of the fourth century. When one finds it prevailing one can 
hardly wonder if very gross heresy, like that of this father on the 
Lord’s supper, flourished at its side. But alas! his tenets were 
not only taken up but developed by men in the latter part of 
the century of a far higher and more powerful mental order! 
Think of Cyril of Alexandria. It is impossible not to rate his 
power high. 

P. 344. “In that the truth may in every way put thee to 
utter shame, Christ does not celebrate the mystery at the com- 
mencement of the passover, that you may not deny this; but on 
the contrary the Gospel says that He supped having taken this 
and this. And He said ‘this zs’ this and this, and left no ground 
for slippery reasoning. For it shewed that after He had eaten 
the passover that was customary among the Jews, that is, after 
having supped, He came to the mystery. 


“«And He reclined and the twelve with Him, &’ The 
Saviour reclined, O Marcion, and the twelve apostles with Him. 





Vol. I. ». 344. Cologne, 1682. 


After arguing under Schol. 61 of Bk. 1. against heresies, that our 
Lord’s eating the Paschal lamb proves against Marcion that the law was 
not the work of an evil demiurge, and concluding thus, ἵνα γὰρ κατὰ 
πάντα τρόπον καταισχύνῃ σε ἢ ἀληθεία, οὐκ ἐν TH ἀρχῇ (6. TOD πάσχα) 

na Ν ’ . ) 4 Ἁ > , a 3 4 Ν 
ποιεῖ τὸ μυστήριον (ἰ.6. the Lord’s supper) ἵνα μὴ ἀρνήσῃ" ἀλλά φησι μὲν 

> ὃ A DX x ‘> Ν (ὃ Καὶ > “ Top fe ON (ὃ Ν (ὃ 2) 
TO Οοείπνησαι αβὼν ταὸε καὶ TAOE. αι εἰπε OUTO ἐστι TAOE KAL TAOE, 
Ν > 4 » “ ε "Ὁ ᾿ Ν 7 Ν Ν 4 
Kal οὐκ εἴασε τόπον TH ῥαδιουργίᾳ. δειξε yap ὅτι peta τὸ βεβρωκέναι 
To πάσχα τὸ κατὰ τοὺς ᾿Ιουδαίους, τούτεστι μετὰ τὸ δειπνῆσαι, ἧκεν ἐπὶ τὸ 

μυστήριον : then on Schol. 62, 
“Kal ἀνέπεσε καὶ οἱ δώδεκα κιτιλ. ᾿Ανέπεσεν ὁ Σωτὴρ, ὦ Μαρκίων, 
Ν ε , 3 ΄ > 3 a ἀρ. 5. 0.4 Ν , " ,ὔ 
και OL δώδεκα ἀπόστολοι μετ Αὐτοῦ. Ei ανέπεσε και συνανέπεσον, OV δύναται 






298 THE FOURTH CENTURY. [AD 


If He reclined, and they reclined with Him, one reading cannot 
have its meaning both one and another, even if both by. its own 
value and the manner of its use it could bear the difference. For 
you will grant that either the twelve also reclined in (mere) 
seeming, or that Christ Himself also had flesh in verity and in 
verity reclined, And He said ‘With desire I have desired, &e,’ 
that He might shew the passover typified beforehand in the law 
before His passion, and so became the strong evidence of His own 
assion, and was called more complete evidence. And it shews, as 
also the holy apostle (Paul) says, ‘The law became the conductor 
‘of us in our youth to Christ.’ The law was not contrary to 


Christ. 


Schol. 63. Marcion had omitted from his quotation “I will 
“no more, &e.” “He put this out and used a crafty device for the 
purpose, namely that he might avoid making anything to be 
eatable or drinkable in the kingdom of God, not knowing, cattle- 
tender as he is, that spiritual and heavenly things may bear 
correspondence to earthly things, partaken of in a way that we 
know not. For the Saviour again testifies and says, ‘Ye shall sit 
‘at My table eating and drinking in the kingdom of heaven.’ 
Or he cut out again these things, with the purpose, that is, of 
making the things (of this kind) that were done under the law, 
not to have any place in the kingdom of heaven. 


P. 355. “If the apostle confesses the passover and does not 
deny that the Christ was slain, the passover was not contrary to 
Christ ; Who legally sacrificed a sheep as the passover in verity and 


μία λέξις τὴν σημασίαν ἔχειν ἑτέραν καὶ ἑτέραν, κἂν τε τῇ ἀξίᾳ καὶ τρόπῳ 
ἔχοι τὴν διαφοράν. Ἢ γὰρ δώσεις καὶ τοὺς δώδεκα δοκήσει ἀναπεπτωκέναι, 
ἢ καὶ Αὐτὸν, ἀληθείᾳ σάρκα ἔχοντα, ἀληθινῶς ἀναπεπτωκέναι. And “ With 
“desire I have desired,” ke. ἵνα δείξῃ πάσχα πρὸ τοῦ πάθους Αὐτοῦ ἐν τῷ 
νόμῳ προτυπούμενον, καὶ γινόμενον τὸ βέβαιον Αὐτοῦ τοῦ πάθους, καὶ ἐντελὰ 
στερον προσκαλούμενον. Καὶ ὑποδείκνυσι, ὡς καὶ ὁ ἅγιος ἀπόστολός φησι, 
Gal. iii. “παιδαγωγὸς ἡμῖν γέγονεν ὁ νόμος εἰς Χριστόν." Οὐκ ἀλλότριος 
Χριστοῦ ὁ νόμος. 


Schol. 63, on Marcion’s leaving out “1 will not any more eat of it,” 
ἄς. Τοῦτο περιεῖλε καὶ ᾿ἐῤῥαδιούργησεν, ἵ ἵνα δῆθεν μὴ ποιήσῃ ἐν τῇ βασιλείᾳ 
τοῦ Θεοῦ βρωτὰ ἢ ἢ ποτά. Οὐκ εἰδὼς, ὁ κτὴν wons, ὅτι ἀντιμίμημα τῶν ἐπι- 

είων δύναται εἶναι πνευματικὰ καὶ ἐπουράνια, μεταλαμβανόμενα ὡς ἡμεῖς οὐκ 
οἴδαμεν. Μαρτυρεῖ γὰρ πάλιν ὁ Σωτὴρ. καὶ λέγει, ὅτι καθίσεσθε ἐπὶ τῆς 
τραπέζης Μου ἐσθίοντες καὶ πίνοντες ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Ἢ παρέ- 
κοψε πάλιν ταῦτα ἵνα δῆθεν ποιήσῃ τὰ ἐν τῷ νόμῳ μὴ ἔχοντα τόπον ἐν τῇ 
βασιλείᾳ τῶν οὐρανῶν. 
Do. (ex Ep. ad Cor.) on Schol. V. p. 355. 

Ei πάσχα 6 ἀπόστολος ὁμολογεῖ καὶ τυθέντα τὸν Χριστὸν οὐκ ἀρνεῖται 

οὐκ ἀλλότριον τὸ πάσχα τοῦ Χριστοῦ, τοῦ κατὰ νόμον πάσχα πρόβατον 








310] EPIPHANIUS. 299 


not in seeming; of which sheep Christ was the antitype, in no 
mere seeming sacrificed, nor suffering without (real) flesh. For 
how could He be slain as a sacrifice in spirit? It is manifest that 
He could not, being indeed unable to be slain in sacrifice without 
flesh. But if He was in verity (so) slain, He is confessed in 
verity through the apostle’s indisputable confession. Surely then 
from all this the law has been clearly shewn to be not contrary to 
the antitype, being passed during the time until Christ the more 
perfect and manifest sheep was slain, Whom the real (7.e. sensible) 
sheep preceded, slain in sacrifice in the other ancient times. But 


Christ was slain in sacrifice, the passover for us. 


P. 1003. “From which those that dared to say that the Lord 
was changed into another form of flesh and bones can again be 
Fonvicted, For He said not ‘as ye behold Me being flesh and 
‘bones,’ but having them. 


P. 449. “Tripped up from this, they not only with great 
agitation anticipated two days as to the eating of the passover, but 
also by adding on too the one day in excess, were overthrown 
themselves in every way... But Christ suffers on the 13th (the 
14th) before the Calends of April, as they had passed the lmit of 
* one evening (for the feast), 1.6. on the 14th of the moon in the 
midst of the night. For they anticipated in eating the passover, 
as the gospel says, and as we often stated. [I cannot harmonize 


θύοντος ἀληθινῶς καὶ ov δοκήσει, ov προβάτου τύπος ἦν, ὁ οὐ δοκήσει 
θυόμενος Χριστὸς, οὐδὲ ἄνευ σαρκὸς πάσχων. Πῶς γὰρ ἠδύνατο πνεύματι 
θύεσθαι ; Δῆλον, οὐκ ἠδύνατο μὴ δυναμένου δὲ ἄνευ σαρκὸς τυθῆναι. 
Τυθέντος δὲ ἐν ἀληθείᾳ, ἐν ἀληθείᾳ ὁμολογεῖται διὰ τῆς τοῦ ἀποστόλου 
ἀναμφιλέκτου ὁμολογίας. Οὐκοῦν ἐ ἐκ παντὸς σαφῶς ἀποδέδεικται οὐκ ἀλλό- 
τριος ὁ νόμος τύπῳ, φερόμενος χρόνῳ μέχρι τοῦ ἐντελεστέρου καὶ ἐναργοῦς 
προβάτου τυθέντος ἐν ἀληθείᾳ Χριστοῦ, οὗ προῆγεν ἐν τοῖς παλαιοῖς χρόνοις 
ἄλλοις θυόμενον τὸ πρόβατον τὸ αἰσθητόν. “Hyiv δὲ τὸ πάσχα ἐτύθη 
Χριστός. 
In Luke XXTV. 39, Bk. 111. 1003. 

Ἔξ ὧν καὶ ἐλέγχεσθαι πάλιν δύνανται οἱ πολ peggawaes εἰπεῖν εἰς σάρκα καὶ 

ὀστέα ἀλλοιῶσθαι τὸν Κύριον. Οὐ γὰρ εἶπε, “καθὼς ᾿Εμὲ θεωρεῖτε σάρκα καὶ 
“ὀστέα ὄντα," ἀλλ᾽ “ ἔχοντα." 


Adv. Heres. Bk. II. ». 449. 

"Evexey τοίνυν τούτου (a J ewish chronological calculation, see also 
Bk. i. p. 823) τότε σφαλέντες, οὐ μόνον προέλαβον θορυβούμενοι τὰς δύο 
ἡμέρας βεβρωκότες τὸ πάσχα, ἀλλὰ καὶ τὴν ὑπερβατὸν προσθέντες μίαν 

ἡμέραν, κατὰ πάντα τρόπον αὐτοὶ σφαλέντες. In the previous section 
Epiphanius had said πάσχει δὲ ἐν τῇ πρὸ δεκατρίων καλανδῶν ᾿Απριλλίων, 
ὑπερβεβηκότων αὐτῶν μίαν ἑσπέραν, τ τούτεστιν ἐν τῇ τεσσαρεσκαιδεκάτῃ τῆς 
σελήνης νυκτερινῇ μέσῃ. Προέλαβον γὰρ. καὶ ἔφαγον τὸ πάσχα, ὡς φησι τὸ 
εὐαγγέλιον καὶ ἡμεῖς πολλάκις εἴπομεν. Εφαγον οὖν τὸ πάσχα πρὸ δύο 


300 THE FOURTH CENTURY. [A.D. 


this and the next sentences with the gospels.] They ate then 
the passover two days before the time of eating it, ὁ.6. on the 
third in the evening, which ought to have been eaten on the fifth 
in the evening. Thus the fourteenth day and the fifth were one. 
But the economy of the truth (no doubt) wrought all these things 
for us most accurately in the manner (best) for our salvation. 
Whence the Saviour Himself, having fulfilled the passover, went 
out unto the mountain after having eaten, having desired it earn- 
estly: and there He ate the Jewish passover with the disciples, 
not having sacrificed it in another way, but Himself perhaps with 
the others having sacrificed it, that He might not destroy the law, 
but might fulfil it ; and did thus after having passed the thirtieth 
year at the time when He was baptized.” 


He makes our Lord suffer on the third passover after His 
baptism ; but this is not our subject. But this passage could not 
be omitted. 


P. 593. “And you see that the natural body itself rose from 
the dead a spiritual body, as also that our Lord raised not another 
body, but the one He had itself, and not another different from 
what He had, but He changed that which He had itself into 
spiritual thinness, and made it spiritual, and made the whole one 
together, entering in though the doors had been closed. [The 
N. T. does not say this. ] 


P. 1094. “How Zaccheus indeed, having died a little before, 
continued (before his death) praying with no one at all in the hill- 
country about Jerusalem. But also for this supposed reason that 


ἡμερῶν τοῦ φαγεῖν, τούτεστι TH τρίτῃ ἑσπέρας, ὅπερ ἔδει TH πεμπτῇ ἑσπέρας. 
Τεσσαρεσκαιδεκάτη οὕτως ἣν ἡ πεμπτή. This section continues Ἢ δὲ 
οἰκονομία τῆς ἀληθείας ἀκριβέστατα τὰ πάντα ἡμῖν σωτηριωδῶς εἰργάσατο. 
Ὅθεν καὶ αὐτὸς ὁ Σωτὴρ, τὸ πάσχα τελειώσας, ἐξῆλθεν εἰς τὸ ὄρος μετὰ τὸ 
βεβρωκέναι ἐπιθυμίᾳ ἐπιθυμήσας" καὶ ἐκεῖ τὸ πάσχα τὸ ᾿Ιουδαικὸν μετὰ τῶν 
μαθητῶν ἔφαγεν, οὐκ ἄλλως ποιήσας, ἀλλὰ καὶ Αὐτὸς μετὰ τῶν ποιούντων 
ἴσως ποιήσας, ἵνα μὴ καταλύσῃ τὸν νόμον ἀλλὰ πληρώσῃ, καὶ οὕτως μετὰ τὸ 
ὑπερβῆναι τὸ τριακοστὸν ἔτος ὅτε ἐβαπτίσθη κ-.τ.λ. 


P. 99. 
; Kai ὁρᾷς ὅτι αὐτὸ τὸ σῶμα ψυχικὸν αὐτὸ πνευματικὸν, ὡς καὶ ὁ Κύριος 
ἡμῶν, ἀνέστη ἐκ τῶν νεκρῶν, οὐκ ἄλλο σῶμα ἐγείρας, ἀλλ᾽ αὐτὸ τὸ ὃν, καὶ οὐχ 
ἕτερον παρὰ τὸ ὃν, αὐτὸ δὲ τὸ ὃν εἰς λεπτότητα μεταβαλὼν πνευματικὴν, καὶ 
πνευματικὸν, ὅλον συνενώσας" εἰς ἐρχόμενος θυρῶν κεκλεισμένων κιτιλ. [This 
is combated in a Norwich lecture printed at the close of this Part IT.] 


Bk. 111... 1094. 


ε “ ‘ ‘\ , ΄ -" Lal 
Σ Ὡς Ζαγχαῖος μὲν πρὸ βραχέως τελευτήσας ἐν τῇ ὀρείνῃ τῇ περὶ τὰ 
Ἱεροσόλυμα οὐδένι ὅλως συνευχόμενος διετέλεσεν. ᾿Αλλὰ καὶ διὰ τὴν αὐτὴν 








910] EPIPHANIUS. 301 


he rashly touched the holy mysteries, and though he was a layman 
he was putting his hand to the sacred work. 


P. 60. “ All (communicants) then have that which is accord- 
ing to His likeness, but not that which is according to His nature. 
For men have not that which is according to His nature in an 
equal degree with God. For God is incomprehensible, not to be 
grasped by the understanding, being a spirit, and above every 
spirit, and light above every light. But we do not deprive men of 
_the things which God has detined. But God is true, Who in grace 
endowed man with that which is according to His image, and with 
whatever of the like He has. For we see indeed that the Saviour 
' took (bread) into His own hands, as it is in the Gospel, that He 
rose up in the supper and spake these things, and gave thanks and 
said, This is My (body) before you. And we see that it is not 
equal, nor like either to His likeness in flesh, or to His unseen 
Godhead, or to the characters of His limbs. For the one is round 
and destitute of perception, as to its power. And He chose in 
grace to say, This is My (body) before you. And none disbelieves 
the word. For he that believeth not in Him truly there, as (Paul) 
said, ‘falleth out from grace.’ But whatever we may have heard, 
we shall believe that it is of Him. But we know that our Lord 
is entire perception, entirely perception, entirely God, entirely a 
source of motion, entirely energy, entirely unutterable, and yet has 
in grace presented this to us. [Note, “This is My body before 
“you” is a free translation of the Greek, which literally is, “This 
“is this thing,” pointing to it.] | For that which is the property of 
all was confessed in the case of that flesh also, viz. that that body 


e Ψ a Εἰς, ἡ , Sf Se 4 Ν Ἃ 3 
ὑπόθεσιν τολμηρῶς ἁγίων μυστηρίων ψαύειν, καὶ ἱερουργίαν, λαικὸς ὧν, ἐπε- 
χείρει: and other cases of irregularity of other kinds, 


Cologne, 1682. Zz. p. 60, Anchoratus. 

"Exovow οὖν πάντες τὸ κατ᾽ εἰκόνα, ἀλλ᾽ οὐ κατὰ φύσιν. Οὐ γὰρ Kar 
ἰσότητα Θεοῦ ἔχουσιν οἱ ἄνθρωποι τὸ κατ᾽ εἰκόνα. Ὃ γὰρ Θεὸς ἀκατάληπτος, 
ἀπερινόητος, πνεῦμα OV, καὶ ὑπὲρ πᾶν πνεῦμα, καὶ φῶς ὑπὲρ πᾶν φῶς. “A δὲ 
Αὐτὸς διώρισεν οὐκ ἀποστεροῦμεν. ᾿Αληθὴς δὲ ἐστιν ὁ μετὰ χάριτος τὸ κατ᾽ 
εἰκόνα τῷ ἀνθρώπῳ δωρησάμενος, καὶ ὅσα ἐστιν ἀπὸ τῶν ὁμοίων. ὋὉρῶμεν 
γὰρ ὅτι ἔλαβεν ὁ Σωτὴρ εἰς τὰς χεῖρας Αὐτοῦ, ὡς ἔχει ἐν τῷ εὐαγγελίῳ, ὅτι 
ἀνέστησεν ἐν τῷ δείπνῳ καὶ ἔλαβε τάδε, καὶ εὐχαριστήσας εἶπε, Τοῦτό Μού 
ἐστι τόδε. Καὶ ὁρῶμεν οτι οὐκ ἴσον ἐστιν, οὐδὲ ὅμοιον, οὐ τῇ ἐν σάρκῳ εἰκόνι, 
οὐ τῇ ἀοράτῳ Θεύτητι, οὐ τοῖς χαρακτῆρσι τῶν μελῶν. Τὸ μὲν γάρ ἐστι 
στρογγωλοειδὲς καὶ ἀναίσθητον, ὡς πρὸς τὴν δύναμιν. Kat ἠθέλησεν χάριτι 
εἰπεῖν, Τοῦτό Mov ἐστι τόδε. Καὶ οὐδεὶς ἀπιστεῖ τῷ λόγῳ: ὋὉ γὰρ μὴ 
πιστεύων Αὐτὸν ἀληθινὸν, ὡς εἶπεν, ἐκπίπτει ἀπὸ τῆς χάριτος. Ὅτι δὲ ἀκού- . 
σωμεν, πιστεύομεν ὅτι ἐστιν Αὐτοῦ. Τὸν δὲ Κύριον ἡμῶν οἴδαμεν ὅλον 
αἴσθησιν, ὅλον αἰσθητικὸν, ὅλον Θεὸν, ὅλον κινοῦντα, ὅλον ἐνεργοῦντα, ὅλον 
ἀκατάληπτον, ἀλλὰ μετὰ χάριτος ἡμῖν τοῦτο δεδωρημένῳ: Τὸ γὰρ πάντων 
ἴδιον καὶ ἐπ᾽ ἐκείνης τῆς σαρκὸς ὡμολογήθη, ὅτι ἄρτῳ ἐκεῖνο τὸ σῶμα διεκρα- 






302 THE FOURTH CENTURY. [A.D 


was maintained in strength by bread. But the body (of Christ) 
was transmade by the indwelling of God the Word into Divine 
excellence and worth. I do well then to believe that now also 
[ἡ.6. in the Lord’s supper] bread being consecrated by the Word of 
God is transmade into the body of God the Word [lit. the God 
Word, i.e. the Divine Word]. For also that body was bread in its 
power, but it was consecrated by the tabernacling in it of the 
Word, that tabernacled in the flesh. Surely then since bread in 
that body was transmade and transmuted into a Divine power, now 
also through the bread an equal wonder comes to pass... Since 
then the flesh also of that (Jesus) which received God received this 
portion unto its own constitution, but the manifested Word on 
this account mingled Himself with the fated nature of man, that 
human nature might by communion with the Godhead be deified 
with it, on this account by the dispensation of grace He sows 
Himself through the flesh in all that have believed, who by bread 
and wine consist ; fully mingling Himself with the bodies of them 
that have believed, that man also by his unification with that 
which is immortal might become partaker of His incorruption. 
But He gives these things by the power of the blessing [or conse- 
eration of the elements} having transelemented the nature of the 
elements that appear to our senses into that (body of Himself).” 





τεῖτο. To δὲ σῶμα τῇ ἐνοικήσει τοῦ Θεοῦ Λόγου πρὸς τὴν Θεϊκὴν ἀξίαν 
μετεποιήθη. Καλῶς οὖν καὶ νῦν τῷ Λόγῳ τοῦ Θεοῦ ἁγιαζόμενον ἄρτον εἰς 
σῶμα τοῦ Θεοῦ Λόγου μεταποιεῖσθαι πιστεύομαι. Καὶ γὰρ ἐκεῖνο τὸ σῶμα 
ἄρτος τῇ δυνάμει ἦν, ἡγιάσθη δὲ τῇ ἐπισκηνώσει τοῦ Λόγου τοῦ σκηνώσαντος 
ἐν τῇ σαρκί. Οὐκοῦν ὅθεν ὁ ἐν ἐκείνῳ τῷ σώματι μεταποιηθεὶς ἄρτος εἰς 
Θείαν μεθίστη δύναμιν, διὰ τοῦ ἄρτου καὶ νῦν τὸ ἴσον γίνεται... Ἐπεὶ οὖν 
τοῦτο μέρος καὶ ἡ Θεοδόκος ἐκείνου σὰρξ πρὸς τὴν σύστασιν ἑαυτῆς παρε- 
δέξατο, ὁ δὲ φανερωθεὶς Λόγος διὰ τοῦτο κατέμιξεν “Eavtov τῇ ἐπικήρῳ τῶν 
ἀνθρώπων φύσει, ἵνα τῇ τῆς Θεότητος κοινωνίᾳ συναποθεώ(ρηγθῃ τὸ ἀνθρώπινον, 
τούτου χάριν πᾶσι τοῖς πεπιστευκόσι τῇ οἰκονομίᾳ τῆς χάριτος “Eavrov 
ἐνσπείρει διὰ τῆς σαρκὸς, οἷς ἡ σύστασις ἐξ οἴνου τε καὶ ἄρτου ἐστι, τοῖς 
σώμασι τῶν πεπιστευκότων κατακιρνάμενος, ὡς ἂν τῇ πρὸς τὸ ἀθάνατον ἕνωσει 
καὶ ἄνθρωπος τῆς ἀφθαρσίας μέτοχος γένοιτο. Ταῦτα δὲ δίδωσι, τῇ τῆς 
εὐλογίας δυνάμει, πρὸς ἐκεῖνο μεταστοιχείωσας τῶν φαινομένων τὴν φύσιν. 
[May we write στρογγυλόειδες 1] 


His argument, if we call it so, is that “this,” the bread, is not 
like the body of Christ or His Godhead, for it is not living matter. 
Yet He graciously termed it His body. Therefore it was changed 
into likeness. He then that does not believe it to be Christ’s true 
(natural) body, has given up “the faith,” because he will not 
believe: for did not Christ say, “ My flesh is true meat, &e.”? God 
is in His nature quite different ; but it has graciously pleased Him 








910] EPIPHANIUS. 303 


to give us “this,” the bread and wine; and as bread in our bodies 
_ replenishes our bodies, being by assimilation changed into body, so 
(only more wonderfully) the bread in this sacrament is changed into 
- Christ’s body. But as Christ’s body was filled with power by the 
Godhead dwelling in it, so His body, received by us in the supper, 
transforms all our body into the likeness of His body, though not 
into the likeness of His Godhead. 





(V.) JOHN NEPOS SYLVANUS, 44TH BISHOP OF JERUSALEM. 
Ὁ: 412. 


Peter Wastel, Doctor of Theology, published at Brussels in 
1643, in a first folio volume, a Latin translation of what he deems 
to be the genuine works of this Greek bishop, whose name is 
known to everyone on account of the attacks made upon him by 
Epiphanius, because he would not wholly denounce Origen’s 
writings. It is equally well known that Jerome, perhaps from 
a previous quarrel against his bishop, took the side of Epiphanius, 
though he afterwards came round to approve and recognize his 
diocesan. Dr Wastel has added a second folio of Vindiciz, con- 
taining his arguments in behalf of these supposed works of this 
bishop, at every point shewing both their genuineness and the 
excellence of the bishop’s character. Supposing the first point 
proved, it is still not possible to praise his theology in many of his 
sayings: but it is not possible that the fourth extract is the 
genuine work of this John. For it bears clear evidence that the 
author had read the Celestial Hierarchies of the Pseudo-Dionysius, 
which is by general consent ascribed to a later writer in the fifth 
century, for John died A.D. 412. On the hypothesis of Dr Wastel 
it is particularly gratifying to the lover of patristic theology to find 
a bishop in this age a divine so far advanced towards sound theo- 
logy. He is free from St Jerome’s fatal expression, “making the 
“body of Christ,’ and as to Origen, this bishop repudiated his 
errors while he acknowledged his marvellous value, and he stood 
firm as a rock on Origen’s behalf, when he was urged not by his 
suffragan Epiphanius alone, but also by Jerome, to condemn 
Origen altogether. It is indeed greatly to the honour of theo- 
jogians that not even the fierce violence of that powerful monk 


304 THE FOURTH CENTURY. [A. 


was able to move this patriarch of the holy city from justice an 
the love of the truth. One is conscious therefore of a bias m 
favour of Dr Wastel’s laborious Vindiciz. John was the successor 
to Cyril in that famous bishopric. What a change it must have 
been to the flock of Christ in that city to have Cyril’s extreme 
opinions replaced by the holy moderation and quiet thoughtful- 
ness that appear in this volume. One would be glad to deem it 
genuine. Any inventor would probably have adopted “ conficere.” 

In consideration of the ill-treatment this bishop had to endure, 
I might, like his editor, write him down patriarch, as Jerome 
did Cyril. All men know how he received Bishop Epiphanius” 
into bis house and pulpit, and heard him there break out into — 
a violent attack on his admired friend Origen, and how Jerome, 
seemingly for the sake of the pleasure of turning against John his 
own bishop, turned round to join in assailing Origen, whom he ~ 
had previously defended. Dr Wastel gives the legitimizing 
licences of the proper authorities of his day, and a copy of Latin 
verses to himself, and also the treatise on the regulation of monas- 
teries, which Aymericanus, Patriarch of Antioch, caused to be 
translated from Greek into Latin in the 12th century, apparently 
to aid his brother Berthold in founding or refounding the Car- 
melite order. The authority for this is Cyril, third prior of that 
order, who is commemorated in the Roman Breviary on the 6th 
day of March. The legend of this Cyril’s having converted and 
baptized the Sultan of that day, and then having left the East 
from a difference with the Patriarch of Constantinople about the 
Procession, need not prejudice us against his account of Aymeric’s 
translation of one of the remaining treatises of this Bishop of 
Jerusalem. The first volume moreover contains portions of com- 
mentaries on the Gospels and on Job, and a considerable number 
of homilies. Baronius is quoted, vol. 11, as laughing with good 
reason at the asserted antiquity of the Carmelite order, in that 
this Cyril makes John of Jerusalem and also Cyril of Alexandria 
to have been members of it. The annals of Baronius do not con-— 
tain any allusion to any extant works of Archbishop John of Jeru- 
salem. At least I have found none, but as Dr Wastel published 
his work in 1643, and Baronius died in 1609, it could only have 
been in the preliminary stages of the discussion, and probably after 
his completion of his great work, that Baronius could have said 
the things that Dr Wastel thinks that he eludes or overthrows. 





- 412] SYLVANUS. 305 


I do not wish to be deemed an established believer in the au- 
thenticity of these assumed works of the celebrated Archbishop 
John, whose name they bear. But it is clearly my part not to 
pass them over. Everyone will form his own conjecture whether 
they were written on the idea of magnifying the Carmelite order, 
and so are pure fictions. That scholars like Vessius and Fronto 
Duceus lent aid of some kind in putting them forth warrants us 
in giving attention to them. The two folio volumes have come to 
me from the Portuguese library at Coimbra, bound in one. So 1 
leave to Dr Wastel the work of defending them. He at least 
seems to be quite in favour of their genuineness. But fraud may 
have reigned in this order in the 12th century, as it reigned in the 
Charlemagne bishops at the end of the eighth and at the begin- 
ning of the ninth centuries. It is enough for me to have pointed 
to the discussion, digito monstrasse, and to have referred to Dr 
Wastel and Baronius upon it. The laborious enquiry is not within 
the lines of this subject; but conviction of its truth diminishes. 


P. 298. Dan. ix. “‘In the midst of the year the continual 
‘sacrifice shall be taken away, &c.’ That the sacrifice which had 
been in continual use might be taken from the midst, and that 
there might be offered (in its stead) a sacrifice of praise and a 
sacrifice of works of righteousness, and a sacrifice of peace by the 
eucharist to the end of time; because the custom of the Jews in 
offering sacrifices is never to be restored. [Jerome held that they 
were to be restored. ] 


P. 424. “See how rich and how lucid is his interpretation of 
the mystie table (see Malachi i.) which is the unbloody sacrifice, 
but he calls the holy prayers that are offered after the hest, a pure 
offering of incense: for this kind of incense is a refreshment to 
God; not that kind of incense which is taken from earthly roots, 





Brussels, 1643. P. 298, Com. in Matt. XXIV. 15. 


Daniel ix. In dimidio anni auferetur juge sacrificium, &c....Ut illud 
sacrificium quod jugiter fuerat in usu, tolleretur de medio, et offeretur 
sacrificium laudis, et sacrificium justitiz in operibus, et sacrificium pacis 
per eucharistiam usque in finem seculi; quia Judaica consuetudo de 
sacrificiis offerendis nunquam est reparanda. 

PP, 424, 

Vide quam luculenter, quamque dilucide mysticam interpretatus est 
mensam (Malachi i.) que est incruenta hostia, ‘‘thymiama vero purum” 
appellat sacras preces que post hostiam offeruntur: hic enim suflitus 
Deum refocillat, non is quia terrenis racdicibus sumitur sed qui a puro 

Η. 20 


306 THE FOURTH CENTURY. [A.D. 


but that which is exhaled from a pure heart. ‘Therefore let my 
‘prayer be directed in Thy sight as incense.’ You see how it is 
granted that that angelic sacrifice should become known in every 
place. You see how no limits of circumscription are prescribed 
to that altar, or to that song, ‘In every place is meense to be 
‘offered to My name.’ It is therefore a pure victim, at first indeed 
a mystic table, a sacrifice heavenly, and above all things to be 
venerated, 


P. 377. Luke xxii. 1. “The Jewish festivals were a shadow 
of our blessings: and therefore if you should enquire of a Jew 
regarding the passover and unleavened bread, he will not do you 
much good by only commemorating his deliverance from Egypt. 
But should anyone enquire of me, he will not be told of Egypt 
or Pharaoh, but of release from sin and from the darkness of the 
devil, not through Moses but through the Son of God. 

Ver. 17. ‘“‘ And He took the cup and gave thanks.’ Remember 
therefore, when you are seated at table, that after your repast you 
have to pray: and that on that account you should eat with 
sobriety, that you may not be oppressed with food and unable to 
bend the knee and make supplication to God. Let us not then 
turn straight after eating to bed, but to prayer. For evidently 
Christ meant this, that not sleep nor the couch, but prayer and 
reading of the sacred scriptures should follow after eating. 

Ver. 22. “‘But lo! the hand of him that is betraying Me is 
‘with Me at table’ And, though a partaker of the sacred mys- 
teries, he was not changed by it. For his wickedness only 


corde exhalatur. ‘ Dirigatur igitur oratio mea tanquam incensum in 
*conspectu Tuo.” Vides ut ubique locorum concessum est illud angeli- 
cum sacrificium inclarescere. Vides nullis finibus cireumscriptum neque 
altare neque canticum;: “In omni loco thymiama offertur nomini Meo.” 
Est igitur hostia pura, prima quidem mystica mensa, celeste summeque 
venerandum sacrificium, 


P. 377, Com. in Lucam XXII. 1. 


Umbra nostrorum fuerunt festa Judaica. Et ideo si quesiveris a 
Judzeo de pascha et azymis, nil magni proferet commemora s libera- 
tionem ab Aigypto. Si quis autem a me qusierit, non audiet Algyptum 
nee Pharaonem, sed absolutionem erroris et tenebrarum diaboli, non per 
Moyssen sed per Filium Dei. 

Ver. 17. “ Et accepto calice gratias egit:” memento ergo cum ad 
mensam sederis, quod post mensam oportet te orare : atque ideo ventrem 
impleas sobrié, ne gravatus nequeas gennflectere et supplicare Deo. Non 
igitur post escas ad lectum, sed ad orationem vertamur. Evidenter enim 
hoe Christus significavit, quod post escas non somnus, non cubile, sed 
oratio et sacrarum lectio scripturarum succedere debeat. 

Ver. 22. “ Veruntamen ecce manus tradentis Me Mecum est in 
“mensa.” Et, particeps existens mysteriorum, conversus non est. Fit 








«Ὁ 


ee ai gM gm Nhe 


ee eee 


he 





—412] SYLVANUS. 307 


becomes more monstrous; both because he approached the 
mysteries with such a purpose in his mind, and that when he 
approached them he was not made better by fear, or by the 
benefit, or by the honour. 


P. 497. Hom. 43. “On the eucharist at the dedication (trans- 
lator not known). It is no defence for you to say that you 
cannot be saved even in the midst of business: but these great 
hindrances befal us, because we are not frequently engaged in 
communion with God. See you not those that wish to obtain 
some dignity from an earthly sovereign, how they beset him, how 
they stir up others to patronise their case with him, that they may 
get what they seek? I would say this to those who leave the 
fellowship and congregation of the saints, and are engaged at the 
time of the terrific feast in the assemblies of vain eloquence. 
Man, what are you doing? ‘Lift up’ (said the deacon) ‘ your 
‘mind and heart, and you have said ‘We have them set on the 
‘Lord’ Do you not reverence and blush with shame? And yet 
at that very hour you are found uttering a lie. O, the table has 
been garnished with the mysteries, and the Lamb of God is being 
sacrificed for thee. The Priest is troubled for thee. The blood 
with its spiritual nature flows back from the sacred table. The 
six seraphim stand by, covering their faces with their wings; all 
disembodied excellencies intercede together with the Priest, for 
thee. A spiritual fire comes down from the sky. The blood in 
the cup has been drawn from His spotless side for thy purification ; 
and thou blushest not, reverencest not, and art not confounded, 





enim scelus ejus immanius; tum quia tali proposito imbutus adiit 
mysteria, tum quia adiens melior factus non fuit nec metu, nec beneficio, 
nec honore, &e. 


P. 497. Hom, XLITL,, de Huch. in enceeniis (incerto interprete). 


Non est defensio quod dicis te non posse etiam in medio negotiorum 
salvari: sed hee gravia nobis accidunt, quia in Divinis conventibus 
frequentes non sumus. An non videtis volentes dignitatem a terreno 
rege accipere, quomodo assident, quomodo alios ad patrocinandum in- 
citant, ut potiantur eo quod querunt? Hoc ego dixerim ad eos qui 
sanctorum communionem et congregationem relinquunt, et sub horam 
terribilis mensz in vaniloquentiz conventiculis occupati sunt. Quid 
facis, homo? ‘‘Sursum mentem et corda,” et dixisti ‘‘ Habemus ad 
“Dominum.” Non reyereris et erubescis? Et illé ipsa horé mendax 
inveniris. Pape, mensa mysteriis instructa est, et Agnus Dei pro te 
immolatur. Sacerdos pro te angitur. Sanguis spiritualis ex sacra mensa 
refluit ; Seraphin adstant sex, alis faciem tegentia; omnes incorporev 
virtutes pro te cum sacerdote intercedunt. Ignis spiritualis e ccelo 
descendit. Sanguis in cratere, in tuam purificationem ex immaculato 
latere haustus est. Et non erubesceris, revereris et confunderis, neque 

20—2 


308 THE FOURTH CENTURY. [A.D. 


nor dost thou (by communicating) make God propitious to thee. 
... With what confidence wilt thou approach to the mysteries 
hereafter? O with what a polluted conscience!... Dost thou 
see the bread? The wine? Is it like other food? Away with 
the thought! Think it not. For just as if wax, that is held to 
the fire, is assimilated to it, nought of the substance remains and 
nothing escapes; so here also deem the mysteries to be consumed 
in the substance of the body. For this reason also when you 
approach deem not that you receive the Divine body from a 
man’s hand, but that you take fire, as Isaiah said, from the tongs 
of the very Seraphim... Think that the blood of salvation is 
flowing out as it were from His Divine unpolluted side; and thus 
draw near and receive it with pure lips. Wherefore brethren, 
I pray and beseech you, let us not absent ourselves from the 
churches, nor be occupied in other conversations. Let us stand 
trembling and fearing with eyes cast down but with a soul new- 
born, in voiceless groaning and in heartfelt rejoicing, ἕο. Thus 
stand by God as if you were going to draw near to an earthly 
king. Much more must you stand by the heavenly king, with 
fear. I often say this, nor will I cease saying it, until I find you 
put right. 


P. 499. Hom. 43. On the Ascension of our Lord Jesus 
Christ. Gerard Voss translated it into Latin. “He Who sits at 
the Father’s right hand is the same Who was born in the 
womb of the virgin without human seed. This is the Lord 
of glory Who was taken up to heaven with joy and sits at 


Deum tibi propitium facis?...Cum qua postea fiducia ad mysteria ac- 
cedes? O quam polluta conscientia !...Num vides panem? num vinum ? 
num sicut reliqui cibi, &e.? Absit. Ne sic cogites. Quemadmodum 
enim si cera, igni adhibita, illi assimilatur, nihil substantiz remanet, 
nihil superfluit, sic et hic puta mysteria consumi corporis substantia. 
Propter quod et accedentes, ne putetis quod accipiatis Divinum corpus 
ex homine, sed ex ipsis Seraphim forcipe ignem, quem scilicet Esaias 
vidit, vos accipere...Reputate sanguinem salutarem quasi e Divino et 
impolluto latere effluere, et ita, approximantes, labris puris accipite. 
Quocirea, fratres, oro vos et obsecro ne absimus ab ecclesiis neque in aliis 
colloquiis occupati simus. Stemus trementes et timidi demissis oculis, 
renata autem anima, gementes sine voce, jubilantes corde, &e. &e. Sic 
assistite Deo, quasi terrenum regem accessuri. Multi magis ceelesti regi 
cium timore adstare oportet. Hoc seepe dico, et dicere non cessabo, donee 
correctos videam. 


P, 499, Hom. XLII, In Ascensionem D, N. J. C. Gerardo Vossio 
interprete. 


Idem Qui ad dextram sedet Patris, Qui in utero virginis sine semine 
natus est...Hie est Dominus gloriz, Qui assumptus est in celum in 





] 


- 412] SYLVANUS. 809 


the heavenly Father’s right hand, the very angels and powers 
being put under Him. May He Himself take up our unwearied 


prayers, &c. 


P. 528. Hom. on S. Thomas. (Fronto Ducas translated it.) 


“When I heard this, I cleansed my mind from unbelieving and 
stripped myself of the feeling of doubt. I took to me a believing 
perception. I touched His body rejoicing and trembling. I opened 
the soul’s eye wide, as I received it in the fingers of my hand, and 
I discerned, laid hold of, saw two different operations ; and while 
with my hand indeed I held His body, yet with my soul I per- 
ceived God; and I found out both the external wonder and the 
internal dreadfulness: the appearance stupendous, the possession 
admirable. I therefore cried out and in a state of ecstasy at what 
I had received in my hand, ‘ My Lord and my God.’ For nowhere 
beheld I the servant: nowhere appeared any form of humiliation. 
And that which was of the same nature with me was brilliant 
and shining with Divinity. And that (man’s nature) which was 
borne had been exalted, and that which He bare appeared 
glorified, and while such opposite things were apprehended, but 
one Person was the object of adoration. 

To Arius. “ God is neither so unjust nor so undiscerning as to 
trust you with His own flesh! You have not laid hold of what 
you refused to believe; you have not handled Him Whom you have 
come to hate, &e. 

Note. This is cited in the sixth Synod (of the Carmelite 
fraternity I suppose). 








jubilo, et sedet ad dextram cecelestis Patris, subditis ipsis angelis et 
potestatibus. Ipse indefessas nostras preces suscipiat, de. 


P. 528, Hom. LIT. in δ. Thomasin. Frontone Ducco interprete. 


Hee audiens purgavi animam ab incredulitate et ambiguam senten- 
tiam exui. Credulum sensum assumpsi. Tetigi corpus gaudens et 
tremens. Expandi cum digitis anime oculum et duas de cetero opera- 
tiones cognovi prehendi et aspexi: ac manu quidem corpus tenui, anima 
vero Deum percepi ; et quod exterius mirabile erat inveni ; quod interius 
formidabile ; quod apparebat ingens ; quodque tenebatur admirandum. 
Exclamavi ergo, et quod comprehenderam obstupescens, ‘ Dominus 
“meus et Deus meus.” Nusquam enim servum intuebar ; nusquam 
species humilis apparebat. Et quod ejusdem mecum erat nature eluce- 
bat; et Divinitus effulgebat. Et quod ferebatur exaltatum erat, et quod 
ferebat glorificatum apparebat. Cumque res diverse intelligentur una 
erat persona que adorabatur. 

Address to Arius. Non adeo iniquus est Dominus non adeo impru- 
dens, ut suam tibi carnem credat: non prehendisti quod repudiasti ; non 
attrectasti Quem odisti, &e. 

Note. Hee citantur in Synodo v1. 


310 THE FOURTH CENTURY. [A.D. 


P. 184. “ Let us now see what are ‘holy things,’ and what are 
‘pearls.’ Baptism is ‘a holy thing.” Therefore it is not to be 
given except to those that have faith. The grace of Christ’s body 
is holy. Therefore it is to be given to those only who have already 
been made sons of God by baptism and by the imposition of hands 
(at confirmation). The blessed bread (and wine) are ‘holy things.’ 
Therefore they are to be bestowed upon those who have by faith 
been made able to receive and retain [such] blessings. Also the 
mysteries of the truth are ‘pearls,’ because as pearls are enclosed 
in shells and placed in the depths of the sea, so also Divine mys- 
teries, inclosed in words, are placed in the high (or deep) places of 
the sense of the holy Scriptures. But what the priest gives from 
his own hand has not only been sanctified, but is also that which 
maketh holy. Since not only is that given which is seen, but also 
that which is understood (to be there). But one may cast rem- 
nants of the sanctified bread to animals also, because it does not 
sanctify the (unfit) receiver. But if that which is received from 
the priest’s hand is of the same kind as that which is eaten at the 
table, all would eat (it) from the table, and none would receive it 
from the priest’s hand. Whence the Lord also did not only bless 


the bread in the way, but gave it from His own hand to Cleophas. 


and his companion, And Paul in his voyage not only blessed the 
bread, but bestowed it from his own hand on Luke and the rest of 
his own disciples. But what is bestowed from the hand is neither 
(commonly) to be given to animals nor bestowed on unbelievers, 
because it not only has been made holy, but it is also that which 
makes holy, and sanctifies the recipient. 


Commentaria in Matt. VII. 6. P. 184. 


Nune videamus que sint “sancta” et que sint “margarite”... 
Sanctum est baptismum. Propterea non est dandum nisi fidem haben- 
tibus. Sancta est gratia corporis Christi. Propterea illis solis danda 
est, qui jam per baptismum facti sunt filii Dei et per impositionem 
manus. Benedictus panis [et vinum], “sancta” sunt. Propterea illis 
porrigenda sunt, qui capaces facti sunt benedictionum per βάθια, Item 
mysteria veritatis “margarite” sunt: quia sicut margarite incluse 
cochleis posite sunt in profundum maris, sic et Divina mysteria, in 
verbis inclusa, posita sunt in altitudinem sensus Scripturarum sanctarum 
ον Quod autem sacerdos de manu sud dat non solum sanctificatum est 
sed etiam sanctificatio est: quoniam non solum hoc datur quod videtur, 
sed etiam illud quod intelligitur. De sanctificato autem pane licet et 
animalibus jactare, quia non sanctificat accipientem. Si autem tale est 
quod de manu sacerdotis accipitur, quale est quod in mens4 manducatur, 
omnes de mensé manducarent et nemo de manu sacerdotis acciperet. 
Unde et Dominus in via non solum benedixit panem, sed de manu Sua 
dedit Cleophz et socio ejus. Et Paulus navigans non solum benedixit 
panem sed de manu sua porrexit Luce et ceteris discipulis suis. Quod 
autem de manu porrigitur, nec animalibus dandum est nee infidelibus 
porrigendum, quia non solum sanctificatum, sed etiam sanctificatio est, 
et sanctificat aceipientem, 





; 
: 


ee ee ee 





—412] SYLVANUS. 311 


P. 414, “But with the rich it is not so. But when a mother 
has borne a son, she immediately entrusts him (to nurses) without, 
and pride cuts away the marks of piety. She who has been made 
a mother blushes at acting as a nurse. But Christ did not so. 
He is Himself our nourisher. Therefore He both feeds us for food 
with His own flesh, and for drink He has pledged us with His own 
blood. Therefore the sheep ‘lay in His bosom.’... 

“The number of sacrifices was altogether great and without 
measure under the law, but the new grace that comes on embraces 
all these in one sacrifice, establishing one victim and the true one. 
But we have various sacrificings in ourselves, not after the way in 
which they go under the law; but such as are becoming to the 
grace of the gospel. Do you wish to know these victims which the 
church still retains, since the tribute according to the gospel again 
goes up to God without blood, without smoke, without altar and 
the rest of the Jewish apparatus, and is the clean and spotless 
sacrifice? Hear the holy Scripture openly setting forth to thee 
this difference and diversity. There is the first sacrifice which 
I spake of, that spiritual and mystic gift, of which St Paul says, 
‘ Be ye imitators of God as beloved sons,’ &c., Ephes. v. There is 
another sacrifice, that of the martyrs, and what does the Scripture 
testify of this? Hear Paul, ‘I beseech you brethren,’ &c., Rom. xii. 
You have the first victim, which is called that of salvation. You 
have the second, that of the martyrs. The third, that of prayer, 
‘Let my supplication be directed, &c. The fourth is that which 
is offered in praise, that is by hymns, ‘Sacrifice to God the sacri- 


Hom. I. in Psalmum L. p. 414. 


Apud divites autem non est ita. Sed, cum generaverit filium, statim 
eum tradit foris, et pietatis insignia abscindit superbia. Erubescit fieri 
nutrix que facta est mater. Christus autem non ita; Ipse nutritor est 
noster. Ideo et pro cibo proprid nos carne pascit, et pro potu Suum 
sanguinem nobis propinavit. Ovis ergo in gremio Hjus cubabat.... 

Omnino magnus erat et modo carens numerus sacrificiorum in lege ; 
que omnia nova gratia superveniens uno complectitur sacrificio, unam 
et veram statuens hostiam. Habemus autem in nobis ipsis varias immo- 
lationes, non qua juxta legem incedunt, sed que decent evangelicam 
gratiam. Visne has cognoscere victimas quas habet ecclesia, cum sine 
sanguine, sine fumo, sine altare ceterisque czeremoniis munus evangeli- 
cum rursum ascendit ad Deum, quodque sit sacrificium mundum et 
immaculatum ? Audito sanctam Scripturam tibi palam exponentem hance 
differentiam ac varietatem. Est igitur primum sacrificlum, quod ante 
dixi; spirituale illud et mysticum donum, de quo Paulus ait, “ Imita- 
“tores estote Dei tamquam filii dilecti,” &c, Ephes. v. Alterum sacri- 
ficium est martyrum; et que testatur hoc Scriptura? Audi Paulum 
“‘obsecro vos, fratres,” &e. Rom. xii. Habes primam hostiam que 
dicitur salutaris. Habes secundam martyrum, ‘Tertiam precationis, 
“ Dirigatur deprecatio mea,” &e, Quarta est quie offertur laude, hoe est 


312 THE FOURTH CENTURY. [A.D. 


‘fice of praise’ The fifth is by righteousness, ‘Then shalt thou 
‘accept the sacrifice of justice.’ The sixth is offered by almsgiving. 
He says, ‘It is a clean and spotless sacrifice to visit the poor and 
‘orphans in their affliction, The seventh takes place in joy (or 
festivity), ἄς," 





per hymnos, “Sacrifica Deo sacrificium laudis.” Quinta est per justi- 
tiam, “Tune acceptabis sacrificium justitiz.” Sexta offertur per eleemo- 
synam, “ Sacrificium, inquit, mundum et immaculatum visitari pauperes 
“et orphanos in afflictione ipsorum.” Septima fit in jubilo, &e, ke. 


(W.) POPES FELIX IL, DAMASUS, AND SIRICIUS. A.D. 358, 364, 
AND 384, RESPECTIVELY. 


The first of these Bishops of Rome, named Felix, was the final 
deposer of Paul of Samosata, in the time of Aurelian, and saw 
a fierce persecution from the Roman people against the Christians, 
This Felix lived also in the quieter time of Constantine, and yet 
he lost his head for denouncing the emperor as no Christian, be- 
cause he inclined to the Arian side. This was a reversing of the 
case of Ambrose. His episcopacy lasted one year three months 
and three days. It is singular that his one remaining utterance 
on the Lord’s supper is the very same which we see in the works 
of Jerome, “make with their sacred mouth the body of Christ.” 

The episcopate of Damasus over Rome lasted less than twenty 
years. The period was stormy. Doctrine and discipline minis- 
tered both unceasing questions and fiery factions. He at first 
employed Jerome as his secretary, and on his removal to the cell 
at Bethlehem corresponded with him as a friend. A few lines also 
m a sonnet to a martyr shew that he thought like the rest upon 
the bodily presence of Christ in the Lord’s supper. But there is 
a much more interesting and beautiful tribute to his sister Irene, 
who died before she reached her 24th year. It is simple and 
touching to read how he misses her. 

Siricius, succeeding with the sanction of Valentinian, was 
moved by Jerome to assail Jovinian, who, together with Vigilan- 
tius, had become unpopular, not by certain errors into which each 
fell, but by resisting the superstitions of the time. These noble 
Protestants were so far triumphantly put down, that their writings 
have almost entirely perished, and we only know them through 


᾿ 984] ἘΈΠΙΧ.11., DAMASUS AND SIRICIUS. 313 


the fierce attacks upon them both in Jerome’s extant letters. It 
is Siricius who at this time deported the Manicheans from Rome. 
Siricius also acted very arbitrarily to Flavian, the noble Bishop of 
Antioch: but Chrysostom succeeded in pacifying him in that in- 
stance. He died in 398. He was born at Tivoli, the beautiful 
Tibur, with its temple of the Sibyl, and the headlong river Anio, 
and the white sulphurous Nar. One short sentence shews the 
direction of his sympathies. 


P.18. “We have gladly received your sacred synodical letter, 
and straightway ordered it to be recited in the synod, article by 
article, and we enjoined on all intently to gather its words. And 
while we were hoping and desiring to rejoice over them, our harp 
was turned to mourning, and our singing into lamentation, and all 
the joy of the whole synod was changed into sadness, because it 
was not becoming that those, who daily with sacred mouth make 
the body of Christ, should sufter so great persecution. 


P. 392. 
“A faithful Levite first caught (the crown of) martyrdom, 
Tarsicius bearing the holy sacraments of Christ, 
When a maddened hand was seeking to reveal (holy) things 
to the profane, 
He preferred to lose his life himself by slaughter 
Rather than to betray to the dogs that pursued him the 
heaven-given limbs (of Jesus). 


P. 1136. “It was also added that some Christians, an abomi- 
nation even to speak of, passed over to apostasy, and were profaned 


Migne, p. 18, Letter I, To the Bishops in Synod at Alexandria. 


Sacram vestram synodicam epistolam...libenter suscepimus atque 
instanter in synodo recitari per singula jussimus, et omnes intenti ejus 
colligere verba preecepimus : super que dum leetari sperabamus et cupie- 
bamus, versa est in luctum cithara nostra, cantatus in plorationem, et 
omne totius synodi gaudium in merorem translatum est, quia non decu- 
erat ut hi, qui corpus Christi quotidie sacro conficitunt ore, tantam 
paterentur persecutionem. 


P39 2 


Martyrium primus rapuit Levita fidelis... 
Tarsicium sanctum, Christi sacramenta gerentem.., 
Cum malesana manus peteret vulgare profanis, 
Ipse animam potius voluit dimittere cesus 
Prodere quam canibus rapidis celestia membra. 


}. 1130. Stricius, Letter I. c. 3. 
Adjectum est etiam, quosdam Christianos ad apostasiam, quod dici 


314 THE FOURTH CENTURY. [A.D. 


by contamination with the worship of idols and their sacrifices. 
And these we order to be cut off from the body and blood of 
Christ, by Whom, long since redeemed, they were to have been 
born again.” 





nefas est, transeuntes, et idolorum cultu ac sacrificiorum contaminatione 
profanatos. Quos a Christi corpore et sanguine, Quo, dudum redempti, 
fuerant renascendi, jubemus abscindi. 


(X.) SULPITIUS SEVERUS OF AQUITAINE. FL. ABOUT 400. 


He was called the Gallic Sallust. He took to himself the 
former of his names. He shines with the praise of Gibbon and of 
Bayle. The former calls him “able and correct,” see Dr Gilly’s 
Vigilantius, Gibbon Hist, 11. 26. Bayle says that Aquitania was 
then the flower of all Gaul, containing the best poets, orators and 
teachers of rhetoric in all the empire. And as to the character of 
Sulpitius, Dr G. says that though he concedes to the arguments of 
a writer in Mr Rose’s British Mag., that Bishop Martin of Tours 
sank into an impostor, he does not look upon Sulpitius as other 
than an over-credulous historian. In 394, Sulpitius spent some 
time with the bishop at Marmontier: and his exploits in the way 
of false miracles degraded Sulpitius into a recorder of the wonders 
to which Martin and the Egyptian hermits alike laid claim, 
Cyprian’s letters shew that the same thirst for legends was rife in 
his region of Africa. Sulpitius’ life of Martin was one of the 
most popular, He did much to raise the style of church building, 
in which Paulinus, who afterwards settled at Nola, was still more 
eminent, Sulpitius was the first patron and instructor of Vigi- 
lantius of Calagorris in Gaul, who went from him as a messenger, 
bearer of letters to Paulinus at Nola, and thence to Jerome at 
Bethlehem ; where he became closely intimate with Jerome during 
his stay, but was assailed by him with the utmost abuse when he 
afterwards resided in the Cottian Alps, which lie south of Mount 
Cenis and were part of the diocese of Claud, Bishop of Turin. 
Jerome tried thus to write down Vigilantius for ever, being moved 
thereto by a request from Riparius, a neighbouring pastor, who 
was offended at the opposition of Vigilantius to the worship of 
the relics of saints and other sins that had by that time become 








400] SEVERUS. 815 


generally popular, and which were receiving large countenance 
from Jerome himself. Dr Gilly was drawn to write his interesting 
book on Vigilantius by his own researches in the region of the 
Waldenses, which he identifies with Jerome’s expression “ inter 
“ Adriz fluctus Cottiique regis alpes:” in the region that lies 
between that range of mountains and the sea. Jerome politely 
terms him “that monster” 11. p. 568, 

Gregory of Tours is the rich authority for all the wonders 
attributed to St Martin, Bishop of Tours; but that Gregory lived 
late in the sixth century, whereas Sulpitius was the coéval of the 
extraordinary man. Wonders grow in the course of centuries, 
and Martin is of the fourth century. Sulpitius left dialogues, 
letters and history, or what is called history: but his mind was 
filled with the tales of monks, and Dr Gilly, as has been said, 
credits him for honesty at the expense of judgment. His Life of 
Martin had a great run with the Roman booksellers, 


Life of St Martin. 


P. 522. “So great patience against all injuries indeed he had 
taken to himself, that, though he was the high-priest (¢.e. in his 
diocese), he was wronged with impunity by the lowest of his own 
followers.” To which the note of Horn is, “ High-priest, 1.6. 
Bishop. Very many other names of the Jewish ritual passed 
over from the synagogue to the church of Christ after the first 
and second centuries; as priests, Levites, altars, sacrifices, days 
of unleaven, utterly unknown in the times of the apostles.” 


De Vité S. Martini, p. 522. Leyden, 1654. 

Tantam quippe adversum omnes injurias patientiam adsumpserat, 
ut, cum esset summus sacerdos, impune etiam ab infimis ipsius lederetur. 
Horn’s note on summus sacerdos, i.e. Episcopus. Plurima alia Judaici 
ritus nomina a synagoga in ecclesiam Christi post primum et alterum 
seculum migrarunt, ut sacerdotes, Levite, altaria, sacrificia, azyma— 
temporibus apostolicis plaue incognita. 


(Y.) PACIAN, BISHOP OF BARCELONA. Ὁ. 991. 


He wrote against Novatians, on repentance, and on baptism. 
Dupin calls his works masterpieces of their kind. 


316 THE FOURTH CENTURY. [A.D. 


P. 1083. Exhortation to repentance. “I will speak con- 
cerning those believers (¢.e. Christians), who blushing at their 
own remedy shew an undesirable modesty, and with defiled body 
and polluted mind receive the communion ; who most timid in the 
sight of men, but most shameless before the Lord, contaminate 
with profane hand and polluted mouth the altar that is to be 
feared by departed saints also and angels. Thirdly, my speech 
shall be concerning these; who having well confessed and opened 
their crimes, either know not or refuse the remedies of penitence 
and the very acts of administering confession, 


Ley. xii, 12, “Are things like that antiquated (lit. ancient), 
and do they never take place now? What then? Has God 
ceased to care for us? or has He retired out of the sight of the 
world, and does He from heaven behold no one? Is His patience 
the fruit of ignorance? Far be it, you will say. He sees then 
what we do: but also He waits and endures and allows time 
for repenting, &c. You are beheld by the Lord. You can 
appease Him, if you will (ze. by religious rites, which were 
coming to be considered as religion),” 


Migne, 1083, ὃ 3, Parenesis ad Penitentiam. 


De his fidelibus dicam qui, remedium suum erubescentes, male 
verecundi sint, et inquinato corpore ac polluta meute communicant ; in 
conspectu hominum timidissimi, ante Dominum vero impudentissimi, 
profanis manibus et polluto ore contaminant sanctis quoque et angelis 
altare metuendum, Tertio, de his erit sermo, qui, confessis bene aper- 
tisque criminibus, remedia pcenitentiz, actusque ipsos exomologeseos 
administrande aut nesciunt aut recusant. [So urgently were men 
driven to confession. | 

Comment. on 1 Cor. XI. 27—32. 

On Ley. xii. 12, Antiquane ista sunt, et modo non fiunt? Quid 
ergo? Desiit Deus pios curare? an ultra conspectum mundi recessit, et 
neminem spectat e ceelo? An patientia Illius ignorantia est? Absit, 
inquies. Videt ergo que facimus, sed utique expectat, et patitur, et 
penitentiz tempus indulget, &c. Spectaris a Domino. Potes Hlum 
placare, si velis. 


(Z.) EPHRAIM THE SYRIAN. Ὁ. 387. 


A man of the highest mark. He was called “Pillar of the 
“church and doctor of the universe,” for Gregory of Nyssa says 
that he is known where Basil’s name has not been heard. I find 
a charm about his writings which must I think very deeply im- 


| — 887] EPHRAIM. 317 


press the Christian that wants to be holy. As a writer he strikes 
home to the heart almost more than Chrysostom with all his 
unparalleled oratory. Latimer and all the best and most searching 
divines of the period of the Reformation can hardly be said to 
surpass some of the strokes by which he both humbles and 
animates, debases and elevates, man. It might be well said that 
he is above his age, were it not that he is of that high class which 
is above particular times and belongs to none. Not that he 
wholly escaped the superstitious views of contemporaries, but he 
took the infeetion very lightly, and did not throw his power into 
any of the dominant errors, except only in his utter misappre- 
hension of woman’s position in the Divine scheme of society, and 
in the consequent inference that monachism is the true path to 
elevation of character. Forgetting that fatal mistake, we regard 
him as bringing out a spirituality which justifies the ways of God 
in those days, and as exhibiting those special excellencies which 
create an atmosphere around a man, in which he walks and lives, 
as if to shew to others that God intended this earth to be a lower 
kind of heaven. He taught the women of Edessa to sing the 
hymns of the church in order to wean them from the music of the 
heathen. He confronted those heretics, whose books he most 
feared, But it is curious how the extracts, from pp. 192 and 196, 
concur with many great writers of this century in investing this 
sacrament with a kind of horror or shuddering (φρίκης, φρίσσω, 
shudder with cold, corresponding, I presume, with the Latin word 
“frigus”). 

The extract from p. 345 gives a much more Scriptural view of 
the holy supper; the only question being whether it ascribes a 
little too much of sanctifying force to the sacrament in itself: but 
the great beauty of what soon follows for about two folio pages 
made it hard to suspend compiling. 

The last extract—a portion of the noble protest of a man who 
felt himself very near death, against being improperly honoured 
after it—is so pathetic and so powerful in its brief vehemence - 
that it reminds us of Shakespeare’s anathema against any pro- 
faner of the quiet of his grave. But the Syrian Ephraim’s 
anathema is on behalf of God and holy things, and we may well 
believe it was attended to. I find it hard to believe Eusebius 
right in saying that the Greek of this is all a translation from the 
Syriac executed by other hands; and that Ephraim knew no 


318 THE FOURTH CENTURY. [A.D. 


Greek but wrote in Syriac only. Neither Rudigier in the Dict. 
Ene, nor the Dict. Universel, seems to hold any such opinion. The 
six vols. of the Roman edition are three Syriac with Latin and 
three Greek with Latin. The Greek of the Oxford edition does 
not read like a translation. 

There is a life of Ephraim Syrus in Greek at the close of this 
Oxford edition which says that from a child he was remarkable 
for abstaining from ill actions. If this be held to indicate that he 
spent his after-life in an unusually holy manner, it adds weight to 
the strong expressions of humility which he inserts in the chapter, 
headed “ His will.” From this an extract bearing on the Lord’s 
supper will be taken; and he speaks with warm affection about 
his followers, He had been the new evangelist of Syria. But he 
charges them most solemnly not to use myrrh for him after his 
death, or to give him ornamental grave-clothes. He says “I am 
“a sinner as I said (to you). Let no one then call me a saint 
“(uaxapicy). All my conduct is known to God, and all the 
“wickednesses which I did. I have been polluted in mine 
“jniquities and have been cast away in my sins. For what offence 
“is not in me? (οὐ κεῖται ἐν éuoi;) because all lawlessnesses and 
“injustices are carefully laid up in my mortal body.” It is just 
possible that a touch of Manicheism is to be traced here. But if 
not, it is only St Paul’s and David’s contrition over again. He 
says he leaves no worldly effects, for he had so taken his master’s 
words. He begs his disciples for his sake to glorify God by 


goodness and kindness, 


P. 123. “Hunger afflicts them not, for they have been filled 
with the bread of life, (7e.) Christ coming down from the holy 
heavens. 


P. 192. “Blessed is he that approaches with fear and trem- 
bling and dread (shuddering) to the wndefiled mysteries of the 
Saviour, and has well known that he received in himself life that 
cannot be destroyed. 


Oxford, 1807. P. 123. 
Πείνα αὐτοὺς οὐ θλίβει: εἰσι γὰρ πεπληρωμένοι ἐκ τοῦ ἄρτου τῆς ζωῆς, 
Χριστοῦ καταβαίνοντος ἐξ ἁγίων οὐρανῶν. 


P.192. Beatitude 17. 


‘ ε , ‘ , . , 4 , ~ " ’ 
Μακάριος ὁ προσερχόμενος μετὰ φόβου καὶ τρόμου καὶ φρίκης τοῖς ἀχράν- 
΄ ~ -" 
τοις μυστηρίοις τοῦ Σωτῆρος, καὶ ἐπεγνωκὼς ὅτι βίον ἀκατάλυτον ἐδέξατο ἐν 


ἑαυτῷ. In λειτουργίᾳ πνευματικῇ, spiritual worship, &e. 





—387] EPHRAIM. 319 


P. 196. “The immortal and terrific mystery (lit. to be shud- 
dered at), 


P. 345. “Let us also zealously affect this life and this manner 
(of life), walking in the royal way, not turning out of it to the 
right or to the left. Let us be at leisure therefore for quietness, 
for fasting, for watching, for prayer, for tears, for pungent contri- 
tions, for. working with our hands, for meeting with the holy 
fathers, for obedience to the truth, for the hearing of the holy 
Scriptures, that our understanding may not be made as dry land. 
But especially let us make and present ourselves in a state worthy 
of participating in the undefiled and holy mysteries, that our soul 
may be wiped clean both of the unbeliefs that are produced in us 
and of filthy reasonings, and that the Lord having come to dwell 
in us may rescue us from the evil one... The ancients used to 
offer calves and rams and lambs to the Lord, all spotless ; but let 
us offer our own body to the Lord in the Holy Spirit, not blemish- 
ing it with things that have been forbidden, or defiling it with any 
(unholy) thought (lit. reasoning), that the sacrifice of ourselves (or 
our sacrifice) may not become unacceptable. But as to the way in 
which (we are) to receive holiness, enough for those at least that 
have a sober understanding is the memory of God, the rays of 
which enlighten all the heart. But those whose souls are still in 
a weak condition require (also) for this object examples to pro- 
mote zeal, and the rectification of the same virtue. But let the 
example be (provided) in (some) such way. 


P.196. Beatitude 20. 


Tod ἀθανάτου καὶ φρικτοῦ μυστηρίου. Going before God is death to a 
law of works. Ῥ, 198, true and beautiful. 


P, 345. 

Τοῦτον τὸν βίον καὶ τὸν τρόπον ζηλώσωμεν καὶ ἡμεῖς, ἐν τῇ βασιλικῇ 
ὁδῷ βαδίζοντες, μὴ ἐκκλίνοντες “μήτε εἰς τὰ δεξιὰ μήτε εἰς τὰ ἀριστερά. 
Σχολάσωμεν τοιγαροῦν τῇ ἡσυχίᾳ, τῇ νηστείᾳ, τῇ ἀγρυπνίᾳ, τῇ προσευχῇ, 
τοῖς «δάκρυσι, ταῖς κατανύξεσι, τῷ ἐργοχείρῳ, τῇ συντυχίᾳ τῶν ἁγίων πατέρων, 
τῇ “ὕπακοῇ τῆς ἀληθείας, τῇ ἀκροάσει τῶν ἁγίων γραφῶν" ὅπως μὴ χερσωθῇ 
ἡμῖν ἡ διάνοια. Μάλιστα δὲ τῆς μεταλήψεως τῶν ἀχράντων καὶ ἁγίων 
μυστηρίων ἀξίους ἑ ἑαυτοὺς παραστήσωμεν, ὅπως τῶν τικτομένων ἀπιστιῶν τε 
καὶ ῥυπαρῶν λογισμῶν διασμηχθῇ ἡμῶν ἡ ψυχὴ, καὶ ἐνοικήσας ἐν ἡμῖν o 
Κύριος ῥ ῥύσεται ἡμᾶς τοῦ πονηροῦ.. {Gi ἀρχαῖοι μόσχους καὶ κριοὺς καὶ ἀμνοὺς 
πάντα ἄμωμα προσέφερον τῷ Κυρίῳ, ἡμεῖς δὲ τὸ ἑαυτῶν σῶμα προσενέγκωμεν 
Κυρίῳ ἐν νεύματι ayiv, μὴ μωμοῦντες τοῦτο ἐν τοῖς ,ἀπηγορευμένοις, ἢ 
ῥυποῦντες ἔν τινι λογισμῷ, i ἵνα μὴ ἀπαράδεκτος γένηται ἡμῶν ἡ θυσίας Τὸ 
δὲ ἔ ἔν τινι τρόπῳ δέξασθαι τὴν ἁγιωσύνην, ἀρκεῖ τοῖς γε νοῦν ἔχουσι νηφάλεον 
ἢ τοῦ Θεοῦ μνήμη, ἧς αἱ ἀκτῖνες φωτίζουσι πᾶσαν καρδίαν. Οἱ δὲ ἔτι 
ἀσθενῶς διακείμενοι, πρὸς τὴν τοιαύτην ἔννοιαν χρήζουσί τινων ὑποδειγμάτων 
πρὸς ζῆλον καὶ κατόρθωσιν τῆς αὐτῆς ἀρετῆς. [Ἔστω δὲ τὸ ὑπόδειγμα 
τοιοῦτο. What follows is very interesting, but is not pertinent to our 
subject. 


320 THE FOURTH CENTURY. [A.D. 


P. 367. “For in fear I adjure you, holy men settled in the 


city of the Edesenes, by the faith of the immortal God, that cannot 


be changed by you, not to forget, &e. And do not suffer (my 
body) to be laid in the house of God or under the altar. But 
if anyone should dare to lay me under the altar, may he not see 
the heavenly altar. For it is not fitting to a worm that has put 
off corruption that he should be deposited in the temple and holy 
place of the Lord.” 


P, 367. 

Ἔν φόβῳ γὰρ ὑμᾶς ὁρκῶ, ἄνδρες ὅσιοι καὶ κάτοικοι πόλεως ᾿Εδεσηνῶν, 
τὴν ἀπαράλλακτον ὑμῖν τοῦ ἀθανάτου Θεοῦ πίστιν, ἵνα μὴ λήθην ποιῆσθε, 
κιτιλ, Καὶ μὴ ἐάσητε εἰς οἶκον Θεοῦ τεθῆναι ἢ ὑπὸ θυσιαστήριον. Hi τις δὲ 
τολμήσῃ θεῖναί με ὑπὸ θυσιαστήριον, μὴ ἴδη τὸν οὐράνιον θυσιαστήριον" οὐ 
γὰρ καθήκει σκώληκι, σαπρίαν ἀποβαλόντι, κατατεθῆναι εἰς ναὸν καὶ ἁγίασμα 
Κυρώο, «.7.A. 


The paper from which this extract is taken is headed “The 
“holy Ephraim’s will,” and it contains many interesting indications 
of the highest kind of piety, with a small admixture of the spirit 
of the age. 


(AA.) ST MACARIUS, A MONK OF EGYPT. Ὁ. 390. 


At the age of thirty he retired into the desert of Scete or 
Scetis (I know not if this be a corruption of Scythia or comes of 
ἀσκητή) : and he was at thirty called “the old young man.” He 
is said to have had very scant advantages of acquiring either 
Christian doctrine or philosophy. But anyone that reads his 
exuberant, extremely correct, and luminous style, is reminded of 
the most philosophical Greek Christian writers of that age: I 
mean of such as Gregory of Nyssa, and Cesarius the less, brother 
of Gregory of Nazianzum. His point of difference from them is 
his very pronounced evangelical Protestantism, which is only 
qualified by his using the dangerous common terms of the time to 
describe the holy supper itself. But I find in him no other 
glimpse of the prevalent unscriptural exaggerations of doctrine in 
relation to this sacrament. We are told that he died at ninety, 
7.e, just sixty years after entering the desert as a monk, and that 
he died in 390. These round numbers make us suspect that the 
information is not exact. Palladius, in his Historia Lausiaca, 


ae 


—390] MACARIUS. 321 


printed with Macarius, gives accounts of the usual wonders 
ascribed to very eminent ascetics: but if Macarius could speak 
we should expect him to disown nearly all. Macarius was exiled 
from Egypt about the time of his death by the persecution of the 
Arian emperor Valens, and by Lucius, Bishop of Alexandria. His 
name is now borne both by a convent and by the whole district in 
which he lived. The resulting reflection is—How much was lost 
to the age when a man of such mental powers, and who had 
arrived at opinions so much in harmony with God’s Word and 
Spirit, shut himself up for sixty years in a desert, when he should 
have been set on a candlestick in a good position for multitudes 
to see his light! Well said Isaac Taylor of this age, that when 
Satan failed to prevent many influential persons from receiving 
the light of the gospel, his second thought was how to wall them 
up in convents and conceal them in deserts, that they might not 
enlighten their own lands. 


Sermon 47. Allegorical explanation of some things that were 
done under the law. “iv. But God said to Moses to take a lamb 
without spot, and to kill it, and to anoint the lintels and the doors 
with its blood, that the angel that destroys the firstborn of the 
Egyptians may not touch them, &c. And He commands them 
thus with all diligence to eat the Lord’s passover at even, and not 
to break a bone from the Lord, &. But all these things are a 
mystery (allegory) for the soul, which was ransomed by the pre- 
sence of Christ (on earth). For Israel is (to be) interpreted (as) 
the mind that seeth God. It is being freed then from slavery to 
darkness, z.e. from the Egyptian (evil) spirits, ὅθ. [vur] The 
lamb must be slain and sacrificed, and the doors anointed with its 
blood. For Christ, the true and good and spotless Lamb, was 
slain, and the lintels of the heart were anointed with His blood, 
that His blood that was poured out upon Christ’s cross may be to 


Homilia XIVIT. Explicatio 4} ΠΟΙ α DET sub lege peclonan. 


A’. Eize δὲ ὁ Θεὸς τῷ Μωυσεῖ, ἄρνα λαβεῖν a ἄμωμον, καὶ σφάξαι, καὶ τὸ 
αἷμα αὐτοῦ χρίσαι ἐπὶ τῶν φλιῶν καὶ τῶν θυρῶν, ἵνα μὴ ὃ ὀλοθρεύων τὰ 
πρωτότοκα τῶν Αἰγυπτίων θίγῃ αὐτῶν K.T.A. καὶ οὕτω μετὰ πάσης σπουδῆς 
ἐσθίειν πρὸς ἑσπέραν κελεύει τὸ πάσχα Κυρίου, καὶ μήτε ὀστοῦν ἀπὸ τοῦ 
Κυρίου συντρίψαι, κιτιλ. Ταῦτα δὲ πάντα μυστήριόν ἐστι ψυχῆς, τῆς ἐν τῇ 
παρουσίᾳ τοῦ Χριστοῦ λυτρωθείσης. Ἰσραὴλ γὰρ ἑρμηνεύεται ὁ νοῦς ὁρῶν 
τὸν Θεόν. ᾿Βλευθεροῦται οὖν ἀπὸ τῆς δουλείας τοῦ σκότους, ἀπὸ τῶν Αἰγυπ- 
τίων “πνευμάτων.. . Ἡ΄. Σφαγῆναι δεῖ τὸ ἄρνιον, καὶ τυθῆναι, καὶ τὸ αἷμα 
αὐτοῦ χρισθῆναι ἐ ἐπὶ τῶν Cupar. Χριστὸς yap, τὸ ἀληθινὸν καὶ ἀγαθὸν καὶ 
ἄμωμον ἄρνιον, ἐσφαγη, καὶ τὸ αἷμα Αὐτοῦ ἐχρίσθη ἐπὶ τῶν φλιών τῆς 
καρδίας, ὅπως γένηται τὸ ἐγχυθὲν ἐπὶ τοῦ σταυροῦ τοῦ Χρ'στοῦ τῇ μὲν ψυχῇ 


Η. 21] 


322 THE FOURTH CENTURY. [A.D, 


the soul indeed a source of life and redemption [i.e. the passover is 
a type of the crucifixion, of which the Lord’s supper too is a repre- 
sentation}. 


The book on love. xxIx. “Consider, I pray you, these visible 
rites to be types and shadows of hidden things: the visible temple 
(a type) of that of the heart, the priest of the True Priest of the 
grace of Christ: and so all through in order. As then in this 
visible Church, this priest would “not go on accomplishing the 
Divine mystery of both the body and blood of Christ, until first 
the readings and the singings of psalms and whatever (xed τις) is to 
follow in the order of the church are ended. (But) then even 
if all the ecclesiastical rule (canon) be added, but the mystical 
thanksgiving of the offering by the priest and the participation 
(communion) of the body of Christ does not take place, both the 
ecclesiastical ritual is not fulfilled and the service of the mystery 
is deficient. So, I pray you, consider the true Christian’s matters. 
For if he should have rightly accomplished fasting and watching 
and singing psalms, and the whole exercise, and every virtue, but 
the my: stical energy of the Spirit be not fulfilled on the altar of his 
heart by grace in all perception (of Divine truth) and spiritual rest 
(from evil), all such continued service of religious exercise would 
be unaccomplished, and all but idle, as not having the great joy of 
the Spirit mystically working (or wrought) in the heart. [xxx.] The 
fasting is a good thing, the watching is a good thing, in like 
manner the religious exercise (discipline), and the spending of the 
life in a foreign soil, and such like preludes of a polity for the 


eis ζωὴν καὶ ἀπολύτρωσιν «.7.A. as in 1 Cor. v. No allusion to the pass- 
over being a type of the Lord’s supper ; and see 1Z’, 


Liber de Charitate, KO’. 

Ta φαινόμενα ταῦτα τύπους οἴου μοι Kal σκίας τῶν κρυφίων εἶναι" τὸν 
vaov τὸν ὁρώμενον τοῦ τῆς καρδίας ναοῦ, τὸν ἱερέα τοῦ ἀληθινοῦ ἱερέως τῆς 
τοῦ Χριστοῦ χάριτος" καὶ ἐφεξῆς οὕτως. Ὥσπερ οὖν κατὰ τήνδε τὴν ὁρατὴν 
ἐκκλησίαν ἂν μὴ πρότερον αἱ ἀναγνώσεις, αἱ ψαλμῳδίαι τε καὶ τίς ἐστιν 
ἀκολουθία τοῦ ἐκκλησιαστικοῦ βαθμοῦ προχωρήσειεν, αὐτὸ τὸ Θεῖον μυστήριον 
τοῦ σώματός τε καὶ αἵματος τοῦ Χριστοῦ τὸν ἱερέα ἐπιτελεῖν οὐκ ἀκολουθόν, 
Εἶτα κἂν πᾶς μὲν ὁ ἐκκλησιαστικὸς κανὼν ἐπιτεθείη, ἡ μυστικὴ δὲ τῆς προσ- 
φορᾶς ὑπὸ τοῦ ἱερέως εὐχαριστία καὶ κα κοινωνία τοῦ σώματος τοῦ Χριστοῦ μὴ 
γένηται, οὔτε ὁ ἐκκλησιαστικὸς ἐτελεσιουργήθη θεσμὸς καὶ ἐλλιπής ἐστιν 
ἡ λατρεία τοῦ μυστηρίου. Οὕτω μοι καὶ τὰ τοῦ Χριστιανοῦ νόει" ἂν “γὰρ 
νηστείαν μὲν καὶ ay γρυπν (av καὶ ψαλμῳδίαν ὅλην τε ἄσκησιν. καὶ ἀρετὴν πᾶσαν 
κατορθωκὼς εἴη, ἡ μυστικὴ δὲ τοῦ Πνεύματος ἐνεργεία τῷ θυσιαστηρίῳ τῆς 
αὐτοῦ καρδίας ὑπὸ τῆς χάριτος κατ᾽ αἴσθησιν πᾶσαν καὶ πνευματικὴν ἀνά- 
παυσιν μὴ ἐπιτελοῖτο, ἀτελης ἡ τοιάδε πᾶσα τῆς ἀσκήσεως ἀκολουθία καὶ 
σχεδὸν ἀργὴ, οὐκ ἔχουσα τὴν τοῦ “νεύματος ἀγαλλίασιν μυστικῶς ἐν τῇ 
καρδίᾳ ἐ ἐνεργουμένην. Δ΄. Καλὸν ἡ νηστεία, καλὸν ἡ ἀγρυπνία, ὁμοίως ἡ 
ἄσκησις, καὶ κἡὶ ἐπὶ ξένης διαγωγὴ, καὶ προοίμια ταῦτα πολιτείας Θεοφιλοῦς" 


—390] MACARIUS, 323 


love of God; but it were most infatuated to have confidence 
simply in such things as these. For at times we are put into a 
participation of some grace by them. 


Sermon I. P. 461. “For the Divine nature has also its bread 
of life, viz. Him that said, ‘I am the bread of life,’ and ‘the living 
‘water, and ‘wine making man’s heart glad,’ and ‘the oil of glad- 
‘ness,’ and all the variety of the food of the Heavenly Spirit and 
Heavenly raiment of light coming to us from God. In these is the 
soul’s eternal life. Woe to the body when it stands fixed in its 
own nature, because it is being corrupted and dying: and woe to 
the soul, if it stand fast to its own nature alone, and trust in its 
own works only, not having the communion (fellowship or partici- 
pation) of the Holy Ghost, &e. For as with those that are sick, 
when the body can no longer take food, men despair of them, and 
all weep that are related to them, friends, kindred, and beloved 
ones, so weep God and the holy angels for the souls that are not 
being nourished with the heavenly food of the Spirit and living in 
incorruption, &c.” 


λό δὲ ε λῶ a , 9 θ sea μὰ ‘ μὲ ᾿ , , 

ἀλόγιστον δὲ ἁπλῶς τοῖς τοιούτοις ἐπιθαῤῥεῖν. Ἔστι yap ὅτε Kat χάριτός 
“ , 

τινος ἐν μετοχῇ καθιστάμεθα. 


Homilia I. p. 461. 
a> 4 e , , ‘ ” Ν , ε 
Ἔχει γὰρ ἡ Θεία φύσις καὶ ἄρτον ζωῆς, Τὸν εἰπόντα, ᾿Εγώ εἰμι ὁ ἄρτος 
-“ Tastes Ν Ν᾿ τον Cat γὸ Ν > > ld , 3 ΄ Ν 
τῆς ζωῆς" καὶ To ὕδωρ Cav’ καὶ, Οἶνον εὐφραίνοντα καρδίαν ἀνθρώπου" καὶ 
? ΄ 3 Ἂν , Ν > / , iat) , 
ἀγγαλλιάσεως ἔλαιον, καὶ παμποίκιλον τροφὴν οὐρανίου Πνεύματος καὶ ἐνδύ- 
Ν , -“ A 
ματα φωτὸς οὐράνια ἐκ τοῦ Θεοῦ τυγχάνοντα. ‘Ev τούτοις ἐστὶν ἡ αἰώνιος 
᾿ ~ a ce , ee, A 
ζωὴ τῆς ψυχῆς. Οὐαὶ σώματι, ὁπόταν εἰς τὴν ἑαυτοῦ φύσιν ἑστήκῃ, ὅτι 
’ὔ A > , al Ν > SY aA 5 9 A ε ~ , , 
διαφθείρεται καὶ ἀποθνήσκει" καὶ οὐαὶ ψυχῇ, εἰ εἰς τὴν ἑαυτῆς φύσιν μόνον 
Ν Ν -“ , 
ἕστηκε, Kal εἰς τὰ ἑαυτῆς ἔργα μόνον πέποιθε, μὴ ἔχουσα Θείου ΤΠΙ]νεύματος 
7 ἣν Lal a 
κοινωνίαν «.7.A. Ὥσπερ yap ἐπὶ τῶν ἀσθενούντων ἐπὰν μηκέτι TO σῶμα 
, A N 2 ΄ 9 A κ᾿ , , , 
δύνηται λαβεῖν τροφὴν, ἀπελπίζουσιν αὐτοὺς, καὶ κλαίουσι πάντες γνήσιοι 
, Lal Ν > Ἂς oa ’ ε A ἈΝ ε Lid »” 
φίλοι συγγενεῖς Kal ἀγαπητοὶ, οὕτω κλαίει ὁ Θεὸς καὶ οἱ ἅγιοι ayyedou 
Ν A A ’ Ν ’ A 
τὰς ψυχὰς μὴ τρεφομένας τροφὴν οὐράνιον τοῦ Πνεύματος, καὶ ev ἀφθαρσίᾳ 
Ψ, 
ζησάσας κ.τ.λ, 


(ΒΒ) AMPHILOCHIUS, BISHOP OF ICONIUM. ALIVE 394. 


It is not without good cause that he is placed by Theodoret 
among the most eminent champions of orthodox truth. To read 
the following first two extracts will win for him a favourable 
opinion. Such lucid reasoning is not common. He and Didymus 
took rank with Basil and Gregory of Nazianzum in other local 
Councils as well as in the Second General. Amphilochius, the 


21—2 


324 THE FOURTH CENTURY. [A.D. 


fellow countryman and the admired friend of Basil and of Gregory, 
is one of those few of whom we mourn that we have so little of 
what they said and wrote, and not a little of that uncertain. He 
was alive in 894, The year of his death and his length of life are 
not known. 


P. 104. “Cast not the passions of the flesh upon the Word 
that is above passion. For I, O heretic, am God and man: God, 
as the wonders guarantee ; man, as the sufferings testify. Since 
then He is God and man, tell me who was it that suffered? If 
(thou sayest) God suffered, thou speakest blasphemy: but if the 
flesh suffered, why dost thou refuse to attach the suffering (pro- 
perly passivity) to Him to Whom thou ascribest fear? For if it 
be that another suffers, it is not another that fears; and when man 
is being crucified, God is not disturbed. 


P.105. “And'the temple of His body has been loosed (as a 
tent) according to the occasion of the suffering in the three days 
tomb, He willing (that it should be so). And again He raised 
it up and was united to it, by an ineffable and unutterable word : 
not mingled with it or carried off into flesh, but preserving in 
Himself unconfounded the propriety of the two natures of different 
substances. 


P. 589. “For He has put forth His unfailing good things in 
His holy churches and at the oratories and at thet martyrs’ chapels, 
as in the other heavenly places, and from the things which the 
King of kings and Lord of lords Himself has given and daily gives 





Migne, p. 104, Sententice, &e. VIT. 


Μὴ τὰ πάθη τῆς σαρκὸς τῷ ἀπαθεῖ “προσρίψῃς Λόγῳ; Θεὸς γάρ εἰμι, καὶ 
ἄνθρωπος, αἱρετικέ' Θεὸς, ὡς ἐγγυᾶται τὰ θαύματα" ἄνθρωπος, ὡς μαρτυρεῖ τὰ 
παθήματα. Ἐπεὶ οὖν Θεός ἐστι καὶ ἄν θρωπος, εἰπὲ, τίς ὁ παθών ; Ei ὁ 
Θεὸς ἔπαθεν, εἶπας τὸ βλάσφημον" εἰ δὲ ἡ oops ἔπαθε, τί μὴ τὸ πάθος προσ- 
ἅπτεις, ᾧ τὴν δειλίαν ἐπάγεις ; "AdAov γὰρ πάσχοντος, ἄλλος οὐ δειλιᾷ" 
καὶ, ἀνθρώπου σταυρουμένου, Θεὸς οὐ ταράττετα. [Enough to prove 
Amphilochius a sound logician; he is distinct where many are con- 
fused. | 

P.105, IX. On “ Destroy this temple.” 


Kai λέλυται τοῦ σώματος ναὸς κατὰ τὸν τοῦ πάθους καιρὸν ἐν τῷ Τριη- 
μέρῳ ταφῇ βουλομένου" καὶ πάλιν av γέστησεν αὐτὸν, καὶ ἡνώθη αὐτῷ, αῤῥήτῳ 
καὶ ἀφράστῳ λόγῳ" οὐ κεκραμένος αὐτῷ ἢ ἀποσεσαρκωμένος" ἀλλ᾽ ἀποσώζων 
ἐν Αὐτῷ τῶν δύο φύσεων τῶν ἑτερουσίων ἀσύγκυτον τὴν ἰδιότητα. 


P. 589. 


"Ev γὰρ ταῖς ἁγίαις Αὐτοῦ ἐκκλησίαις καὶ τοῖς εὐκτηρίοις καὶ μαρτυρίοις, 
ὡς ἐν ἄλλοις οὐρανοῖς, τὰ ἀνέκλειπτα Αὐτοῦ προύθηκεν ἀγαθὰ, καὶ, ἀφ᾽ ὧν 
Αὐτὸς οὗτος ὁ Βασιλεὺς τῶν βασιλευόντων καὶ Κύριος τῶν κυριευόντων δέδωκέ 


394] AMPHILOCHIUS. =~ 325 


to each, from these (I say) He receives, piously and holily offered, 
an unbloody sacrifice, and He has all the gifts that (can come) 
from men.” 


x ¢ , , e , 3 Ν , 3 a NS Le Ot 
τε Kal ὁσήμεραι δίδωσιν ἑκάστοις, ἀπὸ τούτων εὐσεβῶς καὶ ὁσίως προσφερο- 
΄ + \ 3), 3 ΄ / 
μένην δέχεται ἀναίμακτον θυσίαν, καὶ πάντα ἔχει τὰ Tap ἀνθρώπων γέρα. 


(CC.) PALLADIUS. 8. 368. Ὁ. 491. 


The history of monkish life in the Nitriac convents situated in 
the delta of the Nile is inestimable to those that are in the least 
endowed with the love of realizing the past. Cassian’s reports of 
the clerical meetings in the Scetic and Scythiac deserts whet the 
appetite for more: and even the few passages here extracted with 
reference to the Lord’s supper indicate that there is a large 
amount of interesting life-details in this work dedicated to Lausius 
the governor of Cappadocia and called from him the Lausiac 
history, a name utterly undescriptive of the subject of it. Palladius 
too was not a native of Cappadocia, but, like Paul, of Galatia. 
Modern writers are not agreed as to the time when our author 
became Bishop of Helenopolis in Bithynia. But one writer has 
laboured entirely to remove from the fame of Palladius all the 
harsh charges of his being a Pelagian or being touched with what 
some almost equally abhorred and which they termed Origenism. 
Palladius is however guilty of not entirely admiring Jerome at 
every point and of being exceedingly intimate with Rufinus, one 
of Jerome’s foes. There is a history of St Chrysostom which is 
assigned to another Palladius, and which was translated into Latin 
and printed at Venice. It is a question whether that work was 
not written by the deacon Palladius, who was sent in 431 by Pope 
Celestin to Ireland ; who may have prospered in that mission, 
though the glory of St Patricius passes all others in the Irish 
church history : and this Palladius rose in Scotland to be premier 
bishop, and died at Fordune near Aberdeen about 450, as Prosper 
of Aquitaine declares. I wonder how many Scotchmen are brought 
up with the knowledge that the 6th of July is sacred to him. 
But alas there is doubt which of these two men of old was Bishop 
of Helenopolis. So that the Lausiac history is the only ground 
on which we can without a misgivin¥ go to meet the first Pal- 


326 THE FOURTH CENTURY. [A.D. 


ladius. To him we owe our knowledge of the fact that monks 
diligently worked at secular occupations before the time of the 
first St Benedict; and he has preserved a part of the monastic 
regulations of St Pachomius, who was born in 282, and who went 
after Palzemon into the desert, and who was only 20 years later 
than St Anthony the wild prince of anchorets, 


P. 1148. “But the holy Apollos having held much discourse 
with us concerning discipline and government many times in private, 
and concerning the receiving of the brethren, said that we are 
to pay worship to the brethren that come to us. For thou didst 
not worship them but God: for ‘thou sawest, he says, ‘thy brother, 
‘thou sawest the Lord thy God. We have received from Abraham 
that also at times we ought to constrain our brethren to rest with 
us: we have learned from Lot’s having constrained the angels; 
and that the monks ought, if possible, to communicate of the 
mysteries every day. For he that lengthens his own time of 
abstaining from these things lengthens his time of keeping away 
from God. But he that does this frequently, frequently receives 
the Saviour. For the voice that saves says, ‘He that eateth My 
‘flesh and drinketh My blood dwelleth in Me and I in him,’ This 
then is expedient for the monks (thus) frequently making to 
themselves a remembrance of the suffering that saves them, to be 
also day by day ready to produce themselves in such a state as to 
be worthy always for the receiving of the holy and heavenly 
mysteries; since in this way we are counted worthy of the re- 
mission of sins also. But, he says, it is not lawful to break the 
universal fasts without any necessity. For the Saviour is betrayed 


Historia Lausiaca post S. Macarii Opera. Migne. P. 1148. 


Πολλὰ δὲ περὶ ἀσκήσεως καὶ πολιτείας ἡ ἡμῖν διαλεχθεὶς (ὁ ἅ ἅγιος ᾿Απολλὼς) 
κατὰ μόνας πολλάκις καὶ περὶ τῆς ὑποδοχῆς τῶν ἀδελφών, ἔλεγεν 6 ὅτι δεῖ τοὺς 
ἐρχομένους τοὺς ἀδελφοὺς προσκυνεῖν. Οὐ yap αὐτοὺς ἀλλὰ τὸν Θεὸν προσε- 
κύνησας" ἴδες γάρ, φησι, τὸν ἀδελφόν σου, ἴδες Κύριον τὸν Θεόν σου. Παρὰ 
τοῦ ᾿Αβραὰμ παρειλήφαμεν (εἰ καὶ)" ὅτι δεῖ ἐσθ᾽ ὅτε τοὺς ἀδελφοὺς πρὸς 
ἀνάπαυσιν παραβιάξεσθαι" παρὰ τοῦ Λὼτ μεμαθήκαμεν παραβιασαμένου τοὺς 
ἀγγέλους, καὶ ὅτι δεῖ, εἰ δυνατὸν, τοὺς μοναχοὺς καθ᾽ ἑκάστην ἡμέραν τῶν 
μυστηρίων κοινωνεῖν. Ὁὧ γὰρ μακρύνων ἑαυτοῦ ἀπὸ τούτων μακρύνεται ἀπὸ 
Θεοῦ. Ὁ δὲ συνεχῶς τοῦτο ποιῶν τὸν Σωτῆρα συνεχῶς ὑποδέχεται. Ἡ γὰρ 
σωτήριος φωνή φησιν, ὋὉ ἐσθίων Μου τὴν σάρκα καὶ πίνων Mov τὸ αἷμα 
μέν ει ἐν Ἐμοὶ κἀγὼ ἐν αὐτῷ: Τοῦτο οὖν συμφέρει τοῖς «Μοναχοῖς, ὑπόμνησιν 
τοῦ σωτηρίου πάθους συνεχῶς ποιουμένοις καὶ μεθ᾽ ἡμέραν ἑτοίμους εἶναι 
παρασκευάζειν ἑ ἑαυτοὺς τοιούτους ὡς ἀξίους. εἶναι πάντοτε πρὸς τὴν τῶν ἁγίων 
καὶ οὐρανίων μυστηρίων ὑποδοχὴν, ἐ ἐπεὶ καὶ ἀφέσεως ἁμαρτιῶν οὕτω καταξιού- 
μεθα, Τὰς δὲ καθολικὰς νηστείας, φησι, μὴ ἐξὸν λύειν ἄνευ πάσης ἀνάγκης. 


ἐ Perhaps εἶναι. 


368] PALLADIUS, 327 


(i.e. by agreement) on the fourth day, but on the preparation-day 
He is crucified (7.e. the Friday, the day before the Jewish Sab- 
bath). He then that breaks these joins in the betraying and 
crucifying of Jesus. [P.1149.] For the brethren with him used 
not to partake of the food before they had partaken of the 
eucharist of Christ. But they did this at the ninth hour of the 
day: then when they were thus refreshed they sat down, listening 
as he taught all the precepts till the first sleeping-time. 


P. 1029. Concerning Abbot Or. “ But the man when he 
saw us and became very joyful saluted and embraced us. And 
having with his own hands washed our feet he turned himself to 
our instruction; for he was very experienced in the Scriptures, 
having received this grace from God. And having opened many 
heads of Scripture to us and delivered the orthodox faith he 
directed us to the prayers. For it is the habit with the great 
saints not to have any supply for the flesh put forth before sup- 
plying the spiritual food to the soul. And this is the communion 
of Christ. Having partaken then of this and given thanks he 
next directed us to the table, himself always reminding us of the 
important things, sitting and saying to us such things as tended to 
salvation. 


P. 1063. Concerning Macarius of Egypt. “This marvellous 
man Macarius related to us this strange thing (for he was pres- 
byter by the bishops’ appointment) saying, I observed by myself 
at the time of the distribution of the mysteries of Christ that 


᾽ν γὰρ τετράδι ὁ Σωτὴρ παραδίδοται, ἐν δὲ παρασκευῇ σταυροῦται. Ὃὧ οὖν 
ταύτας λύων ᾿συμπαραδίδωσι τὸν Σωτῆρα καὶ συσταυροῖ. [P. 1149.} Οἱ 
γὰρ σὺν αὐτῷ ἀδελφοὶ οὐ πρότερον τῆς τροφῆς μετελάμβανον πρὶν ἢ τῆς 
εὐχαριστίας τοῦ Χριστοῦ κοινωνήσωσι. Τοῦτο δὲ ἐποίουν κατὰ τὴν ἐννάτην 
ὥραν ἡμερίου" εἶθ᾽ οὕτως διαιτηθέντες ἐκάθηντο, ἀκούοντες αὐτοῦ διδάσκοντος 
πᾶσας τὰς ἐντολὰς ἄχρι πρωθυπνίου. 

}. 1029. Περὶ τοῦ ἀββᾶ Ὥρ. 

Ἰδὼν δὲ ἡ ἡμᾶς ὃ ἀνὴρ καὶ περιχαρὴς γενόμενος ἠσπάσατο καὶ περιεπτύξατο. 
Νίψας δὲ τοὺς πόδας ἡμῶν χερσὶν οἰκείαις, πρὸς διδασκαλίαν ἐτρέπετο. "Ἐμ- 
πειρος γὰρ ἣν λίαν τῶν Tpaday, Θεσθεν τὴν χάριν ταύτην δεξάμενος. Πολλὰ 
δὲ τῶν Ρραφῶν λύσας ἡμῖν κεφάλαια καὶ τὴν ὀρθόδοξον πίστιν παραδοὺς, ἐπὶ 
τὰς εὐχὰς προετρέπετο. Ἔθος γὰρ τοῖς μεγάλοις μὴ προϊέσθαί τι τῆς σαρκὸς, 
πρὶν τὴν πνευματικὴν τροφὴν τῇ ψυχῇ παραδοῦναι. Αὕτη δέ ἐστιν ἡ τοῦ 
Χριστοῦ κοινωνία. Μεταλαβόντες οὖν ταύτης καὶ εὐχαριστήσαντες ἐπὶ τὴν 
τράπεζαν προετρέπετο αὖθις ἡμᾶς, αὐτὸς ἀεὶ τῶν σπουδαίων ὑπομιμνήσκων, 
καθήμενος καὶ λέγων ἡμῖν τὰ πρὸς σωτηρίαν. 


P. 1063, Περὶ Maxapia Αἰγυπτίου, 


Τοῦτο τὸ παράδοξον ὁ θαυμάσιος οὗτος ἀνὴρ Μακάριος ἡμῖν διηγήσατο 
(ἦν. γὰρ τῇ χειροτονίᾳ τῶν ἐπισκόπων πρεσβύτερος) λέγων ᾿Βπεσημηνάμην 
ἐγὼ κατὰ τὸν καιρὸν τῆς διαδόσεως τῶν τοῦ Χριστοῦ μυστηρίων ὅτι Μακαρίῳ 


328 THE FOURTH CENTURY. [AD. 


I never gave the offering to the ascetic Macarius, but an angel 
used to take it from the altar and give to him. But I only saw 
the knuckles of the hand of him that was giving the communion 
to him. 


P.1163. Of Abbot John. “This man at first standing for 
three years under one of the rocks, always praying, continued 
without sitting down altogether, not having slept more than as 
much of sleep as he could snatch standing only, partaking of the 
eucharist on the Lord’s day only, the elder bringing it to him 
there, he used to live on nothing else. And indeed on one of the 
days Satan transformed himself into the presbyter’s likeness and 
quickly goes away to him representing himself as ready to give 
him the Communion. But the blessed John recognized him and 
said to him, ‘Father of all deceit and all craftiness, enemy of all 
‘righteousness, dost thou not cease deceiving the souls of the 
‘Christians, but darest to assail them even with the undefiled 
‘mysteries themselves?’ But he answered him, ‘I should have 
‘gained more than a little, had I mastered thee. For I in this 
‘way deceived one of thy own brethren, and I drove him, passing 
‘out of his mind, into madness. And many righteous persons 
‘after praying much were hardly powerful enough to bring him to 
‘his senses.’ And the devil when he had said this departed, &e. 


P. 156. “The abbot Daniel, the Pharanite related that the 
father abbot Arsenius said concerning a monk, a dweller in Scetis, 


~ J , 5 , ‘ 
τῷ ἀσκήτῃ οὐδέποτε ἔδωκα ἐγὼ THY προσφορὰν, ἀλλ᾽ ἄγγελος αὐτῷ ἐπιδίδου 
> ‘ a s - 
ἀπὸ τοῦ θυσιαστηρίου λαμβάνων. Μόνον δὲ τὸν ἀστράγαλον τῆς χειρὸς 
’ -“ , ‘ 
ἐθεώρουν τοῦ ἐπιδίδοντος τούτῳ THY κοινωνίαν. 


P. 1163. Περὶ ἀββᾶ Ἰωάννου. 

Οὗτος τὸ πρῶτον ἑστὼς ἐπὶ τρισὶν ἔτεσιν ὑπὸ πέτραν τινα, πάντοτε προσ- 
εὐχόμενος, διετέλεσε μὴ καθίσας ὅλος, μὴ κοιμηθεὶς ἀλλ᾽ ὅσον ἑστὼς τοῦ 
ὕπνου μόνον αἀφήρπαζε, τῇ κυριακῇ μόνον τῆς εὐχαριστίας μεταλαμβάνων, τοῦ 
πρεσβυτέρου αὐτῷ ἐπιφέροντος (not ἀποφέροντος ;) οὐδὲν ἄλλο διῃτᾶτο. Καὶ 
δὴ μίας τῶν ἡμερῶν μετασχηματισάμενος ἑαυτὸν ὁ Σατανᾶς εἰς τὸν πρεσ- 
βύτερον ταχυτέρω πρὸς αὐτὸν ἄπεισι προσποιούμενος αὐτῷ τὴν κοινωνίαν 
ἐπιδιδόναι. ᾿Επιγνοὺς δὲ αὐτὸν ὁ μακάριος Ἰωάννης εἶπε πρὸς αὐτὸν, OQ 
: παντὸς δόλου καὶ πάσης ῥᾳδιουργίας πάτερ, ἐχθρὲ πάσης δικαιοσύνης, οὐ 
- παύει ἀπατῶν τὰς τῶν Χριστιανῶν ψυχὰς, ἀλλὰ τολμᾷς καὶ αὐτοῖς ἐπιβῆναι 
ΘΟ ἀχράντοις μυστηρίοις ; : O δὲ πρὸς αὐτὸν ἀπεκρίνατο, “ Tapa μικρὸν 
: ἐκέρδησα av σε καταλαβών. Οὕτω γὰρ καί τινα τῶν σῶν ἀδελφῶν ἀπεπλά- 
Rhus καὶ Boon γενόμενον εἰς μανίαν ἐπήγαγον. Ὑπὲρ οὗ πολλοὶ δίκαιοι 

πολλὰ προσευξάμενοι μόλις ἴσχυσαν αὐτὸν εἰς φρόνησιν ἀγαγεῖν." Καὶ 
ταῦτα εἰπὼν ὁ δαίμων ἀπ᾽ αὐτοῦ ἀπηλλάγν, κιτ.λ. 


Addenda ad Palladium. Apophtheg. Patrum, Vol. LXV. Gk. Migne. 
; About the Abbot Daniel. P. 156, 7. 
Διηγήσατο ὁ ἀββᾶς Δανιὴλ ὁ Papavirns ὅτι εἶπεν ὁ πατὴρ ἀββᾶς 


» ld , ΄ Ψ > , > Ν 
Apoeévios περί τινος Σκητιώτου, ὅτι ἦν πρακτικὸς μέγας, ἀφελὴς δὲ εἰς τὴν 


368] PALLADIUS, 329 


that he was a great man of action, but in the faith simple, and he 
was in a mistake through folly and was saying, ‘The bread that we 
‘partake of (in the supper) is not by nature the body of Christ, but 
‘a representation of it.’ And two old men heard of his saying such 
a word, and knowing him to be great in things of this life, they 
reasoned that he is speaking in innocence and simplicity, and came 
to him and say to him, ‘ Father, we heard an incredible word from 
“some one, that thou sayest that the bread that we partake of 
‘is not by nature Christ’s body, but a representation of it (only).’ 
The old man says, ‘It is I that say this.” But they began to 
exhort him, saying, ‘Do not hold such doctrine, father, but as the 
‘Catholic Church delivered to us. For we believe that the bread 
‘itself is the body of Christ, and the cup itself is the blood of 
‘Christ, according to the truth and not according to representation 
‘(only): but as in the beginning He took mould from the earth 
‘and made man after His image, and no one can say that he is not 
‘the image of God, although He is incomprehensible, so we believe 
‘that the bread of which He said, “It is My body,” is in truth the 
‘body of Christ.’ But the old man said, ‘I am not sure if I shall 
‘be persuaded out of this thing’ And they said to him, ‘Let us 
‘ask God during this week concerning this mystery, and we believe 
‘in God’s revealing it to us.’ But the old man with joy received 
the word, and began to entreat God, saying, ‘Lord Thou knowest 
‘that not in wickedness do I disbelieve: but that I may not err in 
‘ignorance, reveal it to me, Lord Jesus Christ. And the old men 
went away to their own cells and entreated the Lord themselves 
also, saying, ‘ Lord Jesus Christ, reveal to the old man this mys- 


πίστιν" Kal ἐσφάλλετο δι ἰδιωτείαν, καὶ ἔλεγεν, Οὐκ ἐστι φύσει ὁ ἄρτος ὃν 
λαμβάνομεν σῶμα Χριστοῦ ἀλλ’ ἀντίτυπον. Kai ἤκουσαν δύο γέροντες ὅτι 
λέγει τὸν λόγον τοῦτον, καὶ γινώσκοντες μέγαν αὐτὸν τῷ βίῳ, ἐλογίσαντο ὁ ὅτι 
ἐν ἀκακίᾳ καὶ ἀφελότητι λέγει, καὶ ἦλθον πρὸς αὐτὸν, καὶ λέγουσιν αὐτῷ" 
᾽᾿Αββᾶ, λόγον ἠκούσαμεν περί τινος ἄπιστον, ὅτι λέγεις ὅ ὅτι ὃ ἄρτος ὃν μετα- 
λαμβάνομεν οὐκ ἐστι φύσει σῶμα Χριστοῦ, ἀλλ᾽ ἀντίτυπόν ἐστιν. Λέγει ὁ 
γέρων, Ἐγώ εἶμι ὃ τοῦτο λέγων. Οἱ δὲ παρεκάλουν αὐτὸν λέγοντες, Μὴ 
οὕτως κρατήσῃς, ἀββᾶ, ἀλλ᾽ ὡς παρέδωκεν ἡ καθολικὴ ἐκκλησία. Ἡμεῖς 
γὰρ “πιστεύομεν ὅτι αὐτὸς ὁ ἄρτος σῶμά ἐστι τοῦ Χριστοῦ, καὶ τὸ ποτήριον 
αὐτό ἐστι τὸ αἷμα τοῦ Χριστοῦ, κατὰ ἀληθείαν καὶ οὐ κατ᾽ ἀντίτυπον" ἀλλ᾽ 
¢ Ὅς κὸν aT a ‘ Reon hoe rene Nr Se, ay? 

ὥσπερ ἐν ἀρχῇ χοῦν λαβὼν απὸ τῆς γῆς ἔπλασε τὸν ἄνθρωπον κατ᾽ εἰκόνα 
Αὐτοῦ, καὶ οὐδεὶς δύναται εἰπεῖν ὅτι οὐκ ἐστιν εἰκὼν Θεοῦ, εἰ καὶ ἀκατάληπτος, 
οὕτως ὁ ἄρτος ὃν εἶπεν ὅτι σῶμά Μού ἐστιν, οὕτως πιστεύομεν ὅτι κατὰ 
ἀληθείαν σῶμά ἐστι Χριστοῦ. Ὃ δὲ γέρων ἔφη, ᾿Βὰν πεισθῶ ἀπὸ τοῦ 
πράγματος οὐ πληροφοροῦμαι. Οἱ δὲ εἶπον πρὸς αὐτὸν, Δεώμεθα τοῦ Θεοῦ 
τὴν ἑβδομάδα ταύτην περὶ τοῦ μυστηρίου τούτου, καὶ πιστεύομεν ὅτι ὁ Θεὸς 
ἀποκαλύπτει ἡμῖν. Ὃὧ δὲ γέρων μετὰ χάρας ἐδέξατο τὸν λόγον καὶ ἐδέετο τοῦ 
Θεοῦ, λέγων, Κύριε, Σὺ γινώσκεις OTL οὐ κατὰ κακίαν ἀπιστῶ" ἀλλ᾽ ὅπως μὴ 
ἐν ἀγνωσίᾳ πλανηθῶ ἀποκάλυψόν μοι, Κύριε Ἰησοῦ Χριστέ. ᾿Απελθόντες δὲ 
οἱ γέροντες εἰς τὰ κέλλια ἑαυτῶν παρεκάλουν τὸν Θεὸν καὶ αὐτοὶ, λέγοντες, 
Κύριε ᾿Ιησοῦ Χριστὲ, ἀποκάλυψον τῷ γέροντι τὸ μυστήριον τοῦτο, ἵνα 


330 THE FOURTH CENTURY. [A.D. 


‘tery, that he may believe, and may not lose his labour” And 
God hearkened to both, And when the week was fulfilled, they 
came on the Lord’s day to the church, and tbe three stood together 
alone on one seat (log or faggot, also ἐμβρῖμιεν), and the old man 
was in the middle. And their eyes were opened, and when the 
bread was placed on the holy table, it appeared to the three only, 
as a child, and when the presbyter stretched out the hand to break 
the bread, lo! an angel of the Lord came down from heaven with a 
sword and slew the child (in sacrifice), and emptied its blood into 
the cup. But when the presbyter brake the bread into little por- 
tions, the angel also began to cut out of the little child small 
portions; and as they came near to take of the holy things there 
was given to the old man only flesh, bloody; and he cried out, 
saying, ‘I believe, Lord, that the bread is Thy body and the cup 
‘Thy blood” And straightway the flesh in his hand became bread 
according to the mystery, and he partook, giving thanks to God. 
And the old men say to him, ‘God knew man’s nature, that it 
‘cannot eat raw flesh, and on this account transmuted (lit. made a 
change of, “‘transmade”) the body into bread and His blood into 
‘wine for them that receive in faith :’ and they gave thanks to God 
concerning the old man, that he did not lose his labours, and the 
three went with joy unto their cells.” [A most important story to 
have survived, as shewing that Protestant notions did spring up 
unbidden in the monks’ minds, and were very earnestly dealt 
with. ] 


Another case follows of a monk who thought Melchizedek the 
Son of God; and he was put right by a vision, in which all the 
patriarchs appeared to him, and, I suppose, Melchizedek among 
them. So he was satisfied that Melchizedek was a man. 





πιστεύσῃ, Kal μὴ ἀπολέσῃ τὸν κόπον αὐτοῦ. Kat εἰσήκουσεν. ὃ Θεὸς ἀμφοτέ- 
ρων. Καὶ, πληρωθείσης τῆς ἑβδομάδος, ἦλθον τῇ κυριακῇ εἰς τὴν ἐκκλησίαν 
καὶ ἔστησαν ἐπὶ τὸ αὐτὸ οἱ τρεῖς μόνοι εἰς ἕν ἐμβρίμιον, μέσος δὲ ἣν ὁ γέρων. 
᾿Ανεώχθησαν δὲ αὐτῶν οἱ ὀφθαλμοὶ, καὶ ὅτε ἐτέθη ὁ ἄρτος εἰς τὴν ἁγίαν 
τράπεζαν ἐφαίνετο τοῖς τρίσι μόνοις ὡς παιδίου. Καὶ ὡς ἐξέτεινεν ὁ πρεσβύ- 
TEpos τὴν χεῖρα κλάσαι τὸν ἄρτον, ἴδου “ἄγγελος Κυρίου κατῆλθεν ἐξ οὐρανοῦ 
ἔχων μάχαιραν καὶ ἔθυσε τὸ παιδίον καὶ ἐκένωσε τὸ αἷμα αὐτοῦ εἰς 70 ποτή- 
ριον. ‘Os δὲ ἔκλασεν ὁ πρεσβύτερος εἰς μικρὰ μέρη τὸν ἄρτον, καὶ ὁ ἄγγελος 
ἔκοπτεν ἐκ τοῦ παιδίου μικρὰ μέρη. Καὶ ὡς i sen λαβεῖν ἐκ τῶν ἁγίων, 
ἐδόθη τῷ γέροντι μόνῳ κρέας ἡματωμένον, καὶ ἔκραξε λέγων, Πιστεύω, Κύριε, 
ὅτι ὁ ἄρτος σῶμά Xov ἐστι καὶ τὸ ποτήριον αἷμά Sov. Kai εὐθέως ἐ ἐγένετο τὸ 
ἐν τῇ χειρὶ αὐτοῦ κρέας ἄρτος κατὰ τὸ μυστήριον, καὶ μετέλαβεν, εὐχαριστῶν 
τῷ Θεῷ. Καὶ λέγουσιν αὐτῷ οἱ γέροντες, ‘O Θεὸς οἷδε τὴν ἀνθρωπινὴν φύσιν, 
ὅτι οὐ δύναται φαγεῖν κρέα ὠμὰ καὶ διὰ τοῦτο μετεποίησε τὸ σῶμα εἰς ἄρτον 
καὶ τὸ αἷμα Αὐτοῦ εἰς οἶνον τοῖς πίστει δεχομένοις. Καὶ ηὐχαρίστησαν τῷ 
Θεῷ περὶ τοῦ γέροντος, ὅτι ἀφῆκεν ἀπόλεσθαι τοὺς κόπους αὐτοῦ, καὶ ἀπῆλθον 
οἱ τρεῖς μετὰ χαρᾶς εἰς τὰ κέλλια αὐτῶν. 


347] CHRYSOSTOM. 331 


(DD.) JOHN CHRYSOSTOM, PREACHER AT ANTIOCH HIS BIRTH- 
PLACE, AND AFTERWARDS PATRIARCH AT CONSTANTINOPLE. 
B. 347. Ὁ. 407. 


No man wears a better-deserved title than he. He is the 
greatest of preachers, and his Christian character stands high. 
Yet he was one of the four great Greek exalters of the Lord’s 
supper into a mystic fount of forgiveness, and almost into a repeti- 
tion and extension of the atonement on the cross. Of all this, 
Christ and Paul never gave the least inkling in the Scriptures. 
He came after Gregory of Nyssa, and was followed by Cyril of 
Alexandria, and by John Damascenus in the eighth century: and 
the four stand like steps, each a little higher than the last: and 
they successively raised to a greater height the belief in an actual 
and natural presence of Christ’s body in the holy supper. When 
his part in this work is put out of sight, Chrysostom ranks as 
possessing unrivalled tact in working upon the judgment and 
feelings of a congregation in an excellent way: so that he is the 
worthiest of all to be studied, and the fittest to be made a model 
and mirror by those who would rouse dormant consciences and 
edify Christ’s flock by words of power. The combination of sim- 
plicity with superior learning, and the blending of the highest 
flights of oratory with the homeliest and most searching exhibi- 
tions of the faults and wicked habits of the time, place him on the 
highest eminence as a Christian speaker, in that relative place 
which Paris and Cambridge have concurred in styling “incom- 
“parabilis.”. He was the unbending enemy both of courtly corrup- 
tion and of private vice; so that one does not wonder to see him 
chased from the metropolis and ending his days in exile in his 
60th year. Perhaps above all the glories that shine around his 
head the brightest and best is, that he drew men back with the 
whole force of his influence to search out the simple genuine sense 
of all Scripture, supplying in this respect a useful correction to 
some of the excessive because untrue and indefensible allegorizing, 
which both Clement and Origen had so much promoted, and which 
had caused many a miserable feud between some of the greatest of 
Christ’s servants. This great patriarch re-established Christian 
common-sense on its throne in church expositions, shewing that it 
links itself in perfect harmony with the richest eloquence, as well 


992 THE FOURTH CENTURY. [A.D, 


as with genuine spirituality. His corpse returned to the Eastern 
metropolis with all honours: but his enemies strove to keep his 
name out of the diptychs of the Church till, men of kindred great- 
ness, Alexander, Atticus, and Cyril, vanquished their enmity. 

His father was an officer of cavalry in the Roman army. After 
his early decease it was the ambition of the widow Anthusa to rear 
him well. She placed him under Libanius, who so highly esti- 
mated his powers that he wished to leave him as his own suc- 
cessor. It was therefore with great vexation that he saw Chryso- 
stom take a disgust at the duplicity of the bar to which he had 
been called, and become a monk at Antioch, where he formed a 
close friendship with Basil. Meletius detected his power of ad- 
dress, and at twenty-three he was baptized. At Meletius’ death 
he refused the bishopric, and hid himself from all eyes, devoting 
himself to the study of the Word of God. It was not till he was 
thirty-three that he became a deacon, and six years more passed 
before he was in full orders. At fifty he was borne with general 
acclamation to succeed Nectarius at Constantinople, and he was 
consecrated by his unsuccessful rival, Theophilus of Alexandria. 
How far the Oriental Liturgy, printed at Rome with his name 
both on its face and incorporated with its substance, was all his, or 
is in part the addition of subsequent ages, must remain a mystery. 
His own language in his accredited writings in many respects 
equally outruns all the teaching of the Christian Scriptures. 

His first tutor at Antioch was Diodorus, in after-time Bishop of 
Paul’s “no mean city” Tarsus in Cilicia. He took the diaconate 
in 380, and was raised to the higher order six years afterwards. 
When Antioch, weighed down by intolerable imposts, rose in in- 
surrection and cast down the statues of Theodosius, great terror 
soon filled the city. They feared the extremity of the imperial 
vengeance, and sent Flavian to Rome to intercede. It was then 
when others fell prostrate that the orator found his first great 
oceasion. He stood like a pillar unmoved amid the swaying mul- 
titudes, and with great power laboured to draw their thoughts to 
greater terrors and higher realities, and a more potent universal 
King. Probably never in the fluctuations of his lot at the metro- 
polis in every circumstance of dignity and power did he ever pass 
the sublime elevation that he felt in his first charge, and with the 
first essay of his eagle’s wing in that proud and luxurious and 
rebellious provincial city. 


347] CHRYSOSTOM. 333 


P. 610. “The old passover was a type of that which was 
about to be. But it was necessary for the truth to be set upon 
the type: having first shewn the type, He then brought in the 
Divine truth upon the table... But the passover is the declaring 
of death : for the offering also that is being made to-day and that 
which was celebrated yesterday and that which is offered on each 
day are like to that which takes place on that day of the Sabbath 
(qy. Friday), and in nothing is that day more solemn than this, 
nor is this less precious than that, but they are one and the same 
in terrible and saving power. 


P. 792. On the games at the Circus. “Nor is there any 
remembrance of our words, nor of the spiritual and _ terrific 
mysteries that are celebrated here. 


P. 498. On the blessed Philogonius. “They (the Magi) offered 
gold. Offer thou sobriety and virtue. They offered frankincense. 
Offer thou pure prayers, the spiritual frankincense. They offered 
myrrh. Offer thou humility and a heart that has been humbled 
and mercy (to men). If thou approach with these gifts, thou shalt 
enjoy this sacred table with much freedom from fear. For it is on 
this account that I am urging these arguments now: since I know 
that very many will approach on that day and fall down at this 
spiritual sacrifice. That therefore we may do this neither unto 
evil nor to bring a charge upon our souls, but unto salvation, 


Opera, Venetiis, 1734. In eos qui jejunant 76). Judeorum. 7. 610. 

To παλαιὸν πάσχα τύπος ἢ ἣν τοῦ μέλλοντος ἔσεσθαι: ἔδει δὲ τὴν ἀληθείαν 
ἐπιτεθῆναι τῷ τύπῳ πρότερον δείξας, τὴν σκίαν, τότε ἐπήγαγε τὴν ἀληθείαν 
ἐπὶ τῆς τραπέζης.. “Πάσχα δέ ἐστι τὸ τὸν ΠΣ καταγγέλλειν" καὶ γὰρ ἡ 
σήμερον γινομένη προσφορὰ καὶ ἡ χθὲς ἐπιτελεσθεῖσα καὶ ἡ καθ᾽ ἑκάστην 
ἡμέραν ὁμοία ἐστι τῇ γινομένῃ κατὰ τὴν ἡμέραν ἐκείνην τοῦ σαββάτου, καὶ 
οὐδὲν ἐκείνη ταύτης σεμνοτέρα οὐδὲ αὕτη ἐκείνης ἐντελεστέρα, ἀλλὰ μία καὶ ἡ 
αὐτὴ ὁμοίως φρικτὴ καὶ σωτήριος. 


P. 792. Adv. Ludos Circenses, 
Οὐδὲ ὑπόμνησις τῶν ἡμετέρων λόγων οὐδὲ τῶν πνευματικῶν Kal φρικτῶν 
μυστηρίων τῶν ἐνταῦθα τελουμένων. 


P. 498. De beato Philogonio. § 3, of the Magi. 

Προσήνεγκαν ἐκεῖνοι χρυσόν᾽ προσένεγκέ ov σωφροσύνην καὶ ἀρετήν" 
προσήνεγκαν ἐκεῖνοι λιβανωτόν" προσένεγκέ συ εὐχὰς καθαρὰς, τὰ θυμιάματα 
τὰ πνευματικά" προσήνεγκαν ἐκεῖνοι σμύρνην᾽ προσένεγκέ συ ταπεινοφροσύνην 
καὶ τεταπεινωμένην καρδίαν καὶ ἐλεημοσύνην" ἂν μετὰ τούτων προσέλθῃς τῶν 
δώρων μετὰ ἀδείας ἀπολαύσῃ πολλῆς τῆς ἱερᾶς ταύτης τραπέζης" καὶ γὰρ ἐγὼ 
διὰ τοῦτο τούτους κινῶ τοὺς λόγους Viv" ἐπειδὴ οἶδα ὅτι πάντως πολλοὶ κατ᾽ 
ἐκείνην προσελεύσονται τὴν ἡμέραν, καὶ ἐπιπεσοῦνται τῇ πνευματικῇ ταύτῃ 
θυσίᾳ, ἵνα οὖν μηδὲ ἐπὶ κακῷ μηδὲ ἐπὶ κρίματι τῆς ἡμετέρας ψυχῆς τοῦτο 


334 THE FOURTH CENTURY, [A.D. 


I already from this point testify beforehand and exhort you to — 
cleanse yourselves in every way and so to come to the sacred 
mysteries, 


P. 500. “For you are about to receive a king by the com- 
munion: but when a king is coming to the soul there ought to be 
great calm, much quietness and profound peace in the thoughts... 
and as you receive Him with much honour here, so will He also 
receive you with much glory there. 


P. 382. “For the priesthood is fulfilled indeed on earth, but 
it has the rank of Heavenly appointments. And this is at least 
very likely. For it is not man or angel or archangel nor any 
other created power but the Paraclete Himself that arranged 
this service for Himself throughout, and that persuaded us, while 
still abiding in the flesh, that the ministr y of angels appears to 
us. Wherefore it is right that he that has been consecrated, 
as he stands as it were in the Heavens in the midst of those 
powers, should be pure in like manner. For even the arrange- 
ments of the covenant before the grace (of ours) are alarming 
indeed and most terrifying, as the bells, the pomegranates, the 
stones, those on the breasts (and) those upon the fastening at 
the shoulder, the mitre, the fillet, the robe reaching to the foot, 
the golden plate, the holy of holies, the great stillness of the 
spaces within. But if one should investigate the arrangements of 
the (covenant of) grace, one would find those alarming “and terri- 
fying things of the old covenant to be small [in comparison] and 
that which there also was said respecting the law to be true, that 
that which has been glorified has in this respect not been glorified 





ποιῶμεν, ἀλλ᾽ ἐπὶ σωτηρίᾳ, ἐντεῦθεν ἤδη προδιαμαρτύρομαι καὶ παρακαλῶ, 
παντὶ τρόπῳ καθάραντας ἑαυτοὺς οὕτω προσιέναι τοῖς ἱεροῖς μυστηρίοις. 


P. 500d. 
Βασιλέα yap ὑποδέχεσθαι μέλλεις διὰ τῆς κοινωνίας" βασιλέως δὲ ἐπιβαί- 
VOvTOS τῇ ψυχῇ, πολλὴν εἶναι δεῖ τὴν γαλήνην, πολλὴν τὴν ἡσυχίαν, βαθεῖαν 
τῶν λογισμῶν τὴν εἰρήνην... «καὶ καθάπερ Αὐτὸν μετὰ πολλῆς ὑποδέχῃ τιμῆς 
ἐνταῦθα, οὕτω καὶ Αὐτὸς μετὰ πολλῆς ὑποδέξεταί σε δόξης ἐκεῖ, κιτ.λ. 


Venet. 1784. 7. p. 882. De Sacerdotio, IIT. 

ἯἩ yap ἱερωσύνη τελεῖται μὲν ἐπὶ τῆς γῆς, τάξιν δὲ ἐπουραν, ἴων ἔχει ταγμά- 
των. Καὶ μάλα γὲ εἰκότως" οὐ γὰρ ἄνθρωπος, οὐκ ἄγγελος, οὐκ ἀρχάγγελος, 
οὐκ ἄλλη τις κτιστὴ δύναμις" ἀλλ᾽ Αὐτὸς ὁ Παράκλητος ταύτην διετάξατο τὴν 
ἀκολουθίαν, καὶ ἔτι μέν οντας ἐν σαρκὶ τὴν τῶν ἀγγέλων ἔ ἔπεισε φαντάζεσθαι 
τὴν διακονίαν. Διὸ χρὴ τὸν ἱερωμένον, ὥσπερ ἐν αὐτοῖς ἑστῶτα τοῖς οὐρανοῖς 
μεταξὺ τῶν δυνάμεων ἐκείνων, οὕτως εἶναι καθαρόν. Φοβερὰ μὲν γὰρ καὶ 
φρικωδέστατα καὶ τὰ “πρὸ τῆς χάριτος, οἷον οἱ κώδωνες, οἱ ῥοΐσκοι, οἱ λίθοι οἱ 
ἐπὶ τοῦ στήθους. οἱ τῆς ἐπώμιδος, ἡ μίτρα, ἡ κίδαρις, ὁ ὸ ποδήρης, τὸ πέταλον 
τὸ χρυσοῦν, τὰ ἅγια τῶν ἁγίων, ἡ πολλὴ τῶν ἔν Sov ἠρεμία. ᾿Αλλ᾽ εἴ τις τὰ 
τῆς χάριτος ἐξετάσειε, μικρὰ ὄντα εὐρήσει τὰ φοβερὰ καὶ φρικωδέστατα 
ἐκεῖνα" καὶ τὸ περὶ τοῦ νόμου λεχθὲν κανταῦθα ἀληθὲς ὃν, ὅτι οὐ δεδόξασται 


347] CHRYSOSTOM. 335 


on account of the surpassing glory (of the new). For whenever 
you see the Lord sacrificed, and lying (there), and the priest ~ 
standing over the sacrifice, and praying over it, and all the 
(Christians) around reddened with that precious blood, do you 
really any longer think you are standing among men and on 
the earth? On the contrary, are you not removed upward to the 
Heavens, and putting off from the soul all carnal understanding, 
do you not with the soul unclothed and the understanding pure 
look round on the things in Heaven? O the wonder! “O the! 
love of God to man! He that is sitting above with the Father is 


at that season held by the hands of them all, and gives Himself to |. 


those who wish to fold Him in their arms and hold Him fast. 
But they do this with the eyes of faith. [This I think a kind of 
objective faith, realizing Christ's natural presence. | 


P. 384. “But it is time, for the rest, to approach this terrific 
table. Let us all therefore come with becoming sobriety and 
wakefulness, and let none be as Judas any longer, none as a 
wicked one, none as one with poison: not bearing different things 
in the mouth indeed, and different in the understanding. Now 
also that Christ is present, Who ordered all things about that 
table, He now orders all things about this table also, For neither 
is it man that causes the (elements) that lie before us to become 
the body and blood of Christ, but Christ Himself that was crucified 
on our behalf. The priest stands before us, uttering those words 
(This is My body). But it is the power and the grace of God 
(that make the change), 


τὸ δεδοξασμένον ἐ ἐν τούτῳ τῷ μέρει ἕνεκεν τῆς ὑπερβαλλούσης δόξης. Ὅταν 
γὰρ ἴδῃς τὸν Κύριον τεθυμένον, καὶ κείμενον, καὶ τὸν ἱερέα ἐφεστῶτα τῷ 
θύματι, καὶ ἐπευχόμενον, καὶ πάντας ἐκείνῳ τῷ τιμίῳ φοινισσομένους αἵματι, 
> “ nw ε > 
dpa ἔτι peta ἀνθρώπων εἶναι νομίζεις, καὶ ἐπὶ τῆς γῆς ἑστάναι ; ἀλλ᾽ οὐκ 
εὐθέως ἐπὶ τοὺς οὐράνους μετανίστασαι, καὶ πᾶσαν σαρκικὴν διάνοιαν τῆς 
ψυχῆς ἐκβάλλων, γυμνῇ τῇ ψυχῇ καὶ τῷ νῷ καθαρῷ περιβλέπεις τὰ ἐν 
> “ > “ θ , { > -“ A A Ni 6 , { ε ‘ ἴω 
οὐρανοῖς; ) τοῦ θαύματος! ᾿) τῆς τοῦ Θεοῦ φιλανθρωπίας ! ὁ μετὰ τοῦ 
Πατρὸς ἄνω καθήμενος κατὰ τὴν ὥραν ἐκείνην τῶν ἁπάντων κατέχεται χερσὶ 
Ν > > ‘ lal / vA A ~ cal 
καὶ δίδωσιν Αὐτὸν τοῖς βουλομένοις περιπτύξασθαι καὶ περιλαβεῖν. ἸΠοιοῦσι 
Ν lal Ν lol 3 lal an ΄ A 
δὲ τοῦτο διὰ τῶν οφθαλμῶν τῆς πίστεως. [Also consult 11. p. 384 on the 
Holy Pentecost. | 


11. 384. De proditione Jude, Hom. 7. 


> 4 A \ a a ΄ a , , , 
Ἀλλὰ καιρὸς λοιπὸν τῇ φρικτῇ ταύτῃ προσελθεῖν τραπέζῃ. Πάντες τοίνυν 
προσέλθωμεν μετὰ τῆς προσηκούσης σωφροσύνης καὶ νήψεως" καὶ μηδεὶς ἔστω 
3 ΄“ ΝΜ Ν »” Ἂς A 3, 97 Ξ Ν 3, ‘ > \ n 
Ἰούδας ere’ μηδεὶς ἔστω πονηρὸς, μηδεὶς ἔχων icv? μὴ ἄλλα μὲν ἐπὶ τοῦ 
’΄ Ἅ ” Ν aN a ia ,ὔ ε \ Ν a 
στόματος φέρων, ἄλλα δὲ ἐπὶ τῆς διανοίας. Πάρεστιν ὁ Χριστὸς καὶ viv 
ἐκεῖνος ὁ τὴν τράπεζαν διακοσμήσας ἐκείνην" οὗτος καὶ ταύτην διακοσμεῖ νῦν. 
Οὐδὲ γὰρ ἀνθρωπός ἐστιν ὁ ποιῶν τὰ προκείμενα γένεσθαι σῶμα καὶ αἷμα 
“ >? ‘ ‘ c “ , “ a 
Χριστοῦ, ἀλλ' Αὐτὸς ὁ σταυρωθεὶς ὑπὲρ ἡμῶν Χριστός. Σχῆμα πληρῶν 

ε 9 “- ΄ ε 
ἕστηκεν ὁ ἱερεὺς, τὰ ῥήματα φθεγγόμενος ἐκεῖνα. Ἢ δὲ δύναμις καὶ ἡ χάρις 
τοῦ Θεοῦ ἐστι. 


336 THE FOURTH CENTURY. [A.D. ᾿ 


P. 373. “That ark then indeed, when the storm ceased, 
remained on the earth: but this ark, when the anger ceased, was 
caught up to Heaven, and now is at the Father’s right hand, that 
body without blemish and without defilement. But since I 
mentioned the body of the Lord it was necessary not to omit 
observing the feasts, whensoever we ought to communicate, but in 
so doing to cleanse the conscience and then to touch the holy 
sacrifice. For he that is in a polluted and unclean state, would 
neither be entitled to partake in the feast of that holy and terrific 
(lit. causing a shuddering) flesh. But he that is pure and has 
with exact repentance wiped away his offences, would be entitled 
both in the feast and at all times to partake of the Divine mys- 
teries, and would be worthy (or meet) to enjoy the Divine gifts. 
But since this has I know not how been overlooked by some, and 
since many loaded with many evil things, when they see the feast 
come, as if they were thrust toward it by the day itself, touch the 
Divine mysteries, which it is not proper for men with these dispo- 
sitions even to see, &.... What then is the sin? The coming to 
it not with terror, but kicking with the foot, striking, full of 
wrath, crying out, reviling , pushing those that are near them, 
filled with confusion. ‘This is My body,’ saith (the priest). This 
word travsmutes (transorders) the (elements) lying before us. 
[Is it possible more expressly to affirm a bona-fide natural change 7] 
And as that voice which saith ‘Increase and be multiplied and 
‘fill the earth, was spoken indeed onee for all, but becomes through 
all times that which indeed gives power to our nature to beget 
children, so this voice, once for all uttered, works for itself the 





P. 373. De Baptismo Christi. 

Ἐ ’ Ν “᾿ ε β Ν al a λ θέ μὲ A δὰ ” 

_Exeivy μὲν οὖν ἡ κιβωτὸς, τοῦ χειμῶνος λυθέντος, ἔμεινεν ἐπὶ γῆς" αὕτη 
‘ 5 a a ΄ > > a 
δὲ ἡ κιβωτὸς, τῆς ὀργῆς λυθείσης, εἰς τὸν οὐρανὸν ἡρπάζετο, καὶ τῦν ἐστιν ἐν 

aA cal Ν Ν »” a“ > / a > > ~ 
δεξιᾷ τοῦ Πατρὸς, τὸ ἄμωμον ἐκεῖνο καὶ ἀκήρατον σῶμα. ᾿Αλλ᾽ ἐπειδὴ τοῦ 

΄ ΄ a ‘ -“ φῳ BS) 
σώματος ἐμνήσθην Δεσποτικοῦ, .... ἔδει... μὴ ἑορτὰς παρατηρεῖν, ἥνικα av δέοι 

-“ ° s ‘ δ »" -“ 

κοινωνεῖν, ἀλλὰ τὸ συνειδὸς καθαίρειν, καὶ τότε τῆς ἱερᾶς ἅπτεσθαι θυσίας. 
ε ‘ ‘ > ‘ Ν > ‘ SX 9 ε a ΄ x ” ,ὔ - 
Ο μὲν γὰρ ἐναγὴς καὶ ἀκάθαρτος οὐδὲ ἐν ἕο δίκαιος ἂν εἴη μετέχειν 
ε a re » γ ΄ f ΄ eas ρτῃ ‘ ὌΝ ‘i B Xx ig 
ἁγίας ἐκείνης καὶ φρικώδους σαρκός" ὁ δὲ καθαρὸς καὶ διὰ μετανοίας ἀκριβοῦς 
> , 4 ΄ ~ 
ἀποσμηξάμενος τὰ πλημμελήματα Kal ἐν ἑορτῇ καὶ ἀεὶ δίκαιος ἂν εἴη 
μετέχειν τῶν Θείων μυστηρίων, καὶ ἀπολαύειν ἂν εἴη ἄξιος τοῦ Θεοῦ δωρεῶν. 
᾿Αλλ᾽ ἐπειδὴ τοῦτο οὐκ οἷδά πως παρῶπταί τισιν, καὶ μυρίων πολλοὶ γέμοντες 
κακῶν, ὅτε τὴν ἑορτὴν ἴδωσι παραγενομένην, ὡς ὑπ᾽ αὐτῆς ὠθούμενοι τῆς 
ἡμέρας, ἅπτον ται τῶν ἱερῶν μυστηρίων, ἃ μηδὲ ἰδεῖν οὕτω διακειμένους θέμις... 
Τί οὖν ἐστι τὸ ἁμάρτημα ; ; To μὴ μετὰ φρικῆς προσιέναι, ἀλλὰ λακεζανς δ 
τύπτον τας, θυμοῦ γέμοντας, βοῶντας, λοιδοροῦντας, τοὺς πλησίον ὠθοῦντας, 
ταραχῆς ἐμπεπλησμένους. Τοῦτό Mov ἐστι τὸ σῶμα, φησι. Τοῦτο τὸ ῥῆμα 
μεταῤῥυθμίζει τὰ προκείμενα. Kai καθάπερ ἡ φωνὴ ἐκείνη ἡ λέγουσα, 
Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, ἐῤῥέθη μὲν ἅπαξ, ὃ 

ξ , ] » Κ Ἢρ ἢν γῆν, ἐῤῥέθη μὲν ἅπαξ, διὰ 

5 ~ , , 95. ἢ “ , , 

παντὸς δὲ τοῦ χρόνου γίνεται ἔργῳ ἐν δυγαμοῦσα τὴν φύσιν τὴν ἡμετέραν εἰς 
παιδοποιίαν" οὕτω καὶ ἡ φωνὴ αὕτη ἅπαξ λεχθεῖσα καθ᾽ ἑκάστην τράπεζαν ἐν 


347] CHRYSOSTOM. 337 


completed sacrifice on every table in the churches from that time 
till to-day and till His own coming (lit. presence)... Having 
despised the body of the Master... “For the sacrifice is spiritual 
food; and as bodily food, whenever it passes into the belly, that 
has damaging ingredients in it, extends its disease further, not in 
accordance with its own nature, but in accordance with the belly’s 
own disorder, so as I conceive it is wont to happen also in the case 
of the spiritual mysteries. Jor also, they also when they pass 
into a soul full of wickedness, more corrupt and destroy it, not in 
accordance with their own nature but with the disorder of the soul 
that received them... If thou hast anything against an enemy, 
remove the wrath, heal the plague, dismiss the enmity, that thou 
mayest receive healing from the table. For thou approachest a 
terrific and holy sacrifice. Reverence the fundamental fact of the 
offering itself. Christ les before thee put to death... In the 
market there is quiet, in the church clamour. But there, while 
the terrific mysteries of Christ are being performed, while the 
sacred rite is yet going on, you leave all this in the midst... 


P. 401. “ What are you doing, man, when the priest stands 
before the table, holding up his hands to heaven, calling the Holy 
Spirit to come and touch the (elements) set before us? Let there 
be much silence, much stillness when the Spirit gives the grace, 
when He comes down, when He touches the (elements) lying 
before us, when you see the sheep slain and perfectly prepared, &c. 


σι ,ὔ , a 
ταῖς ἐκκλησίαις, ἐξ ἐκείνου μέχρι σήμερον, Kal μέχρι τῆς Αὐτοῦ παρουσίας 
Ἂν 3 ΄ A 
τὴν θυσίαν ἀπηρτισμένην ἐργάζεται... “σώματος καταφρονήσας τοῦ Δεσποτικοῦ 
Ν ’, Ν /, ε ον ῳ 
τροφὴ γάρ ἐστι πνευματικὴ ἡ θυσία: καὶ καθάπερ ἡ σωματικὴ τροφὴ, ὅταν 
> 
εἰς γαστέρα χυμοὺς ἔχουσαν πονηροὺς ἐμπέσῃ, πλέον ἐπιτείνει τὴν ἀῤῥωστίαν, 
3 \ \ 5 N a \ 7 \ 
ov παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ Tapa τὴν ἀσθένειαν τῆς γαστρὸς, οὕτω δὴ 
Ni a al Lal ‘ 
καὶ ἐπὶ τῶν μυστηρίων τῶν πνευματικῶν συμβαίνειν εἴωθε. Kat yap καὶ 
3. | 3 ὃ ‘ > Ν ey , , , “- ΦΟΟΝ ὃ ΄ 
αὖτα, ἐπειδὰν εἰς ψυχὴν ἐμπέσῃ πονηρίας γέμουσαν, μᾶλλον αὐτὴν διαφθείρει 
Ν > ΄ ΝΥ Ν > ἣν ἈΝ μι > “ 
καὶ ἀπόλλυσιν, οὐ παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ παρὰ τὴν ἀσθένειαν τῆς 
ὃ ἕ , “ 3 »§ »” 3.9 a WE Ν τὰ \ , ‘ 
εξαμένης ψυχῆς... Eav ἔχῃς τι κατ᾽ ἐχθροῦ, ἔξελε τὴν ὀργὴν, θεράπευσον τὴν 
ΑΝ “a Ν + 5 7 ΄ Dy > \ “ / , ἣν 
πληγὴν, λῦσον τὴν ἔχθραν, ἵνα λάβῃς θεραπείαν ἀπὸ τῆς τραπέζης" θυσίᾳ γὰρ 
προσέρχῃ φρικτῇ καὶ ἁγίᾳ. Αἰδέσθητι τὴν ὑπόθεσιν αὐτῆς τῆς ee 
> nw , 
"Eo paypevos προκεῖται ὁ Χριστός... «ἐν ἀγορᾷ ἡσυχία: ἐν ἐκκλησίᾳ κραυγή.. 
᾿Ενταῦθα δὲ τῶν φρικτῶν τοῦ Χριστοῦ μυστηρίων i ον τῆς ‘aut 
τελετῆς συνεστώσης ἔτι, καταλιμπάνεις ἐν μέσῳ πάντα. 


401. De Cruce et Ceemeterio. 


τί ποιεῖς, ἄνθρωπε, ὃ ὅταν ἑστήκῃ πρὸ τῆς τραπέζης ὃ ἱερεὺς, τὰς χεῖρας 
ἀνατείνων εἰς τὸν οὐρανὸν, καλών τὸ Πνεῦμα τὸ ἅγιον. τοῦ ,παραγένεσθαι καὶ 
ἅψασθαι τῶν προκειμένων ; πολλὴ σιγὴ), πολλὴ ἡσυχία: ὅταν διδῷ τὴν 
χάριν τὸ Πνεῦμα, ὅταν κατέλθῃ, ὅ ὅταν ἅψηται τῶν προκειμένων, ὅταν ἴδῃς τὸ 
πρόβατον ἐσφαγιασμένον καὶ ἀπηρτισμένον, K.T.A, 


Η. 22, 


338 THE FOURTH CENTURY. [A.D. 


P. 375. “He Himself gives to thee a portion of His flesh ; 
but thou dost not even make a return in words, nor dost thou 
thank Him for what thou didst receive. But after enjoying food 
for the body indeed, on coming from the table thou turnest to 
prayer; but though thou dost enjoy a food that is spiritual and 
that passes all creation visible and invisible, though thou art but 
a man and of a worthless nature, thou dost not remain to give 
thanks both by words and by actions, and how can this but be 
deserving of punishment at the last? They are both entitled 
mysteries indeed and they are. But where mysteries are per- 
formed there is great silence. Let us therefore handle this holy 
sacrifice with great silence, with much of our due order, and with 
a becoming pious manner, ‘that we may draw God down to us to 
shew ereater favour, and may thoroughly cleanse our souls and 
may obtain the good things that last for ever, &e. 


P. 365. As to the first introduction of Christmas-day. “ But 
when God is calling you to His own table, and putting before you 
on it His own Son, when angelic powers are standing by with 
fear and trembling, and the Cherubim are covering up their faces, 
the Seraphim crying out with trembling, Holy, Holy, Holy Lord, 
dost thou ery out, tell me, and make a tumult, pushing thy way to 
this spiritual banquet? Knowest thou not that the soul ought to 
be full of calmness on that occasion ? 


P. 463. “But when he stands at the sacred table, when he is 
about to offer that terrific sacrifice, for the initiated know the 





IT. De Baptismo Christi, p. 375 

Αὐτός σοι τῆς “σαρκὸς μεταδίδωσι: Si δὲ οὐδὲ ΠΣ Αὐτὸν ἀμείβη; οὐδὲ 
εὐχαριστεῖς ὑπὲρ ὧν ἔλαβες. ᾿Αλλὰ σωματικῆς μὲν τροφῆς ἀπολαύων, μετὰ 
τὴν τράπεζαν ἐ ἐπὶ εὐχὴν τρέπῃ" πνευματικῆς δὲ καὶ ὑπερβαλλούσης. τὴν κτίσιν 
ἅπασαν τὴν ὁρατὴν καὶ τὴν ἀόρατον μετέχων, ἄνθρωπος ὧν καὶ τῆς εὐτελοῦς 
φύσεως, οὐ μένεις εὐχαριστῶν καὶ ῥήμασι καὶ πράγμασι; καὶ πῶς οὐκ ἐσχάτης 
ταῦτα κολάσεως ἄξια:. μυστήρια μὲν καὶ λέγεται, Kat ἐστιν᾽ ἔνθα δὲ μυσ- 
τήρια, πολλὴ σιγή. Μετὰ πολλῆς τοίνυν τῆς σιγῆς, μετὰ πολλῆς τῆς 
εὐταξίας, μετὰ τῆς προσηκούσης εὐλαβείας, τῆς ἱερᾶς ταύτης ἁπτώμεθα τῆς 
θυσίας, ἵνα εἰς πλείονα τὴν εὐνοίαν τὸν Θεὸν ἐπισπώμεθα καὶ τὴν ψυχὴν 
ἐκκαθαίρωμεν, καὶ τῶν αἰωνίων ἐπιτύχωμεν ἀγαθῶν, κ.τ.λ. 


P. 365. On Christmas- day introduced at Antioch but ten years. 


Tot Θεοῦ δὲ καλοῦντος ἐπὶ τὴν “Eavtod τράπεζαν καὶ τὸν 'Ἑαυτοῦ προτι- 
θέντος Υἱὸν, ἀγγελικῶν δυνάμεων παρισταμένων “μετὰ φόβου καὶ τρόμου, καὶ 
τῶν Χερουβὶμ κατακαλυπτόντων τὰ πρόσωπα, τῶν Σεραφὶμ κραζόντων τρόμῳ, 
“Aywos a ἅγιος ἅγιος Κύριος, σὺ κράζεις, εἰπέ μοι, καὶ θορυβῇ πρὸς τὴν πνευμα- 
τικὴν ταύτην ἑστίασιν ; Οὐκ οἶδας ὅτι γαλήνης δεῖ γέμειν τὴν ψυχὴν κατ᾽ 
ἐκεῖνον τὸν καιρόν ; 


Il, p. 46338, Hom. I. on Pentecost seaiabiiciain:< the power of the Spirit. 


"ANN ὅταν παρὰ τὴν ἱερὰν ταύτην ἑστήκῃ τράπεζαν (ἡ. 4. the minister), 
ὅταν τὴν φρικτὴν ἐκείνην θυσίαν ἀναφέρειν μέλλῃ" ἴσασι yap οἱ μεμνημένοι 


347] ; CHRYSOSTOM. 339 


words he utters: he does not handle the things that are lying 
before him until he has himself invoked on you the grace that 
comes from God, and ye utter in reply, ‘And on thy spirit, by the 
answer itself reminding yourselves that the minister present does 
nothing himself, and that the gifts lying before you are not what 
human nature has succeeded in making, but that the grace of the 
_Holy Spirit, being present and alichting on all, supplies that 
__mystic sacrifice. For if also it is a man that is ‘present, yet it 
is God that worketh mightily through him. 


P. 611. Against the Jews. “The passover is one thing: the 
forty days are another. For the forty days came once in the year, 
but a third passover (z.e. Lord’s supper) is held in the week, and 
sometimes also a fourth, or rather it 15 as often as we choose. For 
the passover is not a fast ; but the offering is also the sacrifice that 
takes place at each assembly. 


P.189. “The Jews also once raised the voice of victory. But 
ours should be much louder, as not Egyptians but demons were 
sunk in the sea: as not Pharaoh but the devil was conquered: as 
not visible (lit. sensible) arms were taken, but wickedness was 
taken away: not in the Red Sea, but in the font of regeneration: as 
(the promise is) not to the going forth of men into the promised 
land, but of their changing their mooring-station to Heaven: not 


5 
of their eating manna, but of their feeding on the Lord’s body: 


τὸ Aeyoprevov" οὐ πρότερον ἅπτεται τῶν προκειμένων ἕως ἂν ὑμῖν αὐτὸς 
ἘΠ Π sat τὴν παρὰ τοῦ Θεοῦ Χάριν, καὶ ὑμεῖς ἐπιφθέγξησθε αὐτῷ, “ Καὶ τῷ 

“πνεύματί gov,” διὰ τῆς ἀποκρίσεως αὐτῆς ἀναμιμνήσκοντες αὐτοὺς, ὅτι 
οὐδὲν αὐτὸς ὁ παρὼν πράττει, οὐδὲ ἀνθρωπίνης ἐστι φύσεως κατορθώματα τὰ 
προκείμενα δῶρα, ἀλλ᾽ ἡ τοῦ Πνεύματος χάρις παροῦσα καὶ πᾶσιν ἐφιπταμένη 
τὴν μυστικὴν ἐκείνην κατασκευάζει θυσίαν. Ei yap καὶ ἀνθρωπός ἐστιν ὁ 
παρὼν, ἀλλ᾽ ὁ Θεός ἐστιν ὁ ἐνεργών δι᾿ αὐτοῦ. 


I, ». 611. 9 contra Jud. 
7 tA Ὁ“ , \ A Ν . lal 
Ἕτερον πάσχα, ἕτερον τεσσαρακοστή. Τεσσαρακοστὴ μὲν γὰρ ἅπαξ τοῦ 
ἐνιαντοῦ γίνεται. LIlacya δὲ τρίτον τῆς ἑβδομάδος ἐστι, ἔστι δὲ ὅτε καὶ 
τέταρτον, μᾶλλον δὲ ὁσάκις ἂν βουλώμεθα. Πάσχα “γὰρ οὐ νηστεία ἐστιν, 
ἀλλ᾽ ἡ προσφορὰ καὶ ἡ θυσία, ἡ καθ᾽ ἑκάστην γινομένη σύναξιν. “ Christ 
“our Passover is sacrificed for us,” &c. and 1 Cor. xi. ‘‘ As often as,” &e. 


V.p. 189. Psalm XLVI. (XLVIL,), § 2. 


᾿Ανένεγκάν ποτε καὶ ᾿Ιουδαῖοι ἐπινίκιον φωνήν... ᾿Αλλ᾽ ἡ ἡμετέρα πολὺ 
μείζων, οὐκ Αἰγυπτίων, ἀλλὰ τῶν “δαιμόνων κα ον οὐ εἰ θέντων: οὐ τοῦ Φαραὼ, 
ἀλλὰ τοῦ διαβόλου νικηθέντος" οὐ τῶν ὅπλων τῶν ληφθέντων τῶν αἰσθητῶν, 
ἀλλὰ τῆς κακίας ἀναιρεθείσης" οὐκ '᾿Ἐρυθρᾷ Θαλάσσῃ, ἀλλ᾽ ἐν τῷ λούτρῳ τῆς 
παλιγγενεσίας" οὐκ εἰς τὴν γῆν τῆς ἐπαγγελίας ἐξιόντων, ἀλλ᾽ εἰς τὸν οὐρανὸν 
μεθορμιζομένων" οὐ μάννα ἐσθιόντων, ἀλλὰ σῶμα σιτουμένων Δεσποτικόν᾽ οὐκ 


22-—2 


940 THE FOURTH CENTURY. [A.D. 


not of their drinking water from the rock, but blood from His side. 
On this account, he says, clap your hands because ye were set 
free from stones and stocks and ascended up above the Heavens 
and the Heavens of the Heavens and stand at His kingly throne. 


P. 467. “Thou hast become a son, and eatest a spiritual table 
feeding upon this flesh and on the blood that begat thee anew. 


P. 433. “This is the member through which we receive from 
Him the terrific sacrifice. The faithful know what I say. 


P. 671. “The priest completes the sign. The offering is the 
same, even if any priest offer it: if it be Paul or Peter it is the 
same which Christ gave to His disciples, and which now the 
priests make, 


P. 747. “No animal is more unclean than a stag: for also 
they say it (ἔλαφος) (so) is called from its eating serpents (ὄφεις 
ἐσθίειν). 


P. 29, “‘ Ye declare His death, ὁ.6. ye make a remembrance 
of the salvation (that He wrought) for us. 


hid , > ‘ ’ > > φ > ‘4 , ‘\ -“ , 
ὕδωρ πινόντων ἀπὸ πέτρας, ἀλλ᾽ αἷμα ἀπὸ πλεύρας. Διὰ τοῦτό, φησι, 
΄ tal 7 G 3 , Ν , «ε , Ν 3 εἶ 
κροτήσατε χεῖρας, ὅτι λίθων ἀπαλλαγέντες καὶ ξύλων ὑπερέβητε τοὺς οὐρανοὺς 
καὶ τοὺς οὐρανοὺς τῶν οὐρανῶν, καὶ πρὸς αὐτὸν ἔστητε τὸν θρόνον τὸν βασιλι- 
κὸν, κιτιλ, [On Ps, 1. he has nothing about the Lord’s supper. ] 
P. 4674. Ps. CXLIV. (CXLYV.). 
Téyovas vids καὶ τραπέζης ἀπολαύων πνευματικῆς σιτούμενος τὰς σάρκας 
καὶ τὸ αἷμα τὸ ἀναγέννησάν σε. 
P. 176, Acts. One of his imaginative descriptions of this sacra- 
ment and XI. p. 23 8. 
V. P. 433 pv. 
Τοῦτ᾽ ἐστι τὸ μέλος, δι᾿ οὗ τὴν φρικτὴν θυσίαν ἀποδεχόμεθα. ὌἜσασιν ot 
‘ ‘ ΄ ‘“ 2) / Ἷ 
πιστοὶ τὸ λεγόμενον. He means ‘the tongue,” More exact had he said 
“the mouth.” 


XI. p. 671 π, 1 Tim. Hom. 17, 

Σύμβολον ὁ ἱερεὺς wAnpot. “H προσφορὰ ἡ αὐτή ἐστι, κἂν ὃ τυχὼν 
προσενέγκῃ" Kav Παῦλος, κἂν Πέτρος, ἡ αὐτή ἐστιν, ἣν ὁ Χριστὸς τοῖς μαθη- 
ταῖς ἔδωκε, καὶ ἣν νῦν οἱ ἱερεῖς ποιοῦσιν, K.T.A, 

P, 747. 
Οὐδὲν ἐλάφου (ἀκαθαρτότερον)" καὶ γὰρ παρὰ τοῦτό φασιν αὐτὸν καλεῖσθαι 
διὰ τὸ ὄφεις ἐσθίειν. 
XT. p. 223. Eph. Hom. ITI. 
Tov θάνατον Αὐτοῦ καταγγέλλετε, τούτεστιν ὑπόμνησιν ποιεῖτε τῆς σωτη- 
, a «. a 
plas τῆς ὑπὲρ ἡμῶν. 


347] CHRYSOSTOM. 341 


P. 23. “I say this not that ye may at once partake, but that 
ye may make yourselves meet. You are not worthy of the sacri- 
fice. No, nor of partaking, and surely not even of the prayer. 
Do you hear the proclaimer ἐπ 5 and saying, ‘As many as are 

‘in the state of penitents, go away’? As many as partake not are 
(by right) among the penitents. If you are of the number of the 
penitents you ought not to partake. 


P. 773. “It says thus, But the day of unleavened bread 
came, on which the passover ought to be sacrificed, saying this 
‘came, (meaning) it was near, it was at the doors, remembering, 
I say, that evening, for they used to begin at evening. And for 
this, each one adds, when the passover was being sacrificed. 


P. 783. “You see what earnestness there has been that we 
should always be remembering that He died on our behalf. For 
since Marcion and Valentinus and Manes, and those around them, 
were about to be produced, denying this dispensation, He continu- 
ally reminds us of His passion by the mysteries, so that it appears 
strange to no one, at the same time saving and at the same time 
instructing by that sacred table. 


P. 784, “And for what did He rise up and drink not water 
but wine? To tear up another wicked heresy by the root. For 
since there are some that have used water in the mysteries ... but 
the vine produces wine and not water. 


Be 29: 

“ 3 ’ 
Ταῦτα οὐχ ἵνα ἅπλως μετέχητε λέγω, ἀλλ᾽ ἵνα ἀξίους ἑαυτοὺς κατασκευά- 
lal “ "δὶ lal a“ 3 lad 
ζητε. Οὐκ εἶ τῆς θυσίας ἄξιος οὐδὲ τῆς μεταλήψεως" οὐκοῦν οὐδὲ τῆς εὐχῆς. 
᾿Ακούεις ἑστῶτος τοῦ κήρυκος καὶ λέγοντος, oe Ὅσοι ἐν μετανοίᾳ, ἀπέλθετε 
“raves.” ᾿ Ὅσοι μὴ μετέχουσιν ἐν μετανοίᾳ εἰσίν. Ei τῶν ἐν μετανοίᾳ εἶ, 

μετασχεῖν οὐκ οφείλεις. 


VIL. In Matt. p. 773, Hom. LXX XT, or LXXXII. 


Οὕτω λέγει, «Ἦλθε δὲ ἡμέρα τῶν ἀζύμων, καθ᾽ ἣν ἔδει θύεσθαι τὸ 
“πάσχα, τὸ ἦλθε τοῦτο λέγων, ἐγγὺς ἦν, ἐπὶ θύραις ἦν, τῆς ἑσπέρας 
δηλονότι μεμνημένος ἐκείνης, ἀπὸ γὰρ τῆς ἑσπέρας ἤρχοντο. Διὸ καὶ ἕκαστος 
προστίθησι, ὅτε ἐθύετο τὸ πάσχα. 
P, 783. 

“Opas ὅση γέγονε σπουδὴ, ὥστε αεὶ ἀναμιμνήσκεσθαι ὅ ὅτι ἀπέθανεν ὑπὲρ 
ἡμῶν. Ἐπειδὴ γὰρ ἔμελλον. ot περὶ Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Μάνην 
φύεσθαι ταύτην “ἀρνούμενοι τὴν οἰκονομίαν, διηνεκῶς. ἀναμιμνήσκει τοῦ πάθους 
διὰ τῶν μυστηρίων, ὥστε μηδένα παραλογισθῆναι, ὁ ὁμοῦ μὲν σώζων, ὁμοῦ δὲ 
παιδεύων, διὰ τῆς ἱερᾶς τραπέζης ἐκείνης. 


!}, 184, 


ν 
Καὶ τινὸς ἕνεκεν. οὐκ ὕδωρ ἔ ἔπιεν ἀναστὰς ἀλλ᾽ οἶνον ; Λλλην αἵρεσιν 
πονηρὰν πρόῤῥιζον ἀνασπῶν. “Ἐπειδὴ γάρ τινες εἰσὶν ἐν τοῖς μυστηρίοις 
» 
ὕδατι κεχρημένοι... ἄμπελος δὲ οἶνον οὐχ ὕδωρ γεννᾷ. 


342 THE FOURTH CENTURY. [A.D. 


P. 793. “And they laid their hands on Him and held Him in 
that very night, in which they (the Jews) ate the passover. So 
were they boiling and mad (with rage). 


P. 840. “But what is the meaning of the napkins sticking to 
His flesh through the myrrh? For Peter saw these lying (on the 
floor of the tomb). For had they wished to steal the body they 
would not have stolen it naked... but chiefly because there was 
myrrh (on the cloths), a drug so adhesive and that had fixed itself 
to the body and to the cloths, for which reason it was not easy to 
tear away the cloths from the body, but those that were doing this 
would have wasted much time for it. 


P. 272. “Wherefore it is also necessary to learn the wonder 
of the mysteries, whatever it is, and why it was given and what 
the benefit of the matter. We become one body, members, he 
says, of His flesh and of His bones. But let those that have been 
initiated follow what is being said. ‘That we may then become 
not only in love but also in the fact itself mingled with His flesh, 
For through the food it comes to pass as He graciously gave it, 
wishing to shew to us the desire which He has over us, on this 
account He mixed Himself with us, and commingled His body 
with us, that we may be by nature one thing. He not only gave 
Himself to those who desire Him, but also to touch and to eat 
and to fix their teeth in His flesh, and to embrace Him and to 
fill up all their desire. 


£, tusk 
> a 
Kat ἐπέβαλον ἐπ Αὐτὸν τὰς χεῖρας καὶ ἐκράτησαν, κατ᾽ αὐτὴν τὴν 
νύκτα, καθ᾽ ἣν τὸ πάσχα ἔφαγον [1.6. οὗτοι οἱ ᾿Ιουδαῖοι]. Οὕτως ἔζεον καὶ 
ἐμαίνοντο. 


P. 8408: 


Τί δὲ βούλεται καὶ τὰ σουδάρια τὰ τῇ σμύρνῃ προσπεπηγότα ; ταῦτα γὰρ 
ἴδεν ὁ Πέτρος κείμενα. Εἰ yap ἐβούλοντο κλέψαι, οὐκ ἂν γυμνὸν ἔκλεψαν τὸ 
copa... "μάλιστα δὲ Cre σμύρνα ἣν, φάρμακον οὕτω κολλώδες καὶ σώματι καὶ 
τοῖς ἱματίοις προσπεπηγὺὸς, ὅθεν οὐκ εὔκολον ἦν ἀποσπάσαι τὰ ἱμάτια τοῦ 
σώματος" ἀλλὰ πολλοῦ χρόνου οἱ τοῦτο ποιοῦντες ἐδέοντο. 


VIII. 272. Hom. XLVI. on John ΓΙ. 


Διὸ καὶ ἀναγκαῖον μαθεῖν τὸ θαῦμα τῶν μυστηρίων, τί ποτέ ἐστι, καὶ 
διατί ἐδόθη, καὶ τίς ἡ ὠφέλεια τοῦ πράγματος. Ἕν σῶμα γινόμεθα, μέλη, 
φησιν, τῆς σαρκὸς Αὐτοῦ, καὶ ἐκ τῶν ὀστέων Αὐτοῦ. οἱ δὲ μεμνημένοι παρα- 
κολουθείτωσαν τοῖς λεγομέν ots. Ἵν᾽ οὖν μὴ μόνον κατὰ τὴν ἀγάπην γενώμεθα, 
ἀλλὰ καὶ κατ᾽ αὐτὸ τὸ πρᾶγμα, εἰς ἐκείνην ἀνακερασθῶμεν τὴν σάρκα. Διὰ 
τῆς τροφῆς γὰρ γίν εται ὡς YA cided βουλόμενος ἡμῖν δεῖξαι τὸν πόθον, ὃν 
ἔχει. περὶ ἡμᾶς, διὰ ον ay έμιξεν “Eavtov ἡμῖν, καὶ ἀνέφυρε, τὸ σῶμα Αὐτοῦ 
εἰς ἡμᾶς, ἵνα ἕν hi ὑπάρξωμεν.. «οὐκ ἰδεῖν Αὐ τὸν μόνον “παρέσχε τοῖς ἐπιθυ- 
μοῦ σιν, ἀλλὰ καὶ ἅψασθαι, καὶ φαγεῖν, καὶ ἐμπῆξαι τοὺς ὀδόντας τῇ σαρκὶ, 
καὶ συμπλακῆναι, καὶ τὸν πόθον ἐμπλῆσαι πάντα. 


347] CHRYSOSTOM. 343 


P. 278. “And how said He, ‘The flesh profiteth nothing at 
‘all’? He did not say it about His own flesh. Far be it from 
us. 


P. 509. “Reverence therefore, reverence this table, of which 
we all partake, the Christ that was slain for us, the sacrifice that ~ 
is lying on it. 


P. 212. “What are you saying, blessed Paul? I desire to 
draw to you the hearer, and remembering the terrific mysteries do 
you call that fearful and most terrific cup a cup of blessing? ... but 
he called it a cup of blessing because holding it between the 
hands we hymn His praises with wonder, astonished at His un- 
speakable gift, blessing Him because He also shed this very 
(blood), but gave to us all to partake of Himself, so that, if you 
desire blood, he says, do not redden with the slaughter of the 
unreasoning victims the altar of idols, but My altar with My 
blood. What is more dreadful than this? But what more kindly 
affectioned ? ‘Tell me. 


P. 213. “Why did He not say participation? Because He 
wished to shew something more and to exhibit the great amount of 
union. For we do not communicate only by partaking and by 
reception, but also by being made one, for as that body has been 
made one with the Christ, so are we also made one by that bread... 


ἊΣ 278. Hom. XLVI. 
Kat πῶς εἶπεν, Ἣ σὰρξ οὐκ ὠφελεῖ οὐδέν ; ov περὶ τῆς “Eavtod σαρκὸς 
λέγων. Μὴ γένοιτο. 
P3509, Rom, TV. 21, Hom. VIL. 


Ν Φ a Ld 
Αἰδέσθητε τοίνυν, αἰδέσθητε τὴν τράπεζαν ταύτην, ἧς κοινωνοῦμεν ἅπαντες, 
Ν ε -“ Ν cal Ν 3 ° a , 
τὸν Ov ἡμᾶς σφαγέντα Χριστὸν, TO θῦμα, τὸ ἐπ᾽ αὐτῆς κείμενον. 


X. p.212p. 1 Cor. X. 16, Hom. XXIV. The cup το το ἢ ὅτε. 


Ti λέγεις, ὦ ὦ μακάριε Παῦλε; θέλων ἐντρέψαι τὸν ἀκροατὴν, καὶ μυστηρίων 
μεμνημένος φρικτῶν εὐλογίας ποτήριον καλεῖς τὸ ποτήριον τὸ φοβερὸν καὶ 
φρικωδέστατον ἐκεῖνο 5. «ποτήριον δὲ εὐλογίας ἐκάλεσεν, ἐπειδὴ αὐτὸ μετὰ 
χεῖρας ἔχοντες, οὕτως Αὐτὸν ἀνυμνοῦμεν θαυμάζοντες ἐκπληττόμενοι τῆς 
ἀφάτου δορεᾶς, εὐλογοῦντες ὅ ὅτι καὶ Αὐτὸ τοῦτο ἐξέχεεν," ἀλλὰ καὶ πᾶσιν ἡμῖν 
αὐτοῦ μετέδωκεν, WOTE εἰ αἵματος ἐπιθυμεῖς, φησι, μὴ τὸν εἰδώλων βωμὸν τῷ 
τῶν ἀλόγων φόνῳ, ἀλλὰ τὸ θυσιαστήριον τὸ ᾿Εμὸν τῷ "EO φοίνισσε αἵματι. 
Τί τούτου φρικωδέστερον ; Τί δὲ φιλοστοργότερον, εἰπέ μοι; 


P. 213. The bread, (το. 


Διὰ τί μὴ εἶπε, μετοχή; Ὅτι πλέον τι δηλῶσαι ἠβουλήθη καὶ πολλὴν 
ἐνδείξασθαι. τὴν συναφείαν. Οὐ γὰρ τῷ μετέχειν μόνον͵ καὶ μεταλαμβάνειν, 
ἀλλὰ καὶ τῷ ἑνοῦσθαι κοινωνοῦμεν. Καθάπερ γὰρ τὸ eyed ἐκεῖνο ἥνωται TO 
Χριστῷ, οὕτω καὶ ἡμεῖς διὰ τοῦ ἄρτου τούτου ἑνούμεθα... ἢ “which we 


344 THE FOURTH CENTURY. [A.D. 


For having said, ‘The communion [Gk. is sharing in common, not 
being “united,” Chrysostom notwithstanding] of the body,’ he 
sought again to say something of a closer kind, and for this also he 
brought in, ‘We the many are one bread, one body.’ [Just so.] 
For why say I communion? He says, we are that very body. For 
what is the bread? ‘The body of Christ. But what do the parta- 
kers become? The body of Christ; not many bodies, but one body. 


P. 218. “But you do not see (Christ) in a manger, but on an 
altar; not a woman holding Him, but a priest standing by, and 
the Spirit with great magnificence standing over Him. You do 
not in fact see this very body as they did, but you know both His 
power and all His system: and you are ignorant of none of the 
things that were accomplished by Him, having been accurately 
instructed in all these mysteries. Let us then make ourselves 
stand throughout and shudder. But I say this not to prevent our 
drawing near, but that we may not just draw near and that only. 
For as to approach just as you are is a peril, so not to communi- 

cate in those mystic feasts is hunger and death. For this table 
is the (very) nerves of our soul, the bond of our understanding, 

the basis of our confidence, our hope, our safety, our light, our 
life ... for I will shew you that this, which is more precious ‘than 
all things there, is lying on the earth (here). For as in the royal 
palaces “that which is more reverenced than all is not walls, nor 
golden roof, but the king’s body that is sitting on the throne, so in 
the Heavens also it is the body of the King. But this it is now” 
allowed to thee to see on earth. For I point out to you not angels 





“‘ break,” εἰπὼν γὰρ κοινωνία τοῦ σώματος ἐζήτησε πάλιν ἐ ἐγγύτερόν τι εἰπεῖν, 
διὸ καὶ ἐπήγαγεν ὅτι, εἷς ἄρτος ev σῶμά ἐσμεν. οἱ “πολλοί. Τί γὰρ λέγω 
κοινωνίαν ; φησιν, αὐτό ἐσμεν ἐκεῖνο τὸ σῶμα. Τί γάρ ἐστιν ὁ ἄρτος ; σῶμα 
Χριστοῦ. Τί δὲ γίνονται οἱ μεταλαμβάνοντες ; σῶμα Χριστοῦ. Οὐχὶ σώματα 
πολλὰ, ἀλλὰ σῶμα ἕν. Then the illustration of bread made of many 
grains of wheat, &e. All from p. 213 seems most true. 
AX. ». 218, compared with Christ's birth. 

: Σὺ δὲ οὐκ ἐν φάτνῃ ὁρᾷς, ἀλλ᾽ ἐν θυσιαστηρίῳ: οὐ γυναῖκα κατέχουσαν, 
ἀλλ᾽ ἱερέα παρεστῶτα, καὶ Πνεῦμα μετὰ πολλῆς δαψιλείας τοῖς προκειμένοις 
ἐφιστάμενον. Οὐκ ἅπλως αὐτὸ τοῦτο τὸ σῶμα ὁρᾷς ὥσπερ ἐκεῖνοι, ἀλλ᾽ 
οἶσθα Αὐτοῦ καὶ τὴν δύναμιν καὶ τὴν οἰκονομίαν ἅπασαν, καὶ οὐδὲν ἀγνοεῖς 
τῶν δι Αὐτοῦ τελεσθέντων, μετ᾽ ἀκριβείας μυσταγωγηθεὶς ἅ ἅπαντα. Διαναστή- 
σωμεν τοίνυν ἑαυτοὺς καὶ φρίξωμεν.. «Ταῦτα δὲ “λέγω, οὐκ ἵνα μὴ προσίωμεν, 
ἀλλ᾽ ἵνα μὴ ἁπλῶς προσίωμεν. Ὥσπερ γὰρ τὸ ὡς ἔτυχε προσιέναι κίνδυνος, 
οὕτω τὸ μὴ κοινωνεῖν τῶν μυστικῶν δείπνων ἐ ἐκείνων λιμὸς καὶ θάνατος. Αὕτη 
γὰρ ἡ τράπεζα τῆς ψυχῆς ἡμῶν τὰ νεῦρα, τῆς διανοίας ὁ σύνδεσμος, τῆς 
παρρησίας ἡ ὑπόθεσις, ἡ ἐλπὶς, ἡ σωτηρία, τὸ φῶς, ἡ ζωή.. τὸ γὰρ πάντων 
ἐκεῖ (in Heaven) τιμιώτερον, τοῦτό σοι ἐπὶ τῆς γῆς δείξω κείμενον. Ὥσπερ 
γὰρ ἐν τοῖς βασιλείοις τὸ πάντων σεμνότερον οὐ τοῖχοι οὐκ ὄροφος “χρυσοῦς, 
ἀλλὰ τὸ βασιλικὸν σῶμα τὸ καθήμενον ἐπὶ τοῦ θρόνου, οὕτω καὶ ἐν τοῖς 
οὐρανοῖς τὸ τοῦ βασιλέως σῶμα. ᾿Αλλὰ τοῦτό σοι νῦν ἔξεστιν ἐπὶ γῆς ἰδεῖν. 


Ἃ 


947] CHRYSOSTOM. 345 


nor archangels, nor Heavens and the Heavens of Heavens, but the 
Master Himself of these things ... you not only see but you also 
handle Him: and you not only handle but also eat Him and take 
Him and withdraw with Him in your hands to your home. 


P. 114. “Behold there is also another consolation. If at least 
our High-Priest is above He is also much better than those sacri- 
fices among the Jews, not in the manner only, but also in the 
place, and in the temple and in the covenant and in the person ... 
lor see we have the temple above, the priest above, the sacrifice 
above. . Surely then we offer as sacrifices those that can be offered 
on that altar, no longer sheep and oxen, no longer blood and fat. 
All these things have been done away (loosed), and the reasonable 
service has been offered in their place ... moderation, sobriety, 
pitifulness, endurance of evils, long-suffering, humility of mind, ὅσο, 


217. “If the memory of the just alone has so great power, 
Ba shall deeds, when they also are done for Him, fail to have power 
too? This was not vainly ordained by the apostles that at the 
terrific mysteries there should be a ‘memory’ of the departed. 
They know that great gain has come from its much benefit. For 
when the whole people is standing, holding up their hands, a 
priestly complement, and the terrific sacrifice les before them, 
how shall we not be in grief of countenance calling upon God for 


all these ¢ 





Οὐ γὰρ ἀγγέλους, οὐδὲ ἀρχαγγέλους, οὐδὲ οὐρανοὺς καὶ οὐρανοὺς οὐρανῶν, 
ἀλλὰ Αὐτὸν τὸν τούτων σοι δεικνύω δεσπότην.. «οὐκ ὁρᾷς μόνον, ἀλλὰ καὶ 
ἅπτῃ" καὶ οὐκ ἅπτῃ μόνον, ἀλλὰ καὶ ἐσθίεις, καὶ λαβὼν οἴκαδε ἀναχωρεῖς. 


ΧΙ. p. 114. Hom. V. 

Ἴδου Kat ἄλλη παράκλησις. Εἴγε ἄνω ὁ ἀρχιερεὺς ἡμῶν, καὶ πολὺ 
βελτίων τῶν παρὰ ᾿Ιουδαίοις, οὐ τῷ τρόπῳ μόνον, ἀλλὰ καὶ τῷ τόπῳ καὶ τῇ 
σκηνῇ. καὶ τῇ διαθήκῃ καὶ τῷ προσώπῳ.. “Ὅρα γὰρ, ἄνω ἔχομεν τὸ ἱερεῖον, 
ἄνω τὸν ἱερέα, ἄνω τὴν θυσίαν. Οὐκοῦν ταύτας ἀναφέρομεν θυσίας τὰς ἐν 
᾿Εκείνῳ δυναμένας προσφέρεσθαι τῷ θυσιαστηρίῳ, οὐκέτι “πρόβατα καὶ Boas, 
οὐκέτι αἷμα καὶ κνίσσην. Πάντα ταῦτα λέλυται, καὶ ἀντεισενήνεκται ἀντὶ 
τούτων 9 λογικὴ λατρεία... .ἐπιεικεία σωφροσύνη ἐλεημοσύνη ἀνεξικακία μακρο- 
θυμία ταπεινοφροσύνη, κ.τ.λ. 


AL. p. 2178. Philip. Hom, ITT. 

Ei μνήμη μόνον δικαίου τοσοῦτον ἰσχύσει, ὅταν Kal ἔργα γένεται ὑπὲρ 
Αὐτοῦ, πῶς οὐκ ἰσχύσει; Οὐκ εἰκῇ ταῦτα ἐνομοθετήθη ὑπὸ τῶν ἀποστόλων, 
τὸ ἐπὶ τῶν φρικτῶν μυστηρίων μνήμην γένεσθαι τῶν ἀπελθόντων. [An 
allusion to the diptychs, ] Ἴσασιν αὐτοῖς πολὺ κέρδος γινόμενον, πολλὴν 
τὴν ὠφελείαν. Ὅταν γὰρ cory λαὸς ὁλόκληρος, χείρας ἀνατείνοντες, 
πλήρωμα ἱ ἱερατικὸν, καὶ προκέηται ἡ φρικτὴ θυσία, πῶς οὐ δυσωπήσομεν ὑπὲρ 
τούτων τὸν Θεὸν παρακαλοῦντες ; 


346 THE FOURTH CENTURY. [A.D. 


P. 141. “What Heavenly things does he speak of here? The 
spiritual ; for though also they are celebrated on earth yet never- 
theless they are worthy of the Heavens. For when our Lord lies 
slain, when the Spirit comes near, when He that sitteth at the 
Father's right hand is here, when sons are born by the font, when — 
we have a fatherland there, and a city and a government, when we 
are strangers to things here, how can all these things be other 
than Heavenly ? 


P. 160. “But what does he call the things in the Heavens 
now? Is it the Heaven? but is it the angels? None of these 
things, but our own. Then our blessings are in the Heavens, even 
though they are celebrated on the earth. 


P. 168. “What then? do we not offer every day? We offer 
indeed, making to ourselves a remembrance of His death, and it is 
one and not many (remembrances). How one and not many, since 
it was once for all offered ?... This is for a remembrance of what 
once happened. For He says, Do this for My remembrance; not 
do another sacrifice, as the high-priest then did, but we always do 
the same. But rather we perfor m a remembrance of a sacrifice.” 


NTI, p. 141. Heb. VIII. “who serve unto the aie: ᾽ 


Τίνα λέγει ἐνταῦθα ἐ ἐπουράνια ; τὰ πνευματικά" εἰ γὰρ καὶ ἐπὶ γῆς τελεῖται, 
ἀλλ᾽ ὅμως τῶν οὐρανῶν εἰσιν ἄξια. Ὅταν γὰρ ὁ Κύριος ἡμῶν κεῖται ἐσφαγ- 
μένος, ὅταν Πνεῦμα παραγίνηται, ὅταν 0 καθημένος ἐν δεξιᾷ τοῦ Πατρὸς 
ἐνταῦθα ἢ ἢ, ὅταν υἱοὶ γίνωνται διὰ λούτρου, ὅ ὅταν πολῖται ὦ ὦσιν τῶν ἐν οὐρανοῖς, 
ὅταν πατρίδα ἔχωμεν ἐκεῖ: καὶ πόλιν καὶ “πολίτευμα, ὅταν ξένοι ὦμεν τῶν 
ἐνταῦθα, πῶς οὐκ ἐπουράνια ταῦτα πάντα τύγχανει ; 


P. 1600, Heb, IX. 23, Hom. XVI, “the Bennie things themselves,” ce. 


Τίνα δὲ καλεῖ τὰ ἐν τοῖς οὐρανοῖς νῦν; ἄρα τὸν οὐρανόν : ἀλλὰ τοὺς 
ἀγγέλους ; Οὐδὲν τούτων, ἀλλὰ τὸν ἡμέτερα. "Apa ἐν τοῖς οὐρανοῖς τὰ 
ἡμέτερα, κἂν ἐν τῇ γῇ ἐπιτελεῖται. 


P.168c. Hom. XVII. 


Τί οὖν; ἡμεῖς καθ᾽ ἑκάστην ἡμέραν οὐ προσφέρομεν: προσφέρομεν μὲν, 
ἀνάμνησιν ποιούμενοι τοῦ θανάτου Αὐτοῦ, Καὶ μία ἐστιν aur, καὶ οὐ 
πολλαί. Ids μία, καὶ οὐ πολλαί; ἐπειδὴ ἅ ἅπαξ προσὴν έχθη.. «Τοῦτο εἰς ἀνάμ- 
νήσιν γίνεται τοῦ ποτε γενομένου. Todro γὰρ ποιεῖτέ, φησιν, εἰς τὴν ᾿Εμὴν 
ἀνάμνησιν. Οὐκ ἄλλην θυσίαν καθάπερ ὁ ἀρχιερεύς τοτε, ἀλλὰ τὴν αὐτὴν 
dei ποιοῦμεν. Μᾶλλον δὲ ἀνάμνησιν ἐργαζόμεθα θυσίας. 


In the first extract the actual presence of Christ’s body on 
earth during the Lord’s supper, though at the same time it is in 
Heaven, is very expressly declared; for if one were to say “the 
“priest standing over the sacrifice ” ind “the Lord sacrificed” are 





347] CHRYSOSTOM. 847 


but figurative language, yet the last sentence beginning “ He that 
“sitteth, &c.” cannot be taken for figurative. But some will say, 
The final clause proves that it is all figurative, for he says it is 
done “by faith.” Now this is one of many passages all of which 
might be so taken. But is it the real meaning? Does he not 
rather intend that without faith we cannot touch and see the 
present body, but that by the eye of faith we do see it there? 
Chrysostom is then the second of the chief previously mentioned 
Greek teachers of the Real Presence of Christ’s natural body in this 


sacrament. In extract 11. we have the word μεταῤῥυθμίζει added 


to the already considerable list of words signifying the change of 
the bread and wine. It is trans-constitute, ὦ. 6. change the consti- 
tution of, or re-order. The extracts following shew that the 
preacher had a reason in the indecorous behaviour of the people 
for trying to frighten them into decorum by representing it as 
a terrific ordinance, but the attempt previously seems to have very 
imperfectly succeeded. 

One of the last extracts deals with the chief opposing passage 
of John vi. by a direct denial. But is it not most contrary to the 
entire context to affirm that Christ referred to all other flesh except 
His own, when He said, “ What and if ye see the Son of Man (i.e. 
the manhood in particular) “ascending up where He as Son of 
“God was before? It is the Spirit that giveth life, the flesh” 
(surely His own flesh) “ profiteth nothing” ? 

These extracts should be borne in mind in the examination of 
Ridley at Oxford. He is pleading for the sacramental or figurative 
sense of body and blood; but Weston turns upon him (p. 238, 
Parker Soc. Ed.), “That which is in the chalice is the same which 
“flowed out of Christ’s side. But there came out blood; Ergo, 
“There is blood in the chalice.’ Both sides remembered this 
passage of Chrysostom; and Ridley, hard pressed, and not daring 
to give up the fathers, answers, “The blood of Christ is in the 
“chalice indeed, but not in the real presence but by grace and in a 
“sacrament.” Weston, “That is well: then we have blood in the 
“chalice.” Ridley, “Jt ts true: but by grace and in a sacrament.” 
Here the people hissed at him. 

No one can dispute that our great reformers would have given 
their opponents a great temporary advantage had they confessed 
that the fathers were partly on the Roman side of the controversy. 
Besides this, was there not some darkness even on Ridley’s vision 


348 THE FOURTH CENTURY. [A.D. 


of the question? And thus we can make allowance for this great 
leader stooping to evade the pursuit of his cruel hunters by thus 
playing with terms. There is but one honest meaning to the 
words “It is blood indeed,” and that meaning is pointedly and 
directly antithetic to what follows, It is blood by grace only, 1.9. 
in a “sacrament,” or typical form. The hissing of the people may 
have partly been irritation at having missed their prey : but I fear 
it arose partly from a sense of double-dealing. Well, we by the 
sufferings of the Reformers inherit liberty. Let our use of it be to 
give to words their genuine meaning; and to stand apart from the 
noblest fathers, when they depart from the simple provable sense 
of Scripture. 

One would willingly accept the close of the last extract as 
indicating Chrysostom’s real view on this subject. Many great 
Protestant writers fall into this estimate of him: but he has 
written too much in the opposite direction to make this a fair 
mode of settling the point. It is not by straining a father’s words 
into orthodoxy that error on this subject can be overthrown, but 
by frank admissions whenever required by veracity that good and 
great men are not always consistent. We must give a true and 
natural interpretation to their sentences. We can well afford this, 
for we have not to accept and submit to the patristic sense of Holy 
Writ, but Holy Writ itself. When we find in any glorious hero or 
sovereign of thought in their ranks a marked concurrence with 
what we read in God’s Scripture we rejoice in this confirmation of 
our settled convictions, but let the greatest among them stand in 
direct opposition to God’s word, if we clearly see that it is so there 
is nothing left but to reverse his statue and with true puritan 
fidelity to give sentence, Let God be true were every man a lar, 


(EE.) JOHN CASSIAN OF MARSEILLES. B, 360. Ὁ. 499. 


His early education was received in a convent at Bethlehem. 
The place that he occupies is that of an objector to some of the 
details of Augustine’s teaching; and he was a great promoter of 
convent life. A book of Institutes for the conduct of it, written or 
compiled by him, forms one-third of his remains. We also owe to 





360] CASSIAN, 349 


his pen a treatise on the Incarnation. But the most interesting 
remnant of his labours is an account of twenty-four collations or 
clerical discussions, held under the presidency of fifteen various 
abbots scattered over the wilderness of the Thebaid, where he 
spent seven years. Our extracts are taken from some of the latest, 
and Theonas, the president of those meetings, was a man of con- 
siderable judgment in interpreting Scripture. That he erred in 
attributing inherent powers of cleansing and justifying to the 
Lord’s supper is only to say that he was not free from an almost 
universal error. Cassian received the office of deacon from the 
hands of Chrysostom himself; and, being sent by a Bishop of 
Antioch to Rome, seems to have received the second order there. 
The pope sent him to report on the ill-usage of Chrysostom in 405. 
Though he was opposed on other points to Pelagius, his views on 
original sin and grace in Collation x11. drew upon him an attack 
from Prosper, of whom he became a fellow-countryman when 
he retired to Marseilles. We must assume that he concurs with 
the views adopted in the Collations. The feelings with which we 
turn over these Collations or records of clerical meetings (890— 
397) in the wilds of the further Egypt, which acquired, it seems, 
the name of Scythia, “in Scythic&é eremo commorantium,” are 
something akin to the emotions with which we walk the very 
streets of old Pompeii and Herculaneum, and see select specimens 
of life as it went on there in the time of Tacitus. We see in 
Cassian’s reports the regular clergy of the Thebaid, if not of Scetis 
or Scete, also giving in succession their opinions on the various 
questions of theology then current; and it is with great interest 
that we, as it were, hear them speak on the imperfection of pre- 
sent sanctification (Coll. x1x.), whether past sins are to be remem- 
bered (Coll. xx.), on fitness for the Lord’s supper, just as if we 
were 1n congresses or conferences at the present hour, Rohrbacher 
makes Cassian himself a Scythian, Iv. 216. He took another 
monk named Germanus for his companion. Cassian seems to have 
been branded as a semi-Pelagian: but his opponents were very 
strong partisans of the other side. Certainly Chrysostom could 
not have thought him such; but opprobrious charges easily settle 
on a man. “Obtrectatio et livor pronis auribus accipitur.” His 
divergences seem to me very slight, and the questions are hard 


ones, 


350 THE FOURTH CENTURY. [A.D. 


I. xxu. “They most confidently determined that he ought 
to unite in the sacred feasts (the Lord’s supper); lest, that is, if he 
should continue thus abstaining from it, he should be entangled in 
the skilful snares of the malignant enemy, and should then not be 
a sharer of sanctification and of the body of Christ, and thus be 
defrauded for ever, by this trick of Satan, of getting the medicine 
of this saving remedy. And when this was done, in this way all 
the play of the devil’s party was revealed, so that presently the 
custom (of sinning) ceased, with the virtue of the Lord’s body 
protecting him. [xxu. 8.] Abbot Germanus. It has been said 
above that none except the holy are partakers of the heavenly 
sacraments. Now it is added that it is impossible for a man to be 
altogether free from fault, &. [9.] Abbot Theonas. But it is 
another thing to be without sin, which is in accordance with the 
nature of our Lord Jesus alone by Himself, of Whom the apostle 
also pronounces as it were something eminent and special, saying, 
‘Who did no sin,’ 1 Pet. ii. For the apostle assigned to Him a 
praise cheap enough and unworthy of his magnifyings, as if it were 
a thing incomparable and Divine, if we are also able to pass our 
life unstained by any sin. Again, Heb. iv., ‘Without sin.’ If then 
our earthly low estate also can have such a sharing with that high 
and Divine High-Priest, that we too are tempted without in- 
curring any sinful fall, why did the apostle distinguish this merit 
of His from the case of mankind by so wide a division, looking up 
to it as if it were alone and singularly His? Therefore He is 
distinguished from all men by being the only exception, because 


Migne, 7. Collatio XXIT. 6. 

Sacrosanctis eum epulis debere misceri confidentissime censuerunt : 
ne scilicet, si in hac abstinentia durasset, versutiis maligni hostis laque- 
atus, sanctificationis et corporis Christi particeps esse non posset, et per 
hane fraudem medicinad remedii salutaris in perpetuum fraudaretur. Quo 
facto, ita omnis diabolicee factionis scena detecta est, ut mox, virtute 
Dominici corporis protegente,...consuetudo cessaret. |XXJ/. 8.] Ger- 
manus abbas. Supra dictum est non nisi sanctos ccelestium sacramen- 
torum esse participes. Nune adjicitur impossibile esse homini, ut 
immunis penitus sit a delicto, &c. [9.] Theonas Abbas... Aliud est autem 
esse absque peccato, quod unius Domini nostri Jesu singulariter convenit 
majestati, de Quo etiam apostolus, velut preecipuum quid ac speciale, 
pronuntiat, dicens, ‘Qui peccatum non fecit,” 1 Pet. ii, Satis enim 
vilem atque indignam ejus preeconiis laudem, quasi incomparabile ac 
Divinum, Ki aliquid assignavit, si etiam nos illibatam ab omni peccato 
possimus transigere vitam. Rursus Heb. iv., “absque peccato.” Si 
igitur etiam terrene humilitatis nostra cum illo excelso Divinoque 
Pontifice hee potest esse communio, ut etiam nos absque ulla peccati 
offensione tentemur, cur apostolus hoc in Illo, velut unicum et singulare 
suspiciens, Ejus meritum ab hominibus tanta divisione discrevit? Hae 
ergo solé ab omnibus nobis exceptione distinguitur, quia nos non absque 





360] CASSIAN. 351 


we are not without sin when tempted, but He was. [7.] Although 
anyone should have ascended to so high an eminence of virtues, as 
without boasting to cry out in that apostolical language, 1 Cor. iv. 
3, 4, ‘I am conscious to myself of no evil, &e.,’ yet let him know 
that he himself cannot be without sm. For not in vain has the 
same teacher added, ‘But not in this have I been justified,’ 1.6. 
I shall not at once possess the true glory if I shall (really) believe 
myself to be righteous: or because my conscience does not wound 
me by blaming me for any sin, am I for that reason not darkened 
with the contagion of any filthiness. For many things in me lie 
hid also from my conscience, which, though they be unknown and 
dark to me, are known and manifest to God. Therefore St Paul 
adds, ‘ But he that judgeth me is the Lord, &c.’ [Perhaps this is 
singularly applicable to present errors, Sep. 1874.] 


xxim. 21. “And when they shall not only have torn out 
all vices from their own hearts by the roots, but also endeavour to 
shut out (evil) remembrance and the thoughts of sins, none the 
less do they yet daily faithfully profess, that not indeed for one 
hour can they be without the taint of sin. Yet not for that ought 
we to suspend our partaking of the Lord, because we acknowledge 
ourselves sinners. But more and more ought we to hasten to 


it eagerly, both for a medicine of the soul and for the purification 


of the spirit—[The likeness of this to the teaching of Theodore is 
remarkable|—but yet it must be with such humility of mind 
and faith that through judging ourselves unworthy to receive so 
great grace, we still more earnestly seek for it, as the remedies for 


peccato, Illum sine peccato, fuisse tentatum. [7.] Etsi ad tam pre- 
celsum quis virtutum culmen ascenderit, ut apostolicum illud non 
jactanter exclamet, 1 Cor. iv. 3, 4, ‘‘nihil mihi conscius sum,” &e. sciat 
se tamen absque peccato esse non posse. Neque enim frustra idem 
doctor adjunxit, “θα non in hoe justificatus sum:” 1.6. non, si ego 
justum me esse credidero, veram confestim gloriam possidebo: vel, quia 
me conscientia mea nullius peccati reprehensione compungit, idcirco 
nullius sordis contagione fuscatus sum. Multa enim etiam meam con- 
scientiam latent, que, cum mihi sint incognita et obscura, Deo nota 
atque manifesta sunt. Ideo subjiciens, “ Qui autem me judicat Dominus 
“est,” ce. 
Coll. XXITI, 31. 

Qui cum de cordibus suis non solum radicitus vitia universa convul- 
serint, verum etiam peccatorum memoriam ac cogitationes conentur 
excludere, nihilominus tamen quotidie fideliter profitentur ne und 
quidem hora macula se carere peccati. Nec tamen ex eo debemus nos a 
communione Dominica suspendere, quia nos agnoscimus peccatores : sed 
ad eam magis ac magis est, et propter anime medicinam et purifica- 
tionem spiritus, avide festinandum: verum tamen θὰ humilitate mentis 
ac fide, ut, indignos nos perceptione tante gratie judicantes, remedia 


352 THE FOURTH CENTURY. 





the wounds of our souls. And if these things are not frequently — 
examined into and polished afresh by meetings of spiritual men — 
as well as anxiously ventilated by writings and daily experience, 
they either through want of care go out of use, or perish utterly in 
idle forgetfulness. 


7. “Theonas. That no man ought ever to judge himself 
worthy of the communion of the Lord. For we ought so to fortify 
our heart as with a rampart, by the guardianship of humility, as 
to hold this fundamental point with continual settlement of our 
judgments, that we never can reach so great a merit of purifi- 
cation; that even if by grace we have done all those things which 
I spoke of above, we should yet believe ourselves unworthy of 
sharing His sacred body. First, Because the majesty of that 
Heavenly manna is so great, that no one, surrounded with this 
filth of the flesh, can receive his (soul’s) food through his own 
merit and not by the gratuitous bounty of God. Next, because no 
one can be so circumspect in the conflict of this world, that not at 
least sometimes or lightly the darts of sins should strike him: 
because it is impossible not to sin either in ignorance or by negli- 
gence or by vanity or by the creeping in (of sin) or by thought or 
by necessity or by forgetfulness.” 


potius nostris vulneribus expetamus. Qu nisi tam collationibus 
spiritualium virorum frequenter examinata fuerint et polita, quam docu- 
mentis et quotidiana experientia sollicite ventilata, aut obsolescunt 
incuria aut otiosd oblivione depereunt. 

XXII, 7, more fully stated. 


Theonas. Quod nunquam dignum se communione Dominicé quis- 
piam debeat judicare. Tantum enim cor nostrum humilitatis debemus 
vallare custodia, ut hane definitionem perpetua sensuum stabilitate tenea- 
mus, nequaquam nos posse ad tantum purificationis meritum pervenire ; 
ut si heec, que supra dixi, per gratiam omnia fecerimus, indignos tamen 
nos communione sacri corporis esse credamus. Primum quia ccelestis 
illius manne tanta majestas est, ut nemo, hac lutea carne circumdatus, 
per suum meritum ejus edulium et non ex gratuité Domini largitate 
percipiat. Deinde quia nullus ita cireumspectus in hujus mundi potest 
esse conflictu, ut eum saltem rara vel levia peccatorum tela non feriant ; 
quia impossible est ut non aut ignorantia aut negligentid aut vanitate 
aut obreptione aut cogitatione aut necessitate aut oblivione peccetur... 
| How Luther in the 16th century would have loved such a monk !] 


(FF.) THE SACRAMENTAL LITURGIES OF THE EAST. 
PRINTED 1526. CENTURIES IV. OR V. 


The teaching of Christian leaders must be supplemented by 
reference to other evidence, and most of all by forms of prayer and 


——_ 


SACRAMENTAL LITURGIES OF THE EAST. 353 


decrees of councils. Somewhat of the latter as well as of the 
former have been already supplied and more will be given: but 
there is a peculiar interest attaching to the first printed volume on 
this subject. Its first Liturgy, which may be termed the great 
Eastern Liturgy, carries in its latest supplication the name of 
Chrysostom. It comes to us from the press of Ducas at Rome. 
Next in the volume is a service, with the name of Basil, referring 
to and citing from that of Chrysostom. Basil is also reputed to be 
the author of an African Liturgy: nor would it seem strange 
that his wide fame should have introduced such a production from 
him among the monasteries of Africa. This removes the strange- 
ness of Africans with an Asiatic service. Otherwise one might 
have expected the prevalent liturgy in that quarter of the world to 
be one attributed to St Mark. But in the beautiful red and 
black type of the little volume of Ducas, Basil’s Liturgy is 
appointed to supersede that of Chrysostom only on certain days: 


 é@g. on several Sundays in Lent, and this also would suggest to us 


that Basil’s liturgy for the Lord’s supper did not take its rise in 
Africa. If indeed one is to push conjecture further back, one 
would be forced to assume that probably both the services called 
Chrysostom’s and Basil’s had their common origin in some earlier 
Kastern form of communion service. Only those, however, who 
pretend to see in complete darkness or do not mind their conjec- 
tures resting on pure imagination, would venture to set down such 
a common document to the pen of St James in the Clementines, 
to whom it was boldly attributed in the Council held in Constan- 
tinople in 691. In fact the difficulty seems to lie the other way ; 
for instead of assigning the liturgies which Ducas has given us 
to an earlier age than that of Chrysostom and Basil, it is hard 
not to suspect that some of them are of later date, although a great 
portion of them may have been written or adopted by those two 
fathers. But however these things may be we are under no small 
obligation to Demetrius Ducas the Cretan, who says in his beauti- 
fully printed little volume in red and black, that finding these 
liturgies in danger of perishing from neglect he printed them “ for 
“orthodox Christians everywhere ;” and he adds that he had the 
aid of Libius the Archbishop of Cyprus and of the metropolitan of 
Rhodes, two most renowned and excellent theologians. It is 
dated Rome, October, 1526. Its title-page is as follows: “The 
“Divine Liturgies of the holy St John the golden-mouthed, and of 
Η. 23 


354 THE FOURTH CENTURY. 


“the great Basil: and that of the Presanctified (i.e. for bread 
‘consecrated for use in the sacrament during Lent, when they 
“abstained from consecrating). And besides, there is an ecclesias- 
“tical history and a mystic contemplation of Germanus, Archbishop 
‘of Constantinople.” The whole is in Greek and is contained 
in 144 pages. It is the first book ever printed on the ancient 
Communion Services. I transcribe from a copy which has come 
into my hands from the library of the Jesuit Missionary College of 
the Holy Cross at Coimbra in Portugal. The original contains on 
the last page a warning in Greek “that if any dare to reprint or 
“to have it for sale he will have to pay damages, ζημίαν, to the 
“ official of the most blessed chief high-priest Clement the seventh.” 
Another book all in Latin entitled “Liturgies or Masses of the 
“ Holy Fathers,” put forth by Claude de Sainctes at Paris thirty-six 
years later (i.e.in 1562), gives separately the supposed Liturgies 
(1) of St James, (2) of St Basil, (3) of St John Chrysostom and 
Leo Thuscus, and then extracts of passages relating to such 
liturgies from Dionysius (put first !), and from Justin, Gregory of 
Nyssa, John of Damascus, Nicolas of Methone, Samonas of Gaza, 
Germanus of Constantinople, Nicolas of Cabasia, the monk Maxi- 
mus, Bessarion, Proclus, and Chrysostom. The second and third 
services in this book are much shorter than those of Basil and 
Chrysostom as given by Ducas: and there is a small similitude 
between all the three in this volume and those printed by Ducas. 
It is singular that the author does not quote the noted passage in 
Ambrose’s fourth book on the sacraments. But Gaspar Casalius, 
in a work printed at Brussels in 1565 on the Sacrifice of the Mass, 
gives this, p. 146, as the leading light in the matter, followed by a 
short extract from Augustine’s sermon on Christ’s body, and by 
two passages from Basil, one cited by Augustine (Second Book of 
Distinctions), the other from Basil’s own work on the Holy Spirit, 
c. 27. The same author reckons from “Te igitur” down to the 
preface before the Lord’s Prayer to be the part of the service 
called the Canon of the Mass. This does not apply to the services 
in Dueas, which differ considerably and not in length only. 
I must not lengthen this notice by reference to the third Asse- 
manni’s later discoveries. But perhaps the initial rubric of Ducas’ 
first liturgy deserves some notice ; for it contains a direct mention 
of images of our Lord and of the virgin being in church and that 
“before these, three bowings are to be made towards the east ;” 





SACRAMENTAL LITURGIES OF THE EAST. S55 


but these are not necessarily worship, for bowings are also to be 
made to the two choirs. Chrysostom’s service fills 38 pages, and 
Basil’s 24; but passages from Chrysostom’s are to be supplied in 
Basil’s : so that it is hard to guess which is the longer. I mention 
this because the passage from Proclus (of disputed authority) 
makes Basil’s the earlier and the longer, for it says expressly that 
the people’s irreligion could not bear the length of Basil’s, and that 
Chrysostom shortened it and added more of musical ornament. 
Bui it seems in Ducas’ volume that Basil’s is the more musical. 
But we tread in doubt throughout. The whole of this subject 
seems to lose itself in the impenetrable darkness of antiquity: 
the only question is, when do we get to ground on which we can set 
foot with confidence? Mr William Palmer’s preliminary treatise 
in his “ Antiquities of the English Ritual” merits praise from all 
that pursue this obscure though interesting subject. 

Demetrius Ducas inserts before Germanus some minor services 
or parts of services in relation to the dead and to the hierarchs, 
for the feasts of the very holy mistress and ever-virgin Mary, and 
for martyrs, and blessings for the service on various Lord’s days. 
The whole subject of the antiquity of ancient liturgies waits for 
the determination of the date of the Utrecht Psalter, as to the 
doctrines involved in these liturgies. J am surprised to read in a 
letter in the “Times” Aug. 22 by E. F. that in the writer's 
opinion our Communion service as a liturgy cannot bear com- 
parison with them. 


Order of Divine public service of the father in holy things, 
John Chrysostom. 


“The priest when he is going to fulfil the mystical service 
ought to have been preeminently confessed and reconciled with 
all, and to have kept his heart from evil thoughts as far as 
possible, and to have been abstinent from the evening before and 
to have kept awake (from that time) until the time of the sacred 


Διάταξις τῆς Θείας ἱερουργίας τοῦ ἐν ἁγίοις πατρὸς ᾿Ιωάννου τοῦ 
Χρυσοστόμου. 

Μέλλων ὁ ἱερεὺς τὴν Θείαν ἐπιτελεῖν μυσταγωγίαν ὀφείλει εἶναι προηγου- 
μένως ἐξωμολογημένος, καὶ μετὰ πάντων κατηλλαγμένος, καὶ τὴν καρδίαν ὅ ὅση 
δύναμις καθαρὰν τετηρηκὼς ἀπὸ πονηρῶν λογισμῶν, ἐγκρατεύσας τε ab 
ἑσπέρας, καὶ ἐγρηγορηκὼς μέχρι τοῦ τῆς ἱερουργίας καιροῦ. Τοῦ δὲ καιροῦ 

23—2 


356 THE FOURTH CENTURY. 


service. But when the time has come on, after going through the 
usual penitence to the presiding minister, he comes into the 
temple, and having united with the deacon, they together make 
three bowings (properly prostrations) toward the east before the 
image of the Saviour and of the very holy mother of God and to 
the two choirs one by one. But when the service begins they say 
this prayer secretly—{Image worship appeared towards the end of 
the fourth century. For instance, the whole history of Paulinus 
of Nola verged upon it, as he taught the use of prayers to saints 
and relics, and Jerome also wrote in favour of the superstitions. 
Cyril of Alexandria eminently prepared the way for the worship 
of Mary. One of the greatest offences of Nestorius in Cyril’s eyes 
seems to have been his refusal of the titie Mother of God to 
Mary. ]—‘ Lord, send Thine hand from on high Thy dwelling-place, 
‘and put strength in me for this service before me, that I may stand 
‘by Thy dreadful altar in a manner free from condemnation, and 
‘may fulfil the bloodless sacred service, because Thine is the 
‘power and the glory unto ages of ages. Amen,’ 

“But when they come to the priest’s chamber each of them 
takes his own cassock in his hands, and they make three bowings 
to the east, saying to themselves, ‘God be propitiated to me the 
‘sinner.’ Then the deacon comes to the priest and inclines the 
head and with his right hand holding the cassock with the long 
napkin—[Latin word, see Ambrose; though it is generally inter- 
preted a robe: but not by Suicer, cpapiov: in one place here the 
deacon is ordered to tie it round his waist, dvrofwvrvew|]—saying, 
‘Bless, Lord, the cassock with the napkin.’ But the priest blessing 


ἐπιστάντος, μετὰ TO ποιῆσαι THY συνήθη τῷ προεστῶτι μετανοίαν, ἐνέρχεται 
ἐν τῷ ναῷ, καὶ ἑνωθεὶς τῷ διακόνῳ, ποιοῦσιν ὁμοῦ πρὸς ἀνατολὰς προσκυνή- 
ματα τρία ἔμπροσθεν τῆς εἴκονος τοῦ Σωτῆρος καὶ τῆς ὑπεραγίας Θεοτόκου 
καὶ εἰς τοὺς δύο χόρους ava ἕν' ὅτε δὲ προσκυνοῦσι λέγουσι μυστικῶς τὴν 
εὐχὴν taityv—[This rubric hardly has the marks of Antioch or Con- 
stantinople in the fourth century. It seems more coeval with the 
Pseudo-Dionysius: the cultus of images in it could hardly have been 
prefixed to a widely adopted communion service with St Chrysostom’s 
sanction : but the inchoative rubric may be of later date than the rest. 
But the fog of antiquity in these things is generally very thick. Subse- 
quent marks indicate this service to be much later.]—Kvpre ἐξαπόστειλον 
τὴν χεῖρά Lov ἐξ ὕψους κατοικητηρίου Sov καὶ ἐνίσχυσόν με εἰς τὴν προκει- 
μένην διακονίαν" ἵνα ἀκατακρίτως παραστὰς τῷ φοβερῷ Sov βήματι τὴν 
ἀναίμακτον ἱερουργίαν ἐπιτελέσω, ὅτι Sov ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς 
τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

᾿Ελθόντες δὲ εἰς τὸ ἱερατεῖον λαμβάνουσιν ἕκαστος ἐν ταῖς χερσὶν αὐτῶν 
τὸ στοιχάριον ἑαυτῶν, καὶ ποιοῦσι προσκυνήματα τρία κατ᾽ ἀνατολὰς, λέγοντες 
καθ᾽ ἑαυτοὺς τὸ, Ὁ Θεὸς ἱλάσθητί μοι τῷ ἁμαρτωλῷ. Εἶτα ὁ διάκονος 
προσέρχεται τῷ ἱερεῖ ὑποκλίνας τὴν κεφαλὴν, κρατῶν καὶ ἐν τῇ χειρὶ τῇ δεξίᾳ 
τὸ στοιχάριον σὺν τῷ ὠραρίῳ, λέγων, Ἰὐλόγησον Δέσποτα τὸ στοιχάριον σὺν 


τῷ ὠραρίῳ. “O δὲ ἱερεὺς εὐλογῶν μετὰ τῆς χειρὸς λέγει, Ἐὐλογητὸς ὁ Θεὸς 





SACRAMENTAL LITURGIES OF THE EAST. Sov 


it with his hand says, ‘Blessed be our God always now and ever 
‘and to ages of ages. Amen.’ Then the deacon retires by him- 
self to one part of the priest’s chamber and puts on the cassock, 
praying thus, ‘My soul shall exult in the Lord. He put on me 
‘the garment of salvation and the robe of soberness,’ &c. And 
having saluted (qy. kissed) the napkin he puts it on his left 
shoulder. And the priest now takes the cassock and blesses it, 
and first salutes it and then puts it on, ὅθ. So also with the 
covering on the breast, the covering on the neck, the girdle, to the 
covering under the knees and the cloak. Then they go away to 
the side-table (prothesis) and wash their hands and say, ‘I will 
“wash my hands in innocent acts and will go round Thine altar, 
“Ὁ Lord? ἄς. And the deacon arranges the sacred things, the 
holy dish on the left hand and the cup on the right, and the other ᾿ 
things with them. Then when they have made three reverences 
(the same word) before the side-table, each says, ‘God be pro- 
‘pitiated,’ &c. (as before). Then the priest takes the offering in 
the left hand and the holy spear in the right and sacrificing it (qy. 
σφαγιάζων) with it above the seal-mark on the offering (a mark 
of a cross stamped at the centre and ends of a cross of bread) 
says thrice, ‘In remembrance of our Lord God and Saviour Jesus 
‘Christ, and then he infixes the holy spear in the right side of 
the seal and cutting it upward says, ‘He was led as a sheep to 
‘slaughter:’ then on the left side or limb of the cross of bread, 
then on the upper limb, then on the lower. And the deacon says 
at each incision, ‘Let us ask of the Lord,’ holding his napkin in 
his right hand; and after this the deacon says, ‘ Lift it up, Sir 





ἡμῶν πάντοτε νῦν Kal ἀεὶ Kal εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εἶτα 
ὑποχωρεῖ ὁ διάκονος καθ᾽ ἑαυτοῦ εἰς ἕν μέρος τοῦ ἱερατείου καὶ ἐνδύεται τὸ 
στοιχάριον, εὐχόμενος οὕτως, ᾿Αγαλλιάσεται ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. 
᾿Βνέδυσέ με ἱμάτιον σωτηρίου καὶ χίτωνα σωφροσύνης, κιτλ. Καὶ τὸ μὲν 
ὠράριον ἀσπασάμενος ἐπιτίθησι τῷ ἀριστερῷ ὦμῳ. Ὃὧ δὲ ἱερεὺς λαβὼν καὶ 
αὐτὸς τὸ στοιχάριον, εὐλογεῖ αὐτὸ, καὶ ἀσπασάμενος ἐνδύεται, κιτιλ. In like 
manner in succession τὸ ἐπιμαστίκιον, τὸ ἐπιτραχήλιον, 7 ζώνη, τὸ ὑπογο- 
νάτιον and τὸ φελώνιον. Εἶτα ἀπέλθοντες εἰς τὴν πρόθεσιν, νίπτουσι τὰς 
χεῖρας λέγοντες, Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου καὶ κυκλώσω τὸ θυσιασ- 
τήριόν Sov, Ἰζύριε, κιτιλ, ὋὉ δὲ διάκονος εὐτρεπίζει τὰ ἱερὰ, τὸν μὲν ἅγιον 
δίσκον ἐν μέρει τῷ ἀριστερῷ, τὸ δὲ ποτήριον ἐν τῷ δεξίῳ καὶ τὰ ἄλλα σὺν 
αὐτοῖς. Εἶτα προσκυνήματα τρία ἔμπροσθεν τῆς προθέσεως ποιήσαντες 
λέγουσιν ἕκαστος, Ὃ Θεὸς ἱλάσθητί μοι, κιτιλ. Hira λαμβάνει ὁ ἱερεὺς ἐν 
μὲν τῇ ἀριστερᾷ χειρὶ τὴν προσφορὰν, ἐν δὲ τῇ δεξιᾷ τὴν ἁγίαν λόγχην, καὶ 
σφραγίζων σὺν αὐτῇ ἐπάνω τῆς σφραγῖδος τῆς προσφοράς, τρὶς λέγει, Kis 
ἀνάμνησιν τοῦ Κυρίου καὶ Θεοῦ καὶ Ξωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Καὶ 
εὐθὺς πήγνυσι τὴν ἁγίαν λόγχην ἐν τῷ δεξίῳ μέρει τῆς. σφραγῖδος καὶ ἀνατέμ.- 
νων λέγει, Os πρόβατον ἐπὶ σφαγὴν ἤχθη. Then on the left side, the upper, 
and the lower, the bread being made in the shape of a cross, and stamped 
at the end of each limb and in the middle. ‘O δὲ διάκονος ἐν ἑκάστῃ 
ἀνατομῇ λέγει, Tod Κυρίου δεηθῶμεν, κρατῶν καὶ ὠράριον αὐτοῦ ἐν τῇ δεξιᾷ. 


358 THE FOURTH CENTURY. 


(‘master’). And the priest having put the (holy) spear obliquely 
on the right side of the offering raises the holy bread, saying thus, 
‘His life is taken from the earth, &c. And he lays it on its back 
on the holy dish, and when the deacon has said, ‘Slay, Sir,’ the 
priest slays it in the fashion of a cross, saying, ‘ The Tah of God 
‘is slain (sacrificed by death) that taketh away the world’s sin, &e. 
And then he turns the other part upwards which has the cross 
upon it, and the deacon says, ‘Pierce, Sir’ And the priest 
piercing it on the right side with the holy spear says, ‘ And one of 
‘the soldiers with a spear pierced H's side, and immediately there 
‘came out blood and water’ And the deacon pours into the holy 
cup some fresh water, having first said to the priest, ‘ Bless, Sir.’ 
And the priest blesses it. Then the priest takes the second 
offering (a cruciform bread as the first) and says, ‘To the honour 
‘and remembrance of our excessively blessed and glorious mistress’ 
(the feminine form of the word ‘ master’) ‘mother of God and ever- 
‘virgin Mary, by whose intercessions receive, O Lord, this sacrifice 
‘unto thine Heavenly altar, &e. Then he takes the third offering 
in honour of John the Baptist, and of the apostles and our fathers 
in holy things the hierarchs, Basil the Great, Gregory the Divine, 
John the golden-mouthed, Athanasius, Cyril, ἕο. ‘Then another 
offering in honour of living church dignitaries, and these are set 
on the left. Then incensing and a prayer, ‘ We offer an incense to 
‘thee, O Christ the God, for a smell of sweet savour in a spiritual 
‘manner. And the priest having incensed the asterisk (a holy 





Mera δὲ ταῦτα λέγει ὁ διάκονος, "Exapov, δέσποτα. Kail ὁ ἱερεὺς ἐμβαλὼν 
τὴν ἁγίαν λόγχην ἐκ πλαγίου τοῦ δεξιοῦ “μέρους τῆς προσφορᾶς ἐπαίρει τὸν 
ἅγιον ἄρτον, λέγων οὕτως, Ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ Αὐτοῦ, κιτιλ. Καὶ 
τιθεὶς αὐτὸν ὕπτιον ἐν τῷ ἁγίῳ δίσκῳ, εἰπόντος τοῦ διακόνου, Θῦσον, δέσποτα, 
ὁ ἱερεὺς θύει αὐτὸ σταυροειδῶς, λέγων, Θύεται 6 ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν 
ἁμαρτίαν τοῦ κόσμου, κιτιλ. Καὶ στρέφει δὲ τὸ ἕτερον μέρος τὸ ἔχον ἐπάνω 
τὸν σταυρὸν, καὶ λέγει ὁ διάκονος, Νῦξον, δέσποτα. Ὁ δὲ ἱερεὺς νύττων αὐτὸν 
ἐν τῷ δεξίῳ μέρει μετὰ τῆς ἁγίας λόγχης λέγει, Καὶ εἷς τῶν στρατιωτῶν λόγχη 
τὴν πλευρὰν Αὐτοῦ ἔνυξεν, καὶ εὐθέως ἐξῆλθεν αἷμα καὶ ὕδωρ. Ὁ δὲ διάκονος 
ἐγχέει ἐν τῷ ἁγίω ποτηρίῳ ἐκ τοῦ νάματος καὶ ὕδατος, πρότερον πρὸς τὸν 
ἱερέα εἰπὼν, Ἐὐλόγησον, δέσποτα. Καὶ ὁ ἱερεὺς εὐλογεῖ. Εἶτα λαβὼν ὁ 

ἱερεὺς τὴν δευτέραν προσφορὰν, λέγει, His τιμὴν καὶ μνήμην τῆς ὑπερευλογη- 
μένης ἐνδόξου δεσποίνης ἡμῶν Θεοτόκου καὶ ,ἀειπαρθένου _Mapias, ἧς ταῖς 
πρεσβείαις προσδέξαι, Κύριε, τὴν θυσίαν ταύτην εἰς τὸ ὑπερουράνιόν Sov 
θυσιαστήριον, κιτ.λ. Εὖτα λαβὼν τὴν τρίτην προσφορὰν] in honour of John the 
Baptist, the apostles and τῶν ἐν ἁγίοις πατέρων ἡμῶν ἱεραρχῶν, Βασιλείου 
τοῦ μεγάλου, Ἰ)ρηγορίου τοῦ θεολόγου, Ἰωάννου τοῦ Χρυσοστόμου, ᾿Αθανα- 
σίου, Κυρίλλου, x.7.A. [When these names were here must they not have 
been dead?] Then another offering in honour of living church digni- 
taries, &c., these offerings are set on ‘the left, then 1 incensing, and ἃ prayer 
beginning θυμίαμά Zou προσφέρομεν, Χριστὲ ὁ Θεὸς, εἰς ὀσμὴν εὐωδίας 
πνευματικῶς. Καὶ ὁ ἱερεὺς θυμίασας τὸν ἀστέρισκον, τίθησιν αὐτὸν ἐπάνω 





SACRAMENTAL LITURGIES OF THE EAST. 359 


cradle or wire-work) puts it on above the bread and says, ‘And 
‘the star came and stood above where the child was lying’ [see 
lecture at Norwich at end of this part], ἄορ. The priest having 
incensed the holy veil covers the holy bread, &c. 


P. 25. “The priest inclines his head, and lifts his right hand 
with care, and blesses the holy bread, saying aloud, ‘ Take ye, eat 
‘We, This is My body which is being broken for you unto the 
‘remission of sins.’ The choir, ‘Amen.’ And the deacon touching 
his own napkin with the priest shews it, and himself shews the 
holy dish in like manner: and in the case of the holy cup too in 
the same manner; also when the priest cries out, ‘Thy things 
‘from Thine own,’ the priest says secretly, ‘In like manner the 
‘cup also after they supped:’ the priest saying it aloud, holding 
his right hand above it with care (lit. holy caution), and blessing it 
says, ‘Drink ye all of it. This is My blood, that of the new 
‘testament, which is being shed on behalf of you and of many 
‘unto the remission of sins.’ The choir, ‘ Amen,’ 


P. 26. “The high-priest then inclines the head and prays 
secretly, ‘We still offer to Thee this reasonable and unbloody ser- 
‘vice and entreat and request and supplicate Thee, Send down Thy 
‘Holy Spirit on us and on these gifts lying before Thee,’ ἄορ. They 
say three times secretly, ‘OQ Lord, Who didst send down the all- 
‘holy Spirit at the third hour on the apostles, take not this away, 
‘good (Lord), from us,’ &c. Then the deacon inclines his head 
and shews the holy bread with the napkin. And the priest 


a ‘ ΄ NY 3 \ ΟΡ \ » ane aus \ ΄ ΄, 
τοῦ ἄρτου, καὶ λέγει, Καὶ ἐλθὼν ὁ ἀστὴρ ἔστη ἐπάνω οὗ ἣν τὸ παιδίον κείμε- 
νον, κιτιλ. “O ἱερεὺς θυμίασας τὸ πρῶτον κάλυμμα σκεπάζει τὸν ἅγιον ἄρτον, 
«.t.A. Then a second veil is incensed and put on. This is in the 8th 
page. At the 25th, o ἱερεὺς κλίνει τὴν κεφαλὴν καὶ αἴρων τὴν δεξιὰν αὐτοῦ 
μετὰ εὐλαβείας, εὐλογεῖ τὸν «ἅγιον. ἄρτον ἐκφώνως "λέγων, Λάβετε, φάγετε, 
τοῦτό Μού ἐστι τὸ σῶμα τὸ ὑπὲρ ὑμῶν κλώμενον εἰς ἄφεσιν ἁμαρτιῶν. ‘O 
xopos, ᾿Αμήν. Ὃὧ δὲ διάκονος ἁπτόμενος τοῦ ἰδίου ὠραρίου δείκνυσι σὺν τῷ 
ἱερεῖ καὶ αὐτὸς τὸν ἅγιον δίσκον ὁμοίως, καὶ ἐπὶ τοῦ ἁγίου ποτηρίου ὡσαύτως" 

. σα > mee κ᾿ \ <a a a ee \ A ε ΄ 
καὶ ὅταν ἀναφωνεῖ ὁ ἱερεὺς Τὰ Σὰ ἐκ Tov Sav, ὁ ἱερεὺς μυστικῶς, Ὁμοίως 
καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι: λέγων ἐκφώνως ὁ ἱερεὺς ἔχων τὴν χεῖρα 
” woes) ΄ \ 2 A , , 9 eee , me as 
ἄνωθεν μετὰ εὐλαβείας, καὶ εὐλογῶν λέγει, Tiere ἐξ αὐτοῦ πάντες" τοῦτό ἐστι 
τὸ αἷμα Mov, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον 

> ” ε a ε , 3 , 
cis ἄφεσιν ἁμαρτιῶν. O xXopos, ᾿Αμὴν. Then the priest prays, first 
secretly, then aloud, and so the service continues. 
P. 26. 

‘O ἱερεὺς πάλιν κλίνας τὴν κεφαλὴν ἐπεύχεται μυστικῶς, "Ere προσφέρομέν 
Low τὴν λογικὴν ταύτην καὶ ἀναίμακτον λατρείαν, καὶ παρακαλοῦμεν καὶ 
δεόμεθα καὶ ἰκετεύομεν, Κατάπεμψον τὸ Πνεῦμά Sov τὸ ἅγιον ἐφ᾽ ἡμᾶς καὶ 
ἐπὶ τὰ προκείμενα δῶρα ταῦτα, κιτ.λ. “Λέγουσι μυστικῶς τρὶς, Κύριε, ὁ τὸ 
πανάγιον Πνεῦμα ἐν τῇ τρίτῃ wpa τοῖς ἀποστόλοις καταπέμψας, τοῦτο, ἀγαθὲ, 
μὴ ἀντανέλῃς ἀφ᾽ ἡμῶν, K.t.A. Eira τὴν κεφαλὴν κλίνας ὁ διάκονος δείκνυσι 
σὺν τῷ ὠραρίῳ τὸν ἅγιον ἄρτον. Καὶ ὁ ἱερεὺς ἀνιστάμενος σφραγίζει τρὶς τὰ 


360 THE FOURTH CENTURY. 


stands up and three times seals the holy gifts, saying secretly, 
‘Make this bread the precious body of Thy Christ.’ The deacon, 
‘Amen. And again the deacon, ‘ Bless, Sir, the holy cup.” And 
the priest blesses it and says, ‘And this in this cup the precious 
‘blood of Thy Christ. And again the deacon shewing both the 
holy: things with the napkin says, ‘Bless, Sir’ And the priest 
blessing with his hand both the holy things says, ‘ Having 
‘changed them by Thy Holy Spirit.’ The deacon, ‘Amen, Amen, 
‘Amen. [Of the two alternatives which le before us one would 
much prefer to believe that Chrysostom never prepared or used 
such a service as this. Perbaps ritualist ecclesiologists will at 
once assert from internal evidence that a great portion of it must 
be of a much later age. I leave to such the decision. ] 


There is no ritual about giving the bread and wine to the 
people, but there are these two utterances of the priest and 
the deacon. 


“«We give thanks...that also on the present day Thou didst 
‘deem us worthy of Thine Heavenly and immortal mysteries, 
‘&e., &c., by the prayers and supplications of the glorious mother 
‘of God and ever-virgin Mary and all Thy saints.’ And the deacon 
adds, ‘Having rightly partaken of the Divine, holy, undefiled, 
‘immortal, Heavenly, and life-giving mysteries, we will worthily 
‘give thanks to God.’ The choir, ‘O Lord, pity us, ἄο. [But one 
cannot conceive the laity receiving, before the regular ritual for 
the receiving by the priest and deacon. ] 


P. 81. “The priest prays to God secretly, ‘O Lord Jesus 





ἅγια δῶρα, λέγων μυστικῶς, Ποίησον τὸν μὲν ἄρτον τοῦτον τίμιον σῶμα τοῦ 
Χριστοῦ Σου. ὋὉ διάκονος, ᾿Αμήν. Καὶ αὖθις ὁ διάκονος, Ἐὐλόγησον, 
δέσποτα, τὸ ἅγιον ποτήριον. “O δὲ ἱερεὺς εὐλογῶν λέγει, Τὸ δὲ ἐν ποτηρίῳ 
τούτῳ τίμιον αἷμα τοῦ Χριστοῦ ξου. Καὶ αὖθις ὁ διάκονος δεικνύων μετὰ 
ὠραρίου ἀμφότερα τὰ ἅγια, λέγει, Ἐὐλόγησον, δέσποτα. ὋὉ δὲ ἱερεὺς εὐλογῶν 
μετὰ τῆς χειρὸς ἀμφότερα τὰ ἅγια, λέγει, Μεταβαλὼν τῷ Πνεύματί Σου τῷ 
ἁγίῳ. ῳὋὉ διάκονος, ᾿Αμήν. ᾿Αμήν. ᾿Αμήν. [The inscription on the stamp 
for the bread seems to have been (at certain places or times) IC. XC. 
NIKA. Jesus Christ conquers. | 

In p. 26 is a prayer that might seem obscurely to point to the recep- 
tion of the bread and wine by the laity, | Evyapiorodpev...67e τῇ καὶ τῇ 
παρούσῃ ἡμέρᾳ κατηξιώσας ἡμᾶς τῶν ἐπουρανίων ov καὶ ἀθανάτων μυσ- 
τηρίων, k.7.r., ending εὐχαῖς καὶ ἰκεσίαις τῆς ἐνδόξου Θεοτόκου καὶ ἀειπαρ- 
θένου Μαρίας καὶ πάντων τῶν ἁγίων Sov, and then the deacon adds, ᾿Ορθοὶ 
μεταλαβόντες τῶν Θείων ἁγίων ἀχράντων ἀθανάτων ἐπουρανίων καὶ ζωοποιῶν 
μυστηρίων ἀξίως εὐχαριστήσομεν τῷ Κυρίῳ. Ὁ χόρος, Κύριε, ἐλέησον, κ-τ.λ. 
But the due reception by the priest and the deacon follows, and that 
only. 

Fal. 


Ὃ ἱερεὺς ἐπεύχεται μυστικῶς, Προσχὲς Κύριε Ἰησοῦ Χριστὲ ὁ Θεὸς ἡμῶν 
ρ χέται μ ροσχὲς Κύριε Ἰησοῦ Χρ 


Se 





SACRAMENTAL LITURGIES OF THE EAST. 361 


‘Christ our God, from Thine holy habitation and from the throne 
‘of the glory of Thy kingdom attend to us, and come to sanctify 
‘us, Thou that sittest above with the Father and art present with 
‘us here in an unseen way, and deign with Thy mighty hand to 
‘impart to us of Thy undefiled body and of Thy precious blood, 
‘and through us to all the people, ἕο. [This seems to point to 
the reception by the laity.] But when the deacon sees the priest 
stretching forth his hands and touching the holy bread to make 
the holy lifting up, he cries out, ‘ Let us attend’ And the priest 
(says), ‘The holy to the holy.’ And the deacon girds his napkin 
on him after the shape of a cross, and standing on the right hand 
of the priest holding the bread says, ‘Dismember, Sir, the holy 
‘bread.’ And the priest dismembering it into four with care and 
caution says, ‘The Lamb of God is dismembered and sundered into 
‘parts (or limbs of the cross), the Son of the Father, Who is dismem- 
‘bered and not divided, Who is ever eaten, and never expended; but 
‘on the contrary He sanctifieth them that partake. And then the 
cup. And receiving the boiling (water) he says to the priest, ‘ Bless, 
‘Sir, this holy boiling’ (a substantive) ὅθ. And putting away from 
him the boiling (water) he stands a little apart; and the priest 
says, ‘Come to me, deacon.’ And having come to him the deacon 
does the repentance carefully, asking forgiveness. And the priest 
holding the holy bread gives it to the deacon. [P. 33.] And 
thus they partake of the holy bread, in like manner of the holy 
cup; and they partake, the high-priest first three swallowings in 
one kneeling (reclining); and at the first swallowing he says, 
‘In the name of the Father ;’ and at the second swallowing ‘And 


ἐξ ἁγίου κατοικητηρίου Sov καὶ ἀπὸ θρόνου δόξης τῆς βασιλείας Sov, καὶ 
ἐλθὲ εἰς τὸ ἁγίασαι ἡμᾶς, ὁ ἄνω τῷ Πατρὶ συγκαθήμενος, καὶ ὧδε ἡμῖν 
ἀοράτως συνὼν, καὶ καταξίωσον τῇ κραταίᾳ Sov χειρὶ μεταδοῦναι. ἡμῖν τοῦ 
ἀχράντου σώματός You καὶ τοῦ τιμίου αἵματος, καὶ Ov ἡμῶν παντὶ τῷ λαῷ, 
κιτιλ. Ὅταν δὲ ἴδῃ ὁ διάκονος τὸν. ἱερέα ἐκτείνοντα τὰς χεῖρας καὶ ἀπτό- 
μενον τοῦ ἁγίου ἄρτου πρὸς τὸ ποιήσαι τὴν ἁγίαν ὕψωσιν, ἐκφωνεῖ, ΠΡρόσ- 
Xopev. Kai ot ἱερεὺς, Ta ἅγια τοῖς ἁγίοις, κιτιλ. Καὶ ὁ διάκονος ζώννυται 
τὸ ὠράριον αὐτοῦ σταυροειϑώς, καὶ στὰς ἐκ δεξιῶν τοῦ ἱερέως. κρατοῦντος τὸν 
ἄρτον λέγει, Μέλισον, δέσποτα, τὸν ἅγιον ἄρτον. “O det ἱερεὺς μελίζων αὐτὸν 
εἰς τέσσαρα μετὰ προσοχῆς καὶ εὐλαβείας, λέγει, Μελίζεται καὶ διαμερίζεται ὁ 0 
ἀμνὸς τοῦ Θεοῦ, ὁ Υἱὸς τοῦ Πατρὸς, ὁ μελιζόμενος καὶ μὴ “διαιρούμενος, ὁ 

πάντοτε ἐσθιόμενος, καὶ μηδέποτε δαπανώμενος" ἀλλὰ τοὺς μετέχοντας ἁγιάζει. 
And then the cup. Καὶ δεχόμενος τὸ ζέον, λέγει πρὸς τὸν ἱερέα, Ἐὐλόγησον, 
δέσποτα, τὴν ἁγίαν ζέσιν ταύτην, κιτιλ. Kat ἀποτιθέμενος τὸ ζέον ἵσταται 
μικρὸν ἄποθεν. Ὁ δὲ ἱερεὺς λέγει, Πρόσελθε, διάκονε. Καὶ προσελθὼν 0 
διάκονος ποιεῖ μετάνοιαν tia Bas αἰτῶν seen, ὋὉ δὲ ἱερεὺς κρατῶν 
τὸν ἅγιον ἄρτον δίδωσι τῷ διακόνῳ. [P. 33. J Kai οὕτω μεταλαμβάνουσι τὸν 
ἅγιον ἄρτον, ὁμοίως καὶ τὸ ἅγιον ποτήριον" καὶ μεταλαμβάνουσι πρότερον μὲν 
ὁ ἱερεὺς τρία ῥοφήματα ἐν μίᾳ ὑποκλίσει: ἐν μὲν τῷ πρωτῷ ῥοφήματι 
λέγει, His τὸ ὄνομα τοῦ Πατρός" ἐν δὲ τῷ δευτέρῳ, Καὶ τοῦ Ὑἱοῦ' ἐν δὲ τῷ 


362 THE FOURTH CENTURY. 


‘of the Son,’ and at the third, ‘And of the Holy Ghost.’ And 
after the participation he wipes the holy cup with the covering, 
and its feet adroitly as well as carefully, saying, ‘ This hath touched 
‘my lips and it will take away my lawlessnesses, ἄς Then the 
deacon receives. Then the deacon takes the holy dish and wipes 
it above the holy cup with the holy sponge thoroughly, &c., and 
covers the holy cup with the covering; in like manner he puts 
the star and the coverings on the holy dish and they are taken to 
the side-table (credenza, credence-table), [P. 36.] After the 
prayer the priest comes out, and standing in his accustomed place 
eives the remainder. [See Suicer.] Then he gives the dismissal. 
... And the choir, ‘Glory to the Father, and to the Son, and to the 
‘Holy Ghost, &e., Amen.’ And if it is the Lord’s day, &e., &e. 
But if it is not the day of the resurrection he says, ‘May Christ 
‘our true God by the intercessions of His all-undefiled mother, 
‘by the Divine power of the precious and life-giving cross, of the 
‘holy, glorious, and altogether favourable apostles, of the holy day, 
‘of our father in holy things John Archbishop of Constantinople 
‘the golden-mouthed, of the holy and just fathers in God Joachim 
‘and Annas and all saints, pity and save us, in His goodness and 
‘loving-kindness to mankind.’ And he blesses the people and 
goes out.” [Then every drop is removed from the cup; and all 
is put away and after other holy sayings the priest says the 
parting prayer of Chrysostom, and another in which he is ad- 
dressed as the giver of the liturgy; and the people depart. ] 


(GG.) JULIUS FIRMICUS MATERNUS, APOLOGIST, OF CONSTAN- 
TINOPLE. FIRST HALF OF CENT. IV. 


P.113. “Inacertain temple a man that is about to die, in 


τρίτῳ, Kat τοῦ ἁγίου Πνεύματος. Καὶ μετὰ τὴν μετάληψιν σπογγίζει τῷ 
καλύμματι τὸ ἅγιον ποτήριον, καὶ τὰ αὐτοῦ xy ἐπιδεξίως ἅμα καὶ εὐλάβως, 
λέγων, Τοῦτο ἥψατο τῶν χειλέων μου καὶ ἀφελεῖ τὰς ἀνομίας μου, κιτολ. 
Then the deacon. Τότε λαβὼν τὸν ἅγιον δίσκον ὁ ὁ διάκονος ἐπάνω τοῦ ἁγίου 
ποτηρίου ἀποσπογγίζει τῷ ἁγίω σπόγγῳ πάνυ καλῶς, κιτιλ. Καὶ σκεπάζει 
τὸ ἅγιον ποτήριον τῷ καλύμματι: ὁμοίως καὶ ἐπὶ τὸν ἅγιον δίσκον τίθησι τὸν 
ἄστερα καὶ τὰ καλύμματα and they are carried to the πρόθεσις. [P. 36. ] 
Mera τὴν εὐχὴν ἐξέρχεται ὁ ἱερεὺς, καὶ στὰς ἐν τῷ συνήθει τόπῳ δίδωσι τὸ 
ἀντίδωρον. Εἶτα ποιεῖ ἀπόλυσιν... Καὶ ὁ χόρος, Δόξα Πατερὶ καὶ Υἱῷ καὶ 
ἁγίῳ Πνεύματι, κιτιλ, ᾿Αμήν. Καὶ εἴ ἐστι κυριακηὴ, κιτιλ. Ei δὲ οὔκ ἐστι 
ἀναστάσιμος, λέγει, Χριστὸς ὁ ἀληθινὸς Θεὸς ἡμῶν, ταῖς πρεσβείαις τῆς 
παναχράντου Αὐτοῦ μητέρος, τῇ Θείᾳ δυνάμει τοῦ τιμίου καὶ Swororod 
σταυροῦ, τῶν ἁγίων ἐνδόξων. καὶ πανευφήμων ἀποστόλων, τοῦ ἁγίου τῆς 
ἡμέρας, τοῦ ἐν ἁγίοις. πατρὸς ἡμῶν Ἰωάννου ἀρχιεπισκόπου Κωσταντινοπόλεως 
τοῦ Χρυσοστόμου, τῶν ἁγίων καὶ δικαίων Θεοπατέρων Ἰωακεὶμ καὶ Ἄννης καὶ 
πάντων ἁγίων, erry καὶ σώσαι ἡμᾶς ws ἀγαθὸς καὶ φιλάνθρωπος. Καὶ 
εὐλογῶν τὸν λαὸν ἐξέρχεται. 
ΓΒ. ΠΡ υὐτᾶ, Col. 1618. P. Se ee 
In quedam templo, ut in interiores partes homo moriturus possit 





“ 


MATERNUS. 363 


order that he may be admitted into its inner parts, has to say, ‘I 
‘have eaten of the gong, I have drunk of the cymbal, and I have 
‘learned the secrets of the religion’... There is a different food 
from theirs, which bestows salvation and life. There is a different 
food, which in the highest degree commends and restores man to 
God. There is a different food, which lightens the languishing, 
calls back the wandering, raises up those that have slipped, which 
bestows on the dying the tokens of eternal immortality. Seek 
Christ’s bread, Christ's cup, that earthly frailty may come into 
contempt, and the substance of men may be nourished with 
immortal provision. But what is this bread or this cup? Proverbs 
viii. But the Spirit by Isaiah lxiii. says that this Divine bread is 
supplied to consecrated men by God. ‘My servants, &c. Not only 
is that bread wholly denied by that supreme God to the sacrile- 
gious and impious: but punishment also is pronounced (promised). 
Ps. xxxiv. ‘Taste and see, &c. But that it might more manifestly 
be said what that bread is, by which the destruction of wretched 
death is overcome, the Lord Himself has marked it from His holy 
and venerable mouth, ‘I am,’ &e. Wherefore have ye nothing to 
do with gongs, &c.; seek the grace of the food of salvation and 
drink the cup of immortality. Christ calls you back by His own 
feasts to light; and vivifies your joints wasting with strong 
poison and your torpid limbs. Renew ruined man with heavenly 
food, &c. Hence is the bestowing of life immortal.” 


admitti, dicit, De tympano manducavi, de cymbalo bibi, et religionis 
secreta perdidici...ék τυμπάνου βέβρωκα, ἐκ κυμβάλου πέπωκα, γέγονα 
pvotikos...Alius est cibus, qui salutem largitur et vitam. Alius est 
cibus, qui hominem summe Deo commendat et reddit. Alius est cibus, 
qui languentes relevat, errantes revocat, lapsos erigit, qui morientibus 
eeterne immortalitatis largitur insignia. Christi panem, Christi poculum 
quere, ut terrena fragilitate contempta, substantia hominis immortali 
pabulo saginetur, Quis est autem hic panis vel hoe poculum ? Proverbs 
ix. (viil.)...Quod autem consecratis hominibus a Deo panis iste Divinus 
prestetur, per Esaiam dicit Spiritus sanctus, Is. Ixiii. “My servants 
“shall eat,” &c. Non solum panis iste a Deo summo sacrilegis et impiis 
denegatur, sed et peena promittitur, &c. Ps. xxxiii. (xxxiv.) ‘Taste and 
“see,” &c....Ut autem manifestius diceretur quinam 1116 est panis, per 
quem misere mortis vincuntur exitia, Ipse Dominus sancto et vene- 
rando ore signavit “ I am the bread of life,’ ἄς. Quare nihil vobis sit 
cum tympanis, &c.: salutaris cibi gratiam querite, et immortale poculum 
bibite. Christus vos epulis Suis revocat ad lucem, et gravi veneno 
putres artus et torpescentia membra vivificat. Ceelesti cibo renovate 
hominem perditum, &c. Hine immortalis vita donatur. 


(ΗΠ.) SANCTUS PONTIUS MEROPIUS PAULINUS OF NOLA. 
B. 353. D. 431. 


This remarkable specimen of a Roman patrician was country- 


904 THE FOURTH CENTURY. a 


bred, having Bordeaux for his birthplace. He was given to the 
poet Ausonius to educate ; which accounts for his having loved to 
express his thoughts in verse, for he certainly was not born a poet, 
nor is the manufacture always creditable. Consul in 378, he 
married a rich Spanish lady, who also would seem to have had the 
bias of feeble minds towards superstition rather than to piety of a 
solid strong sensible cast. Thus Paulinus was a landed proprietor 
in Gallia Narbonensis near the sphere of St Martin, and in Italy 
in what is now called Terra di Lavoro by Mount Vesuvius, which 
probably was the occasion of his removing to Nola in Campania. 
Unluckily for himself he believed that he fell in at Nola with the 
remains of the martyr Felix; which led to a vast outlay on sacred 
chapels and pictures, and on festivals that were not marked by. 
sobriety in the partakers of them; but Paulinus comforted himself by 
thinking that perhaps these coarse guests had learned the lessons 
of the pictures upon his walls before the wine stupefied them. 
The verses which he wrote in honour of Felix are past reckoning. 
The clergy of Barcelona are said to have constrained him to take 
holy orders in 393, when he was 40, In 409, z.e. when he was 56, 
he was made Bishop of Nola, which office he held many years. 
He there received Nicetas the Bishop from Dacia, and celebrated 
his memory in a long string of Sapphic verses, to which we owe 
the settlement of the country of Nicetas. However his writings 
are praised alike by Jerome, Augustine and Sulpitius Severus. 
His wife Therapia, whom Ausonius called Tanaquil, has at any rate 
the honour of bringing him over to the Christian faith and getting 
him baptized by Delphinus, Bishop of Bordeaux. 


P. 277. “That woman, a type of the Church, wiped Christ’s 
feet after bathing them with ointment and tears, and pleased Him 
not so much by the price of the gifts as by the affection of the 
service. For the Lord did not love the ointment in her case, but 
the love, with which she, modest in her superiority to shame and 
pious in her recklessness, fearless of reproach or repulse, made her 
way unyielding into the Pharisee’s house, to which she was a 

Opera, Migne, p. 277. Ep. XXIII. On the woman who washed 

Christ's feet. 

Illa in ecclesize typo mulier Christi vestigia unguento et lacrymis 
rigans tersit, quae non tam pretio munerum quam obsequii placuit 
affectu. Non enim unguentum in illé Dominus sed caritatem dilexit 
qua pudenter impudens et pie improba, sine opprobrii et repulse metu, 
extraneam sibi domum Phariszi, non invitata, illa vi petulans pene- 





53] PAULINUS OF NOLA. 365 


stranger and uninvited, with that kind of violence by which the 
kingdom of Heaven is forced, and hungering only for the Heavenly 
word, ran not to the feast, but to Christ’s feet, and washed herself 
clean and had her soul-food in them, and made those very feet 
a sacred place-for herself, and, as I may say, an altar too, And on 
these she poured a libation by weeping; she washed them with 
ointment, and she made sacrifice by love. For a troubled spirit is 
a sacrifice to God; and this she offered to God, and earned not 
only remission of her faults, but also the glory that her renown 
would be declared with the gospel. And because she was exhibit- 
ing a likeness of the Church that was to be called out of the 
ations, she bare in herself all the signs of the mystery of salva- 
tion. The water is by the anointing a part of her gift. She had 
penitential tears for a bath or font. (λοῦτρον), the ‘bowels of love 
for a sacrifice, and she first took the Living and Life-giving Bread 
im her hands and mouth, and also she first tasted the cup of the 
blood, sucking it forth with her kisses. Blessed woman! that 
tasted Christ in the flesh and received Christ’s body in His body 
itself, deserving to be preferred to the Pharisee, although he fed 
Christ; as she, when the Jew was feasting but spiritually fasting, 
was serving her Master without desire of (common) food but only 
of salvation, ὅσο. 





travit, qué rapitur regnum celorum ; et tantum verbi ccelestis esuriens, 
non ad dapes illius sed ad pedes Christi cucurrit, seque in illis abluit 
et cibavit: atque ipsos sibi pedes sacrarium, ut ita dixerim, et altare 
constituit. In quibus libavit fletu, lavit unguento, sacrificavit affectu. 
Sacrificium enim Deo spiritus contribulatus, Ps. li., quem illa immolans 
Deo non solum remissionem delictorum sed et gloriam preedicandi cum 
evangelio hominis meruit. Et quia vocande ex geutibus ecclesiz 
imaginem preferebat, omnia in semetipsa mysterii salutaris insignia 
gessit. Unda est chrismate sui muneris ; poenitentiz lacrymas habuit 
in lavacrum, viscera charitatis in sacrificium ; et Ipsum vivum vivifi- 
cantemque Panem manibus et ore presumsit: sanguinem quoque calicis 
osculis sugentibus prelibavit. Beata, que Christum in carne gustavit 
et in ipso corpore Christi corpus accepit, merito prelata Phariszo, 
pascenti licet Christum, que Judo epulante jejune, non cibi ut dixi 
sed salutis avida, serviebat, ec. 


P. 596. The discovery of the body of St Felix. 


(1) MARK, THE EREMITE. FLOURISHED 395. 


P. 952. “When therefore we shall hate vain glory and shall 
have attained to faith in God in all things, fixing every thought of 








Marcus Eremita, Cent. IV. Resp. de Bapt. M.B.V.P. Col. 1618. 
LV. p. 952. 
Quando igitur oderimus vanam gloriam ac de omnibus Deo fidem 
habuerimus, omnem cordis cogitationem et rationis fiduciam in Eo quasi 


366 THE FOURTH CENTURY. [a. 


the heart and the assurance of our reasoning on Him as on a foun 
dation, then, as when in the beginning we acquired (or sought) 
faith in baptism, (so) the body of Christ became the food of the 
believing man. Thus when our hope is based on understanding, 
and we renounce our own thoughts, and the mind is endued with — 
firm faith and (become) pure, it becomes to him the food of Jesus, ἢ 
Who says, ‘My meat, &c., that all men may be saved and ταῦ 
come to the recognition of the truth, according to Paul’s speech.” ὦ 


And he twice uses the word “mystice,” regarding the mode in | 
which we obtain life and blessings by baptism. “ΒΥ baptism is — 
“miystically given the Spirit’s holy grace, which secretly dwells in 


“ ᾽ 



















“Ψ 


in fundo figentes, tum, sicut initio fide per baptismum quesita, corpus 
Christi eibus erat viri fidelis, Sic in spe intellectuali et cogitationum 
abnegatione, firma fide preeditus ac purus animus, fit cibus Jesu dicentis 
“My meat is,” &c. ut omnes homines “ salvi fiant et veniant ad agni- 
*tionem veritatis,” secundum Pauli sermonem. 

Per baptismum donatur mystice gratia Spiritis sancta, que clam 
inhabitat. 


(JJ.) MARIUS VICTORINUS. 362. 


Lib. τ. p. 198. “Give us bread for the day (of to-day). Since 
Jesus is life and His body is life, but His body is bread, as it has 
been said, ‘Give us bread from Heaven,’ ἐπιούσιον signifies out of © 
(life) itself, as it is in the very substance, 7.e. bread of life, &c., &e. 


Lib. 11 p. 209. “Bread for the day, out of the same οὐσία 
(essence), bread, 7.e., of the life of God, consubstantial life. 


Lib. Iv. p. 217. “Afterward He testifies that it is life and life 
eternal, thus, He thus teaches, Unless ye shall receive the body of 
the Son of Man as bread of life, &. Therefore all, that Christ is, | 
is life eternal, either spirit, or soul, or flesh. For of all these things 


Marius Victorinus, viz. consularis rhetor. M.B.V.P. V.IV. Col. 1618. 
Lib. I. p. 198. [He had a statue raised to him in the forum. | 


Da panem nobis ἐπιούσιον, hodiernum. Quoniam Jesus vita est, et 
corpus Ipsius vita est, corpus autem panis, sicuti dictum est, “Da nobis 
“panem de ceelo,” significat ἐπιούσιον, ex ipsa, ut in ipsa substantia, hoe ἢ 
est vitze panem : and much about οὐσία following. 


Lnb. IT. p. 209. 
᾿Επιούσιον ἄρτον, ex eidem οὐσία, panem, i.e. de vité Dei, consubstan- 
tialem vitam. 
Inb. IV. p. 217. 
Deinde vitam esse et wternam vitam sic testatur, sic docet, Nisi 
acceperitis corpus Filii hominis sicut panem vite, &c. Omne ergo quod 
Christus est vita eterna est, vel spiritus, vel anima, vel caro, Horum 


! 
| 


362] .  VICTORINUS. 367 


He is the Logos. But the Logos is the principal (or original) life : 
also the things which He puts upon Him are life—[Does he mean 
clothes too or only His body ?]—whence those things also will earn 
life eternal in us through the Spirit, which Christ gives to us, and 
those things also have been made spiritual. And lest anyone 
(properly ‘quis’) should believe that Christ is saying those things 
of Christ’s fleshly body and not of His whole self, Who is Spirit, 
soul, and flesh, what does He say? ‘ What and if ye shall see, &c.’ 
Who is this Son of Man? Spirit soul flesh. For He had these 
when He ascended, and they were the things with which He 
ascended.” [His idea of the Word, the Logos, is not Deity. ] 


enim omnium Ipse Λόγος est: Λόγος autem principalis vita est: etiam 
ea que induit vita sunt: unde ista et in nobis vitam eternam mere- 
buntur per Spiritum, Quem Christus nobis dat, facta et ista spiritualia. 
Ac ne qui erederet de Christo carnali Christum ista dicere, et non de 
toto Se, Qui est Spiritus, anima, caro, quid ait? “ What and if ye 
“shall see,” ἄς, Quis is Filius hominis? Spiritus anima caro. Heec 
enim habuit cum ascendit et cum quibus ascendit. 


(KK.) APOLLINARIS THE YOUNGER, BISHOP OF LAODICEA. 
D. 380. 


He has to be distinguished not from his father only, of the 
same city, but also from the Bishop of Hierapolis, who in the 
second century stands as a very early apologist, and from the 
Bishop of Clermont in the fifth century. Apollinaris the younger 
was opposed by Athanasius for his novel heresy. It took very 
dangerous ground in two ways, (1) saying that in the humanity of 
Christ there was no intelligent soul, vods, but only a body and 
a lower soul of feeling, which he called a soul of life, ψυχὴ ζωτικὴ, 
and (2) that this deficiency was supplied by the presence of the 
Logos: involving another great error, viz. a denial of the identity 
of the Logos and the Son of God. The danger of this heresy was 
the greater, because a person might quote Scripture as then com- 
monly interpreted in its favour: and no heresies are so dangerous 
as these to superficially instructed Christians. But his teaching 
that Christ could sin pointed him out to all. This man main- 
tained the transfusion of the body of Christ through ours. In 
a word he held the fourth century mysticism on this subject. 


368 THE FOURTH CENTURY. [A.D. 


P. 255. “The true food is not an aid to the temporary and — 
perishing life, but it is a preparative for the eternal. This true 
drink also is not that which would for a little time suffice for 
thirst, but, on the contrary, furnished for ever, (would make) him 
that is filled with it free from want, as He said to the Samaritan 
woman. But His saying, John vi, ‘He that eateth, &c., this 
shewed that it is mingled up in him [7.e. Christ’s flesh and blood 
in the receiver]. 


P, 257, v. 64. “But since it is also a peculiar privilege of His 
Godhead to bring esoteric truths into public light, He said to 
them, ‘ Doth this offend you? &c., by reason of this urging them 
not to think that Joseph is His father. For he that was per- 
suaded that He has come down from Heaven and will go up 
thither would more easily give heed to the things that were being 
spoken by Him.” 


Apollinaris, α΄. ᾿Απολλιναρίοςς Cramer's Catena. Oxf. 1841. 
VII, John VI. 58, p. 255. 

᾿Αληθῆς ἐστι βρῶσις ἡ μὴ τῆς προσκαίρου καὶ ἀπολλυμένης ζωῆς ἐπί- 
κουρος, ἀλλὰ τῆς αἰωνίου παρασκευαστική. Αὕτη καὶ πόσις ἀληθινὴ ὡς ἂν 
πρὸς ὀλίγον ἐπαρκοῦν τῇ δίψει, ἀλλὰ εἰσαεὶ παρεχομένη τὸν ἐμφορηθέντα 
αὐτῆς ἀνεπιδεῆ, καθὰ πρὸς τὴν Σαμαρεῖτιν ἔλεγε. To δὲ εἰπεῖν αὐτὸν (John 
vi.) “He that eateth,” ἄς. τοῦτο ἐδήλωσεν, ὅτι ἐν αὐτῷ ἀνακίρναται. 

P, 257, υ. 64. 

Ἐπειδὴ δὲ τῆς Θεότητος Αὐτοῦ καὶ τοῦτό ἐστι τὰ ἀπόῤῥητα φέρειν εἰς 
μέσον, ἔλεγεν αὐτοῖς, “ Does this offend you ? if then ye shall see,” ἄσ, διὰ 
τοῦτο ἀπάγων αὐτοὺς Tod νομίζειν Αὐτοῦ πατέρα τὸν Ιωσὴῴ ὑπάρχειν. Ὁ 
γὰρ πεισθεὶς ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκε καὶ ἐκεῖ ἀναβήσεται, εὐκολώτερον 
ἂν προσχῇ τοῖς λεγομένοις. 


(LL.) THEOPHILUS, PATRIARCH OF ALEXANDRIA. D. 412. 


In 385 Timothy died, and Theophilus became Archbishop of 
Alexandria. He was the uncle and predecessor of Cyril in the see. 
He is notable, first for his opposition to Origen (in condemnation 
of which his nephew Cyril had the public spirit to restore Origen’s 
name to the diptychs or lists of those for whom God was thanked 
in the Communion Service), and secondly for having compassed the 
entire devastation of the temple of Serapis at Alexandria in 390, 
so that it stood an unfrequented ruin for a long time after. Theo- 


philus was chosen umpire about the see of Antioch after Paulinus’ 
death, 


we ee ie | il 
ΓῪ Le J 


- 412] THEOPHILUS OF ALEXANDRIA. 369 


P. 41. “But let the clergy dispose of the things that are offered. 
on account of sacrifice after spending what is needed for the 
requirements of the mysteries, and let not a catechumen eat or 
drink of them, but rather the clergy and the faithful brethren. 
Balsamon’s Commentary. If there are any things over from the 
gifts that are being brought by the faithful after what is being 
expended on the Divine mysteries, the surplus, he says, ought to 
be administered by the clergy, so as to be eaten and drunk by 
them and of the faithful laity (1.6. the audientes); but none of it 
to be given to the catechumens. For since they were brought to 
the altar, and portions of them were taken for the Divine gifts, 
and those were sanctified (7.e. consecrated), how shall those parts 
of them that are going to be expended be given to the half- 
initiated? But the things that are brought for sacrifice (2.e. for 
the Lord’s supper) are bread and wine; for it is not permitted that 
any thing besides should be brought to the altar. Read the 


Apostolic Canon, No. 3, and that in the synod called the Trullian 


the 6th, Canon 28. [The language shewn by decrees to be cur- 
rent in a particular place at a particular date is evidence of the 
first rate. | 


There follows after the canons a sermon and a letter to shew 
that. if the Paschal day falls on a Sunday the Church should not 
fast on that Sunday (a practice worthy of Manicheans), but throw 
the fast into the week following. 


Migne, Vol. LXV. P. 41, Canon 7, 

Ta δὲ προσφερόμενα eis λόγον θυσίας μετὰ τὰ ἀναλισκόμενα εἰς THY τῶν 
μυστηρίων χρείαν οἱ κληρικοὶ διανειμάσθωσαν, καὶ μήτε κατηχούμενος ἐκ 
τούτων ἐσθιέτω ἢ πινέτω, ἀλλὰ μᾶλλον οἱ κληρικοὶ καὶ οἵ σὺν αὐτοῖς πιστοὶ 
ἀδελφοέ. ΒΑΛΣ. [Balsamon’s comm. from Beveridge’s publication of 
these canons, ] Εἰ τινα περιττεύουσι τῶν εἰς θυσίαν προσαγομένων παρὰ τῶν 
πιστῶν μετὰ τὰ δαπανώμενα εἰς Θεῖα μυστήρια, τοῖς κληρικοῖς δεῖν ταῦτά, 
φησι, διανέμεσθαι, ὥστε Tap αὐτοῖς ἐσθίεσθαι καὶ πίνεσθαι καὶ παρὰ τῶν 
πιστῶν λαϊκῶν᾽ τοῖς δὲ κατηχουμένοις μηδὲν ἐξ αὐτῶν δίδοσθαι. ᾿Επεὶ γὰρ 
προσήχθησαν τῷ θυσιαστηρίῳ καὶ ἐξ αὐτῶν μερίδες ἐλήφθησαν εἰς τὰ Θεῖα 
δῶρα, κἀκεῖνα ἡγιάσθησαν, πῶς ἐκ τούτων τοῖς ἀτελεστέροις δοθήσονται 
δαπανηθησόμενα ; Τὰ δὲ εἰς θυσίαν προσαγόμενα ἄρτος καὶ οἶνός ἐστιν" 
ἕτερον γάρ τι προσάγεσθαι εἰς θυσιαστήριον οὐκ ἐφεῖται. ᾿Ανάγνωθι τὸν γ᾽ 
ἀποστολικὸν κανόνα, καὶ τῆς ἐν τῷ Τρούλλῳ συνόδου τῆς λεγομένης 5΄, 
κανόνα κη΄. 


(MM.) CYRIL, ARCHBISHOP AND PATRIARCH OF ALEXANDRIA. 
Ὁ. 444. 


There is about the writings of this eminent man, to my mind, 
a grandeur and reverence for sacred things that exceedingly wins 
Η. : 24. 


370 - THE FOURTH CENTURY.  [AD: 


and instructs; and one wonders how the public conduct of such a — 
writer can exhibit so much, at times, of the unscrupulous partisan 
and so little of the moderation which sits so well on some of our 
deepest divines, highest Christians, and soundest reasoners. But 
our wonder at his imperious severity towards opponents is dimin- 
ished when we are obliged to confess his strong partiality to the 
Judaizing corrupters of the New Covenant. Nevertheless, one 
passes with delight from the politic turns and shifts of the one 
ruling spirit of the Third Council, to the many delightful and 
at times sublime fruits of noble reasoning and rich imagina- 
tion which abound in his writings. That Nestorius consider- — 
ably erred is probable, but we should note what remains of 
him in Mercator and not read of him in the works of his op- 
ponents only. But certainly there is little ground for admir- 
ing Cyril’s favourite term, “the Mother of God,” or the kind of 
sermon that he preached in honour of Mary, or his decision in 
favour of an ἕνωσις καθ᾽ ὑπόστασιν. Its natural product is the 
rightly-condemned heresy of Eutyches. There is much more to 
the same purpose in the Commentary on St John’s Gospel. A 
large part of it will come under notice in Part III. The one 
doctrine that Cyril has reiterated in almost all that he has written 
is the power inherent in the flesh of Christ itself, to give out the 
life with which ¢ was filled by the indwelling of Him Who is 
“The Life.” In a similar way we have seen Hilary of Poitiers 
dwell almost exclusively on the reality of the presence of Christ’s 
body: and in like manner Gregory of Nyssa exhausted his copious 
mind on the mighty transformation or rather trans-substantiation 
of bread into Christ’s body and wine into His blood. Chrysostom 
only illustrated it with his copious eloquence, adding no new view. 
The word μετουσιάζω did not happen indeed to be as yet coined ; 
but the thing is in substance taught by one great writer after 
another in different aspects—by each from different stand-points, 
The torch that dropped from the hand of the dying Cyril cannot 
be said to have come into a hand of equal power until John of 
Damascus seized it, and in his own logical Aristotelian way shook 
forth its smoky flames over Christendom. This Cyril is the third 
and last great advocate of exaggerated ideas on the supper in the 
early ages. No one acquainted with classic Greek can dispute a 
certain degeneration in the style of this Patriarch. And it is not 
possible without casting aside the due allegiance to the teaching 


— 444] CYRIL. 9711 


of Christ and His inspired Apostle Paul to deny that the doctrine 
of Cyril and other fathers on this topic is widely different. Yet 
I cannot but recognize in this writer (for instance, in his com- 
mentary on St John’s Gospel) a mind of uncommon majesty and 
simplicity, to whose utterances I listen with delight, rejoicing in 
the grandeur of the procession of thoughts, and continually 
discerning some suggestion of new beauty in the quiet orderly 
motion of his advance. Thus when an error has misled him I am 
unwilling to believe it, and when I discern that the error is of 
serious amount the incongruity is painful—the discovery of the 
clay mingled with the iron in my model humbles me, and the 
lesson is brought home—the lesson of superior and Heavenly 
truth, “Cease ye from man.” It is a lesson that must be learned. 
The fathers must not be received as authoritative interpreters— 
neither any one, nor all together. The Bible is the voice which 
has God’s sanction. Hear God’s Word written and not God’s 
Church. It is but the combination of so many fallible units and 
cannot make up an infallibility. 

We may partly trace this Cyril’s love of violent proceedings to 
the ardent and jealous temper of his uncle Theophilus. He is 
said to have hated Origen, though he loved Clement of Alexandria. 
One would suspect a feeling of rivalry. But he must have been 
naturally of a fiery disposition. Cyril joined in the great Oak 
Council for deposing Chrysostom from the seat of Patriarch: and 
perhaps this prepared him for the great events of his life, in which 
his bad qualities come vividly to light, viz. his skilful, arduous and 
successful struggle with another Patriarch of the metropolis of the 
East, Nestorius. But his natural fierceness appeared much earlier. 
He spent five years with the Nitriac monks: and returned to 
Alexandria to win great applause by his preaching, so that three 
days after the death of his uncle he was raised to the vacant seat, 
in 412. He fleshed his controversial sword against the Novatians, 
and shortly appeared literally with sword in hand avenging the 
death of some Christians on the Jewish population, and he drove, 
for a time, the whole body out of the city: but out of this rose a 
furious struggle between the regular forces of the governor and 
Cyril’s partisans, which culminated in the tragedy of the rending 
of Hypatia limb from limb by an angry crowd of Christian monks, 
on the charge that she was the greatest impediment to the restora- 
tion of peace. His latter history is that of the Council of Ephesus 

24—2 


372 THE FOURTH CENTURY. [A.D. 


in 431, in which also street fights raged. But for his life many of 
his writings would stand high, 


P. 261. “They anointed the side-posts according to the law 
defined to them through Moses. But they made Christ’s mystery 
a kind of arm of defence and fortification for their own soul. For 
Christ’s death is a medicine that destroys death, and those that 
are partakers of the mystic blessing are superior to corruption, 
at least according to John vi, 55, &e. 


P. 277. “But when Amalek had already fallen and been con- 
quered, Moses sets up an altar to God, and inscribes on it the 
name ‘The Lord my Refuge.” But this also might be a type of 
Christ .... The altar then was a type of Christ. [An inscription 
of God’s name or Christ’s name on an altar does not make the 
altar a type of God or Christ.] 


P. 294. “But in another way too, the young bullock treading 
out the corn is Christ. For the altars are, as it were, always being 
made broader, as other churches are in some way ever being 
added to the first, and the people being extended to an im- 
measurable multitude that by the sacrifice in Christ have been 
ransomed, having Him for minister of sacred service and for the 
holy and fragrant sacrifice thoroughly purging (all), and as an 
altar worthy of admiration, and as in the semblance of a circular 
threshingfloor the church’s Master. ἰἅλως for κύκλος, Sep. c¢. 
Thebas 5. How clear and bright was the word! For it had been 
made with art.] 


I. p. 261 3, Lib. TT. After Blayine the Passover, 


“Expurav μὲν τῷ αἵματι τὰς φλιὰς κατὰ τὸν σφίσι διὰ Μωσέως ὁρισθέντα 
νόμον. Τὸ δὲ Χριστοῦ μυστήριον ὅπλον ὥσπερ τι καὶ ἀνατείχισμα τῆς 
ἑαυτῶν ἐποιοῦντο ψυχῆς. Λυτικὸν γὰρ θανάτου φάρμακον ὁ Χριστοῦ θάνα- 
τος, καὶ φθορᾶς ἀμείνους οἱ τῆς μυστικῆς εὐλογίας μετοχοὶ κατά γε τὸ, 


John vi. 55, κιτιλ., bitter herbs, &e. 


Fe PATS 
Πεπτωκότος δὲ ἤδη καὶ νενικημένου τοῦ ᾿Αμαλὲκ ἀνίστησιν ὁ Μωσῆς 
θυσιαστήριον τῷ Θεῷ" καταγράφει δὲ καὶ αὐτῷ ὄνομα “ Κύριος καταφυγή 
pov.” Τύπος δὲ ἂν εἴη καὶ τοῦτο Χριστοῦ... Τύπος οὖν ἄρα Χριστοῦ 
τὸ θυσιαστήριον. 
P, 294 a. 
[The bullock treading out the corn is a type of Christ. ] 
Μόσχος δὲ καὶ ἑτέρως ἀλωητὴς ὁ Χριστός... Ἐὐρύνεται γὰρ οἷον det 
τὰ θυσιαστήρια προστιθεμένων ἐκκλησιῶν ἀεί πως ταῖς πρώταις ἑτέρων καὶ εἰς 
πληθὺν ἀμέτρητον ἐκτεινομένων. τῶν λαῶν, οἱ διὰ τῆς ἐν Χριστῷ θυσίας 
λελύτρωνται, Αὐτὸν ἔχοντες ἱεροῦργον καὶ θῦμα τὸ ἅγιον καὶ εὔοσμον διακα- 
θαῖρον, καὶ ὡς ἀξαγίαστον θυσιαστήριον καὶ ὡς ἐν εἴδει τῆς ἅλω τῆς ἐκκλησίας 
δεσπότην. Pallad. ‘Qs σαφής ἐστιν καὶ ἐναργὴς ὁ λόγος" πεποίηται yap 
εὐτέχνως. 





" 





- 444] CYRIL. 373 


P. 629. “But he urges well those who desire to go in to the 
holy of holies to purify themselves, and attendants on the sacred 
works, that they may not,die. For it is truly a matter of peril 
and heavy damage to draw nigh to God without having been 
made pure. Wherefore the wise Paul also enjoins on us, if we 
wish to partake of the mystic blessing, to prove ourselves. 


P. 645. “Surely then the priestly (Gk. sacred) race is above 
common humanity, inasmuch as it is partaker of Christ, Who is 
above the creation. Wherefore also bearing us up to the dignity 
above our nature, and, as it were, having cut us off from things on 
the earth, he assigns us to the things above. Matt. xxi. 8, 9. 


P. 664, “And that Christ is the golden altar, has been quite 
sufficiently spoken upon by us. Its position at least is, however it 
be, right in front of the ark, near which is the veil, and the sera- 
phim around, and God still above, as if receiving the irresistible 
sweetness of Emmanuel. 


P. 670. Palladius, whom Cyril is instructing. “The Divine 
Baptist then was a light and a candle in his likeness to Christ and 
his participation of Him, &c. Cyril. I say so: but in a like 





P. 629 a; 
Lal A , ᾽ ,ὔ Lal A 9. A gy Led ε ’ 
Παρεγγυᾷ δὲ χρησίμως ἀπονίζεσθαι δεῖν τοὺς εἰς τὰ ἅγια τῶν αγίων 
εἰσελαύνειν ἐθέλοντας καὶ τῶν ἱερῶν ἔργων ἐπιμελητὰς ἵνα μὴ θάνωσιν. 
Χρῆμα γὰρ ἐπισφαλὲς καὶ ἐπιζήμιον ἀληθῶς τὸ ἐγγίζειν Θεῷ py κεκαθαρμένους. 
, Ν x © us > , A > “-“ . “ 3 , 
Τοιγάρτοι καὶ σοφὸς ἡμῖν ἐπισκήπτει Παῦλος, εἰ τῆς μυστικῆς εὐλογίας 
μεταλαχεῖν ἐθέλοιμεν, ἑαυτοὺς δοκιμάζειν. [This fixes the meaning of 
ἡ μυστικὴ edroyia.| See 1x, 270, 


P. 645 ν. 


As the holy ointment is reserved for the high-priest, Οὐκοῦν ὑπὲρ 
ἀνθρώπινον τὸ γένος ἤδη τὸ ἱερὸν, ἅτε δὴ καὶ Χριστοῦ peroxov τοῦ ὑπὲρ 
τὴν κτίσιν. Τοιγάρτοι καὶ πρὸς τὸ ὑπὲρ φύσιν ἡμᾶς ἀνακομίζων ἀξίωμα, 
καὶ οἱονεὶ τῶν ἐπιγείων ἀποτεμὼν, τοῖς ἄνω προσνέμει. Matt. xxill, 8, 9. 
Call no man your father, &e. [a strange use of this Scripture. | 


P, 664 a, 


Kat Χριστὸς μὲν ὅτι τὸ θυσιαστήριόν ἐστι τὸ χρυσοῦν διαρκῶς ἡμῖν 
εἰρῆσθαι δοκῶ: Τεθεῖταί γε μὴν ἀπέναντι τῆς κιβωτοῦ, ἐφ᾽ ἣ τὸ καταπέ- 
τασμα, καὶ κύκλῳ τὰ Σεραφὶμ καὶ ἀνωτέρω Θεὸς, οἱονεὶ δεχόμενος τὴν 
> ΄ > 4 a? , Ω . - 
ἀπαράβλητον εὐωδίαν τοῦ ᾿Εμμανουήλ. [Is not this reasoning singular? 
This comes of straining Scripture typicalism. | 


P. 670 c. On the twelve loaves of exposition (i.e. the shewbread). 


Pall, Φῶς οὖν dpa καὶ λύχνος, καθ᾽ ὁμοιότητα Kat κατὰ μέθεξιν τοῦ 
aA ε . 
Χριστοῦ καὶ ὁ θεσπέσιος βαπτιστὴς. .. Cyril. Οὕτω φημί. Κατὰ τὸν 


374 THE FOURTH CENTURY. [A.Ds 


manner we say that the loaves (of the shewbread) are to be under- 
stood as the holy apostles. For He that is both by nature and 
truly bread, Who is from Heaven and is life-giving (lit. is vivifier) 
is one alone: but in imitation of Him that is so by nature the 
Divine teachers are by participation bread (loaves), nourishing men 
unto piety, putting in us words of life and removing from the soul 
of believers the hunger that comes from ignorance. And the 
loaves are equal in number with the apostles. 


P. 821. “But if anyone should take up the word that natur- 
ally follows and go to each one of the things in the temple, which 
become holy when interpreted by faith in Christ, to shew that 
Christ was already in a certain way Himself the Divine altar, his 
word would be profitable. For it is becoming that men, who are 
sacred and who dedicated their own life to Christ, to be visibly 
warm and fervent in the Spirit and this continually, not borne 
down again by pleasures of the world into coldness, but rather 
kindling up their mind in holiness unto the love of God and the 
putting on of virtue, ὅσο, 


This passage seems fairly to complete the round of the figura- 
tive uses of the term “altar.” In a feasible sense of a certain kind 
Jesus Christ can be called an altar: but I think the New Testa- 
ment never names Him thus. See Part 1. on Heb. xiii. 10, Cyril 
seems to feel himself on new ground. 


P. 829. “But the remnant of the sacrifice is eaten in holy 
places and in the court of the holy tabernacle. For the mystic 
things are brought to churches, and the separated race is made 


ἴσον δὲ τρόπον ἄρτους νοεῖσθαί φαμεν τοὺς ἁγίους ἀποστόλους. Els μὲν 
γὰρ ὁ φύσει τε καὶ ἀληθῶς “Aptos ὁ ἐξ οὐρανοῖς καὶ ζωοποιός: κατὰ μίμησιν 
δὲ τοῦ φύσει καὶ κατὰ μέθεξιν ἄρτοι τρέφοντες εἰς εὐσέβειαν οἱ θεῖοι μυστα- 
γωγοὶ λόγους ἡμῖν ἐνιέντες ζωῆς, καὶ τὸν ἐξ ἀμαθίας λιμὸν τῆς τῶν πιστευόν- 
των ἐξίσταντες ψυχῆς. ᾿Ισάριθμοι δὲ τοῖς μαθηταῖς of ἄρτοι, κ-τ.λ. 


P. 821 σ΄ On the fire upon the brazen altar. 

ν Ei δὲ δή τις ἕλοιτο τὸν ἐπὶ τῷδε λόγον καὶ ἐφ᾽ ἕκαστον ἄγειν τῶν 
ἡγιασμένων διὰ πίστεως ἐν Χριστῷ, ὡς ἤδη πως Αὐτὸν καὶ Θεῖον νοεῖσθαι 
θυσιαστήριον, ἐπωφελὴς ὁ λόγος. πρέπει γὰρ ἄνδρας τοὺς ἱεροὺς καὶ 
Χριστῷ τὴν οἰκείαν ἀναθέντας ζωὴν θερμοὺς καὶ ζέοντας ὁρᾶσθαι τῷ Πνεύματι 
καὶ τοῦτο διὰ παντὸς οὐκ εἰς ἀπόψυξιν καταφερομένους διὰ κοσμικῶν ἡδονῶν, 
ἀναζωπυροῦντας δὲ μᾶλλον ἐν ἁγιασμῷ τὸν νοῦν εἰς φιλοθείαν καὶ ἔφεσιν 
ἀρετῆς, κιτ.λ, 


P, 829 ν. 


> , ‘ a a An 

Ἐσθίεται δὲ τῆς θυσίας τὸ λείψανον ἐν ἁγίοις τόποις Kat ἐν αὐλῇ τῆς 
ε ’ - , a e 
ἁγίας σκηνῆς. Προσάγεται γὰρ ἐν ἐκκλησίαις τὰ μυστικὰ, καὶ τῆς ἁγίας 


—444) CYRIL. 375 


worthy to administer at the holy table in them. But wherever a 
legal priest ministers it is a holy place. But the sacrifice makes 
him that handles it holy, and so does the sprinkling of the blood. 
For we go to the holy place for the sake of nothing but to obtain a 
share of the holy Christ, and through the unspeakable and spiritual 
sacrifice, το. 


P. 1085. “For the Jews’ country is filled with as many as a 
myriad cities and villages. But God was also marking down a type 
in their being only allowed to fulfil all the sacred rites and the 
law regarding the passover in the sacred city, the letter of the 
law drawing very well in shadow, I conceive, this thing, that it 
would not be lawful, nor indeed has it been permitted to any 
persons, to be able to fulfil the mystery of Christ, in any way 
he might choose, or in any place he liked. For the only place 
becoming to it, and truly the most peculiarly its own, is the holy 
city, 1.6. the church, in which there both is a legal priest and the 
sacred rites are celebrated by consecrated hands, and incense is 
offered to God that governs all things, and there is according to 
the voice of the prophet ‘a pure offering.’ [This would lead to 
the denial of the Lord’s supper to the sick at their homes, or at 
least to reserving bread for that purpose. | 


The whole body of passages on the Lord’s supper from Cyril’s 
Comm. on St John’s Gospel is reserved for Part III. 

In Hom. 30 x. p. 969, Cyril calls the ark in the temple a type 
of Christ, but seems to speak mistakenly about the ark and the 
services. 


τραπέζης Χριστοῦ τὸ ἀπολεκτὸν ἐν αὐταῖς ἀξιοῦται γένος. Ἔνθα δ᾽ ἂν 
ἱερατεύει νόμιμος ἱερεὺς, ἅγιός ἐστι τόπος. “Αγιάζει δὲ τὸν ἁπτόμενον 
ἡ »υσία, καὶ ὁ τοῦ αἵματος ῥαντισμός. ,Ἡροσίεμεν γὰρ τοῖς ἁγίοις οὐχ 
ἑτέρου τοῦ χάριν ἢ ὥστε μεταλαχεῖν τοῦ ἁγίου Χριστοῦ διά τε τῆς ἀποῤῥήτου 
καὶ πνευματικῆς θυσίας, κ-τ.λ. 


P. 1085 c. On the law to eat the passover only in the city of 
Jerusalem. 

Μυρίαις μὲν γὰρ ὅσαις πόλεσί τε καὶ κώμαις ἡ τῶν Ἰουδαίων ἐπλήθη 
χώρα' τελεῖν δὲ καὶ τὰ ἱερὰ καὶ τὸν ἐπὶ τῷ πάσχα νόμον ἐν μόνῃ δὲ ,Χρῆναι 
τῇ ᾿ ἁγίᾳ πόλει διετύπου ὁ Θεὸς, ἐκεῖνο, οἶμαί που, σκιαγραφοῦντος εὖ μάλα 
τοῦ νομικοῦ γράμματος, ὡς οὐκ ἂν εἴη θέμις, οὔτε μὴν ἐφεῖταί τισι, τὸ ἐπὶ 
Χριστῷ μυστήριον, καθ᾽ ὃν ἂν ἕλοιτο τρόπον, ἤγουν ἐν παντὶ τόπῳ δύνασθαι 
πληροῦν. Χῶρος γὰρ͵ μόνος ὁ πρέπων αὐτῷ, καὶ οἰκειότατος ᾿ἀληθῶς, ἢ 
ἁγία πόλις, τούτεστιν ἡ ἐκκλησία, ἐν ἢ καὶ νόμιμος ἱερεὺς, καὶ διὰ χειρῶν 
ἡγιασμένων τελεῖται τὰ ἱερὰ, καὶ θυμίαμα προσφέρεται τῷ πάντων κρατοῦντι 
Θεῷ καὶ ““ θυσία καθαρὰ," κατὰ τὴν προφήτου φωνήν. 


P. 1099. The parable of the woman’s leaven explained in a good 
sense. 


VI. p. 624 0. On David eating the shewbread ὦ type of Christ. 


376 THE FOURTH CENTURY. [A.D. 


P. 853. “And the table that has the shewbread on it, repre- 
sents indeed the unbloody sacrifice, by which we are blessed in 
eating the bread that is from Heaven, that is, Christ, Who has 
also become one of us, but both was and is even thus both God 
from above and as coming from the Father, and above all, as 
King and Lord of all. 


P. 238. “Would they not truly say that both the fat and the 
blood and the sacred functions on the table represent in all likeli- 
hood the mystery of Christ ? 


P. 427. “For the partaking of Christ is life and sanctification. 
Especially the participation of His holy flesh, and in like manner 
the drinking from His saving blood, are built on a confession of 
Christ’s suffering and of His death exhibited on our account in this 
dispensation, 1 Cor. xi. Assuredly in the present dispensation ; 
but when in after time He comes to us in the glory of His Father, 
we shall not bring to Him out of season the profession about His 
suffering, but shall fully know Him clearly as God, face to face as 
Paul says, 1 Cor. xiv., 2 Cor. v. 


P. 842, “But the table both Divine and sacred is the in- 
spired Scripture ... being rich and costly and with rich abundance 
and order of dishes, 7.e. of provisions. But the mystic table also, 





Opera, Migne, Vol. I. p. 853 a, De adoratione, ke. 

Καὶ σημαίνει μὲν 7» τράπεζα, τὴν πρόθεσιν ἔχουσα τῶν ἄρτων, τὴν 
ἀναίμακτον θυσίαν, δι ἧς εὐλογούμεθα τὸν ἄρτον ἐσθίοντες τὸν ἐξ οὐρανοῦ, 
τούτεστι Χριστὸν, ὃς καὶ γέγονε καθ᾽ ἡμᾶς, ἀλλ᾽ ἦν τε καί ἐστι καὶ οὕτως 
Θεὸς ἄνωθέν τε καὶ ἐκ Πατρὸς ἐρχόμενος, καὶ ἐπάνω πάντων ὡς τῶν ὅλων 


βασιλεὺς καὶ Κύριοςς Also 099 ¢, 
P, 238. 


Καὶ στέαρ καὶ αἷμα καὶ tas ἐπὶ τῇ τραπέζῃ λειτουργίας ἄρ᾽ οὐχὶ φαῖεν 
ἂν εἰκότως τὸ Χριστοῦ μυστήριον. 

IT, p, 427, 

Ζωὴ yap καὶ ἁγιασμὸς ἡ Χριστοῦ μετοχή ; C. “AdAas τε καὶ ὁμολογίαν 
ἔχει τοῦ πάθους καὶ τοῦ Sv ἡμᾶς οἰκονομικῶς παραδειχθέντος θανάτου τοῦ 
Χριστοῦ, τῆς ἁγίας Αὐτοῦ σαρκὸς ἡ μετάληψις καὶ ἡ πόσις ὁμοίως ἡ ἐκ τοῦ 
σωτηρίου αἵματος. 1 Cor, xi. 26. Οὐκοῦν μὲν τοῦ παρόντος aidvos.... 
ὅταν δὲ λοιπὸν ἐν τῇ δόξῃ παραγένῃ τοῦ Πατρὸς οὐκ εὐκαίρως ἔτι τὴν ἐπὶ τῷ 
πάθει προσοίσομεν ὁμολογίαν Αὐτῷ, ἀλλ᾽ ἐπιγνωσόμεθα μὲν καθαρῶς ὡς 
Θεόν, πρόσωπον πρὸς πρόσωπον, ὡς Παῦλός φησιν. 1 Cor, ΧΙ, ; 2 Cor, 
v. 16. 

P, 842, Ps, XXII, (XXIII). 


ε κ , ot Sa , ε ΄ Η , 
C. Ἢ δὲ θεία τε καὶ ἱερὰ τράπεζα ἡ Θεύπνευστος γραφὴ .. . Πλουσία 
> ‘ ‘ or » > ΄ , » ‘ 
οἷσα καὶ πολυτελὴς, Kal ὄψων, ἤγουν ἐδεσμάτων, ποικιλίαν ἔχουσα πολλὴν 
. , , ‘4 A « ‘4 , ε ‘ lal , » ‘ 
καὶ παράθεσιν... . ᾿Αλλὰ καὶ ἡ μυστικὴ τράπεζα ἡ σὰρξ τοῦ Κυρίου ἰσχυροὺς 


— 444] CYRIL. 377 


the flesh of Christ, works in us strength against sufferings and 
against demons. For Satan is afraid of those that partake of the 
mysteries in a pious manner. 


P. 871. “Look how He does not rather enjoin upon the 
saints, or if you will the upright, to offer bullocks nor even to use 
the smoke of incense: but rather to utter hymns and bring near 
bloodless sacrifices; all which means the sign of citizenship in 
Christ. 


P. 49. “1 exhort them to songs and melodies saying, ‘ Sacri- 
‘fice to God a sacrifice of praise.’ 


P. 1080. ‘Surely gather together (he says) from all the earth 
those that have been already known as sure to be trusty and kind: 
but they are also disposed, z.e. hasten to fulfil the covenant of 
Christ in sacrifices, not that have blood and smoke in the offering, 
but rather in those that are spiritual. Ps. iv. 6. God rejoices in 
such sacrifices, and again He will accept the doxology in the rank 
of a mental sweet savour, Ps. xxvi. &c. [P. 1081.] The face of God 
has been openly introduced in these things, transferring the types 
of the law into truth. For the all-wise Paul says that the com- 
mandment of Moses was imposed until the time of reformation. 
But the time at least of the reformation was no other than that in 
which Christ shone most clearly on the inhabitants of the earth, say- 
ing, ‘I am the truth.’ But the typical representations were profitless 


ec a A , A ‘\ , 3 ’ an ‘4 e , 

ἡμᾶς κατὰ πάθων καὶ κατὰ δαιμόνων ἐργάζεται. Φοβεῖται yap ὁ Yatavas 
‘ 2 3 , a ΄ , 

τοὺς pet εὐλαβείας τῶν μυστηρίων μεταλαμβάνοντας. See p. 1080, Ps. 

xlix. 5 


Pe Sil By Pa AX LH, ee) Rejoice, (δ. 


“AGper 6 ὅπως ov βουθυτεῖν τοῖς ἁγίοις, ἔπουν τοῖς εὐθέσι, ἐπιτάττει μᾶλλον, 
οὔτε μὴν καπνοῖς ,κεχρῆσθαι καὶ λιβάνῳ: τὸ ὑμνολογεῖν δὲ μᾶλλον καὶ 
ἀναιμάκτους προσάγειν θυσίας, ὅ ὅπερ ἐστὶν τῆς ἐν Χριστῷ πολιτείας σύμβολον. 
Ps. xlix. 8. Eis @dds καὶ μέλη προτρέπει λέγων, Θῦσον τῷ Θεῷ θυσίαν 
αἰνέσεως. [This last term is used in the LXX, for a peace offering. 
Lev. vii. | 

11. p. 1080 c, Ps, XLIX. (L.) 5, Gather my saints, ὦ. 
See also Ps. 1. (li.) 19, and Ii. ey fie 


Οὐκοῦν ἐξ ἁπάσης τῆς γῆς τοὺς ἤδη προεγνωσμένους, ὡς ἔσονται πιστοὶ 
καὶ ,Ὑνήσιοι, συγκομίσατέ, φησιν, οἱ δὲ καὶ διατίθενται, τούτεστι πληροῦν 
ἐπείγονται τὴν διαθήκην Χριστοῦ ἐπὶ θυσίαις, οὐχὶ ταῖς be αἱμάτων καὶ 
καπνῶν, ἐπὶ πνευματικαῖς δὲ μᾶλλον. Ps. iv. 6. Ταῖς τοιαύταις θυσίαις 
ἐπιγάννυται Θεὸς, προσδέξεται δὲ πάλιν, ἐν εὐωδίας τάξει τῆς νοητῆς, τὴν 
δοξολογίαν. Ps) exw ὉΣ [P. ΠΟΘΙ ον. 7. ᾿Αναφανδὸν ἐν τούτοις 
τὸ τοῦ Θεοῦ πρόσωπον͵ εἰσκεκόμισται, τοὺς ἐν νόμῳ τύπους μεθιστάντος 
εἰς ἀληθείαν. Μέχρι γὰρ καιροῦ διορθώσεως τεθεῖσθαί, φησιν ὁ πάνσοφος 
Παῦλος, τὴν διὰ Μωσέως ἐντολὴν, “O ‘O δέ γε τῆς “διορθώσεως καιρὸς οὐχ 
ἕτερος ἦν παρ᾽ ἐκεῖνον καθ᾽ ὃν ἔλαμψεν τοῖς ἐπὶ τῆς γῆς ὃ Χριστὸς 
ἐναργέστατα λέγων, ““ Ἔγώ εἰμι ἡ ἀλήθεια." ᾿Ανόνητα δὲ οὖν τὰ ἐν τύποις, 


378 THE FOURTH CENTURY. [A.D. 


when the Truth was present: for the shadows travail in birth with 
Him (Gk. it): and one would look down into the conformation, in 
the letters of the law, of mystery according to Christ, if he were 
spiritual. Surely since the Saviour was about to appear as 
instructor to men on earth in the secret doctrine which is above 
the law, He of necessity urges and testifies continually to the 
sons of Israel through the lyre of the player. “1 am God thy God.’ 
Of what kind then? Good, Who delivered Israel from the iron 
furnace of the covetousness of the Egyptians, Who gave them the 
way through the sea, Who fed them through all in the desert, and 
Who gave them that law. For do not deem it had a different 
lawgiver, because you see some difference in the two laws. 


P. 1176. “‘Thy salvation, O God, helped me. For it was 
needful that having become a man He must also be raised by the 
Father. But from this the Gospel policy also is proclaimed, which 
the band after God’s will, poor in spirit, led ; which enters with 
thanksgiving upon the salvation that comes to it from the only- 
begotten Son. But it promises not any longer to offer sacrifices 
with blood, but rather such as are offered in praise and are 
spiritual. [v. 31.] But it is fit to lament the transgression of the 
Jews in not being willing to discern the infant-like character of 
the legal service. [v.32.] But we must know that a male calf 
was sacrificed, when the synagogue fell into sin: but the same 
used to be offered for a high-priest also, When then high-priests 


THS ᾿Αληθείας παρούσης" αὐτὴν γὰρ ὠδίνουσιν αἱ oa, kal τοῦ κατὰ Χριστὸν 
μυστηρίου τὴν μόρφωσιν ἐ ἐν τοῖς τοῦ νόμου γράμμασιν καταθρῆσαί τις ἂν, 
εἴπερ εἴη πνευματικός. Οὐκοῦν, ἐπειδήπερ ἔμελλεν. ὁ Σωτὴρ τῆς ὑπὲρ _Vopov 
μυσταγωγίας εἰσηγητὴς ἀναφαίνεσθαι τοῖς ἐπὶ γῆς ἀναγκαίως διὰ τῆς τοῦ 
ψάλλοντος λύρας, προσεγγυᾷ καὶ διαμαρτύρεται τοῖς ἐξ Ἰσραήλ...“ 0 Θεὸς. 
ὁ Θεός σού εἰμι Ἔγώ." Ποῖος οὖν ; ᾿Αγαθὸς, ὁ ὁ ἐκ καμίνου σιδηρᾶς Gaul hha τὸν 
Ἰσραὴλ τῆς Αἰγυπτίων. πλεονεξίας, ὁ τὴν διὰ θαλάττης ὁδὸν δωρησάμενος, 
ὁ ἐν ἐρήμῳ διαθρέψας, ὁ ὁ τὸν νόμον ἐκεῖνόν σοι δεδωκώς. Μὴ γὰρ δὴ ἄλλον 
μὲν νομοθέτην νομίσῃς, τῶν νόμων ὁρῶν τὸ διάφορον. Any one who has 
read Mr Kingsley’s “ Hypatia” will be reminded of the magnificent 
argument of Aben-Ezra to this effect. The wonder is how Cyril, 
brimful of w orldly tactics in Church matters, writes thus and yet more 
on John, See Part ITI. 


LT, 9. ALG, £8, ATX, (Ux) 30. 


A S| σωτηρία σου, ὁ Θεὸς, ἀντελάβετό μου. Ἔδει γὰρ γενόμενον 
ἄνθρωπον καὶ ἐγήγερθαι λέγεσθαι παρὰ τοῦ Πατρὸς Αὐτόν, ᾿Εντεῦθεν δὲ 
καὶ ἡ εὐαγγελικὴ πολιτεία κηρύττεται, ἧς ἦρξεν ὁ ὁ κατὰ Θεὸν χόρος, πτωχὸς 
τῷ ) πνεύματι, ὃς εἰσέρχεται εὐχαριστῶν ἐπὶ τῇ γενομένῃ αὐτῷ σωτηρίᾳ παρὰ 
τοῦ Μονογένους. ᾿Επαγγέλλεται δὲ μηκέτι τὰς be αἱμάτων προσφέρειν 
Corine, τὰς δ αἰνέσεων δὲ μᾶλλον καὶ πνευματικάς [v. 31]. ᾿Θρηνῆσαι 
δὲ ἄξιον τὴν Ιουδαίων παρανομίαν, συνιδεῖν οὐ «βουλομένων τῆς νομικῆς 
λατρείας τὸ νηπιῶδες ἐτών ie 32). Ἰστέον δὲ ὅτι μόσχος ἀῤῥην ἐθύετο, 
ἡνίκα ἡ συναγωγὴ δ ξινεεν ἁμαρτίᾳ' προσεφέρετο δὲ καὶ ὑπὲρ ἀρχιερέως. 


4 





° >< alent 


ἢ 


- 444] CYRIL. - 379 


and rulers were assembled against Christ, and stirred up those 
who were under them against Him, and became chargeable with 
their sins, and the purification through the law with these (young 
calves) was required, He said, ‘I do not offer a visible calf, (but) 
‘the pure and bloodless sacrifice, which I have set up in My 
‘church. [v. 33, &c.] But the apostles also say concerning those 


- that through them believed on Christ, that the poor in spirit, 


having known these things, shall rejoice exceedingly. 


Is Origen the only writer who very beautifully strains Scripture 
into questionable allegorical senses? Do they not all the same ? 


Ρ 457. “Wherefore the manna was given to the ancients 
when the day was breaking through and light was being scattered. 
For the day was shining among us that believe according to that 
which is written, and the day star arose in the hearts of all, and 
the sun of righteousness holds up, that is Christ the giver of the 
intellectual manna. For that sensible manna indeed was as in a 
similitude; but He Himself was the true. For our Lord Jesus 
Christ nourishes us unto endless life both with the precepts 
leading unto piety and by the mystic blessing. Himself then we 
see is the manna and it comes through Him, the Divine and life- 
giving manna in truth. And he that has eaten this is superior to 
corruption, and will escape, death, not they who eat the sensible 
manna. For the type was not saving, but He was moulding the 
conformation of the truth for Himself. {He quotes Origen. But 
Origen’s word 15, ὑπεραλεῖται, “ shall leap beyond.” 





᾿Επεὶ οὖν ἀρχιερεῖς Kal ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Χριστοῦ, 
καὶ kat Αὐτοῦ τοὺς ὑπὸ χεῖρα διήγειραν, καὶ αἴτιοι ,τῆς αὐτῶν ἁμαρτίας 
ἐγένοντο, ἔδει δὲ τούτοις (μόσχοις νέοις) τῆς διὰ νόμου καθάρσεως, οὐκ 
αἰσθητὸν, ἔφη, μόσχον ᾿Εγὼ προσφέρω, τὴν καθαρὰν δὲ θυσίαν καὶ ἀναίμακτον, 
ἣν ev τῇ "Epa ἐκκλησίᾳ κατέστησα. [ν. 89, Let the poor see, &e. | Φασὶ 
δὲ καὶ ol ἀπόστολοι περὶ τῶν Ov αὐτῶν πιστευσάντων εἰς Χριστὸν, ὅτι ταῦτα 
γνόντες οἱ τῷ πνεύματι πτωχοὶ ἀγαλλιασθήσονται. 


P. 457. In Exod. Lib. I. 


: Τοιγάρτοι τὸ μάννα κατεδόθη τοῖς ἀρχαιοτέροις, διαυγαζούσης ἡμέρας 
καὶ σκιδναμένου φωτός. Διηύγαζε γὰρ ἐν ἡμῖν τοῖς πιστεύουσιν ἢ ἡμέρα 
κατὰ τὸ γεγραμμένον καὶ φώσφορος ἀνέτειλεν ἐν ταῖς ἁπάντων καρδίαις 
καὶ ὁ τῆς δικαιοσύνης ἄντισχεν ἥλιος τούτεστι Χριστὸς, ὃ τοῦ νοητοῦ μάννα 
δοτήρ. Ὅτι γὰρ ὡς ἐν εἰκόνι μὲν ἐκεῖνο τὸ αἰσθητὸν ἔτι, τὸ δὲ ἀληθὲς 
Αὐτός. John vi. 50. ᾿Αποτρέφει γὰρ ἡμᾶς εἰς ἀμήρυτον ζωὴν ὁ Κύριος 
ἡμῶν Ἰησοῦς Χριστὸς καὶ ταῖς εἰς εὐσέβειαν. ὑποθήκαις καὶ δὲ εὐλογίας τῆς 
μυστικῆς. “Autos οὖν “ἄρα καὶ δι Αὐτοῦ τὸ μάννα τὸ Θεῖον καὶ ζωοποιὸν 
ἀληθῶς. Kat τοῦτο ὁ κατεδηδοκὼς ἀμείνων ἐστὲ φθορᾶς καὶ ὑφαλεῖται 
θάνατον, οὐκ οἱ φαγόντες τὸ αἰσθητόν. Οὐ γὰρ ἣν ὁ τύπος σωτήριος, ὑπε- 
πλάττετο δὲ τῆς ἀληθείας τὴν μόρφωσιν. 


380 THE FOURTH CENTURY. "[A.D. § 


P. 625. “He then we see is the altar, and He the incense 
and high-priest. But He in like manner is the blood for the 
purification of sins, 


P. 1416. “But when they are being gladdened, ye shall be 
ashamed: for those that have come to know Him that is by 
nature and in truth God, and have leaped away from them that 
are falsely so named, and have wondered at the beauty of the true 
worship, shall be delighted, indeed enriched with the blessings 
from above in their hearts, and coming to the life-giving table of 
Christ the Saviour of us all, and eating the bread of life and 
(drinking) the Divine cup, by which we are to become partakers of 
the pleasantness that is from above: for it entirely cleanses away 
sin and removes whatever grieves us, and does not suffer the fear 
about being punished to overpower our understanding. For we 
are yet more gladdened in the hope of good things which the 
sacred Scripture says that God has made ready for them that love 
Him. [This passage may I think be honestly regarded as figura- 
tive by those who do not attach all spiritual blessings to the 
second sacrament. ] 


P. 793. “For since the Christ (¢.e. Christ’s body) is a new 
creature, according to the scriptures, in this way we receive Him 


I. p. 6258. De Ador., Lnb. LX. 

Αὐτὸς οὖν ἄρα ἐστὶ τὸ θυσιαστήριον, Αὐτὸς δὲ τὸ θυμίαμα καὶ ἀρχιερεὺς, 
Αὐτὸς δὲ ὁμοίως τὸ αἷμα τοῦ καθαρισμοῦ ἁμαρτιῶν. I quote this because of 
three passages quoted by Suicer to shew that Theodoret, Chrysostom, 
and this Cyril held Christ to be typically an altar, This is the only 
pertinent one, I have quoted the other two. And this is preceded by 
a pantheistic utterance Χριστοῦ yap μετοχὸς ἡ πᾶσά ἐστιν ὁρατὴ καὶ 
ἀόρατος κτίσις. Is there a word in Scripture to shew that Christ is 
figuratively an altar ἢ 


111. p. 1416, Isaiah LXV, 13, “ My servants shall eat,” de. 
Εὐφραινομένων δὲ αὐτῶν ὑμεῖς αἰσχυνήσεσθε: of γὰρ τὸν φύσει καὶ 

ἀληθῶς ἐπεγνωκότες Θεὸν, καὶ τῶν ψευδωνύμων ἀποπηδήσαντες, καὶ τὸ τῆς 
ἀληθοῦς λατρείας θαυμάσαντες κάλλος, ἐντρυφήσουσιν ὄντως ταῖς ἄνωθεν 
εὐλογίαις καταπιαινόμενοι τὰς καρδίας καὶ τραπέζῃ προσβάλλοντες τῇ ζωοποιῳ 

-“ ε - -“ a“ “ Lal ’ 
τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, καὶ τὸν ἄρτον ἐσθίοντες τῆς ζωῆς Kat 

, Ν "»-“ » -“ 
πόμα τὸ Θεῖον, δ οὗπερ ἂν γένοιντο θυμηδίας τῆς ἄνωθεν μετοχοί: διακα- 
θαίρει γὰρ ἁμαρτίας καὶ ἐξίστησι τὸ λυποῦν καὶ τὸν ἐπὶ τῷ L ὕ 

pP us p - ρ en a ξ ae ΝΥ > ud ΄ bb. κολάζεσθαι φόβον 
κατισχύειν οὐχ EG τῶν ἡμετέρων διανοιῶν. Ἐὐφραινόμεθα γὰρ μᾶλλον éx 
> ,ὔ » -“ a -“ » ~ ‘ ‘ > , , ‘ -“ Ν 
ἐλπίδι ἀγαθῶν, ἃ τοῖς ἀγαπῶσ 
ἐλπίδι ἀγαθῶν, ς αγ ι τὸν Θεὸν ηὐτρέπισθαί φησι τὸ γρᾶμμα τὸ 
ἱερόν. 

Migne, I. 793. De adoratione in Spiritu et veritate, Lib. ΧΑ 1]. 
Ἔπειδηὴ yap ἐστιν ὁ X ) ) κτί ὶ τὰ i ‘ 
Ἐπειδὴ γάρ ἐστιν ὁ Χριστὸς καινὴ κτίσις, κατὰ τὰς γραφας, ταύτῃ τοι 

A a“ -“ » -“ 
δεχόμεθα καὶ ἡμεῖς Αὐτὸν ἐν ἑαυτοῖς διὰ τῆς ἁγίας Αὐτοῦ σαρκός τε καὶ 


τὰ 


—444] CYRIL. 381 


in ourselves through both His holy flesh and blood, that being 
re-elemented in Him unto newness of life, we may disfurnish our- 
selves of the old man, &c. 


P. 549. “But He puts His hands also on each one of the 
diseased and proceeded to deliver them from the disorder ; shewing 
that the holy flesh has continually borne (lit. worn) the energy of 
the Word, the flesh which He adopted for His own, having 
implanted in it power belonging to God, that we may learn that 
(He is) the only-begotten Word of God, though begotten as we 
were, and easily fulfils all things even by His own flesh. And do 
not wonder greatly, but rather follow this reasoning, that fire 
when it has come into action, puts even in a brazen vessel the 
energy of the heat peculiar to it: so then the Almighty Word of 
God, having in very truth united to Himself the living and 
rational temple received from the holy virgin, planted in it the 
energy of the Divine strength belonging to Him as God... 

“ And assuredly He entered into Peter’s house, since there was 
a poor woman laid on a bed, wasting away (being expended) with 
a devouring fever. Although He was able, as God, to say, ‘ Lay 
‘aside the disease and rise up, He yet has done this, viz. to 
exhibit the energy of His own flesh for healing, for it was the 
flesh of God; He touched her hand, and immediately, says the 
Scripture, the fever left her... But look, I pray again, how great 
a benefit does the touch of His holy flesh convey! For it drives 
away various diseases and a crowd of demons, and overthrows the 
power of the devil, ἄρ. For it was necessary, it was necessary for 


αἵματος, ἵνα πρὸς καινότητα ζωῆς ἀναστοιχειούμενοι ἐν Αὐτῷ, Tov πάλαιον 
ἄνθρωπον ἀποσκευαζώμεθα, κ.τ.λ. 
V. ». 549. Luke V. 38. 
᾿Ἐπιτίθησι δὲ καὶ τὰς χεῖρας ἑνὶ ἑκάστῳ τῶν νυσούντων καὶ ἀπήλλαττεν 
αὐτοὺς τοῦ Ψοσήματος, δεικνὺς ὅ ὅτι τῆς τοῦ Λόγου δύνάμεως τὴν ἐνεργείαν 
πεφόρηκεν ἡ ἁγία σὰρξ, ἣ ἣν ἰδίαν ἐποιήσατο, ᾿Θεοπρεπῆ δύναμιν ἐμφυτεύσας 
αὐτῇ, ἵνα μάθωμεν ὡς, καίτοι καθ᾽ ἡμᾶς γεγονὼς, ὁ μονογενὴς τοῦ Θεοῦ Λόγος, 
πάντα πληρῶν εὐκόλως καὶ διὰ τῆς οἰκείας σαρκός. Καὶ μὴ σφόδρα θαυμάσῃς, 
διαλογίζου δὲ μᾶλλον ὡς καὶ ἐ ἐν σκεύει χαλκῷ, γεγονὸς τὸ πῦρ, τῆς ἰδίας αὐτῷ 
θερμότητος ἐπιτίθησι τὴν ἐνεργείαν. Οὕτω τοίνυν καὶ ὁ παναλκὴς τοῦ Θεοῦ 
Λόγος, ἕ ἕνωσας “αυτῷ κατ᾽ ἀληθείαν ἔμψυχόν τε καὶ ἔννουν τὸν ἐκ τῆς ἁγίας 
παρθένου ναὸν, τῆς ἰδίας Αὐτῷ καὶ Θεοπρεποῦς ἴσχυος ἐνέφυτευσε τὴν 
ἐνεργείαν.... 
Καὶ γοῦν εἰσῆλθε μὲν εἰς τὴν οἰκίαν Iérpov, ἐπειδὴ γύναιον ἐπὶ κλίνης 
εἤῥιατο λάβρῳ πυρετῷ δαπανώμενον. Καίτοι δυνάμενος εἰπεῖν, ὡς Θεὸς, 
“«“᾿Απόθου τὴν νόσον, ἀνάστηθι," τοῦτο μὲν οὐ πὸ τ ἔνεργον δὲ πρὸς 
θεραπείαν ἀποφαίνων τὴν 'Ἑαυτοῦ σάρκα, Θεοῦ γὰρ ἣν σὰρξ, ἥψατο τῆς χειρὸς 
αὐτῆς, καὶ παραχρῆμά, φησι ἡ γραφὴ, ἄφηκεν αὐτὴν ὁ πυρετός.. .A Ope. δέ 
μοι πάλιν ὁ ὅσην ἔχει τὴν ὠφελείαν τῆς ἁγίας Αὐτοῦ σαρκὸς ἐπαφή. ᾿Ελαύγνει 
γὰρ ποικίλας νόσους καὶ δαιμονίων ὄχλον, καὶ τὴν τοῦ διαβόλου δύναμιν κατα- 
στρέφει, κιτιλ. "Ede γὰρ, ἔδει μαθεῖν ἡμᾶς ὅτι τῆς τοῦ Λόγου δυνάμεως τὴν 


382 THE FOURTH CENTURY. [A.D. 


us to learn that the holy flesh of Christ has continually borne the 
energy of the power of the Word, ἄρ Surely then let it touch us, 
or rather let us touch it (possessing it) through the mystical bles- 
sing, in order that it may liberate us from infirmities of soul and 
from the assault of the demons and evil coveting. 


P. 909. “For when He comes to be among us (by the Sacra- 
ment) He is not said to put on manhood and become flesh, For 
this took place once for all, when he stepped forth as man, not 
having thrown off the being God. He became then the Word’s own 
body, which was received from the holy virgin and united to 
Himself. But how, or in what manner, it is not possible to say. 
For the manner of His unification with it is not to be told, and 
altogether not to be comprehended, and known to Himself only. 
ft was necessary then that He should by the all-holy Spirit be in 
us in a manner belonging to God, and be mingled as with our very 
bodies through His holy flesh and precious blood. And these 
things indeed we have also obtained unto a life-giving blessing, as 
in bread and wine. But that we may not lose our senses in con- 
templating both (His) flesh and blood lying before our eyes on the 
holy tables of the churches, God comes and supports our infirmi- 
ties while He puts in the (elements) before us the power of life, 
and transplaces (changes) them into the energy of His own flesh, 
that we may have them unto a life-giving habit, and that the 
body of the life may be found to be a life-giving seed inus. And 
do not doubt, when Himself says plainly, This is My body, This is 





ἐνεργείαν πεφόρηκεν ἡ ἁγία σὰρξ, ἣν, κιτιλ. as before. Οὐκοῦν ἁπτέσθω καὶ 
ἡμῶν, μᾶλλον δὲ ἡμεῖς Αὐτοῦ διὰ τῆς μυστικῆς εὐλογίας, ἵνα καὶ ἡμᾶς 
ἐλευθερώσῃ ψυχικῶν ἀῤῥωστημάτων, καὶ τῆς τῶν δαιμονίων ἐφόδου καὶ 
πλεονεξίας. 


P. 909. Luke XXII. 20. 


Ov γὰρ, ἐν ἡμῖν γενόμενος, ἐπανθρωπῆσαι λέγεται καὶ γενέσθαι σάρξ. 
Τοῦτο γὰρ γέγονεν ἅπαξ, ὅτε προῆλθεν ἄνθρωπος, οὐκ ἀποβαλὼν τὸ εἶναι 
Θεός. Ἴδιον οὖν γέγονε σῶμα τοῦ Λόγου, τὸ ἐκ τῆς ἁγίας παρθένου ληφθὲν 
καὶ ἑνωθὲν Αὐτῷ. Πῶς δὲ, ἢ τίνα τρόπον, εἰπεῖν οὐκ ἔνεστιν’ ΓΑφραστος 
γὰρ καὶ ἀπερινόητος παντελῶς καὶ Αὐτῷ μόνῳ γνώριμος 6 τῆς ἑνώσεως τρόπος. 
“Ede τοίνυν Αὐτὸν διὰ τοῦ παναγίου Πνεύματος ἐν ἡμῖν γενέσθαι Θεοπρεπῶς, 
συνανακίρνασθαι δὲ ὥσπερ τοῖς ἡμετέροις σώμασι διὰ τῆς ἁγίας Αὐτοῦ σαρκὸς 
καὶ τοῦ τιμίου αἵματος" ἃ δηὴ καὶ ἐσχήκαμεν εἰς εὐλογίαν ζωοποιὸν, ὡς ἐν 
ἄρτῳ καὶ οἴνῳ. Ἵνα γὰρ μὴ ἀποναρκήσωμεν, σάρκα τε καὶ αἷμα προκείμενα 
βλέποντες ἐν ἁγίαις τραπέζαις ἐκκλησιῶν, συγκαθιστάμενος ὁ Θεὸς ταῖς 
ἡμετέραις ἀσθενείαις, ἐνίησι τοῖς προκειμένοις δύναμιν ζωῆς, καὶ μεθίστησιν 
αὐτὰ πρὸς ἐνέργειαν τῆς 'Βαυτοῦ σαρκός" ἵνα εἰς μέθεξιν ζωοποιὸν ἔχωμεν 
αὐτὰ, καὶ οἷον σπέρμα ζωοποιὸν ἐν ἡμῖν εὑρεθῇ τὸ σῶμα τῆς ζωῆς. Καὶ μὴ 
ἀμφιβάλῃς, Αὐτοῦ λέγοντος ἐναργῶς, Todrd Mov ἐστι τὸ σῶμα. Τοῦτό Mov 





444) : CYRIL. 383 


My body. But rather in faith receive the Saviour’s word: for 
being truth He cannot 116. 


P. 909. “But rather born of a woman according to the flesh, 
and having made His own for Himself that body from her, that He 
might implant Himself in us according to a unification never to 
be torn asunder, and exhibit us to be superior to both death and 
corruption. 


P.520. “What then truly is Christ declared to be? Nothing 
indeed corruptible, but rather a blessing that (is found) in the par- 
ticipation of both His holy flesh and blood, in all His parts carry- 
ing man up to incorruptibility, so as to have nothing wanting of 
all that drives away the death of the flesh, I manifestly mean food 
and drink. Wherefore the holy body of Christ quickens all those 
in whom it may be, and holds them unto immortality, being 
mingled with our bodies. 


P. 585. “But he that receives Me in himself by the partak- 
ing of My flesh shall live altogether and wholly transelemented 
into Me. 


P. 601. “ (Christ) says, Ye have not been very foolish in cloth- 
ing the flesh with no life-giving power. For whenever the nature 
of the flesh is thought of in any way by itself, it is manifest that: 
it will not be life-giving; for it will in no way generate life in any 
existing thing, but rather in itself wants Him that has strength 





ἐστι τὸ σῶμα. Δέχου δὲ μᾶλλον ἐν πίστει τοῦ Σωτῆρος τὸν Aoyov' ἀληθεία 
γὰρ ὧν, οὐ ψεύδεται. 


P, 909 a, v. 14. 

Τεννηθεὶς δὲ μᾶλλον κατὰ σάρκα ἐκ γυναικὸς, καὶ ἰδιοποιησάμενος σῶμα 
τὸ ἐξ αὐτῆς, ἵν᾿ ἡμῖν “Eavrov ἐμφυτεύσῃ καθ᾽ ἕνωσιν ἀδιάσπαστον, καὶ θανάτου 
καὶ φθορᾶς ἀποφήνη κρείττονας. 

VI. p. 520. John VI. 35. 

Τί δὴ οὖν apa Χριστὸς ἐπαγγέλλεται; Φθαρτὸν μὲν οὐδὲν, εὐλογίαν δὲ 
μᾶλλον τὴν ἐν μεταλήψει τῆς ἁγίας σαρκός τε καὶ αἵματος, ὁλοκλήρως εἰς 
ἀφθαρσίαν ἀνακομιζούσης τὸν ἄνθρωπον, ὡς οὐδενὸς ἐπιδεῖσθαι τῶν ὅσα τὸν 
τῆς σαρκὸς ἀπελαύνει θάνατον, τροφῆς δὲ δηλονότι φημὶ καὶ ποτοῦ... 
Ζωοποιεῖ τοιγαροῦν τὸ ἅγιον σῶμα Χριστοῦ τοὺς, ἐν οἷς ἂν γένοιτο, καὶ συνέχει 

3 Lal / > 
πρὸς ἀφθαρσίαν τοῖς ἡμετέροις ἀνακιρνάμενον σώμασι. 
P. 585, v. 56. 

‘O διὰ τῆς μεταλήψεως τῆς μῆς σαρκὸς Ἔμὲ δεχόμενος ἐν ἑαυτῷ 

ζήσεται πάντως ὅλως εἰς ᾿Εμὲ μεταστοιχειούμενος. 
Ρ, 601, v. 64. 


οὐ σφόδρα, φησιν, ἀσυνέτως τὸ μὴ δύνασθαι ζωοποιεῖν περιτεθείκατε τῇ 
σαρκί. Ὅταν γὰρ μόνη νοῆται καθ᾽ ξαυτὴν ἡ τῆς “σαρκὸς φύσις πως, οὐκ 
ἔσται δηλονότι ζωοποιός" ζωογονήσει μὲν γάρ τι τῶν ὄντων οὐδαμῶς, δεῖται δὲ 


{ 


384 THE FOURTH CENTURY. [A.D. | 


to generate life. For it is since it has been made one with the 
life-giving Word that it has become all life-giving, having run up in 
the jscale of being to the power of that which is more excellent, 
not as having constrained Him, that from no quarter can suffer 
any defeat, to come into its own nature. And therefore though 
the nature of the flesh be weak, as to itself, in relation to being 
able to give life, yet having the life-giving Word, and travailing 
with the whole of His energy, it will ‘mightily effect this, For it 
is the body of that which is by nature life, and not any one of 
those earthy ones, of whom the saying might justly hold, ‘The 
flesh profiteth not at all’ For it is not the flesh of Paul, perhaps, 
nor even of Peter, nor of any other that will work this in you; 
but only and specially that of our Saviour Christ, in Whom dwelt 
all the fulness of the Godhead in a bodily form ; for also it would 
be one of the strangest things, that honey indeed should put its 
own quality in things that by nature have no sweetness, and 
should transqualify to itself whatever it may be mixed with ; 
but that we should not think the life-giving nature of the Word 
of God carries up to its own goodness, every one in whom the 
body dwelt. Surely then the saying will be true in the case of 
all other (beings) that the flesh profiteth not at all, but it will 
lose its force and pertinency in the case of Christ only, because 
the life, ze. the Only-begotten One dwells in Him, 


P.192. “Whom do we eat ? The Godhead or the flesh? Then 
surely thou seest at last, wherever thy mind is gone... But we eat, 
not consuming the Godhead ; away with such “ill counsel, but the 





μᾶλλον αὐτὴ τοῦ ζωογονεῖν ἰσχύοντος.. «Ἐπειδὴ γὰρ ἥνωται τῷ ζωοποιοῦντι 
Λόγῳ, γέγονεν ὅλη ζωυποιὸς, πρὸς τὴν τοῦ βελτίονος ἀναδραμοῦσα δύναμιν, 
οὐκ αὐτὴ πρὸς τὴν ἰδίαν βιασαμένη φύσιν τὸν οὐδαμόθεν ἡττωμένον. Kav 
ἀσθενῇ τοιγαροῦν ἡ τῆς σαρκὸς φύσις, ὅσον ἧκεν εἰς ἑαυτὴν, εἰς τὸ δύνασθαι 
ζωοποιεῖν, ἀλλ᾽ οὖν ἐνεργήσει τοῦτο τὸν ζωοποιὸν ἔ ἔχουσα Λόγον, καὶ ὅλην 
Αὐτοῦ τὴν ἐνέργειαν. ὠδίνουσα. «Σῶμα γὰρ τῆς κατὰ φύσιν ζωῆς, καὶ πε 
ἑνός τινος τῶν ἀπὸ τῆς γῆς, ἐφ᾽ οὗπερ ἂν καὶ ἰσχῦσαι δικαίως to, “Εἰ σὰρξ 
“οὐκ ὠφελεῖ οὐδέν." Οὐ γὰρ ἡ Παύλου τυχὸν, πὰς οὐδὲ ἡ Πέτρου, ἢ ἤγουν 
ἑτέρου τινος, τοῦτο ἐν ἡμῖν ἐργάσεται" μόνη δὲ καὶ ἐξαιρέτως ἡ Σωτῆρος ἡ ἡμῶν 
Χριστοῦ, ἐν ᾧ κατώκησε πᾶν το πλήρωμα. τῆς Θεότητος. σωματικῶς, καὶ γὰρ 
ἂν εἴη τῶν ἀτοπωτάτων τὸ μὲν μέλι. τοῖς οὐκ ἔχουσι κατὰ φύσιν τὸ γλυκὺ τὴν 
ἰδίαν ἐπιτιθέναι ποιότητα, καὶ εἰς ἑαυτὸ μετασκευάζειν τὸ, ᾧπερ ἂν ἀναμίσ- 
ynrau τὴν δὲ τοῦ Θεοῦ Λόγου ζωοποιὸν φύσιν μὴ ἀνακομίζειν οἴεσθαι πρὸς τὸ 
ἴδιον ἀγαθὸν τὸ, ἐν ᾧπερ ἐνῴκησε σῶμα. Οὐκοῦν ἐπὶ μὲν τῶν ἄλλων ἁπάντων 
> ‘ Ν , « ‘ > > al Or > , Ν , Ἂν ’ - 
ἀληθὴς ἔσται λόγος ὅτι ἡ σὰρξ οὐκ ὠφελεῖ οὐδὲν, ἀτονήσει δὲ ἐπὶ μόνου τοῦ 
Χριστοῦ, διὰ τὸ ἐν αὐτῇ κατοικῆσαι τὴν ζωὴν, τοῦτ᾽ ἐστι τὸν Μονογενῆ. 
IX. p. 192, Adversus Nestorium IV. On “He that eateth me,” de. 
Τίνα ἐσθίομεν; Τὴν Θεότητα, ἢ 7 τὴν σάρκα; "Ap οὖν αἰσθάνῃ λοιπὸν 
ὅποι ποτε εἶ φρενῶν... ᾿ἘΕσθίομεν δὲ ἡ ἡμεῖς, οὐ τὴν Θεότητα δαπανῶντες" ἔπους 
τῆς δυσβουλίας, ἀλλὰ τὴν ἰδίαν τοῦ Λόγου σάρκα ζωοποιὸν γεγενημένην... 


—444] CYRIL. 385 


flesh that had become the very own life-giving flesh of the Word ; 
but rather we continually maintain that by nature it is life, for it 
has been generated as from life out of the Father... But as the 
body of the Word Himself is life-giving, as He Himself by a true 
unification, above both understanding and speech, made it His 
own for Himself, so we, who may come to partake of the holy 
flesh and blood, are being made alive everywhere and in every 
way, as the Word abides in us, in a Divine manner through the 
Holy Spirit, but in a human way too, through the holy flesh and 
the precious blood, ἕο. 


P. 315. “The holy body and blood of Christ is truly then 
life-giving. In this concurs in opinion the Christ-loving company 
of the holy fathers, and also he himself who now puts into becoming 
order the holy church of the inhabitants of Constantinople, the 
most holy and most pious brother, and your fellow-bishop Proclus. 


P. 1073. “But I hear that they say that the mystic blessing 
is void of effect for sanctifying, in any fragment that may remain 
unto another day. But they are mad to say these things. For 
Christ is not changed into a thing of another kind, nor will His 
holy body be changed; but on the contrary, the force of the 
blessing, and the life-giving grace exist continually in it [a diffi- 
culty very variously treated. If we granted Cyril’s premises we 
should be driven to his conclusion. But we reckon the whole 
fabric Scripturally baseless and destitute of reasonable likelihood].” 


ζωὴν δὲ μᾶλλον κατὰ φύσιν εἶναι διαβεβαιούμεθα, γεγέννηται yap ws ἐκ ζωῆς 
ἀπὸ τοῦ ΠΠατρός.. “Ὥσπερ δὲ τὸ Αὐτοῦ τοῦ Λόγου σῶμα ζωοποιόν ἐστιν, ἴδιον 
Αὐτοῦ ποιησαμένου καθ᾽ ἕνωσιν ἀληθῆ τὴν ὑπὲρ νοῦν τε καὶ λόγον, οὕτω καὶ 
ἡμεῖς, οἱ ἐν μεθέξει γενώμεθα τῆς ἁγίας σαρκὸς καὶ αἵματος Αὐτοῦ, πάντῃ τε 
καὶ πάντως ζωοποιούμεθα, μένοντος ἐν ἡμῖν τοῦ Λόγου, Θεικῶς μὲν διὰ τοῦ 
ἁγίου Πνεύματος, ἀνθρωπίνως δὲ αὖ διὰ τῆς ἁγίας σαρκὸς καὶ διὰ τοῦ τιμίου 
αἵματος, K.T.A, 
A. 315. Epist. LV. on Nicene Creed. 

Ζωοποιὸν οὖν apa τὸ ἅγιον σῶμα Kal TO αἷμα τοῦ Χριστοῦ... Ταῦτα φρονεῖ 
μεθ᾽ ἡμῶν ὁ φιλόχριστος τῶν ἁγίων πατέρων χόρος, καὶ αὐτὸς δὲ ὁ νυνὶ τῆς 
ἁγίας τῶν Κωνσταντινουπολιτῶν ἐκκλησίας κατακοσμήσας θρόνον, ὁσιώτατος 
καὶ Θεοσεβέστατος ἀδελφὸς, καὶ συνεπίσκοπος Πρόκλος, .6. Nestorius 
having been deposed : which is alluded to in the word νυνί, “ now.” 


TX. 1073. De libris c. Julianum. - 

᾿Ακούω δὲ ὅτι εἰς ἁγιασμὸν ἀπρακτεῖν φασιν τὴν μυστικὴν εὐλογίαν, εἰ 
ἀπομένοι λείψανον αὐτῆς εἰς ἑτέραν ἡμέραν. Μαίνονται δὲ ταῦτα λέγοντες. 
Οὐ γὰρ ἀλλοιοῦται Χριστὸς, οὐδὲ τὸ ἅγιον Αὐτοῦ σώμα μεταβληθήσεται, 
ἀλλ᾽ ἡ τῆς εὐλογίας δύναμις καὶ ἡ ζωοποιὸς χάρις διηνεκής ἐστιν ἐν αὐτῷ. 
Then about idle agitators just as in St Paul’s day, mentioned by him in 
2 Thessalonians. 

ΤΙ: 25 


386 THE FOURTH CENTURY. [A.D. 


The last extract but two may be taken as an ordinary instance 
of Cyril’s attractive style. The conclusion to which it leads is 
just contrary to the sense of our Lord’s words, as interpreted by 
the connection in which they are found: which plainly shews 
that He is speaking of His own body in the words “ The flesh 
‘profiteth not at all;” and yet as Cyril goes on reasoning, such 
is the witchery that you are more than half inclined to agree with 
him. Compare it with the parallel passage in Chrysostom, 
wherein he tries to lead you to the same result, and say which of 
the two is the more seductive. But when you come to the close 
of Cyril’s argument, ἀτονήσει δὲ ἐπὶ μόνου τοῦ Χριστοῦ, that the 
saying is inapplicable to Christ only, you see at once that 
he is in direct antagonism with Christ’s meaning. Again as 
to style, who would defend such Greek as δεῖται, ὅσον ἧκεν εἰς 
ἑαυτὴν, &c.; but on the other hand, could Plato, or Sophocles, 
or Pindar have written πρὸς τὴν τοῦ βελτίονος ἀναδραμοῦσα 
δύναμιν, ἄς. 1 And this slips from his pen by the way, not as 
part of an ornamental passage, in which the imagination is in 


full play. 


Liturgy of St Cyril. Central position. 


P. 1299. “The heavens and the earth are truly full of Thy 
holy glory. Fill this sacrifice, O Lord, with the benediction which 
is from Thee, by the illapse (descent) of Thy Holy Spirit upon it. 
Amen—And with benediction bless—Amen—and with purifica- 
tion purify—Amen—these Thy gifts to be worshipped, thus put 


forth before Thee, this bread and this cup. For Thy Son, &e., &e. 


—We believe—took bread into His own holy hands, (His ) im- 
maculate, pure, blessed, and life-giving (hands): and looked up to 
the Heaven to Thee God His own Father and Lord of all, and 
gave thanks—Amen—and blessed it—Amen—and sanctified it— 
Amen—and brake it and gave it to His own disciples, ‘ Do this, 


Migne, X. 1299. 

Vere pleni sunt cceli et terra glorid Tua sancté...Imple hoe saeri- 
fictum, Domine, benedictione que a Te est, per iJapsum super illum 
Spiritus Tui sancti, ““Amen”: et benedictione benedic, “Amen”: et 
puvificatione purifica, “Amen”: hec dona Tua veneranda, proposita 
coram Te, hune panem et hune calicem, Quippe Filius Tuus, &e., 
“ Credimus,” accepit panem in manus Suas sanctas, immaculatas, puras, 
heatas, et vivificantes ; et suspexit in celum ad Te Deum Patrem Suum 
et omnium Dominum, et gratias egit, “Amen”: et benedixit illum, 
* Amen” ; et sanctificavit illum, “Amen”; et fregit illum et dedit Ulum 


“a -« 
— eer ἂν δὴ. Ὁ Ὁ! 


a υ«ναγννανν 


— 444] CYRIL. ) 387 


&e.’—Amen—In like manner the cup also after supper He mixed 
with wine and water, and gave thanks—Amen—and blessed it— 
Amen—and sanctified it—Amen—and tasted it and gave it, ‘This 
do, &c.—Amen—For as often as ye shall eat of this bread and shall 
drink of this cup ye declare My death, and confess My resurrection, 
and make a commemoration of Me until I come—We declare Thy 
death, Ὁ Lord, &., &e—Pity us, Father Almighty, &., &.—And 
send the Paraclete, Thy Holy Spirit...on us Thy servants and on 
these gifts to be venerated, put forth before Thee—upon this bread 
and upon this cup that they may be purified and translated— Deacon, 
Let us attend—Amen—And make this bread the body of Christ 
—Amen—<And make this cup also the precious blood of the New 
Testament—Amen—of the same Lord God our Saviour and the 
King of us all, Jesus Christ—Amen—that they may be useful to 
us all, who are about to receive them to obtain faith without 
disputing, &c., and for remission of sins...so that we may be par- 
takers of the body as also of the form and of a part of Thy Christ.” 
[One can hardly conceive of a liturgy which would more deeply 
commit the congregation to the belief in an actual change of the 
elements into the natural body and blood of Christ “without 
disputing.” 





Suis discipulis, &e. “Hoe facite,” &e. “Amen.” Similiter et calicem 
post coenam miscuit vino et aqua: et gratias egit, “Amen,” et benedixit 
eum, “Amen”; et sanctificavit eum, “Amen” ; et gustavit deditque, &e. 
‘“‘ Hoc facite,” &e.; “Amen.” Quotiescunque enim manducabitis ex hoc 
pane, et bibetis ex hoe calice, annuntiatu mortem Meam et confitemini 
resurrectionem Meam et memoriam Mei agite, donec veniam. ‘“ Mortem 
“Tuam annuntiamus, Domine,” &c. &c. “ Miserere nostri, Deus Pater om- 
‘“‘nipotens” three times with certain forms gone through by the priest. 
Then the priest secretly says the invocation. Et mitte...Paracletum 
Tuum sanctum...super nos servos Tuos et super hec veneranda dona, 
proposita coram Te, super hune panem, et super hune ecalicem, ut purifi- 
centur et transferantur. Deacon “Attendamus.” “Amen.” ‘The priest 
with a loud voice, three times making the sign of the cross to (signans) 
the body, Et hune quidem panem faciat corpus Christi, “Amen.” The 
priest three times making the sign of the cross to the blood, Et hunc 
calicem faciat quoque sanguinem pretiosum testamenti novi. “Amen,” 
Ejusdem Domini Dei Salvatoris et Regis omnium nostrum Jesu Christi. 
“Amen.” Ut sint nobis omnibus, qui ea percepturi sumus, utilia ad 
obtinendam fidem sine disputatione, &c. ὅσο, et ad remissionem pecca- 
torum. ‘As it was,” &e. Presently the rest from the Liturgy of Basil 
[P. 1307.] Prayer at inclination (bowing) to the Father...adeo ut 
participes simus corporis sicut et forme et partis Christi Tui, &e, 


(NN.) NESTORIUS, ARCHBISHOP OF CONSTANTINOPLE, 
Ὁ, 492, 


There are three early fathers of the fourth century who un- 
25-—2 


a 


388 THE FOURTH CENTURY, [A.p. 


questionably lapsed into heresy, so as to make their title to the 
honoured name of “father” very questionable: and yet each of 
the three played so conspicuous a part, and was so long followed or 
favoured by so many, and one of the three (Nestorius) was so 
ill-treated by his opponents, that if a student has a candid mind 
he wishes that their works had come down to us as fully as those 
of their successful antagonists. (1) This may be said even re- 
specting Arius, though our sympathies go with Athanasius, for he 
suffered equally for his opinions, and singularly well escaped error. 
(2) Of Pelagius, the third heretical leader, we possess a consider- 
able instalment in his comments on many of the epistles, and not 
these alone. But (3) of Nestorius the second (and perhaps we 
need not reckon Eutyches as a leader) we should have almost no 
remains, had he not been earnestly assailed in the middle of the 
fifth century by Marius Mercator, who, that he might effectually 
overthrow his doctrine, translated with the greatest care thirteen 
of his sermons and many fragments and some documents also, In 
these is confirmed what we gather from the many volumes of 
Cyril and from all the history of the time that the controversy 
with Cyril not only bore upon the relation between the two 
natures in Christ, but also included the position of His virgin 
mother. The latter fact is embalmed in the never-to-be-forgotten 
word Θεοτόκος, rendered Deigera and Mater Dei, and Englished 
“mother of God.” It is evident in reason that in this respect 
Cyril has led a large portion of the church astray for ages; for 
there is a logical difference between mother of Him Who was God 
and man, and mother of God. The former, the Nestorian view, is 
alone correct; the latter is irreverent and wrong, for it is not 
logically justified by its one only claimed Scripture, Acts xx. 28. 
On the other point of difference also Cyril seems to have pushed 
the union of the two natures in Christ too far, and to be in no 
small degree responsible for leading Eutyches to the very brink of 
his heresy. It is much to be questioned whether the union can be 
traced by man any further than many excellent Nestorian expres- 
sions teach ; and what we want more of his works for is, to shew 
what I may call the true centre and real average of his opinions. 
The poor archbishop died miserably as he was being walked from 
place to place in the Thebaid. There can be little doubt that he 
was very unfortunate in having for his opponent so fierce, so 
powerful, so ambitious a rival archbishop as Cyril. Cyril’s jealousy 


' 


' 


—432] NESTORIUS. 389 


of the Eastern metropolitan see, doubtless combined with his 
strong bias in favour of more than one dominant superstition 
which Nestorius had opposed, made him a relentless and terrible 
enemy, for whom Nestorius’ gentler temper and feebler mind made 
him no match: and though the great Syrian divines took up the 
cause of the weaker, Cyril had adroitly secured the aid of Rome, 
and it was as much as they could accomplish to escape without 
ruin to themselves. One may well lament the violence of church 
parties at that time, but it was the natural and inevitable product 
of the enormous and almost incredible spread of monkery. Is it 
possible that half the Christian men in Africa were monks? Well, 
at least we owe it to Nestorius diligently to examine what remains 
of him in Mereator’s Latin translation: and knowing only too well 
Cyril’s views of the power inherent in Christ’s very flesh in the 
Lord’s supper, we may feel deeply indebted to the translator of 
Nestorius for every word upon this subject, which he has preserved 
to us. Nestorius asa monk at Antioch certainly won the hearts 
of Syrian Christians alike by his modesty and by his rhetorical 
power. It is in this way that we account for his first rise, viz. to 
the principal see of Syria. He seems however to have had another 
passport to general favour. . He was originally a monk and wore 
marks of its austerities in his countenance. At the decease there- 
fore of Sisinnius he received his second promotion, viz. to the chief 
patriarchal seat in the Eastern half of Christendom, an honour 
which led to his ruin. The highest man is ever most envied, and 
often around the seat of supreme power are gathered the most 
dangerous and least principled, the worst wolves of the general 
flock. It was before the onset of such as these that Gregory the 
divine had retired, and that the greater Chrysostom had fallen and 
suffered in a way that left Nestorius little to surpass. Cyril too 
appeared against Chrysostom under the oak as well as against 
Nestorius in the city of Ephesus. What wonder then that he 
shortly was banished and perished in exile? The thought however 
that John of the golden mouth had borne the like before him 
might do much to reconcile Nestorius to his sufferings. , It may 
perhaps be appointed that some master hand, one hopes it will be 
in prose, may take the dishonoured subject of Nestorius and con- 
strain facts to speak out concerning him. He has certainly had 
scant mode of justice hitherto. Some future Charles Kingsley 
may find in his tragic fortunes a congenial theme. Into the 


390 THE FOURTH CENTURY. [A.D. 


details of the Third Council we must not enter. Our subject is 
different, and in relation to that it is perhaps enough to cite Cyril’s 
actual charge against Nestorius, Νεστόριος καὶ οἱ μετ᾽ αὐτοῦ dpo- 
νοῦντες παραλύουσιν ἀμαθῶς Tod μυστηρίου τὴν δύναμιν. “ Nes- 
torius and those that feel with him do in their ignorance paralyse 
the power of our chief mystery.” What a calm power there is in 
this little specimen of Cyril! 

The Syrian town where Nestorius was born, Germanicia, was 
the capital of that district of the Euphrates. The monastery to 
which he gave himself was close to Antioch. He had the great 
advantage of the friendship and advice of Theodore of Mopsuestia, 
a divine far in advance of his time. He also contracted a close 
intimacy with the Syrian patriarch, John of Antioch, who deserted — 
him in his reverses, deeming it necessary to promote his banish- 
ment. A friendship, as with a junior, was formed with the re- 
nowned Theodoret, Bishop of Cyrus on the Euphrates, There 
survives in Arabic a work of Nestorius on the Saviour’s infancy, 
and it has been translated and commented on by H. Sike, Utrecht, 
1697. As Cyril was actually condemned at Ephesus as well as 
Nestorius, it is less strange that part of the Syrian bishops broke 
off from Cyril’s dominant party, and gave a permanent foundation 
to Nestorianism, which established itself successively in Edessa, 
Persia, Seleucia, Arabia, Armenia, and even in China and India. 
If ever doctrines are reconsidered, we may find it not impossible 
to win oyer the Nestorians to perfect orthodoxy, but the Pope and 
his conclave would find it impossible. 


Note. I cannot keep back Rohrbacher’s neat Roman summary 
of the contest between Nestorius and Cyril, vol. Iv. 387, “ Dans 
“616 temps méme que le Pape saint Célestin envoyait des légats— 
“un premier évéque aux Ecossains, un apdtre ἃ |’Irlande, il nom- 
“mait Saint Cyrille d’Alexandrie son légat en Orient, pour 
“présider en son nom le concile général d’Epheése et lui faire 
“exécuter la sentence qu il avait prononcée ἃ Rome contre 
“Nestorius, évéque de Constantinople; et Saint Cyrille d’ Alex- 
“andrie.et le concile général d’ Ephése exécutaient la sentence du 
“ Pape.” 


Certainly all history would concur in support of all the Roman 
father’s claims of supremacy, if only all history were written in 
this way. 





’ 


“+ eee 


—432] NESTORIUS. 991: 


P. 765. “God the Word was indeed before the incarnation 
both Son and God with the Father ; but He took in the last times 
the form of a servant... God the Word is named Christ because 
He is joined for ever to Christ; nor does it happen that God the 
Word does anything without the manhood; for it is drawn out to 
the highest degree of conjunction (συναφείαν), but not so as to be 
deified, as wise men from later dogmatists affirm. ‘Thus also we 
give Christ in the flesh the name of God, on account of the con- 
junction that He has with God the Word, though we know that 
that which appears to us is aman... Learn also that this name 
Lord is put sometimes of Christ’s manhood, sometimes of His 
Deity, sometimes of both, Learn from what goes before, (1 Cor. xi. 
20,) the unskilfulness of those who object to that which they may 
read to be the highest point of the usefulness of this mystery 
(the Lord’s supper), and whose remembrance it brings near to 
men’s thoughts; and learn not from me but from the blessed 
Paul, ‘As often as ye may eat the flesh of Christ, &., οὐ He 
has not said, ‘As often as ye shall eat this Godhead,’ but ‘As 
often as ye shall eat this bread.’ See that it is from the Lord’s 
body that this is set before him, ‘As often as ye shall eat this | 
bread, of which Christ’s body itself is antitypical. Let us there- 
fore see whose death it is: ‘As often as ye shall eat this bread 
‘and shall drink this cup ye will declare the death of the Lord’ 
Hear in what follows, ‘Till He come.” But Who will come? 
Matt. xxiv. 30. And what is more, a prophet earlier than the 





In Marius Mercator, Migne, Vol. XLEVIII. Sermo 71. p. 765. 


Erat quidem Deus Verbum ante incarnationem et Filius et Deus 
cum Patre: sumpsit vero novissimis temporibus servi formam...Deus 
Verbum nominatur Christus, quia habet cum Christo conjunctionem 
perpetuam ; neque contingit ut Deus Verbum sine humanitate faciat 
aliquid: perducta enim est ad summam conjunctionem non tamen ad 
Deificationem (humanitas) ut sapientes e recentioribus dogmatistis 
asserunt. Ita etiam Christum, secundum carnem, propter conjunctionem 
quam habet cum Dei Verbo, Deum nominamus, scientes esse hominem 
qui apparet, Rom. ix. 5...Audi etiam hoe nomen “ Dominus” aliquando 
de humanitate Christi, aliquando de Divinitate Ejus, aliquando de utra- 
que positum. 1 Cor, xi. 20. Audi ex preecedentibus imperitiam objicien- 
tium quod maximam esse legant hujus mysterii utilitatem, et cujus 
commemorationem hominibus afferat: atque audi non me sed beatum 
Paulum, Quotiescunque, &e. “As often as ye eat,” &e. Non dixit 
Quotiescunque manducabitis Divinitatem hance, sed quotiescunque man- 
ducabitis panem hune. Vide de corpore Dominico illi propositum esse, 
“ Quotiescunque manducabitis panem hune,” cujus est ipsum corpus anti- 
typum. Videamus ergo Cujus mors. “ Quotiescunque manducabitis 
“panem hune et calicem hunc bibetis, mortem Domini annuntiabitis.” 
Audi in sequentibus verbis “donec veniat.” Quis autem veniet? Matt. 


392 THE FOURTH CENTURY. [A.D. 


apostles more manifestly shewed Him coming, ‘They shall look 
‘on Him whom they have pierced,’ Zech. xii. 10. What then is 
that which has been pierced? His side. But the side is not 
God's, but that of man. [Is not this much better than Cyril's 
making the human flesh itself full of God, so that we may almost 
say full of Godhead 7] Let us therefore preserve without confusion 
the conjunction of the two natures. Let us confess God in the 
man. Let us worship the manhood, that is worthy of adoration 
through its conjunction of some Divine sort with the almighty 
God. [Thus it is impossible to separate the truth of the Lord’s 
supper from the truth of Christ’s two natures; and in this extract 
Nestorius is orthodox and Cyril heretical.] 


P. 827. “Against Judas in opposition to heretics.” [Note. 
‘ Apollinaristes,” for holding the views of which sect Cyril was 
fully condemned at the Ephesian council, ὁ. 6. for denying the 
human soul in Christ, and substituting the Logos for it.] “ Readily 
here will I require an answer to a question, from those heretics 
who mix and commingle into one essence the natures of the God- 
head and the manhood ; (and the question is) Who is it Who in 
this place is betrayed and delivered to the Jews?... Is it God 
the Word ? or the nature of the manhood? [Here Nestorius errs 
or at least speaks unwisely. We must not so sever the two. The 
shrist was betrayed.] But which, if both natures are mingled, 
according to your view? [Then follows the recital of the institu- 
tion ending] ‘This is My body.’ Why did He not say, ‘This 
‘is my Godhead, which will be broken for you?’ And again, 
why when He took and handed the cup, did He not say, ‘ This is 
‘My Godhead, which shall be shed for you for the remission of 





xxiv. 30. Et, quod majus est, ante apostolos propheta manifestius 
venientem ostendit, “‘ Videbunt in quem compunxerunt.” Zech. xii. 10. 
Quid igitur illud compunctum est? Latus, Latus vero non est Dei, 
sed hominis. Inconfusam igitur servemus naturarum conjunctionem, 
Confiteamur in homine Deum: colamus Diviné quadam conjunctione 
cum Deo omnipotente adorandum hominem, &c. 


P. 827, In Judan adversus heereticos. 


Libenter hic ab illis hereticis interrogans requiram, qui Deitatis et hu- 
manitatis natyram in unam essentiam miscendo contemperant. [He means 
Cyril, not the Apollinarists. | Quis Tle hoc loco est Qui proditur et trahitur 
Judeis ;...an Deus Verbum? An humanitatis natura? Ut qui autem, 
temperatis utrisque naturis, secundum te [Here he must mean Cyril]. 
He recites the institution ending Hoc est corpus Meum. Quare non 
dixit, “Hee est Divinitas Mea, Que pro vobis confringetur.” Et 
iterum cur sumptum calicem porrigens, non dixit, “Hae Divinitas 
Mea, que pro vobis effundetur in remissionem peccatorum,” Matt. xxvi. 


Sai ae 


—432] NESTORIUS. 393 


‘sins?’ Sever the natures, but join together their union. [Τὺ 
seems that it would have helped Nestorius more to have said 
that to suit Cyril, our Lord should have said (as Rome has 
since defined), This is my Deity, and soul and body, both flesh 
and blood and bones likewise. But Nestorius puts it rhetori- 
cally. ] 


P. 829. “ Hear with attention to His words, ‘ He that eateth My 
‘flesh, &c., abideth in Me” Remember, since it is of the flesh that 
it is said, ‘As the living Father sent Me,’ Me in a visible form, &c., 
Me, Who appear: but perhaps I interpret it amiss .... He (perhaps) 
saysit of the Godhead and I of the manhood... Whom then do we 
eat? The Godhead or the flesh? But I will repeat the words of 
that perilous passage. The Lord Christ was discussing with them 
concerning His own flesh. ‘ Unless ye eat the flesh of the Son of 
‘Man,’ &c. Χο. They that had heard these sublime words could 
not bear them. For in their ignorance they thought He was 
urging them to eat human flesh, 


P.919. “If any man shall say that the flesh, united to the 
Word of God by what is possible from its own proper nature, is 
life-giving, when Christ, the Lord and God Himself pronounces 
the decision, ‘The Spirit is He Who gives life, but the flesh 
‘profiteth nothing,’ let him be anathema. 


Cyril's counter-anathema. 
“Tf anyone does not confess that the Lord’s flesh is life-giving, 


28. Separa naturam sed unitionem conjunge. [The Greek noun here 
must have been ἕνωσις. What could he say more, unless like Cyril he 
had said ἕνωσις ὑποστατικη), Which is very Eutychism 1] 


Pi8o0 Senin FLL 


Audite dictis intenti “ Qui manducat carnem meam in Me manet.” 
Memento, quoniam de carne est quod dicitur, “Sicut misit Me vivens 
Pater,” Me visibilem &c. Me Qui appareo. Sed fortasse ego non recte 
interpretor,.. 1116 dicit de Divinitate, ego de humanitate...Quem ergo 
manducamus? Divinitatem an carnem? Dicam autem illius scandali 
verba. De Sua carne Dominus Christus cum illis disserebat. ‘ Unless 
“ve eat, &o.” Verborum sublimitatem qui audierant non tulerunt. 
Putabant enim ex inscitia Illum anthropophagiam suadere, 


P. 919, IXth proposition of Nestorius. 
Si quis unitam carnem Verbo Dei ex naturz proprix possibilitate 
vivificatricem esse dixerit, Ipso Domino et Deo pronuntiante, ‘ Spi- 
ritus est Qui vivificat: caro autem nihil prodest,” anathema sit. 


Cyril’s proposition cannot hold against it. “Si quis non confitetur 


394 THE FOURTH CENTURY. [A.D. 


as the own flesh of God the Word Himself, because it was made | 
the very own flesh of the Word of the God, to Whom it is possible 
to give life to all things, let him be accursed. 

[Cyril inserted before the word “ because ” the following, which 
can be read as if in its place by those who do not fear complexity, 
“but confesses the flesh of the Lord as that of some other than 
“God Himself, united indeed with God as concerns dignity, or in 
“that He alone had God dwelling in Him, and does not rather 
“confess, as we said, that it is life-giving, because, &e., &c.”] 


In p. 1026, cap. xxv. Scholia de Incarnatione, on “ The word 
“was made flesh and dwelt among us,” I find Cyril’s own beautiful 
writing in this part, so superior in style to that of Nestorius; and 
I see in it nothing hostile or incongruous to the extracts from 
Nestorius—not a word about Christ’s very flesh itself being so full 
of Deity (or life) that it healed everything that touched it. This 
will be more largely dealt with in Part IIT. It is evidently a most 
important point in relation to the Lord’s supper: and on this 
point Nestorius, with such strength as he has, opposes Cyril 
entirely. 


carnem Domini vivificatricem esse, tanquam propriam Ipsius Dei Verbi 
...quia facta est propria Verbi Dei, Cui omnia vivificare possibile est, 
anathema sit.” [I have omitted the words “ sed quasi alterius cujuspiam 
preter Ipsum, conjuncti quidem secundum dignitatem, aut secundum 
quod solam Divinam habitationem habuerit et non potius ut diximus 
vivificatricem esse.” I do not think they help Cyril. I shorten it at 
first to make it clearer.| In p. 960, in the Apologeticus Adversus 
Orientales Cyril is given as using ‘“ vivificam” ζωοποιὸν, instead of 
vivificatricem, ζωοποιοῦσαν. So also p. 998, Adversus Theodoretum. 


(OO.) THEODORE, BISHOP OF MOPSUESTIA. 8. 350. Ὁ. 429. 


To this man together with Chrysostom and other divines of the 
school of Antioch we owe those broader and sounder views of the 
inspiration of the Scriptures which alone can hold ground with 
thinking men. It was arrived at in opposition to the system of 
mythically dissolving all difficulties, which is in fact the one chief 
characteristic of Swedenborgianism, The first Antiochian prin- 
ciple is to give proper consideration to all that the human element 
of necessity introduces into the idea of Scripture; and we owe 
much to this school of thought for the aid they have rendered. 





“aa 


350] THEODORE, 395 


The holders of the mechanical theory of inspiration may be suspi- 
cious of the logico-grammatical : but the very essence of the latter, 
viz. to use grammar and reasoning in interpreting God’s Word, 
cannot but be right. It is only needful (1) that the plenary 
superintendence of the writers by the Holy Spirit be maintained, 
and (2) that the verifying faculty, necessarily used in interpreting, 
be not made supreme for a moment over topics beyond its reach, 
which are the proper subjects of faith only. Theodore did not 
escape every floating error of the time; but his opinion is always 
worth being received, as the French say, “with very high consi- 
“ deration,” 

Both he and Chrysostom were originally pupils of Libanius. 
The inclination of Theodore for public life did not leave him long 
in a monastery ; he was even soon on the point of marriage when 
a letter of Chrysostom checked his course. But in 390, after the 
same close study of the Scriptures that we have seen in Chry- 
sostom, he became bishop of Mopsuestia, Μόψου ἐστία, (Mopsus 
was a soothsaying Argonaut raised to be a local numen), in 
Cilicia, where Theodore continued till his death in 429, His 
eminence must have been generally acknowledged ; and four years 
later he was appointed to preach before Theodosius at the Council 
of Constantinople. He carried his love of the literal sense too far 
in denying an allegorical sense to Solomon’s Song: and for this 
the Fifth Council condemned him. Of his commentaries those on 
the Psalms and the minor prophets alone remain. If he received 
Pelagian outlaws, his moderation is set above suspicion by his own 
manifest opposition to their doctrine in several councils. Party 
feeling could never shake the high esteem in which he was held 
in the East: and his opposition to the cultus of the virgin-mother 
made him many furious enemies: for this was strangely deemed 
almost a part of the belief in the union of the two natures in 
Christ. This was the grand topic of the time, and one which 
Cyril’s violent nature pushed too far. It was hard if not impos- 
sible at once to oppose it and to preserve general popularity. 

Although this joint leader and founder of the Syrian school 
admits many of the erroneous expressions of the time, yet it may 
be observed with wonder, which after-thought may change into 
admiration, that this divine has risen to a style of thought and 
language singularly like to that of the Church of England in her 
noble Communion service. For instance, when on 1 Cor, x. he 


396 THE FOURTH CENTURY. [A.D. 


has to say “whose blood we drink,” he adds οἱ πιστοὶ, te. the 
faithful among us. Compare with this “The body and blood of 
“ Christ which are taken and received,” &¢., and the church adds 
“by the faithful.” Again, Theodore adds to the above, πνευματι- 
κῶς, “spiritually.” Compare with this our article, “The body and 
“blood of Christ are given, taken and eaten only after a spiritual 
“and Heavenly manner.” But this verbal correspondence is not 
all the likeness nor the chief part. Let any bear in mind the 
exhortations in our service, while he reads the long last extract 
but two from Theodore ; and making allowance for difference in 
the theological modes of expression current at the two periods, 
the great fourth and the great sixteenth centuries, he can hardly 
fail to be struck with the beautiful correspondence between Theo- 
dore’s spirit and that of our Reformers. 


P. 745. “The Lord says this, aware that this statement con- 
cerning the mysteries most transcends their understanding (lit. 
hearing). For this was the spiritual food (He meant). He does 
not then run straight to an exposition of it, but takes the way 
that is becoming to the Word. For believing, he says, shall be 
your way unto Me for the understanding and disciplining of you 
in (all) the rest. For it is not possible either for believing persons 
to doubt about the certainty of the things which are being spoken 
of (by Me), or for them that do not believe to receive any of the 
things that are being spoken of—great and intelligible (as they 
are) and much transcending our understanding (ὑπερβαίνοντα 
in Migne must be an error). Since after our resurrection He 
gives eternal and incorruptible life to them that believe, when 
there will be no eating and drinking, and therefore there will be 
no hunger... He is the public regaler of them that believed with 
the promised eternal life... The saying that was being thought 
to make them into cannibals and drinkers of blood was truly a 


Migne, p. 745. In Evang. Joh. VI. 29. 


Τοῦτό φησιν ὁ ὁ Κύριος συνεὶς ὅτι πλεΐατον αὐτῶν ὑπερβαίνει τὴν ἀκοὴν 
ὁ περὶ τοῦ μυστηρίου λόγος" τοῦτο γὰρ ἦν ἡ πνευματικὴ τροφή. Οὐκ 
εὐθὺς οὖν ἐπιτρέχει τῇ διηγήσει ἀλλ᾽ ὁδῷ κέχρηται τῇ “πρεπούσῃ πρὸς τὸν 
Λόγον. “H γὰρ πίστις, φησιν, ἡ εἰς Ἐμὲ ἁδὸς ὑμῖν ἔσται πρὸς τὴν τῶν 
λοιπῶν κατάνοησίν τε καὶ διδασκαλίαν. Οὔτε γὰρ πιστεύοντας ἔνεστι πρὸς 
τὴν τῶν λεγομένων βεβαιότητα ἀμφιβάλλειν, οὗτε μὴ πιστεύοντας δέξασθαί 
τι τῶν λεγομένων δυνατὸν μεγάλων, νοητῶν. καὶ πόλυ τὴν ἡμετέραν ὑπερ- 
βαινόντων ἀκοήν. (95) ᾿Ἐπειδὴ μετὰ τὴν ἀνάστασιν τὴν ἀΐδιον καὶ ἄφθαρτον 
δίδωσι ζωὴν τοῖς πιστεύουσιν, ἥνικα οὐκ ἔσται βρῶσις οὐδὲ πόσις αἰσθητὴ 
καὶ διὰ τοῦτο οὐ μὴ πεινάσωσι. (99) τοῖς πιστεύσασι τῆς αἰωνίου πρόξενός 
ἐστι Cons... (61) Σκληρὸς ἦν ἀληθῶς ὁ λόγος ὁ νομιζόμενος σαρκοφάγους 
τινας καὶ ἀϊμαβάῤρους τοὺς ἀκούοντας ἀποτελεῖν. Τοῖς δέ γε πνευματικῶς 





τ 


350] THEODORE. 397 


hard saying (to them). But to those at least who receive spiritual 
things in a spiritual way nothing appeared hard, but (all) seemed 
to be words of piety such as regulate the administration of eternal 
life to them, But Jesus knowing that they are murmuring among 
themselves (for also to speak of this too, 1.6. this Godhead was to 
bring secrets into mid-light) He said ‘ Does this offend you? What 
‘and if?’ &. He then takes the case of Nathanael: and then 
says, Why dost thou (Jesus) attach new difficulties to old? No 
(He does not). Never. But He wishes by the greatness of the 
doctrines and by their multitude to bring them to Him. For one 
that said barely ‘I have come down from Heaven,’ and added 
nothing more, would have given more offence... But He both 
does and says all, to lead them away from thinking that Joseph is 
His father. He was not therefore speaking with a desire to 
extend what was offensive, but rather to solve the difficulties. 
For indeed anyone that was thinking that He was the son of 
Joseph would not have received what was being said ; and anyone 
that was persuaded that He had come down from Heaven and will 
ascend thither, would have easily attended to the things spoken 
(not προσέχει). 


P. 885. “He calls both the food and the drink spiritual, 
because the Spirit Himself supplied the power for both through 
Moses in His secret way; but he called the rock also spiritual, as 
that it gave out the waters by the power of the Spirit, but (he 
called it) ‘following,’ since the water once flowing went following 
them through the desert, so that in no part were they in want of 





τὰ πνευματικὰ ἐκλαμβάνουσιν οὐδὲν ἐφαίνετο σκληρὸν, ἀλλὰ ῥήματα εὐσεβείας 
ὑπάρχοντα, τὴν αἰώνιον αὐτοῖς πρυτανεύοντα ζωήν. Εἰδὼς δὲ ὁ ᾿Ιησοῦς ὅτι 
γογγύζουσιν ἐν ἑαυτοῖς (καὶ γὰρ καὶ τοῦτο τῆς Αὐτοῦ Θεότητος, τὶ τὰ 
ἀπόῤῥητα φέρειν εἰς μέσον) ἔλεγεν, Does this offend you? What and 
if, &e.? and case of Nathanael. Τί ἀπορίαις ἀπορίας ξυνάπτεις ; ‘Ovyi, 
μὴ γένοιτο. ἀλλὰ τῷ μεγέθει τῶν δογμάτων καὶ τῷ πλήθει ἐπαγαγέσθαι 
αὐτοὺς βούλεται. “O μὲν γὰρ εἰπὼν ἁπλῶς, ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκα, 
καὶ μηδὲν πλέον προσθεὶς, μᾶλλον av ἐσκανδάλισεν... πάντα δὲ ποιεῖ καὶ 
λέγει ὥστε αὐτοὺς ἀπαγαγεῖν τοῦ νομίζειν Αὐτοῦ τὸν πατέρα εἶναι ᾿Ιωσήφ. Οὐ 
τοίνυν τὸ σκάνδαλον ἐπιτεῖναι θέλων τοῦτο ἔλεγεν, ἀλλὰ λῦσαι μᾶλλον" ὁ μὲν 

RGSS τ ιν τὰ ΑΞ ΝΥΝ ; τὰ τὰ ; Ν , ς 
yap ἀπὸ τοῦ Ιωσὴφ Αὐτὸν εἶναι νομίζων, οὐκ ἂν παρεδέξατο τὰ λεγόμενα, ὁ 
δὲ πεισθεὶς, ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκεν καὶ ἐκεῖ ἀναβήσεται, εὐκολώτερον 
ἂν προσεῖχε τοῖς λεγομένοις. 

P, 885, 1 Cor. X. 3—5. 

Πνευματικὸν καλεῖ καὶ τὸ βρῶμα καὶ τὸ πόμα, ws ἂν τοῦ Πνεύματος 
ἄμφω διὰ τοῦ Μωὐσέως κατὰ τὴν ἀπόῤῥητον Αὐτοῦ παρασχόντος δύναμιν" οὕτω 
δὲ καὶ πνευματικὴν ἐκάλεσεν τὴν πέτραν ὡς ἂν τῇ δυνάμει τοῦ Πνεύματος 
ἐκδοῦσαν τὰ ὕδατα, ἀκολουθοῦσαν δὲ ἐπειδὴ τὸ ῥυὲν ἅπαξ ὕδωρ εἵπετο αὐτοῖς 
κατὰ τὴν ἔρημον, wore μηδαμοῦ δεηθῆναι πότου τῶν τόπων ἀνύδρων. To δὲ 


398 THE FOURTH CENTURY. [A.D. 


drink. But the expression, The rock was Christ, (was) that he 
might say, That which the rock was to them Christ is to us, Whose 
blood we the faithful drink spiritually, transmade in the mysteries. 


P. 888. “He wishes to say this, that from Christ we go to God 
(c. ΧΙ. v. 3), from Whom He is; but from man (we go) to Christ: 
for we are His in our second being, according to the (spiritual) 
resurrection, in which we shall be, like Him, incorruptible, accord- 
ing to our association with the Spirit of grace in Him. For 
indeed as being subject to suffering (or passions) we count Adam 
our head, from whom we received our being; but having become 
above suffering (or passions) we count Christ our Head, from 
Whom we gained being above them. But in like manner, he 
says, (we go) from the woman to the man, since from him she 
received her being. 


P. 889. Some not having attended to the understanding of the 
things laid down, think that they are fulfilling the intention of the 
Apostle, if they very seldom anywhere partake of the mysteries, 
They must consider that though he wishes participants to be 
altogether pure, yet that first it is impossible for one being a man 
to be altogether pure ; but secondly, if also this were possible, yet 
it would not be right for us at least to suppose such things of 
ourselves, and theretore to communicate. And what will become 
of the saying, ‘As often as ye eat’? For this which St Paul said 
points to a continuity on communicating; and concurrent with 
this is the binding rule of the church, that wishes the mysteries to 
be always celebrated. It is unholy for a man not to abstain who 


Ἢ πέτρα ἦν ὁ Χριστὸς, iva εἴπῃ, Τοῦτο ἐν ἐκείνοις ἡ πέτρα, ὅπερ ἡμῖν ὁ 
Χριστὸς, οὗ τὸ αἷμα πίνομεν οἱ πιστοὶ πνευματικῶς, ἐπὶ τῶν μυστηρίων μετα- 
ποιούμενον, 

P. 888, XT. 3. 

Τοῦτο βούλεται εἰπεῖν ὅτι ἀπὸ μὲν τοῦ Χριστοῦ ἐπὶ τὸν Θεὸν χωροῦμεν, 
ἐξ οὗπέρ ἐστιν" ἀπὸ δὲ τοῦ ἀνδρὸς εἰς Χριστόν' ἐξ ἐ ἐκείνου γάρ ἐσμεν κατὰ τὴν 
δευτέραν ὕπαρξιν, καθ᾽ ἣν ἀνάστασιν ὁμοίως Αὐτῷ πάντες ἐσόμεθα ἄφθαρτοι, 
κατὰ μετουσίαν τῆς ἐν Αὐτῷ τοῦ Πνεύματος “Χάριτος. Παθητοὶ μὲν γὰρ 
ὄντες, κεφαλὴν ἡγούμεθα τὸν ᾿Αδὰμ, ἐξ οὗπερ τὸ εἶναι εἰχήφαμεν" ἀπαθεῖς δὲ 
γενόμενοι, κεφαλὴν ἡγούμεθα. τὸν Χ ριστον, ἐξ οὗπερ ἀπαθεῖς εἶναι ἐ ,ἐσχήκαμεν. 
Ὁμοίως δέ, φησιν, καὶ ἀπὸ τῆς γυναικὸς ἐπὶ τὸν ἄνδρα, ἐπειδὴ ἀπ᾽ ἐκείνου τὸ 
εἶναι εἴληφεν. 

P, 889 (34). 

Τινὲς οὐ προσεσχηκότες τῇ διανοίᾳ τῶν κειμένων νομίζουσι τοῦ ἀποστόλου 
πληροῦν τὸν σκόπον, εἰ σπανιώτατά που τῶν μυστηρίων μετέχοιεν. Δέον 
αὐτοὺς συνιδεῖν ὅτι εἴπερ πάντη καθαρεύοντας βούλεται κοινωνεῖν. πρῶτον μὲν 
ἁμαρτίας ἀδύνατον “πάντη καθαρεύειν ἄνθρωπον ὄ ὄντα. δεύτερον δὲ, εἰ καὶ τοῦτο 
ἦν δυνατὸν, ἀλλ᾽ οὐχ ἡμᾶς γε τοῦτο περὶ ἑαυτῶν ὑπειληφότας κοινωνεῖν δίκαιον 
ἣν. Καὶ ποῦ στήσεται τὸ, ὋὉσακις ἂν ἐσθίητε; 7 Zvvéxevav yap δείκνυσι τῆς 
κοινωνίας τὸ εἰρημένον, ᾧ δὴ σύνδρομος καὶ ὁ ἐπὶ τῆς ἐκκλησίας δεσμὸς, 
πάντοτε ἐπιτελεῖσθαι βουλόμενος τὰ μυστήριαι Τῶν οὖν μυστηρίων τὸν μὲν 


τ -- “ἘΞ... 5... --- τ Ψ. 


Lt <> 


350] THEODORE. 399 


is in the continual practice of the greatest and most forbidden 
(sins): concerning which the apostle gave plain indication, that it 
is not possible for a man of such practices to get the kingdom. 
For it is not good for such a person to partake until through fear 
of the sins he first restrains himself from the things that have 
been defined by law; but of the rest as many as must befal a man 
(many indeed springing from daily coincidences of circumstances, 
and most from the weakness of our nature), it is fitting to study 
to abstain from them to the utmost of his power. For attention 
to Christian excellence and daily care of our manner of living can 
always reduce the number of such falls. But it is not good for 
those that (only) stumble in such ways to deprive themselves of 
the mysteries, but to come to them in fear, considering their great- 
ness, and fulfilling the communion in good hope, that forgiveness 
also will come to us from these (ordinances), at least when we are 
restraining ourselves from such things, as far as we can, and do 
not appear to neglect the rest of our helps, and most of all the 
Spirit's cooperation towards making the reformation of our life 
easier. For God will be just to fulfil to us through the signs 
of Christ’s death all the ee that have come to be ours through 
His death: so that I could “confidently say that even if a man 
should happen to have fallen into the greatest sins, and should yet 
determine to abstain from every strange action for the future and 
to set his eye on virtue, conducting himself in obedience to the 
laws of Christ, and should thus participate in the mysteries, alto- 
gether believing that he will receive the pardon of all, he will by 
no means miss what he has believed in, 





τὰ “μέγιστα καὶ ἄγαν ἀπηγορευμένα διαπραττόμενον ἀπέχεσθαι ὅ ὅσιον" περὶ ὧν 
καὶ ὁ ἀπόστολος ἀπεφήνατο σαφῶς, οὐκ ἐνεῖναι τῆς βασιλείας τυχεῖν τὸν 
διαπραττόμενον. Τῷ yap τοιούτῳ τότε καλὸν μετέχειν αὐτῶν, ἐπειδὰν τῶν 
ἁμαρτήματων δέει τῶν γενομοθετημένων ἀπόσχηται πρότερον. Τῶν δέ γε 
λοιπῶν, ὅσα συμβαίνειν ἀνθρώποις ἀνάγκη, πολλὰ μὲν καὶ ὑπὸ τῶν καθη- 
μερινῶν συμπτωμάτων, πλεῖστα δὲ ὑπὸ τῆς ἀσθενείας τῆς φύσεως, σπουδάζειν 
μὲν ὅση δύναμις ἀπέχεσθαι προσῆκει" ἐπιμελεία γὰρ ἀρετῆς καὶ ἡ καθημερινηὴ 
τοῦ βίου μελέτη ἐλαττοῦν τὰ τοιαῦτα δύναται πάντως" περιπίπτοντας δὲ τοῖς 
τοιούτοις οὐκ ἀποστερεῖν τῶν μυστηρίων καλὸν ἑαυτοὺς, προσιέναι δὲ πλέονι 
τῷ φύβῳ, λογιζομένους μὲν αὐτῶν τὸ μέγεθος, ποιουμένους δὲ ἐπ᾽ ἐλπίσιν 
ἀγαθοῖς τὴν μετάληψιν, ὡς ἂν καὶ ἀφέσεως ἡμῖν ἐκεῖθεν προσγινομένης, ὅταν 
ἀπεχώμεθά γε τούτων κατὰ δύναμιν καὶ τῶν λοιπῶν μὴ καταμελοῦντες φαινοί- 
μεθα, καὶ μὴν καὶ Πνευματικῆς συνεργείας πρὸς εὐμαρεστέραν τοῦ βίου κατόρ- 
θωσιν. Παντὰ γὰρ ὅσα διὰ τοῦ θανάτου προσγέγονεν ἡμῖν τοῦ Χριστοῦ, 
ταῦτα καὶ ἀπὸ τῶν συμβόλων ἐπιτελεῖσθαι τοῦ θανάτου δίκαιον. ὥστε ἐγὼ 
θαρρῶν εἴποιμι ἂν, ὅτι κἂν τὰ μέγιστά τις ἡμαρτηκὼς τύγχανοι, δοκιμάσας δὲ 
πάσης ἀτόπου πράξεως ἀπέχεσθαι τοῦ λοιποῦ, καὶ βλέπειν εἰς ἀρετὴν, 
ἀκολουθῶς τοῖς νόμοις πολιτευόμενος τοῦ Χριστοῦ, τὴν τῶν μυστηρίων μετά- 
ληψιν ποιήσαιτο, πάνυ πεπιστευκὼς ἁπάντων λήψεσθαι τὴν συγχώρησιν, 
οὐδαμῶς ἀποτεύξεται τῶν πεπιστευμένων, 


400 THE FOURTH CENTURY. [A.D. 


P. 713. “He said not, This is the token of My body and this 
of My blood, but This is My body and My blood, teaching us not 
to look to the nature of the things that lie (on the table) before 
us, but that through the eucharist that has been performed they 
are changed into flesh and blood. Eph. v. 30. As the woman 
taken from Adam’s flesh and bones became a member of Adam, so 
we also become members of the Master’s body, as having become 
(such) out of His flesh and out of His bones. 


P. 1000. “For if in each of such (Christians) both the Father 
and the Son make to themselves an abiding-place, why is it won- 
derful if in Him Who is Christ the Master according to the flesh, 
both should be supposed to abide in them, the communication 
according to their essence or substance being put forth in all 
likelihood as well as the communication according to participa- 
tion ? 

P. 805. “But it is most wonderful that St Paul does not say, 
‘Ye were made dead (to the law) by your baptism,’ but says, ‘ by 
‘the body of Christ. For Adam became the beginning of the 
present life to all men, but Christ of that which is to come. As 
then we have the common nature with Adam’s in the present life, 
so we receive the likeness to Christ in the life to come, having 
from it the initial steps of our resurrection. We are therefore 
reckoned a part of the body of Christ as receiving indeed the 
fellowship with Him. Whence, since we believe that we have 





In Matt. XXVI. 26, p. 713. 


Οὐκ εἶπε, Τοῦτό ἐστι τὸ σύμβολον Tod σώματός Mov καὶ τοῦτο τοῦ 
αἵματός Μου, ἀλλὰ Τοῦτό ἐστι τὸ σῶμά Μου καὶ τὸ αἷμά Μου, διδάσκων 
ἡμᾶς μὴ πρὸς τὴν φύσιν ὁρᾷν τῶν προκειμένων, ἀλλὰ διὰ τῆς γενομένης 
εὐχαριστίας εἰς σάρκα καὶ αἷμα μεταβάλλεσθαι. Eph. V. 80. “Ὥσπερ μέλος 
ἐγένετο τοῦ ᾿Αδὰμ ἡἣ γυνὴ ἐκ τῶν ὀστῶν αὐτοῦ καὶ τῆς σαρκὸς ληφθεῖσα, 
οὕτως καὶ ἡμεῖς τοῦ Δεσποτικοῦ σώματός ἐσμεν μέλη, ὥσπερ ἐκ τῆς σαρκὸς 
Αὐτοῦ καὶ ἐκ τῶν ὀστέων Αὐτοῦ γεγονότες. 


Fragmenta Dogmatica.. P. 1000, on John XIV. 91. 


We will come unto him, &e. “Ev yap παρ᾽ ἑκάστῳ τῶν τοιούτων ὅτε 
‘ ΛΟ εν ‘ \ A = 
Πατὴρ καὶ ὁ Yios τὴν μονὴν ποιοῦνται, τί θαυμαστὸν εἰ ἐν τῷ κατὰ σάρκα 
, r tal ει » > -“ ‘4 ΄ ~ ‘ ‘ > , 
Δεσπότῃ Χριστῷ ἄμφω κατ᾽ αὐτῶν νομίζοιντο μένειν, τῆς κατὰ τὴν οὐσίαν 
κοινωνίας προσιεμένης ὡς εἰκὸς καὶ τὴν τῆς μετοχῆς κοινωνίαν ; 


In Romanos, c. VII. 4, p. 805. “ Lo bring forth fruit to God.” 

Θαυμασιώτατον δὲ αὐτοῦ τὸ μὴ εἰπεῖν ἐθανατώθητε (τῷ νόμῳ) διὰ τοῦ 
βαπτίσματος, ἀλλὰ διὰ τοῦ σώματος τοῦ Χριστοῦ. ᾿Αρχὴ μὲν γὰρ τῆς 
παρούσης ζωῆς ὁ ᾿Αδὰμ πᾶσι τοῖς ἀνθρώποις ἐγένετο, τῆς δὲ μελλούσης ὁ 
Χριστός" ὥσπερ οὖν ἐπὶ τοῦ παρόντος βίου τὴν πρὸς τὸν ᾿Αδὰμ κοινότητα τῆς 
φύσεως ἔχομεν, οὕτως ἐπὶ τοῦ μέλλοντος τὴν πρὸς τὸν Χριστὸν ὁμοιότητα 
λαμβάνομεν, ἐκεῖθεν τὰς ἀφορμὰς τῆς ἀναστάσεως ἔχοντες. Μέρος οὖν τοῦ 


350] THEODORE. 401 


typically been born in Him by baptism, it means this: that, 
having become a part of Christ’s body, we think that we complete 
the meaning of the types by the communion with Him in His 
resurrection, which is set forth (or which we have) in baptism. 
For you are dead indeed in the present life, for the remainder of 
it, but you have taken a position outside the government of the 
power of the law, yielding no occasion of attack against yourself, 
unless you were to conduct your life on the same principles (as 
before), since it is its nature to rule over the present life of those 
who are living (to this life).” 


The last three extracts are inserted in candour not as thinking 
that they touch the great question closely. 








, , -“ , 7 ὃ Ν A ΝᾺ 9 A , , 
σώματος λεγόμεθα τοῦ Κυρίου, ἅτε dy τὴν πρὸς Αὐτὸν κοινωνίαν δεχόμενοι. 
nr (2 ἈΝ A ῃ , 
Ὅθεν, ἐπειδι τυπικῶς ἐν ἐκείνῳ διὰ τοῦ βαπτίσματος γεγενῆσθαι πιστεύομεν, 
a , , a A 
τοῦτο λέγει, ὅτι, μέρος γενόμενοι τοῦ σώματος τοῦ Χριστοῦ, διὰ τῆς κατὰ τὴν 
A lal Ψ. Lol \ , ε 
ἀνάστασιν κοινωνίας τῆς ἐν τῷ βαπτίσματι πληροῦν τοὺς τύπους ἡγούμεθα. 
-“ ’ ὔ Ν yf Ν lo e Ν A\ ΄ 
Nexpos μὲν ἐν τῷ παρόντι βίῳ λοιπὸν, ἔξω δὲ τῆς ὑπὸ τὸν νόμον πολιτείας 
ry ‘\ 9 Ἂς Ν A 
καθέστηκας, οὐδεμίαν φέρων ἑαυτῷ διαβολὴν, εἰ μὴ κατὰ ταὐτὸν πολιτεύοιο, 
A Ν -“ ΕῚ Ν -“ ~ 
ἐπειδὴ φύσις αὐτῷ TO κρατεῖν ἐπὶ τῶν τὴν παροῦσαν ζώντων ζωήν, 


(PP.) THEODORET, BISHOP OF CYRUS ON THE EUPHRATES. 
B. 386. Ὁ. 457. 


When the hot partisanship of the great Cyril had been re- 
moved from the church by his death, all hopes of quietness were 
disturbed by the election of Dioscurus as his successor. Under his 
direction the wise bishops of the East were dishonoured and even 
deposed. Such was the lot of Theodoret. ΤῸ resist the dominat- 
ing ambition of Alexandria was crime enough. Its aim was 
supremacy. And not even the condemnation of Eutyches for 
pushing the ἕνωσις φυσικὴ of Cyril but a little further, had much 
effect upon Dioscurus. The orthodoxy of the age was saved by 
the Fourth Council’s assertion of two natures in Christ: but the 
learning and judgment and the simplicity and unworldliness of 
Theodoret pleaded for him in vain. But he has received two 
compensating rewards—the one the public recognition of his 
disinterestedness while he lived and when he died as poor as 
a monk—the other the lasting admiration of all lovers of the 
Scriptures who from age to age have been able to study his 
writings and those of his brother champion of the truth, “the 
“great” Theodore. 

H. 26 


402 THE FOURTH CENTURY. [A.D. 


For the last extract but two and for many other equally ex- 
press as to the figurative character of the bread and wine in the 
Lord’s supper we are indebted to the controversy with Valentinus, 
Marcion and Manes, and others who denied that our Lord had a 
natural human body, 1.6. a body of the same nature as we have. 

The three extracts before the last militate against the notion 
that our Lord’s body since its resurrection is to be conceived to 
undergo being broken, being poured out, being eaten, and in 
a word suffering all those things which happen to the bread and 
wine; and which must all be regarded as happening to His body 
and blood, if they are truly put in place of the elements of bread 
and wine, though not appearing to be so; a change on which 
Roman authors have used great subtlety since Trent: but it was 
called a change of substances, the accidents remaining the same, 
in the Council of 1215. The short comment on a verse in the 
Song of Solomon must either be thought utterly at variance or be 
treated as poetically figurative. 

He and Nestorius were taught by Theodore; and he took 
Chrysostom as his model. Like many more he loved the monastic 
life, and was made Bishop of Cyrus in the region of the Euphrates 
against his will. It had 800 parishes and abounded with Arians, 
Marcionites and Eunomians. He was not only learned, but bold 
and persevering, and he succeeded in bringing numbers to his 
faith ; but so fierce were some that showers of stones assailed him 
as well as arguments. He attempted to spread peace during the 
more perilous times of the Nestorian strife; but there was too 
much heat and perhaps too much confusion of understanding. 
He therefore incurred suspicion and deposition, but was restored 
to his see in time to vote in the Council of Chalcedon. He shines 
as an historian, as a commentator, and as a dogmatic writer: and 
200 of his letters survive. His name signifies that he was a 
Samuel “Asked of God,” for he was “God given” in answer to 
prayer, which had long risen to God, till hope had almost sunk 
into despair. 


P. 1027. “Ps, xxiii. 5, ‘Thou preparedst for me a table over 
‘against them that are afflicting me; Thou anointedst my head 





Vol. I. p. 1027, Opera, Migne. Psalm XXIII, δ. 
Ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξ ἐναντίας τῶν θλιβόντων pe’ ἐλίπανας 
, 
ἐν ἐλαίῳ τὴν κεφαλήν μου, καὶ τὸ ποτήριόν Lov μεθύσκον pel, ὡσεὶ κράτιστον. 


PO eS ee 


386] THEODORET. 403 


‘with oil, and Thy cup inebriating me, as if the best.’ But these 
things are for them that have been initiated, and not at all need- 
ing interpretation for them. For they know both the spiritual 
oil, with which their head was enriched, and the inebriation that 
confirms strength and does not destroy it, and the mystic luxury 
which He, that in addition to being our Shepherd became our 
Bridegroom, sets before us. With these good things indeed didst 
Thou entertain me, while mine enemies were sorrowful and hurt 
at it, because those who formerly were their slaves have obtained 
so great a change. 


P. 1123. “They shall be inebriated from Thy house’s fatness 
‘and Thou shalt give them to drink the torrents of Thy pleasure,’ 
&e., Ps. xxxvi. 9. But by these he allegorizes not only the follow- 
ing of Divine doctrine, but also the enjoyment of the mystic food. 


P. 1648. “‘Take the sacrifices and enter into His courts,’ 
Ps. xcv. 9. By sacrifices he means the reasonable sacrifices, which 
we see continually being offered and sacredly administered by the 
priests. But also the abundance of the folds means the churches. 
Hspecially has he not uttered this command to the Jews, that no 
one should suspect that the legal sacrifices are meant: but it is for 
the families of the nations, which are offering the sacrifices of the 
new covenant in the churches. 


P. 1772. “But Melchizedek was not a priest of the Jews but 
of the nations. Thus the Master Christ has offered Himself to 
God not on behalf of Jews only, but-on behalf of all men. But 








Δῆλα ταῦτα τοῖς μεμυημένοις Kal ἑρμηνείας οὐδὲν δεόμενα. Ἴσασι yap καὶ 
τὸ Πνευματικὸν ἔλαιον, ᾧ τὴν κεφαλὴν ἐπιάνθησαν, καὶ τὴν κρατύνουσαν ἀλλ᾽ 
ov διαλύουσαν μέθην, καὶ τὴν μυστικὴν τρυφὴν, ἣν προτίθησιν ἡμῖν ὁ πρὸς 
τῷ ποιμαίνειν καὶ νύμφιος γενόμενος. Τούτοις δὴ τοῖς ἀγαθοῖς εἱστίασάς με, 
τῶν δυσμενῶν ἀνιωμένων καὶ τρυχομένων, ὅτι οἱ πάλαι σφίσι δουλεύοντες 
τοσαύτης μεταβολῆς τετυχήκασιν. : 


Ps, XXXVI. 9, p. 1123. 

Μεθυσθήσονται ἀπὸ τῆς πιότητος TOD οἴκου Lov, καὶ χειμάῤῥους τῆς 
τρυφῆς Sov ποτιεῖς αὐτούς... Αἰνίττεται δὲ διὰ τούτων οὐ μόνον τῆς Θείας 
διδασκαλίας τὰ νάματα, ἀλλὰ καὶ τῆς μυστικῆς τροφῆς τὴν ἀπόλαυσιν. 

Ps. XCV. 9, p. 1648. 

"Apare θυσίας καὶ εἰσπορεύεσθε cis τὰς αὐλὰς Αὐτοῦ, Θυσίας λέγει τὰς 
λογικὰς, ἃς ὁρῶμεν διηνεκῶς ὑπὸ τῶν ἱερέων προσφερομένας καὶ ἱερουργου- 
μένας. Καὶ τῶν αὐλῶν δὲ πλῆθος τὰς ἐκκλησίας δηλοῖ. ᾿Αλλῶς τε οὐδὲ 
Ἰουδαίοις τοῦτο προσέταξεν, ἵνα τις νομικὰς ὑποπτεύσῃ θυσίας" ἀλλὰ ταῖς 
πατριαῖς τῶν ἐθνῶν, αἱ τὰς τῆς καινῆς διαθήκης θυσίας ἐν ταῖς ἐκκλησίαις 
προσφέρουσι. 

Ps. CX., p. 1772, “Thou art a priest for ever,” &e. 

Ὁ δὲ Μελχισεδὲκ οὐκ Ιουδαίων ἀλλ᾽ ἐθνῶν ἱερεύς. Οὕτω καὶ ὁ Δεσπότης 

Χριστὸς οὐχ ὑπὲρ Ἰουδαίων μόνον ἀλλὰ καὶ ὑπὲρ ἁπάντων ἀνθρώπων “Eavtov 


20---2 


404 THE FOURTH CENTURY. [A.D. 


Christ begins His priesthood in the night, after which He bare the 
passion, even when ‘He took bread, &c., ον’ But we find Mel- 
chizedek in the position of both priest and king. For he was a 
type of the true Priest and King; and we find him offering to 
God not unreasoning sacrifices, but bread and wine. [What a 
strain it wants to make his bread and wine τὴν λογικὴν αὐτοῦ 
θυσίαν.) For these offered even the offspring of Abraham, fore- 
seeing spiritually in the loins of the patriarch the archetype of his 
own priesthood [οἰκείας can hardly here mean domestic]. But 
now Christ, Who after the flesh sprang out of Judah, acts as 
Priest, not offering anything Himself, but acting with God as 
Head of those that offer by Him. For He calls the church His 
body, and by this (church) acts as priest as man, and as God 
receives what is offered. But the church offers the signs of His 
body and blood, sanctifying the whole mass by the firstfruits. 


On Ezekiel’s last verse, “The name, &c., The Lord is there,” 
vol. 11. 1252, is a beautiful reasoning out of Christianity and 
Judaism not being compatible. Heb. “The Lord in the same 
“place.” The LXX. is different. After many citations from 
St Paul to shew that Apollinaris errs in saying that the law of 
Moses will be re-established, Theodoret argues from Ezekiel xx. 
25, “ Moreover I gave them statutes that were not good, &c.” 


P. 1252. “ How then shall God impose ordinances that are- 
not good and that cannot supply life to the Jews, if He wishes to 
save them and not to destroy them? But also it is easier to 
perceive from the other side the folly of him that expects these 





, - A » Ν a ε , > a Ν » ἃ ‘ 
προσενήνοχε TO Θεῷ. “Apyxerar δὲ τῆς ἱερωσύνης ἐν τῇ νυκτὶ, μεθ᾽ ἣν τὸ 
, ε ,ὔ Ἐν ἐν Ν Ν - . ita 4 
πάθος ὑπέμεινεν, ἡνίκα λαβὼν ἄρτον, κιτιλ. Matt. xxvi. 26. Evpioxopev 
‘ ‘ Ν +e , ” Ν , , ‘ > “ > a 
δὲ τὸν Μελχισεδὲκ καὶ ἱερέα ὄντα καὶ βασιλέα. Tiros yap ἦν τοῦ ἀληθινοῦ 
«ε ’ Ν ’ Ν ,ὔ - [οὐ > »” , > Ἁ 
Ἱερέως καὶ Βασιλέως, καὶ προσφέροντα τῷ Θεῷ οὐκ ἄλογα θύματα, ἀλλὰ 
ἄρτους καὶ οἶνον. Ταῦτα γὰρ καὶ τῷ ᾿Αβραὰμ προσενήνοχε τὸ τῆς οἰκείας 
φ. > -“ -“" nw - 
ἀρχιερωσύνης ἀρχέτυπον ἐν TH τοῦ πατριάρχου ὀσφῦι πνευματικῶς προορῶν... 
« , ‘ - «> > , Ν , , ‘ > 3 , 
Ἱερατεύει δὲ viv ὁ ἐξ Ἰούδα κατὰ σάρκα βλαστήσας Χριστὸς, οὐκ Αὐτός τι 
,ὔ λλ ‘ “ , δ Ν , eed ‘ > cal 
προσφέρων, ἀλλὰ τῶν προσφερόντων κεφαλὴ χρηματίζων. Σῶμα yap Αὐτοῦ 
τὴν ἐκκλησίαν καλεῖ, καὶ διὰ ταύτης ἱερατεύει ὡς ἄνθρωπος, δέχεται δὲ τὰ 
, ε , , ‘ ε ΕῚ , ‘\ n , > ~ 
προσφερόμενα ws Θεός. Προσφέρει δὲ ἡ ἐκκλησία τὰ τοῦ σώματος Αὐτοῦ 
καὶ τοῦ αἵματος σύμβολα πᾶν τὸ φύραμα διὰ τῆς ἀπαρχῆς ἁγιάζουσα. 
[I suppose the whole mass means all the body of Christians. ] 
IT, 1252. 
ἸΠῶς τοίνυν τὰ οὐ καλὰ καὶ ζωὴν παρέχειν οὐ δυνάμενα πάλιν ἐπιθήσει 
-“ , , “ > ‘\ ᾽ ᾽ 5 > ld , Ν Te 4 
τοῖς ᾿Ιουδαίοις, σῶσαι αὐτοὺς ἀλλ᾽ οὐκ ἀπολέσαι βουλόμενος; Kat ἑτέρωθεν 
δὲ ῥάδιον συνιδεῖν τοῦ ταῦτα προσδοκῶντος τὴν ἄνοιαν. Ei γὰρ τὰ ᾿Ιουδαίων 


———————— ee 


386] THEODORET. 405 


things. For if the matters of the Jews are a type of ours (for this 
he joins in acknowledging and denies not), where is the need of 
the annual sheep, after the sacrifice of the Spotless Lamb that 
took away the world’s sin? But what kind of good is there in the 
unleavened bread after the Heavenly bread? or in the typical 
passover after the spiritual? John vi. and to pass over the ten 
thousand other points there yet is in Jerusalem both the church 
of the cross, and the resurrection and the assumption, and the 
church in (Mount) Sion and the sacred Bethlehem, and the ten 
thousand other places of prayer also. Therefore when the Jews’ 
temple has been built again, these will be destroyed or else they 
will remain in honour as they are. If they remain in their former 
honour, will the Jews honour or dishonour them? If the Jews 
then will dishonour them they will both remain in their former 
madness and they will get no benefit from the preachings of the 
great Elijah. But if they will honour them, which kind of places 
of prayer will have the predominance? the place of the cross or 
that of the ascension or the (Jewish) one that is going to be built ? 
For if the latter is to be preeminent, this will be done by them 
with their knowledge in an imperfect state. But if they will 
honour the former more, the building of the latter will be super- 
fluous. But if they will divide the honour equally between both, 
they will bring their sacrifices there, and they will enjoy the sacred 
mysteries here. And how is it.possible for the Jews to enjoy the 
Divine mysteries in company with those of the Gentiles who have 
believed, when the law forbids the mixing with the Gentiles? It 
remains then that in the temple itself both the Gospel rites and 
the rites of the law should be fulfilled together: and it is certain 


τύπος τῶν ἡμετέρων (συνομολογεῖ γὰρ τοῦτο καὶ οὐκ ἀντιλέγει) ποῦ χρεία τοῦ 
ἐνιαυσιαίου προβάτου μετὰ τὴν θυσίαν τοῦ ἀμώμου ᾿Αμνοῦ, τοῦ ἄραντος τὴν 
ἁμαρτίαν τοῦ κόσμου; ἸΠοῖον δὲ τῶν ἀζύμων ὄφελος μετὰ τὸν ΤῊΝ 
ἄρτον, ἢ πύσχα τυπικὸν inet TUTLKOV) μετὰ τὸ πνευματικόν ; 1 Cor. 

Matt. xxvi. 26, 1 Cor. xi. 24, John vi. 49. Καὶ ἵνα τὰ ἄλλα pe: 
μύρια ὄντα ἔτι a ἐν τοῖς Ἰξροσόλυβοξ: ἥ τε τοῦ σταυροῦ ἐκκλησία, καὶ ἡ 
ἀνάστασις καὶ ἡ ἀνάληψις, καὶ ἡ ἐν τῇ Ξιὼν ἐκκλησίᾳ καὶ ἡ ἱερὰ Βηθλεὲμ καὶ 
ἕτεροι δὲ εὐκτήριοι τόποι μύριοι. Tod ᾿Ιουδαίων τοίνυν ἀνωκοδομημένου νεὼ, 
λυθήσονται οὗτοι ἢ καὶ αὐτοὶ μενοῦσι τιμώμενοι" Διαμένοντες ἐπὶ τῆς 
προτέρας τιμῆς τιμηθήσονται ὑ ὑπὸ ᾿Ιουδαίων ἢ ἀτιμασθήσονται ; 5. ΤΠ μὲν οὖν 
ἀτιμάσουσι, καὶ ἐπὶ τῆς προτέρας μενοῦσι μανίας, καὶ οὐδὲν ὄφελος. ἐκ τῶν 
τοῦ μεγάλου Ἠλώυ λήψονται κηρυγμάτων. Εἰ δὲ τιμήσουσι, ποῖον ἄρα τῶν 
εὐκτηρίων πλέον ; τὸν τοῦ σταυροῦ ἢ τῆς ἀναστάσεως ἢ τὸν οἰκοδομηθησό- 
μενον; Hi μὲν γὰρ ἐκεῖνον πλέον, ὡς οὐ τελείαν ἔχοντες γνῶσιν τοῦτο 
ποιήσουσιν. Εἰ δὲ τούτους προτιμήσουσι, περιττὴ ἡ ἐκείνου οἰκοδομία. Εἰ 
δὲ τὴν ἴσην ἀπονεμήσουσι τίμην τούτοις τε κακείνῳ, προσοίσουσι μὲν ἐκεῖ τὰς 
θυσίας, Le δὲ τῶν ἱερῶν ἀπολαύσονται “μυστηρίων. Καὶ πῶς οἷόν τε 
σὺν τοῖς ἐξ ἐθνῶν. πεπιστευκόσι τῶν Θείων αὐτοῖς ἀπολαύειν μυστηρίων, τοῦ 
νόμου τὴν πρὸς τὰ ἔθνη ἐπιμιξίαν κωλύοντος ; Λείπεται τοίνυν ἐν αὐτῷ τῷ 
ναῷ καὶ τὰ εὐαγγελικὰ καὶ τὰ νομικὰ πληροῦσθαι κατὰ ταὐτόν" καὶ ἀνάγκη 


406 THE FOURTH CENTURY. [A.D. 


that there will again be contention and strife through our ma- 
naging our church polity in our own way, and they preferring 
the service according to the law. 


P. 262. “(St Paul) calls the life before baptism the old Jeaven, 
and from this he urges them to be separate and to be unleavened, 
having no relic of it left. And since he made mention of the days 
of unleavened bread, and the Jews used to eat the unleavened 
bread in the passover, he brought in naturally the words, ‘ For also 
‘Christ our passover, &c.’ We too have a Lamb that has received 
the sacred function in our behalf: ‘so that let us keep the feast 
‘not in the old leaven, &c.’ He continued to use the figure, and 
shewed what it is that has been called leaven and what un- 
leavened. 


1 Cor. x. “But (St Paul) wishes to say that the rock was not 
this to them, but the Divine grace that supplied them with that 
rock also to give out the water-streams beyond all their expecta- 
tion. For if the rock was following them or the waters of the 
rock, how could they again afterwards want water?... But in 
some typical form they also received the manna from the sky. 


1 Cor. xi. 20. “He calls the mystery of the Lord the Lord’s 
supper. For of that all partake alike, both those that are familiar 





πάλιν μάχην εἶναι καὶ ἔριν, ἡμῶν μὲν καθ᾽ ἑαυτοὺς πολιτευομένων, ἐκείνων δὲ 
τὴν κατὰ τὸν νόμον λατρείαν προαιρουμένων. 


Opera, Migne, Vol. III. p. 262. In 1 Cor. V. 6, 1, “Christ our 
“Passover,” &e. 

Ζύμην παλαιὰν τὴν πρὸ τοῦ βαπτίσματος καλεῖ: ἧς κεχώρισθαι παρεγγυᾷ, 
καὶ εἶναι ἀζύμους οὐδὲν ἐ ἐκείνης λείψανον ἔ ἔχοντας. Καὶ ἐπειδὴ ἀζύμων ἐμνη- 
μόνευσεν, ἐν δὲ τῷ πάσχα τοὺς ἀζύμους ἤσθιον Ἰουδαῖοι, ἀκολουθῶς ἐ ἐπήγαγε" 

‘ καὶ yap τὸ πάσχα κ-τ.λ. Ἔχομεν καὶ ἡμεῖς ᾿Αμνὸν τὴν ὑπὲρ ἡμῶν ἱερουρ- 
γίαν καταδεξάμενον. [Not the slightest glimpse of the Lord’s supper in 
this note, which is confined to the death of Christ and His ministry as 
High- Priest in Heaven, nor in his commentary on “ Let us keep the 
“‘ feast,” ] Ὥστε ἑορτάζωμεν μὴ ἐν ζύμῃ παλαιᾷ κιτιλ. Ὑπέμεινε τῇ μετα- 
φορᾷ, καὶ ἔδειξε τί μὲν ζύμην τί δὲ ἄζυμον κέκληκεν. 


On 1 Cor. X, 1—4, Sigel drank of,” ke. 


Βούλεται δὲ εἰπεῖν, ὅτι οὐ τοῦτο ἦν. ἐκείνοις ἡ πέτρα, ἀλλ᾽ ἡ Θεία χάρις, κἡ 
καὶ τὴν πέτραν ἐκείνην παρ᾽ ἐλπίδα πᾶσαν ἀναδοῦναι. τὰ ῥεῖθρα τῶν ὑδάτων 
παρασκευάσασα. Ri γὰρ ἡ πέτρα αὐτοὺς ἠκολούθει, ἢ τὰ τῆς πέτρας ὕδατα, 
πῶς αὖθις ἐδεήθησαν ὑδάτων ; [Nothing about “the same” meaning “ the 
“same” as we have now ; but he implies simply that it was all typical, 
i.e. had a spiritu: ul sense under the carnal surface of the words : see 
before, ws ἐν τύπῳ δέ τινι καὶ τὸ μάννα οὐρανόθεν ἐδέξαντο, t.e. just as 
manna was a type. ] 


On 1 Cor. XI, 20, “ When ye come together,” de. 
Κυριακὸν δεῖπνον καλεῖ τὸ Δεσποτικὸν μυστήριον. "Exeivov yap πάντες 





2 
Σ 
Ξ 
i 


Ψ αὐ ee 


580] THEODORET. 407 


with poverty, and those that are luxurious in wealth, both domestics 
and masters, both rulers and the ruled. It was necessary, he says, 
therefore that the tables in common should also be common and so 
imitate the Master’s, which lies open to all alike. But, he says, 
you do not see it sonow. V. 21. He shewed that their tables in 
common were diametrically opposite to the Master’s table. For of 
it indeed all partake equally: but in their tables one is (still) 
hungry and another is drunken. And he did not say one drinks 
or is satiated, but is drunken, making a double accusation, both 
that he drinks alone and that he is drunken. V. 22. If ye come 
for luxurious feasting, do this in your homes. Jor this is an insult 
to the church and a debauch in public. For how is it other than 
strange for you to be feeding luxuriously within, in God’s temple 
when the Master is present, (Who set before us a table in 
common) that you on the one hand should be in luxury, and 
that others should be hungering in want and blushing for their 
poverty? ‘What, &c.’ He has used his customary mildness. 
He blames them in a spiritual manner and not as a judge. 
He then more clearly reminds them of the sacred mysteries. 
‘For I, &.’ He reminded them of that sacred and_all-holy 
night on which He also put an end to’ the typical passover, 
and shewed the archetype of the type and opened the doors 
of the saving mystery, and gave of the precious body and blood 
not only to the eleven apostles but also to the betrayer. But 
he teaches us that it is possible always to enjoy the good 
things of that night. V.26. For indeed after His own presence 
there is no longer need of the symbols, when His own body was 





ὁμοίως μεταλαμβάνουσι, καὶ οἱ πενίᾳ συζῶντες καὶ οἵ πλούτῳ κομῶντες καὶ 
οἰκέται καὶ δεσπόται καὶ ἄρχοντες καὶ ἀρχόμενοι. Ἔδει τοίνυν, φησιν, καὶ 
τὰς κοινὰς τραπέζας εἶναι κοινὰς, καὶ τὴν Δεσποτικὴν μιμεῖσθαι ἣ πᾶσιν 
ὁμοίως προκεῖται. Νῦν δὲ οὐκ οὕτω (φησιν) ὁρᾶτε. V. 21, “ Each one 
“taketh,” &e. δειξε τῆς ,Δεσποτικῆς τραπέζης τὰς κοινὰς τραπέζας 
ἐναντίας ἐκ διαμέτρου. Ἔξ ἐ ἐκείνης μὲν γὰρ ἴσως μεταλαμβάνουσιν ἅπαντες" 
ἐνταῦθα δὲ ὃς μὲν πεινᾷ ὃς δὲ μεθύει. Καὶ οὐκ εἶπεν, πίνει ἢ ἢ κορέννυται, ἀλλὰ 
μεθύει, διπλῆν τὴν κατηγορίαν ποιούμενος, καὶ ὅτι μόνος πίνει, καὶ ὅτι μεθύει. 
V. 22, «Have ye not houses?” &e. Εἰ τοῦ τρυφᾷν ἕνεκα παραγίνεσθε ἐν 
ταῖς οἰκίαις τοῦτο δρᾶτε" ὕβρις γὰρ τοῦτο ἐκκλησίᾳ καὶ προφανὴς παροινία. 
Πώς “γὰρ οὐκ ἄτοπον, ἔνδον ἐν τῷ τοῦ Θεοῦ ναῷ, τοῦ Δεσπότου παρόντος, ὃς 
κοιψὴν ἡμῖν παρέθηκε τραπέζαν, ὑμᾶς μὲν τρυφᾷν τοὺς δὲ δεομένους πεινῇν καὶ 
διὰ τὴν πενίαν ἐρυθριᾷν : “ What shall I say?” &e. Τῇ συνήθει πραότητι 
κέκχρηται" πνευματικῶς οὐ διδακτικῶς ἐπιμέμφεται. Εἶτα σαφέστερον τῶν 
ἱερῶν αὐτοὺς ἀναμιμνήσκει., μυστηρίων. Υ. 23—25, “For I received,” de. 
᾿Ανέμνησεν αὐτοὺς τῆς ἱερᾶς ἐκείνης καὶ παναγίας νυκτὸς ἐν ἣ καὶ τῷ τυπικῷ 
πάσχα τὸ τέλος ἐπέθηκε, καὶ τοῦ τύπου τὸ ἀρχέτυπον ἔδειξε, καὶ τοῦ σωτηρίου 
μυστηρίου τὰς θύρας ἀνέωξε, καὶ οὐ μόνον τοῖς ἕνδεκα ἀποστόλοις, ἀλλὰ καὶ 
τῷ προδότῃ τοῦ τιμίου μετέδωκε σώματός τε καὶ αἵματος. Διδάσκει δὲ ὡς ἀεὶ 
τῶν τῆς νυκτὸς ἐκείνης ἀγαθῶν δυνατὸν ἀπολαύειν. V. 26, “For as 
“often as,” ἄρ Μετὰ γὰρ δι τὴν Αὐτοῦ παρουσίαν οὐκέτι χρεία τῶν 


408 THE FOURTH CENTURY. [A.D. 


being shewn to be His body. On this account He said, ‘Till the 
‘time when He may come.’ V. 27. Here he pricks the con- 
science of them that were diseased with the love of power, and 
him too that had committed fornication, and with these those who 
had indifferently been partakers of things offered to idols: and in 
addition to these any of us who dare to indulge in the Divine 
mysteries with a guilty conscience. ‘Guilty of the body, &c.’ This 
shews that as Judas betrayed Him and the Jews raged against 
Him as if mad with wine, so those who with unclean hands and 
a polluted mouth receive His all-holy body treat it with dishonour. 
So he frightens them and exhorts them to what is becoming. Vv. 
33, 34, That we may receive the good Master in our homes, &e., &e. 


P. 740. “And the holy things were in imitation of the polity 
in the land; but the holy of holies of the living in Heaven. But 
the veil itself was filling up in figure the place of the firma- 
ment, ἕο. But by the light (not candlestick) and the table He 
allegorized the present life. C. ix. 23. But he has called spiritual 
things, by which the church is purified, ‘Heavenly things. C. xii. 
10. This, he says, is more honourable than the old: for that was 
a Shadow of this. That receives the unreasoning victims: but this 
the reasoning and Divine. Nor indeed does any one of those priests 
obtain a share of this unless he first receive faith in the Lord. 


P. 736. “If then even the priesthood according to the law 
caine to an end, and the High-priest after the order of Melchizedek 





συμβόλων, τοῦ σώματος Αὐτοῦ φαινομένου τοῦ σώματος. Διὰ τοῦτο εἶπεν 
ἄχρις οὗ ἂν ἔλθῃ. V. 27, on eating, &e. unworthily. ᾿ἘΕνταῦθα νύττει 
μὲν τοὺς μὲν φιλαρχίαν νενοσηκότας, νύττει δὲ τὸν πεπορνευκότα, καὶ μετὰ 
τούτων τοὺς τῶν εἰδωλοθύτων ἀδιαφόρως μετειληφότας" πρὸς δὲ τούτοις καὶ 
ἡμᾶς μετὰ πονηροῦ ξυνειδότος τῶν Θείων μυστηρίων ἀπολαύειν τολμῶντας. 
On “guilty of the body,” ἄορ. Τοῦτο δηλοῖ ὅτι καθάπερ παρέδωκε μὲν 
Αὐτὸν Ἰούδας, ἐπεφῴνησαν δὲ εἰς Αὐτὸν ᾿Ιουδαῖοι, οὕτως ἀτιμάζουσιν οἱ τὸ 
πανάγιον Αὐτοῦ σῶμα, χερσὶν ἀκαθάρτοις δεχόμενοι καὶ ἐναγεῖ προσφέροντες 
στόματι. Οὕτω φοβήσας παραινεῖ τὰ προσήκοντα, Vv. 33, 34, ἵνα τὸν ἀγαθὸν 
Δεσπότην ἔνοικον λαβῶμεν, κιτιλ. With certain allowances this seems to 
shew the greater good sense of the Antiochian School. 
On Heb. IX. 1—5, p. 740. 

Καὶ ἐμιμεῖτο τὰ μὲν ἅγια τὴν ἐν τῇ γῇ πολιτείαν" Ta δὲ ἅγια τῶν ἁγίων 
τὸ τῶν οὐρανῶν ἐνδιαίτημα. Αὐτὸ δὲ τὸ καταπέτασμα τοῦ στερεώματος 
ἐπλήρου τὴν χρείαν, κιτιλ. Διὰ δὲ τοῦ λύχνου καὶ τῆς τραπέζης τὸν παρόντα 
βίον ἠνίξατο. C. ix. 23, “The Heavenly things themselves,” ἄορ. Οὐράνια 
δὲ τὰ πνευματικὰ κέκληκεν, ols 9 ἐκκλησία καθαίρεται. C. xiii. 10, “We 
“have an altar,” ἄορ. Τοῦτο, φησι, τοῦ παλαιοῦ τιμιώτερον" ἐκεῖνο γὰρ 
τούτου σκιά. ᾿Ἐκεῖνο δέχεται τὰς ἀλόγους θυσίας" τοῦτο δὲ τὴν λογικήν τε 
καὶ Θείαν. Οὐ dy οὐδεὶς ἐκείνων τῶν ἱερέων ταύτης μεταλαγχάνει εἰ μη 
πρότερον τὴν εἰς τὸν Κύριον δέξηται πίστιν. 

C. IIT. 4, 5, p. 736. 


ΒΕ , a τα Ν , ε ‘ N ΄, 207 ἥν £ ‘ , 
Ki TOLVUV και » κατὰ νομὸν ιερωσυνῇ TO τέλος ἐδέξατο καὶ ὁο Κατα τάξιν 





386] THEODORET. 409 


offered the sacrifice, and established other perpetual sacrifices, why 
I ask do the priests of the new covenant celebrate the mystic 


- gacred service? But it is manifest to those that have been in- 


structed in Divine things, that we do not offer any other sacrifice, 
but celebrate the memory of that one saving sacrifice. For the 
Master Himself gave us this order, ‘Do this, &,’ that in our 
contemplation we may remember the figure of the sufferings that 
have taken place on our behalf and may urge us on to love 
towards the Benefactor, and may await the enjoyment of the good 
things to come. 


P. 281. “The things within the tabernacle had the figure of 
the Heavenly things: wherefore also they had been named the 
holy of holy things. Surely the things within the veil bare the 
likeness of the Heavenly things ; but the things outside it bare the 
likeness of things on earth: for this reason they were continually 
frequented by the priests. 


P. 284. “But we are celebrating the public service that was 
assigned to those that were within (the first veil), For the 
burning of incense and the branched lamp we offer as a light to 
God, and also the mystic service of the holy table. 


P. 1692. “And he puts down in order all the things that 
are offered to Him under the law, saying that He contemns them 
all. Thus also here that He hates their feasts and that He accepts 


Μελχισεδὲκ ἀρχιερεὺς τὴν θυσίαν προσήνεγκε, καὶ θυσίας ἑτέρας ἀνενδεεῖς 
καθέστηκε, τί δήποτε τῆς καινῆς διαθήκης οἱ ἱερεῖς τὴν μυστικὴν λειτουργίαν 
ἐπιτελοῦσιν; ᾿Αλλὰ δῆλον τοῖς τὰ Θεῖα πεπαιδευμένοις ὡς οὐκ ἄλλην τινα 
θυσίαν προσφέρομεν, ἀλλὰ τῆς μίας ἐκείνης καὶ σωτηρίου τὴν μνήμην 
ἐπιτεχοῦμεν. Τοῦτο γὰρ ἡμῖν Αὐτὸς ὁ Δεσπότης προσέταξε, ““ Τοῦτο ποιεῖτε 
“κι τιλ. ἵνα τῇ θεωρίᾳ τὸν τύπον τῶν ὑπὲρ ἡμῶν γεγενημένων ἀναμιμνησκώ- 
μεθα παθημάτων, καὶ τὴν περὶ τὸν Εὐεργέτην ἀγαπὴν πορσεύσωμεν, καὶ τῶν 
μελλόντων ἀγαθῶν προσμένωμεν τὴν ἀπόλαυσιν. 


Vol. I. ». 281. On Exodus ο. XX. 
Ta μὲν οὖν ἔνδον τῆς σκηνῆς τῶν ἐπουρανίων εἶχε τὸν τύπον᾽ διὸ Kal ἅγια 
ἁγίων ὠνόμαστο... Οὐκοῦν τὰ μὲν ἔνδον τοῦ καταπετάσματος τὴν τῶν ἐπου- 
ρανίων εἶχεν εἰκόνα" τὰ δὲ ἐκτὸς τῶν ἐπιγείων᾽ διὸ καὶ τοῖς ἱερεῦσι διηνεκῶς ἦν 


Bara. 
P, 284. 

Ἡμεῖς δὲ τὴν τοῖς ἔνδον ἀπονεμηθεῖσαν λειτουργίαν ἐπιτελοῦμεν. Θυμίαμα 
γὰρ καὶ λυχνιαῖον φῶς προσφέρομεν τῷ Θεῷ, καὶ τὴν μυστικὴν τῆς ἁγίας 
τραπέζης λειτουργίαν. 

Vol. IT. p. 1692. On Amos V. 21. 
A ΄-“-- , 

Kai ἐξῆς δὲ καταλέγει πάντα τὰ κατὰ τὸν νόμον Αὐτῷ προσφερόμενα, 

΄ , ε ’, , ΄ Ἀ 9 A a Ν » 
πάντα λέγων ὁμοίως βδελύττεσθαι. Οὕτω καὶ ἐνταῦθα μισεῖν μὲν ἔφη 


410 THE FOURTH CENTURY. [A.D. 


not the sacrifices that are offered in their great assemblies, ὥς. 
For neither doth God need these things. But neither to those 
that offer for their own salvation will I give, saith He, my presence 
(manifestation). Cease then to sing and to use musical instru- 
ments : for neither am I delighted with these ; but on the contrary 
I was as it were leading thee at first by the things that were 
pleasant to thee, toward those that were worthy of earnest pursuit, 
so that I ordered these (pleasant) things to be done. 


P. 168. “The signs of both the Master’s body and blood are 
different indeed before the priestly invocation (of the Spirit), but 
at least after the invocation they are changed and become other, 
&e. Reply. You are caught in the nets you wove. For not 
even after the consecration do the mystic signs depart from their 
own nature: for they remain in their former substance and 
character and in their appearance: and they are visible, tangible, 
such as they also were before. But what they became is under- 
stood and believed, and adored (too) as being those things which 
they are believed to be. [Lit. They are understood (to be) what 
they became, &c.] But we name the Divine body indeed a body that 
gives life, and the Master’s (body) and the Lord’s (body) : teaching 
that it is not the body of some common man, but that of our Lord 
Jesus Christ, Who is God and man. [Difficult to make at all 
coherent. Remember Chillingworth’s dictum. ] 


P. 128. “They then that eat the members of the Bridegroom 
and drink His blood, partake of His marriage communion, το. 


Ν ε ‘ > , Ν Ν 5» Lal ΄ ’ ’ 

τὰς ἑορτὰς, οὐ προσδέχεσθαι δὲ τὰς ἐν ταῖς πανηγύρεσι προσφερομένας θυσίας 

san ‘ “ ΄ ε ΄ > > san ἢ Shall a a 2 Ὁ 
κιτιλ. Οὐδὲ yap δεῖται τούτων ὁ Θεός" ἀλλ᾽ οὐδὲ aes ὑπὲρ τῆς σφῶν αὐτῶν 
σωτηρίας προσφέρουσι τὴν ᾿Εμαυτοῦ, φησι, παρέξομαι ἐπιφάνειαν. Παῦσαι 
τοίνυν καὶ ἄδων, καὶ τοῖς μουσικοῖς “κεχρήμενος ὀργάνοις. Οὐδὲ γὰρ ἐπιτέρ- 
πομαι τούτοις, ἀλλὰ καὶ τὴν ἀρχὴν διὰ τῶν τερπνῶν σε ποδηγῶν ἐπὶ τὰ 
σπουδαῖα, ταῦτα προσέταξα γίνεσθαι. 


Migne IV. 168. 

The enquirer argues, τὰ σύμβολα τοῦ Δεσποτικοῦ σώματός τε καὶ 
αἵματος ἀλλὰ μέν εἰσιν πρὸ τῆς ἱερατικῆς ἐπικλήσεως, μετὰ δέ γε τὴν 
ἐπίκλησιν μεταβάλλεται καὶ ἕτερα γίνεται, KT. ἣν: The teacher replies, ᾿Ἑάλως 
αἷς ὕφῃνες ἄρκυσιν. Οὐδὲ γὰρ μετὰ τὸν ᾿ἁγιασμὸν τὰ μυστικὰ σύμβολα τῆς 
οἰκείας ἐξίσταται φύσεως" μένει γὰρ ἐπὶ τῆς προτέρας οὐσίας καὶ σχήματος καὶ 
τοῦ εἴδους" καὶ ὁρατά ἐστι καὶ ἁπτὰ, οἷα καὶ «πρότερον ἦν. Νοεῖται δὲ a ἅπερ 
ἐγένετο, καὶ πιστεύεται, καὶ προσκυνεῖται ὡς ἐκεῖνα ὄντα ἅπερ πιστεύεται. 
Αὐτὸ δὲ τὸ σῶμα Θεῖον ὀνομάζομεν σῶμα μὲν ζωοποιὸν καὶ Δεσποτικὸν καὶ 
Κυριακὸν, διδάσκοντες ὦ ws οὐ κοινοῦ τινός ἐστιν ἀνθρώπου, ἀλλὰ τοῦ Κυρίου 
ἡμῶν Ἰησοῦ Χριστοῦ, ὃς Θεός ἐστι καὶ ἄνθρωπος. 


IT. p. 128, Canticum ITT. 11. 
After quoting Christ’s institution of the Lord's supper, Οἱ τοίνυν 


ἐσθίοντες τοῦ Νυμφίου τὰ μέλη, καὶ πίνοντες Δὐτοῦ τὸ αἷμα, τῆς γαμικῆς 
Αὐτοῦ τυγχάνουσι κοινωνίας, κιτ.λ. 





P 386] THEODORET. 411 


P. 180. “But Godhead has neither body nor blood, but the 
manhood which He wore from Mary has. He became author 
of these things, concerning Whom the apostles said, ‘ Jesus that is 
‘of Nazareth, a man exhibited from God unto you.’ And through 
this body He became High-Priest and Apostle, and Divinely pro- 
claimed this by the mystery which He handed down to us. 


P. 1348. “But thus the angel of the Lord addressed the body 
(of Christ) as the Lord, since it was the body of the Lord of all men 
and things. But the Lord Himself also promised to give not (His) 
invisible “nature, but His body on behalf of the life of the world, 
John vi. ‘The bread, &c.’ And in the handing down of the sacred 
mysteries He took the sign and said, ‘ This is “My body, &’ And 
nowhere in discoursing concerning the Passion did He mention 
the Godhead that cannot suffer. But it is proper that those, 
who attempt to contradict, should before all other things be asked 
if they confess with us that the human nature has been taken 
by God the Word in its perfect state; and if they say that the uni- 
fication has taken place without confusion. For if these things be 
agreed to, the rest also will come forth in order, and the Passion 
will be attached to the nature that can suffer. 


P. 1384. “But there are ten thousand other such things to 
discover, both in the old and in the new (dispensations), shewing 
that He took both the body and the soul, and how His origin 
from Abraham and David draws on this (inference). But J oseph 





LY op. 130, 


After do., Θεότης δὲ οὔτε σῶμα οὔτε αἷμα ἔχει, ἀλλ᾽ ὃν ἐφόρεσεν ἐκ 
τῆς Μαρίας ἄνθρωπον. Αἴτιος τούτων γέγονε, περὶ οὗ εἶπον οἱ ἀπόστολοι, 
Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ἄνδρα ἀπὸ Θεοῦ ἀποδεδειγμένον εἰς ὑμᾶς... Δι’ 
οὗ σώματος ἀρχιερεὺς καὶ ἀπόστολος γέγονε, καὶ ἐχρημάτισε δι᾿ οὗ παρέδωκεν 


ἡμῖν μυστηρίου. 
IV. 1348, Ep. CXXX. To Bishop Timotheus. 


Οὕτως ὃ ἄγγελος τοῦ Κυρίου τὸ σῶμα Κύριον προσηγόρευσεν, ἐπειδὴ 
σῶμα ἦν τοῦ τῶν ὅλων τοῦ Κυρίου. Καὶ αὐτὸς δὲ ὁ Κύριος οὐ τὴν ἀόρατον 
φύσιν, ἀλλὰ τὸ σῶμα δώσειν ὑ ὑπέσχετο ὑπὲρ τῆς τοῦ κόσμου ζωῆς. John vi. 
“6 bread that I will give,” &. Kav τῇ τῶν Θείων μυστηρίων παρα- 
δόσει, λαβὼν τὸ σύμβολον ἔφη, “This is My body,” &e. Kat οὐδαμοῦ 
περὶ πάθους διαλεχθεὶς τῆς ἀπαθοῦς ἐμνήσθη Θεότητος. Χρὴ δὲ πρὸ τῶν 
ἄλλων ἁπάντων τοὺς ἀντιλέγειν ἐπιχειροῦντας ἐρωτᾶσθαι, εἰ συνομολογοῦσιν 
τελείαν ὑ ὑπὸ τοῦ Θεοῦ Λόγου προσειλῆφθαι τὴν “ἀνθρωπείαν φύσιν, καὶ εἰ τὴν 
ἕνωσιν ἀσύγχυτον γεγενῆσθαί φασιν. Ei γὰρ ταῦτα συνομολογηθείη καὶ 
τἄλλα κατὰ τάξιν προβήσεται, καὶ τὸ πάθος τῇ παθητικῇ προσαρμοσθήσεται 
φύσει. 


1384, Hp. CXLV. To the Monks at Constantinople. 


After quoting John vi. “and many,’ ’ &e. Καὶ ἕ ἕτερα δὲ τοιαῦτα μύρια ἐστιν 
εὑρεῖν, κἀν τῇ παλαιᾷ κἀν δ πῇ καινῇ, καὶ τοῦ σώματος καὶ τῆς ψυχῆς δεικνύντα 
τὴν πρόσληψιν, καὶ ὡς ἐξ ᾿Αβραὰμ καὶ Δαβὶδ ἕλκει τοῦτο τὸ γένος. Καὶ 


412 THE FOURTH CENTURY. [A.D. 


of Arimathzea also came to Pilate and asked for the body of the 
Christ. And the fourfold book of the sacred Gospels expressly — 
teaches us how he both took the body, and how he wrapped it in 
linen, and how he consigned it to the tomb, &c. &. He was 
incapable of suffering and immortal, as being God; and mortal 
and able to suffer, as being man. But after the resurrection, 
though the body has remained body, yet it is incapable of suffering 
and immortal, and truly a Divine body and glorified with Divine 
glory, (as St Paul says) ‘the body of His glory.’ 


P. 56. “But at least in the handing down of the Divine 
mysteries He called the bread body and the mixed (liquid) blood. 
But also it is likely that the body should according to (its) nature 
be called body, and the blood blood. But our Saviour at least 
interchanged the names and set on the body the name of the sign, 
and on the sign the (name) of the body: having in this way 
named Himself a vine, He spoke of the sign as blood. But His 
scope is manifest to those that have been initiated in the things of 
God. For he designed those that take a share of the Divine 
mysteries not to give heed to the nature of the things seen ; but 
on the contrary, from the interchange of the names to believe in 
the change that had been made by grace. For He that spoke to 
them indeed of that which is by nature body as bread, and again 
moreover named Himself a vine, this Jesus has honoured the seen 
symbols by speaking of them as His blood and His body; not 
having changed their nature but having added the grace to the 





᾿Ιωσὴφ δὲ ὁ ᾿Αριμαθαῖος τῷ Πιλάτῳ προσελθὼν ἤτησε τὸ σῶμα τοῦ Χριστοῦ. 
Καὶ διδάσκει ἡμάς “διαῤῥήδην τῶν ἱερῶν Εὐαγγελίων ἡ τετρακτὺς, ὅπως τε 
ἔλαβε τὸ σῶμα καὶ ὅπως ἐνείλησε τῇ σινδόνι καὶ ὅπως τῷ τάφῳ παρέδωκεν. 
Then a rich catalogue of leaders who taught the same, ἀπαθὴς ἦν καὶ 
ἀθάνατος ws Θεὸς, καὶ θνητὸς καὶ παθητὸς ws ἄνθρωπος. Mera δὲ τὴν 
ἀνάστασιν...εἰ μεμένηκε σῶμα τὸ σῶμα, ἀλλ᾽ ἀπαθές ἐστι καὶ ἀθάτατον, καὶ 
Θεῖον ὄντως σῶμα, καὶ Θείᾳ δόξῃ δεδοξασμένον. He quotes from St Paul 
τῷ σώματι τῆς δόξης Αὐτοῦ. 


IV. 86. Dialog. I. Orth. 


Ἔν δέ ye τῇ τῶν μυστηρίων παραδόσει σῶμα τὸν ἄρτον ἐκάλεσε Kal αἷμα 
τὸ κρᾶμα... ᾿Αλλὰ καὶ κατὰ φύσιν τὸ σῶμα ἂν σῶμα εἰκότως κληθείη καὶ τὸ 
αἷμα aipa....0 δέ γε Σωτὴρ ὁ ἡμέτερος ἐνήλλαξε τὰ ὀνόματα, καὶ τῷ μὲν 
σώματι τὸ τοῦ συμβόλου τέθεικεν ὄνομα, τῷ δὲ συμβόλῳ τὸ τοῦ σώματος" 
οὕτως ἄμπελον “Eavrov ὀνομάσας, αἷμα τὸ σύμβολον προσηγόρευσεν... Δῆλος 
ὁ σκοπὸς τοῖς τὰ Θεῖα μεμυημένοις. ᾿Ἡβουλήθη γὰρ τοὺς τῶν Θείων μυστη- 
ρίων μεταλαγχάνοντας, μὴ τῇ φύσει τῶν βλεπομένων προσέχειν, ἀλλὰ διὰ 
τῆς τῶν ὀνομάτων ἐναλλαγῆς πιστεύειν τῇ ἐκ τῆς χαρίτος γεγενημένῃ μετα- 
βολῇ. Ὃ yap δη τὸ φύσει σῶμα ἄρτον προσαγορεύσας καὶ αὖ πάλιν αυτὸν 
ἄμπελον ὀνομάσας Οὗτος τὰ ὁρώμενα σύμβολα τῇ τοῦ αἵματος καὶ τοῦ 
σώματος προσηγορίᾳ τετίμηκεν, οὐ τὴν φύσιν μεταβαλὼν ἀλλὰ τὴν χάριν τῇ 
φύσει προστεθεικώς... Τινὸς ἡγῇ σύμβολόν τε καὶ τύπον τὴν παναγίαν 





- να 


© ORG pn 





9386] THEODORET. 413 


nature (of it). Of what, think you, is the ΑἸ]: -holy food a sign and 
type? Of the Godhead of the Master Christ, or of the flesh and 
the blood? It is manifest that it is of those things of which also 
they received the appellation. The Lord I conceive had a body. 


Letter 145. “For what doubt ever yet arose among the 
children whom the church nourishes concerning these things ? 
But who of the holy fathers did not bring to them this doctrine ? 
For the compositions of the great Basil are full of it: and those of 
his fellow-strugglers (for the ‘truth) Gregory and Amphilochius and 
(the writings) ‘of those in the West, who have continually dis- 
tinguished themselves in the doctrinal system of grace, Damasus 
that is over the great Rome, and Ambrose who is over the 
Milanese, and Cyprian of Carthage, who also received the crown 
of martyrdom for these doctrines of which I speak. That widely 
renowned Athanasius was (for these) five times driven out from 
his flock and compelled to dwell in lands beyond the bounds (of 
Christendom). But Alexander too, his teacher, contended for 
these doctrines. Eustathius and Meletius and Flavian, the lights 
of the East, and Ephraim the lyre of the Spirit and the daily 
waterer of the Syrians with the flowings of grace, and John and 
Atticus the loud-sounding heralds of the truth: and they that are 
more ancient than these, Ignatius and Polycarp, and Irenzeus and 
Justin and Hippolytus, the greater part of whom not only shine 
forth more than high-priests, but also for ever adorn the vocal 
company of martyrs, &c. And assuredly indeed he that now 








τροφήν ; Τῆς Θεότητος τοῦ Δεσπότου Χριστοῦ, ἢ τοῦ σώματος καὶ τοῦ 
αἵματος; Answer. Δηλοῖ ὡς ἐκείνων ὧν καὶ τὰς προσηγορίας ἐδέξαντο. 
Leacher. Σῶμα δήπου εἶχεν ὁ Κύριος. 


I insert here the beautiful catalogue of fathers in Letter 145, as a 
kind of retrospective summary to compare with our own judgments of 
the times. Tis yap πώποτε περὶ τούτων Tots τῆς ᾿Ἐκκλησίας τροφίμοις 
ἀμισβήτησις γέγονε; ; Tis δὲ τῶν ἁγίων Πατέρων οὗ τήνδε τὴν διδασκαλίαν 
προσήνεγκε: 3 Ἡλήρη γὰρ ταύτης καὶ τὰ τοῦ μεγάλου Βασιλείου συγγράμ- 
ματα, καὶ τὰ τῶν ἐκείνου συναγωνιστῶν Γρηγορίου καὶ ᾿Αμφιλοχίου, καὶ τῶν 
ἐν τῇ Δύσει διαπρεψάντων ἐ ἐν τῇ διδασκαλίᾳ τῆς χάριτος, Δαμάσου. τοῦ τῆς 
μεγάλης Ῥώμης, καὶ ᾿Αμβροσίου τοῦ Μεδιολάνων, καὶ Κυπριάνου τοῦ Καρχή- 
δονος, ὃς καὶ τοῦ μαρτυρίου τὸν στέφανον ἀνεδέξατο ὑπὲρ τουτωνὶ τῶν 
δογμάτων. ᾿Αθανάσιος ἐ ἐκεῖνος ὁ πολυθρύλλητος πεντάκις ἐξηλάθη τῆς ποίμ- 
νης, καὶ τὴν ὑπερορίαν οἰκεῖν ἠναγκάσθη. Καὶ ᾿Αλέξανδρος δὲ ὁ ἐκείνου 
διδάσκαλος v ὑπὲρ τούτων ἠγωνίσατο τῶν δογμάτων, Εὐστάθιος καὶ Μελέτιος, 
καὶ Φλαβώανος, τῆς ᾿Λνατολῆς οἱ φωστῆρες, καὶ Ἔφραϊμ, ἡ τοῦ Πνεύματος 
λύρα ὅ ὃ τε Σύρων ἔθνος ἄρδων ὁ ὁσήμεραι τοῖς τῆς χάριτος νάμασι, καὶ Ἰωάνν Ὡς καὶ 
᾿Αττικὸς ol τῆς ἀληθείας μεγαλόφωνοι κήρυκες" καὶ ob τούτων πρεσβύτεροι᾽ Lyva- 
twos, kat Πολύκαρπος, καὶ Εἰρηναῖος καὶ ᾿Ιουστῖνος καὶ Ἱππόλυτος, ὧν οἱ πλείους 
οὐκ ἀρχιερέων προλάμπουσι μόνον, ἀλλὰ καὶ τὸν μαρτύρων διακοσμοῦσι 


414 THE FOURTH CENTURY. [A.D. 


directs the great Rome and sends out from the West the rays of 
his right judgments into all parts (of the empire), the most holy 
Leo, has by his own writings brought to us this same impression 
of the faith. These all clearly gave their full instructions, &c. 

“For Simon indeed and Menander, Cerdo and Marcion alto- 
gether deny the Son’s coming into man, and reject the birth 
from the virgin, calling it a mythology. But Valentine and 
Basilides and Bardesanes and Harmonius, and they that belong to 
that society, receive indeed the conception of the virgin and the 
birth (of Christ), but say that God the Word had taken nothing to 
Him from the virgin, but made for Himself a kind of passage 
through her as through a channel, but appeared to men, using an 
unreal appearance, &c. But Arius and Eunomius said indeed that 
He had taken a body, but that the Godhead has wrought the part 
of the soul (in man), &c. [a mistake]. But Apollinarius at least 
said that He had taken a soul also with the body, but not the 
reasonable soul that is in man, &e.” 





xopov. Kat μὲν 5) καὶ ὁ viv τὴν μεγάλην Ῥώμην ἰθύνων, καὶ τῶν ὀρθῶν 
δογμάτων τὰς ἀκτῖνας ἐκ τῆς “Ἑσπέρας παντόσε ἐκτείνων ὁ ἁγιώτατος Λέων 
τοῦτον ἡμῖν τῆς πίστεως τὸν χαρακτῆρα διὰ τῶν οἰκείων γραμμάτων προσή- 
νεγκεν. Οὗτοι πάντες σαφῶς ἐξεπαίδευσαν κιτιλ. The Clements, the 
Cyrils, Hilary, Tertullian, Gregory of Nyssa, and even Origen, Chry- 
sostom, Augustine and Jerome are omitted. 

An earlier part of the letter names heretics; Σίμων μὲν yap καὶ 
Mévavdpos, Κέρδων καὶ Μαρκίων παντάπασιν ἀρνοῦνται τὴν ἐπανθρώπησιν, 
καὶ τὴν ἐκ παρθένου γέννησιν μυθολογίαν ἀποκαλοῦσι. Βαλεντῖνος δὲ καὶ 
Βασιλείδης καὶ Βαρδησάνης καὶ “Appovios καὶ οἱ τῆς τούτων συμμορίας δέχονται 
μὲν τῆς παρθένου τὴν κύησιν καὶ τὸν τόκον, οὐδὲν δὲ τὸν Θεὸν Λόγον ἐκ τῆς 
παρθένου προσειληφέναι φασι, ἀλλὰ πάροδόν τινα de αὐτῆς ὥσπερ διὰ σωληνὸς 
ποιήσασθαι, ἐπιφανῆναι δὲ τοῖς ἀνθρώποις φαντασίᾳ χρώμενον, κιτιλ. “Apetos 
δὲ καὶ Εὐνόμιος σῶμα μὲν Αὐτὸν ἔφασαν εἰληφέναι, τὴν Θεότητα δὲ τὰ τῆς 
ψυχῆς ἐνηργηκέναι, κιτιλ, “O δέ ye ᾿Απολινάριος καὶ ψυχὴν Αὐτὸν μετὰ τοῦ 
σώματος ἔφησεν εἰληφέναι ἀλλ᾽ οὐ τὴν λογικὴν, κιτ.λ. 


(QQ.) PHILO, BISHOP OF CARPASIUM IN CRETE. Ὁ. 394. 


As the commentary on Solomon’s Song is perhaps the only 
relic of this bishop, we may infer that it was highly esteemed- 
Its marks are quite those of the fourth century; viz. an effort 
towards accuracy thwarted by an insufficiently restrained bias in 
favour of loose allegorizing : a bias which very early afflicted the 
church, and which will probably never die out. He was created 
bishop by Epiphanius, having been merely a deacon: and if the 





ὗ 
ἱ 


“τ «τ υυν τ Ὁ 


Ε- 594] PHILO OF CARPASIUM. 415 


expression of the biographer of Epiphanius, κληρικὸς ἀπὸ ῥητόρων, 
is to be grammatically interpreted, he was originally a pleader in 
the courts of law. Another mark of the times is to be seen in the 
saying that Epiphanius is said to choose him to be bishop after 
a revelation from God and to set him on the throne of the city and 
of the church of Carpasium. Some prefer to call him Carpathius : 
but if this were right it would surely never have dropped to the 
unknown name Carpasius. The work has received two Latin 
translations ; and more than one MS. of it exists 


P. 132. “‘Truly the Lord’s throat is as good wine, Sol. §. vii. 9. 
For the throat of the Lord means that of the church. For the 
ear, Job says, trieth words; but the throat tasteth bread. The 
church then, having eaten of these spiritual loaves, both of the 
body and blood of the Lord, has its throat like good wine. For the 
drinking of wine puts a stop to griefs, and changes the heart to 
joy. As also this grief-removing name of life, given to take away 
sins, puts an end to the grief we had before, when Christ says, 
‘Take ye and drink, this is My blood which is being shed on your 
‘behalf for the remission of sins’ [If there is a real presence of 
Christ’s body and blood, forgiveness seems to be rationally a 
necessary inference, whether recipients are good, or both wicked 
and impenitent. Yet on the term “goeth down straight” he 
says,| For this drink is for the upright (straight) according to 
the apostle, who says, 1 Cor. xi. 28 [but a saying following cannot 
annihilate the undeniable scope of what preceded]. 


P. 144. Sol. 8. viii. 5. “An apple has in itself the two things 
together, food and drink. Under the mystical bread and drink 
the church was raised up by Him. For having been betrothed to 


On Song of Solomon. Migne, p. 132. Ch. VII. 9. 
«Ὄντως ὁ λάρυγξ τοῦ Κυρίου ὡς οἶνος ἀγαθός." Ὅ γὰρ τοῦ Κυρίου λάρυγξ 
a 3 ’ὔ 3 δε a > = Ν Ν δι 
τῆς ἐκκλησίας ἐστιν. Νοῦς (οὐς) Job xxiv. 3 μὲν ‘yap, φησι, ῥήματα 
διακρίνει" "λάρυγξ δὲ σῖτα γεύεται." Τούτων οὖν τῶν πνευματικῶν σιτίων, 
τοῦ τε σώματος καὶ αἵματος Χριστοῦ γευσαμένη ΚΙ ἐκκλησία, τὸν λάρυγγα 
ἔχει ὡς οἶνον ἀγαθόν. Oivos γὰρ πινόμενος παύει λύπας, καὶ μεταβάλλει 
τὴν καρδίαν εἰς χαράν. “Os καὶ τὸ παυσίλυπον τοῦτο τῆς ζωῆς ὄνομα, εἰς 
ἄφεσιν διδόμενον ἁμαρτημάτων, παύει ἡμῶν τὴν πρὸ τούτων ἀχθηδόνα, 
A , ‘cc ΄ , Pe τ ν Ν e 7 NY τῶν ς ε a 
Χριστοῦ λέγοντος, ““Λάβετε πίετε, τοῦτό ἐστι TO αἷμά Mov, τὸ ὑπὲρ ὑμῶν 
“ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν... . Εὔθεσι γὰρ τοῦτο τὸ πόμα, κατὰ τὸν 
λέγοντα ἀπόστολον, 1 Cor. xi. 28, 


On C. VIII. 5, p. 144, “I raised thee up,” de. 
To μῆλον ἐν ἑαυτῷ τὰ δύο ὅμου ἔχει βρῶμα καὶ πόμαυ Ὑπὸ τὸν 
μυστικὸν ἄρτον καὶ πόμα ἐξηγέρθη (i.e. ἡ ἐκκλησία) Αὐτῷ, Ἡρμοσμένος 


416 THE FOURTH CENTURY, [A.D. 


her, to the church coming up white from baptism, Christ naturally 
ought to be marked by signs and to have both the food of the 
mysteries and the drink in one form, an apple. But by the Spirit, 
Who is from His Godhead (see 1 Cor. ii. 12, where there is the 
same ambiguity about πνεῦμα as here), the church mingled 
together with Him and completed. 


P.100. “I ate my bread with lovingkindness to men; and 
the cup with innocence. 


P. 84. “Consider the flesh of the Only-begotten as a chariot, as 
in it God hid Himself and as man converses with men. [‘‘ Chariot” 
here is almost equivalent to “vehicle.” ] ‘From the wood,’ &e. 7.e. 
to say that He comes from the patriarchs in the genealogies, 
Abraham, Isaac, Jacob, and the rest in order. 


P. 125. “The church’s neck means I think the most pure 
band of the deacons: since Christ is the church’s Head. But 
these deacons carry (to the recipients) the body and blood of Christ 
the Head of the church, ¢.e. as the neck carries the head in the body. 
For these are the neck of ivory, as the chest of box-tree, of ivory 
not retaining a stain of dirt, but by purity of life and manner 
serving the holy mysteries.” : 


γὰρ αὐτὴν, λελευκανθισμένην a ἀπὸ βαπτίσματος, ἀκολουθῶς ἔδει ὑποσημανθῆ- 
ναι, καὶ τὴν μυστηριώδην τροφήν τε καὶ πόσιν dv ἑνὸς εἴδους μήλου... 
Πνεύματι δὲ τῷ ἀπὸ Θεότητος Αὐτοῦ (τὴν ἐκκλησίαν) συγκρινομένην Αὐτῷ 
καὶ τελειουμένην. It would agree with several fathers had he put the 
stronger or plainer word criyripvajiorye. See also ii. 3, where an apple 
has three things; scent as well. N.B. In the last sentence ἔχειν is 
wanted, or concord is broken, 


P. 100, ¢. V. 1. 


“T ate my bread with my honey.” "Edayov τὸ πάσχα μετὰ φιλαν- 
Opwrias. “I drank my wine with my milk.” To ποτήριον pera 
ἀκακίας. 


P. 84, α. 111. 9, “Solomon made a chariot,” &e., st 


Φορεῖον νόει μοι καὶ αὐτὴν τὴν σάρκα τοῦ Μονογενοῦς, ἐν ἡ κατακρύψας 
τὸν Θεὸν, ὡς ἄνθρωπος ἀνθρώποις ὡμίλει, κιτιλ. Also the church His seat 
or chariot like δίφρος. ““ From the wood of Lebanon,” iva εἰπῇ, ἀπὸ τῶν 

’ ” > Ν > 4 > ‘ a A ~ 
γενεαλογουμένων ἄνδρων, ᾿Αβραὰμ, ᾿Ισαὰκ, ᾿Ιακὼβ, καὶ τῶν καθεξῆς. 


But see p. 125, on vii, 4. The church’s neck is as ἃ tower of 
ivory. Τράχηλος αὐτῆς, οἶμαι, τὸ καθαρώτατον τῶν διακόνων τάγμα" ἐπει- 
δήπερ κεφαλὴ τῆς ἐκκλησίας ὁ Χριστός. Οὗτοι δὲ βαστάζουσι τὸ σῶμα 
τοῦ Χριστοῦ καὶ τὸ αἷμα τὴν κεφαλὴν τῆς ἐκκλησίας. Then something 
about the mystery of the faith—in the singular. Then ᾿Ελεφαντινὸς 
yap οὗτοι τράχηλος, καθάπερ τὸ πύξιον, ἐλεφάντινον, ῥύπον μὴ παραδεχό- 
μενον, ἀλλὰ καθαρότητι βίου καὶ τρόπου τοῖς ἁγίοις διακονοῦντες μυστη- 
ρίοις. 


"πα... . A8y [Se τ" 


—394] PHILO OF CARPASIUM. : 417 


(1) Singular this magnifying of deacons in him who is said to 
have gone, per saltwm, from the diaconate to a bishopric! (2) Is 
this the first reference to the pyx in ivory? (3) I think this 
specimen of allegorism will not smite any reader with the love of 
it. It isa pity that allegory should become disparaged, despised 
and renounced through its being carried too far. Paul’s use of 
the history of Agar and Sarah, Isaac and Ishmael shews how truth 
may underlie history. Some of Christ’s narratives of facts were 
parables also. 


(RR.) ZENO, BISHOP OF VERONA, MARTYR UNDER GALLIENUS. 
D, 380. 


P. 391. “ Now it is fitting that we should know the peculiar 
nature of our sacrifice, which is easily known from its opposite. 
For if a bodily sacrifice is fitting for gods that have bodies of their 
own, a spiritual sacrifice also is for that reason necessary for God 
Who is spiritual—t{This is the most reverent mode of rendering it]; 
which sacrifice is not brought forth out of a sack but from the 
heart: which is not provided from a herd of filthy sheep, but has 
a most sweet moral character; which is not strangled to make it 
die, but, as Isaac, is immolated that it may live, when a spotless 
mind shall have immolated itself to God... Who, having lost 
sight of God’s separate people, and not rightly calling away others 
(after them), contaminate with profane fables the Divine sacra- 
ments. Now let each one see in what way he takes or offers the 
sacrifice ; for as to offer it in an unworthy way is sacrilege, so to 
eat it unworthily is deadly: the Scripture teaching in Leviticus, 
‘Every clean person shall eat the flesh. But whatever soul shall 
‘have eaten of the flesh of the sacrifice of salvation, which is the 





S. Zeno Veronensis Episcopus. M. B. V. P., Paris, 1646, 77. p. 391, 
Ps, XLIX, (L.). 


Tillemont and others think the writings genuine. 


Nune sacrificii nostri proprietatem nos convenit nosse, que facile 
ex adverso noscitur. Nam si diis corporalibus sacrificlum convenit 
corporale, utique et spiritali Deo sacrificium est necessarium spirituale ; 
quod non ex sacculo sed corde profertur; quod non bramosis pecudibus 
sed suavissimis moribus comparatur: quod non jugulatur ut pereat, 
sed, sicut Isaac, immolatur ut vivat...ubi seipsum candidus animus 
immolaverit Deo. Then a valuable photographing of the current vices, 
ending qui profanis fabulis, neglecta Dei secta, alios non bene avocantes, 
Divina sacramenta contaminant. Jam videat unusquisque quemad- 
modum sacrificium aut sumat aut offerat; sicut enim indigne offerre 
sacrilegium est, ita indigne manducare mortiferum, in Lev. Se. docente, 
“omnis mundus manducabit carnem. Anima autem quecumque mandu- 


Η. 27 


4t8 THE FOURTH CENTURY. 


‘sacrifice of the Lord, and his uncleanness is on him, that soul 
‘shall perish from his people.’ Therefore most sweet flowers (of 
my garden), provide such sacrifices as the Spirit may with pleasure 
offer, the Father may approve, the Son Who is our Master may 
glory in as approved, through the same God Who is blessed unto 
the ages of the ages.” 





‘“caverit de carne sacrificii salutaris, quod est Domini, et immunditia 
*‘ejus super ipsum est, peribit anima illa de populo suo.” Itaque, 
dulcissimi flores mei, talia sacrificia procurate que Sanctus Spiritus 
libenter offerat, Pater probet, Filius, Qui magister est noster, probata glo- 
rietur per Eundem, Qui est benedictus in secula seeculorum, [dvocare 
sometimes to nullify. | 


(SS.) EUSEBIUS OF ALEXANDRIA, END OF FOURTH 
CENTURY, 


Angelo Mai says that, as far as he knows, this father was 
brought to light by Francis Turrian in 1572. A life of this 
Eusebius in Greek, by his notary Johannes, gives full details of 
the great Cyril of Alexandria paying him a visit, while he was a 
simple monk, and how Cyril when he felt death approaching 
caused Eusebius to be appointed-his successor: and this life gives 
a full account of his fruitful preachings in Alexandria: but 
alas for the severity of enquiries, another father and not Eusebius 
really succeeded Cyril! Dioscurus is not one to be forgotten. 
And no satisfactory explanation of the claim of Eusebius to the 
patriarchal seat has been discovered. But the writings of this 
father are realities, and John Damascene, for one, frequently 
quotes them, It is a pity that the locality of such writings and 
their date too should not be capable of settlement. An unsuc- 
cessful effort has been made to identify him with Eusebius, 
Bishop of Emesa, who died about 369; whom Jerome calls a 
standard-bearer of the Arian party. Some place this father in the 
third century, and make him Bishop of Laodicea ; as Euseb. Hist. 
B, vu. 

If we can assume that these remains are not like the Cle- 
mentines, we may say that this discourse so teems with graphic 
details of the manner of life in Alexandria in his day that it has 
been hard to stop the transcribing pen. Historic light of the 
most interesting kind beams from many sentences. It reminds 
one of the uncovered secrets of Pompeii and Herculaneum, But 


ae a, 


EI ————— σ  ὩΨΦῊΟ 


EUSEBIUS OF ALEXANDRIA. 419 


to our own points. The good father seems to mistake the evan- 
gelic narrative. The sop which Judas received at the end of the 
supper was a different thing from the bread given early in the 
sacred communion; but the father puts the one for the other, but 
it may be through a slip of memory. He says, “Judas then 
“having received the bread” (of communion) “ went immediately 
“out.” He appears to mean this. At any rate he errs in pro- 
nouncing his going out the beginning of his destruction, for Judas 
had sold Jesus to the bigh-priests immediately after the supper 
in Simon’s house, But the father had a point to make; and in 
his haste his arguments on behalf of every congregation remaining 
in church to the end of the service are laid on a false basis. 

But it is still more worthy of notice that he first forbids any to 
touch food before service was ended, and says that if anyone 
touched food and then communicated he would have his lot with 
Judas: and then touching upon the guilt of communicating with 
crimes unrepented of he only makes this equal to the last offence. 
Such an offender τῆς αὐτῆς ἐστι κρίσεως, is in the same con- 
demnation (judgment) with a man who receives the communion 
not fasting ! 

The account also of the use to be made of the Sabbath day 
savours somewhat of that method of making religion a kind of 
score—a standing account of ‘outward acts of sin followed by 
external repentances and absolutions: the clearing away of which 
system is made by Ullmann the fundamental work of the great 
Reformation. The father says again and again similar things to 


that in the last extract, that the offences of the six days are to be 


“loosed” on the Lord’s day : and it is plain that the central idea is 
the obtaining of forgiveness in this sacrament: but the breaking 
of Christ’s body and the shedding of Christ’s blood for the remis- 
sion of sins took place on Calvary and not in this sacrament, 
except in a figure. 


P. 414. “ After the dismissal of the church, on the day of the 
holy Lord’s (festival), as the blessed Eusebius the bishop was 
sitting, Alexander came forward, and says to him, I beseech thee, 
my lord, on what account is it necessary for us to keep the Lord’s 





Migne 414. On the Lord’s Day. Address 16. 
- - ε , a 
Mera τὴν ἀπόλυσιν τῆς ἐκκλησίας, ἐν ἡμέρᾳ τῆς aylas peel καθε- 
an ΄ a ΄ ‘ 
ζομένου τοῦ μακαρίου EvoeBiov τοῦ ἐπισκόπου, προσελθὼν ὁ Αλέξανδρος 
τὴ “ eon 9 > 
λέγει αὐτῷ: Δέομαί σου, κύριε pov, τίνος ἕνεκεν ἡμῖν ἐστιν ἀναγκαιον 


27—2 


420 THE FOURTH CENTURY. 


(day) and not to work, and what kind of gain have we (in) not 
working? But the blessed, i.e. saint, began to say, Hear, son, 
and I will tell thee on what account it has been handed down 
that we keep the Lord’s day and work not. When the Lord gave 
the mystery to His disciples, He took the bread and blessed it 
and brake and gave to His disciples, saying, Take ye and eat, 
this is My body which is being broken on your behalf unto the 
remission of sins. In like manner He gave the cup also to them 
saying, Drink ye of it all. This is My blood, that is of the new 
covenant that is being shed on behalf of you and many unto 
remission of sins. Do this for My remembrance, He says. The 
holy day of the Lord’s (feast) is therefore a remembrance of the 
Lord, For on this account it was also called the Lord’s, as the 
lord of the days. For before the Master’s suffering it was not. 
called the Lord’s, but the first day. On this day then the Lord made 
the commencement of the resurrection, I mean of the making of the 
world, and on this very day He gave to the world the commence- 
ment of the resurrection ; on this day, as we said, He bade us 
celebrate the sacred mysteries. Such a day then has been to us the 
beginning of all goodness, the beginning of the creation of the 
world, the beginning of the resurrection, the beginning of the 
week, This day having three beginnings shews the beginning of 
the excessively holy Trinity... Be early then in the church of 
God, approach the Master, confess thy sins to Him, repent in 
prayer and with a contrite heart, continue in the Divine and sacred 
public service (liturgy), complete thy prayer, by no means going 





φυλάττειν τὴν Κυριακὴν καὶ μὴ ἐργάζεσθαι, καὶ ποῖον κέρδος ἔχομεν μὴ 
ἐργαζόμενοι; “O δὲ μακάριος ἤρξατο λέγειν, [Ἄκουσον τέκνον, καὶ ἐρῶ σοι 
τίνος χάριν παραδέδοται τὸ φυλάσσειν ἡμᾶς τὴν Κυριακὴν καὶ μὴ ἐργά- 
ζεσθαι. Ὅτε παρέδωκεν ὁ Κύριος τὸ μυστήριον τοῖς μαθηταῖς, λαβὼν τὸν 
ἄρτον εὐλόγησεν καὶ κλάσας ἔδωκε τοῖς μαθηταῖς Αὐτοῦ λέγων, ““Λάβετε 
“φάγετε, τοῦτό ἐστί Mov τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον εἰς ἄφεσιν 
« ἁμαρτιῶν." Ὁμοίως καὶ τὸ ποτήριον δέδωκεν αὐτοῖς λέγων “Πίετε ἐξ 
« αὐτοῦ πάντες. Τοῦτό ἐστι τὸ αἷμά Mov, τὸ τῆς καινῆς διαθήκης τὸ ὑπὲρ 
« ὑμῶν καὶ πολλῶν ἐκχυνόμενον, εἰς ἄφεσιν ἁμαρτιῶν. Τοῦτο ποιεῖτε εἰς 
“any ᾿Εμὴν ἀνάμνησιν," φησι. ᾿Ανάμνησις τοίνυν τοῦ Κυρίου ἐστιν ἡ τῆς 
Κυριακῆς ἁγία ἡμέρα. Διὰ γὰρ τοῦτο καὶ Κυριακὴ ἐκλήθη, ὡς κυρία τῶν 
ἡμερῶν. Πρὸ γὰρ τοῦ Δεσποτικοῦ πάθους οὐκ ἐλέγετο Κυριακὴ, ἀλλὰ 
πρώτῃ ἡμέρα. Ἔν ταύτῃ τῇ ἡμέρᾳ τὴν ἀπαρχὴν τῆς ἀναστάσεως, ἤγουν 
τῆς κοσμοποιίας, ἤρξατο ὁ Κύριος" καὶ ἐν αὐτῇ τῇ ἡμέρᾳ τὴν ἀπαρχὴν 
τῆς ἀναστάσεως ἐδωρήσατο τῷ κόσμῳ" ἐν ταύτῃ τῇ ἡμέρα, ὡς ἔφημεν, καὶ 
τῶν ayloy μυστηρίων ἐκέλευσεν ἐπιτελεῖσθαι. ᾿Αρχὴ οὖν πάσης ἀγαθοσύνης 
γέγονεν ἡμῖν 1) τοιαύτη ἡμέρα, ἀρχὴ κτίσεως κόσμου, ἀρχὴ ἀναστάσεως, 
ἀρχὴ ἑβδομάδος. Τρεῖς ἀρχὰς ἔχουσα ἡ ἡμέρα αὕτη, Τριάδος τῆς ὑπεραγίας 
τὴν ἀρχὴν ὑποφαίνει.. [Ορθρισον οὖν ἐν τῇ τοῦ Θεοῦ ἐκκλησίᾳ, προσέλθε 
τῷ Δεσπότῃ, ἐξομολογῆσαι Αὐτῷ τὰ ἁμαρτήματά σου, μετανόησον ἐν εὐχῇ 
καὶ καρδίᾳ συντετριμμένῃ, παράμεινον ἐν τῇ Θείᾳ καὶ ἱερᾷ λειτουργίᾳ, 
πληρῶσον gov τὴν εὐχὴν, μηδαμῶς πρὸ τῆς ἀπολύσεως ἐξερχόμενος. “Ide 


a ean ΤΊ ἘΝ 


πων ἢ» 


EUSEBIUS OF ALEXANDRIA. 421 


out before the dismissal. See thy Master divided and distributed 
and not consumed (lit. expended). And, if thou hast thy con- 
science clear, approach and partake of the body and the blood of 
the Lord. But if thy conscience condemns thee in wicked and 
strange works refuse for thyself the partaking, until thou put it 
right by repentance; but wait for the prayer and do not go out of 
the church till (unless) thou hast been dismissed. Remember 
Judas the traitor. For his not having waited with all in the 
prayer became the beginning of his perdition, But (says the 
Gospel), having received the bread, he went out first of all, and 
immediately Satan entered into him. If then thou shouldest go 
out before the dismissal, thou hast become an imitator of Judas, 
Surely thou art not then going on account of a short hour to be 
condemned with Judas. The waiting does not hurt thee at all. 
The church has not snow (falling) within, nor fire, nor any other 
afflictive thing; but (it is) only that there is need of patience for 
one interval, and (then) thy prayer has been finished. But they 
that fear God look for the Lord’s (day), that they may send up 
their prayer to God, and may enjoy the precious body and blood, 
What do they that come into the church behold? [I tell thee, 
The Master Christ lying on the holy table, the thrice-holy hymn 
of the seraphim being sung, the presence and coming down of the 
Holy Spirit (on the elements), the prophet and king David 
resounding, the blessed apostle Paul sounding his own doctrine in 
the ears of all, the hymn of the angels, the unceasing Hallelujah, 
evangelic voices, the Master’s injunctions, ὅσο. 


σοῦ τὸν Δεσπότην μεριζόμενον καὶ διαδόμενον καὶ μὴ δαπανώμενον. Kat εἰ 
μὲν ἔχεις καθαρόν cov τὸ συνειδὸς προσέλθε καὶ κοινώνησον τοῦ σώματος 
καὶ τοῦ αἵματος τοῦ Κυρίου. Hi δὲ κατακρίνει σε τὸ συνειδὸς, ἐν πονηροῖς 
καὶ ἀτόποις ἔργοις, τὴν μὲν κοινωνίαν παραιτῆσαι, μέχρις ἂν διορθώσῃ 
ἑαυτὴν διὰ μετανοίας, τὴν δὲ εὐχὴν παράμεινον, καὶ μὴ ἐξέλθῃς τῆς ἐκκλησίας 
ἐὰν μὴ ἀπολυθῇς. Μνήσθητι lovda τοῦ προδότου. “Exeivouv γὰρ ἀρχὴ τῆς 
ἀπωλείας τὸ μὴ παραμεῖναι μετὰ πάντων ἐν τῇ εὐχῇ γέγονε. Λαβὼν δέ, 
φησιν, τὸν ἄρτον, πρῶτος πάντων ἐξῆλθεν, καὶ εὐθέως εἰσῆλθεν εἰς αὐτὸν 
ὁ Σατανᾶς. ᾿Εὰν οὖν πρὸ τῆς ἀπολύσεως ἐξέλθῃς, μιμητὴς γέγονας τοῦ 
᾿Ιούδα. Μὴ τοίνυν διὰ βραχεῖαν « ὥραν μέλλεις μετὰ τοῦ Ἰούδα κατακρίνεσθαι; 
Οὐδέν σε βλάπτει ἡ παραμονή. Οὐ χίονας ἔχει ἡ ἐκκλησία ἔνδον, οὐ πῦρ; 
οὐχ ἕτερον κολαστήριον οὐδὲν, ἀλλ᾽ ἢ μόνον ὑπομονῆς ἐστι χρεία ῥοπῆς 
μίας, καὶ ἀπήρτισταί σου ἡ εὐχή... Οἱ δὲ φοβούμενοι τὸν Θεὸν ἐκδέχονται τὴν 
Κυριακὴν ἵνα τὴν εὐχὴν τῷ Θεῷ ἀναπέμψωσι καὶ τοῦ τιμίου σώματος καὶ 
αἵματος ἀπολαύσωσιν.. Τί θεωροῦσιν οἱ ἐρχόμενοι εἰς τὴν ἐκκλησίαν ; ᾿Εγώ 
σοι λέγω. Τὸν Δεσπότην Χριστὸν ἐπὶ τῆς ἱερᾶς τραπέζης ἀνακείμενον, 
τῶν Sepadip τὸν τρισάγιον ὑμνὸν ἀδόμενον, Πνεύματος ἁγίου παρουσίαν 
καὶ ἐπιφοίτησιν, τὸν προφήτην καὶ βασιλέα Δαβὶδ κελαδούμενον, τὸν εὐλογή- 
μενον ἀπόστολον Παῦλον τὴν οἰκείαν ἐνηχοῦντα διδασκαλίαν ταῖς τών 
ἁπάντων ἀκοαῖς, τὸν τῶν ἀγγέλων ὑμνὸν, τὸ ἀκατάπαυστον ἀλληλουΐα, 
εὐαγγελικὰς φωνὰς, Δεσποτικὰ παραγγέλματα, K.T.A 


422 THE FOURTH CENTURY. 


P. 420. “But if also anyone of the laity tastes food before the 
dismissal, he is liable to a charge and punishment. But if he has 
tasted food and communicated the mysteries, his portion will be 
with the traitor Judas. I know of many that in the day of the 
holy passover have eaten food and partaken; and woe to their 
soul, and especially if they be of adult age; because instead of 
loosing their sins they rather lay the burden of this on them. 
But also he that is conscious with himself of wicked works and 
partakes before he has washed these things off from him by re- 
pentance, is (partaker) of the same condemnation... But as 
many as are without accusation ought to continue unto the dis- 
missal and so to communicate. 

P. 415. “God has given to us the six days to work, and He 
has given to us the first for prayer and rest and for loosing of evil 
things; and that if in anything we have committed sins in the six 
days, we may wholly propitiate God for these things on the day of 
the Lord’s (feast).” 





P. 420 8. 

᾿Ἐὰν δὲ καὶ πρὸ τῆς ἀπολύσεως γεύσηταί τις τῶν λαικῶν, “μεγάλης κρίσεως 
καὶ τιμωρίας ἔνοχός ἐστιν. Ἐὰν δὲ καὶ γευσάμενος κοινωνήσῃ τοῖς μυστη- 
plots, μετὰ τοῦ προδότου Ἰούδα ἡ μέρις αὐτοῦ ἐστιν. Πολλοὺς οἶδα ἐν τῇ 
τοῦ ἁγίου πάσχα ἡμέρᾳ “ευσαμένους καὶ κοινωνήσαντας" καὶ οὐαὶ τῇ ψυχῇ 
αὐτῶν, καὶ μάλιστα εἰ ἐν ἡλικίᾳ τελείᾳ ὦ wow, ore ἀντὶ τοῦ λύειν τὰ ἁμαρτήματα, 
μᾶλλον ἐπιφορτίζουσι ταῦτα. ᾿Αλλὰ καὶ 0 πονηρὰ ἔργα αὐτῷ συνειδὼς, 
καὶ, πρὶν ἢ ταῦτα διὰ τῆς μεταν olas ἀπονίψασθαι, κοινωνῶν, τῆς αὐτῆς ἐστι 
κατακρίσεως.. “Ooo δὲ καὶ ἀνέγκλητοι ὑπάρχουσιν, ὀφείλουσι καρτερεῖν 
μέχρι τῆς ἀπολύσεως καὶ οὕτω κοινωνεῖν. 


P. 415 8, 
Tas ἐξ ἡ ἡμέρας δέδωκεν ἡμῖν ὁ Θεὸς, ἐργάζεσθαι: καὶ τὴν μίαν δέδωκεν 


ἡμῖν. εἰς εὐχὴν καὶ ἀνάπαυσιν καὶ λύσιν κακῶν, iva εἴτι (not εἴτε) ἐν ταῖς 


ἐξ ἡμέραις ἁμαρτήματα πεποιήκαμεν, ὑπὲρ τούτων ἐν τῇ τῆς Κυριακῆς 


ἡμέρᾳ τῷ Θεῷ ἐξιλασκώμεθα. 


THEODORE OF HERACLEA IN THRACE. 


Dr Pusey in his Note § cites something as from him on 
Ps. xxxill. 9, and gives a reference at the foot of the: page “in 
“Corderii Cat. τ. 596.” Now Corderius gives (1) a translation of 
the Psalm, (2) his own summary of the collected doctrine of others 
upon it, and (3) citations from sundry fathers on each verse in 
succession (not on all). Now Dr Pusey’s citation attributed to the 
above divine is in section (2), p. 596: and therefore is not by 
Corderius assigned to this Theodore nor to anyone in particular: 
and when in section (3) he cites individual fathers he does not cite 
him but only Theodore (of Mopsuestia), Cyril and Eusebius. 
Migne gives his Commentary on Isaiah, 


THE FIFTH CENTURY. 


(A.) ST GAUDENTIUS OF BRESCIA (BRIXIA IN N. ITALY). 
D. 427, 


HEFELE points out a slip of Dr Bahr, who calls this saint, Bishop 
of Brixen. The day and the land of his birth are alike unknown. 
He is one of those that were unwilling to receive the episcopal 
office: until he was constrained by the affection of the people, 
The bishops of the province and at the head of them St Ambrose 
united in exercising the friendly pressure. He had the honour of 
being one of the Latin bishops that Honorius sent to intercede in 
behalf of the exiled and persecuted John Chrysostom. Du Pin 
severely condemns his style, as Hefele cites from Du Pin’s Nou- 
velle Bibliotheque. The only difficulty is why this author is 
singled out for special chastisement on this score; for good 
Latin in the fathers is quite the exception, and yet after Jerome’s 
brilliant example there was less excuse. This’ saint preached and 
published a panegyric on his predecessor St Philastrius, to which 
we owe all that we know regarding that deservedly popular pastor 
and bishop. 


Tract 11 On the reason of the sacrament. “Let as many 
therefore as, calling upon the Lord, receive salvation, by the 
extinction of the Egyptians, learn to eat the passover not as the 
foolish Jews, who after the advent of the Truth yet follow a 
shadow, 7.e. the sheep which each (head) of every house is killing 
on the fourteenth day of the first month, &c. For from the time 
when He came Whose shadow that sheep was, that true Lamb of 


Gaudentius, Mon. Patrum Orthodox., Vol. IT. Basle, 1569, 
Tract. II. de ratione sac. &c., p. 1801. 

Quotquot igitur invocantes Dominum salutem recipimus, extinctis 
AHgyptiis discamus manducare pascha, non sicut insipientes Judzi, 
qui post adventum Veritatis adhuc umbram sequuntur, quem (ovem sc.) 
quisque per unamquamque domum quartadecima mensis primi occidens 
et comedens, Ex quo enim yenit Cujus umbra fuerat iste ovis, verus 


424 THE FIFTH CENTURY. [A.D, 


God the Lord Jesus Who takes away the world’s sins, and Who 
said ‘ Unless ye, ὅσο, the Jews now in vain carnally practise that 
which if they act not in it spiritually with us, they cannot have 
life in them. For a figure is not the truth but the imitation of 
the truth. Christ also, sacrificed in the mystery of bread and wine 
through every building of the churches, gives life when believed in, 
and sanctifies the consecraters when consecrated. This is the flesh 
of the Lamb: this’is the blood... The Creator and Lord of all 
natures therefore, Who brings forth bread from the earth, does 
again make His own body out of bread, for He both is able and 
hath promised it. And He Who made wine out of water, makes 
also His blood out of wine... We have called the limbs of the 
Lamb of God. His scriptures, &c....[A long comparison is run 
between the parts of the lamb and the ordinances respecting it as 
representing how we should regard and use and eat the Scriptures. 
He connects ‘the loins of the Israelites being girded’ with Levi 
being ‘yet in the loins of Abraham’ when Melchisedek met him, 
&e....] It is, he says, the passover of the Lord, ὦ. 6. the Lord’s 
passing over, lest you should think that earthly, which has been 
made Heavenly by Him Who passes into it and made it His own 
body and blood. 


P. 1803. “*‘ Unless ye, οὐ For He willed His own benefits 
to remain with us: He willed that the souls that are redeemed by 
His own precious blood should ever be sanctified by the likeness 
of His own special passion: and by this (He also willed) that we, 
both priests themselves and sheep alike, having daily before our 
eyes the pattern of Christ’s passion, daily also carrying it in our 
hands, taking it even in our mouths and our breasts, should hold it 





Ile Agnus Dei Dominus Jesus, Qui tollit peccata mundi, et dixit 
“ Unless ye eat, &c.,” frustra jam Judi carnaliter exercent quod, nisi 
nobiscum spiritualiter fecerint, habere in se vitam non poterunt... Figura 
non est veritas sed imitatio veritatis...ldem per singulas ecclesiarum 
domos in mysterio panis et vini reficit immolatus, vivificat creditus, 
consecrantes sanctificat consecratus. Heee Agni caro, hic sanguis est... 
Ipse igitur naturarum Creator et Dominus, Qui producit de terra panem, 
de pane rursus, quia et potest et promisit, eflicit proprium corpus. Et 
Qui de aqua vinum fecit, et de vino sanguinem Suum...Membra Agni 
Dei Seripturas Ejus diximus...Pascha est, inquit, Domini, i.e. transitus 
Domini, ne terrenum putes quod cceleste effectum est, per Eum Qui 
transit in illud, et fecit illud Suum corpus et sanguinem... 


P. 1803. “ Unless ye eat,” ὧς. de. 

Voluit enim beneficia Sua permanere apud nos; voluit animas 
pretioso sanguine Suo redemptas semper sanctificari per imaginem propriz 
passionis.,.quo et ipsi sacerdotes et oves pariter fidelium populi, exem- 
plar passionis Christi ante oculos habentes .quotidie et gerentes in 
ianibus, ore etiam sumentes et pectore, redemptionis nostre indelebili 


—427] GAUDENTIUS OF BRESCIA. 425 


by an indelible memory of our redemption, and should obtain a 
sweet medicine of eternal protection against the poisons of the devil. 
Receive ye with yourselves this sacrifice of the passover, ye sheep 
of the Saviour going out from the power of Egypt and Pharaoh 
(v.e.) the devil with all the eagerness of a religious heart, as from 
our Lord Jesus Christ. May the blessings which we believe to be 
in His own sacraments, make holy the inner parts of our hearts 
(bowels), as His inestimable virtue remains for all ages, 


P. 1805. “But at even, either of this world, &c., or also at 
the setting of the sun, since when the God was crucified, the sun 
set, &e.” 


(qy. not indebili) memoria teneamus et contra venena diaboli dulcem 
medicinam eterni tutaminis consequamini... Hoe sacrificium pasche, 
Salvatoris oves, de potestate Atgypti et Pharaonis diaboli exeuntes, 
tota nobiscum religiosi cordis aviditate percipite, ut ab Ipso Domino 
nostro Jesu Christo, Que sacramentis Suis inesse credimus, viscerum 
nostrorum sanctiticent interna, Cujus virtus inestimabilis permanet 
in omnia secula, 


ἘΣ 1805, Tract. ILI. 


“ Ad vesperum ” autem, sive hujus mundi το. sive etiam ad ipsius 
solis occasuim, quoniam crucifixo Deo occidit sol, &e, 


(B.) HILARY OF ARLES, B, 401. Db. 449, 


St Honoratus, who founded the monastery in one of the two 
Lerin islands near Cannes, is almost constantly called the father of 
this Hilary ; but Gieseler’s mode of speaking seems to justify us in 
thinking that Honoratus was only his spiritual parent. It is said 
that he constrained Hilary to enter that house of monks where he 
had for companions, among others, Lupus afterwards Bishop of 
Troyes, and Vineent the author of the Commonitorium. In 426 
Honoratus was made Bishop of Arles: but in three years he died, 
and Hilary succeeded him. This Hilary is called one of the glories 
of the French church. He also is a saint Hilary. His first act was 
to persuade the clergy of the cathedral to live in common, and he 
founded convents in the city. He preached much and sold the 
sacred jewellery and plate to redeem Freneh captives. His long 
persecution of Chelidonius and struggle thereupon with Pope Leo, 
arose in part from Chelidonius having married a widow a little 
while before his ordination: but it bears the mark in part of a 
local struggle between Arles and Vienne. The dream that he had 


426 “THE FIFTH CENTURY. [A.D: 


just before he died is too characteristic of the timies to be passed 
over. For the same reason notice is taken of the prayer with 
which his life of Honoratus concludes. 


P. 1239. “His mind was so far relaxed in sleep that also the 
manifestation of the great and singular reward represented to his 
eyes the ornaments of his own excellencies. He sees himself in 
the performance of the sacred mysteries. He beholds Aaron for- 
merly decorated with the covering of the high-priestly tunic, which 
according to the Divine command through Moses had been woven 
with so wonderful a richness of embroidery, that his breast was 
adorned with the manifold and differing splendours of twelve gems, 
and that his shoulders were clothed with the same robe’s snowy 
whiteness : that his limbs also were surrounded with a stole shining 
with different varieties of colour, the stole that the skilled hand of 
spiritual artists decorated with fine linen of saffron tint shot with 
the ray of hyacinth and was precious through having the two 
colours. The beautiful ornaments, more precious than I have said, 
because they were formed and put together under God’s direction. 
The sound of bells stirred, as he stepped stately forward, and they, 
struck inwardly against pomegranates, were sounding forth by 
clear blows a ringing that came forth with a saving significance. 
And when he seemed to see himself thus typically adorned with 
the gifts and rewards and acknowledgments of lasting merits, 
with the weakness of a man’s desire he by all means insisted on 
these vestments being set upon his own person. [Whether this 
wish was really a part of the dream or an addition of the ritual- 
loving disciple, it is equally a mark of the times and an intimation 
of “the stuff” that clerical dreams were occasionally made of.] 





Life of St Hilary by one of his disciples. Migne, p. 1239, ὁ. 19. 


Mens ejus ad hoc in sopore relaxata est ut et singularis premii 
magnitudo patefacta virtutum suarum depingeret ornamenta. Videt 
sacris se interesse mysteriis. Intuetur tunicee Aaron quondam pontificis 
tegmine decoratum, quod Divina per Moysen jussione mira tum fuerat 
artis varietate contextum. Duodecim gemmarum multiplici ac diverso 
splendore pectus ornari, ejusdemque niveo humeros fulgore vestiri. 
Stola quoque dispari varietate micante membra circumdari, quam bysso 
croceo jacinthi radio coruscante, colore dissono pretiosam spiritalium 
manus docta decoravit artificum.  Pretiosiora pulchritudinum quam 
diximus ornamenta, quia Deo sunt auctore formata atque constructa. 
Tinnivolentia commota gressibus incedentis et intrinsecus malogranatis 
illisa, ictibus claris personabant extrinsecus salutiferumque tinnitum, 
Cumque ita meritorum perennium donis, premiis atque muneribus 
se cerneret adornatum, hwmano affectu adjici sibi desuper vestimenta 
omnimodis flagitabat. Quod ubi didicit abnegari, et vidit filium suum 


: 401] ' HILARY OF ARLES. 427 


᾿ 


~ And when he found that this was denied to him, and his own son 


the holy Ravennius set himself to consecrating the Divine mys- 
teries, he understood that his own removal was near, &c., &e. 
[Yet it is fair to state that in his dying exhortation cxx. there is 
no mention of the Lord’s supper or of the robes to be used in 
ministering it. ] 


P. 1272. ‘Remember, therefore, O friend of God, remember 
us continually, standing by God in a spotless state, singing that 
new song and following the Lamb whithersoever He goeth. Thou 
art an attendant on Him, thou art a patron for us, an acceptable 
interpreter of our prayers and a powerful pleader for us. Bear in 
the prayers of me, a child of the flock, which I pour out at thy 
sepulchre. Obtain for us that we all, conspiring with one object, 
may, both priest and people together, deserve to obtain in some 
degree what thou hast commanded, and what thou hast taught, 
through our Lord Jesus Christ, &e.” 





sanctum Ravennium applicari ad Divina mysteria consecranda, intel- 

lexit se esse migraturum, ὅσο. &e. 

P, 1272. Prayer closing the Life of S. Honoratus by 5, Hilary of 
Arles. 

Memento itaque, amice Dei, memento jugiter nostri, Deo incoin- 
quinatus assistens, canens illud canticum novum, et sequens Agnum 
quocunque vadit. Tu Ill pedissequus: tu nobis patronus orationum 
nostrarum interpres acceptabilis et fortis assertor. Perfusas ad sepul- 
chrum tuum alumni gregis preces perfer. Impetra ut conspiratione 
communi omnes simul sacerdos et populus, que jussisti, que docuisti, 
aliquatenus obtinere mereamur. Per Dominum nostrum, ὅσο. de. 


(C.) SOCRATES THE HISTORIAN. B. 380, 


He was born at Constantinople, and indicates it by his pleasant 
and refined style. His history reaches from 306 to 439. Photius 
pronounces him not well versed in doctrinal theology. But his 
exactitude and fidelity never succumb to titles or dignities. He 
began by following Rufinus, but 10 cost him the labour of rewriting 
a considerable part, trusting now to a general induction of par- 
ticulars from all credible sources. He was one of those well- 
educated laymen (unless p. 637 A contradicts it), whom we long 
to see take in hand the church of Christ and its history. Eusebius 
is doubtless the father of church history; but like Herodotus he 
recounts strange marvels as well as reliable truth. In this respect 
his successor claims a higher degree of confidence. But the delight 
of having several independent authorities, to set forth to us the 


428 THE FIFTH CENTURY. [A.D. 


- 


events both great and small of this critical period of the church’s 
existence, might well make us tolerant of the worst faults that we 
can detect in any of their pages. To exhibit a perfect text of 
these authors would be to merit the gratitude of the world, 
Dr Burton died with that of Eusebius in his hands, 


P. 101. ‘ When the king then asked, Why then do you separate 
from the communion? he began to speak of what was done in the 
time of Decius during the persecution, and mentioned the preci- 
sion of the severe canon, viz. that those that have fallen into such 
a sin after baptism, as the Divine scriptures call a sin unto death, 
must not be counted worthy of the communion of the Divine 
mysteries, but must indeed turn themselves to repentance and wait 
for the hope of their pardon, not from the priests but from God, 
Who is able and has authority to forgive sins. When Acesius said 
this, the king replied, ‘Set a ladder, Acesius, and go up to heaven 
‘alone. 


P. 636. “ But concerning communions, such other points as 
these. For while the churches everywhere in the world perform 
the mysteries on the sabbath day (Saturday) in every week, the 
Christians in Alexandria and in Rome from some ancient custom 
refused to do this. But the Egyptians who are neighbours to the 
Alexandrians and those that dwell in the Thebaid, maintain assem- 
blies indeed on the sabbath (Saturday), but yet do not, as is the 
custom for Christians, partake of the mysteries (there), For 





Opera, Migne, P. 101, Hist. Ind. 1. 6. X, 

The emperor Constantine tries to bring the Novatians and their 
bishop Acesius to unity about the faith, and on the time of keeping 
Easter. Acesius says he holds both. ᾿Επανερομένου οὖν τοῦ βασιλέως, 
Διατί οὖν τῆς κοινωνίας χωρίζῃ 3 ; Ἐκεῖνος τὰ ἐπὶ Δεκίου γενόμενα κατὰ 
τὸν διωγμὸν ἐδίδασκε καὶ τὴν ἀκριβείαν τοῦ αὐστηροῦ κανόνος ἔλεγεν, ὡς 
ἄρα ov χρὴ τοὺς μετὰ τὸ βάπτισμα ἡ ἡμαρτηκότας ἁμαρτίαν, ἣν πρὸς θάνατον 
καλοῦσιν ai Θεῖαι γραφαὶ, τῆς κοινωνίας τῶν Θείων μυστηρίων ἀξιοῦσθαι" 
ἀλλ᾽ ἐπὶ μετάνοιαν μὲν αὐτοὺς προτρέπειν, ἐλπίδα δὲ τῆς ἀφέσεως, μὴ παρὰ 
τῶν ἱερέων, ἀλλὰ παρὰ τοῦ Θεοῦ ἐκδέχεσθαι, τοῦ δυναμένου καὶ ἐξουσίαν 
ἔχοντος συγχωρεῖν ἁμαρτήματα. Ταῦτα εἰπόντος τοῦ ᾿Ακεσώου, ἐπειπεῖν τὸν 
βασιλέα, Θὲς, ὦ ᾿Ακέσιε, κλίμακα, καὶ μόνος ἀνάβηθι εἰς τὸν οὐρανόν. 

C. 29 records that they had agreed with Rome about the time of 
celebrating Easter, and P. 92. 

P, 636, Lib. V. δι 22, 

After treating of fasting, Περὶ δὲ συνάξεων ἕτερα τοιαῦτα. Τῶν yap 
πανταχοῦ τῆς οἰκουμένης ἐκκλησιῶν ἐν ἡμέρᾳ σαββάτων κατὰ πᾶσαν 
ἑβδομάδας περίοδον ἐπιτελουσῶν τὰ μυστήρια, οἱ ἐν ᾿Αλεξανδρείᾳ καὶ ἐν 
Ῥώμῃ ἔκ τινὸς ἀρχαίας παραδόσεως τοῦτο ποιεῖν παρῃτήσαντο. Αἰγύπτιοι 
δὲ, γείτονες ὄντες ᾿Λλεξαν δρέων, καὶ οἱ τὴν Θηβαΐδα οἰκοῦντες, ἐν σαββάτῳ 
μὲν ποιοῦνται συνάξεις, οὐκ, ὡς ἔθος δὲ Χριστιανοῖς, τῶν μυστηρίων μετα- 


880] SOCRATES THE HISTORIAN, 429 


after having had banquets and filled themselves with all kinds of 
eatables, about evening they make their offerings and partake 
of the mysteries. But again, in Alexandria on the fourth day 
(Wednesday) and on the day that is called the preparation 
(Friday) both the Scriptures are read (in church) and the 
teachers interpret them, and every part of the communion office 
is gone through except the rite of the mysteries. And this is 
the ancient custom in Alexandria: for Origen also seems to 
have mostly in those days in the church (a man that being a 
wise teacher and having considered that the impossibility of 
Moses’ law is its being too weak to be given to the letter) to 
have raised the word regarding the passover (¢.e. the Lord’s supper) 
up into contemplation, saying that it had only been truly done at 
the one passover (1.6. Maundy Thursday). 


P. 728. “Sisinnius was asked, Where it is written that he 
that has been consecrated is to be clothed in white? and he said, 
Tell me first where it is written that the bishop wear a black 
robe ? 


P. 793. A Note on Diptychs. “The diptychs were church 
books, that contained besides other things the names of dead 
saints, which used to be recited in mass, ἕο. They consisted of a 
double board, in one (half) of which the names of patriarchs, &c., 
that were alive, were written, and in the other the names of dead, 
&c, A very ancient custom. 


λαμβάνουσι. Mera γὰρ τὸ εὐωχηθῆναι καὶ παντοίων ἐδεσμάτων ἐμφορηθῆναι, 
περὶ ἑσπέραν προσφέροντες τῶν μυστηρίων μεταλαμβάνουσιν. Αὖθις δὲ 
ἐν ᾿Αλεξανδρείᾳ τῇ τετράδι καὶ τῇ λεγομένῃ παρασκευῇ Τραφαί τε ἀναγινώ- 
σκονται καὶ οἱ διδάσκαλοι ταύτας ἑρμηνεύουσι, πάντα τε τὰ συνάξεως γίνεται 
δίχα τῆς τῶν μυστηρίων τελετῆς. Καὶ τοῦτό ἐστιν ἐν ᾿Αλεξανδρείᾳ ἔθος 
ἀρχαῖον. Καὶ γὰρ ᾿Ωριγένης τὰ πολλὰ ἐν ταύταις ταῖς ἡμέραις φαίνεται ἐπὶ 
τῆς ἐκκλησίας διδάξας, ὅστις σοφὸς ὧν διδάσκαλος, καὶ κατιδὼν ὅτι τὸ 
ἀδύνατον τοῦ νόμου Mwicéws ἀσθενεῖ πρὸς τὸ γράμμα ἀποδοθῆναι, τὸν περὶ 
τοῦ πάσχα λόγον εἰς θεωρίαν ἀνήγαγεν, ἕν πάσχα μόνον ἀληθινὸν γεγενῆσθαι 
λέγων, κ-ιτ.λ. 


ὌΝ 798. Lib. VL, 25 


Sisinnius a Novatian minister wore a white robe and was asked 
Tod γέγραπται λευκὰ τὸν ἱερωμένον ἀμφιέννυσθαι; “O δὲ, “ Σὺ πρότερον, 
ἔφη, “ εἰπὲ ποῦ γέγραπται μέλαιναν ἐσθῆτα φορεῖν τὸν ἐπίσκοπον." Eccles, 
ix. 8, 

A variorum note p. 793, 4. 

Diptycha erant libri ecclesiastici, qui, preter alia, continebant 
nomina mortuorum sanctorum, que in missd recitabantur, &e. Tabula 
duplici constabant quarum in una patriarcharum, &e., qui in vivis 
erant nomina inscribabantur: in alterd mortuorum, &ec. Mos satis 
antiquus, ὧσ, 


430 THE FIFTH CENTURY. [A.D, 


P. 640. “But in Antioch of Syria the church has an opposite 
custom. For the altar does not look to the east, but on the 
contrary to the west. [P.641.] But to write in my book all the 
customs that exist in the churches, city by city and district by 
district, would be laborious or rather impossible. Enough to shew 
that the feast of passover (Easter) has had through some custom 
ditferent honour in ditferent countries (or regions).” 


P. 640 a. 


Ἔν ᾿Αντιοχείᾳ δὲ τῆς Συρίας ἡ ἐκκλησία ἀντίστροφον ἔχει τὴν θέσιν. 
Οὐ γὰρ πρὸς ἀνατολὰς τὸ θυσιαστήριον, ἀλλὰ πρὸς δύσιν ὁ ὁρᾷ. ΠΡ. 641 Α. 
Πάντα δὲ τὰ ἐν ταῖς ἐκκλησίαις ἔθη κατὰ πόλεις καὶ χώρας, γενόμενα ἐγγρά- 
peu, ἐργῶδες, μᾶλλον. δὲ ἀδύνατον... “πρὸς ἀπύδειξιν τὴν ἑορτὴν τοῦ πάσχα 
ἐκ συνηθείας τινος κατὰ χώρας διάφορον ἐσχηκέναι τιμήν. 


(D.) HERMIAS SOZOMENUS, D. 450, 


He was a native of Palestine, but went to the Eastern capital 
to study, and became a barrister. But history was his favourite 
science, and his attempt in it was to abridge the facts between 
the birth of Christ and Constantine’s conquest over Licinius. 
But his surviving history begins not till 324, and ends at 439. 
It embraces that part of Christian history, which fixed the 
character of Christianity at least for ages: if indeed we be not 
also under its influence to a great extent both for good and for evil 
in this nineteenth century. St Hilarion the patriarch of monks 
found him in Bethel, his birthplace near Gaza, and cast his mantle 
on him, He remained indeed a layman, but he became a Chris- 
tian with a strong bias towards monachism, and he found a friend 
in their ranks. Photius prefers his style to that of Socrates, He 
names Eusebius and Hegesippus as his predecessors, but does not 
appear to have seen the work of Socrates. He was: followed by 
Theodoret, Philostorgius, Theodore the Reader, and Evagrius. 
Besides Rufinus, Sulpitius Severus wrote a small but interesting 
historical volume, and Orosius of Spain wrote seven vols, 


P. 1473. “And they say that the 14th Nisan is the (evening) 
before the 8th of the Ides of April [This rendering answers the 
note], on which they always hold the passover, “If it should 


Opera, Migne, Historia, p. 1473, Lib. VII. c. 18, 19. 
Kai ταύτην (the 14th day of Nisan) εἶναι λέγουσιν τὴν πρὸ ὄκτω 
ἴδων ᾿Απριλλίων: καθ᾽ ἣν ἀεὶ τὸ πάσχα ἄγουσιν. Ei συμβαίη καὶ τὴν 


—450] SOZOMEN. 431 


happen that the day of the resurrection and it should coincide 
they keep the Easter feast on the Lord’s day following. These are 
the differences concerning this feast. But I think that Victor, 
the then Bishop of Rome, and those that were with him, and 
Polycarp of Smyrna, put an end to the contention that long ago 
arose on this subject in about the wisest way. For when the 
priests towards the West thought that they ought not to dishonour 
the tradition of Paul and Peter, and those that were from Asia 
atirmed that they must follow the evangelist John, each, keeping 
the feast as they had been accustomed to do, did not separate from 
communion with the other. For they also very justly thought it a 
foolish thing that they should separate on account of each other’s 
customs while they were in agreement concerning the seasons of 
worship. For truly it is not easy to find the same traditions alike 
concerning all things in all the churches, even if they had the same 
doctrine. 


P. 1477. “But with the Egyptians in many cities and villages, 
contrary to what has been ruled by all in common, meeting on 
the sabbath about evening, having already had their morning meal 
they partake of the mysteries (on Saturday), 


P. 909. “But Constantine would hardly bear it when he 
learned that some kept the passover feast in an opposite way to all 
the rest. For then ‘in the cities toward the east some that were at 
difference concerning this did not abstain from communion with 





° , a tal >. lal A 
ἀναστάσιμον αὐτῇ συνδραμεῖν ἡμέραν (Sunday) ἐπὶ τῇ ἐχομένῃ κυριακῇ 
/ Φ ty, An 5 
ἑορτάζουσι (i.e. keep the Easter feast). Aide μὲν περὶ ταύτης τῆς ἑορτῆς 
αἱ διαφοραί: Sodutara δέ πως οἶμαι καταλῦσαι τὴν συμβᾶσαν πάλαι περὶ 
ταύτης φιλονεικίαν τοὺς ἀμφὶ Βίκτορα τὸν τότε τῆς Ῥώμης ἐπίσκοπον καὶ 
Πολύκαρπον τὸν Sprpvaiov. “Exel γὰρ οἱ πρὸς δύσιν ἱερεῖς οὐκ wovto 
A , \ ΄ N , ᾽ ΄, ε Ν 9 a 3 ΄ 
δεῖν Παύλου καὶ Πέτρου τὴν παραδόσιν ἀτιμάζειν, οἱ δὲ ἐκ τῆς ᾿Ασίας 
> “ -“ ἴω ’ 
Ἰωάννῃ τῷ εὐαγγελιστῇ ἀκολουθεῖν ἰσχυρίζοντο, ἕκαστοι, ὡς εἰώθεσαν 
ἑορτάζοντες, τῆς πρὸς σφᾶς κοινωνίας οὐκ ἐχωρίσθησαν. Ἐηθὲς γὰρ καὶ 
, , ε , »” A 5 / ΄ ἊΝ Ν ΄’, tol 
μάλα δικαίως ὑπέλαβον wv ἕνεκεν ἀλλήλων χωρίζεσθαι περὶ Ta καίρια τῆς 
θρησκείας συμφωνοῦντες. Οὐ yap 6) τὰς αὐτὰς παραδόσεις περὶ πάντα 
\ rN a A 
ὁμοίας, Kav ὁμόδοξοι εἶεν, ἐν πάσαις ταῖς ἐκκλησίαις εὐρεῖν ἐστιν. Then 
particulars of difference follow, beginning with Scythians, 


P, 1477 8B. 
Παρὰ δὲ Αἰγυπτίοις ἐν πολλαῖς πόλεσι Kal κώμαις, Tapa τὸ κοινῇ πᾶσι 
Ν lol 
νενομισμένον, πρὸς ἑσπέραν τῷ σαββάτῳ συνίοντες, ἡριστηκότες ἤδη, μυστη- 
ρίων μετέχουσι. 
Lib. I, c. 10, p. 909, before the Council of Nicea. 

Xarerds δὲ ἔφερε (Κωνσταντίνος) πυνθανόμενός τινας ἐναντίως πᾶσι 

τὴν τοῦ Πάσχα ἄγειν ἑορτήν. Τηνικαῦτα γὰρ ἐν ταῖς πρὸς ἔω πόλεσι 
΄ “-“ 3 

διαφερόμενοί τινες περὶ τούτου τῆς μὲν πρὸς ἀλλήλους οὐκ ἀπείχοντο κοινω- 


432 THE FIFTH CENTURY. [A.D. 


one another. But they were keeping the feast in a more Jewish 
way; and, as was likely, by their difference of mind on this subject 
were damaging the splendour of the assemblage (at Nica). 


P. 1461. “When some advised Nectarius to concede the point 
that each individual should partake of the mysteries, as he might 
in his own conscience feel right, and could have confidence in 
doing, he put an end to the work of the elder over the penitents, 
And from that time he continued to maintain this; as the ancient 
customs I suppose and the veneration attached to them and their 
exact performance had already begun to slip away by little and 
little into a habit of indifference and neglect in these things.” 





vias. ᾿ἸΙουδαϊκώτερον δὲ τὴν ἑορτὴν ἦγον, Kal ws εἰκὸς, TH περὶ τούτου 
διχονοίᾳ τὴν λαμπρότητα τῆς πανηγύρεως ἔβλαπτον. Hosius was sent to 
Egypt and to the East. 


P.: 1461, £96. VET. 00 16 


After some criminality arising out of a penitential fast enjoined 
after confession before the Lord’s supper, Nectarius acted thus : 
Συμβουλευσάντων τινων...συγχωρεῖν, ἕκαστον, ὡς ἂν ἑαυτῷ συνειδείη καὶ 
θαῤῥεῖν δύναιτο, κοινωνεῖν τῶν μυστηρίων, ἔπαυσε τὸν ἐπὶ τῆς μετανοίας 
πρεσβύτερον. Καὶ ἐξ ἐκεῖνου τοῦτο κρατῶν διέμεινεν. ἤδη τῆς ἀρχαιότητος, 
οἶμαι, καὶ τῆς κατ᾽ αὐτὴν σεμνότητος καὶ ἀκριβείας εἰς ἀδιάφορον καὶ 
ἠμελημένον ἦθος κατὰ μικρὸν διολισθάνειν ἀρξαμένης. For the Sabbatian 
disturbance at Easter, see c. 17. 


(E.) PROCLUS, ARCHBISHOP AND PATRIARCH OF CONSTAN- 
TINOPLE. 433. 


He cannot be regarded as one of the bright lights. In the 
commencement of the attack upon Nestorius in 429 Proclus, who 
had lately undergone the mortification of being refused by the 
town of Cyzicus as its bishop, took the promising course of rousing 
the people of Constantinople by preaching on the glory of the 
Virgin Mary, leaving to them to make the application that their 
archbishop Nestorius ought to be deposed for denying to her the 
title of “mother of God;” as we Westerns express the neater 
Greek term Θεοτόκος. After the deposition of Nestorius and the 
death of his successor in 433, Proclus was rewarded by the party 
of Cyril for his early zeal in their cause by being raised to the 
archiepiscopal and patriarchal seat in opposition to the open 
demands of the people in favour of replacing Nestorius. This 
account, which was written quite independently, should be com- 


433] PROCLUS. 433 


pared with Dr Pusey’s account of Proclus, p. 689 of his “ Doctrine 
“of the Real Presence.” 

On the whole this passage of Proclus delighting in sucn words 
as μυστικὴ ἱερουργία is perhaps well worthy of the prominence 
I have given to it. It seems to connect itself with the far more 
sonorous and grandiloquent style of speaking on the Lord’s supper, 
which distinguishes the Pseudo-Dionysius ; and helps to mark that 
writer as belonging to this period and not to the early part of it. 
At the same time it would be utterly unjust to the intellectual 
qualities of Proclus to put him even near the level of that 
unknown deceiver: for what is only budding here and there in 
Proclus is the one all-occupying feature in the style of that writer; 
and his inflated language drew after him a flock of imitators, the 
mystics: a strong indication that Proclus combined in bringing 
into existence that particular downward tendency of a considerable 
multitude of earnest Christians. With the Pseudo-Dionysius the 
disease was at its worst : it varied its forms. The scarlet fever at 
times became only scarlatina. 

I have stated at the end of the Greek why I have given this 
entire paper of Proclus: but I might be excused in adding a 
suggestion, that if like causes tend to produce like results, it 
becomes the living and zealous Christian of the present day to 
settle for himself whether a similar curtailing of the devotional 
and an extending of the entertaining part of Divine service which 
Proclus describes, is progressing now in England. I hardly dare 
ask whether he believed the story about the apostles musically 
rendering the Communion service. It is plain however that the 
Patriarch thought to catch the unwilling, and to get them to 
attend the other service and the communion, by singing the 
prayers, at least at the latter. Did this unhallowed expedient 
answer? Did the church of Christ improve or deteriorate? That 
is our warning. 

I ought also to notice the bread and wine being said to be 
exhibited and shewn to be αὐτὸ ἐκεῖνο τὸ σῶμα καὶ αἷμα “that 
“very body and blood of Christ our Lord:” this change being 
effected by the continual coming (ἐπιφοίτησιν) of the Divine 
Presence of the Spirit. Can the Holy Spirit be summoned for 
any less object than a real change of at least the essence or 
substance, or reality of the elements into the natural body and 
blood of the Master? Is it of the slightest consequence that 

H. 28 


451 THE FIFTH CENTURY. [A.D. 


Proclus did not say the Real bodily presence of Christ in this 
Sacrament ? 

Perhaps this is the proper place to say something on the word 
λειτουργία. About 15 or 20 years ago it was becoming the fashion 
in a certain class of persons, who knew a little and affected to 
know very much about the fathers, to maintain that this word 
belonged to the Lord’s supper, and to it alone. If our extracts, 
taken quite independently of the question, may pass for a sample, 
we should probably say that the first meaning of the word in the 
fathers is its etymological one, viz. work or service of the people, 
exactly what we mean by “a public service.” Nor does it seem to 
have grown into common use in the special sense of the public 
(communion) service till the time of the pretended “ Liturgies” of 
Clement, St James, &c. So the real age of this special sense may 
be not far from this fifth century period, which we are now 
considering. 

It should be remembered that we found Clement of Rome 
using it either in the sense of the public prayers, as distinct from 
what he calls the offering, or at the most for the whole public 
services. 


P. 777. “The assembly of the sacred mysteries arrived ; the 
evening shone on them, fuller of light than any day. For what of 
terrific and wonderful did not happen on the present evening ? 
The Master supped with His servants, opened to them the paradise 
of mysteries, has given His sinless body as food, has graciously 
bestowed (His blood) the sponge of sins, as drink. 


P. 850. “A statement concerning the handing down of the 
Divine liturgy. Many other also of “the Divine shepherds and 
teachers of the church out of those who succeeded to the sacred 
apostles, have left behind and delivered to the church the exposi- 
tion in writing of the mystic liturgy (the communion service). Of 





Migne, P. 77, Oratio X. 

᾿Επέστη τῶν ἱερῶν μυστηρίων ἡ πανήγυρις" ἐπέλαμψεν ἡ ἑσπέρα ἡ πάσης 
ἡμέρας φωτεινοτέρα. Τί γὰρ ἐν παρούσῃ ἑσπέρᾳ οὐ γέγονε φρικτὸν καὶ 
παράδοξον; Ὁ Δεσπύτης συνεδείπνησε. τοῖς δούλοις, μυστηρίων αὐτοῖς 
ἤνοιξε παράδεισον, δέδωκε βρῶμα τὸ ἀναμάρτητον σῶμα, ἁμαρτημάτων 
σπόγγον ἐχαρίσατο πόμα, 

P. 850. 

Λόγος περὶ παραδόσεως τῆς Θείας λειτουργίας. ἸΤολλοὶ μέν τινες καὶ 
ἄλλοι τῶν τοὺς ἱεροὺς ἀποστόλους διαδεξαμένων Θεῖοι ποιμένες καὶ 
διδάσκαλοι τῆς ἐκκλησίας τὴν τῆς μυστικῆς λειτουργίας ἔκθεσιν ἐγγράφως 


433] PROCLUS. 435 


these indeed these are the first and best known; both the blessed 
Clement, the disciple and successor of the chief of the apostles, 
the sacred apostles having secretly informed him: and the Divine 
James that received the lot of the church of the inhabitants of 
Jerusalem, and was established the first bishop of the city by 
Christ our God the first and great High Priest. But the great 
Basil after these things beholding the idleness and downward 
tendency of men, who also through these faults shrank from the 
length of the service, though himself thinking the same not (to 
be) excessive and long, but yet, to cut off the neglect of it by those 
who (previously) were both praying together and listening (as 
ἀκροαταὶ, received hearers), on account of the great expenditure 
of time, delivered it to them in a more concise form for reading. 
But after the taking up of our Saviour to Heaven, the apostles 
before they were dispersed into the whole world, were found 
together and turned to prayers for a whole day, and having found 
the mystic sacred service of the Master’s body a comfort, sang it 
through most thoroughly: for they thought this and the teaching 
preferable to all things. But much the more did they continue 
‘stedfastly’in this kind of ritual with gladness and the greatest 
joy, always remembering the Lord’s word that says, ‘This is My 
‘ body,’ and ‘ Do this for My remembrance,’ and, ‘He that eateth 
‘My flesh and drinketh My blood abideth in Me and I in him.’ 
Wherefore with contrite heart also they used to sing many prayers 
earnestly entreating God: no doubt also accustoming to the things 
of grace the newly-enlightened of Jews and Gentiles, and teaching 


καταλιπόντες TH ἐκκλησίᾳ παραδεδώκασιν. "HE ὧν on πρῶτοι οὗτοι Kal 
διαπρύσιοι τυγχάνουσιν᾽ ὅτε μακάριος Κλήμης ὁ τοῦ κορυφαίου τῶν ἀπο- 
στόλων μαθητὴς καὶ διάδοχος, αὐτῷ τῶν ἱερῶν ἀποστόλων ὑπαγορευσάντων᾽ 
καὶ ὁ θεῖος Ἰάκωβος, ὁ τῆς Ἱεροσολυμιτῶν ἐκκλησίας τὸν κλῆρον λαχὼν, 
καὶ ταύτης πρῶτος ἐπίσκοπος ὑπὸ τοῦ πρώτου καὶ μεγάλου ᾿Αρχιερέως Χριστοῦ 
τοῦ Θεοῦ ἡμῶν κατασταθείς. [This title of Christ “ the first High-Priest” 
of the Christian Church should be compared with St Paul’s Epistle to 
the Hebrews. | ὋὉ δὲ μέγας Βασίλειος μετὰ ταῦτα τὸ ῥάθυμον καὶ κατωφερὲς 
τῶν ἀνθρώπων θεωρῶν, καὶ διὰ τοῦτο τῆς λειτουργίας μῆκος ὀκνούντων---ταύτην 
οὐ περιττὴν καὶ μακρὰν εἶναι νομίζων, ἀλλὰ τὸ τῶν συνευχομένων τε καὶ 
ἀκροωμένων ῥᾷάθυμον διὰ τὸ πολὺ τοῦ χρόνου παρανάλωμα ἐκκόπτων, ἐπιτομώ- 
τερον παρέδωκε λέγεσθαι. Μετὰ δὲ τὴν εἰς οὐρανοὺς ἀνάληψιν τοῦ Ξωτῆρος 
ἡμῶν οἱ ἀπόστολοι, πρὸ τοῦ εἰς τὴν οἰκουμένην πᾶσαν διασπαρῆναι, ὁμοθυ- 
μαδὸν εὑρισκόμενοι, εἰς προσευχὰς πανημερίους ἐτραπόντο, καὶ τὴν τοῦ 
Δεσποτικοῦ σώματος μυστικὴν ἱερουργίαν παραμύθιον εὑρηκότες, διεξοδικώ- 
TATA αὐτὴν ἡδον᾽ τοῦτο γὰρ καὶ τὸ διδάσκειν, πάντων προυργιαίτερον ἡγοῦντο. 
Πολλῷ δὲ “μᾶλλον pet εὐφροσύνης καὶ πλείστης χᾶρας ἦσαν προσκαρ- 
τεροῦντες τῇ τοιαύτῃ Θείᾳ τελετῇ, ἀεὶ τοῦ Κυριακοῦ μεμνημένοι λόγου, 
Τοῦτό ἐστι τὸ σῶμά Μου λέγοντος, καὶ, Τοῦτο ποιεῖτε εἰς τὴν μὴν ἀτά- 
μνησιν, καὶ, ‘O τρώγων Μου τὴν σάρκα καὶ πίνων Μου τὸ αἷμα ἐν "Epot 
μένει, κἀγὼ ἐν αὐτῷ. Διὸ καὶ πνεύματι συντετριμμένῳ πολλὰς εὐχὰς 
ἔμελπον, τὸ Θεῖον ἐκλιπαροῦντες" οὐ μὴν ἀλλὰ καὶ τοὺς ἐξ ᾿Ιουδαίων καὶ 


28— 2 


436 THE FIFTH CENTURY. [A.D. 


them to quit the things that they practised before (the period of) 
grace, being themselves a shadow of grace, they piously instructed 
them. Therefore through prayers after this manner they waited 
for the coming of the Holy Spirit to (the elements) that He might 
exhibit and shew forth by the same Divine Presence the bread ‘set 
forth for holy working upon, and the wine mixed with water as 
that very body and blood of our Saviour Jesus Christ ; which in 
no less degree is taking place until now, and will take place unto 
the completion of the age (or world). But men of after times put 
from them the solidity and warmth of the faith, and were borne 
down by the business and cares of the world, and, as I said by 
anticipation, shrank from the length of the public service, and 
were with difficulty made to frequent the Divine hearing of the 
Master’s words. Wherefore the divine Basil, adopting a kind of 
healing course, utters it (and puts it forth) in a more concise form. 
But after no great length of time again our father, John of the 
golden tongue, caring eagerly like a shepherd for the salvation of 
the sheep, ‘and looking to the natural negligence of men, desired 
to tear up by the roots all pretext of Satan's teaching : therefore 
he cut out the greater part, and arranged it to be celebrated in a 
(yet) more concise form, in order that men might not little by 
little, for the most part loving to get free and be at leisure, be 
utterly deceived by the reasonings of the adversary and abstain 
from such a (celebration of) the apostolic and Divine tradition 
(1.6. the communion service handed in this musical form); as 
many oftentimes in many quarters are continually falling into this 
habit, and to this day were detected in doing. 





ἐθνῶν νεοφωτίστους τοῖς τῆς χάριτος ἐθίζοντες, καὶ τὰ πρὸ τῆς χάριτος 
παραλείπειν διδάσκοντες, σκία τῆς χάριτος ὑπάρχοντες, εὐσεβῶς ἐπαιδαγώ- 
γουν. Διὰ τοιούτων τοίνυν εὐχῶν τὴν ἐπιφοίτησιν τοῦ ἁγίου Πνεύματος 
προσεδόκουν, 6 ὅπως τῇ αὐτῇ Θείᾳ παρουσίᾳ τὸν προκείμενον εἰς ἱερουργίαν 
ἄρτον καὶ οἶνον ὕδατι μεμιγμένον, αὐτὸ ἐκεῖνο τὸ σῶμα καὶ αἷμα τοῦ Σωτῆρος 
ἡμῶν Ἰησοῦ Χριστοῦ ἀποφήνῃ τε καὶ ἀναδείξῃ" ὅπερ οὐκ ἔλαττον μέχρι τοῦ 
νῦν γίνεται καὶ μέχρι συντελείας τοῦ αἰῶνος γενήσεται. "AN οἱ μετέπειτα 
τὸ στεῤῥὸν καὶ θερμὸν τῆς πίστεως ἀποβαλόντες, ἐ ἐν ταῖς τοῦ κόσμου πράξεσι 
καὶ φρόντισι καταγενόμενοι, τὸ μῆκος, ὡς ἔφθην. εἰπὼν, τῆς λειτουργίας 
OKV οὔντες, μόλις ἐφοίτων εἰς τὴν Θείαν ἀκρόασιν τῶν Δεσποτικῶν ῥημάτων. 
Διὸ καὶ ὁ θεῖος Βασίλειος, θεραπευτικῇ μεθόδῳ τινι χρώμενος, ἐπιτομώτερον 
αὐτὴν ἀπαγγέλλει. Mer’ οὐ πολὺ δὲ πάλιν ὁ ἡμέτερος πατὴρ, ὁ τὴν γλῶτταν 
χρυσοῦς ᾿Ιωάννης, τῆς τῶν προβάτων σωτηρίας, οἷα ποιμὴν, προθύμως κηδό- 
μενος, εἴς τε τὴν τῆς ἀνθρωπίνης φύσεως ῥᾳθυμίαν ἐφορῶν, πρόῤῥιζον πᾶσαν 
Σατανικὴν πρόφασιν ἠβουλήθη ἀποσπάσασθαι" διὸ καὶ τὰ πολλὰ ἐπέτεμε, 
κἄν συντομώτερον τελεῖσθαι διετάξατο, ἵνα μὴ κατὰ μικρὸν οἱ ἄνθρωποι, 

ἐλευθερίαν τινα καὶ σχολὴν τὰ μάλιστα φιλοῦντες, τοῖς τοῦ ἀντιπάλου 
διαλογισμοῖς ἐξαπατώμεν ol, τῆς τοιαύτης ἀποστολικῆς, καὶ Θεϊκῆς παραδοσέως 
ἀφιστῶνται, ὡς πολλοὶ serene πολλαχόσε τοῦτο διαπραττόμενοι καὶ μέχρι. 
τῆς σήμερον ἐφωράθησαν. [This passage is too characteristic to curtail, 

and it is so precisely parallel to the cry for shorter sermons and sung 
prayers: for giving which a Gregory was called the Great. ] 


—464 ST EUCHERIUS. 437 


(F.) ST EUCHERIUS, BISHOP OF LYONS. D, 464. 


Claudian Mamertius, to whom we owe our knowledge of him, 
pronounces him the greatest prelate of his age. We are informed 
of his holding conferences at Lyons and shining in the conduct of 
them, and that his preaching was frequent and always with profit 
to the people. He was inviolably attached to the precious doc- 
trines of Augustine upon Divine grace. He distinguished himself 
at the Council of Orange in 441. Two of his works were 
published by Arnauld of Andilly, a brother of the interesting 
sisters. One was in praise of desert life, and the other on con- 
temning the world. He had two sons, Salone and Veran, whom 
he saw both made bishops. But before all this he began as 
a monk of good family at Lerin with those two sons, and divided 
his property between the poor and his own daughters. Lerin 
seems to have been too public to satisfy his passion for solitude: 
so he betook himself to Lerin, and from thence was reluctantly 
drawn forth to preside over the entire see and to realize great 
success and receive all praise. 

His father Valerian was a senator and preefect of Gaul, where 
he was born. Eucherius retired with his wife Galla to Lerin, the 
twin island to St Marguerite (see Dr D. Craig’s Miejour), chiefly 
in order to educate his sons, He became acquainted with all the 
notable divines near him and many at a distance, and was so 
highly esteemed that by general consent he was called in 434 
to be Bishop of Lugdunum (Lyons). He wrote a letter to Hilary 
of Arles in praise of retirement, de laude Hremi. We cannot in 
his case call it monachism. But the opening of second and third 
senses is evidently his favourite pursuit. He made an epitome of 
the teaching of Cassian, giving to him that honour which it has 
been the fashion to deny to him. But he should be read. There 
was another Eucherius in Gaul in the sixth century whose name 
appears as present at councils in Gaul, when about a fourth of 
that century was over. He put his two sons under Honoratus and 
Hilary, and they both rose to the episcopal office. The same 
theory that identifies the father of Kucherius with the prefect of 
Gaul of that name makes the Roman emperor Avitus his son. 
Then Eucherius would be the emperor’s brother. Silence on this 
point throws a doubt on the hypothesis, 


438 THE FIFTH CENTURY. [A.D. 


P. 712. “Thou now art a truer Israel, as thou seest God in 
the heart, long since delivered from the Egyptian darkness of the 
world, thou that hast passed the waters of salvation when the 
enemy was drowned, that hast followed the fire of faith lighted in 
the desert, and now experiencest things, that once were bitter, to 
be sweet through the wood of the cross, and drawest the bounding 
waters out of Christ unto life eternal, and feedest the inner man 
on bread from above, &e. 


P. 728, “All learned teachers have thought that this Heavenly 
philosophy of the Scriptures should be discussed according to 
history, according to the science of metaphors, and according to 
higher senses. Wherefore history inculcates on us the truth of 
facts and the credit of narratives; tropology refers to mystic 
senses, to the amending of life; anagoge leads us to the more 
sacred secrets of heavenly figures, &e., &e. 


P. 764. 9. “In the same gospel of St Matthew is written, 
‘T say unto you, &c.’ At what conclusion shall we arrive in this 
matter? Answer. The kingdom of God, as the learned interpret 
it, is the church, in which Christ as the Head in His own mem- 
bers by His saints is continually drinking His own blood. 


P. 766. 1Cor. “In what way is that passage to be taken, in 
which it is written, ‘Have ye not, &c.?’ With the Corinthians 





Opera, Migne. De laude Eremi, p. 712. 


Tu nune verior Israel, qui corde Deum conspicaris, ab Aigyptiis 
seculi tenebris dudum expeditus, salutiferas aquas submerso hoste 
transgressus, in deserto accensum fidei ignem secutus, amara quondam 
per lignum crucis dulcia nunc experiris, salientes in vitam eternam 
aquas a Christo trahis, internum hominem superno pane pascis, &e, 


Form. Spirital. intell. ad Uranium, p. 728. 


Docti quique hane celestem Scripturarum philosophiam, secundum 
historiam, secundum tropologiam, secundum anagogen, disserendam 
putarunt. Quapropter historia veritatem nobis factorum ac fidem 
relationis inculeat. Tropologia ad vitee emendationem mysticos in- 
tellectus refert. Anagoge ad sacratiora celestium figurarum secreta 
perducit &c. ec. [1.6.. after the mode of Jewish allegorism]. 


Eucherius, Q. N. 7. p. 764, Bib. Vet. Sat. V. 1. Cologne, 1618. 


Q. In eodem Mat. scribitur “I say unto you I will not drink any 
“more, ἄς," xxvi. 29. Quid hie sequemur? Resp. Regnum Dei, 
ut docti interpretantur, ecclesia est; in qua quotidie bibit sanguinem 
Suum Christus per sanctos Suos, tanquam Caput in membris Suis. 


P. 766, 1 Cor. 


Qualiter ille locus accipitur in quo scribitur “ Have ye not houses, 
ἄς. 7 Apud Corinthios ... invaluerat consuetudo ecclesias passim 


—464] ST EUCHERIUS. 439 


a custom had prevailed everywhere to degrade with banquets the 
churches in which they used to have their meal before the oblation 
of the Lord, and (so) after supper to postpone it (the oblation) to 
night-time; and while the rich came drunken to the eucharist, the 
destitute were being pained with hunger. But that custom, as it 
is related, came from the remaining superstition of the Gentiles, 
From the same source came the custom, in some places in the 
country districts of Egypt and Syria, that on the day of the 
(Jewish) Sabbath, in the night the people assembled at church 


after their supper.” 


(G.) CHROMATIUS, BISHOP OF AQUILEIA, DEFENDER OF RUFINUS 
AND CHRYSOSTOM. D. 412. 


P. 844. “Give us this day, &.’ This is to be taken in a 
double sense, &c. First, ἄς, But this is to be taken spiritually 
too, &e., ae. that Heavenly and spiritual bread, which we daily 
receive for the healing of our souls and a hope of eternal salvation, 
John vi. and 1 Cor. xi. And we are ordered daily to ask for this 
bread, 2.e. that, by God’s mercy supplying it, we may daily deserve 
(or earn) to receive the bread of the body of the Lord, 1 Cor. xi, 
for which reason we most rightly ought always to pray that we 





dehonestare conviviis, in quibus vescebantur ante Dominicam obla- 
tionem, quam post cceenam noctibus inferebant, cumque divites ebrii 
ad eucharistiam venirent, vexabantur inopes fame. Mos vero iste, 
ut refertur, de gentium adhuc superstitione veniebat [Qy. From the 
customs at the feasts of the Jews. Dr Lightfoot]. Unde etiam qui- 
busdam locis per Afgypti rura vel Syriz, die Sabbati [i.e. Saturday] 
nocte post ccenam dicitur ad ecclesiam venire [another but an imper- 
fect Judaizing as the Jewish sabbath began on Friday at sunset]. 
Part of the last extract is almost identical in Sedulius, p. 487, same 
Vol. B. V.P. Then Sedulius copies the noted passage from Pelagius 
or Jerome about a person leaving behind hima pledge to be continually 
looked at in remembrance of him. ‘Not discerning,” non secernens 
a cibo communi (not making a distinction between if and common 


food). 


Chromatius, Episcopus Aquilegiensis, B. V. P. IV. p. 844, Cologne, 1618. 


On the Lerd’s Prayer in Sermon on the Mount, “Give us, ce.” 
Duplici modo hoc, ἄρ. Primum, &c. Hoe autem spiritaliter, &c., 
i.e. panem illum celestem et spiritualem, quem quotidie ad medelam 
anime et spem eeterne salutis accipimus. John vi. and 1 Cor. x1. 
Et hune ergo panem quotidie postulare jubemur, i.e. ut, prestante 
Domini misericordia, quotidie panem accipere corporis Domini merea- 
mini, 1 Cor. xi, Unde non immerito semper orare debemus ut hune 


440 THE FIFTH CENTURY. [A.D. 


may deserve (or earn) the reception of this Heavenly bread daily : 
that we may not be severed from Christ’s body when any sin 
intervenes. 


P. 869. Ps. exviii. (cxix.). “Thy commandment is a light”... 
that we may know that it means the Lord Himself in the figure of 
a’ lamp on account of the sign or sacrament of the body that He 
has assumed, «ce. 


panem czlestem quotidie mereamur accipere; ne aliquo interveniente 
peccato a corpore Domini separemur, 


St Hilary’s use of the word sacramentum for mysterium is found 
in a notable passage, p. 869. On Ps, exviii. ‘Thy commandment is a 
light, &c.” where one of the expressions is, Ut in lucerna ipsum 
Dominum significare noscamus, propter assumpti corporis sacramentum ; 
and in the sentence following, &c, 


(H.) HESYCHIUS OF JERUSALEM. 428. 


P. 1421. “Difficulty 34. John xviii. 28. Solution. It is con- 
sonant with the Scripture to call the fourteenth day of the first 
month the passover, as the lamb is eaten on it between the two 
evenings with unleavened bread, but the fifteenth day of the 
month, not the passover but the feast of the passover, 7.e. the feast 
of unleavened bread, as Moses says that on the first month on 
the fourteenth day of the month between the two evenings is 
a passover to the Lord, and on the fifteenth a feast of unleavened 
bread to the Lord. Before this (latter) then, on the fourteenth 
day, while it was (yet) late evening, the Lord, having supped 
together with His disciples, delivered the typical passover to His 
disciples then and delivered the mystical passover to them. But 
they were in no wise forbidden out of the law either to sell or to 


Hesychius, Presbyter, Migne 23, ’Amopia 34, p. 1421, de Joh. XVIII. 28. 


There was also an Hesychius, of Miletus, besides the Lexicographer 
of Alexandria, There was another Hesychius afterwards who 
rose to be patriarch of Jerusalem. 


Λύσις. Τὴν τεσσαρεσκαιδεκάτην Tod μηνὸς τοῦ πρώτου πάσχα συνῆθες 
τῇ Ῥραφῇ καλεῖν, ὡς ἐν αὐτῇ ἀναμέσον τῶν ἑσπερινῶν τοῦ ἀμνοῦ ἐσθιομένου 
ἐπ᾽ ἀζύμοις" τὴν δὲ πεντεκαιδεκάτην ἡμέραν οὐ πάσχα ἀλλ᾽ ἑορτὴν τοῦ 
πάσχα, ἤγουν ἑορτὴν ἀζύμων, καθώς φησι Μωυσῆς, “ori, ἐν τῷ πρώτῳ μηνὶ, 
“τῇ ιδ' ἡμέρᾳ τοῦ μηνός, ἀναμέσον τῶν ἑσπερινῶν πάσχα τῷ Κυρίῳ: καὶ ἐν 
“oq πεντεκαιδεκατῇ ἑορτὴ ἀζύμων τῷ Κυρίῳ." Πρὸ οὖν ταύτης, τῆς (not τῇ) 
ιδ΄ ὀψίας ἔτι οὔσης συνδειπνήσας τοῖς μαθήταις τὸ τυπικὸν πάσχα ὁ Κύριος 
τότε καὶ τὸ μυστικὸν αὐτοῖς παρέδωκε πάσχα. Οὐδαμῶς δὲ ἐκωλύοντο ἐκ 
τοῦ νόμου τὰ πρὸς τροφὴν ἢ πωλεῖν ἢ ἀγοράζειν ἢ ἐλεημοσύνην παρέχειν, 


428] HESYCHIUS. 441 


buy or to supply alms, because it was said, Whatsoever things shall 
be done for the life, these things shall be done by you. For which 
reason the disciples suspected that after the reception of the sop 
Judas was sent to minister in this. 


Ps. ]. “The sacrifice, &c.” What and of what kind is this 
way? It was the sharing of the Master’s body and blood. He 


‘ began first in Sion to exhibit (this) to us. Since then it has been 


given unto them that receive it for remission of sins (on this see 
Part I.) it is likely that this is meant by the salvation of God. 
But it is likely that the way also shews how those that pray in the 
manner that they ought are to travel to Heaven.” 





διὰ τὸ εἴρησθαι, Ὅσα ποιηθήσεται ψυχῇ ταῦτα ποιηθήσεται ὑμῖν. Ὅθεν 
ὑπενόουν οἱ μαθήται εἰς ταύτην διακονίαν σταλῆναι τὸν ᾿Ιούδαν μετὰ THY τοῦ 
ψωμίου ὑποδοχήν. 
15. X. : “20. } raise,” Le. 
On Ps. XLIX. (L). 23. “ The sacrifice of praise, 

Tis αὕτη καὶ ποία ὁδός ; “H κοινωνία τοῦ Δεσποτικοῦ σώματός τε Kat 
“ «ὃ aN a aS a 35 A Ν ee » > Ν 
αἵματος, ἣν Αὐτὸς ἡμῖν πρῶτος ἐν τῇ Σιὼν καταρξάμενος ἔδειξεν. ἜἜπειδη) 
τοίνυν εἰς λύτρωσιν ἁμαρτημάτων τοῖς λαμβάνουσι δέδοται, εἰκότως ἐστι 
σωτήριον τοῦ Θεοῦ. EHixotws δὲ καὶ ὁδὸς πῶς εἰς οὐρανὸν ὁδεῦσαι τοῖς 
ὃν δεῖ τρόπον προσευχομένοις δεικνύουσα. 

Ps, Ixxxviil. (Ixxxix.) 5, interpreted of the Crucifixion, not as 
Augustine. 


(I.) VICTOR OF ANTIOCH’S COMMENTARY ON ST MARK. EARLY 
IN CENTURY V. 


P. 258. “He calls that day, which was next before the first 
day of unleavened bread, the first day of unleavened bread, &c. 
Wherefore both evangelists, Matthew, I say, and Mark, say the 
truth when they assert that Christ celebrated the passover on the 
first day of unleavened bread. 


P. 261. “‘And while, &c.’ He here insinuates that Judas, 
although made a partaker of the Divine mysteries, always re- 
mained like himself, ¢.e. though refreshed with the food of that 








Victor of Antioch (early cent. V.). On the Gospel of St Mark, 
Ingoldstadt 1580, p. 258, ὁ. 14, “On the first day, de.” 
Primum azymorum diem eum vocat, qui primum azymorum diem 
proxime antecedebat, &c. ὅθ. Quamobrem uterque evangelista, Matthzeus 
inquam et Marcus, verum dicit, dum Christum prima azymorum die 
pascha celebrasse asserit. 


ΙΓ. 261. “And while they were eating, &c.” 


Tnsinuat hic Judam, tametsi Divinorum mysteriorum participem 
effectum, sui semper similem mansisse: hoc est, tremendz illus mense 


442 THE FIFTH CENTURY. [A.D. 


terrible table, he was in no respect changed, &. There are some 
however who think that Judas had gone out before the handing of 
the sacrament of eucharist (thanksgiving) (to the disciples). In- 
deed John seems to give a hint of something of the kind. These 
say that it was in no way becoming, that the minister of Christ’s 
slaughter should receive the sign of the communion of salvation. 


P. 263. “The sacrament of the passion of Christ in relation to 
Christ’s body and blood was chiefly instituted for the common 
salvation of men and for the remission of sins. But further, faith 
regarding these things, conceived in the mind, as it demands the 
confession of those things which have been accomplished (done), 
so it repays to them that believe favour and the pardon of their 
sins. 


cibo refectum nihil prorsus mutatum, &e. Sunt tamen qui Judam ante 
porrectum eucharistiz sacramentum exivisse existimant (Clem, Lib. v, 
13, Constit. Apost. et alii nonnulli. Marg.). Sane Johannes quiddam 
ejusdem subindicare videtur [No: see Part 1.1. Dicunt hi neguaguam 
decuisse ut cedis Christi minister salutaris communionis symbolum 
acciperet, dc, [This is to procrusteanize God’s history. ] 

P. 263. 

Circa corpus et sanguinem in communem mortalium omnium 
salutem et peccatorum remissionem passionis Christi sacramentum pre- 
cipue transactum est. Porro autem fides hisce de rebus, animo con- 
cepta, ut illorum que expleta sunt confessionem deposcit, ita cre- 
dentibus, indulgentiam et peccatorum veniam rependit. [This is man’s 
version of the Lord’s supper. | 


(J.) RABBULAS, BISHOP OF EDESSA. HE SUCCEEDED BISHOP 
DIOGENES. D. 456. 


P. 147. “Concerning neglects happening. Let any piece that 
falls on the ground from the holy body be carefully searched for ; 
and, if it be found, let the place, if it be earth, be scraped away, 
and let the earth itself be drenched with water, and a special 
mass* be given to the faithful; and if it be not found let the 
place be scratched as we said. In the same way also if any of the 
blood is spilt ; if it be a rocky place, let cinders be put on it. 


Canons, p. 147, 4, 5, translated from Syriac by Jos, Al. Assemanni. 
De negligentiis occurrentibus. 


Fragmentum, quod cadit de corpore sancto super terram, accurate 
queratur; et, si inveniatur, eradatur locus ejus si terreus sit, et ipsa 
illa terra aqua confundatur, et hanna '.. detur fidelibus; et, si non 
inveniatur, similiter scalpatur locus, ut diximus. Eodem modo et si e 
sanguine effunditur; si lapideus sit locus carbones superimponantur. 


—456] . RABBULAS. 443 


* Note. “To obtain grace and mercy the mass is handed to 
him. 

“Let not a monk that is not presbyter or deacon dare to hand 
the eucharist to others.” 





Note. Pro gratia et clementia obtinenda massa ei porrigatur. 
Monachus, qui presbyter non sit aut diaconus, non audeat eucha- 
ristiam porrigere. 


(K.) MARIUS MERCATOR. Ὁ. 450. 


Garnier and Baluze, his editors in 1673 and 1684, differ about 
his origin. The former makes him a Calabrian, the latter an 
African. 

This layman is noted for his zeal for the views of Cyril against 
Nestorius, and against the followers of Ceelestius and against the 
Pelagians. In connexion with the last a letter addressed to him 
by Augustine survives, and Augustine calls him “his son Mer- 
“cator.” He does not mention what takes place at the fourth 
Council of Chalcedon, six years after the death of Cyril: and it is 
supposed that he died in the year when that council was held. 
He wrote also against Theodoret the year before his death, the 
year of the Robber-Council of Ephesus, which Dioscurus inde- 
cently urged on, but to little purpose, as its decisions were an- 
nulled in the fourth Council. His writings are valuable as con- 
taining portions of the writings of those whom he assailed. We 
have already noted from what he has preserved of Nestorius, that 
he was skilled in two languages, for he wrote his Commonitorium 
to Theodosius against the Czlestians in Greek; and he says he 
translated passages from Nestorius into Latin, which he terms 
“his own tongue.” He is an abusive writer. 


From the Anathema of Cyril, given under “ Nestorius” too. 


P. 919. “Whoever confesses not that the flesh of Christ is 
life-giving, as the own flesh of God the Word Himself, but declares 
that it was as it were the flesh of some other person and not 
Himself, joined to Him in dignity, or as having alone had God 


Migne, p. 919. <Anathematisms of Cyril and Nestorius. 
ΧΙ. Cyrilli. Si quis non confitetur carnem Domini vivificatricem 
esse, tanquam propriam Ipsius Dei Verbi, sed quasi alterius cujus- 
piam preter Ipsum, conjuncti quidem secundum dignitatem, aut se- 


444 THE FIFTH CENTURY. [A.D. 


dwelling in it, and not rather that it is life-giving, as it. has been 
made the own flesh of God the Word, for Whom it is possible to 
give life to all things, let him be anathema. 


Anathema of Nestorius. “Whoever shall say that the flesh 
united to God the Word, does, by possibility in nature, give life, 
when (Christ) the Lord and God Himself pronounces ‘It is the 
‘Spirit, &c.,’ let him be anathema. 


Commentary of Mercator. “Why wonder we (at this) when 
(Nestorius) in a like manner by violence drew (to his own views) 
and misused to his own impious meaning, as he thought that by it 
he might strengthen his positions by authority from the Gospel in 
that other passage, ‘That which is born of the flesh, &c.,’ saying, 
Most excellent reader, Mary did not bear God, for ‘that which is 
‘born of the flesh, &c.,’ but she bare a man as an instrument for 
Christ’s Godhead, and a man bearing the Godhead ? 


Nestorius preaching against Proclus. “ Nor do we declare the 
death of God the Word, when we are being fed by the body and 
blood ‘of the Lord, for it is the nature of God to receive a sacrifice 
not to be itself slain in sacrifice. 


P. 1164. One of Cyril's protests. “ After the manner in which 
that body of the Word Himself, which He made His own by true 
union that transcends understanding and speech, is life-giving, so 


cundum quod solam Divinam inhabitationem habuerit, et non potins, 
ut diximus, vivificatricem esse, que facta est propria Verbi Dei, cui 
omnia vivificare possibile est—anathema sit. 

Nestorii, Si quis unitam carnem Verbo Deo, ex nature proprize 
possibilitate, vivificatricem esse dixerit...[pso Domino et Deo pronun- 
tiante, “It is the Spirit that quickeneth, the flesh profiteth not at 
“all,” anathema sit. 


M. M. Quid miramur, cum et illud aliud (Nestorius) similiter 
violenter attraxerit et abusus sit ad impietatem sensiis sui, quo putavit 
evangelica auctoritate ei robur afferre, “‘That which is born of the 
“ flesh,” John iii. 0. (Οὐκ ἔτεκεν, ὦ βέλτιστε κιτ.λ., Theodoret rv. 1157, Lib. 
contra Nestorium.) Non peperit Deum Maria, vir optime, quod enim 
de carne nascitur caro est, &c., sed peperit hominem Deitatis instru- 
mentum, et hominem portantem Deum. 

P. 801, Sermo VII. Nestorii in Proclum. 

Nec Dei Verbi mortem nos annuntiamus, quum Domini corpore 
et sanguine nos pascimur, Dei enim natura sacrificium suscipit, non 
Ipsa sacrificio immolatur, 

7. 1164, Editor quotes Cyrilli Contradictionem IV. 5. 


Quemadmodum vivificum est illud Ipsius Verbi corpus, quod Sibi 
proprium fecit per veram unionem, que et intelligentiam et sermonem 


—450] MARIUS MERCATOR. 445 


we also, when we enjoy the participation of that His holy body 
and blood, are altogether made alive; since the Word remains in 
us not only i ina aaa manner, but algo in a human way, through 
that holy flesh and His precious blood... It remains in us and 
makes us conquerors over corruption, while He lets Himself down 
into our bodies, as I said, even by His own flesh, which is the true 
food.” 


(L.) MAXIMUS, BISHOP OF TURIN. Ὁ. AFTER 452. 


He endured Attila’s invasion. Paphnutius stopped him from 
opposing Athanasius in the Council of Tyre. 


Ps. xxii. “Since a worm is produced out of pure earth alone, 
therefore we find it made the figure of our Lord, &., Exod. xvi. 
A worm is produced out of the manna... But I should rather say 
that Mary herself is the manna, because she was slight and shining 
and sweet and a virgin, since she, coming as it were from Heaven, 
flowed down on all the people of the Christian churches in food 
sweeter than honey: and he that shall have not cared to eat it will 
not be able to have life in himself, as the Lord saith, John vi. 


Sermon 29. “In the Saviour we have all arisen... for in that 
human nature of Christ is a portion of the flesh and blood of each 
one of us. Therefore when that portion of me is reigning, I be- 





superat, sic nos quoque, qui illius sancte carnis et sanguinis Ejus 
participatione fruimur, omnino vivificamur; cum in nobis maneat 
Verbum, non solum Divino modo, verum etiam bumano per sanctam 
illam carnem pretiosumque Ejus sanguinem...In nobis manet, et cor- 
ruptionis victores efficit, dum Se in nostra demittat corpora, ut dixi, 
etiam per Suam carnem que verus est cibus. 


Hom. XLV. on Ps. XXI, (XXII.) “I am a worm,” de. 


Quoniam vermis...de sola ac pura terra procreatur ideo illum com- 
paratum Domino, &c., Exod. xvi. de manna vermiculus gignitur... 
Quin potius ipsam Mariam manna dixerim quia est subtilis splendida 
suavis et virgo, que velut celitus veniens cunctis ecclesiarum populis 
cibum dulciorem melle defluxit; Quem qui edere et manducare neg- 
lexerit vitam in semetipso habere non poterit ae Tpse Dominus ait, 
John vi. &c. Quem must mean cibum: but “in” is needed. 

[More about baptism and fasting than on a Lord’s supper. | 


Sermon XXIX. A Passover Sermon, an unusual application of body 
and blood. 

In Salvatore omnes resurreximus...est enim in illo Christi homine 

unluscujusque nostrum carnis et sanguinis portio, Ubi ergo portio 


446 THE FIFTH CENTURY. [A.D. ἢ 


lieve that I am reigning. Where my blood has the dominion 
I feel that I have dominion. Where my flesh is being glorified, 
I recognize myself as glorious... The Lord I say is not so ungenial 
as to cease to love His own flesh, His own members, His own 
bowels... For our own flesh in Christ is loving us. For we are 
His members and flesh. Eph. v. Therefore let us exult, my 
brethren, that it is so.” 





mea regnat, regnare me credo. Ubi dominatur sanguis meus, me 
sentio dominari. Ubi glorificatur caro mea, me gloriosum esse cognosco 
...non inquam tam immitis est Dominus, ut non diligat carnem Suam, 
membra Sua, viscera Sua...In Christo enim caro nostra nos diligit, 
sumus enim membra Hjus et caro. Eph. vy, Exultemus ergo fratres. 


(M.) NILUS, MONK OF MOUNT SINA. Ὁ. 4051. 


He was taken from one of the first families in Constantinople. 
Like Ambrose, he had political rank before he took up the yoke of 
Jesus. In the city where he was born Chrysostom set his hand 
upon him and instructed him. One of the weaknesses of that 
great man was the love of a solitary religious life; and therefore 
we need not wonder that his disciple Nilus left the capital, and his 
wife and children too, to become a monk in Mount Sinai. There 
was a priest in that monastery, and the monks received the Lord’s 
supper at his hands every day. This was thought to be of very 
great benefit. This was very near the end of the fourth century. 
About the year 410 his son Theodulus, who had come to him, was 
carried off by an invasion of the Saracens, and exposed for sale as 
a slave without finding a purchaser. Some one however, to avoid 
seeing him put to death, bought him, probably at a low price, and 
sold him again to a bishop. The son was found in this condition 
by his father, and the bishop insisted on ordaining both the father 
and the son. WNilus the father’s works which remain to us are of 
various kinds, written chiefly for the instruction of the monks ; 
but people of all ranks applied to him for judgments in questions 
of religious living and in theology. We have four books of his 
letters, and a description of the invasion and of the slaughter of 
the monks when his son was carried away. Photius has honoured 
him by preserving a few pages of extracts from his sermons. His 
letters and his exhortation to a spiritual life are the most esteemed 
of his works, 


—451] NILUS. 447 


P. 104. “Thus I pray understand also of the Divine mysteries, 
before, that is to say, the intercession of the priest and the descent 
of the Holy Spirit, viz. that the things lying before (us) are bare 
bread and common wine: but that after those fear-inspiring invo- 
cations and the going down of the adorable and life-giving and 
good Spirit, the things that have been set on the holy table are no 
longer bare bread and common wine, but the body and precious 
and undefiled blood of Jesus Christ the God of all, cleansing from 
all pollution those that partake of it with fear and great desire. 


P. 522. “It is impossible for the faithful in any other way to 
be saved and to receive remission of negligences and to obtain the 
Heavenly Kingdom, if he does not partake with fear and desire of 
the mystic (typical) and undefiled body and blood of (our) Christ 
and God. ᾿ 


ΟΡ 125. Numb. xi. “ Moses thinking the flesh both the Divine 
body (the faithful in the church now eat) and the Christians’ 
knowledge most blessed and above all (other) knowledge. 


Ep. 100. ‘This also the great Moses said well, ‘Not to-day 
‘but to-morrow shall ye eat flesh, that he might shew the time 
after the sojourning (on earth) of the Christ, the God and Master of 





Migne, p. 104, Hp. 1. 44. To Philip a Scholastic. 

Οὕτως μοι νόει Kal τὰ Θεῖα μυστήρια πρὸ μὲν THs ἐντεύξεως τοῦ ἱερέως, 
καὶ τῆς καθόδου τοῦ ἁγίου Πνεύματος, ψιλὸν ἄρτον ὑπάρχειν καὶ οἶνον κοινὸν 
τὰ προκείμενα: μετὰ δὲ τὰς φοβερὰς ἐκείνας ἐπικλήσεις καὶ τὴν ἐπιφοίτησιν 
τοῦ προσκυνητοῦ καὶ τοῦ ζωοποιοῦ καὶ ἀγαθοῦ Π]Ἰνεύματος οὐκ ἔτι ψιλὸν 
ἄρτον καὶ κοινὸν οἶνον τὰ ἐπιτεθειμένα τῇ ἁγίᾳ τραπέζῃ, ἀλλὰ σῶμα καὶ 
αἷμα τίμιον καὶ ἄχραντον ᾿Ιησοῦ Χριστοῦ τοῦ Θεοῦ τῶν ἁπάντων, καθαρίζον 
ἀπὸ παντὸς μολυσμοῦ τοὺς μεταλαμβάνοντας φόβῳ καὶ πόθῳ πολλῷ. 

͵ἑ t .« 


P. 522, Ep. III. 280. To Origen. 
᾿Αδύνατον ἄλλως σωθῆναι τὸν πιστὸν Kal ἄφεσιν πλημμελημάτων 
λαβεῖν, καὶ βασιλείας ἐπουρανίου τυχεῖν, εἰ μὴ μεταλάβοι μετὰ φόβου καὶ 
πόθου τῶν μυστικῶν καὶ ἀχράντων σώματός τε καὶ αἵματος Χριστοῦ καὶ 
Θεοῦ. 


P. 125, Ep. XCIX. To Bishop Silvanus. 
Numb. XI. 18. “ Sanctify yourselves, &c., and eat flesh.” 


Ue a “ 7 > a 
Κρέα νοήσας τό τε Θεῖον σῶμα, ὥσπερ οὖν ἐσθίουσιν οἱ πιστοὶ ἐπὶ τῆς 
ἐκκλησίας, καὶ τὴν γνῶσιν Χριστιανῶν, τὴν μακαρωτάτην καὶ πασῶν ὑπερτέ- 
ραν τῶν γνώσεων. 
Ep. C. 
Ev καὶ τοῦτο φάναι τὸν μέγαν Μωσέα, Οὐχὶ σήμερον ἀλλ᾽ avptov 
βρώσεσθε κρέα ἵνα δείξῃ τὸν χρόνον τὸν μετὰ τὴν ἐπιδημίαν τοῦ Χριστοῦ 


448 THE FIFTH CENTURY. [A.D. 


all. For that flesh of the quail issued in wrath and turmoil and 
destruction and disease (cholera) to the Hebrews: but our most 
blessed flesh (of Christ) bestows strength and power and growth to 
a mind in a good state, and eternal life afterwards on all them 
that were counted worthy to obtain it. 


P. 333. 70 Duke Eusebius. “Do not become a judge of 
judges: for thou holdest the place of feet to the church, not of 
its head. Do not then reject the priests, because all are not 
clean. For it does not indeed fall to thee to be judge of the 
bishops of the Lord. 


P. 345. “John (Chrysostom) the wonderful priest of the great 
church in Byzantium or rather of the whole world, being (a gene- 
ral) inspector, has often looked over nearly all the region, lest. he 
might find God’s house coming short or wholly destitute of the 
oversight of the angels, but especially on the occasion of the 
Divine and bloodless sacrifice. ‘Therefore full of astonishment and 
gladness he related the (following) event to the nearest of his own 
spiritual friends in private. Now when the priest was beginning 
to go through the holy preparatory acts, very many on a sudden of 
the blessed powers came down from Heaven, clothed in excessively 
shining garments with bare foot, with intent look, but with face 
bending down, and having marched in procession round the altar 
with caution and great quietness and silence, they stand by it until 
the completion of the terrific mystery. Next leaving it, each one 


τοῦ Θεοῦ καὶ Δεσπότου τῶν ὅλων, κεῖνα μὲν γὰρ τὰ i κρέα τῆς ὀρτυγομήτρας 
εἰς ὀργὴν καὶ στρόφους καὶ φθορὰν καὶ χολέραν τοῖς Ἑβραίοις ἐξέβη" τὰ 
δὲ ἡμέτερα παμμακάριστα κρέα ῥῶσιν καὶ δύναμιν καὶ αὐξίαν εὐθυμίαν τε 
καὶ ζωὴν αἰωνίαν χαρίζεται πᾶσι τοῖς καταξιωθεῖσι μεταλαμβάνειν αὐτῶν, 


κιτιλ, Ep. 101. [Compare this use of τε and καὶ with 1 Cor. i. 30.] 
P. 333, Lib. 11. Ep. CCLXI. To the Duke Eusebius. 


Μὴ γίνου κριτὴς τῶν κριτῶν᾽ πόδων γὰρ τόπον τῇ ἐκκλησίᾳ, οὐ κεφαλῆς 
ἐπέχεις.. Μὴ οὖν ἀποδοκίμαζε τοὺς ἱερεῖς, διότι πάντες οὐ καθαροὶ τυγχά- 
vovow. Οὐ γὰρ δή σοι τυγχάνει διακρίνειν τοὺς ἐπισκόπους Κυρίου, 
K.T.A. 

P. 345, Ep. CCXCIV. To Bishop Anastasius. 


Ὁ τῆς ἐν Βυζαντίῳ μεγάλης ἐκκλησίας. μᾶλλον δὲ παντὸς τοῦ κόσμου 
Ἰωάννης, ὁ θαυμαστὸς t ἱερεὺς, διορατικὸς ὑπάρχων, πολλάκις τεθέαται πᾶσαν 
δῷ σχέδον ὥραν, μὴ ὑστεροῦντα ἢ διαλειπόμενον τὸν οἶκον Κυρίου τῆς τῶν 

έλων ἐπιστασίας, μάλιστα δὲ ἐν τῷ καιρῷ τῆς Θείας καὶ ἀν αιμάκτου θυσίας. 
Ἐκπλήξεως οὖν καὶ εὐφροσύνης γέμων τοῖς γνησίοις τῶν πνευματικῶν φίλων 
κατ᾽ ἰδίαν διηγήσατο τὸ πρᾶγμα. ᾿Αρχομένου yap, φησιν, τοῦ ἱερέως τὴν 
ἁγίαν ποιεῖσθαι προσκομιδὴν πλεῖσται ἐξαίφνης τῶν μακαρίων δυνάμεων 
ἐξ οὐρανοῦ κατέλθουσαι, ὑπερλάμπρους τινας στολὰς ᾿περιβεβλημέι αι, γυμνῷ 
τῷ ποδὶ, συντόνῳ τῷ βλέμματι, κάτω νεύοντι δὲ τῷ προσώπῳ, περιστοιχή- 
σασαι τὸ θυσιαστήριον μετ᾽ εὐλαβείας καὶ πολλῆς ἡσυχίας καὶ σιωπῆς παρί- 
στανται μέχρι τῆς τελειώσεως τοῦ φρικτοῦ μυστηρίου. Etra διαφεθέντας 








—451] NILUS. 449 


of them here and there through the whole venerable cathedral 
(house) labour with and do the work with and strengthen the 
hands of the bishops and presbyters and all the deacons that each 
falls in with (comes to) as they perform the ministration of the 
body and of the precious blood. And I write these things that, 
knowing the fearful nature of that Divine public service, ye may 
not either of yourselves be neglectfully disposed, being emptied 
of the fear of God, or through the influence of any others consent 
to talk or to whisper during the preparation, or even audaciously 
either to get into the commotion of a regular disturbance, or reck- 
lessly and confusedly make a buzzing noise. 


P. 405. To Cyriac. “Do not then draw near to the mystic 
bread as to bare bread: for it is the flesh of God, flesh precious 
and to be worshipped and life-giving. For it gives life to men 
that become dead in their transgressions. But common flesh could 
not give life to the soul. And Christ the Lord has said this in the 
Gospel, that the flesh, ¢.e. the common and mere flesh, profiteth 
not at all. Partaking then of the flesh and of the blood of God the 
Word with blessing and desire, we inherit eternal life. For he that 
eats and drinks with an upright heart is blessed. 


P. 522. “Itis impossible for the faithful (man) to be saved 
and to obtain remission of his negligences and to obtain the 
Heavenly kingdom in any other way, except he partake with fear 


καθ᾽ ὅλον τὸν σεβάσμιον οἶκον τῇδε κ᾽ ἐκεῖσε ἕκαστος αὐτῶν τοῖς παρατυχοῦσιν 
ἐπισκόποις καὶ πρεσβυτέροις καὶ πᾶσι τοῖς διακόνοις τὴν χορηγίαν ποιου- 
μένοις τοῦ σώματος καὶ τοῦ τιμίου αἵματος συνεργοῦσι συμπράττουσι καὶ 
συνεπισχύουσιν. Ταῦτα δὲ γράφω ἵνα, μαθόντες τὸ φοβερὸν τῆς Θείας 
λειτουργίας, μήτε αὐτοὶ διατεθῆτε ἀμελοῦντες, τοῦ Θείου φόβου διαχεό- 
μενοι, μήτε du ἄλλους τινας συγχωρῆτε ὁμιλεῖν ἢ ψιθυρίζειν ἐπὶ τῆς προσκο- 
μιδῆς, μήτε θαρσαλέως ἢ παρασαλεύεσθαι τῆς ἐμβρίθους στάσεως, ἢ ῥέμ- 
βεσθαι ῥᾳθύμως καὶ yvdaiws. Lev. xv. 91. 


P. 405, Lib. I]. Ep. XXXIX. To the Monk Cyriac. 

Μὴ ὡς ψιλῷ ἄρτῳ προσερχώμεθα τῷ ἄρτῳ τῷ μυστικῷ' σὰρξ yop 
ὑπάρχει Θεοῦ, σὰρξ τιμία καὶ προσκυνητὴ καὶ ζωοποιός. Ζωοποιεῖ yap 
τοὺς νεκρωθέντας ἀνθρώπους ἐν τοῖς παραπτώμασι. Bap δὲ κοινὴ οὐκ ἂν 
δυνηθείη ζωοποιῆσαι ψυχήν. Kai τοῦτο Χριστὸς ὁ Κύριος εἴρηκε ἐν τῷ 
εὐαγγελίῳ ὅτι ἡ σὰρξ, τούτεστιν ἡ κοινὴ καὶ ψιλὴ, οὐκ ὠφελεῖ οὐδέν. Τῆς 
σαρκὸς τοίνυν καὶ τοῦ αἵματος μεταλαμβάνοντες τοῦ Θιοῦ Λόγου μετ᾽ εἰ- 
λογίας καὶ πόθου, ζωὴν αἰώνιον κληρονομοῦμεν. “O γὰρ τρώγων καὶ πίνων 
μετ᾽ εὐθείας καρδίας μακαρίζεται. 


P. 522, Ep. COCLXXX. 
᾿Αδύνατον ἄλλως σωθῆναι tov πιστὸν καὶ ἄφεσιν τῶν πλημμελημάτων 
λαβεῖν καὶ βασιλείας ἐπουρανίου τυχεῖν, εἰ μὴ μεταλάβοι μετὰ φόβου καὶ 
Η. 29 


450 THE FIFTH CENTURY. [A.D 


and desire of the mystic and undefiled body and blood of the 
Christ of God. 


P. 1259. Heads for exhortation. I. “Ifthe communion (lit. 
assembly) is celebrated in the church, join it: but if not, go you 
away singing the apostolic gospel. IV. Abstain from all corrup- 
tion and partake of the mystic supper every day. For thus the 
body of Christ becomes ours.” 


I can hardly conceive a candid person reading the longer 
passages from Nilus independently of all other fathers and not 
seeing that the bread was believed to be changed. 


πόθου τῶν μυστικῶν Kal ἀχράντων σώματός τε Kal αἵματος τοῦ Χριστοῦ 
τοῦ Θεοῦ. 
P. 1259 a. Capita Parenetica. 
Ei τελεῖται σύναξις ἐν ἐκκλησίᾳ παράβαλε: εἰ δὲ μὴ τελεῖται, σὺ 
, 4 > 4 > , 8 > , 4 > , -“ 
ψάλλων τὸν ἀποστολικὸν εὐαγγέλιον ἀπελθέ. D. πάσης ἀπέχου φθορᾶς, 
- cal -“ -“ ‘ 
καὶ τοῦ μυστικοῦ δείπνου πᾶσαν ἡμέραν μέτεχε. Οὕτω yap Χριστοῦ τὸ 
σῶμα τὸ ἡμέτερον γίνεται. 


(N.) PROSPER OF AQUITAINE. BORN EARLY IN CENTURY V. 
DIED BETWEEN 455 AND 463, 


This layman was the great opponent of Cassian, who was the 
legislator for monasticism in the South of France. Prosper was a 
sworn adherent of Augustine through evil and through good, while 
Cassian was rather given to taking Chrysostom for his pattern. 
According to the account of Gennadius, Prosper became a secretary 
of Leo the Great. But he became an author of works for general 
instruction at the desire of no less a man than Hilary of Poitiers, 
who wrote favourably of him to Augustine himself. Gennadius 
however thought him no match for Cassian, but both the popes, 
Celestine and Leo, favoured him. Fulgentius mentions him with 
praise, and our own Bede calls him vir Dei, “a man of God.” 
Scaliger thought him the most learned and skilful man of his age 
—a time which seems very like the ebb after the wondrous flow of 
genius in the 100 years and more preceding. His early life was 
wild; but he turned to the Bible, and there read that he could 
find mercy in God through the Saviour, Thus was every degrading 
chain broken, and he stands, like Augustine, a singular monument 





—A63] PROSPER OF AQUITAINE, 451 


of grace, and he felt much fellowship of spirit with him. The 
poem which Bede ascribes to Prosper Tiro seems not to be his. 
He wrote also against Eutychianism. His mind was of a harder 
and stiffer cast than Augustine’s. He laboured hard for Augus- 
tinian doctrine always. But the good and evil consequences, 
which may be drawn from the doctrine of unconditional predesti- 
nation, according as it is balanced and explained so as to concur 
with God’s general retributive character, or put forth independ- 
ently, is too long a subject to touch upon here. One thing how- 
ever is greatly to Prosper’s credit—that he sometimes shewed 
singular moderation to Cassian, and to some other ef his oppo- 
nents, who were very infelicitously called Semi-Pelagians. The 
controversy arose again in the days of Gottescalch and Hinemar. 
Modern theology has certainly made an advance in this quarter, 
so that raw Calvinism is rare, and Calvin is often in candour 
quoted if not to disprove yet to moderate it. This question 
touches the Lord’s supper, and is touched by it, as every important 
doctrine is: but it was not the chief subject of Prosper. The strange 
story is given in Dr Pusey’s book also: and perhaps it may not 
with justice be omitted, as it marks the age to which it belongs. 
Such were the upgrowths that followed from the great mass of the 
teaching of the fourth century period. 


P. 429. “On making a vow to God. Whoever well meditates 
what he ought to vow to God and what after vowing he ought 
fully to pay, let him vow himself to God and pay it. This is 
required. This is due. Be Czsar’s image restored to Cesar. Be 
the image of God restored to God. But as you ought to see what 
you offer and to whom you are offering, so also you ought to 
consider where you offer it: because outside the universal church 
there is no place for a true offering. 





Migne, p. 429, xv. 
De vovendo Deo. Ex S. Prosp. in Ps. CXV. 18. 


Quisquis bene cogitat que Deo voveat et que vovendo persolvat, 
seipsum voveat et reddat. Hoc exigitur: hoc debetur. Imago Cesaris 
reddatur Cesari. Imago Dei reddatur Deo. Sed sicut videndum est 
quid offeras et cui offeras, ita etiam considerandum est ubi offeras, quia 
veri sacrificii extra catholicam ecclesiam locus non est. [The whole 
except the few first words is ranked as “ex operibus 8S. Augustini 
delibatum.” The doctrine is mainly due to Cyprian. ] 

29—2 


452 THE FIFTH CENTURY. [A.D. 


P. 437. “An unworthy person takes the sacrament of piety 
for judgment to himself. For it cannot be well done if a man 
receive a good thing badly. 


P. 842, “There was a young woman by nation an Arab. The 
devil seized the passages of her throat, and did not allow food or 
drink to pass for near seventy days and as many nights, and made 
a shew of her as of a vessel of his capture and possession. All 
were confounded. But it happened to be the fifteenth day, the 
Lord’s day, that was beginning to dawn. The priest having gone 
up with us, that the morning sacrifice might according to custom 
be offered, the official led up the girl to the altar. She prostrated 
herself before the altar... murmur arose in the assembled people. 
Therefore, after the sacrifice (of the altar) was completed, when 
she in the midst of the other communicants had received from the 
priest a small piece of the Lord’s body dipped (in the wine), she 
was not able after chewing it in half an hour to pass it down her 
throat, since the devil had not been yet put to flight, of whom the 
Apostle speaks, 2 Cor. v.15. While the priest then was holding 
up her mouth to prevent her from casting forth the holy thing, it 
was suggested by some one of the deacons that the pontiff (bishop) 
should put the cup of salvation against her throat. And when this 
was done, the girl cried out, that to the praise of the Redeemer 
she had swallowed the sacrament, which she had so long been 
carrying in her mouth, From this what joy arose! what strength 
to sing God’s glory, that after eighty-five days the devil had been 
expelled, and the girl rescued from the power of the enemy. 





P. 437 is a quotation from St Augustine on Ps. CXLIT. 


Sacramentum pietatis in judicium sibi indignus sumit. Bene enim 
esse non potest male accipienti quod bonum est. 


P. 842, part of a story in the Appendix. 


Queedam juvencula Araba natione... Meatus igitur gutturis ipsius 
occupans nullum cibum nullumque potum trajiciens per septuaginta 
ferme dies totidemque noctes jejunium sibi diabolus ex capto possessoque 
vase exhibuit...Stupor cunctis, accidit autem ut quintus decimus Do- 
minicus illucesceret dies, Ascendente nobiscum sacerdote, ut matutinum 
illic sacrificium solito offeratur, puellam przpositus ad altare per- 
duxit. Se illa prostravit altari...murmur in populo. Peracto igitur 
sacrificio, cum eadem inter czeteras brevem particulam corporis Domini 
tinctam a sacerdote perciperet, semihoré mandens trajicere non valuit, 
nondum illo fugato de quo dicit Apostolus, 2 Cor. v. 15. Manu igitur 
faciem ejus sustentante sacerdote, ne sanctum projiceret, a quodam 
diacono suggestum est ut calicem salutarem gutturi ejus pontifex 
applicaret. Quod ut factum est,...sacramentum, quod ore gestabat, cum 
laude Redemptoris transglutisse puella clamavit. Hine letitia, hine 
voces in gloriam Dei, quod post octoginta et quinque dies, diabolo 





~ 


— 463] | PROSPER OF AQUITAINE. 453 


Therefore an offering of thanksgiving was again made for her; and 
she received a portion of it, and was restored to her former manner 
of living. [The girl had given Satan an advantage over her. 
I omit that part of the story.] 





expulso, puella de potestate fuerit eruta inimici. Oblatio itaque rursum 
gratiarum actionis pro ed fit, sacrificiique percipiens partem prisco 
est reddita usui. [What a pitiable scene arising from the supposed 
presence of Christ’s natural body in the bread and wine !] 


(O.) ABBOT ISIDORE OF PELUSIUM. Ὁ. 456. 


He was the bold opponent of the Patriarch Cyril at Ephesus, 
when he began the council, 431, without waiting for the bishops 
from Syria; and he remonstrated with the emperor Theodosius. 
But the full body of bishops, when they were gathered, weakened 
their case by imitating, if not exceeding, Cyril in violence. It was 
a dark time for the church’s honour and for the credit of general 
councils. The Robber Synod that followed could scarcely have 
surpassed its scandals. But Isidore is afterwards hailed by Cyril 
as his father, which seems to indicate that Isidore exerted no small 
influence in reconciling the two opposing bands at the Third 
Council—a very arduous task indeed! The 370th letter of the 
first book refers to the strifes which he fain would see at an end. 
He says, παῦσον τὰς ἔριδας. The fact of above 2000 of his letters 
surviving—the vast majority addressed to persons now utterly un- 
known—shews how high was the estimate formed of Isidore him- 
self. Guieseler terms him the honest Abbot Isidore. It will be 
remembered that he was an éléve of the blind teacher Didymus. 
His monastery was on a hill at Pelusium, near one of the Nile’s 
seven mouths, famous in Martial and Virgil for its excellent lentils. 
His letters are better than lentils of Pelusium. 

A German, in the Dictionnaire Encyclopédique, praises this 
Isidore as combining the clearness of Basil with the florid abund- 
ance of his friend Gregory of Nyssa, and assigns to him also 
Laconian brevity and Attic elegance. In some of his letters he 
deals with the hardest subjects, such as the presence of misery: 
and that there is no uncontingent fate. Chrysostom was his 
master: and he shews his gratitude by warmly taking up his 
defence against the inappropriately named Archbishop Theophilus 


454 THE FIFTH CENTURY. [A.D. 


of Alexandria. The steady power of mind which gave influence to 
his writings was matched by an eminent sweetness in his social 
character. There seems to have been an uncommon holy calm | 
reigning in his heart, which external trials did not soon disturb: 
and it certainly was not the fruit in his case either of the absence 
of strong feeling or of anything like constitutional timidity. The 
divine who opposed Cyril to his face could have bearded a lion in 
its den: but he so did it as to find more favour than those that 
stooped to flatter him in his faults. 


P. 326. “The participation of the Divine mysteries has been 
called communion on account of its bestowing on us unification 
with Christ, and making us sharers together of His kingdom, 


P. 999. “A man of repute and upright in his manner, but in 
his life splendid (for I pass over his having been adorned with a 
splendid dignity of person; for this is shadow and dream), met and 
reported this to me, that he drew near to the venerated altar, 
to partake of the Divine sacrifices; and that having seen thee 
standing by him, in age an old man, but in dignity a presbyter, 
and yet in thy prime as to lust, and one who has shot beyond all 
that have been cried out against for wantonness, he drew back, 
not having thought it meet to receive the sacred mysteries from 
thy wretched hand. But how I was struck in my soul when I heard 
this I will pass over; but wherein I blamed him mightily I will 
tell you. The recipient I said is not at all hurt, O very wise man, 


Opera, Migne, p. 326, Lib. 1. Ep. COXXXIT. To Count Soranus. 
Kowwvia κέκληται ἡ τῶν Θείων μυστηρίων μετάληψις, διὰ τὸ THY πρὸς 
ε “ ~ Lal A“ A 
Χριστὸν ἡμῖν χαρίζεσθαι ἕνωσιν, καὶ κοινωνοὺς ἡμᾶς τῆς Αὐτοῦ ποιεῖν 
βασιλείας. [The first idea of κοινωνοὶ is agreed to be men partaking 
of something in common. | 


P. 685, Lib. IT. Ep. CCLXVITT, interprets ἐκκλησία a church of 
living souls, and ἐκκλησιαστήριον the sacred building, comparing the 
first to θυσία, and the latter to θυσιαστήριον. 


P. 999, Zab. III. Ep. COCXL. To Presbyter Zosimus. 

᾿Ανὴρ ἐλλόγιμος, καὶ ὀρθὸς μὲν τὸν τρόπον, λαμπρὸς δὲ τὸν βίον (τὸ 
γὰρ καὶ ἀξιώματι αὐτὸν λαμπρῷ “κεκοσμῆσθαι, παρήσω" σκιὰ γὰρ τοῦτο 
καὶ ὄναρ), ἐντυχὼν ἡμῖν ἀπήγγειλεν ὅτι προσῆλθε μὲν τῷ σεπτῷ θυσιαστηρίῳ, 
τῶν Θείων μυστηρίων “μεταληψόμενος" θεασάμενος δέ σε αὐτῷ παρεστῶτα, 
ἄνθρωπον πρεσβύτην μὲν τὴν ἡλικίαν, πρεσβύτερον δὲ τὴν ἀξίαν, ἀκμάζοντα 
δὲ λαγνείᾳ καὶ πάντας τοὺς er ἀσελγείᾳ “βεβοημένους ὑπερακοντίσαντα, 
εἰς τοὐπίσω κεχώρηκε μὴ ἀξιώσας τὰ ἱερὰ μυστήρια διὰ μιαρᾶς χειρὸς 
δέξ ἕασθαι. “Eyo δ ὅπως μὲν ἐπλήγην τὴν ψυχὴν ταῦτα ἀκούσας παρήσω" 
ἃ δ᾽ ἐκεῖνον κατάκρατος ἐμεμψάμην λέξω. Οὐδὲν, ἔφην, ὦ σοφώτατε, παρα- 


—456] ISIDORE OF PELUSIUM. 455 


even if he that gives it may seem to be unworthy, nor are the 
unspotted mysteries defiled, if the priest should pass all men in 
driving into wickedness. But if thou doubtest this, see the crow, 
that unclean and offspring-hating creature, by whom Elias, that 
rode to Heaven and was a Heavenly citizen, was nourished. But 
1 said many other things beside which I excuse myself from 
writing to thee for two reasons, both not to add superfluous length 
to the letter, and not to seem to make too much of a tragedy of 
thy wickedness. As then I blamed him, so I exhort thee also, 
either to repent or to stand aloof from the venerated altar, that 
thou mayest not drive away by thy own actions those that are 
desirous to draw near to it. [If as abbot he could do nothing 
towards procuring the deposition of the unworthy, we may 
praise this powerful letter.] [A curious thing in the letter is its 
tradition about the hatred of crows to their nestlings. Rabbi 
Solomon is cited in Dr Lightfoot’s Works, τι. p. 533, as saying this ; 
but it is now said to be a fable of the κόραξ, be it crow, rook, or 
raven: yet I have heard of a raven eating its own eggs. | 


P. 256. “To the monk Marathonius against the Macedonians 
or contenders against the Spirit. If our God and Saviour, after 
He became man, gave over the Holy Spirit to complete the all- 
holy Trinity, Who is also numbered in the invocation at holy 
baptism with the Father and the Son, as liberating from sin, and 
Who exhibits on the mystic table the common bread, the peculiar 
body of His incarnation, how teachest thou, O thunderstricken 
man, that the Holy Spirit is made or created, or of subordinate 
(slave) nature, and not of the same kind in substance as that of the 
Master and Creator, and that He is of one substance with them? 





βλάπτεται ὁ δεχόμενος, εἰ καὶ ὁ διδοὺς ἀνάξιος εἶναι δοκοίη, οὐδὲ TA ἄχραντα 
χραίνεται μυστήρια εἰ ὁ ἱερεὺς πάντας ἀνθρώπους εἰς κακίαν παρελάσειεν. 
Ki δὲ ἀπιστεῖς, ἐννόει τὸν κόρακα, τὸ ἀκάθαρτον καὶ μισότεκνον ζῶον, dv οὗ ὁ 
οὐρανοδρόμος καὶ οὐρανοπολίτης "HAlas ἐτρέφετο. Καὶ ἀλλα δὲ πολλὰ 
ἔφην, ἅπερ γράψαι σοι δυεῖν ἕνεκα παρῃτησάμην, τοῦ τε μὴ μῆκος περιττὸν 
τῇ ἐπιστολῇ προσθεῖναι, τοῦ τε μὴ δόξαι λίαν τὰ σὰ ἐκτραγῳδεῖν κακά. 
Ὥσπερ τοίνυν ἐκείνῳ ἐμεμψάμην, οὕτω καὶ σοὶ παραινῶ, ἢ “μεταγνῶναι ἢ 
ἀποστῆναι τοῦ σεπτοῦ θυσιαστηρίου, ἵνα μὴ τοὺς προσιέναι αὐτῷ προῃρημέ- 
νους διὰ τῶν σαυτοῦ πράξεων ἀπελαύνοις. 


Migne, p. 256, 7. 109. 

Μαραθωνίῳ Μοναχῷ, κατὰ Μακεδονιανῶν, ἤτοι Πνευματομάχων. Ei 
ὁ Θεὸς καὶ Σωτὴρ ἡμῶν ἐπανθρωπήσας παρέδωκε συμπληρωτικὸν εἶναι τῆς 
ἁγίας Τριάδος τὸ πανάγιον Πνεῦμα, καὶ ἐν τῇ ἐπικλήσει τοῦ ἁγίου βαπτίοσ- 
ματος σὺν Πατρὶ καὶ Yid, ὡς ἐλευθεροῦν τῶν ἁμαρτιῶν, ἀριθμούμενον, καὶ 
ἐπὶ τῆς τραπέζης τῆς μυστικῆς τὸν ἄρτον τὸν κοινὸν σῶμα ἰδικὸν τῆς Αὐτοῦ 
σαρκώσεως ἀποφαῖνον, “πῶς διδάσκεις, ἐμβρόντητε, ποιητὸν, ἢ κτιστὸν, 
ἢ τῆς δούλης φύσεως εἶναι, ἀλλ᾽ οὐ τῆς Δεσποτικῆς καὶ δημιουργοῦ καὶ 
βασιλίδος οὐσίας συγγενὲς καὶ ὁμοούσιον τὸ Πνεῦμα τὸ ἁγιον ; 


456 THE FIFTH CENTURY. [A.D. 


P. 264. “To Count Dorotheus. An explanation of the form 
of the mysteries of the church. The clean linen which is unfolded 
and spread under the ministration of the Divine gifts is the service 
of Joseph of Arimathea. For as he wrapped in linen the body of 
our Lord and transferred it to the tomb; and through it all our 
race has reaped to itself the fruit of the resurrection, so we also, 
sanctifying the bread of exposition on linen, without doubting 
find it to be the body of Christ, that is a fountain unto us of that 
incorruptibility which Jesus the Saviour, Who was cared for by 
Joseph, and arose from the dead, graciously bestowed. 


P. 1017. “To the deacon Nilammon. Those that stumble 
(in having sinned) and dare not (for a time) to approach the 
sacred mysteries, shew good judgment and will come round to not 
sinning. But those who sin and dare to touch the undefiled 
mysteries with wretched hands, one of whom also as thou hast 
written is Zosimus, are worthy of ten thousand punishments. For 
they manifest themselves to be guilty, according to the sure saying 
of Paul, of the body and blood of the Lord. For the devil does 
not wholly attack the first indeed, knowing that they do also 
stumble, but yet at least that they know and guard the worship 
due to the Divine things; but to the second who both sin and 
do not know or know and despise, and dare to touch the sacred 
mysteries, the devil wholly makes sport of them, taking this it is 
likely for an evidence of their being without contrition and entirely 
corrupted. And this indeed is what he also did in the case of the 


P. 264, 1. 123. 


Awpobéw Κομητί. Διασάφησις τῆς ἐκκλησιαστικῆς μυσταγωγίας. ἜΠ 
καθαρὰ σινδὼν ἡ ὑφαπλουμένη τῇ τῶν Θείων δώρων διακονίᾳ, ἢ τοῦ "Apt- 
μαθέως ἐστιν Ἰωσὴφ λειτουργία. Ὥς γὰρ ἐκεῖνος τὸ τοῦ Κυρίου σῶμα 
σινδόνι ἐνειλήσας τῷ τάφῳ ,ταρέπεμψε, δ᾽ οὗ ἅπαν τὸ γένος ἡμῶν τὴν 
ἀνάστασιν ἐκαρπώσατο᾽ οὕτως καὶ ἡμεῖς ἐπὶ σινδόνος τὸν ἄρτον τῆς 
προθέσεως ἁγιάζοντες, σῶμα Χριστοῦ ἀδιστάκτως εὑρίσκομεν, ἐκείνην ἡμῖν 
πήγαζον τὴν ἀφθαροίαν, ἣν ὁ παρὰ ᾿Ιωσὴφ κηδευθεὶς, ἐκ νεκρῶν δὲ ἀναστὰς, 
᾿Ιησοῦς ὁ Σωτὴρ ἐχαρίσατο. 


P. 1017, ZZ. 364. 


Νειλάμμωνι διακόνῳ. οἱ μὲν πταίοντες καὶ τοῖς ἱεροῖς μυστηρίοις 
προσιέναι μὴ τολμῶντες εὐγνώμονές εἰσι, καὶ ταχέως καὶ εἰς τὸ μὴ ἁμαρτά- 
νειν περιστήσονται. Οἱ δὲ καὶ πλημμελοῦντες, καὶ τῶν ἀχράντων “μυστηρίων 
μιαραῖς χερσὶ τολμῶντες ἅπτεσθαι, ὧν εἷς, καθὼς γέγραφας, καὶ Ζώσιμος, 
μυρίων εἰσι τιμωριῶν ἄξιοι. ᾿Βνόχους γὰρ ἑαυτοὺς ἀποφαίνουσι, κατὰ τὴν 
ἀψευδῆ τοῦ Παύλου φωνὴν, τοῦ σώματος καὶ τοῦ αἵματος: τοῦ Κυρίου. Διὸ 
τοῖς μὲν πρώτοις οὐ πάνυ ἐπιτίθεται ὁ διάβολος, εἰδὼς ὅτι καὶ πταίουσιν, 
ἀλλ᾽ οὖν γε γινώσκοντες τοῖς Θείοις τὸ σέβας Φυλάττουσιν" τοῖς δὲ δευτέροις 
τοῖς καὶ πλημμελοῦσι καὶ μὴ γινώσκουσιν, ἢ γινώσκουσι μὲν καταφρονοῦσι 
δὲ, καὶ τῶν ἱερῶν μυστηρίων τολμῶσιν ἅψασθαι, ὅλος ἐπικωμάζει, τεκμήριον 
τῆς ἀναλγησίας καὶ τῆς διαφθορᾶς τῆς παντελοῦς τοῦτ᾽ εἶναι εἰκότως 


— 456] ISIDORE OF PELUSIUM. 457 


traitor. For the devil did not, as you consider, enter into him, 
in contempt of the Master’s body, but well knowing his wickedness, 
that he was sick in a way thenceforth incurable in determining on 
the one hand to betray Him, but on the other not refusing “the 
communion he took himself with him. For if the devil had seen 
him scrupulous about the Divine mystery and having refused it, 
perhaps he would have passed him by as already vigilant. But 
when he saw him with his head pressed down by the love of 
money, [beautiful poetical figure, fresher though less simple than 
Shakespeare’s, ‘ whose back with ingots bows’ ] and no longer having 
upright reasoning, but driven out with bacchic madness by the 
insatiable drunken desire of money, and not this (only) however, 
but having also dared to touch those things which it was not right 
for such a man to touch, condemning his want of contrition he 
rushed at him with all his power.” 


All the extracts are of the common kind, which, without in- 
cluding the words “natural bodily presence,’ yet most plainly teach 
that doctrine. The case of Judas is otherwise handled in a very 
salutary way. 





57 «Ὁ Ἂν \ Jk , , > ἊΝ ε ε A 
οἰόμενος. ὃ δηὴ καὶ ἐπὶ προδότου πεποίηκεν. Οὐ γάρ, ὡς ἡγῇ; τοῦ 
Δεσποτικοῦ καταφρονῶν σώματος ,εἰσῆλθεν εἰς αὐτὸν, ἀλλὰ, τῆς πονηρίας 
αὐτοῦ καταγνοὺς, ὅτι λοιπὸν ἀνίατα νοσεῖ" προδοῦναι μὲν διανοούμενος, 
μετασχεῖν δὲ μὴ παραιτούμενος, ὦχετο ἄγων. Ei γὰρ εἶδεν αὐτὸν εὐλαβῶς 

’ 
ἔχοντα περὶ τὸ Θεῖον μυστήριον καὶ παραιτησάμενον, ἴσως ἂν ὡς ἔτι νήφοντα 
παρώδευσεν. “Emel δ᾽ εἶδεν αὐτὸν ὑπὸ τῆς φιλοχρηματίας καρηβαροῦντα, 
Ν , ‘ 3 \ 3, Ν > Br , ce Ἂν a > ΄ 

καὶ μη κέτι τὸν ὀρθὸν ἔχοντα λογισμὸν, ἀλλ᾽ ἐκβακχευθέντα ὑπὸ τῆς ἀκορέστου 

΄, 5 3 Ν Ν 3 Ν \ θέ 7 = . a 
μέθης" od μὴν δὲ, ἀλλὰ καὶ τολμηθέντα ἅψασθαι, ὧν ἅψασθαι τοιοῦτον οντα 

tal fal > 7 Ν ΄ 

οὐκ ἐχρῆν, τῆς ἀναλγησίας καταγνοὺς ὅλος εἰς αὐτὸν ἐχώρησε. 


(P.) PETER CHRYSOLOGUS, ARCHBISHOP OF RAVENNA. D. 400. 


His reputation as a preacher has brought down to us nearly 200 
of his sermons. But it seems to me that the preacher of Ravenna 
was a feeble follower of Chrysostom. The golden speaker ap- 
proaches not to him of the golden mouth. Ravenna was a less 
fastidious city than Antioch or Constantinople. The two passages 
cited give some idea of his style. He seems to have looked up to 
Leo. His words “ (Christ) is daily brought down to the church’s 
table” are exceedingly strong. Nicetas of Aquileia seems to have 
had nobler thoughts, and to have been a better feeder of the flock 


458 THE FIFTH CENTURY. [A.D. 


of Christ in that more northern part of Italy, which afterward 
acquired such importance as to give its “bishop of the first see 
“(sedis)” the title of Patriarch. This title was borne with honour 
by Paulinus at the end of the eighth century, who is supposed to 
have drawn up “The faith of St Athanasius ;” which Alcuin gave 
to Charlemagne and which he caused to be gladly adopted 
throughout the West. 

The first life of Chrysologus was written in the ninth century, 
when Agnellus, abbot of Ravenna, wrote lives of several Ravenna 
bishops in his Liber Pontificalis, The 155th sermon of Chrysologus 
on the Kalends of January, has a remarkable saying against those 
who usually gave in to the vices of the heathens on that day, 
“Whoever may choose to sport with the devil will not be able to 
“rejoice with Christ. No one is safe in playing with a serpent. 
“No one sports with the devil with impunity.” 

He was much given to the exposition of Holy Writ to the 
people, particularly of the Psalms, the Prophets, the Gospels, and 
the Epistles. Eutyches tried in vain to gain both him and Leo 
to his own side. The allegiance of Chrysologus to Leo, as Bishop 
of Rome, was all that Leo could desire. One hundred and seventy- 
one accepted sermons remain, and five doubtful; but the state- 
ment is disputed. See Migne, who prints the short memoir by 
Agnellus. 


P. 295. “The woman touched His garment and was cured 
and was freed from her old weakness : we wretched ones are daily 
handling and taking the Lord’s body and are not cured of our 
wounds. ‘There is no want of Christ to us in our sickness, but 
there is a want of faith: for much more will He be able to cure 
us if He abide in us, Who, in passing by the concealed woman, so 
cured her. It is enough to have narrated to-day, my brethren, 
the thefts of faith and the virtue in the Lord passing by. 








Opera, Migne, p. 295 oc, S. 33. 
On the woman who touched Christs garment. 


Tetigit vestimentum mulier, et curata est, et ab antiquo absoluta 
est languore: miseri qui quotidie corpus Domini tractamus et sumimus, 
et a nostris vulneribus non curamur. Non Christus infirmantibus, sed 
fides deest: nam multo magis, in nobis manens, poterit vulneratos 
curare, Qui, latentem mulierem, preeteriens, sic curavit. Suflicit hodie, 
fratres, furta fidei et Domini preetereuntis narrasse virtutem. 





—460] PETER CHRYSOLOGUS. 459 


P. 297. “O what did that woman see dwelling in the inward 
heart of Christ, who saw all the healing virtue of Christ dwell in 
the fringe of His robe! O how has the woman taught us how 
great the body of Christ is, who has shewed that so much is in the 
fringe which Christ wore! Let Christians hear, who daily lightly 
touch Christ’s body, what medicinal power it is possible to get 
from His body itself, when a woman caught away the whole of her 
own recovery from Christ’s fringe alone. But, a thing we must 
weep for, the woman fetched medicine from the wound, the medi- 
cine is itself by us turned back into the wound. It is for this that 
the apostle Paul so admonishes and laments those that touch 
Christ’s body unworthily: for he that unworthily touches Christ’s 
body taketh on himself judgment, &e. 


P. 395. “Who would ask for temporal bread after asking for 
the Heavenly kingdom? But He would have us ask for daily 
bread for our way in the sacrament of His own body and from day 
to day, that by this we may attain to the perpetual day and to 
Christ’s own table, in order that we may there receive fulness and 
all satisfaction from that from which we have here taken but a 
taste. 


P. 400. “We are not commanded to seek the earthly king- 
dom, after having just prayed for the Heavenly: for Christ 
Himself forbids it when He says, Matt. vi. But (however this be) 


P. 297 8, 5. 34. 

O quid ista mulier vidit habitare in interioribus Christi, que in 
Christi fimbriaé totam vidit mbhabitare virtutem! O quam docuit 
mulier quantum sit corpus Christi que in Christi fimbria tantum esse 
monstravit! Audiant Christiani, qui quotidie corpus Christi attingunt, 
quamnam de ipso corpore sumere possunt medicinam, quando mulier 
totam rapuit de sola Christi fimbria sanitatem, Sed, quod nobis flendum 
est, mulier de vulnere medicinam tulit, nobis medicina ipsa retorquetur 
in vulnus. Hine est quod apostolus tangentes indigne corpus Christi 
taliter admonet et deplorat. ‘‘Qui enim tangit indigne corpus Christi 
“judicium sumit,” &. 1 Cor. xi. [St Paul does not use the word 
“touch the body of Christ.” | 


P, 895 σ. On the Lord’s Prayer, “ Give us this day,” &c. 

Post celeste regnum panem quis postulet temporalem? Sed quo- 
tidianum et in diem vult nos in sacramento Sui corporis panis viaticum 
postulare, ut per hoc ad perpetuum diem et ipsam Christi perveniamus 
ad mensam, ut, unde hic gustum sumpsimus inde ibi plenitudinem 
totasque satietates capiamus. 


ἢ. 400 a, S. 70. On the same. 


Post regnum celeste terrenum petere non jubemur, prohibente Ipso, 
cum dicit, Matt. vi. Sed quia Ipse est panis qui de celo descendit, 


460 THE FIFTH CENTURY. [A.D. 


because Christ Himself is the bread that comes down from Heaven, 
we ask and pray that that bread itself, on which we are to live 
daily in eternity, we may receive; now to-day, 1.6. in the present 
life, from the banquet of the holy altar to give virtue to body 
and mind. 


P. 406, “We call continually daily. That bread that comes 
down from Heaven is continual. Therefore that is the bread of 
perfect blessedness. To-day, 7.e. we begin to live in the present 
food of this bread, by whose perpetual continuance, 7.e. daily, we 
shall be fed in future ages. 


P. 407. “Let none then believe that saving mystery of our 
festivity to be unmeaning, nor deem that we are but sewing a new 
piece on an old garment, as in this we are not uniting something of 
Jewish ancient rules to the newness of the Christian ; as we know, 
for the apostle says it, that the whole creature has come out for us 
new in Christ. 


P. 467. “What, O Christian, will He be able to deny thee of 
His own in future, Who gave Himself to be eaten by thee? And 
what has He not prepared for thee in that perpetual mansion, 
Who has prepared so great a provision for the way for thy food ? 


P. 622. ‘“ Water was to be turned into the mystery (sign) of 
blood, that Christ might pledge pure cups of wine from the vessel 


John vi, petimus et precamur ut ipsum panem, quo qnotidie (i.e. 
jugiter) sumus in eternitate victuri, hodie, i.e. in presenti vita de 
convivio altaris sancti ad virtutem corporis mentisque capiamus. 


P. 406 8, S. 73. On the same words. 

Quotidianum jugem dicimus. Jugis panis ille est qui de celo 
descendit. John vi. Perfect ergo beatitudinis est iste panis, Hodie, 
hoe est, in presenti illius panis cibo jam vivere incipimus, cujus per- 
petuitate, quod est quotidie, saginabimur in futurum. 


P. 407 ©, 8. 73. 


Nemo ergo otiosum esse credat istud festivitatis nostre salutare 
mysterium, nec existimet pannum novum veteri nos assuere vestimento, 
ubi nil Judaice vetustatis novitati conjungimus Christiane, scientes, 
apostolo dicente, novam totam in Christo nobis emersisse creaturam,. 


P. 467 B, 5. 95. 

Christiane, Qui Se tibi hic manducandum dedit quid Suum tibi 
denegare poterit in futurum? Et Qui tantum tibi viaticum paravit 
ad victum, quid in illa tibi mansione perpetud non paravit ? 

P. 622 B, 8.160. On the Marriage at Cana. 


Aqua in sanguinis erat convertenda mysterium [N. B. i.e, signum] 
ut mera pocula [N.B. ie. sine aqua] de vase corporis Sui Christus 





—460] PETER CHRYSOLOGUS. 461 


of His own body to His disciples to drink, that He might fulfil 
that saying of the prophet David, Ps. xxii. 5. 


P. 625. “But what He said, Luke xvii. 8, admonishes His 
disciples that after His own ascension they should immediately 
greatly desire to be united themselves with the Lord in that beati- 
tude above... The faithful knows that supper; let him that 
knows not and desires to know be one of the faithful. 


P. 392. “He Himself is the bread, Who was sown in the 
virgin, fermented in the flesh, made in the Passion, baked in the 
furnace of the tomb, laid by in the churches, brought on to altars, 
and daily supplies Heavenly food to the faithful. 


P. 402. “But because He Himself is the bread, Who came 
down from Heaven, Who by the mill of law and grace was adapted 
for meal, Who was made by the suffering of the cross, Who was 
fermented for the sacrament of great piety, Who by the sprinkling 
of light leaven raised Himself from the tomb, Who that He might 
be baked by the heat of His own Godhead, Himself subdued the 
oven of hell, Who is daily brought down for heavenly food to the 
table of the church, Who is broken in the remission of sins, Who 
feeds and nourishes to perpetual life them that feed on Him (since 
He is all this), we ask that this bread may be given to us daily 
until we (come to) have the full fruition of it in the perpetual day. 





bibentibus propinaret ut impleret illud prophetze, Ps. xxii. “ Et calix 
“inebrians,” dc. 
ἘΣ 625 6 5. 10]: 

Quod autem dixit, ‘‘and afterwards those shall eat and drink” 
monet discipulos ut post ascensionem Suam statim copulari se Domino 
in ila beatitudine superna gestirent...Hane ccenam (Domini) qui fidelis 
est novit: qui nescit et scire desiderat sit fidelis. 


Migne, p. 392, Sermon ΟἿ, John VI. “I am the living bread,” de. 

Ipse est panis, qui satus in virgine, fermentatus in carne, in passione 
confectus, in fornace coctus sepulchri, in ecclesiis conditus, illatus 
altaribus, czelestem cibum quotidie fidelibus subministrat. 


P. 402, Sermon 71. 
On the Lord’s Prayer and Matt. VI., “ Take no thought,” de. 


Sed quia Ipse est panis, Qui de clo descendit, Qui legis et gratiz 
mola aptus est ad furinam, Qui crucis confectus est passione, Qui magne 
pietatis fermentatus est sacramento, Qui conspersione levis levamenti 
sustulit (Se) de sepulchro, Qui ut Divinitatis Suz calore coqueretur, Ipse 
clibanum decoxit inferni, Qui ad celestem cibum quotidianus ecclesiz 
defertur ad mensam, Quiin remissione frangitur peccatorum, Qui edentes 
Se perpetuam pascit et enutrit ad vitam, hune panem quotidie dari nobis 
petimus, donec illo in die perpetuo perfruamur. 


462 THE FIFTH CENTURY. [A.D. 


P. 650. “Truth knows not swellings: simplicity is wholly 
ignorant of hypocrisy, in the unleavened bread of sincerity and 
truth. These are the unleavened bread of the mind, these, made 
up with heavenly sweetness, these, flavoured with the riches 
of grace ; these prepared (baked) by the fire of the Holy Spirit ; 
these we eat and solemnly immolate at our passover sacrifice the 
Lamb of God that taketh away the sin of the world, and by these 
Christ has been born, and changed into all joy, unto all glory.” 





P. 650 8, Sermon 172, 1 Cor. V., “ Not in the old leaven,” de. 
Veritas nescit timorem; simplicitas hypocrisim prorsus ignorat 
in azymis sinceritatis et veritatis. Heec sunt cordis azyma, hee celesti 
dulcedine confecta, hee gratiz saporata pinguedine, hee sancti Spiritus 
igne decocta; hee nos manducantes, agnum Dei, agnum Qui tollit 
peccatum mundi, ad nostrum Pascha solemniter immolamus, quibus 
Christus ad leetitiam totam est natus et immutatus ad gloriam, 


(Q.) ISAAC OF SYRIA, A PRESBYTER. 
D. 460 at ὦ very great age. 


He wrote in support of Councils III. and IV., beside this tract 
and another. 


vi. 2. “Lord, Who didst weep over Lazarus, and didst shed 
the tears of compassion over him [I have rendered the verbs with 
an aorist sense], take the tears of my bitterness, and cure my 
passions with Thy passion, heal my wounds with Thy wounds, 
cleanse my blood with Thy blood, and attemper my body with the 
fragrance of Thy life-giving body... Let Thy body, that was 
extended on the wood of the cross, lift wp my mind to Thee, which 
has been subject to the handling of demons (here) below. Let 
Thy head, &c., &e. 


_ S. Isaac, de contemptu mundi. M. B. V. P. 1618. 
There is one other treatise of his: ‘“ De operatione corporali,” &e. 


VID: 

Domine, qui super Lazarum plorasti, et super eum lacrymas Tue 
compassionis effudisti, suscipe lacrymas amaritudinis mez, passionibus 
Tuis passiones meas sana; vulneribus Tuis medere vulneri meo; 
sanguine Tuo sanguinem meum munda, et contempera corpori meo 
vivifici corporis Tui odorem...corpus Tuum, quod in ligno crucis 
extensum est, extollat ad Te mentem meam, que a deemonibus infernis 
est tractata, Caput Tuum, ἄς, &e. 


—460] ISAAC OF SYRIA. 463 


P. 707. “When we find love we are feeding on Heavenly 
bread, and we are being comforted without work and labour, 
Joh. vi. The Heavenly bread is Christ, ‘Who descended, &c.’ 
Here is the food of angels. He who finds love is eating Christ 
every hour, and is becoming immortal. For it says, John vi. ‘ He 
‘that eateth the bread, &c.’ Blessed is the man that eateth of the 
bread of love, which is Christ: for he is eating Christ, Who is 
God of all. Therefore he that lives in love is producing out of 
God the fruit of life (itself): and while he exists in this world has 
on him the scent of the air of the resurrection, &c. Love is that 
kingdom which God allowed in a figure, or figuratively, to the 
apostles, to eat in His own kingdom. For what will ye eat or 
drink on the table of My kingdom? Love is enough to nourish 
a man (spiritually) instead of food and drink. This is the wine 
that makes glad man’s heart.” 


F107. 

...quando invenimus charitatem pane czelesti vescimus et confortamur 
sine opera et labore...John vi. Celestis panis est Christus “ Qui 
“ descendit,” ὅθ. Hic est cibus angelorum. Qui charitatem invenit 
Christum manducat in unaquaque hora, et fit immortalis. Ait enim 
John vi. “ He that eateth the bread that,’ ἄς. &ce. Beatus enim 
qui comedit de pane charitatis, qui est Christus, Christum enim comedit, 
Qui est omnium Deus...Igitur vitam ex Deo fructificat qui charitate 
vivit, et in hoc mundo existens illum aerem resurrectionis odoratur, ὅσο, 
Charitas est regnum quod permisit Deus figuratim, vel figurative, apos- 
tolis, comedere in regno Suo. Quid enim comedetis et bibetis in mens& 
regni Mei? Charitas enim sufficiens est nutrire hominem pro cibo et 
potu: hoc est vinum quod letificat cor hominis, &e. &e, 


(R.) BISHOP BASIL OF SELEUCUS IN ISAURIA. 
MIDDLE OF FIFTH CENTURY. 


To those who think that the great Cyril drove the church too 
near Eutychianism in securing the condemnation of Nestorius, this 
Bishop Basil will appear in some degree deserving of pity. He 
had to change so often in order to go with the uppermost party, or 
may we say was so often convinced back again to what he had 
before rejected, that he can hardly be said to have any colour of 
his own. In quieter times or even in times when a less random 
course was followed he might have gone to the grave in repute 
for consistency. As things were, he joined in 431 at Ephesus 
in condemning Nestorius, and in 448 at Constantinople condemned 
what was approved in the so-called Council of Robbers at Ephesus 


464 THE FIFTH CENTURY. [A.D. 


in 449. The next year witnessed a further change, and in the 
year next to that at Chalcedon he asked and obtained pardon for 
favouring Eutyches. The whole period is painfully instructive. 
He was metropolitan of Isauria and joined with the clergy there 
against the monophysite Timothy Ailurus and his archdeacon 
Peter Mongus. But Isauria suffered not as Egypt in the turmoil, 
where the reaction against Cyril was immense, and the disorder 
and strife was at last the death of the church. Forty-two of 
Basil’s orations survive, and a panegyrie on the protomartyr 
Stephen and a life of St Thecla in two books. 


P. 449. “For the Annunciation of the most holy mother of 
God. If Paul has been surnamed an elect vessel because he bare 
the worshipful name of Christ and preached it everywhere in the 
world, what kind of a vessel would the mother of God be? Not 
having held the manna in the golden pot, but having held in her 
body the Heavenly bread that is given for food and strength to 
the faithful. 


P.596. “Life of St Thecla. It was a feast of the martyr 
herself and the feast’s last day, which indeed it was also the custom 
with us to call the departure, as it had only the end of the feasts 
remaining. In it every one hastens, both townsman and stranger, 
both man and child, both ruler and ruled, both captain and 
soldier, both demagogue and private man, both young and old, 
both sailor and cultivator of the ground, and in a word everyone, 
ready to assemble very earnestly and both to pray to God and to 
supplicate the virgin, and after obtaining the mysteries to go away 


Opera, Migne, Vol. LXXXV. p. 449, Orat. 39. 


In sanctissime Deipare Anniniakeaae 


Ei Παῦλος ἐκλογῆς σκεῦος ἐπικέκληται διὰ τὸ βαστάσαι Χριστοῦ τὸ 
σεβάσμιον ὄνομα καὶ πανταχοῦ τῆς οἰκουμένης κηρύξαι πηλικὸν ἂν εἴη 
σκεῦος ἡ Θεοτόκος 5 Οὐ κατὰ τὴν χρυσῆν στάμνον τὸ μάννα χωρήσασα, 
ἀλλὰ τὸν οὐράνιον ἄρτον ἐν γαστρὶ χωρήσασα, τὸν εἰς βρῶσιν καὶ ῥῶσιν 
τοῖς πιστοῖς διδόμενον. 


P. 596. SS. Thecle Vita, Lib. I. c. 18. 

The central scene of the festival, containing the manner of 

distributing and receiving the Lord’s Supper, 

Ἦν ἡ τῆς μάρτυρος αὐτῆς ἑορτὴ, καὶ ἡ τελευταία τῆς ἑορτῆς ἡμέρα, 
ἣν δὴ καὶ ἀπόλυσιν καλεῖν ἡ ἡμῖν ἔθος, ὡς ἂν καὶ πέρας ἐχούσης λοιπὸν τῆς 
ἑορτῆς. Ἔν ταύτῃ πᾶς τις ἐπείγεται καὶ ἀστὸς καὶ ξένος, καὶ ἀνὴρ καὶ 
παιδίον, καὶ ἄρχων καὶ ἀρχόμεν 0s, καὶ στρατηγὸς καὶ στρατιώτης, καὶ 
δημάγωγος καὶ ἰδιώτης, καὶ νέος καὶ πρεσβύτης, καὶ ναύτιλος καὶ γεωργὸς, 
καὶ πᾶς τις ἅπλως, πρόθυμος συλλεγῆναι σπουδαιότερον, καὶ Θεῷ τε 
προσεύξασθαι, καὶ ἱκετεῦσαι τὴν πάρθενον, καὶ τυχὼν τῶν Θείων μυστηρίων 


—450] BISHOP BASIL, 465 


sanctified and like a man finished anew, renewed in body and soul. 
But after that multitudinous assemblage (at the church) there 
were two persons rushing from this Irenopolis by us: these then, 
when the feast and the assembly for communion were dissolved, 
were both being entertained with one another and indeed with 
several more, and as was likely each was wondering at the things 
that happened in the feast; the one its splendour and brightness, 
another the myriad multitude of the assembled, another the large 
gathering of high priests, another the musical skill of the trainers 
in singing, another the liveliness of the singing, another the 
perseverance of the night vigil, another the order and regular flow 
of the rest of the service; another the good intonation of those 
that prayed, another the pushing of the crowd, another the over- 
powering heat too, another at once the urgency and the condensing 
of the crowd at the Divine mysteries; of those that were just now 
drawing near, of those that were already going away, of those that 
were entering in again, of those that were withdrawing again, of 
those that were shouting, of those that were quarrelling, of those 
that were entangled with one another and would not give way to 
each other, on account of their chief desire to be first to partake of 
the sanctified things.” 





> me , , Ὁ ‘ > κ A \ , 
ἀπελθεῖν ἡγιασμένος, καὶ ὥσπερ τις νεοτελὴς ἀνακαινισθεὶς σῶμα καὶ ψυχήν. 
Ν “ “ὴ > c a ΄ 
Μετὰ δὲ τῆς πληθύος ἐκείνης καί τινες ἤστην δύο ἐκ τῆς καθ᾽ ἡμᾶς ταύτης 
, Ὁ lal “~ ld 
Εἰρηνοπόλεως ὁρμηθέντες. Οὗτοι τοίνυν, τῆς ἑορτῆς Kat συνάξεως διαλυ- 
, ε “ ΄ 3 3 , ‘\ , 4 \ ‘> > 
θείσης, εἱστιῶντό τε μετ᾽ ἀλλήλων Kal ἑτέρων δὲ πλειόνων, Kal, οἷάπερ εἶκος, 
με a Ν “- Ἂ 
ἕκαστος τῶν κατὰ τὴν ἑορτὴν ἐθαύμαζεν" ὁ μὲν τὸ λαμπρὸν αὐτῆς καὶ φαιδρον, 
ε Ν Cal iA \ , a ε οἷ “ > , Ν , 
ὁ δὲ τῶν συνεληλυθότων τὸ μύριον πλῆθος" ὁ δὲ τῶν ἀρχιερέων τὸν σύλ- 
ec “ ε “~ ’ 
λογὸον τὸν πολὺν, ὁ δὲ τῶν διδασκάλων τὸ εὔμουσον᾽ ὁ δὲ τῆς ψαλμωδίας 
Ν a “ aA ” ’ 
τὸ ἔμψυχον" ὁ δὲ τῆς νυκτεγερσίας τὸ διαρκές" ὁ δὲ τῆς λοιπῆς λειτουργίας 
” a »” LJ “ 
τὸ τεταγμένον καὶ εὑρυθμον᾽ ὁ δὲ τῶν εὐχομένων τὸ εὔτονον᾽ ὁ δὲ καὶ τοῦ 
? A Ν > , ε Ν Ν lal ’ Ν ε / ε Ἂς Ν SS 
ὀχλοῦ τὸν ὠθισμόν' ὁ δὲ Kal τοῦ πνίγους THY ὑπερβολήν. ὁ δὲ καὶ τὴν 
a a ΄ A ” 
ἐπὶ τῆς φρικτῆς μυσταγωγίας ἔνστασιν ἅμα καὶ σύστασιν τῶν ἀρτι προσ- 
΄ a +” > = a 
ἰόντων, TOV ἤδη ἀπιόντων, τῶν ἐπεισιόντων πάλιν, τῶν ὑποχωρούντων 
> “-“ , Lal , “ > ΄ >. vA ‘ 
αὖθις, τῶν βοώντων, τῶν φιλονεικούντων, τῶν ἀλλήλοις ἐμπλεκομένων, καὶ 
A ’ > , a , ’ Col ~ 
μὴ εἰκόντων ἀλλήλοις διὰ τὸ πρῶτος μάλιστα βούλεσθαι μετασχεῖν τῶν 
ε , 
ἀγιασμάτων. 


(3) LEO THE GREAT, BISHOP OF ROME. D. 461. 


It seems as if a kind of malaria of coveting universal dominion 
hung over Rome and infected its leading ecclesiastics in very early 
ages. It is curious to trace in this renowned writer (1) the germs 
of those doctrines which were afterwards more fully developed in 


the seventh Gregory, whose name Hildebrand is the very by-word 
H. 30 


466 THE FIFTH CENTURY, [A.D. 


for sacerdotal imperialism ; and (2) the first shooting forth of those 

maxims and axioms which afterward created Jesuitism, and justi- 

fied such horrors as the acts of faith in Spain and the French 

massacre of St Bartholomew’s day. But this Leo was plainly 

innocent of any suspicion that his ideas would so develope them- 

selves. He said it was contrary to usage for him to resort to a 

foreign council. His delegates at Chalcedon frightened the Eastern 

bishops by threatening that a council would have to be held at 

Rome. It is sufficient to refer to his tenth letter (to the Viennese 

bishops, p. 217) as to the idea of universal power in the germ, and to 
the Dissertatio L p. 140, as a pattern for future persecutions given 

by his summary dealing with the Manicheans. Yet the doctrinal 

judgment of Leo was excellent, as is shewn in his letter to the. 
Council at Chaleedon. And if his teaching made much of human 

merit and was in a great degree carnal, must we forget to plead 

that he lived in a darkening time, and what wonder was it if it 

much injured him 7 

Besides, what has been noticed in several fathers, the first 
extract from Leo should be carefully considered by such as affirm 
that in no early father in the first five centuries, and some say six, 
is the term “the bodily presence” of Christ in the Lord’s supper 
to be discovered. I think a practised lawyer would say that the 
term exists “constructively” in that extract: not that, as far as 
I can see, it matters in the least that the very term had not been 
invented, if it be true that the very idea is to be found in many of 
the early fathers. This certainly seems to be the case in all these 
extracts from the great Leo. 

The African Canons, which the volume of Leo’s work supplies, 
are important in the argument, as shewing that the expectation of 
benefit from the sacred elements themselves, independently of 
the state of the receiver, had proceeded to great lengths in these 
once famous African churches. Here the second period, as I 
reckon it, ends. 

Leo, though far surpassed in energy by several Popes of after 
ages, was clearly a ruler of great activity and intelligence. He 
first emerges to sight as in charge with some thorny businesses 
under Celestine and Sixtus ITI. His power is indicated by Cyril’s 
applying to him for aid in his jealousy of the claims of the patri- 
arch Juvenal of Jerusalem to something like a primacy over 
Palestine, Several other businesses wisely conducted led him by 


—461] LEO ees watt 467 


general consent to the episcopal seat in 440. But every church- 
man and every member of the clergy must feel a glow of pride at 
seeing Leo boldly and alone facing Genseric at the head of his 
Vandal hordes, and not only saving Rome but recovering three 
Roman provinces, and then trying to restore church: order there. 
That the times were out of joint in Italy is the only excuse 
for his severe edicts. His interference between Hilary of Arles 
and Chelidonius has been touched in the notice of the former. 
After influencing the fourth council and dealing judiciously 
with the East it is pitiful to see him powerless before Genseric 
and Rome pillaged by those savage forces. I think it 15 Dr 
Milman who shews it to be probable that the holy things of the 
Jewish temple formed part of their pillage and perished with 
the ship that carried them. Leo survived this destruction nearly 
ten years. 


P. 126. “On the Lord’s Passion. For it was necessary that 
those things which had been long promised by a ministry of 
figures, should be fulfilled by manifest accomplishment, that the 
true Sheep should replace the symbolic sheep; and that by one 
Sacrifice the difference of the various victims might be fulfilled. 
For all those (sacrifices) which had been exhibited by Moses from 
God concerning the immolation of a lamb had prophesied Christ 
and had almost announced the slaying of Christ. In order there- 
fore that the shadows might give way to the body, that figures 
might cease under the presence of the Truth, ancient observances 
are shut out by a new sacrament, a victim passes into a (new) 
victim, blood is taken away by blood, and the festival of the law 
while it is changed is fulfilled... But while the disciples were 
reclining around ‘for eating the mystic supper, while in the court of 
Caiaphas discussion was going on how Christ could be slain, He 
giving the order of the sacrament of His own body and blood, was 





Lugdunt 1700, 7. 126, Sermon 56, “ De passione Domini.” 
Oportebat enim ut manifesto implerentur effectu, que diu fuerant 
figurato promissa mysterio, ut ovem significativam vera ovis removeret, 
et ut uno expleretur Sacrificio variarum differentia victimarum. Nam 
omnia illa, que de immolatione agni Divinitus per Mosen fuerant, 
prestituta Christum prophetaverant et Christi occisionem prope nuncia- 
verant. Ut ergo umbre cederent corpori et cessarent imagines sub 
presentia veritatis, antiqua observantia novo excluditur sacramento, 
hostia in hostiam transit, sanguine sanguis aufertur, et legalis festivitas, 
dum mutatur, impletur... Discumbentibus eriim discipulis ad edendam 
mysticam ceenam, cum in Caiaphe atrio tractaretur quomodo Christus 
posset occidi, Ille, corporis et sanguinis Sui ordinans sacramentum, 

50—2 


468 THE FIFTH CENTURY. [A.D. 


teaching what kind of victim ought to be offered to God; and not 
even from this mystery was the traitor absent, that it might be 
shewn that Judas was exasperated by no injury, but foreknown in 
impiety of his own will. 


P. 129. “If indeed, as the apostle says, our Passover Christ 
has been sacrificed for us, and He, offering Himself to the Father 
as a new and true sacrifice of reconciliation, was crucified, not in 
the temple, the reverence to which had now ended, nor within the 
precincts of the city about to be destroyed for the desert of its 
wickedness, but without and beyond the camp, so that, as the 
mystery of the old victims was ceasing, a new victim might be set 
on a new altar, and the cross of Christ might be the altar not of 
the temple but of the world. 


P. 139. “A certain kind of death and a certain similitude of 
resurrection came in, that he that is taken up by Christ and that 
takes up Christ may not be the same after that font that he was 
before baptism, but that the body of the regenerated (man) may 
be the flesh of the crucified (Lord). This change, most beloved, is 
of the right hand of the (Most) High, Who worketh all things in 
all... He so adorns the whole body of the church that through 
the many rays of the one light, the same splendour may every- 
where appear, and the merit of no one Christian may be (anything) 
but the glory of Christ... For the partaking of the body and 
blood of Christ has no other effect than that we pass into that 





docebat qualis Deo hostia deberet offerri, ne ab hoc quidem mysterio 
traditore remoto, ut ostenderetur nulla injuria exasperatus, qui in 
voluntaria erat impietate preescitus. 


P. 129, Sermon 57. 


Si quidem Pascha nostrum, ut ait apostolus, immolatus est Christus, 
Qui, Se novum et verum reconciliationis sacrificium offerens Patri 
non in templo, cujus jam erat finita reverentia, nec intra septa civitatis 
ob meritum Sui sceleris diruende, sed foris et extra castra crucifixus 
est, ut, veterum victimarum cessante mysterio, nova hostia novo 
imponeretur altari, et crux Christi non templi esset ara, sed mundi, 


P. 139, Sermon 63. 


Quedam species mortis et queedam similitudo resurrectionis inter- 
venit, ut susceptus a Christo Christumque suscipiens non idem sit post 
lavacrum, qui ante baptismum fuit, sed corpus regenerati sit caro 
crucifixi. Hae commutatio, dilectissimi, dextre est Excelsi, Qui operatur 
omnia in omnibus...[ta universum ecclesize corpus exornat ut per 
multos unius luminis radios idem ubique splendor appareat, nec possit 
nisi gloria esse Christi cujuslibet meritum Christiani...non enim aliud 
agit participatio corporis et sanguinis Christi, quam ut in id, quod 


—461] CANONS OF THE CHURCH OF HIPPO. 469 


(body) which we receive, and that we bear Him about in the 
spirit and in the flesh through all things, in Whom we are dead 
together and buried together and raised together with Him. 


P.175. “You ought so to communicate at the sacred table as 
not at all to doubt of the truth of Christ’s body and blood. For 
this is taken with the mouth which is believed in with the heart ; 
and it is in vain for them to answer Amen, by whom a difference 
of judgment is maintained against that which is taken. 


P. 260. “In what darknesses of ignorance they are! In what 
slothful torpor have they been lying! Neither to learn by hearing 
nor to know by reading, that which sounds with such harmonious- 
ness in all mouths in the church, so that even infants’ lips are not 
silent of the truth of the body and blood of Christ in the sacra- 
ment of communion. Because in that mystical distribution of 
spiritual nourishment this is distributed, this is taken: that we 
who receive the virtue of Heavenly food may pass into the flesh of 
Him Who was made our flesh. 


sumimus, transeamus, et in Quo commortui et consepulti et consuscitati 
sumus Ipsum per omnia et spiritu et carne gestemus. (Colossians 
iii. 3.) 

P. 175, Sermon 89. 

Sic sacree mens communicare debetis, ut nihil prorsus de veritate 
corporis Christi et sanguinis ambigatis. Hoc enim ore sumitur quod 
fide creditur ; et frustra ab illis Amen respondetur, a quibus contra id, 
quod accipitur, disputatur. 


P. 260. Ep. XLVI. To the clergy and people of Constantinople. 


In quibus sunt ignorantie tenebris! In quo hactenus desidiz 
torpore jacuere! Ut nec auditu discerent, vel lectione cognoscerent, 
quod in ecclesia Dei in omnium ore tam consonum est ut nec ab 
infantium linguis veritas et corporis et sanguinis Christi inter com- 
munionis sacramenta taceatur. Quia in illa mystica distributione 
spiritalis alimonie hoc impartitur, hoc sumitur: ut accipientes virtutem 
ceelestis cibi, in carnem Ipsius, Qui caro nostra factus est, transeamus. 


A manuscript of the Canons of the church of Hippo, adopted for 
all the provinces of Carthage, signed A.D, 397 by Aurelius, 
z.e. Augustine, and six other bishops. 


Canon 4. “That the eucharist should not be given to (qy. into 





Vol. 11. p. 19, can. IV. Codex Canonum, de. Concilii Ipponensis, 
signed by Aurelius and six other Bishops, and adopted for all 
the province, A.D. 397. 


Ut corporibus defunctorum eucharistia non detur, Dictum enim 


470 THE FIFTH CENTURY. 


the mouth of) the bodies of the dead. For it was said by the 
Lord, Take ye and eat. But corpses cannot receive or eat. From 
such a practice we should have to beware lest the brethren’s 
infirmity should believe that a dead man might even be baptized, 
when they should have observed the eucharist given to the dead. 


Canon 23. “That in the sacraments of the body and blood of 
the Lord nothing be any more offered than the Lord handed down : 
that is, bread and wine mixed with water. But let firstfruits, or 
honey and milk, which it is the custom to offer on one most 
solemn day for infants, though it be the custom to offer them on 
the altar, yet have a benediction of their own, so as to be distin- 
guished from the sacrament of the Lord’s body ; and that no more 
anything be offered from firstfruits than from grapes and corn. 


Canon 28. “Let the sacraments of the altar not be celebrated 
by men that are not fasting, except when the supper of the Lord 
is celebrated on the anniversary day (of its institution). For if a 
commendation of any dead, whether bishops or clergy, be to be 
made in the afternoon, let it be done only by orations, if those who 
make it are found to have already dined.” [This canon was 
doubtless passed to prevent Corinthian misdemeanours. | 





est a Domino, Accipite et edite. Cadavera autem nec accipere possunt 
nec edere. Inde cavendum est ne mortuum etiam baptizari posse fra- 
trum infirmitas credat cum eucharistiam dari mortuis animadverterit, 


PDs 2 Camis XAT. 

Ut in sacramentis corporis et sanguinis Domini nihil amplius offeratur 
quam Dominus tradidit ; hoc est panis et vinum aqua mixtum.  Pri- 
mitiz vero, seu mel et lac, quod uno die solemnissimo pro infantium 
mysterio solet offerri, quamvis in altari soleant offerri, suam tamen 
habent propriam benedictionem, ut a sanguinis et corporis Dominici 
sacramento distinguantur, nec amplius de primitiis offerri quam de uvis 
et frumentis. | 

Can. XXVIII. 

Sacramenta altaris non nisi a jejunis hominibus celebrentur excepto 
die anniversario quo ccena Domini celebratur. Nam si aliquorum 
pomeridiano tempore defunctorum sive episcoporum seu clericorum 
commendatio facienda sit, solis orationibus fiat si 1111, qui faciunt, jam 
pransi inveniuntur, 


(T.) ABBOT ISAIAH, LATTER HALF CENT. V. 
P. 316. “If you should move from your cell (to another) do 
not take out with you the things which are necessary for use, but 


B. Esaias Abbas. Oratio TV. M.B.V.P.1618. P. 816, 
Si a cella tua migraveris, que in ea sunt usui necessaria ne tecum 





ISAIAH. 471 


leave them for your poor brother, and God will provide for you 
wherever you may live. Do not blush to make known all the 
thoughts, that stand in your way, to your elder, if you wish to 
experience the consolation of relief. For demons get no satisfac- 
tion except from the man who veils his knowledge, be it good or 
be it ill. Take care when you are diligently approaching to the 
communion not to have any kind of ill-feeling between you and 
your brother: for if you do so, you deceive yourself, &c., &e. 


P. 341. “He teaches in vain whose acts are contrary to his 
doctrine. He used to say of the communion, alas! alas! if I have 
communion with God’s enemies, what communion can I have with 
God? Is it not received by me to judgment and condemnation ? 


P. 345. “Woe to us who in His presence do not remember 
our sins! Since a little after, when the soul shall have been 
stripped of the body, we shall with great pain reperuse written in 
our memory all the things that we have allowed either in thought 
or in words or deeds. Woe to us, who, when the apostle says, 
1 Cor. xi. &c.; for polluted by our uncleannesses we approach to 
the terrible and dreadful mysteries of God, giving ourselves to 
ourselves pardon for those things which in our nightly imagina- 
tions in thought we have done. For he that has neither pure 
thought nor holy eyes nor an uncorrupt body nor a clean soul, and 
places himself close (lit. sits by) God, he exposes himself both to 





exportato, sed fratri pauperi relinquito ; et Deus tibi, ubicunque vixeris, 
providebit. Cogitationes, que te oppugnant, omnes seniori patefacere ne 
erubescas, si vis levationis solatium invenire. Deemones enim non nisi 
ex homine qui cognitiones suas tegit seu malz seu bone sint, gaudium 
percipit (percipiunt). [Hence confession to precede the Lord’s supper. | 
Cave diligenter cum ad communionem accedis, ne quid malitiz habeas 
cum fratre tuo; sic enim te ipsum decipis, &e. 


Ora XVI Paste 


Is frustra docet, cujus opera sunt doctrine contraria. [Probabl 
in allusion to some one in particular.] De communione dicebat, Heu 
mihi! heu mihi, si communico cum inimicis Dei, que mihi cum Deo 
potest esse communio? Nonne in judicium et condemnationem a me 
suscipitur ? &e. 


Orat. XXTX. P. 345. 

Ve nobis, qui peccatorum nostrorum in preesentié non meminerimus ! 
Quoniam paulo post cum anima erit corpore exuta, omnia que vel cogi- 
tatione vel verbis vel factis admisimus, magno cum dolore in memoria 
conscripta perlegemus. Vee nobis qui, cum apostolus dicat 1 Cor. xi. 
‘“‘ He that eateth, ὅσο. unworthily, ὅσο. ἢ; nostris enim immunditiis coinqui- 
nati ad tremenda et formidanda Dei mysteria, veniam nobis ipsi eorum, 
que nocturnis imaginationibus cogitando fecimus, tribuentes, accedimus. 
Qui enim nec puram habet cogitationem ; nec castos oculos, nec corpus 
incorruptum nec animam mundam, et assidet Deo, is se multis tum 


472 THE FIFTH CENTURY. [A.D. 


griefs of the flesh and to mental ailments, and by and by will pass 
into eternal tortures and measureless disgrace. Miserable man 
that I am! who write these things with such bitterness, myself in 
tears and yet do not embrace penitential feelings in reality, Alas 
for me! that am speaking what is true, but what is good do not! 
Alas for me! who am teaching truths but am committing evil things. 
Woe to such as fall into sin softened into compliance by the sweet- 
ness of the pleasure! Woe to such as mourn but do not cease to 
sin, &e., &c.” 


carnis doloribus tum animi egritudinibus obnoxium reddit, et mox in 
zeternos cruciatus et immensum dedecus incurret. Me miserum, qui 
heee acerbe lacrymans scribo, nec tamen reipsa poenitentiam amplector. 
Hei mihi, qui vera dico, sed bona non facio! Hei mihi qui bona doceo, 
sed mala committo! Ve illis qui voluptatis suavitate deliniti peccant 
ἄς, Vee illis qui lugent sed peccare non desinunt, &. ὅσο. to its most 
proper termination, 


(U.) GELASIUS OF CYZICUM. HISTORY OF NICENE COUNCIL, 
475—477. 


He was therefore a denizen of the Sea of Marmora. He was 
aided in writing by the possession of original documents belonging 
to his own bishop Dalmatius. But some of his relations are 
disputed ; still his three letters of Constantine are genuine. But 
as to the great body of his facts, he is supposed to have drawn 
them from the four great early church historians, Eusebius, 
Socrates, Sozomen and Theodoret. His history is printed by 
Migne in the same volume as Basil of Seleucus. 

P. 1317. “Concerning the Divine table and the mystery of 
the body and blood of Christ wpon it. 

“ And there let us not cling close to the bread that is laid forth 
and to the cup on the holy table again in a spirit of dejection ; 
but exalting our mind on high, let us by faith perceive lying on 
that sacred table the Lamb that taketh away the world’s sin, 
without sacrificing sacrificed by the priests. And truly receiving 
His precious body and blood we must believe that these are the 





P13; 

Περὶ τῆς Θείας τραπέζης καὶ τοῦ ἐπ᾿ αὐτὴν μυστηρίου τοῦ σώματος καὶ 
αἵματος τοῦ Χριστοῦ. 

Ἐπὶ τῆς Θείας τραπέζης πάλιν κἀνταῦθα μὴ τῷ προκειμένῳ ἄρτῳ καὶ 
τῷ ποτηρίῳ ταπεινῶς προσέχωμεν" ἀλλ᾽, ὑψώσαντες ἡμῶν τὴν διάνοιαν, πίστει 
νοήσωμεν κεῖσθαι ἐπὶ τῆς ἱερᾶς ἐκείνης τραπέζης τὸν ᾿Αμνὸν τὸν αἴροντα τὴν 
ἁμαρτίαν τοῦ κοσμοῦ, ἀθύτως ὑπὸ ἱερέων θυόμενον. Καὶ τὸ τίμιον Αὐτοῦ 
σῶμα καὶ αἵμα ἀληθῶς λαμβάνοντας ἡμᾶς πιστεύειν (δεῖ) ταῦτα εἶναι τὰ τῆς 


—477] GELASIUS OF CYZICUM. 473 


signs of our resurrection, for it is for this reason that we do not 
receive much but a small piece, that we may know that it is 
not given to satisfy but to make holy. 


P. 1333. “The tidings came into the great assembly, that in 
some places or cities deacons give the eucharist to presbyters; 
which neither the canon nor custom assigned to them, that these, 
that have not authority to offer, should give Christ’s body to those 
that offer it. Let all this then be taken away, and let the deacons 
remain in their own limits.” 





ε , a , ΄ ‘\ a“ \ Ν A hi 
ἡμετέρας ἀναστάσεως σύμβολα. Διὰ τοῦτο γὰρ οὔτε πολὺ λαμβάνομεν 
ἀλλὰ ὀλίγον ἵνα γνῶμεν ὅτι οὐκ εἰς πλησμονὴν, ἀλλ᾽ εἰς ἁγιασμόν. 


4. 1333, 18, 
τς + e Ν 
Ἦλθεν εἰς τὴν ἁγίαν καὶ μεγάλην σύνοδον ὅτι ἔν τισι τόποις ἢ πόλεσι 
πρεσβυτέροις τὴν εὐχαριστίαν οἱ διάκονοι διδόασιν. ὅπερ οὔτε ὁ κανὼν οὔτε 
ε Ν cal 
ἢ συνηθεία παρέδωκε, τοὺς ἐξουσίαν μὴ ἔχοντας προσφέρειν, τούτους τοῖς 
Ἁ “-“ a a A > 

προσφέρουσι διδοναι τὸ σῶμα τοῦ Χριστοῦ. Ταῦτα οὖν πάντα περιῃρήσθω, 

ἈΝ « a” > 
καὶ ἐμμενέτωσαν ot διάκονοι Tots ἰδίοις μέτροις. 


(V.) THE LIFE OF ST BRIDGET BY COGITOSUS OF LATER DATE. 
B, 439. D. 521. 


Born seven years after St Patrick reached Ireland. From the 
midst of legends beginning from the dairy I select one to shew the 
words used in the time of Cogitosus on the Lord’s supper in 
Ireland, in the great and then unrivalled church which she had 
erected. Migne, Vol. 72. . 


“The entrance is by one gateway to the sanctuary. The high 
pontiff goes to the altar with his own school of regulars, and they 
are appointed to these sacred ministries, for the Lord’s sacred 
things and to offer the sacrifices. And by another gateway the 
abbess only with her girls and faithful widows enters, to enjoy the 
banquet of Jesus Christ’s body and blood. And another wall 
dividing the house’s floor into two equal parts. An ornamental 


S. Brigide vita a Cogitoso (recentior?). 


Per unum ostium intratur ad sanctuarium ; ad allare summus ponti- 
fex cum sua regulari schola, et his sacris sunt deputati ministeriis, sacra 
ad dominica, et immolare sacrificia. Et per alterum ostium...abbatissa 
cum suis puellis et viduis fidelibus tantum intrat, ut convivio corporis 
et sanguinis fruantur Jesu Christi, Atque alius paries pavimentum 
domtis in duas equales dividens partes...ornatam portam per quam 


474 THE FIFTI CENTURY. : [A.D. 


gate through which the priests and the faithful people, the sex of 
the masculine gender, enter the church, &c., &e.” 





sacerdotes et populus fidelis masculini generis sexus, intrat ecclesiam, 
&e, &e, 


(W.) NICETAS, BISHOP OF AQUILEIA, OR PERHAPS DACIA, 
CENT. V. 


P. 865. “Christ is called a priest, either because He offered 
His own body as an offering and victim to God the Father for us, 
or because He deigns to be offered by us every day. 

“He is called bread because by His own Gospel He supplies 
the hungry nations. 

“Tf any persecution of the nations (heathens) makes thee 
sorrowful, take courage because He also, as a sheep, was made a 
sacrifice, and He, as a Priest, will take thee up to be offered 
to God.” 


Nicetas. Migne, p. 865. On the names given to Christ. 


Sacerdos (Christus) dicitur, vel quia Suum corpus oblationem et 
hostiam obtulit Deo Patri pro nobis, vel quod per nos dies singnlos 
offerri dignatur...Panis dicitur quia famem gentium per Suum reficit 
evangelium...Si te persecutio aliqua gentilis contristat, sume fiduciam 
quia et Ipse, tanquam ovis, immolatus est, et te, tanquam Sacerdos, 
Patri suscipiet offerendum. 


Note. Baronius was disposed to believe Nicetas, Bishop of the 
Dacians, a different person from Niczas of the Romatian city 
mentioned by Gennadius, whom Baronius supposes identical with 
Niceeas, subdeacon of Aquileia: who (A.D. 450) received letters 
from Leo; but it seems now to be agreed that Romatiana is in 
Dacia or Meesia, and that its bishop Nicetas was a Dacian: and 
therefore that to call him of Aquileia is an error. He once visited 
Paulinus at Nola. There was a Nicetas bishop of Paphlagonia 
late in the ninth century. 


(X.) GELASIUS L, BISHOP OF ROME, 492. Ὁ. 496. 


The fourth pope after Leo, the saviour of Rome from the 
menacing forces of Alaric and Genseric, who died in 455. He 
is set as the fiftieth in the usual list of popes, It was in the 
second year of Gelasius that “Theodoric the last of the Goths ” 





—496] GELASIUS I, 475 


succeeded Odoacer. He bears the name of the historian and 
bishop of Czesarea, who died a hundred years before him. 

His surviving work is a treatise against Pelagianism. But the 
authorship of the treatise on the two natures of Christ is disputed. 
His large book against Nestorius and Eutyches and a treatise 
against Arius are lost. The four years of his episcopate were 
marked by strong party measures against the rival church of Con- 
stantinople, and by a glad patronizing of a fugitive bishop from 
Alexandria. He held a synod and added to the number of the 
clergy of the once imperial city. Binius thinks the treatise on 
the two natures of Christ was written by the Bishop of Cesarea 
(see note pp. 11, 12, Migne’s edition). In the council at Rome 496 
he settled the canon of Scripture, and fixed a communion service, 
called by his name “the Sacramentary of Gelasius,’ and appointed 
the Roman feast of the Lupercal to be kept as the day of the puri- 
fication of the virgin Mary. He also fixed four times in the year 
for ordinations, and established the fourfold partition of the church 
revenues. When it is added that he wrote commentaries on St 
Paul’s Epistles, and wrote hymns and struggled against both Arians 
and Manicheans, there seems little occasion to hesitate about 
receiving the loving encomium that has been passed upon him, 
“he governed as a father and left behind him the reputation of a 
“pope of piety and learning with firmness and zeal;” and even 
that he may have been one of those popes “whose intrepidity 
“alone saved the [Roman] church.” It will not be forgotten that 
Theodoric gave the impulse of his influence to the Arians, 


P. 37. “He that shall believe and be baptized shall have 
eternal life, but he that shall not believe is already judged, and 
‘the wrath of God remains on him;’ that also, regarding which 
it has been said ‘ By death thou shalt die’ The Lord Himself Jesus 
Christ with His Heavenly voice pronounces, ‘ Hixcept ye eat,’ &e., 
where also we see no exception made, nor has-anyone dared to say 
that an infant without this sacrament of salvation can be brought 


Migne, p. 37. 

In evangelio dicit (Christus) “Qui crediderit et baptizatus erit 
“habebit vitam eternam : qui autem non crediderit jam judicatus, et ira 
“Dei manet super eum.” Illa utique (ira Dei) de qua dictum est 
“morte morieris” (Gen. ii.), Ipse Dominus Jesus Christus ccelesti voce 
pronuntiat (John vi.), Except ye eat the flesh, ὅσο. ; ubi utique neminem 
videmus exceptum nec ausus est aliquis dicere, parvulum sine hoc 
sacramento salutari ad eternam vitam posse perduci. Sine illa autem 


476 THE FIFTH CENTURY. [A.D. 


into eternal life. But without that life it will no doubt be in 
everlasting death. Why then is an infant shut up to this lot, if it 
has no sin at all? And rather, God will appear (be it far from us 
to think so) unjust, if punishment be inflicted, where there is no 
fault. Wherefore since it is not held bound by any guilt from its 
own acts, the only remaining supposition is that it is polluted by its 
faulty birth alone: and if it have not been cleansed by partaking 
of the Christian mystery it cannot attain to everlasting life. It is 
for this reason that infants are breathed upon and catechized. 
[To make the saying of Christ in John vi. so absolutely universal, 
that infants must have the Lord’s supper or perish, is surely 
arbitrary and quite needless. | 


“ But as (St Paul) says, if all pass unto condemnation, who also 
have been born from their (first) parent Adam, so, he says, all unto 
justification of life: he does not include (build in) any but those 
who have been born again in the mystery of Christ (¢.e. baptism). 
Whence, as we said above, the Lord says (which also suits none 
but baptized), ‘Unless, &c. But without perpetual life what is 
there but to be established in eternal death? Although the King- 
dom of Heaven be the same as eternal life, yet, that the providence 
of God might cut off all the wickednesses of Pelagians, it has not 
only been said ‘Except ye be born, &c., but also it has equally 
been said ‘ Unless ye eat,’ &e. 


P. 38. “But that this has been spoken concerning eternal life 
no one further doubts; since many that eat not this sacrament 


vita, in perpetuaé futurum morte non dubium est. Cur igitur infans 
hae sorte concluditur, si nullum habet omnino peccatum? Magisque 
videbitur (quod absit) injustus Deus, si illic infligatur peena ubi nulla 
sit culpa. Unde cum de propriis actibus nullo reatu teneatur obstrictus, 
nihil restat nisi ut sola sit vitiosa nativitate pollutus: et si non fuerit 
mysterii Christiani participatione mundatus, ad vitam non potest per- 
venire perpetuam, Hine est quod exsufflantur et catechizantur in- 
fantes. 
Rom. V. “As by one man,” ke. 

Sicut autem omnes in condemnationem dicit, utique qui de Adam 
parente sunt geniti, sic omnes in justificationem vite, non nisi illos 
astruit, qui in Christi mysterio sunt renati... Unde et Dominus, sicut 
superius diximus, ait (quod utique nisi baptizatis non convenit) Unless 
ye eat, ὅθ, Sine vita autem perpetud quid est nisi in sempiterné morte 
constitui ? Quamvis idem sit regnum ccelorum quod seterna vita, tamen, 
ut providentia Dei omnes Pelaginorum nequitias amputaret, non solum 
dictum est, Except ye be born, &c, John iii., sed etiam pariter dictum 
est, Unless ye eat the flesh, &e. 


TP eoon done Ve 


De vita autem eterna hoe dictum nullus addubitat : quoniam multi 
non manuducantes hoc sacramentum vitam habere videantur presentem. 





—496] GELASIUS I. 477 


seem to have the present life. There is nothing therefore in what 
they say, that infants not born again (in baptism) are only unable 
to come into the kingdom of Heaven, but are not punished with 
everlasting damnation, since without baptism they cannot either 
eat the body or drink the blood of Christ; but without this they 
could not have life in themselves; -but without life they would be 
dead. Let them then say that they are set in everlasting death, 
(even) if they are not condemned. Therefore let them remove 
from the midst their I know not what third place, which they 
make for receiving infants. And because we read of nothing but 
right hand and left, let them not make them remain unbaptized, 
in the region on the left, but suffer them to be transferred by 
sacred regeneration, as baptized, to the right, the place of 
salvation. 


P. 34. “Certainly the sacraments of the body and blood of 
Christ which we take, are a thing of a Divine body, because also 
by them we are partakers of the Divine nature, and yet their 
substance or nature does not cease to be that of bread and wine. 
And certainly it is the image and similitude of the body and blood 
of Christ that are celebrated in the transacting of the mysteries. 
It is therefore shewn to us evidently enough, that we must in 
Christ our Lord think this, regarding that which in His likeness 
we profess, celebrate and take, that as, through the holy Spirit 
affecting it, they pass into this, 1.6. into, the Divine substance, 
their own proper nature yet remaining, so that very thing is the 


Nihil est ergo quod dicant, quod non renati infantes, tantum modo in 
regnum cceelorum ire non valeant, non autem perpetua damnatione 
puniantur, dum sine baptismate corpus et sanguinem Christi nec edere 
valeant nec potare: sine autem hoc vitam in semet ipsis habere non 
possent ; sine vita vero mortui sint futuri. Dicant igitur in morte 
perpetua constitui, si non estimentur ipsi damnati. Tollant ergo de 
medio nescio quem ipsi tertium, quem recipiendis (not decipiendis) par- 
vulis faciant locum. Et quia non nisi dextram partem legimus et 
sinistram, non illos faciant in sinistra regione sine baptismate remanere, 
sed baptizatos sinant ad dexteram salutarem sacra regeneratione trans- 
ferri. 


From Hagenbach’s History of Doctrines, I, 398, quoted by Meyer, p. 34. 


Certe sacramenta, que sumimus, corporis et sanguinis Christi, 
Divini res est, propter quod et per eadem Divine participes nature, et 
tamen esse non desinit substantia vel natura panis et vini. Ht certe 
imago et similitudo corporis et sanguinis Christi in actione mysteriorum 
celebrantur. Satis ergo nobis evidenter ostenditur, hoc nobis in Christo 
Domino sentiendum, quod in Ejus imagine profitemur, celebramus, et 
sumimus, ut sicut in hane, scilicet in Divinam transeant, Sancto Spiritu 
perficiente, substantiam, permanente tamen (omit in) sua proprietate 


478 THE FIFTH CENTURY. [A.D. 


principal mystery, whose efficiency and ‘virtue’ they truly a ote 
sent to us.’ 





nature, sic illud ipsum mysterium principale, cujus nobis efficientiam 
Virtutemque veraciter representant. 


The right interpretation of this passage is of great importance 
as it is cited by Jewel (Defence of the Apology p. 482, ch. 13, § 1). 
I do not find it in my Gelasius: and Hagenbach quotes from 
Meyer the whole passage in which it is found. On close inspec- 
tion I think one must say that though the part which Jewel 
quotes certainly asserts that the substance of the bread and wine 
remain, yet (whatever translation be given to the first sentence) it 
is impossible not to admit that he also asserts a change of the 
substance of the bread and wine into the substance of Christ’s 
body, which also he miscalls the Divine body, for it is a human 
body. If this be true Bishop Jewel would have allowed that this 
is an ambiguous utterance or I would rather say the utterance of 
an amphibious writer. Some indeed seem to have believed in the 
coexistence of both substances; but Gelasius’ expression is, transeant 
in Divinam substantiam, “pass into Divine substance,” and this is 
said to be, “by the Holy Spirit accomplishing it :” Sancto Spiritu 
perficiente. Is it possible to be more express? The mention also 
of “the very principal mystery,” illud ipsum mysterium princi- 
pale, and the allusion to its efficacy and virtue being represented 
(visibly) by the bread and wine, confirm the idea that Gelasius I, 
was a believer in the change of the bread and wine into the sub- 
stance of Christ’s body, though he also says expressly that their 
own substance remains. In fact he seems really to have held 
incongruous ideas: thus A is changed into B, and yet A remains. 
I confess I am quite unable to receive Jewel’s solution of the 
difficulty, viz. that Gelasius meant that the bread and wine were 
made simply spiritual grace, signified by Christ’s body and blood. 
The words “substance” “of body” seem wholly to exclude that 
convenient settlement. For another instance of the holding at 
once of two views inconsistent with each other, see the last extract 
from Ambrose, which also Jewel cites again and again in the 
Defence as altogether on his side. We in this age must be fair 
and true. 





452] AVITUS OF VIENNE. 479 


(Y.) ARCHBISHOP ECDICIUS ALCIMUS AVITUS OF VIENNE. 
By 452>>  D, 525; 


His father preceded him in this position, dying in 430. Avitus 
the Roman emperor was their progenitor. When in 496 Clovis 
was baptized, our Avitus (the grandson) sent letters of felicitation 
to the king. The eloquence of Avitus in the Burgundian Con- 
ference, 499, with the Arians was greatly admired, and won the 
confidence of the King Gundebald; and his son Sigismund ceased 
to be an Arian. He also wrote two Latin poems. One homily, 
an account of a Collatio (Conference), a good many letters, and 
a few fragments of sermons are all that remain beside. He 
presided either by worth or birth at two councils, one in Spain, 
another at Lyons. 


P. 322. “Let us now acknowledge the sum of the heritage 
obtained. It is this that Christ has consecrated, when the apostles 
were at the supper, the ordinance of a pouring out of wine for 
ever. We see therefore that He took nothing away from us from 
the fulness of the substance, as He left for us the whole of what 
He assumed for us. Others leave their own possessions to their 
own heirs. He left Himself, 1.6. the flesh or blood of His own 
body, 


P, 224. “1 certainly say, if there is a possibility of conse- 
crating an altar, polluted by the heretics, there is a possibility of 
transferring bread that has been placed on such an altar to be 
used in our sacrifices, Haggai ii. 12, Also—to change altars 
does not belong to the dove... I had rather that the places of 





Pragmenta, p. 322. Migne, p. 59. 

Agnoscamus nunc fideliter summam hereditatis adepte. Tlud est 
videlicet, quod ccenantibus apostolis zeterni libaminis ordinem conse- 
eravit: Itaque videmus quod nihil nobis de substantie plenitudine 
minuit, Qui, quod pro nobis assumpsit, totum nobis reliquit. Alii he- 
redibus suis sua tribuunt, Ile Semetipsum, i.e. carnem vel sanguinem 
corporis Sui. 


In p. 224, beginning a letter to Bishop Victorius, whether the 
sacred buildings of heretics are to be received (and consecrated). Dico 
certe, si potest pollutum ab heereticis altare sacrari, posse et panem, 
qui super illud positus est, ad sacrificia nostra transferri...and he 
quotes Haggai ii, 12. Then he refers to Christ’s dead body being put 
into a new tomb...Altaria commutare non pertinet ad columbam... 


480 THE FIFTH CENTURY. [A.D. 


heretical service had no people go into them, but were passed by 
as men do with prisons.” [Now and then a person with equal 
violence of partizanship emerges from a full study in these our 
own days. } 





Heeretici cultus loca pervadi nollem, cuperem preetermitti in morem 
ergastulorum, &e. &e. 


(Z.) FULGENTIUS, BISHOP OF RUSPE IN AFRICA. 
B. 468. Ὁ. 533. 


There is another Fulgentius, who came to the front in resisting 
the edict of Justinian against Theodore and Theodoret. His 
other name is Ferrandus. He was a deacon at Carthage. The 
Bishop of Ruspe entered the arena against the supposed semi- 
Pelagianism of Cassian and Faustus, and in defence of the writings 
of Augustine. He succeeded in repelling Augustine’s assailants, 
though not without some modifications, not always for the better, 
as in carrying to the utmost possible extreme Augustine’s hasty 
inference that all unbaptized children are lost. But in other 
respects he softened Augustine’s opinions, as about predestination 
to sin. He was a monk before he became bishop. He was 
banished for a time to Sardinia. But our chief interest in him 
during his struggles with the Arians as well as the semi- 
Pelagians lies in the comparison of his style with that of 
Augustine. The same vigour, acumen and weight of sentences, 
and the same felicity and great love for Scripture and care in 
handling it. But it is a warning to all writers, that he took little 
pains to escape the current faults of his age and of his own obscure 
locality ; but he received the name of the Augustine of his age. 

The first extract is very interesting. A black slave in full 
preparation for baptism was seized with a violent fever and they 
had only just time to baptize him in an unconscious state before 
he died, and Ferrandus writes to know whether he was saved, 
though he had not received the Lord’s body and blood. This 
brings out an exquisite setting of the truth put forth by our 
church, that real communion is an act of the soul, and takes place 
independently of the outward celebration, as well as in it. But 
this glorious truth is here counterpoised by its being, or seeming 
to be, made to turn upon the outward observance itself of baptism: 
whereas imperious logic demands that, though neither of the 





468] FULGENTIUS. 481 


sacraments ought to be omitted or slighted, yet, if real communion 
is a spiritual thing, the inward reality represented by baptism is 
also a spiritual thing. And the mere opus operatum of baptism 
is not of itself saving any more than the outward act of the Lord’s 
supper is absolutely essential to saving communion, though many 
divines on John vi. say the exact opposite to Fulgentius, and for 
that reason infants in some churches in some ages, received the 
Lord’s supper as well as baptism. 


P. 391. “Wherefore since we, being many, are one bread and 
one body, each one begins to be partaker of that one bread at the 
time when he begins to be a member of that one body, which is in 
each one member; when he is connected with Christ the Head in 
baptism ; then he is already truly sacrificed, a living victim to 
God. Tor by that gift his (new) birth thus becomes a sacrifice, as 
he becomes also a temple. How then can he that becomes one of 
the members of the body of Christ fail to receive that (body) of 
which he himself is (a member)? when also he becomes a true 
member of the body of Christ, of Whose body we have a sacrament 
in the sacrifice of it. He then by the regeneration of holy baptism 
becomes that, which from the sacrifice of the altar he is to receive. 
And this also we know that the holy fathers without any doubt 
believed and taught. The blessed Augustine also (said) &c. I think 
holy brother (Ferrandus), that our discussion has been confirmed 
by the utterance of the famous teacher Augustine, and is not to 
be doubted by any one up to a certain point, that every single 
believer becomes a partaker of the body and blood of the Lord at 
the time when in baptism he is made a member of the body of 


Migne, p. 391. Letter 12. Ephes. V. 29. 


Quocirea quoniam unus panis et unum corpus multi sumus, tunc 
incipit unus quisque particeps esse illius unius panis, quando cceperit 
membrum esse illius unius corporis, quod in singulis membris, quando 
in baptismo capiti Christo subjungetur, tune jam Deo viva hostia ve- 
raciter immolatur. Illo enim nativitas munere sic fit sacrificium, sicut 
fit et templum, 1 Cor. iii. 16. Qui ergo membrorum corporis Christi 
fis quomodo non accipit quod ipse fit? quando utique Illius fit verum 
corporis membrum, Cujus corporis est in sacrificio sacramentum. Hoc 
ergo fit ille regeneratione sancti baptismatis, quod est de sacrificio 
sumpturus altaris. Quod etiam sanctos patres indubitanter cre lidisse 
ac docuisse cognoscimus. Beatus quoque Augustinus, &e. Hoe quod 
videtis, &e, &e. Arbitror, sancte frater (ἐ. 6. Ferrandus, the subject 
being the salvation of a dying Aithiopian), disputationem nostram, 
preclari doctoris Augustini sermone firmatam, nec cuiquam esse aliqua- 
tenus ambigendam, tune unum quemque fidelium corporis sanguinisque 
Dominici participem fieri, quando in baptismate membrum corporis 


H. 31 


482 THE FIFTH CENTURY. [A.D, 


Christ, and that he is not alienated from that sharing in the 
bread and the cup, even though, before he eat that bread and 
drink the cup, he depart from this world, in which he had been 
set in the unity of the body of Christ : since he cannot be deprived 
of the participation and benefit of that sacrament, when he him- 
self is found to be that (body) which that sacrament signifies. 


P. 393. Ferrandus asks, Letter x1., whether (in the institu- 
tion of the Lord’s (supper) one cup was given a second time; or 
one first and another afterwards. 


Ρ 4235, Fulgentius, Letter xrv. One cup is recorded to have 
been given to the disciples, first to be divided amongst them (in 
the passover), and afterwards to be drunk (in the Lord’s supper). 
But they that think a second cup was given, have said that it 
was done with a meaning; some asserting that in the first cup the 
Lord has prefigured His own passion, but in the second that of 
His believing people. 


P. 788. “ But it has appeared to you in relation to the prayers by 
which, at the time of the sacrifice, the coming of the Holy Spirit is 
entreated, that the purpose is to shew the Holy Spirit’s being 
sent to that place. But you will then be able to entertain more 
worthy thoughts on the Spirit, and you should not follow under- 
standing which is inimical to God... Since then in those, who 
worship God rightly, the Holy Spirit altogether rests with an 
eternal indwelling, how can they ask that He may be sent to 


Christi efficitur, nec alienari ab illo panis calicisve consortio, etiamsi 
antequam panem illum comedat et calicem bibat, de hoe seculo in 
unitate corporis Christi constitutus abscedat. Sacramenti quippe illius 
participatione ac beneficio non privatur, quando ipse hoe quod illud 
sacramentum significat invenitur. 


P. 393, Letter 13, The answer of Ferrandus. Luke xxii. 17. 
Numquid unus calix secundo est datus, an alius prius, alius postea ? 


P, 423, Letter 14, Fulgentius in answer. 


Unum esse calicem qui et antea dividendus et postea bibendus 
commemoratur datus esse discipulis... Hi vero, qui secundum datum 
existimant calicem, hoc factum in significatione dixerunt : alii asserentes 
quod in primo calice Suum, in secundo vero fidelium Suorum Dominus 
preefiguraverit passionem, &e. 


P. 788, Fragment 28 of Book VITI., on the Mission of the Son and the 
Holy Spirit. 

Visum vero tibi est de prece qua, tempore sacrificii, postulatur 
adventus Spiritus Sancti, velle localem Ejus ostendere missionem, Sed 
de Spiritu Sancto tune digne cogitare poteris, et carnis prudentiam, que 
inimica est Deo, Rom. viii. 7, non sequaris...Cum ergo in his, qui recte 
colunt Deum, Sanctus Spiritus externa prorsus habitatione requiescat, 


468] FULGENTIUS. 483 


them? Because also (otherwise) they would not be fit to assist at 
the sacrificing, and would not have the Holy Spirit in them. 
How then can they entreat that He may be sent to them, when 
they are aware that He has been given to them from God and 
remains continually in them? Unless perhaps before holy men 
pour forth the prayer the Holy Spirit is resting in them, and 
when He has perceived that they are about to pray, presently 
retires (in order to return)... Unless perhaps you think that at 
the time when the sacrifice is offered, the Holy Spirit is indeed in 
those who pour forth prayer, but is not in the very spot, where the 
sacrifice is laid. But who is so wise in this way, but he that is 
foolish 2... Recognise therefore what it is that is done in offering 
sacrifices, that from that you may understand why the coming of 
the Holy Spirit is entreated there. Assuredly in offering the 
sacrifice that is fulfilled, which the blessed apostle testifies that 
the Saviour Himself ordained. The sacrifice therefore is for that 
reason offered, that the Lord’s death may be declared, that a 
commemoration of Him may take place, Who laid down His own 
life on our behalf. 


P. 431. “We are not permitted to take anything for granted 
beyond what we are taught by the addresses of the Lord and 
Master Himself: and he says Luke xxii. 20; and according to the 
rule by which that cup is called the new covenant, we understand 
with good reason that the cup which He first gave was the old 
covenant. Therefore it was that He also in the same supper ate both 





quomodo Eum postulant 5101 mitti? Quia utique ad saerificandum digni 
non assisterent, et in se Sanctum Spiritum non haberent, Eph. vi. 18. 
Quomodo ergo sibi mitti postulant, Quem sibi datum Divinitus, et in 
se manere jugiter non ignorant? An forsitan, priusquam sancti 
homines precem fundant, in eis Sanctus Spiritus requiescit, et, cum 
precaturos senserit, mox recedit...An forsitan tempore quo sacrificium 
offeratur, existimas in illis quidem, qui precem fundunt, esse Spiritum 
Sanctum, sed in ipso loco non esse ubi sacrificium ponitur? Sed quis 
ita sapit nisi qui desipit?...Agnosce igitur quid in offerendis sacrificiis 
agitur, ut ex inde intelligas quare ibi adventus Sancti Spiritus postuletur. 
Nempe illud impletur in sacrificiis offerendis, qued Ipsum Salvatorem 
nostrum precepisse beatus testatur apostolus, 1 Cor. xi. 23, ke. Ideo 
igitur sacrificium offertur ut mors Domini annuntietur, ut Ejus fiat 
commemoratio, Qui pro nobis posuit animam Suam, 


P. 431, Hp. XIV. 42 a. 

Non aliud intelligere sinimur nisi quod Ipsius Domini et Magistri 
nostri sermonibus edocemur, Qui ait, Luke xxii. 20, &e.: et ex regula 
qua iste calix testamentum dicitur novum, in illo calice quem prius 
dedit non absque ratione vetus intelligitur testamentum,,,.Propterea 


31—2 


454 THE FIFTH CENTURY. [A.D. 


the Jewish passover, which, had to be offered, and gave the sacra- 
ment of His own body and blood, which had to be instituted for 
the salvation of the faithful. He ate the passover of the Jews, by 
which Christ was promised; that He might come to be our 
passover by which Christ was sacrificed... But there is also 
something in the very speeches of our Lord, which deserves to be 
more attentively recognised by the faithful, in which there may 
seem to be a separation of the two testaments, Luke xxii. A cer- 
tain verbal distinction does not seem to me to have been made 
here uselessly by the very Wisdom of God: since He gave the 
first cup to be so received as to enjoin that it should be divided, 
saying, ‘ Receive and divide among you’; but in that cup which 
He gave with the bread He did not say this at all; for there He 
commends (or entrusts) His own body and blood, and declares that 
the same cup is the new covenant in His own blood, saying, ‘This 
‘cup,’ &c.; but there is no mention that the cup is to be divided. 
This (first) cup therefore, in which we said that the old covenant 
is suggested, the Lord commanded so to be received, that the 
apostles, furnished with Heavenly wisdom, would thus reverently 
receive the Scripture of the old covenant, that they would know 
which of the precepts themselves was to be put in practice, and 
which omitted, after they had received the discernment of the 
Spirit. For this it is rightly to divide, for each person to know 
according to the fitness of the occasion what he ought to omit 
and what to hold binding. 


et in eidem cena et Judaicum pascha comedit, quod oportebat offerri, 
et sacrameatum corporis Sui et sanguinis dedit, quod ad salutem fide- 
lium oportebat institui. Comedit pascha Judzeorum, quo promissus est 
Christus ; ut veniret ad pascha nostrum, quo immolatus est Christus... 
Est autem etiam in ipsis Dominicis sermonibus aliquid, quod attentius 
est a fidelibus agnoscendum, in quo utriusque testamenti potest ap- 
parere discretio, See Luc. xxii. Non mihi videtur inaniter hie ab 
Ipsa Dei Sapientia verborum qusdam facta discretio: quandoquidem 
primum calicem sic accipiendum dedit, ut preciperet dividendum, di- 
cens, “ Accipite et dividite inter vos”; quod in eo calice, quem cum 
pane dedit, omnino non dixit; ibi enim corpus Suum sanguinemque 
commendat, et eundem calicem novum in sanguine Suo asserit testa- 
mentum dicens, &ec.: nulla vero fit mentio calicis dividendi (as also that 
in Mark). Hune itaque calicem, in quo vetus insinuari diximus testa- 
mentum, ideo Dominus accipiendum dividendumque mandavit, wt apo- 
stoli, dono sapientiz ccelestis instructi, sic scripturam veteris testa- 
menti reverenter acciperent, ut in ipsis preeceptis quid agendum quidve 
omittendum esset, accepto discretionis Spiritu, cognovissent. Hoe enim 
est recte dividere, ut unus quisque noverit pro congruentid temporis 
quid omittere debeat, quid tenere, &e. [How curious to see a grave, 
learned, and excellent father thus arbitrarily play with similitudes, and 
not know that he is doing so !] 


468] FULGENTIUS. 48 


Ρ 465. “And considering that he himself had been baptized 
in the death and name of Him, from Whose side the sacrament 
of the fount and the cup flowed forth, John xix. 


If a special interpretation ought to be given to the blood and 
serum that gushed from our Lord’s side it seems to me at least as 
good to interpret the two things as representing the two sucra- 
ments, viz., baptism and the Lord’s supper, as to make them 
represent the two elements of wine and water assumed by so 
many to have been mingled in the cup in the Lord’s supper. But 
perhaps on the whole there is no warrant and therefore no 
necessity for assuming any allegorical meaning in the physical 
facts ; the object of the recital of which seems to have been to set 
at rest all doubt as to the reality and completeness of our Lord’s 
death. Do we add to the incident by throwing a very doubtful 
light on it? Are we justified in so doing? I doubt it. 


P. 790. “ But by the gift of His love this is conferred on us, 
that we in truth may be that (body) which we mystically cele- 
brate in the sacrifice. When then we offer the body and blood of 
Christ we ask for ourselves that which Christ demanded for us, 
when He condescended to offer Himself for us. The holy church 
therefore when in the sacrifice of the body and blood of Christ it 
prays that the Holy Spirit may be sent to it, entreats also for the 
eift of His love. The Holy Spirit therefore sanctifies the sacrifice 
of the universal church, and therefore the Christian people remain 
in faith and love, while each individual of the faithful, by the gift 
of the Spirit, so worthily eats and drinks the body and blood of 
the Lord. 


P. 465. Ep. XVII. 22, c. 


Seque in Illus morte ac nomine baptizatum esse considerans, de 
Cujus latere sacramentum fontis et calicis manavit, Joh. xix. 34. 


ἜΣ ΠΩΣ 


Dono autem caritatis hoc nobis confertur, ut hoc in veritate simus 
quod in sacrificio mystice celebramus...Hoc ergo nobis poscimus, cum 
corpus et sanguinem Christi offerimus, quod nobis poposcit, quando Se 
pro nobis offerre dignatus est Christus. [791.] Sancta igitur ecclesia 
dum in sacrificio corporis et sanguinis Christi mitti sibi precatur Spiri- 
tum sanctum, donum postulat utique charitatis, &e. Sanctificat itaque 
sacrificium ecclesiz catholic Spiritus sanctus, et ideo in fide et charitate 
populus permanet Christianus, dum unusquisque fidelium, per donum 
sancti Spiritts, ideo digne corpus et sanguinem Domini manducat et 
bibit, &e. 


486 THE FIFTH CENTURY. [A.D. 


P. 188. “But when would it be more suitable for the holy 
church (which is the body of Christ) to ask earnestly for the commg 
down of the Spirit, than in order to consecrate the sacrifice of the 
body of Christ ? 


P.191. “It is manifest that the grace of the Holy Spirit is 
not present among any heretics, and that their sacrifices, as long 
as they are in heresy, cannot please God ... who offer in a state of 
separation from the unity of the ecclesiastical body” (ie. of His 
body the church). 


Fulgentius seems to have caught genuine spirituality of mind 
in reading Augustine ; and there seems to be gleaming through 
all that he says that true Heavenly light which shines in those 
only who have personal experience of the great gospel truths; and 
yet he is unable to disentangle the spiritual truths of the Bible 
itself from the carnal additions with which great and good men 
before him had hampered and obscured them. Whether this arose 
in his case from studying and resting on the writings of the most 
pious fathers rather than on the Bible itself we can only con- 
jecture: but it is impossible not to believe that closer and more 
candid and more independent study of the inspired Word of God 
would have brought out the great doctrines of the Reformation, 
and detected the superincumbent and darkening fallacies at an 
earlier age than the 14th, 15th, and 16th centuries after the gift 
of the New Testament to the world. 

As to the third extract it is superfluous to direct attention to 
Fulgentius calling the Lord’s supper both there and in the rest 
“a sacrifice.” This “adding” to the words of Christ in this matter 
is so general that it indicates a catholic perversion of view. But 
it is curious that it has been common among Plymouth Brethren 
to insist upon the specious statement that if you have the Spirit in 
the church it is not consistent to ask that He may be sent to us 
in any special degree or on any especial occasion: and here Ful- 


P.188. To his friend Monimus, IT. 10. 


Quando autem congruentius quam ad consecrandum sacrificium cor- 
poris Christi sancta ecclesia (que corpus est Christi) Spiritus sancti de- 
poscat adventum ἢ 

Ρ' 161, 

Manifestum est apud omnes hereticos Spiritis sancti gratiam non 
esse, nee eorum sacrificia, quamdiu heretici sunt, posse Deo placere... 
qui offerunt, ab ecclesiastici corporis unitate disjuncti, &e. 


468] FULGENTIUS. 487 


gentius anticipates this discovery of theirs. But it may be asked 
whether hunting for an excess of logical correctness is worth the 
consumption of reasoning power necessary to change the usual 
mode of conversing and praying. It is possible to put too fine a 
point on theology. If I long for more of the Spirit’s influence on 
my heart and on the church, is it so very wrong to ask God to 
send His Spirit or even to pour out the Spirit on me or on the 
church? IfI do so, do I really deny that I and all believers have 
the Spirit ? 


(AA.) PROCOPIUS OF GAZA, SOPHIST AND PLEADER. 
END OF CENT. V. 


P. 562. Gen. xlix.12. “‘ His eyes are pleasant with wine.” The 
metaphor is drawn from those that have drunk too much, who are 
wont to be more cheerful than usual. [On these sacred topics 
I render with a λιτότης, 1.6. below the full sense]. There is indi- 
cated too the gladness that is caught from the mystical wine with 
which Christ pledges His disciples when He addresses them. 
‘Take and drink. This is My blood, &c. At the same time also, 
by those words He teaches us that with very great benevolence 
He regards all whosoever believe on Him. But it is in a way 
peculiar to wine, that a man is kindly looked upon by others. 
V. 12, ‘His teeth are white, &c. Milk perhaps designates to us 
the sincerity and purity of the mystic aliment. For He gave the 
image or likeness or type of His own body to His disciples, never 
more to admit or accept the bloody sacrifices of the law. There by 
the whiteness of the teeth He signified the purity of the mystic 
bread... Existing Himself free from sin, He destroyed death by 
those things (¢.e. wine and food) by which the rest of men bring 


Migne, p. 87. Procopius, Com. on Genesis (Gesner) c. 49, p. 562, “ Grate 
ocult ejus ὦ vino.” 

Metaphora ducta ab ebriis, qui soliti sunt plerumque hilariores. In- 
dicatur et leetitia que capitur ex mystico vino, quod propinans Suis 
discipulis profatur, “‘ Accipite, bibite : hic est sanguis qui, &c.” Simul 
quoque per illa verba docet quod valde benevole respiciat omnes, quot- 
quot in Ipsum credunt. Proprium enim est quodammodo vini ut blande 
ab hominibus aspiciatur. V. 12, “Albi dentes, ἄς." Lac fortassis 
nobis demonstrat sinceritatem et puritatem mystici alimerti. Dedit 
enim Sui corporis imaginem vel effigiem aut typum discipulis, haud 
amplius admittens aut acceptans legis cruenta sacrificia. Puritatem 
igitur mystici panis, quo alimur, per candorem dentium significavit... 
Ipse a peccato immunis existens per illa quibus reliqui mortui sunt 


488 THE FIFTH CENTURY. 


on death. Wherefore, as some think, he says, ‘And his eyes are 
‘pure above wine.’ For no one has been justified by the law, 
&e., &e. 


Ley. vii. 19, “He sprinkled them with blood and oil. The oil 
is from the oil of unction: but the blood is from the altar. And 
these things might be a type, the blood of the passion of our 
Saviour, but the oil of the anointing (chrism) at the font.” 


mortem destruxit. Quapropter, ut quidam sentiunt, inquit, “Et puri 
*‘oculi supra vinum,” nemo enim in lege justificatus est, &e. ke. 


On Ley. vii. 12 (Ang. Mai). Αἵματι καὶ ἐλαίῳ ἐῤῥάντισεν αὐτούς. 
To μὲν ἔλαιον ἀπὸ τοῦ ἐλαίου τῆς χρίσεως" τὸ δὲ αἷμα ἀπὸ τοῦ θυσιαστηρίου. 
Καὶ ταῦτα τύπος ἂν εἴη, τὸ μὲν αἷμα τοῦ σωτηρίου πάθους" τὸ δὲ ἔλαιον τῆς 
ἐπὶ λούτρου χρίσεως. Christ both king and priest after the order of 
Melchizedek. 


THE SIXTH CENTURY. 


(A.) FACUNDUS, BISHOP OF HERMIANA IN AFRICA, D. 571. 


His name intimates the fiery eloquence with which he contended 
in the just defence of Theodore and Theodoret in the fifth century 
in the conference under Pope Vigilius at the eastern metropolis. 
He thus overthrew the movement of Justinian, and was banished 
by him. He felt himself obliged to separate from communion 
with Mennas, the patriarch of Constantinople, in the year 546, 
and in that state of separation died, apparently a witness and a 
victim to recovered apostolic simplicity and primitive doctrine in 
that age and land. He wrote in his exile a work in defence of the 
Council of Chalcedon, and addressed it to Mutianus Scholasticus. 

Sirmond published both these works from a MS. discovered by 
Baronius, and they afterwards took rank in the Bibliotheca 
Maxima Lugdunensis. In 1676 they appeared with the works of 
Optatus Milevitanus in Galland’s Bibliotheca. 


P. 144. “On the defence of the three heads of the Council of 
Chalcedon. As in the Gospel, where the Lord says, ‘My Father, 
&e., since the Arians make an ill use of this testimony, we also, in 
resistance not to the Gospel but to their temptation, deny the 
Father's being greater than the Son. But how the Apollinarists 
would say ‘The Word was made flesh,’ and how the catholic 
Christians would reply, if yet I could shew that they so replied, 


Facundus. De defensione triwm Capital. Conc. Chal., Lib. XII. 
Paris, 1673, ». 144. 


Sicut in Evangelio, dicente Domino, “‘ My Father is greater than I,” 
quoniam Arriani hoc testimonio abutuntur, etiam nos illorum tenta- 
tioni, non evangelio, resistentes, negamus Patrem Filio esse majorem... 
Quomodo autem dicerent Apollinariste “The Word was made flesh,” 
et quomodo catholici responderent, si tamen respondisse monstrarim, 


490 THE SIXTH CENTURY. 


‘The Word was not made flesh, the church will point out as she 
also has expelled the former and held the latter in honour... For 
Christ thought fit to take up a sacrament of adoption both when 
He was circumcised and when He was baptized: and a sacrament 
of adoption can be named (our) adoption, as we call the sacrament 
of His body and blood which exists in the bread, and in the 
consecrated cup, His body and blood, not that the bread is in a 
proper sense His body and the cup His blood, but that they 
contain in themselves the mystery of His body and blood. Hence 
the Lord Himself called the blessed bread and cup, which He 
delivered to His disciples, His own body and blood. Wherefore as 
the faithful receiving the sacrament of His body and blood are 
rightly said to receive His body and blood, so Christ Himself also, 
when He had received the sacrament of the adoption of sons, could 
rightly be said to have taken up the adoption of sons. [One can 
imagine how unchastened meditation on this statement led to the 
invention of the monstrous theory of Adoptionism. | 





“The Word was not made flesh,” Ecclesia indicabit; que et illos 
expulit et illos habuit honoratos... Nam sacramentum adoptionis sus- 
cipere dignatus est Christus et quando circumcisus est et quando 
baptizatus est: et potest sacramentum adoptionis adoptio nuncupari : 

sicut sacramentum corporis et sanguinis Hjus, quod est in pane et 
poculo consecrato, corpus Ejus et sanguinem dicimus, non quod proprie 
corpus Kjus sit panis, et poculum sanguis; sed quod in se mysterium 
corporis Ejus sanguinisque contineant. Hine et Ipse Dominus bene- 
dictum panem et calicem, quem discipulis tradidit, corpus et sanguinem 
Suum vocavit. Quocirea, sicut fideles, sacramentum corporis et san- 
guinis Kjus accipientes, corpus et sanguinem Christi recte dicuntur 
accipere, sic et Ipse Christus, sacramentum adoptionis filiorum cum 
accepisset, potuit recte dici adoptionem filiorum suscepisse, &e. &e. 


(B.) THE PRETENDED WRITINGS OF DIONYSIUS THE AREOPAGITE. 
THE FIFTH OR SIXTH CENTURY. 


Even if Dionysius the Areopagite did really live at Corinth and 
wrote several epistles to various churches, as Eusebius asserts in 
his history in the three well-known passages, it was a very shameful 
device to make him the author of several spurious treatises also, 
particularly of the two on the Heavenly and ecclesiastical hier- 
archies, with comments by Maximus and Pachymeres, the latter 
quoting the former as one of the ancients. Then there is also a 


DIONYSIUS THE AREOPAGITE. 491 


Greek prologue which quotes Proclus, probably not the patriarch 
but the philosopher of that name. The question of these writings 
is opened in the most condensed manner in Gieseler 11. p. 88 and 
110. I translate the first sentence of the Heavenly Hierarchy, of 
which Corderius says that every word is an oracle. “Every good 
“ oift and every perfect gift is from above, coming down from the 
“ Father of lights; but every coming forth of light, appearing to 
“be excited by the Father beneficently advancing to us, fills us 
“up again intensely (or expansively) as a power to unite us, and 
“converts us to the unity of the Father that gathers us together 
“to a Deifying simplicity—for also all things are from Him and 
“unto Him, as the sacred scripture saith.” This is a favourable 
specimen of the writer, who has for 1000 years bedazzled even 
great divines. 

The St Dionysius of Paris, immortalized by the Porte §. 
Denys, was of the third century. He came with two companions 
and they established their abode on that spot. Not till the ninth 
century was the invention promulgated by Abbot Hilduin, that 
it was the Athenian Areopagite who came to Paris and was 
made its bishop. The spurious works in his name would naturally 
be claimed in order to give lustre to the whole fiction. But 
history gives a convent of Benedictines on the spot in the 
sixth century, which was subsequently enriched by kings and 
other liberal persons till it became the royal burying-place. Three 
passages of Dionysius of Corinth preserved in the histories of 
Eusebius, 11. 4: Iv. 23: v. 20, make the Areopagite Bishop of 
_ Athens. The whole subject has naturally been fully canvassed by 
some of the most eminent French authorities. These pseudo- 
Dionysiac works are not recorded as having been cited till the 
Severian Monophysites quoted them in 532 in a Council at Con- 
stantinople. Afterwards the writings of Maximin in the seventh 
century and the commentary of Johannes Scotus in the eighth. 
and Dean Colet in the fifteenth, as shewn in our extracts from 
them, established their reputation and gave them a permanent 
standing in every library. But they were received under protest 
from the beginning. Tillemont and others assign them to an 
author whose name has never transpired, and who lived in 
the fourth or fifth century. ‘The style makes the latter more 
likely. 


492 THE SIXTH CENTURY. 


Ρ 190. “Concerning the things done in the assembly (a word 
used also to mean the Lord’s Supper): And first of all at least 
let us sacredly look into the question, for what indeed that title 
which belongs in common to all the other hierarchic rites has been 
chosen to have been thus assigned to it beyond the rest: and why 
it alone has been entitled communion and gathering (assembly), as 
attaining the object of each sacred celebration, and gathering 
together into a Deification of one kind all our divided sources of 
life, and by the Divine-like folding together of the most select 
presenting to us communion and unification unto ‘The One. But 
we say that the perfecting for the participatings of the other hier- 
archic symbols is from the Thearchic and completive gifts of this. 
For it is impossible for hardly any hierarchic celebration (or rite) 
to be completely performed without the most Divine eucharist 
sacredly working out the gathering together of that rite performed 
unto The One, in the sum of those that are one by one performed, 
by the Divinely handed down gift of the completive mysteries, 
achieving the accomplishment of its communion with God. If 
therefore each of the hierarchic rites, imperfect indeed in itself, 
will not achieve the accomplishment of our communion and gath- 
ering to The One, and the being a (finished) rite, because of its 
having been deprived of it by being uncompleted, and the end and 
sum of it all is the imparting of the Thearchic (Divinely elemental) 
mysteries to him that is imitiated (by them), it is likely that 
the hierarchic (sacredly elemental) understanding found out the 





Paris, I. p. 196. The Eccl. Hierarchy not addressed like St Luke's 
Gospel to any one by name, but only to a general description of 
no one in particular, to “the most sacred of sacred sons (ratdwv),” 
p. 240, ¢. 11]. Περὶ τῶν ἐν συνάξει τελειουμένων, c. CCXLT, 


Καὶ πρῶτόν γε τοῦτο ἱερῶς ἐποπτεύσωμεν, ὅτου 5x) ἕνεκα τὸ κοινὸν καὶ 
ταῖς ἄλλαις ἱεραρχικαῖς τελεταῖς ἐκκρίτως αὐτῇ παρὰ τὰς ἄλλα., ἀνατέθειται, 
καὶ ἑνιαίως ἀνηγόρευται κοινωνία τε καὶ σύναξις, ἑκάστης ἱεροτελεστικῆς 
πραγματείας, καὶ τὰς μεριστὰς ἡμῶν ζωὰς εἰς ἑνοείδη Θέωσιν συναγούσης, 
καὶ τῇ τῶν διαιρετῶν Θεοειδεῖ συμπτύξει τὴν πρὸς τὸ “Ev κοινωνίαν καὶ ἕνωσιν 
δωρουμένης. Φάμεν δὲ ὅτι ταῖς τῶν ἄλλων ἱεραρχικῶν συμβόλων μεθέξεσιν 
ἡ τελείωσις ἐκ τῶν ταύτης Θεαρχικῶν καὶ τελειωτικῶν ἐστι δωρεῶν. Οὐ γάρ 
ἔνεστι σχεδόν τινα τελεσθῆναι τελετῆν ἱεραρχικὴν, μὴ τῆς Θειοτάτης 
Evyapiorias, ἐν κεφαλαίῳ τῶν καθ᾽ ἕκαστα τελουμένων τὴν ἐπὶ τὸ “Ev τοῦ 
τελεσθέντος ἱερουργούσης συναγωγὴν, καὶ τῇ Θεοπαραδότῳ δωρέᾳ τῶν τελειω- 
τικῶν μυστηρίων τελεσιουργούσης αὐτοῦ τὴν πρὸς Θεὸν κοινωνίαν. Ei τοίνυν 
ἑκάστη τῶν ἱεραρχικῶν τελετῶν, ἀτελὴς μὲν οὖσα, τὴν πρὸς τὸ “Ev ἡμῶν 
κοινωνίαν καὶ σύναξιν οὐ τελεσιουργήσει καὶ τὸ εἶναι τελετὴ, διὰ τὸ ἀτέλεστον 
ἀφηρημένῃ" τὸ δὲ τέλος ἁπάσης καὶ τὸ κεφάλαιον ἡ τῶν Θεαρχικῶν μυστηρίων 
τῷ τελουμένῳ μετάδοσις, εἰκότως ἡ ἱεραρχικὴ σύνεσις ἐπωνυμίαν αὐτῇ κυρίαν 
ἐκ τῆς τῶν πραγμάτων ἀληθείας ἐφεῦρεν. Οὕτω δὴ καὶ τὴν ἱερὰν τῆς 
Θεογενεσίας τελετὴν, ἐπειδὰν πρώτου φωτὸς μεταδίδωσι καὶ πασῶν ἐστιν 
ἀρχὴ τῶν Θείων φωταγωγιῶν, ἐκ τοῦ τελουμένου τὴν ἀλήθη τοῦ φωτίσματος 


DIONYSIUS THE AREOPAGITE. 493 


supreme name for it, out of the truth of things. So indeed also 
we celebrate in song the sacred rite of the Divine birth (of the 
baptized) when it gives a share of the first light and is the 
beginning of all the Divine lights to lead, with the true surname 
of the illumination, from that which is then accomplished. For if 
also it is common to all the hierarchic rights to impart sacred 
light to those that are by them initiated (or perfected), yet this 
(baptism) first gave to me to see, and by the most inceptive light 
of this I am led by light to the beholding of the other sacred 
things. (2) The mystery of synaxis (gathering) and so of commu- 
nion (participation). The hierarch indeed, having accomplished 
sacred prayer at the Divine altar, having begun “from the very 
incensing, goes round all the precinct of ‘the sacred ground; and 
having again returned to the Divine altar, begins the sacred melody 
of the Psalins, all the sacred church-band in order singing with him 
the sacred collection of the Psalms. But next follows the reading of 
the sacred written tablets by the ministers, and after these the 
catechumens are put out of the sacred precinct, and in addition to 
them the energumens (not yet delivered from possession by the 
devil) and those that are in penance (penitence) ; and those that 
are fit for the beholding and communion of the Divine things 
remain. But of the ministers some indeed stand at the closed 
gates of the temple, but others perform some other of the things 
in the order of the house. But the select ones for the arrange- 
ments of service with the priests put on the Divine altar the sacred 
bread and the cup of blessing after the universal singing of the 
creed by the whole assembly of the church. And after this the 


Divine hierarch performs sacred prayer, and declares the holy 


ἐπωνυμίαν ὑμνοῦμεν.. Ei γὰρ καὶ πᾶσι κοινὸν τοῖς ἱεραρχικοῖς, τὸ φωτὸς 
ἱεροῦ μεταδίδοναι τοῖς τελουμένοις, ἀλλ᾽ αὕτη τὸ πρώτως ἰδεῖν ἐδωρήσατό 
μοι, καὶ διὰ τὺ ταύτης ἀρχικωτάτου φωτὸς ἐ ἐπὶ τὴν τῶν ἄλλων ἃ ἱερῶν ἐποψίαν 
φωταγωγοῦμο » (2) “Μυστηρίον συνάξεως εἴτουν κοινωνίας. “O μὲν ἱεράρχης 
εὐχὴν ἱερὰν ἐπὶ τοῦ Θείώου θυσιαστηρίου τελέσας, ἐξ αὐτοῦ τοῦ θυμιᾷν 
ἀρξάμενος, ἐπὶ πᾶσαν ἔρχεται τὴν τοῦ ἱεροῦ χώρου περιοχήν" ἀναλύσας 
δὲ πάλιν ἐπὶ τὸ Θεῖον θυσιαστήριον, ἀπάρχεται τῆς ἱερᾶς τῶν ψαλμῶν 
μελωδίας, συνᾳδούσης αὐτῷ τὴν ψαλμικὴν ἱερολογίαν ἁπάσης τῆς ἐκκλη- 
σιαστικὴς διακοσμήσεως. Ἑξῆς δὲ διὰ τῶν λειτουργῶν ἡ τῶν ἁγιογράφων 
δέλτων ἀνάγνωσις ἀκολούθως γίνεται: καὶ μετὰ ταύτας ἔξω γίγνονται τῆς 

Ν Ν 3 a cas. , Ν crass: 
ἱερᾶς περιοχῆς οἱ κατηχούμενοι, καὶ πρὸς αὐτοῖς οἱ ἐνεργούμενοι, καὶ οἱ ἐν 
μετανοίᾳ ὄντες" μένουσι δὲ οἱ τῆς τῶν Θείων ἐποψίας καὶ κοινωνίας ἀξιοι. 
Τῶν δὲ λειτουργῶν οἱ μὲν ἑστᾶσι παρὰ τὰς τοῦ ἱεροῦ πύλας συγκεκλεισμένας, 
οἱ δὲ ἀλλο τι τῶν τῆς οἰκείας τάξεως ἐνεργοῦσιν. Οἱ δὲ τῆς λειτουργικῆς 
διακοσμήσεως ἔκκριτοι σὺν τοῖς ἱερεῦσιν ἐπὶ τοῦ Θείου θυσιαστηρίου προτι- 
θέασι τὸν ἱερὸν ἄρτον καὶ τὸν τῆς εὐλογίας ποτήριον, προομολογηθείσης ὑπὸ 
παντὸς τοῦ τῆς ἐκκλησίας πληρώματος τῆς καθολικῆς ὑμνολογίας. Πρὸς 
οἷς ὁ Θεῖος ἱεράρχης εὐχὴν ἱερὰν τελεῖ, καὶ τὴν ἁγίαν εἰρήνην, ἅπασι διαγ- 
yr’ καὶ, ἀσπασαμένων ἀλλήλους ἁπάντων, ἡ μυστικὴ τῶν ἱερῶν πτυχῶν 


494 THE SIXTH CENTURY. 


peace to all; and, when all have saluted each other, the mystic 
reading - out of the sacred folds (MSS.) 1s completed ; and the 
hierarch and the priests having washed their hands in water, the 
hierarch stands at the midst of the Divine altar (qy. behind it) 
and the selected ministers alone stand round him with the priests. 
And the hierarch, having chanted the sacred Theurgies, sacredly 
works the most Divine (operations), and brings to be seen the 
matters which he had chanted, by means of the signs that have 
been sacredly set before us, and having exhibited the gifts of the 
Theurgies (see note: makings of God, but possibly Divine work- 
ings), both comes himself to the sacred participation of them, and 
bids the rest. And having partaken and distributed of the 
Thearchic communion he ends it with thanksgiving, the multitude 
(the assembly) having bowed themselves to the symbols alone, and 
he being ever borne up in mind by the Thearchic Spirit to the holy 
ideals (elements, 7.e. first principles, not στοιχεῖα, but rather anti- 
types) of the rites performed, in blessed and intellectual sights, in 
a hierarchic manner in the purity (clearness) of the God- like habit 
of mind,” &e., 


Note by Corderius. ‘“Theurgic is either (1) God-making or 
(2) passively, that which is made by God as the virtues (of the 
body) of Christ. Theurgy is the making of God, and Theurge is 
he who works at Divine things, but specially he that consecrates 
the body of Christ, which is the principal work of Christ and of 
God, Who works at sacred rites, through His priest or minister, 
while he, in the person of God and Christ, is pronouncing the 
words of the sacred consecration, which obtain for themselves an 
infallible effect, from the institution and operation of God, going 


ἀνάῤῥησις ἐπιτελεῖται" καὶ νιψαμένων τὰς χεῖρας ὕδατι τοῦ ἱεράρχου καὶ 
τῶν ἱερέων, ὁ μὲν ἱεράρχης ἐν μέσῳ τοῦ Θείου θυσιαστηρίου καθίσταται, 
περϊίστασι δὲ μόνοι μετὰ τῶν ἱερέων οἱ τῶν λειτουργῶν ἔκκριτοι. Καὶ, τὰς 
ἱερὰς Θεουργίας ὁ ἱεράρχης ὑμνήσας, ἱερουργεῖ τὰ Θειότατα, καὶ ὑπ᾽ ὄψιν 
ἄγει τὰ ὑμνημένα, διὰ τῶν ἱερῶς προκειμένων συμβόλων: καὶ τὰς δωρεὰς 
τῶν Θεουργιῶν ὑποδείξας, εἰς κοινωνίαν αὐτῶν ἱερὰν αὐτὸς τε ἔρχεται καὶ 
τοὺς ἄλλους προτρέπεται. Μετασχὼν δὲ καὶ μεταδοὺς τῆς Θεαρχικῆς 
κοινωνίας εἰς εὐχαριστίαν καταλήγει, τῶν πολλῶν μὲν εἰς μόνα τὰ Θεῖα 
σύμβολα παρακυψάντων, αὐτοῦ δὲ ἀεὶ τῷ Θεαρχικῷ Πνεύματι πρὸς τὰς ἁγίας 
τῶν τελουμένων ἀρχὰς, ἐν μακαρίοις καὶ νοητοῖς θεάμασιν, ἱεραρχικῶς ἐν 
καθαρότητι τῆς Θεοειδοῦς ἕξεως ἀναγομένου. Then nearly eight columns 
of Contemplations. 


Note by Jesuit Corderius. Θεουργικὸς (1) Deificus aut (2) passive 
pro eo quod a Deo fit, ut Christi virtutes. @covpyia Dei operatio, et 
@covpyos qui Divinis operatur ; κατ᾽ ἐξοχὴν vero, is qui Christi corpus 
consecrat, quod opus principale est Christi ac Dei, qui per sacerdotem, 
ceu ministrum, sacris operatur, dum in persona Dei et Christi sacre 
consecrationis verba pronuntiat; que infallibilem ex Dei institutione 


DIONYSIUS THE AREOPAGITE. 495 


forth from an authentic minister and with the due intention. 
Hence priests are called Theurges, and ‘Theopcunts, makers of 
God by St Gregory of Nazianzum, Oration 1.; and it is said, 
Oration xxv., that they conduct the Deifying Mystery, i.e. bear 
the office of making God.” 





atque operatione effectum sortiuntur, ab authentico ministro cum debitd 
intentione prolata. Hine Θεουργοὶ dicti sacerdotes ; et e 5. Gregorio 
Nazianzeno, Orat. 1., Θεοποιοῦντες, i.e. Deum facientes; et, Orat. xxv., 
Se ad aram μυσταγωγεῖν τὴν Θέωσιν, i.e. sacrum munus Deificantis obire, 


&e. &e. 


(C.) GERMANUS, ARCHBISHOP OF PARIS. B, ABOUT 497. D. 576. 


This renowned prelate was called to the primacy of that 
central city of Europe when he was not far from 60 years of age. 
He owed his appointment to his reputation for piety and to—what 
did not always mean the same—a consistent Christian life, and 
also “to the power of his miracles.” No wonder Gregory the 
Great gives an account of a miracle at his burial. But the chief 
effect that this continual recitation of miracles has upon us after a 
little time is to make us deduct so much from our estimate 
of the divines by whom they are related and perhaps also justly 
of the age to which they are ascribed. The archbishop is also 
said to have distributed large sums from the king to the poor. 
But when we peruse the accounts of his continued vigils and long 
penances we find ourselves impatiently asking whether the time 
and strength that he so expended would not have been better 
invested for the interest of society and the cause of God in 
grappling with the gigantic evils of society. The mainspring of a 
vast clock should be given to the production of onward movement. 
What if his acknowledged benevolence, uprightness and power had 
been exerted in spreading the knowledge of God and the overthrow 
of heathen superstitions and idolatries!] A letter from him to 
Queen Brunechild or Brunehaut urges her to dissuade her hus- 
band Sigebert from carrying war into his brother Chilperic’s 
dominions. We are indebted to him for information on the 
Gallican liturgies and for a copy of the charter of privileges of the 
Parisian Basilica of the Holy Cross and St Vincent, whose stole 
had been brought away from the captured city Czsar Augusta 
on the Ebro in Spain. His life is written by Venantius Fortu- 





496 THE SIXTH CENTURY. [A.D. 


natus. For the 21 years of his episcopacy he was contemporary 
with Childebert the best of the sons of Clovis, with the sensual 
and criminal Clotaire, and with Sigebert, who was murdered by 
assassins with poisoned daggers, as he was being lifted on the 
bucklers of the Franks as the conqueror of Chilperic—a death 
which Germanus is reported to have expressly prophesied. The 
murderers were the emissaries of Chilperic’s widow. The arch- 
bishop died in the year following. He was a native of Autun, 


P. 231. “This therefore we do, these precepts we observe, 
this passion of (His) sacred body we by solemn sacred rites pro- 
claim. We entreat,O almighty God, that, as we now administer 
the truth of the Heavenly sacrament, (so) we may hold fast to the 
very truth of (Thy) Heavenly body and blood, through our Lord 
Jesus Christ Thy Son. 


“May the coeternal and cooperative Paraclete Spirit of Thy 
benediction come down on these sacrifices, that the oblation which 
we put forth to Thee from Thine own fruit-bearing earth, we may 
by a Heavenly change (or reward) through Thy sanctifying power 
(so) receive, that through the produce of the earth being translated 
into body and the cup (of wine) into blood they may profit us by 
their merits, which body and blood we have offered for our faults. 
Bestow this, O almighty God, Who livest and reignest for ever. 
[N.B. corpore and cruore are translated as if they were accusatives ; 
Paraclitus also is wrong, and per muneratione also]. 

“ Be present, O Lord, to Thy faithful (people) that the blessed 
Mary, who received Thee faithfully both with body and mind into 
herself, may guard us by her intercession. 





Migne, p. 231. Missale Gothicum vel Gothico-Gallicanum. VI, Order of 
the Mass on the day of St Stephen. 

The collect after ‘the mystery” is, Hoc ergo facimus, heee preecepta 
servamus, pane sacri corporis passionem sacris sollemnibus predicamus. 
Quesumus, omnipotens Deus, ut, sicut veritatem nunc sacramenti celestis 
exequimur, ipsi veritati Dominici corporis ac sanguinis adhzreamus, 
per Dominum nostrum Jesum Christum Filium Tuum. 


ATI. Mass at the Assumption of holy Mary, Mother of our Lord. 


After “the mystery,” Descendat, Domine, in his  sacrificiis Tus 
benedictionis cozternus et cooperator Paraclitus Spiritus, ut oblationem 
quam Tibi de Tua terra fructificante porrigimus, celeste per muneratione 
(permutatione), Te sanctificante sumamus, ut, translaté fruge in corpore, 
calice in cruore proficiat meritis, quod obtulimus pro delictis. Preesta, 
omnipotens Deus, Qui vivis et reguas in secula. 

After the eucharist, Adesto queesumus Domine fidelibus Tuis ut quie 
sumpsit fideliter et mente sibi et corpore, beatee Mari intercessione 
custodiat. [‘ Beata Maria” seems the right reading. ] 


497] GERMANUS OF PARIS. 497 


“Tn observance therefore of these commandments we offer the 
sacred gifts of our salvation, beseeching Thee to deign to send 
Thy Holy Spirit upon these solemn things, that it may become to 
us a lawful eucharist in the name of Thee and Thy Son and the 
Holy Spirit, in the transformation of the body aad blood of our 
Lord Jesus Christ Thine only-begotten (Son), to confer upon us, 
that eat it, eternal life and an everlasting kingdom which we shall 
have through the Lord Himself. 


P. 92. “Order of the Gallican Liturgy: (1) The antiphon 
shall be sung; (2) Silence; and the Lord be with you; (3) Aius, 
1.6. Holy, holy, holy, sung; (4) The song of Zacharias; (5) A 
reading from a prophet; (6) From an apostle ; (7) The hymn of the 
three children; (8) Aius before the Gospel; (9) The holy proces- 
sion of the Gospel as the power of Christ triumphant from death ; 
(10) The clergyman sings the Sanctus as the procession of the 
Gospel returns; (11) preaching; (12) prayers; (13) The deacon 
cries out, Catecuminum; (14) When Christ’s body proceeds to 
the altar, the church shall sing, ἅς, The Lord’s body is carried 
home (to the altar) in ‘towers. The corporal pall, &, &c. 
Lauds, z.e. Alleluia. The names of the dead, &. ‘ Lift up your 
‘hearts.’ While the priest is breaking the bread, the clergy shall 
supphantly sing, &, The Lord’s prayer, The trecanum (triple) 
shall be sung. 





XIX. The Mass at the Conversion of St Paul. 


After “the mystery.” Hiec igitur precepta servantes sacrosancta 
munera nostre salutis offerimus, obsecrantes ut immittere digneris 
Spiritum Tuum sanctum super hee sollennia, ut fiat nobis legitima 
eucharistia in Tuo Filiique Tui nomine et Spiritus sancti, in transfor- 
matione corporis et sanguinis Domini nostri Jesu Christi unigeniti 
Tui, edentibus nobis vitam eternam regnumque perpetuum conlatura 
habituris per _ Ipsum Dominum. 


P, 92, S. Germani expositio brevis Ant. Lib. Gall. from 2 MSS. 
see p. 98 n. 

(1) Antiphona canetur; (2) silentium et Dominus sit semper vobis- 
cum, &e.; (3) Aius (ἅγιος, ἅγιος, ἅγιος, &c.) cantatur; (4) Zacharie 
canticum; (5) (Lectio) de propheta ; (6) de apostolo ; (7) Hymnus trium 
puerorum; (8) Aius ante Evangelium; (9) Evangelii sancta processio, 
velut potentia Christi triumphantis de morte; (10) “Sanctus” redeunte 
sancto Evangelio clerus cantat; (11) predicatio; (12) preces; (13) Ca- 
tecuminum diaconus clamat ; (14) Nune autem procedens ad altarium 
‘corpus Christi...” psallet ecclesia. Corpus Domini defertur in turribus, 
&e. Corporalis palla, &e. Laudes, i.e. Alleluia. Nomina defunctorum, 
&c. Sursum corda, &e. Sacerdote frangente supplex clerus psallet, cc. 
Oratio Dominica, &c. Trecanum psalletur. [This is an abridgment 


mostly in the very words. | 
9») 


ἘΠ oa 


498 THE SIXTH CENTURY. [A.D 


1.1. “ Though there are many arguments that prove the true 
presence of the body and blood of Christ in the eucharist, it is not 
the lowest place that is held by the most august rites and those 
solemn prayers, which lawful Christian societies everywhere in the 
world from the beginning have used in sacred matters. For the 
church, animated by the Holy Spirit residing in her, is earnest in 
all ways about publicly testifying that some very great thing, and 
that evidently Divine, is contained in this sacrifice. To this point 
the preparatory readings from both testaments, by meditation upon 
which the minds of the faithful are predisposed for conceiving of 
so great a mystery; to this points the preparation of the bread 
with earnest care and its oblation with the wine made to God in 
whispered words with sacred incensings ; to this points the address, 
like a preface, directed to bystanders, that their ears and hearts 
may be erect towards Heavenly things; to this points the sacred 
action and consecration that is usually performed in Christ’s words ; 
then the lifting up of the victim and of the cup with marked 
reverence in the priest and the people falling prostrate (or kneel- 
ing down); added to this the commemoration of the living and the 
dead: to this finally leads the communion (itself) with all those 
signs of religion and veneration, with that giving of thanks which 
leave no doubt in the beholders that this is and always was the 
church’s faith and persuasion, that Christ is truly exhibited in this 
sacrifice. And these indeed are the things which all the liturgies 


in common represent.” 


1.1. The Introductory Treatise to Germanus’ Lectionarium 
Gallicum Antiquissimum, by the editor of the volume. 


Cum varia sint argumenta que veram in eucharistid Christi corporis 
sanguinisque presentiam probant, non inferiorem in his locum tenent 
augustissini ritus et solemnes ille preces, quibus Christiane ubivis 
gentium legitime societates ab initio in re sacra usi sunt. Id enim 
modis omnibus agit Spiritu sancto animata ecclesia ut magnum aliquid 
et plane Divinum hoc sacrificio contineri palam protestetur. Hue 
spectant prievie ex utroque testamento lectiones, quarum meditatione 
fidelium animi ad tantum mysterium disponantur: hue panis studio 
preparatus, ejusdemque cum vino Deo facta oblatio verbis arcanis cum 
sacro suflitu; hue ad circumstantes conversa oratio prefationis instar, 
ut eorum aures et corda in crlestia erigantur ; hue actio sacra et conse- 
eratio mysticis Christi verbis peragi solita; tum hostiz calicisque ele- 
vatio cum insigni reverentia sacerdotis et populi procumbentis : ad hee 
vivorum defunctorumque memoria ; hue denique communio cum iis 
religionis venerationisque signis, cum ed gratiarum actione, nullus ut 
intuentibus dubitandi locus reliquatur, hane esse semperque fuisse 
ecclesiz fidem ac persuasionem, Christum vere in hoe sacrificio exhiberi, 
Et heee quidem in commune liturgiz omnes representant, 


512] EUTYCHIUS. 499 


(D.) EUTYCHIUS, PATRIARCH OF CONSTANTINOPLE. B. 512. 
Ὁ. 582. 


He died of an acute fever on Easter-day after ministering the 
Lord’s supper. It was the 5th of April. He blessed all that were 
around him, and two or three hours before midnight expired. He 
was contemporary with Justinian, who sent him to the fifth general 
council at Constantinople ; and he became so distinguished in its 
debates that he was chosen to succeed Menas the patriarch, who 
died soon after the council was held. He as well as Gregory of the 
third century bears the name, Thaumaturge, perhaps for a similar 
reason. The 6th day of April is kept in his honour in the Greek 
church. A sermon “on the Passover and the most holy Eucharist” 
supplies our notable passage: which sermon with a letter to Pope 
Vigilius is all that remains of his writings. He was born a 
Phrygian and carefully taught by his uncle Hesychius, who also 
inherits the title Thaumaturge. Eustratius, one of his disciples, 
left a biography of him. He calls him a treasury of virtues, 

The word μυστικὸς repeatedly occurring does not seem to mean 
that Eutychius interpreted the eating and drinking of Christ’s 
body and blood only in a spiritual sense. He seems to believe in 
a natural participation and a spiritual meaning also, 


P. 2391. “That Christ then might fulfil the law that saith 
to take the sheep on the tenth of the first month, but to keep it 
until the fourteenth, as Priest He selects Himself also as victim 
and was kept until the fifth day. Then He is mystically sacrificed 
when the fourteenth day was beginning. And because it is said, 
After two days comes the passover, it is the mystic and the one to 
be desired, not the legal. For also they knew the latter, and the 
publication of it were superfluous... John then having passed 





Migne, p. 2391. 


Ἵνα οὖν τὸν νόμον πληρώσῃ (Χριστὸς) Tov λέγοντα τῇ δεκάτῃ τοῦ μηνὸς 
τοῦ πρώτου λαμβάνειν τὸ πρόβατον, τηρεῖν δὲ ἕως τῆς τεσσαρεσκαιδεκά- 
της, ὡς ἱερεὺς καὶ ἱερεῖον “Eavrov ἐκλέγεται, καὶ διετηρήθη εἰς πέμπτην 
ἡμέραν, εἶτα θύεται μυστικῶς τῆς τεσσαρεσκαιδεκάτης ἐναρχομένης.... Καὶ ὅτι 
μετὰ δύο ἡμέρας τὸ Πάσχα γίνεται, τὸ μυστικὸν καὶ ἐπιθυμητὸν, οὐ τὸ 
νομικόν. Τοῦτο γὰρ καὶ αὐτοὶ ἤδεσαν, καὶ περίττη ἡ πρόῤῥησις... Ὑπερβὰς 
6 Ἰωάννης τὰ τοῦ... δείπνου τοῦ ἐν Σιὼν τοῦ καὶ μυστικοῦ ἐπὶ τὸν τόπον 


500 THE SIXTH CENTURY. [A.D. 


over the matters of the supper that was in Sion, that also was the 
mystical one, comes to the ground of the treason. Mystically then 
he sacrificed Himself, when with His own hands after the supper 
he took the bread and gave thanks and exhibited and brake, 
having mixed Himself in “the figurative (bread), &c. Every re- 
ceiver then receives the entire holy body and the precious blood of 
the Lord, even though he receive but a part of these; for He 
has been divided without division among all on account of the 
mingling (of Himself in it)... Let no one then have a doubt that 
after the mystic sacred service, the incorruptible and the holy 
resurrection, and the immortal and holy and life-giving body and 
blood of the Lord, set in the figures by the sacred services, any 
less than the before-mentioned instances, sweeps away our own 
powers (in the giving of those of Christ); but let us believe that it 
is found entire in the whole. For in the body of the Lord Himself 
dwelleth all the fulness of the Godhead bodily: that is in substance, 
The breaking assuredly of the precious bread at least manifests the 
slaughter : and for this reason also it was called the desirable 
passover, as the supper of salvation and incorruption and know- 
ledge in perfection. This then was the supper that was celebrated 
in Sion: so that after the mystic passover, which was made by the 
Lord in Sion when the fourteenth (day) began—the passover 
being celebrated by the Jews, when the fourteenth day was passing 
away into the morrow, which was the preparation no longer the 
passover. [Surely the Jewish passover was kept when the four- 
teenth began not when it ended. See “The Thesis,’ which opens 
the promised Part I. on the Inspired Teaching of the Scriptures. ]... 





τῆς παραδόσεως ἔ ἔρχεται.. . Μυστικῶς οὖν ‘Eavrov ἔθυσε, ὅτε ταῖς οἰκείαις 
χερσὶ μετὰ τὸ δειπνῆσαι λαβὼν τὸν ἄρτον, εὐχαριστήσας, ἀνέδειξε: καὶ 
ἔκλασεν ἐμμίξας Ἕ αὐτὸν τῷ ἀντιτύπῳ, κιτιλ. Ὅλον οὖν ἅπας τὸ ἅγιον 
σῶμα καὶ τὸ τίμιον αἷμα τοῦ Kupiov δέχεται, Kav εἰ μέρος τούτων δέξηται" 
μεμέρισται γὰρ ἀμερίστως ἐν ἅπασι, διὰ τὴν ἔμμιξιν. Then follow parallels 
of a seal making many impressions, though but one seal: one voice 
conveyed to many ears. Μηδεὶς οὖν ἀμφιβολίαν ἐχέτω τὸ ἄφθαρτον μετὰ 
τὴν μυστικὴν ἱερουργίαν καὶ τὴν ἁγίαν ἀνάστασιν, καὶ ἀθάνατον καὶ ἅγιον 
καὶ ζωοποιὸν σῶμα καὶ αἷμα τοῦ Κυρίου τοῖς ἀντιτύποις ἐντιθέμενον διὰ 
τῶν ἱερουργιῶν, ἔλαττον τῶν προειρημένων παραδειγμάτων, τὰς οἰκείας 
ἐναπομόργνυσθαι δυνάμεις, ἀλλ᾽ ὅλον ἐν ὅλοις εὑρίσκεσθαι. Ἔν αὐτῷ γὰρ 
τῷ Κυριακῷ σώματι κατοικεῖ πᾶν τὸ πλήρωμα τῆς Θεότητος τοῦ Λόγου καὶ 
Θεοῦ σωματικῶς, ἅπερ ἐστιν οὐσιωδῶς. Ἢ κλάσις γε μὴν τοῦ ἄρτου τοῦ 
τιμίου τὴν σφαγὴν δηλοῖ" διὸ καὶ πάσχα ἐπιθυμητὸν ἐκλήθη, ὡς σωτηρίας 
καὶ ἀφθαρσίας καὶ γνώσεως τελείας πρύξεν ον. --Totro οὖν ἐστιν τὸ. ε:δεῖπνον 
τὸ ἐν Σιὼν ἐπιτελεσθέν. Ὥστε μετὰ τὸ “μυστικὸν πάσχα, τὸ ὑπὸ τοῦ 
Κυρίου γενόμεν ον ἐν Σιὼν, ἐν ἀρχουμένης τῆς τεσσαρεσκαιδεκάτης, τὸ ὑπὸ 
τῶν ᾿Ιουδαίων ἐπὶ τὴν αὔριον, ἦτις ἣν παρασκευὴ, περαιουμένης τῆς τεσσα- 
ρεσκαιδεκάτης, ἐπιτελεσθὲν, οὐκέτι πάσχα... He mistakes John xviii. 28; 
see Thesis. Οὕτως ἀντὶ τοῦ apvod, τῆς τεσσαρεσκαιδεκάτης ἐναρχούσης, 


512] EUTYCHIUS. 501 


So instead of the lamb, as the fourteenth day began, He sacrificed 
Himself mystically and anticipatively, and appears to us having 
mixed Himself in the figurative (bread). ‘The mystic then is the 
firstfruit and pledge of the real, and the real is the perfect, ac- 
cording to the saying ‘I will no more eat thereof, &¢., which was 
shewn after His holy resurrection... But He celebrates the per- 
fect and that which is completive of the mystic feast according to 
His holy resurrection, which has come to pass, when the sixteenth 
(day) began, the Lord’s day then also having first come.” 


ε κ᾿ , a \ a or) se apo , , 
Eavrov θύσας VOTLKWS και π ολ TTTLKWS, Και € tCaS TW AVTLTVTW αινεται. 
Ν > Ν 3 Ἂν Ν > , 2 nee 5 x 
i a ‘ 

To οὖν μυστικὸν ἀπαρχὴ καὶ ἀρραβών ἐστι τοῦ πραγματικοῦ" τὸ δὲ Tpay- 
Ν Ἂς , Ν ἂν = - 7 
ματικὸν τὸ τέλειον, κατὰ τὸ, I will not again eat thereof, &c. Ὅπερ 
ε cal ‘ ~ 
ἔσχεν ἡ ἁγία Αὐτοῦ ἀνάστασις... Τὴν δὲ τελείαν καὶ πληρωματικὴν τῆς μυσ- 

a “-“ ‘ ε , nw 7 ol 
τικῆς ἑορτῆς, κατὰ τὴν ἁγίαν ἀνάστασιν ἐπιτελεῖ, ἥτις, ἐναρχομένης τῆς 
- , a x A ΄ , / 
ἑξκαιδεκάτης, τῆς καὶ ἹΚυριακῆς τότε φθασάσης, γεγένηται. 


(E.) ANASTASIUS OF SINAL Ρ. 599. 


From the position of a simple monk and presbyter he was 
raised to the Patriarchate of Antioch in 561 during the reign of 
Justinian. The next year he took up a bold position against the 
emperor’s heresy, that Christ’s body was incapable of suffering. 
But no edict of exile was put forth against him by that monarch : 
but such a decree eame from his successor in 572. He was how- 
ever defended, and Gregory the Great procured his restoration. 
His title with the later Orientals is the new Moses, Migne 
combines with his writings those of four other Anastasi. Two of 
them were Patriarchs of Antioch after him; one was an abbot of 
a monastery, and another a monk of the monastery of St Sabas, 
which was afterwards made illustrious by John Damascenus being 
one of its monks: but two-thirds of Migne’s volume are the 
writings of the Sinaite. It will be observed that in his arguments 
he does not shrink from assuming much that the Scripture does 
not state: and therefore it is no wonder that he infers much 
as to Christ’s resurrection body which we have no real reason for 
believing. But possibly a little argument upon the true force of 
Scripture might have brought him to receive the figurative sense 
of Christ’s body, which he puts as one of three possibilities. 


502 THE SIXTH CENTURY. [A.D. 


P. 296. “A guide in holy things. The Gaianites and others. 
Tell me, I entre at thee, thou that “sayest that from the point of 
the union itself both the Godhead and the body of Christ are in 
every way in incorruption. This communion of the all-holy body 
and blood, which thou bringest forward and partakest of, is it the 
true body and blood of Christ the Son of God or bare bread, as 
that which is being sold from house to house: a figure of the body 
of Christ, like the sacrifice of the goat which the Jews lead to (the 
temple-vail) ? The Gaianite. Never be it said by us that the 
holy communion is the figure of His body or bare bread, &e. The 
orthodox. Christ did not say, This is the figure of My body and of 
My blood. But in many other places also Christ appears to have 
said, He that eateth My flesh and drinketh My blood hath eternal 
life. Yet more, as Christ Himself bears witness, that it is His 
body and blood truly, of which the faithful bring to us and we 
partake. Bring it to us from the communion of our church, as 
being orthodox as thou sayest above every other church: and we 
lay apart in all honour such a holy body of Christ into a vessel 
gloriously, and within a few days, unless it be corrupted or turned, 
or made of another kind, it is manifest that ye are well declaring 
that it is from the very point of union in incorruption in every 
way. But if it be corrupted or changed in kind it is altogether 
necessary for you to say one of these alternative things : ‘either 
that which ye partake of is not the true body of Christ, but a 
figure, and bare (bread), or that on account of the badness of our 





P. 296, Ὁδηγὸς ἐν ἁγίοις, c. 23. The Gaianites—and an account of 
a very unfinished discussion with them at Alexandria. 


Εἰπέ μοι, παρακαλῷ, ὁ λέγων ἐξ αὐτῆς ἄκρας ἑνώσεως κατὰ πάντα τρόπον 
ἐν ἀφθαρσίᾳ εἶναι καὶ τὴν Θεότητα καὶ τὸ σῶμα τοῦ Χριστοῦ. Αὕτη ἡ 
κοινωνία τοῦ παναγίου σώματος καὶ αἵματος, ἣν προφέρεις καὶ μεταλαμβάνεις, 
σῶμα καὶ αἷμα ἀληθινόν ἐστι Χριστοῦ τοῦ Yiov τοῦ Θεοῦ, ἢ ἢ ψιλὸς ἄρτος, 
ὡς ὃ πιπρασκόμενος κατ᾽ οἶκον, καὶ ἀντίτυπος τοῦ εὐ τοῦ Χριστοῦ, 
ὡς ἡ θυσία τοῦ τράγου, ἣν Ἰουδαῖοι προσάγουσιν ; 3 Ὁ Ῥαιανίτης. MM) “γένοιτο 
ἡμᾶς εἰπεῖν ἀντίτυπον τοῦ σώματος τοῦ Χριστοῦ τὴν ἁγίαν κοινωνίαν, ἢ ψιλὸν 
ἄρτον, K.T.A. Ὁ ὀρθόδοξος.. «Οὐκ εἶπεν (ὁ Χριστὸς) Τοῦτό ἐστι τὸ ἀντίτυπον 
τοῦ σώματος καὶ τοῦ αἵματός Μου. Καὶ ἐν ἑτέροις δὲ πλείοισι τόποις 
φαίνεται ὁ Χριστὸς εἰπὼν ὅτι Ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου 
τὸ αἷμα ἔχει ζωὴν αἰώνιον. Λοιπὸν Αὐτοῦ τοῦ Χριστοῦ μαρτυροῦντος ὅτι 
σῶμα Αὐτοῦ ἐστιν ἀληθῶς καὶ αἷμα ὅπερ ot πιστοὶ προσάγοντες μετα- 
λαμβάνομεν. λγαγε ἡμῖν ἐκ τῆς κοινωνίας τῆς ἡμετέρας ἐκκλησίας, ὡς 
ὀρθοδόξου οὔσης, ὡς λέγεις, ὑπὲρ πᾶσαν ἄλλην ἐκκλησίαν. Καὶ ἀποτι- 
θοῦμεν ἐν πάσῃ τιμῇ τὸ τοιοῦτο ἅγιον σῶμα Χριστοῦ εἰς σκεῦος ἐνδόξως, 
καὶ ἐντὸς ὀλίγων ἡμερῶν ἐὰν μὴ φύαρῇ ἢ τραπῇ ἢ ἀλλοιωθῇ, πρόδηλον ὅ ὅτι 
καλῶς κηρύττετε τὸν Χριστὸν κατὰ πάντα τρόπον ὄντα ἐξ αὐτῆς ἄκρας ἑνώσεως 
ἐν ἀφθαρσίᾳ. Εἰ δὲ φθαρῇ, ἢ ἀλλοιωθῇ, ἀνάγκη πᾶσα ἡμᾶς ἕν ἐκ τῶν 
ὁποτέρων εἰπεῖν' ἢ ὅτι οὐκ ἐστιν (Ὁ) μεταλαμβάνετε σῶμα ἀληθινὸν Χριστοῦ, 
ἀλλ᾽ ἀντίτυπον καὶ ψιλὸν, ἢ ὅτι διὰ τὴν κακοπιστίαν ἡμῶν οὐκ ἐπεφοίτησε 


—599] ANASTASIUS OF SINAI. 503 


faith the Holy Spirit did not come to it, or that the body of Christ 
13 corruptible [as] before its resurrection, as (is likely with a thing) 
killed and made dead and wounded, and divided and eaten. For 
an incorruptible nature is not either cut or wounded in the side or 
hands, or divided or made dead or eaten, or at all laid hold of or 
handled, such as is the incorruptible nature of the angels and of 
the soul... Before then the passion the all-holy body of Christ 
was corruptible, but after His resurrection, after three days, incor- 
ruptible... After His resurrection from the dead, even if He ate 
in pretence to produce confirmation in the disciples, yet, never- 
theless, &c., not having spat, not having cried, nor sweated, nor 
flowed with blood, &c., nor having thirsted nor hungered... At 
one time he appeared in the flesh in divers places. Whence from 
all these things it is manifest that the holy body of Christ was 
corruptible before His passion, but that He was incorruptible after 
His resurrection. 


P. 207. “An heresiarch Timothy held that Christ was incar- 
nated without sin and carnal wills ; for His will, he says, was only 
that of God, as His essence also was only that of the Word. [P. 208.] 
The Hodegus or leader in the way. For if the Godhead is alone 
in Christ, why find we fault with the Manicheans who say, that 
Christ's flesh is in shadow and seeming and in a phantasy (appear- 
ance), and that going up He set apart, His shadowy body itself in 


εἰς αὐτὸ τὸ Πνεῦμα τὸ ἅγιον, ἢ ὅτι φθαρτόν ἐ ἐστι τὸ σῶμα “Χριστοῦ πρὸ τῆς 
ἀναστάσεως, ὡς θυόμενον, καὶ νεκρούμενον, καὶ τιτρωσκόμενον, καὶ μερι- 
ζόμενον, καὶ ἐσθιόμενον. ΓΑφθαρτος γὰρ φύσις. οὔτε τέμνεται, οὔτε τιτρώσκεται 
πλευρὰν καὶ χεῖρας, οὔτε μερίζεται, οὔτε νεκροῦται, οὔτε ἐσθίεται, οὔτε ὅλως 
κρατεῖται ἢ ψηλαφᾶται" οἵα ἐστιν ἢ ἄφθαρτος τῶν ἀγγέλων καὶ τῶν ψυχῶν 
φύσις.. Πρὸ μὲν τοῦ πάθους φθαρτὸν ἦν τὸ τοῦ Χριστοῦ πανάγιον σῶμα, 
μετὰ δὲ τὴν τριημέραν ἔγερσιν ἀφθαρτον.. Μετὰ τὴν ἐκ νεκρῶν Αὐτοῦ ava- 
στασιν, εἰ καὶ ἔφαγεν οἰκονομικῶς πρὸς πίστωσιν τῶν μαθητῶν, ἀλλ᾽ ὅμως .. 
οὐ πτύσαντα, οὐ δακρύσαντα, οὐχ ἱδρώσαντα, οὐχ αἱμοῤῥοήσαντα, κ.τ.λ. 
οὐ διψήσαντα, οὐ πεινήσαντα...ἐν pia ὥρᾳ σαρκὶ ἐφαίνετο ἐν διαφόροις 
τόποις. Ὅθεν ἐκ πάντων τούτων δῆλόν ἐστιν φθαρτὸν μὲν εἶναι τὸ ἅγιον 
Χριστοῦ σῶμα πρὸ τοῦ πάθους, μετὰ δὲ τὴν ἀνάστασιν Αὐτοῦ ἀφθαρτον. 


Opera, Migne, Vol. LXXXIX., p. 207. 


In opposition to Timothy, who follows an heresiarch whose doctrine 
was Χριστὸν σαρκωθέντα δίχα a ἁμαρτίας. καὶ σαρκικῶν θελημάτων" ἡ γὰρ θέ. 
λησίς, φησιν, Θεότητος μόνη, ὥσπερ καὶ οὐσία μόνη τοῦ Λόγου. 


P. 208 s. 
“Odnyos (Dux vie)...Hi yap corns ἐστι μόνη ἐν τῷ Χριστῷ, τί ἐγ- 


καλοῦμεν Τοῖς λέγουσι Mavixators, | ὅτι ἐν σκίᾳ καὶ δοκήσει καὶ ἐν φαντασίᾳ 
ἣν ἡ σὰρξ, τοῦ Χριστοῦ, καὶ ἐν τῷ ἡλίῳ ἀνερχόμενος ἀπέθετο καὶ αὐτὸ τὸ 
σκιῶδες σῶμα, ὃ περιέκειτο ἐν φαντασίᾳ" οἵστισι, λέγω δὴ Μανιχαίοις, 


504 THE SIXTH CENTURY. [A.D. 


the sun, the body that in an appearance was surrounding Him. 
To such as these, I mean indeed to the Manicheans, our reverend 
Timothy really went to school, and now walketh and journeyeth 
together with them the same path of error, insisting, that the 
nature of Christ is only Godhead, even if it has been incarnate... 
For if Christ is Godhead only, and the Godhead is invisible and 
not to be touched, and not to be sacrificed, and not to be divided 
into members and not to be eaten, Timotheus is manifestly, like 
the Jews, denying His sacrifice and the communion of the holy 
mysteries, and not believing nor confessing that the body and 
blood of Christ are visible and created and earth-born. The 
otferer of it distributes it to the people, saying ‘The body and 
‘hlood of our Lord and Saviour Jesus Christ. For if he says 
that Christ’s nature is Godhead only, but that it is foreign to the 
Divine nature to be held and broken and divided and bruised and 
poured out and emptied and changed and cut up by teeth, 
Timothy falls into which one he pleases of two ditches ; either 
saying that the Godhead is able to suffer and to flow, or denying 
there being a body and blood of Christ, which he brings near and 
eats from the mystic sacrifice and gives portions of, saying to the 
people, ‘The body and blood of our Lord Jesus Christ.’ For it 
were more necessary for him to say to the participant, ‘The 
‘Godhead only of our Lord Jesus Christ.’ It remains that the 
account of the incarnation with Timothy is a myth. [We see 
written here as with a sunbeam the usefulness of the Lord’s supper 
as au overthrower of heresy.] [In P. 209 the heretic is made to 
quote sayings of Gregory the divine, 1.6. of Nazianzum, and of 
Gregory of Nyss a, Which are manifestly in his favour, and which 
ὁ ὀρθόδοξος, 1.6. Anastasius himself, does not pretend to defend, 





γνησίως μαθητεύσας ὁ σεμνὸς Τιμόθεος, τὴν αὐτὴν αὐτοῖς βαδίζει καὶ 
συνοδεύει τῆς πλάνης τρίβον, φάσκων ὅτι φύσις τοῦ Χριστοῦ μόνη Θεότης 
ἐστιν, εἰ καὶ σεσάρκωται. [He is a century too late to be the Timothy 
Ailurus of Constantinople]... Ei γὰρ μόνη Θεότης ἐστιν ὁ Χριστὸς ἡ δὲ 
Θεότης ἀόρατός ἐστι καὶ ἀψηλάφητος καὶ ἄθυτος καὶ ἀμέλιστος, καὶ ἄβρωτος, 
πρόδηλός ἐστιν ὁ Τιμόθεος, ἀρνούμενος, ὥσπερ οἱ ᾿Ιουδαῖοι, τὴν θυσίαν καὶ 
κοινωνίαν τῶν ἁγίων μυστηρίων, καὶ μὴ πιστεύων μήτε ὁμολογῶν ἐν ἀληθείᾳ 
σῶμα καὶ αἷμα ὁρατὸν καὶ κτιστὸν καὶ γηγενὲς Χριστοῦ εἶναι. “O προσφέρων 
μεταδίδωσι τῷ λαῷ, λέγων, Σῶμα καὶ αἷμα τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν 
᾿Ιησοῦ Χριστοῦ. Εἰ γὰρ φύσιν Χριστοῦ μόνην Θεότητα εἶναι λέγει, ἀλλό- 
τριον δὲ Θείας φύσεως τὸ κρατεῖσθαι καὶ κλᾶσθαι καὶ μερίζεσθαι καὶ 
θρύβεσθαι καὶ ἐκχεῖσθαι καὶ κενοῦσθαι καὶ μεταβάλλεσθαι καὶ ὑπ᾽ ὀδόντων 
κατατέμνεσθαι, εἰς ἕν ἐκ τῶν ὁποτέρων βόθρων ὁ Τιμόθεος πίπτει, ἢ παθητὸν 
καὶ ῥευστὸν λέγων τὸ Θεῖον, ἢ ἀρνούμεν os τὸ σῶμα καὶ αἷμα Χριστοῦ, ὃ 
προσάγει καὶ ἐσθίει ἀπὸ τῆς μυστικῆς θυσίας καὶ μεταδίδωσι, λέγων τῷ 
λαῷ, Σῶμα καὶ αἷμα τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. ᾿Εχρῆν γὰρ μᾶλλον 
αὐτὸν πρὸς τὸν μεταλαμβάνοντα λέγειν, Oeorns μόνον τοῦ Κυρίου ἡμῶν Ἰησοῦ 
Χριστοῦ, Λοιπὸν μῦθος παρὰ τῷ Τιμοθέῳ ὁ τῆς σαρκώσεως λόγος. 


—599] ANASTASIUS OF SINAI. 505 


except by bringing passages of an opposite character from the 
latter, shewing that he thought the other passages erroneous. 
This is a very neat device in controversy; but room cannot be 
given to exhibit it here, though it still runs on the line of our 
subject. It is extremely interesting. Persons may find gold in 
the fathers. | 


P. 765. “Question. Is it good for anyone going away to a 
strange land to carry the holy communion in a case, or to commu- 
nicate wherever we may find a communion ? Answer. The all- 
holy body of Christ, if driven about and carried about, receives 
no insult from this. For Christ Himself was being borne about to 
all men, and as 1 said is not insulted by this, but only by an 
unclean heart. But that we ought not to communicate with any- 
one outside the catholic church the divine apostle himself teaches, 
saying ‘One Lord, 2.6. the true Lord, ‘one faith,’ 1.6. the pious 
one; for the rest are not faiths, but dyings. As then when we live 
away from our own married wife, if we have intercourse with 
another woman, it is not marriage but fornication, much more 
shall we guard our sobriety and not separate from our holy unde- 
filed church, the spouse (conjux) of Christ. [Persons therefore ought 
in his view to carry reserved bread on a journey to avoid commu- 
nicating with any church not in communion with their own: and 
this accords with the practices of the fourth century. | 


P. 219. “The heterodox disputant says, Timothy or Severus, 
in proclaiming one nature in Christ, denies not His incarnation, 
but is following the holy fathers. For the blessed Gregory the 
divine says that ‘the body becomes of one Godhead with God 


‘the Word, and was perfected into being such as that which deified 





P.765. Question CXIII. 


Καλὸν to βαστάζειν κοινωνίαν ἁγίαν ἐν σκευοφορίῳ ἀπερχόμενόν τινα 
cd πο» x “- ε AY A LA 7 3 Ξ Ν Ν , 
ἐπὶ ξένης, ἢ κοινωνεῖν ὁποῦ δ᾽ ἂν εὕρωμεν κοινωνίαν; “Amok. To μὲν πανάγιον 
an a“ “ 3 Ν , 
σῶμα τοῦ Χριστοῦ οὐ καθυβρίζεται ἀπὸ τούτου περιαγόμενον καὶ περιφερό- 
μενον" Αὐτὸς γὰρ ἣν ὃ Χριστὸς πρὸς πάντας περιφερόμενος, καὶ ὡς εἶπον 
οὐ καθυβρίζεται ἀπὸ τούτου ἢ μὴ ἀπὸ ῥυπαρᾶς καρδίας. Ὅτι δὲ οὐ δεῖ 
κοινωνεῖν παντὶ ἐκτὸς τῆς καθολικῆς ἐκκλησίας ὁ θεῖος ἀπόστολος ἡμᾶς 
ra) ε 5 
διδάσκει, λέγων “ Εἷς Κύριος τούτεστιν ὁ ἀληθὴς Κύριος, “ pia πίστις " 
, ε > , ε Ν Ἃς, > πὶ ’,ὔ > A , [2 
τούτεστιν ἡ εὐσεβής" αἱ γὰρ λοιπαὶ οὐκ εἰσὶ πίστεις ἀλλὰ θνήσεις. Ὥσπερ 
A lal eu 2\ w 
οὖν ἀποδημοῦντες τῆς ἰδίας γαμετῆς, ἐὰν συγγενώμεθα ἄλλῃ, οὔκ ἐστι γάμος 
ΕΣ Ν , “~ -“ a ‘ , « -“ Ν ~ 
ἀλλὰ πορνεία, πολλῷ μᾶλλον φυλάξομεν τὴν σωφροσύνην ἡμῶν, Kal τῆς 
“ / a a “-“ 
ἁγίας ἡμῶν ἀμιάντου συζύγου τοῦ Χριστοῦ ἐκκλησίας μὴ χωρισθῶμεν. 
A part of what follows the preceding extract. P. 219. 
, - 3 a“ \ 
ὋὉ ἑτερόδοξός φησιν, Οὐκ ἀπαρνούμενος ὁ Τιμόθεος ἢ Seunpos τὴν σάρκωσιν 
na A“ 3 lal a 
TOU Χριστοῦ μίαν φύσιν ἐπ Αὐτοῦ κηρύττουσιν, ἀλλὰ τοῖς ἁγίοις πατρασιν 
ἑπόμενοι. ‘O γὰρ μακάριος Ῥρηγόριος ὁ θεολόγος φησιν, ὅτι ὁμόθεον 
γέγονε τὸ σῶμα τῷ Θεῷ Λόγῳ, καὶ τοιοῦτον ἀπετελέσθη, οἷον καὶ τὸ Θεῶσαν 


506 THE SIXTH CENTURY. [A.D. 


‘it.’ And the divinely wise Nyssean also uses an example on the 
Godhead and magnifying of the elements of the all-holy body of 
Christ, saying repeatedly, that as a drop of vinegar cast into the 
ocean of the sea exists no longer in its own peculiar attributes of 
vinegar, so indeed that all- holy body also, mixed together with the 
Godhead, exists no lounger in the peculiar attributes of the flesh. 


Reply. “He that speaketh against Eunomius, saying, What 
kind of nature of Christ is struck on the face in the passion ? 
and what kind rises in glory from Hades? could not be about to 
proclaim the mixing together and indistinguishableness of Christ’s 


natures. 


P. 836. “For since the priest is mediator between God and 
men, and propitiates God thoroughly on behalf of the multitude of 
sins, see how he makes all the people secure beforehand and 
continually testifies, as if saying some such words as these to the 
people, Since ye, O men, have set me as a mediator on your behalf 
towards God, on this mystic table, I exhort you, be ye also earnestly 
busy with me, abstain from all thoughts of this life. Leave en- 
tirely all bodily consideration: for it is the occasion for intense 
prayer, but not for vain indolence. Hear what the deacon addresses 
to you, saying, ‘Let us stand well. Let us stand with fear, Let 
‘us hold fast to the holy offering. Let us bend our necks, Let 





αὐτό. Ὃὧ δὲ Θεόσοφος Νυσσαεὺς καὶ ὑποδείγματι κέχρηται ἐπὶ TH Θεώσει 
καὶ eae kia) Se σεῖ TOU παναγίου σώματος τοῦ Χριστοῦ, φάσκων ὅτι, 
Καθάπερ σταγὼν pepe βληθεῖσα ἐν τῷ πελάγει τῆς θαλάττης οὔκετι ἐστιν 
ἐν τοῖς ἰδίοις τοῦ ὄξους ἰδιώμασιν, οὕτω δὴ καὶ τὸ πανάγιον ἐκεῖνο σῶμα 
συνανακραθὲν τῇ Θεότητι οὔκετί ἐστιν ἐν τοῖς τῆς σαρκὸς ἰδιώμασιν. 
[Ὃ ὀρθόδοξος, as was said, does not at first attempt to defend these 
pussages, but in p. 213 he tries to prove that the figure of Gregory of 
Nyssa cannot mean what it says, because in other places he said other- 
wise.] “Azrox. Οὐ γὰρ dv σύγκρασιν καὶ ἀφανισμὸν κηρύττειν ἔμελλε τῶν 
Χριστοῦ φύσεων ὁ πρὸς Εὐνόμιον λέγων ὅτι, Tota φύσις Χριστοῦ ἐπὶ τοῦ 
πάθους ῥαπίζεται ; καὶ ποία ἐξ ἀϊδίου δοξάζεται; κιτιλ. [And yet he did 
say that which was cited in the former extract. But not ouly he but 
many writers differ from themselves, as Chillingworth says. ] 


Migne, p. 836. c. Oration on the Communion. 


᾿Επειδὴ γὰρ μεσίτης τοῦ Θεοῦ καὶ ἀνθρώπων ὁ ἱερεὺς τυγχάνει καὶ 
ὑπὲρ τοῦ πλήθους τῶν ἁμαρτιῶν Θεὸν ἐξιλεοῦται, βλέπε, πῶς πάντας προασ- 
φαλίζεται καὶ διαμαρτύρεται, ὡσανεὶ τῷ λαῷ τοιαῦτά τινα φθεγγόμενος, 
᾿Επειδήπερ, ὦ ὦ av δρες, “μεσίτην με πρὸς Θεὸν ὑπὲρ ὑμῶν ἐπὶ τῆς μυστικῆς 
ταύτης τραπέζης ἐστήσατε, παρακαλῶ, σπουδάσατε καὶ ὑμεῖς σὺν ἐμοὶ, 
ἀπόστητε πασῶν τῶν βιωτικῶν ἐννοιῶν. Καταλείψατε πᾶσαν σωματικὴν 
φροντίδα" προσευχῆς γὰρ “ἐκτενοῦς, ἀλλ᾽ οὐκ ἀσχολίας ματαίας ὁ καιρός. 
᾿Ακούσατε τί ὁ διάκονος ὑμῖν «προσφωνεῖ et, λέγων, Στῶμεν καλῶς" στῶμεν 
μετὰ φόβου. ἹΤ]ροσχῶμεν τῇ ἁγίᾳ ἀναφορᾷ' κλίνωμεν αὐχένας" κλείσωμεν 


—599] ANASTASIUS OF SINAL. 507 


‘us shut our understanding. Let us fill our mind full. Let us 
‘go up to Heaven. Let us hold our mind upward and our hearts. 
‘Let us lift up the eye of the soul to God. Let us pass by the 
‘Heaven. Let us pass by the angels. Let us pass by the Cheru- 
‘bim, and run unto the throne of the Master itself. Let us lay 
‘hold of the unpolluted feet of Christ. Let us weep. Let us 

‘constrain His tender-heartedness. Let us confess all toward the 
‘holy and mental altar above the heavens.’ 


P. 840. “What art thou doing, O man? When the six- 
winged angels are performing public service, covering the mystic 
table, when the Cherubim are standing by, and crying out in the 
thrice- holy hymn with their splendid voices, when the Seraphim 
with caution are bending forward (over it) when the high-priest is 
propitiating God on thy behalf, when all are considering with 
fear and trembling, when the Lamb of God is being pierced, when 
the Holy Spirit is going to it from above, when angels are invisibly 
running through all the people, and making signs and writing of 
ἐπ ἘΠ in ihe souls of the faithful, dost ‘non not shudder to 
despise it, and to salute thy brother with a Jewish salutation, and 
to conceal away in thine heart thy long remembrances of evil and 
the murderous feeling of the serpent against thy brother? How 
is it thou dost not shudder and fall down, &., ὥς. We say 
these things. We say them each day assisting at the occasion of 
the fearful and terrific communion (assembly) which the priest, 
knowing after that sacrifice has been hallowed, lifts up the unbloody 








τὴν διανοίαν, πληρώσωμεν TOV νοῦν, πρὸς οὔρανον ἀνέλθωμεν. "Avw σχῶμεν 
τὸν νοῦν καὶ τὰς καρδίας" ἄνω πρὸς τὸν Θεὸν τὸ τῆς ψυχῆς ὄμμα ἐπάρωμεν" 
παρέλθωμεν τὸν οὐρανὸν, παρέλθωμεν τοὺς ἀγγέλους, παρέλθωμεν τὰ 
Χερουβὶμ, καὶ πρὸς αὐτὸν τὸν θρόνον τὸν Δεσποτικὸν προσδράμωμεν, αὐτῶν 
τῶν ἀχράντων τοῦ Χριστοῦ ποδῶν ἐπιλαβώμεθα, δακρύσωμεν, βιασώμεθα 
τὴν Αὐτοῦ εὐσπλαγχνίαν, ἐξομολογησώμεθα εἰς τὸ ἅγιον καὶ ὑπερουράνιον 
καὶ νοερὸν Αὐτοῦ θυσιαστήριον. 


P. 840. 

Τί ποιεῖς, ὦ ἄνθρωπε; ᾿Αγγέλων λειτουργούντων ἑξαπτερύγων τὴν μυστικὴν 
τράπεζαν καλυπτόντων, τῶν Χερουβὶμ παρισταμένων, καὶ τὸν τρισάγιον 
ὑμνὸν λαμπρᾷ τῇ φωνῇ «κεκραγότων, τῶν Σεραφὶμ μετ᾽ εὐλαβείας προκε- 
κυφότων, τοῦ ἀρχιερέως ὑπέρ σου ἐξιλεουμένου, πάντων φόβῳ καὶ τρόμῳ 
διανοουμένων, τοῦ ᾿Αμνοῦ τοῦ Θεοῦ σφαγιαζομένου, τοῦ Πνεύματος τοῦ ἁγίου 
ἄνωθεν ἐπιφοιτῶντος, ἀγγέλων ἀοράτως πάντα τὸν λαὸν διατρεχόντων καὶ 
τὰς τῶν πιστῶν ψυχὰς σημειουμένων καὶ ἀπογραφομένων, οὐ φρίττεις κατα- 
φρονῶν καὶ ἀσπασμὸν ᾿Τουδαικὸν τὸν ἀδελφὸν ἀσπαζόμενος καὶ πολυχρονίους 
μνησικακίας καὶ τὸν ὀλέθριον τὸν τοῦ ὄφεως ἐν τῇ καρδίᾳ σου ἐναποκρύπτων 
κατὰ τοῦ ἀδελφοῦ σου; πῶς οὐ φρίττεις καὶ καταπίπτεις κιτιλ. Ταῦτα 
λέγομεν" ταῦτα καθ᾽ ἑκάστην προσευχόμενοι κατὰ τὸν καιρὸν τῆς φοβεράς 
καὶ φρικώδους συνάξεως παριστάμενοι, ὅπερ γινώσκων ὁ ἱερεὺς μετὰ τὸ 
ἁγιασθῆναι τὴν θυσίαν ἐκείνην, τὴν ἀναίμακτον ἀνυψοῖ τὸν ἄρτον τῆς ζωῆς 


508 THE SIXTH CENTURY. [A.D. 


bread of life and exhibits it to all... Then the priest immediately 
comes in and says, The holy things to the holy... 


P. 848, Even if it were an angel of God that offers the 
unbloody sacrifice, but thou comest to it unworthily, the angel 
shall in no wise cleanse thee of thy sins.” 








‘ a | ee ε , > ᾽ ΄ eve ‘ 5.4} Ν ’, ee ὦ 
και πασιν GAUTOV ὑποδεικνύει... Εἶτα ἐπάγει O ἱερεὺς εὐθέως και λέγει Ta αγια 


~ ε 
τοῖς ἁγίοις. 


P, 848, 
Eni κἂν ἄγγελος Θεοῦ ἐστιν ὁ προσφέρων τὴν “ἀναίμακτον θυσίαν, σὺ 
δὲ ἀναξίως προσέρχῃ, οὐδαμῶς σε ὁ ἄγγελος ἁμαρτημάτων καθαρίσει, κ.τ.λ. 


(F.) POPE GREGORY I. THE GREAT, Β. ὅ40. D. 604. 


He sat on the seat of power at Rome for fourteen years, com- 
mencing with the last decade of the sixth century. That he was a 
disciple of Augustine may be seen in his adopting to the fullest 
all the superstition traceable in the doctrines of that eminent 
adivine. There is a strong bias to error in Gregory, but also a 
withholding influence. The passages fairly selected from his 
commentaries do not go so far in magnifying the plenary benefits 
of the mass, as the liturgies which he hands down. It would not 
be fair to pass over this feature. Nevertheless that the church 
for ages received a colour from his hands, which stereotyped the 
indwelling tendency to carnalism, cannot be disputed. Music and 
written liturgies and pomp of service can so easily degenerate into 
a superstitious belief in inherent powers, and into a trust in the 
mere external performances! The wisest men have most mis- 
trusted them. And that age was ripe for them all. Purgatory, 
pilgrimages and legends, were all exalted by this earnest and 
powerful reformer. 

The Dialogues of Gregory are a rich mine of legends. But the 
58th from Book Iv. quite equals any magnifying of the Lord’s 
supper that I have found. Yet the “terrific” element, so often 
elaborated elsewhere, is omitted. It is almost condemned and 
waved away. It may be supposed that this is due to Gregory 
having taken Augustine for his master in preference to other great 
writers of the same age. The word pedrcdferar, “is divided into 
“limbs,” occurs. I must not substitute μερίζεται: for both occur 
in the Oriental liturgies: and the former μελέζομαι, derived from 
μέλος, has reference to the four limbs of the cruciform holy bread, 


540] GREGORY 1. THE GREAT. 509 


which: became of equal length in the Greek cross. How any later 
or modern writer can doubt or dispute that the fathers in the first 
six centuries taught the Real Presence of Christ’s body in the 
Sacrament, when they can read such passages as this, passes, I 
confess, my understanding. And this passage is but a repetition 
of the language of earlier centuries. It is equally express, but less 
violent and extreme than some. The other legends are a key to 
the spirit of the age. 

He acquired great popularity at Rome. Like Germanus in 
France he gave largely to the poor and built six convents in Sicily, 
and one at Rome near the church of St John and St Paul, to be 
under the rule of the Nurseian Benedict. Vigils and fasts he too 
maintained, and his health is said to have suffered. In 590 he 
became pope, under a protest, in which he appealed to the em- 
peror Maurice and others: but, pending the ratification, he 
administered the business of the see; and when the ratification 
came he concealed himself. Must we trust history, or by doubt 
relieve his memory of the appearance of insincere policy? He 
stirred others like Vigilius of Arles to wrestle with church corrup- 
tion. His emission of fit men to heathen regions needs not a 
word. His diligence is said never to have yielded to the chronic 
pains, under which he suffered: and his policy towards the Greek 
empire and his efforts in the promotion of church interests in the 
West were alike successful according to the views of the age, 
It was therefore in a very special sense that he received the title 
of The Great. 


P.192. “ Let the host of our devotion be continually offered 
to Thee, O Lord, we beseech Thee, both to fulfil the institutes of 
the sacred mystery and wonderfully to work Thy salvation to us 
by the same our Lord... Take, O Lord, to Thyself benignly these 
offered oblations to sanctify them, that by their acceptance we may 


be delivered from crime (charge) and may be thought worthy to 
welcome the glorious coming of Thy Son without fear by the same 








Migne, p. 192. Book of the Sacraments. The second week. Prayers 
before the Nativity. Prayer on the Offerings. 

Devotionis nostre Tibi quesumus, Domine, Hostia jugiter immo- 
letur, que et sacri peragat instituta mysterii et salutare Tuum nobis 
mirabiliter operetur per eundem Dominum nostrum, [194. The Ist, &e. | 
Hee Tibi, Domine, oblata benignus sanctificanda assume libamina, 
ut eorum perceptione expiemur a crimine, et adventus Filii Tui 
gloriam mereamur interriti prestolari per eundem Dominum nostrum., 


510 THE SIXTH CENTURY. [A.D. 


our Lord... Be present with us, we beseech Thee, O Lord, and 
benignly hear our prayers, that what we have no confidence of 
obtaining the propitiation of the merits of our victims (hosts) may 
procure ‘by the same, &c..... We beseech Thee, O Lord, by the 
virtue in this mystery ; and may we be cleansed from secret (sins) 
and delivered from the snares of our enemies, by, &e. 


“ Be propitiated, O Lord, by the prayers and the victims of 
Thy servants, and for Thy name’s sake defend the rulers of the 
Christian name, that the salvation of the princes that serve Thee 
may be the peace of Thy nations... 


“Accept and be propitiated with the victims, by which Thou 
hast willed that both Thyself shouldest be appeased, and that 
salvation be restored to us by the patience of Thy piety. 


P. 214. “Grant to us, O Lord, that this oblation may profit 
the soul of thy servant bishop. ——, by the immolation of which 
Thou hast allowed the sins of all the world to be loosed by our 
Lord... We beseech Thee, O Lord, may this oblation absolve the 
soul of Thy servant bishop from all the vices of man’s life, 
the immolation of which (on the cross) has borne the sin of the 
whole world by, &e. 





P. 83. “Previously living in abundance they let themselves 
‘out for bread and thy household was filled.” Doubtless those 
that eat and cannot be satisfied are those who, although they 





[203. Matins. Mass for sins.] Adesto nobis, quesumus, Domine, et 
preces nostras benignus exaudi, ut quod fiducia non habet meritorum 
placatio obtineat hostiarum, per, &e, [205. Time of war.] Hujus, 
Domine, quesumus, virtute mysterii ; et a nostris mundemur occultis 
et ab inimicorum liberemur insidiis, per, &e. 


Another. Propitiare, Domine, precibus et hostiis famulorum Tuorum 
et propter nomen Tuum Christiani nominis defende rectores, ut salus 
servientium Tibi principum pax Tuorum possit esse populorum. 


In any trouble. Suscipe, Domine, propitiatus hostias, quibus et Te 
placari voluisti, et nobis salutem patientia pietatis Tue restitui, 


P. 314. Mass for a deceased Bishop. 


Annue nobis, Domine, ut anime famuli Tui —— episcopi hee 
prosit oblatio, quam immolando totius mundi tribuisti relaxari delicta 
per Dominum nostrum...Hee oblatio, Domine, quesumus, animam 
famuli Tui —— episcopi omnibus vitiis humane conditionis absolvat, 
que totius mundi tulit immolata peccatum, per, &e. 


V. p. 83. On1 Kings IT. 5, translated. 


Repleti prius pro panibus se locarunt, et famelici saturati sunt. 
Qui nimirum comedunt et saturari non possunt, quia etsi sacramentum 


540] GREGORY I. THE GREAT. 511 


receive the sacrament with the mouth, are not replenished by any 
means with the sacrament’s virtue. Therefore they are in a state 
of fasting as to that virtue of the sacrament, for the reason that 
they were previously living in abundance. For they receive not 
the saving fruit in the eating of the victim of salvation, who still 
bear in their minds those great criminalities, with which they had 
filled themselves. Therefore none are satisfied except those of the 
household, because they, perfectly fasting from vices, receive the 


Divine sacraments in the fulness of ae 


P. 228. Job xxxi. 31. “A sentence which also can without 
doubt be understood of the mystery of this sacrament from the 
words of our Redeemer. For the men of His tabernacle have 
desired to be satisfied with His flesh ; either the persecuting Jews 
or the believing Gentiles; because the former assailed His body, 
as if to consume it and put Him to death, and the latter desire 
by the sacrifice of a daily immolation to satisfy their own hun- 
gering minds from His flesh. 


P.1178. John xx. “If therefore Christ is to be thought of 
as our passover, what saith the law concerning the passover and 
Exod. xii.? Which things, that is, produce to us great edification, 
if they have been discussed with a mystic sense. For what the 
blood of the Lamb is you have learned now not by hearing alone, 
but by drinking it. And the blood is set on both the posts, when 
it is drunk not only with the mouth of the body, but with the 





ore percipiunt, virtute sacramenti nequaquam replentur. A virtute ergo 
illa sacramenti ideo jejunant, quia prius repleti fuerant. Salutaris 
quippe fructum non percipiunt in comestione Salutaris hostiz, qui ea, 
quibus se repleverant, flagitia portant in mente. Non saturantur 
ergo nisi famelici, quia, a vitiis perfecte jejunantes, Divina sacramenta 
percipiunt in plenitudine virtutis. 


IT. ». 228, on Job XXXT. 31, “ Oh that we had of his flesh.” 


Que nimirum sententia potest quoque per mysterilum, ex voce 
Redemptoris, intelligi. Viri quippe ejus tabernaculi de carnibus illius 
saturari cupierunt: “vel J udzei, scilicet persequentes, vel Gentiles cre- 
dentes, quia et illi moliti sunt corpus Illius, quasi consumendo extinguere, 
et isti esurientem mentem suam desiderant per quotidianum immola- 
tionis sacrificium de Ejus carnibus satiare. 


P. 1178, on John XX. 


Si ergo pascha Christus pensandum nobis est quid de pascha lex 
loquitur, &c., Exod, xii. 9. Que videlicet cuncta magnam nobis 
sedificationem pariunt, si fuerint mystica interpretatione discussa, Quis 
namque sanguis sit Agni non jam audiendo sed bibendo didicistis. Qui 
sanguis super utrumque postem ponitur, quando non solum ore corporis 


512 THE SIXTH CENTURY. [A.D. 


mouth of the heart also. The lamb’s blood has been set on both 
posts, when the sacrament of His passion is received with the 
mouth unto our redemption, and is thought of with the mind 
intent upon the imitation of Him. Therefore the fire dressed 
the flesh of our Lamb, because the force itself of His passion 
rendered Him more mighty for the resurrection, and strengthened 
Him against suffering corruption. From the fire of His passion 
He grew to the virtue of incorruption. 


P. 426. “Concerning the power of the holy mysteries of the 
Divine Liturgy (7.e. public service)... We ought therefore with 
our whole understanding to make nothing of this present life, 
when at last we contemplate it flowing out, and to sacrifice daily 
offerings of our tears to God and daily offerings of His flesh and 
blood. For this sacrifice alone frees and saves the soul from 
eternal death; which prepares for us that death of the only- 
begotten Son of God through the mystery, Who rose from the 
dead and for the future dieth no more. Death no longer lordeth 
it over Him. But though He remaineth continually immortal and 
incorruptible He is sacrificed again on our account through the 
mystery of the sacred sacrifice. “For His flesh is divided there (as 
if éxet) unto the salvation of His people. In like manner His 
blood also, no more (coming) into the hands of the unbelievers, but 
it is poured out in the mouth of the faithful. We perceive then 
this, that for the sake of our (receiving) remission and loosing, 
the passion of the only Son of God is being ever imitated. For 





sed etiam ore cordis hauritur. In utroque etenim poste sanguis agni est 
positus, quando sacramentum passionis Illius cum ore ad redemptionem 
sumitur, ad imitationem’ quoque intentéa mente cogitatur, &c....Carnes 
itaque Agni nostri ignis excoxit, quia eum ipsa vis passionis Illius ad 
resurrectionem validiorem reddidit, atque ad incorruptionem roboravit... 
Ab igne passionis ad incorruptionis virtutem crevit. 


ITT. p. 426, Dialog. IV. 58. 

Περὶ τῆς δυνάμεως τῶν ἁγίων μυστηρίων τῆς Θείας λειτουργίας... ᾿Οφεί 
λομεν τοίνυν τὸν πάροντα αἰῶνα, ὅτι λοιπὸν θεωροῦμεν. περιῤῥέεσθαι, ὅλῃ 
τῇ διανοίᾳ ἐξουδενεῖν, καὶ καθημερινὰς θυσίας δακρύων. τῷ Θεῷ καθημερινάς 
τε τῆς σαρκὸς Αὐτοῦ καὶ αἵματος προσφορὰς θύειν. Αὐτὴ γὰρ μόνη ἡ θυσία 
ἐκ τοῦ αἰωνίου θανάτου τὴν ψυχὴν ἐλευθεροῖ καὶ σώζει, ἥπερ ἐκεῖνον ἡμῖν 
θάνατον τοῦ μονογενοῦς Yiod τοῦ Θεοῦ διὰ τοῦ μυστηρίου κατασκευάζει, “Os 
ἐκ νεκρῶν ἀναστὰς οὐκέτι λοιπὸν ἀναθνήσκει. Θάνατος οὐκέτι Αὐτοῦ κυριεύει. 
᾿Αθάνατος δὲ καὶ ἄφθαρτος διαμένων δι ἡμᾶς πάλιν θύεται διὰ τοῦ μυστηρίου 
τῆς ἱερᾶς θυσίας. “H γὰρ Αὐτοῦ σὰρξ ἐκεῖσε μερίζεται εἰς τὴν τοῦ λαοῦ 
σωτηρίαν. Ὁμοίως καὶ τὸ αἷμα Αὐτοῦ, οὐχὶ λοιπὸν εἰς χεῖρας τῶν ἀπίστων, 
ἀλλ᾽ ἐν στόματι πιστῶν ἐκχέεται. Τοῦτο οὖν νοῶμεν, ὅτι διὰ συγχώρησιν 
καὶ λύσιν ἡμετέραν τὸ πάθος τοῦ μονογένους Ὑἱοῦ τοῦ Θεοῦ ἀεὶ μιμεῖται. 


1 Note, Perhaps the seed of the work of Thomas ἃ Kempis. 


540] GREGORY I. THE GREAT. 513 


who of the faithful can have timidity in the very hour of the 
sacrifice (so as not to believe) that at the voice of the priest the 
heavens are being opened—that in that mystery of Jesus Christ 
the choirs of angels are present—that things below are mingled 
(communicate with) things above—that the earth is being com- 
mingled with Heaven—things seen and unseen become some one 


quite new thing ? 


P. 422. “We ought, as far as we can, for our love to assist 
him that he may be redeemed from torture. Go away then and 
from this day unto forty days cause the bloodless sacrifice to be 
otfered on his behalf, not giving way at all, not even for one day, 
in which the saving sacrifice shall not be offered on behalf of his 
redemption... But while we were meditating on other things and 
not counting the circling days, this brother that died appeared by a 
vision in the night to his brother in the flesh Copiosus, and when 
he had seen him he asked, saying, What is it, my brother? How 
art thou? And to him he answered, saying, Until now I was in 
a bad state, but now I am aes well off, for to-day I obtained 


fellowship (with the just) .. 


P. 303. “ Having come to great confusion they embraced (or 
saluted) one another and partock of the body and the blood of our 





Tis γὰρ τῶν πιστῶν δύναται ἔχειν δειλίαν ἐν αὐτῇ τῆς θυσίας ὥρᾳ εἰς φωνὴν 
τοῦ ἱερέως τοὺς οὐρανοὺς ἀνοίγεσθαι, ἐ εν ἐκείνῳ τοῦ ᾿Ιησοῦ Χριστοῦ μυστηρίῳ 
τοὺς τῶν ἀγγέλων χόρους παρεῖναι, τοῖς ἄνω τὰ κάτω κοινωνεῖσθαι, τὴν γὴν 
σὺν τοῖς οὐράνοις συμμίγεσθαι, ἕν τι ἐξ ὁρατῶν καὶ ἀοράτων γένεσθαι ; 
Some Various Readings get rid of the word συμμίγεσθαι, but the text 
may stand. 


P. 422, TV. ¢. 85 


One Justus had hidden three gold pieces and died in disgrace. 
Gregory says, Οφείλομεν αὐτῷ, εἰς ὃ δυνάμεθα, be ἀγάπην βοηθῆσαι ἵ ἵνα 
τῆς βασάνου λυτρωθῇ. ᾿Απελθὲ οὖν, καὶ ἀπὸ τῆς σήμερον ἡμέρας, μέχρις 
ἡμερῶν N ἀνελλειπῶς ὑπὲρ αὐτοῦ θυσίαν a ἀναίμακτον προσεν εχθῆναι ποίησον, 
μὴ παραχωρῶν παντελῶς, μήτε μίαν ἡμέραν, ἐν ἢ ὑπὲρ τῆς λυτρώσεως αὐτοῦ 
ἡ σωτηριώδης θυσία οὐ προσκομισθῇ... Ἡμῶν δὲ € ἕτερα φροντιζόντων, καὶ 
τὰς κυκλουμένας ἡμέρας μὴ nasi οὗτος ὁ ἀδελφὸς ὁ ἀποθανῶν 
ἐφάνη τῇ νυκτὶ dv ὀπτασίας τῷ ἀδελφῷ τῷ σαρκικῷ αὐτοῦ Κοπιώσῳ, καὶ 
ὡς αὐτὸς ἑώρακεν ἐκεῖνον, ἐρώτησε λέγων Τί ἐστιν, ἀδελφὲ, πῶς εἶ; Ὥτινι 
αὐτὸς , ἀπεκρίθη λέγων, “Bos τοῦ νῦν κακῶς ὑπῆρχον, ἀλλὰ ἤδη νῦν καλῶς 
εἰμὶ, ὅτι σήμερον κοινωνίαν ἔλαβον. 


P. 308, LIT. 36. 


A vessel in the act of filling and sinking, Ἔν πολλῇ ταραχῇ γεγονότες 
> tal ΄ an ο “~ “ Lal 
ἑαυτοὺς ἠσπάσαντο, Kal τοῦ σώματος Kal τοῦ αἵματος τοῦ λυτρωτοῦ ἡμῶν 


ΤΣ 


Η. :) 


514 THE SIXTH CENTURY. [A.D. 


Redeemer God and bord Jesus Christ and committed their souls 
to Him.” 


Θεοῦ καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ μεταλαβόντες Αὐτῷ tas ψυχὰς αὐτῶν 
παρέθεντο. Compare Acts xxvii. 

P. 235, ut. 10, an inundation of the river Po is restrained; 22, 
a thief held fast ; 32, speaking without tongues (a thing not impossible, 
for it has happened, as some letters in the 7’imes have asserted), 


Note. μήτε should be μηδὲ, at least in proper Greek. 


(G.) EVAGRIUS. B. 536. D. 594. 


He, as well as Socrates, was called “the pleader or barrister,” 
ὁ σχολαστικός. He was born in Syria in a town named Epiphania. 
His parents were pious Christians. He was selected from all the 
bar of Antioch to defend his patriarch at Constantinople under a 
most damaging accusation. The services which he rendered on 
that occasion, and by publishing a report of the trial, caused him 
to be raised to the high position of questor: and the emperor 
Maurice made him prefect in acknowledgment of an oration which 
he delivered on the birth of the prince his son Theodosius, 
Neither of these samples of his advocacy has come down to us. 
When he returned to Antioch and married a second time, the city 
gave public games at his wedding—an honour the more remark- 
able as second marriages were in that day barely tolerated. His 
great work, which alone we possess, is his history, which takes up 
the thread very nearly where the histories of Socrates and Theo- 
doret terminate. They end severally in 439 and 427, and he 
begins at 431, just about the death of Augustine—and almost 
reaches the end of the sixth century, closing in 594, the twelfth 
year of the emperor Maurice; which is as nearly as we know the 
time of his own death. If a little diffuse, he is not without 
elegance; and if sometimes given to fable, he is remarkable for 
impartiality. In sound judgment alone Socrates is his superior. 
So that the two best church historians of this period were lawyers, 
But so were Hume, Gibbon, Macaulay, and Sir Walter Scott, if 
indeed they were to be reckoned of any other profession than that 
of literature. 





536] EVAGRIUS. 51 


P. 2709. “An ancient custom in the reigning city (Con- 
stantinople) determines that when any great quantity of the holy 
portions of the undefiled body of Christ our God may remain, that 
boys of good life be sent for from those that go to the school in 
the crypt; and that they eat it. And when they took place, there 
was gathered with the boys the son of a worker in glass who was 
a Hebrew in (religious) opinions. And the boy told the secret to 
his parents when they questioned him for being so long (coming 
home); and what he had eaten with the other boys. But the 
father in a passion and deep wrath put him in the heat of the 
furnace where he used to fashion the glass. The mother sought 
and could not find him, and flying and uttering a mournful lament 
everywhere in the city, came the third time and stood at the door 
of the workshop of her husband, and called her child by name in 
convulsions with her lamentings. But he understanding his 
mother’s voice answered her from the furnace heat. But she cut 
her way through the doors and getting within sees the child stand- 
ing in the midst of the hot coals, the fire not having touched him. 
And he being examined how he had remained without i injury, said 
that a woman, with a purple robe around her, went frequently to 
him and handed him water, and that this put to sleep those of the 
coals that were close to him, and refreshed him as often as he was 
hungry. [One would think it ought to be “thirsty.”] And since 
the report of this was carried to Justinian he put the child and 
the woman, after their illumination by the font of regeneration, into 
the clerical state. But the father, who would not endure to have 





Opera, Migne, p. 2769. 


"Eos παλαιὸν βούλεται ἀνὰ τὴν “βασιλεύουσαν (i. 6. πόλιν) ὅταν πολύ 
τι χρῆμα τῶν ἁγίων μερίδων τοῦ ἀχράντου σώματος Χριστοῦ τοῦ Θεοῦ ἡμῶν 
ἐναπομείνοι, παῖδας ἀφθόρους μεταπεμπτοὺς γένεσθαι παρὰ τῶν ἐς χαμαι- 
διδασκάλου φοιτώντων, καὶ ταῦτα κατεσθίειν. Ὅπερ ἐπειδὴ γέγονεν, “ἡλίσθη 
μετὰ τῶν παίδων ὑαλουργοῦ παῖς, ‘EBpaiov τὴν δόξαν' ὃς τοῖς γονεῦσι, τὴν 
αἰτίαν τῆς βραδύτητος πυνθανομένοις, ἀνεῖπε τὸ γεγονὸς, καὶ ὅπερ ἀποφαγὼν 
σὺν ἄλλοις παισὶν εἴη. Ὃ δὲ φύσας, θυμωθεὶς καὶ μηνίσας, ἐν τῷ πνίγει 
τῶν ἀνθράκων, ἔνθα τὸν ὕαλον ἐμόρφου (ἔβαλεν). Ἢ μήτηρ ζητοῦσα εὑρεῖν 
οὐκ ἴσχυε, πανταχῇ τῆς πόλεως ἤει ποτνιωμένη καὶ λύγιον κωκύουσα. Καὶ 
τριταία παρὰ τὴν θύραν τοῦ ἐργαστηρίου τοῦ ἀνδρὸς ἑ ἑστῶσα, ὀνομαστὶ ἐκάλει 
τὸν παῖδα τοῖς θρήνοις σπαραττομένη. ‘O δὲ, τῆς φωνῆς τῆς μητρὸς συνεὶς, 
ἐκ τοῦ πνιγέως ἀνταπεκρίν dto. Ἣ δὲ τὰς θύρας διατεμοῦσα, εἴσω τε γενομένη 
ὁρᾷ τὸν παῖδα τῶν ᾿ ἀνθράκων μέσον ἑστῶτα, τοῦ πυρὸς αὐτὸν μὴ προσάψαν- 
τος. Ὃς ἀνερωτώμενος ὅπως ἀπάθης μεμενήκει, γυναῖκα ἔφη πορφυρᾶν ἀμ: 
πεχομένην ἐσθῆτα συχνὰ φοιτῶσαν παρ᾽ αὐτὸν, ὕδωρ ὀρέγειν, καὶ τοῦτο 
τοὺς πλησιάζοντας τῶν ἀνθράκων κατευνάζειν, σιτίζειν τε αὐτὸν ὁσάκις 
πεινῴη. Ὅπερ ἐπειδὴ εἰς ᾿Ιουστινίανον ἠνέχθη, τὸν μὲν παῖδα καὶ τὴν 
μητέρα τῷ λούτρῳ τῆς παλιγγενεσίας φωτισθέντας ἐκλήρωσε. To ov δὲ φύσαντα, 


οὐκ ἀνασχόμενον Χριστιανοῖς ἐναριθμηθῆναι, ἐν Σύκαις ὡς παιδοφόνον 


9 
33—2 


516 THE SIXTH CENTURY. [A.D 


himself numbered with Christians, he impaled (or crucified) in 
Sycw as a murderer of his son. This happened so.” 





ἀνεσκολόπισε. Ταῦτα μὲν τῇδε γέγονε. [The boy was put into training 
for a clergyman, the mother made a deaconess. How would this story 
be ventilated 1] 


(H.) BISHOP GREGORY OF AGRIGENTUM. B. 559. D. 615. 


A cloud of doubt has covered his first steps. His biographer 
Leontius makes three monks take him to the well-known convent 
of St Sabas at Jerusalem; but it is now supposed that he was 
taken at 22 to a convent of the same monks, who had fled from 
the Origenists to Rome. The second abbot of this foundation was 
instituted by Gregory the Great. Leontius himself is reckoned 
as the fifth. The surviving work of this Gregory is a commentary 
on Ecclesiastes in ten books. It is pleasant to introduce a prelate 
of Sicily in our line of witnesses. Some Greek verses in his 
honour call bim the sea of arguments, ἡ θάλαττα τῶν λόγων. He 
was made Bishop of Agrigentum at 31. He visits the eastern 
metropolis five years later, and returns by way of Rome to his own 
city. Liberius appears as his successor in 616; which gives him 
less than 57 years’ life, and makes his episcopate last less than 
26 years. 


P. 836. “But if anyone should wish to take ‘eating’ and 
‘drinking’ in a more mystic sense also, that he may declare that 
what is in the highest sense good is being named by the Preacher, 
he will, it is not unlikely, say that the bread of the mystic table 
is being indicated, which came down from heaven and gives life to 
the world, concerning which the Lord says, ‘Take, eat, &c.’ and 
moreover the my stic cup that follows, in which the blood of the 
new covenant has been mingled, concerning which the Lord says, 
‘Drink ye, &c’ But it is hkely that the wise Preacher, inspired by 





Opera, Migne, p. 836, 7. Eccles. II. 25 


Εἰ δέ τις βουληθείη καὶ μυστικώτερον ὑπολαβεῖν τὸ “φαγεῖν, καὶ 
πίνειν," ἵνα τοῦτο καὶ κυρίως ἀγαθὸν ὀνομάζεσθαι τῷ ᾿Βκκλησιαστῇ καταγ- 
sae οὐκ ἀπεικότως ἐρεῖ τῆς μυστικῆς τραπέζης τὸν ἄρτον δηλοῦσθαι τὸν 
ἐκ τοῦ οὐρανοῦ καταβάντα καὶ τῷ κοσμῷ δίδοντα ζωὴν, περὶ οὗ φησιν ὁ 
Κύριος “ Take, eat, this is My body,” ke, Kat μέντοι τὸ ἀκόλουθον τὸ 
μυστικὸν ποτήριον, ἐν ᾧ κέκραται τὸ αἷμα τῆς καινῆς διαθήκης, περὶ οὗ 
φήσιν ὁ Κύριος “ Drink ye all of it,” ἄς. ἘἙἰϊκὸς δὲ τὸν σοφὸν ᾿Εκκλη- 
σιαστὴν ὑπὸ τῆς ἄνωθεν ἐμπνευσθέντα χάριτος, ἐν τῇ διαλέξει τῶν αἰσθητῶν 


559] GREGORY OF AGRIGENTUM. 517 


grace from above, in the discussion of sensible and bodily funda- 
mental ideas and things distinguished also concerning the destined 
spiritual and intellectual enjoyment which we know to have come 
from God’s hand in a very chief and excellent degree. For see 
also whether that which has been said in the book of the Proverbs 
by the hypostatized (ὦ. 6. personal) and Divinely ruling Wisdom 
‘Come eat of, &c.’ does not set before us such a (Divine) “reception. 


P. 1120. “Thus shalt thou find in what is said, that which 
is above all foretold, &c., and the mystic bread, &e.” 





καὶ σωματικῶν ὑποθέσεων καὶ πραγμάτων διαλαβεῖν καὶ περὶ τῆς εἰμαρμένης 
πνευματικῆς καὶ νοητῆς ἀπολαύσεως, ἣν ἀπὸ χειρὸς τοῦ Θεοῦ μάλιστα καὶ 
διαφερόντως ἴσμεν γεγενημένην. Myrore γὰρ καὶ τὸ εἰρημένον ἐν τῇ 
βίβλῳ τῶν Παροιμιῶν παρὰ τῆς ἐνυποστάτου καὶ “Θεαρχικῆς Σοφίας, ἐς Come 
ae eat of my bread and drink of my wine,” &c., τὴν τοιαύτην ἡμῖν 
παρίστησιν ἐκδοχήν. [There is a similar passage, alike inoffensive against 
truth and alike amiable, expository of Divine truth, in p. 1120 a, on 
Keel. x. 19. Οὕτως εὑρήσεις, κιτιλ. Evpyoes δὲ τοῖς εἰρημένοις μάλιστα 
προειρημένον... καὶ τὸν μυστικὸν ἄρτον, κιτιλ. We gather from these that 
Sicily or at least the Sicilian primate’s writings were no hot battle-field 
of contention either for the faith, or for perilous error: as indeed he 
says p. 1072.8 on Kecl. ix. 7, 8, commending a quiet orthodoxy. | 


(1) AMMONIUS, PRESBYTER OF ALEXANDRIA. MIDDLE OF 
SIXTH CENTURY. 


He was declared by Anastasius the Sinaite to be “in all points 
“the most experienced of the expounders” (of Scripture), “Odryés, 
ec. XIy. For also our Ammonius, Ὃ περὶ πάντα πολυπειρότατος 
τῶν ἐξηγητῶν ὁ ᾿Αλεξανδρεὺς, in these matters overcame and put 
to death Halicarnasseus, who is supposed to be the same as the 
person addressed as Julianus. It appears that this divine must be 
distinguished from Ammonius Saccas, whom Porphyry calls the 
master of Origen, though Eusebius confounded the two. In ὁ. ΧΠΙ. 
of Anastasius he uses an ingenious argument against the same 
Halicarnasseus. “If Christ wished His body to be distinguished, 
“‘yvwpicOjvat, aS In every way superior to man, why needed He 
“at all, ὅλως, to be born of a woman and of the womb of Mary ?” 
p. 235 (alias 118). But if our Ammonius be the divine whom this 
Anastasius praises, he is brought down to the era of the Council 
of Chalcedon, ἀπά in Migne’s edition his date is set at 558. 
Anastasius was patriarch of Antioch in 561, and died 599. This 


518 THE SIXTH CENTURY. 


Ammonius has left small fragments on the Psalms and Daniel, 
but long comments on St Matthew, St John, and the Acts, and 
St Peter. These extracts stand in striking contrast both in strain 
and in tone to those of the pseudo-Dionysius, which is only the 
more remarkable if they are one century later. They shew indeed 
only too much the influence of such fourth century teachers as 
Gregory of Nyssa, but there is no impression of the transcendental 
superstitious hierarchism of the former. There seems little room 
for doubting that the Marcellus whom Ammonius here reprimands 
is the well-known antagonist of the Arians at the Council of Nica, 
whom they in their turn accused of Sabellianism, as unsound in 
relation to the three persons of the Godhead. 


P. 1432. John vi.11. “But He gives thanks for this reason, 
that He may not seem to be in God’s stead, and that He may 
teach us to give thanks when we eat. But He also gives thanks 
as a man, to escape the notice of the ruler of the present world 
until His passion. V. 27, the food of the understanding and 
of the reason and of the spirit. For this confers aid towards our 
enjoying the good things to come, and the faith in Christ supplies 
it. V. 35, it is the bread of life, not as removing (consoling 
away) bodily famine, but reforming the living being to life entirely 
through His spiritual words, by which we are satiated, which is 
true life. V.48, as giving to the faithful eternal life, or as imparting 
continual vigour to our life, both to that which now is and to 
that which is to come. V. 51, but having drawn us up by little 
and little to faith in Himself, He says again, ‘And the bread, 
‘which I will give, is My flesh,” &. For also He says that He 
Himself now gives it, not the Father. He calls His own flesh 





Comm. John VI. p. 1432. Opera, Migne, Vol. Lea 


De v. 11, Διὰ τοῦτο δὲ εὐχαριστεῖ, ἵνα μὴ δόξῃ ἀντίθεος εἶναι, καὶ ἵνα 
διδάξῃ ἡμᾶς ἐν τῷ ἐσθίειν εὐχαριστεῖν. Πλὴν καὶ ὡς ἄνθρωπος εὐχαριστεῖ 
ἵνα λάθῃ ἕως τοῦ πάθους τὸν ἄρχοντα τοῦ νῦν αἰῶνος. De ν. 27, Τὴν νοητὴν 
(τροφὴν) καὶ λογικὴν καὶ πνευματικήν. Αὐτὴ γὰρ συμβάλλεται εἰς τὸ 
ἀπολαῦσαι ἡμᾶς τῶν μελλόντων ἀγάθων, ἣν ἡ εἰς Χριστὸν πίστις προξενεῖ. 
De v. 35, “Aptos ἐστι ζωῆς, οὐχ ὡς σωματικὸν λίμον παραμυθούμενος, ἀλλ᾽ 
ὅλον ἐξ ὅλου τὸ ζῶον εἰς ζωὴν ἀναπλάττων, δ᾽ ὧν τῶν λόγων Αὐτοῦ ἐμφο- 

΄ a A 7 > Kia a ε ‘ 27 
ρούμεθα τῶν πνευματικῶν, ὅ ἐστι ζωὴ ἀληθῆς. De v. 48, ‘Os ζωὴν αἰώνιον 
διδοὺς τοῖς πιστοῖς" ἢ ὡς διακρατῶν ἡμῶν τὴν ζωὴν καὶ τὴν νῦν καὶ τὴν 
μέλλουσαν. De ν. 51, ᾿Αναγαγὼν δὲ αὐτοὺς [This use of the word shews 
what is meant by the curious phrase “The anagogic method,” ὦ. 6. the 
higher senses] κατὰ μικρὸν εἰς τὴν πρὸς “Eavrov πίστιν, πάλιν φησι, Kat 
ὁ ἄρτος, ὃν ᾿Ἐγὼ δώσω, 7 σάρξ Mov ἐστι, καὶ τὰ ἕξης, καὶ γὰρ Ἕαυτόν φησι 
διδόναι νῦν, οὐ τὸν Πατέρα. “Aprov καλεῖ τὴν Ἑαυτοῦ σάρκα, διὰ τὸ 


AMMONIUS. 519 


bread because it is eaten in the mystic rites. V. 52, they 
believe not, as of a thing that is beyond nature. As carnal, they 
understand not the spiritual saying of the Lord. But by saying 
‘How can this be ?’ they are shewn to be of unbelief, uttering this. 
For when the enquiry ‘ How is it ?’ comes in, unbelief also comes 
in with it. On this account wishing also Himself to shew that 
this is not impossible, and it is not possible to have life otherwise, 
He says, ‘Except any man eat My flesh, &c. That they would 
not be partakers of eternal life, who have not by partaking of the 
mysteries received Jesus, Who in His nature was life. But why 
does He constantly bring to view the resurrection? That He may 
shew that he that believeth on Him shall not die for ever. But 
He calls His own flesh true food, and His blood true drink, 
because of saving the souls of those that partake of them. But 
since they said that this is impossible, He shews that it is not only 
possible but very necessary. For they will not be partakers of 
eternal life, who have not by the participation of the mysteries 
received Jesus, Who in His nature is life. V. 54, as the per- 
ceptible foods, ‘mingled into one in us, establish the body, so the 
mystic communion “also makes a kind of mystical union, mixing 
up Christ with the faithful. V. 60, not understanding the things 
that were said, they neither endured to ask nor to learn. They 
said this because they were hearing the Word of God after too 
human a manner. V. 62, the God Who became flesh is Himself 
the Son of Man. Not however is the body itself called the Son of 
Man, as Marcellus says, putting out bad doctrine. Saying that 





ἐσθίεσθαι αὐτὴν ἐν τοῖς μυστικοῖς. De v. 52, Ὡς παρὰ φύσιν ὄντος τοῦ 
πράγματος ἀπιστοῦσιν. ὭὩς ψυχικοὶ οὐ νοοῦσι τὸ πνευματικὸν τοῦ Κυρίου 
ῥῆμα. Ἑἰπόντες δὲ, Πώς δύναται, κιτ.λ., δείκνυνται ἐξ ἀπιστίας τοῦτο 
λέγοντες. Ὅταν γὰρ ἢ ζήτησις τοῦ πῶς εἰσέλθη, συνεισέρχεται καὶ ἡ 
ἀπιστία. Διὰ τοῦτο καὶ Αὐτὸς θέλων δεῖξαι, ὅτι οὔκ ἐστι τοῦτο ἀδύνατον, 
καὶ οὐκ ἐστιν ἀλλως ἔχειν ζωήν, φησιν, Ἐὰν μή τίς Μου τὴν σάρκα φάγῃ, 
κιτιλ. ᾿Αμέτοχοι ἔσεσθαι τῆς αἰωνίου ζωῆς οἱ μὴ διὰ τῆς μεταλήψεώς τῶν 
μυστικῶν παραδεξάμενοι τὸν Ἰησοῦν, τὸν ὄντα ζωὴν κατὰ φύσιν. Διὰ τί 
δὲ συνεχῶς στρέφει τὴν ἀνάστασιν ; Ἵνα δείξῃ ὅτι ὁ εἰς Αὐτὸν πιστεύων 
οὐκ ἀποθανεῖται εἰς τέλος. ᾿Αληθῆ δὲ βρῶσιν. τὴν Ἑαυτοῦ σάρκα καλεῖ, 
καὶ τὸ αἷμα Αὐτοῦ ἀληθῆ πόσιν διὰ τὸ σώζειν τὰς ψυχὰς μετεχόντων αὐτῶν. 
"Ered δὲ ἔλεγον ὅτι ἀδύνατον τοῦτό ἐστι, δείκνυσι ὅτι οὐ μόνον δυνατὸν 
ἀλλὰ καὶ σφόδρα ἀναγκαῖον. ᾿Αμέτοχοι γὰρ ἔσονται τῆς αἰωνίου ζωῆς 
οἱ μὴ διὰ τῆς μεταλήψεως τῶν μυστικῶν παραδεξάμενοι τὸν Ἰησοῦν, τὸν 
ὄντα ζωὴν κατὰ φύσιν. 16 σ. δ4, Ὥσπερ αἱ αἰσθηταὶ τροφαὶ ἡμῖν ἀνακιρνώ- 
μεναι συνιστῶσι τὸ σῶμα, οὕτω καὶ ἡ μυστικὴ μετάληψις ὥσπερ τινα μυστικὴν 
συνάφειαν ποιεῖ, τὸν Χριστὸν μετὰ τοῦ πιστοῦ ἀνακιρνῶσα. Dew. 60, Μὴ 
νοοῦντες τὰ ες οὔτε ἐρωτῆσαι καὶ μαθεῖν ἠνέγκοντο. Τοῦτο εἶπον, 
ἐπειδὴ ἀνθρωπινότερον ἡ ἤκουον τὸν τοῦ Θεοῦ λόγον. Dev. 62, Ὁ σαρκωθεὶς 
Θεὸς Αὐτός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου. Οὐ μὴν αὐτὸ τὸ σῶμα καλεῖται υἱὸς 
ἀνθρώπου, ὡς κακῶς δογματίζων Μάρκελλός φησι. λέγων “Eavrov ἐξ 


520 THE SIXTH CENTURY. [A.D. 


He has Himself come down out of Heaven, He teaches that He 
was God, and is seen in the flesh, and that His life-giving flesh is 
seen. V. 63, He says, They are spirit, instead of saying, They are 
spiritual, as not having a natural correlation; but they are not 
bound of necessity to have this. By spirit He here means the 
flesh filled with the energy of His life-giving Spirit. For the 
flesh abides flesh still. 


P. 1393. “ All things whatsoever the Father did through the 
Son were life-givings by Him. And again the Word did not come 
by man; but in certain wise Himself through the Holy Spirit put 
strength into. the virgin and took up His dwelling in her womb, 
and a foundation was laid, and by Himself (or in the Spirit) He 
built up the flesh from Mary, which (flesh) was made one with 
Him, with a living soul, reasoning, which is life. For as He Him- 
self isdife, so is the flesh, made one with Him, of which they that 
partake are made alive, being rid of death and corruption, and 
sent onward unto the enjoyment of the unceasing good things of 
the life to come, which is truly life.” 





an g 
οὐρανοῦ καταβεβηκέναι, διδάσκει ὅτι Θεὸς ἦν Kal ἐν σαρκὶ ὁρᾶται καὶ ὅτι 
ε ‘ > A Ν 3. α lal / > Ν A 
ἡ σὰρξ Αὐτοῦ ζωοποιὸς opata. De v. 63, Πνεῦμά φησιν, αντὶ τοῦ πνευμα- 
τικά ἐστιν, οὐκ ἔχοντα τὴν φυσικὴν ἀκολουθίαν" GAN ἔξω ἐστι τῆς τοιαύτης 
ἀνάγκης. Ἡ νεῦμα ὧδε καλεῖ τὴν σάρκα πεπληρωμένην τῆς τοῦ ζωοποιοῦ 
Πνεύματος ἐνεργείας. Μένει γὰρ ἡ σὰρξ σάρξ. 
P. 1393 c, “In Him was life,” ὦο. 
Πάντα ὅσα ἐποίησεν ὁ Πατὴρ de Yiov, ἐξ Αὐτοῦ ἐζωοποιήθη. Καὶ 

πάλιν οὐκ ἐν ἀνθρώπῳ γέγονεν ὃ Λόγος, ἀλλὰ τρόπον τινα Αὐτὸς διὰ τοῦ 
Πνεύματος ἐνισχύσας τὴν πάρθενον, καὶ ἐνοικήσας ἐν τῇ μήτρᾳ αὐτῆς, θεμέ- 
λιος ἐγένετο, καὶ ἐν Αὐτῷ φκοδόμησεν τὴν ἐκ Μαρίας ἑνωθεῖσαν Αὐτῷ σάρκα, 
ἔμψυχον, λογικὴν, ὅπερ ἐστι ζωή. ‘Os γὰρ Airos ἐστι ζωὴ, οὕτω καὶ 4 
ἑνωθεῖσα Αὐτῷ σὰρξ, ἧς οἱ “μετέχοντες ζωοποιοῦνται, τοῦ θανάτου καὶ τῆς 
φθορᾶς ΡΝ Ἀρέα καὶ εἰς τὴν ἀπόλαυσιν τῶν τοῦ μέλλοντος αἰῶνος 
᾽ - -“ ἣν , ’ σ ΕἸ > “ 4 . 
ἀγαθῶν τῶν ἀκαταπαύστων πεμπόμενοι, ὅπερ ἐστιν ἀληθῶς ζωή. [This man 


follows Cyril of Alexandria. | 


(J.) ABBOT ASGYPPIUS. FL. 580. 


Fulgentius of Ruspe’s letters to him survive; also his own 
book on 352 heads of doctrine extracted from the writings of 
Augustine and a life of the monk Severinus ; and another life and 
a letter to the deacon Paschasius. His Monk's Rule is lost. His 
abbey was named The Lucallensian Monastery near Naples. His 
friend Proba was the widow of a man of consular rank. She was 
remarkable for possessing a good library. If a man of one book 


580] ZEGYPPIUS. 521 


be eminently capable of argument, such was Aigyppius; and his 
one book was evidently Augustine. He died little more than a 
month after Fulgentius. 


P. 745. “Finally do the numbers of persons who either with 
feigned hearts eat that flesh and drink that blood, or when they 
have eaten and drunk become apostate, remain in Christ at all 
and Christ in them? But assuredly there is a certain method of 
eating that flesh and of drinking that blood, by which he that has 
eaten and drunk remains in Christ and Christ in him. But it is 
not true on this account that in whatever way anyone shall eat 
Christ’s flesh and drink Christ’s blood he remains in Christ and 
Christ in him, but only when it is done in a certain particular 
way, which way also Christ was looking upon when He said those 
things. 

P. 752. “For this is to receive unworthily, if he receive it at 
the time when he ought to be going through penitence, not that 
he is at his own will to take himself away from communion or to 
return to it. But if any man’s sins are not so great, to make him 
to be judged deserving of excommunication, he ought not to 
sever himself from the daily healing virtue (medicine) of the 
Lord’s body.” 

P. 894, Augustine’s noted and dangerous expression “after a 
“certain manner” and “a sign of a sacrifice is a sacrifice” both 
occur, being adopted by this good abbot. 


In p. 962, on the assertion of a figurative sense in relation to 
the details of Paradise in Genesis in Anastasius; and in p. 962 of 
Aigyppius, on a rule for deciding when a figurative sense is to be 
assigned. Both imperfect. 








P, 745, C. 124. 

Tum multi denique, qui vel corde ficto carnem illam manducant 
et sanguinem bibunt, vel cum manducaverint et biberint apostate fiunt 
numquid manent in Christo et Christus in eis? Sed profecto est quidam 
modus manducandi illam carnem et bibendi illum sanguinem, quomodo 
qui manducaverit et biberit in Christo manet et Christus in eo. Non ergo 
quocunque modo quisque manducaverit carnem Christi et biberit 
sanguinem Christi, manet in Christo et in illo Christus, sed certo quodam 
modo: quem modum utique Iste videbat quando ista dicebat. 

gia 759. 129 

Hoe est enim indigne accipere, si eo tempore accipiat quo debet 
agere pcenitentiam, non ut arbitrio suo vel auferat de communione vel 
veddat. Cxterum si peccata tanta non sunt, ut excommunicandus 
quisque homo judicetur, non se debet a quotidian’ medicina Dominici 
corporis separare, &e. 


894, C. 230. 


Augustine’s secundum ἽΝ με modum. 


THE SEVENTH CENTURY. 


(A.) ISIDORE, BISHOP OF SEVILLE IN SPAIN. 8. 570. Ὁ. 636. 


HE is said to have been related to royalty, or at least allied to 
Theodoric : and presided in the councils of Seville and Toledo. 

In reading the productions of this divine one is strongly 
reminded of the boast of the Western Scots, that “it is a far ery 
“to Lochow.” Seville’s distance from Rome seems to have both 
nursed and defended independence of thought. Isidore thinks for 
himself, and being 30 years later than Gregory, he both stops short 
of his errors and goes beyond him in his attainments of truth. 
Isidore cannot indeed free himself from the Dejaniran mantle of 
error that in six centuries has been woven over Christendom, and 
which acted as a net to hold down minds that aspired after true 
Bible interpretations : but it is something to say that after reading 
the first extracts from Isidore a doubt rises in you whether he is 
simply using strong figurative language to express the spiritual 
truths enshrined in the externals of the supper, or like the rest, is 
converting figurative into literal, and attaching inherent power 
to the outward ordinance: but the later extracts put doubt out of 
all question. Isidore too was entrammelled. He was born at 
Carthagena, of which his father was prefect. 

It is of the utmost importance to note that Isidore adopts 
fasting communion and masses for the dead with a kind of confes- 
sion, or rather profession, and that there is no more authority for 
either, than the general (¢.e. what is called the universal) custom 
of the church; and the very weak inference that whatever the 
general church practised, she must have had enjoined upon her by 
the apostles. Now these assumptions do not appear to rest either on 
Scripture or on ὦ priori reason. Supposing John xx. 23 and Matt. 
xvi. 19 and xvii. 18 all to refer to the authority of church govern- 
ment, is it not natural to suppose that such promise of direction 


A.D. 570] ISIDORE OF SEVILLE. 523 


from on high was a different thing in the hands of inspired men 
and their uninspired successors? For as to the Holy Spirit having 
made synods or even the selected cecumenical councils infallible, 
judging by the very far from perfect results of their debates, it is an 
insult to the common sense of any reader of history to ask him to 
discuss the assumption. Yet here it is side by side with belief that 
purgatory exists, and that souls in that state are helped by masses. 
The ideas are fit to go together. It is needless to say anything 
about forged decretals, which falsely bear his name, and yet not 
his name. 


P. 78. “The passover used of old to be celebrated by the 
church on the 14th moon (evening of the month) with the Jews 
on whatever day (of the week) it might occur; but the holy 
fathers in the Nicene Synod prohibited this rite, appointing not only 
that the paschal moon and the month should be enquired into, but 
also that the day of our Lord’s resurrection should be kept; and 
for this they extended the range of the passover from the 14th 
moon to the 21st, lest the day of the Lord might be omitted. 


P. 82. “It is called a sacrament, as if it were a thing made 
sacred ; because by mystic prayer it 1s consecrated into a memorial 
for us of our Lord’s passion; from which at His command we call 
that Christ's body and blood, which, though it be merely of the 
fruits of the earth, is sanctified and becomes a sacrament, the 
Spirit of God working invisibly; and His sacrament of the bread 
and the cup the Greeks call The Eucharist, which in Latin means 
‘good grace.’ And what is there better than the body and blood 
of Christ? There is a sacrament in any religious celebration, 





Opera, Paris, 1601, Originum, p. 78 F. 

Antiquitus ecclesia pascha decim& quarté luné cum Judeis cele- 
brabatur quocunque die occurreret ; quem ritum sancti patres in Nicena 
synodo prohibuerunt, constituentes non solum lunam paschalem et 
mensem inquirere sed etiam et diem resurrectionis Dominice observare ; 
et ob hoc pascha a decima quarta luna ad vigesimam primam extenderunt 
ne dies Dominicus omitteretur. 


P. 82, Lib. VI. 


Sacramentum dictum quasi sacrum factum; quia prece mystica 
consecratur in memoriam pro nobis Dominice passionis ; unde hoc, Eo 
jubente, corpus Christi et sanguinem dicimus, quod, dum sit ex fructibus 
terre, sanctificatur et fit sacramentum, operante invisibiliter Spinitu 
Dei, Cujus panis et calicis sacramentum Greci eucharistiam dicunt, 
quod Latine “bona gratia” dicitur. Et quid melius corpore et sanguine 
Christi? Sacramentum est in aliqua celebratione cum res gesta ita 


524 THE SEVENTH CENTURY. [A.D. 


when the matter has been so conducted that it is understood to 
signify some holy meaning. The Divine virtue very secretly works 
the saving power of these same sacraments under the veil of 
corporeal things. These then are fruitful agencies in the church’s 


power. 


P. 80. “It has been called the Lord’s supper because on that 
day the Saviour sacrificed the passover with His own disciples ; 
which (passover) also up to this day is celebrated, as has been 
handed down, and a holy chrism (anointing) is made in it... 


P. 271. “It is called a supper from the eaters sharing it in 
common, for the Greeks call common κοινόν. Whence also ‘com- 
‘municants’ comes, because they assemble (qy. eat) in common... 
But the supper is an evening meal, which the ancients used to 
call ‘vespertina.” For dinners were not come into fashion. [Not 
a word here against evening communion: and in the long extract 
marked P. 585 not a word is said in favour of earlier participa- 
tions in preference. | 


P. 578. “Concerning the calling of the Gentiles. Therefore 
believers do not offer Jewish victims such as Aaron the priest 
offered, but such as the same Melchizedek, king of Salem, immo- 
lated; ὦ.6. bread and wine, which is the most true sacrament of 
the body and blood of the Lord ... John vi. The sacrament indeed 
of which sacrifice is shewn in Solomon also for the immolation of 
bread and wine, ‘ Wisdom hath builded, οὐ Christ therefore, the 
Wisdom of God, established for Himself a house (¢.e. His) holy 








sit, ut aliquid significare intelligatur, quod sancte accipiendum est... 
sub tegumento corporalium rerum virtus Divina secretius salutem 
eorundem sacramentorum operatur...quze ideo fructuose penes ecclesiam 
sunt. 

Paris, 1601, p. 80, Originum VI. 18. 

Ceena Dominica dicta est eo quod in illo die Salvator pascha cum 
discipulis Suis fecerit, quod et usque hodie, sicut est traditum, celebratur, 
sanctumque in eo chrisma conficitur. 

P2112 Orig. AALS. 

Ccena vocatur a communione vescentium, κοινὸν quippe Greci com- 
mune dicunt. Unde et communicantes quod communiter, i.e. pariter 
conveniant (Ωγ. edant)...Est autem ccena vespertinus cibus, quam 
vespertinam antiqui dicebant. In usu enim non erant prandia. 


P. 578. De Gentium vocatione. 


Non ergo victimas Judaicas, quales sacerdos Aaron obtulit, credentes 
offerunt, sed quales idem Melchisedec, rex Salem, immolavit; i.e. panem 
et vinum, quod est corporis et sanguinis Domini verissimum sacra- 
mentum, John vi. Cujus quidem sacrificii sacramentum et in Salomone 
pro immolatione panis et vini ita monstratur, Wisdom hath builded, 
ἄς, Dei ergo Sapientia Christus constituit Sibi domum sacrosanctam 


570] ISIDORE OF SEVILLE. 525 


church, in which He has sacrificed the victims ‘hosts) of His own 
body, (and) in which He has mingled the wine of His own blood 
in the cup of the Divine sacrament, and has prepared a table, 
1.6. the altar of the Lord, when sending His own servants the 
apostles and teachers to the unwise, z.e. to all nations who knew 
not the true God, He said to them, ‘Come ye, eat my bread and 
‘drink the wine which I have mingled for you, 1. 6. take in a hol 
manner the meat of My body and receive the cup of My sacred 
blood. See Is. xv. The old covenant is taken away from them, 
the new is given to us (it 15 restored to us new) ; the grace of the 
food of salvation is granted to us and the cup of the blood of 
Christ, while they are dried up with hunger and thirst. And to 
His new people is sent that name Christian, and all that has been 
done has a strong sound of the newness of the grace. 


P. 585. “Christ our Lord and Master first instituted the 
sacrifice which is offered by Christians to God, when He entrusted 
His body and blood to His apostles, before He was betrayed, 
Matt. xxvi. Which sacrament indeed Melchizedek, king of Salem, 
was the first to offer, for a type figuratively of the body and blood 
of Christ, and was the first to exhibit in the form of an image (or 
likeness) the mystery of so great a sacrifice, holding forth a 
similitude of our Lord and Saviour Jesus Christ the eternal priest, 
with reference to whom the 110th Psalm is spoken. This Christian 
sacrifice therefore it has been commanded that we should observe, 
the victims of the Jews being deserted and ended, which under 





ecclesiam in qua mactavit Sui corporis hostias, in qua miscuit vinum 
Sui sanguinis in calice sacramenti Divini et preparavit mensam, hoe 
est, altare Domini, cum mittens servos Suos, apostolos atque doctores 
ad insipientes, 1.e. ad omnes gentes verum Deum ignorantes, dixit eis, 
Venite, comedite panem Meum et bibite vinum quod miscui vobis, i. e. 
sancte corporis escam sumite et poculum sanguinis sacri percipite. 
Isaiah Ixv. Tollitur illis vetus testamentum, redditur nobis novum, 
conceditur nobis salutaris cibi gratia et poculum sanguinis Christi, illis 
fame et siti arentibus. Mittitur et novo populo nomen illud, scilicet 
Christianum, et omnia, que sunt gesta, novitatem gratiz resonant. 


P. 585. Concerning ecclesiastical offices, 1. 18. On the Sacrifice. 


Sacrificium quod a Christianis Deo offertur primum Christus 
Dominus noster et Magister instituit quando commendavit apostolis 
corpus et sanguinem Suum priusquam traderetur, Matt. xxvi. Quod 
quidem sacramentum Melchisedech, rex Salem, figuraliter in typum 
corporis et sanguinis Christi primus obtulit, primusque mysterium tanti 
sacrificii imaginarie idem expressit, preferens similitudinem Domini 
et Salvatoris nostri Jesu Christi Sacerdotis eterni, ad quem dicitur 
Psalm cix. (cx.). Hoe ergo sacrificium Christianum celebrare preeceptum 
est, relictis ac finitis Judaicis victimis, que in servitute veteris populi 


526 THE SEVENTH CENTURY. [A.D. 


the bondage of the ancient people were ordered to be celebrated. 
This (offering) therefore is made by us, which the Lord Himself 
made for us, not in the morning but afterwards, for it was at 
evening that He offered it. For it was necessary for Christ to 
fulfil it about the evening of the day, that the Lord might shew 
by the very hour of that sacrifice that it was the evening of the 
world. But on this account the apostles did not communicate 
fasting, because it was necessary that that typical passover should 
be fulfilled first, and thus lastly a transition should be made to the 
true sacrament of the passover. For this mysterious thing was 
then done, that on the first occasion the disciples did not receive 
the body and blood of our Lord fasting. But now by the universal 
church it is always received by persons fasting. For it has thus 
pleased the Holy Spirit by the Apostles, that in honour of so great 
a sacrament the body of the Lord should enter into the mouth of 
a Christian fasting, before other food; and therefore that custom 
is observed through the whole world. For the bread which we 
break is the body of Christ, Who says ‘I am the living bread, &e. 
But the wine is His blood; and this is what has been written, 
‘I am the true vine. But the bread, because it strengthens the 
body, is therefore named the body of Christ ; but the wine, because 
it makes blood in our flesh, is therefore referred to the blood of 
Christ. But these two are visible; yet having been sanctified by 
the Holy Spirit they pass into the sacrament of the Divine body... 
Some say that, unless some sin intervene, the eucharist is to be 
received daily. Tor that this bread should be given, as the Lord 








celebrari imperate sunt. Hoc itaque fit a nobis, quod pro nobis 
Ipse Dominus fecit, quod non mane, sed postea, nam in vesperum 
obtulit. Sic enim Christum oportebat id implere circa vesperam diei, 
ut Dominus hora ipsé sacrificii ostenderet vesperam mundi, Proinde 
autem non communicaverunt jejuni apostoli, quia necesse erat ut pascha 
illud typicum antea impleretur et sic denuo ad verum pasche sacra- 
mentum transiretur. Hoc enim mysterium tum factum est, quod 
primum discipuli corpus et sanguinem Domini nostri non acceperunt 
jejuni. Ab universa autem ecclesia nunc a jejunis semper accipitur. 
Sic enim placuit Spiritui sancto per apostolos ut in honore tanti sacra- 
menti jejunum in os Christiani prius Dominicum corpus intraret, quam 
ceeteri cibi; et ideo per universum orbem mos iste servatur, Panis enim 
quem frangimus corpus Christi est, qui dicit, Ego sum panis vivus, ὅσο, 
Vinum autem sanguis Ejus est, et hoc est quod scriptum est, Ego sum 
vitis vera. Sed panis, quia confirmat corpus, ideo corpus Christi 
nuncupatur; vinum autem, quia sanguinem operatur in carne, ideo 
ad sanguinem Christi refertur. Hc autem duo sunt visibilia; sancti- 
ficata tamen per Spiritum sanctum in sacramentum Divini corporis 
Dicunt aliqui, nisi aliquo interveniente peccato, eucha- 


transeunt... 
Hune enim panem dari, jubente Domino, 


ristiam quotidie accipiendam. 


570] ISIDORE OF SEVILLE. 527 


commands, we daily ask, ‘Give us this day, &c. And in this 
indeed they say well, if they undertake ane with religion and 
devotion and humility ; so as not to do this with confidence con- 
cerning (self) righteousness in proud presumption. But if their 
sins are such as remove them from the altar, like a dead man, 
penitence must be gone through before; and thus afterwards this 
salvation-bringing medicine is to be received, 1 Cor. xi. For this 
is to receive unworthily, if a man receive it at the time when he 
ought to be going through penitence. But if the sins are not so 
great, that a man would be judged worthy of excommunication, 
he ought not to separate himself from the medicine of the Lord’s 
body, lest perchance through long abstinence under prohibition, 
he be separated from the body of Christ. For it is manifest that 
those are alive who touch the body of Christ... For let not him 
who has rested from sinning, cease to communicate. But there 
is as much difference between the shewbread and the body of 
Christ, as there is between a body and its shadow, between an 
image and the true thing, between the patterns of the things to 
come and the things themselves which were being figured by the 
patterns. Wherefore some days are to be chosen for which a man 
should previously live with more continence that he may worthily 
approach to so great a sacrament, 1 Kings xxi. That a sacrifice 
should be offered for the repose of the dead, or that prayer should 
be made for them, because it is observed through the whole world, 
we believe that it has been handed down from the apostles them- 
selves. or the catholic church holds this everywhere, and unless 
she believed that sins are remitted to the faithful dead, she would 








quotidie nobis postulamus, Give us this day, &e. Quod quidem re 
dicunt, si hoc cum religione et devotione et humilitate suscipiunt ; 

fidendo de justitia, superba presumptione id faciant. Ceterum si talia 
sunt peccata que, quasi mortuum, removeant ab altari, prius agenda 
peenitentia est: ac sic deinde hoe salutiferum medicamentum acclpi- 
endum. 1 Cor. xi. Hoc est enim indigné accipere si eo tempore quis 
accipiat, quo debet agere pcenitentiam. Cxterum si tanta non sunt 
peccata, ut non excommunicandus quis judicetur, non se debet a 
medicina Dominici corporis separare, ne dum forte, diu abstinens, 
prohibetur, a Christi corpore separetur. Manifestum enim est vivere 
eos, qui corpus Ejus attingunt... Qui enim peccare jam quievit commu- 
nicare non desinat... Tantum interest inter propositionis panes et 
corpus Christi, quantum differt inter corpus et umbram, inter imaginem 
et veritatem, inter exemplaria futurorum, et ea ipsa que per exempla 
figurabantur. Quapropter eligendi sunt aliqui dies, quibus prius homo 
continentius vivat, quo ad tantum sacramentum dignus accedere possit. 
1 Kings xxi. Sacrificium pro defunctorum requie offerri, vel pro eis 
orari, quia per totum hunc orbem custoditur, credimus, quod ab ipsis 
apostolis traditum sit. Hoe enim ubique catholica tenet ecclesia : 
que, nisi crederet fidelibus defunctis dimitti peccata, non pro eorum 


528 ; THE SEVENTH CENTURY. [A.D. 


not make alms or offer sacrifices to God for their spirits. For also 
when the Lord says, Matt. xii. ‘He that shall have sinned against 
‘the Holy Ghost it shall not be remitted to him either in this 
‘world or in that which is to come, He shews that to some their 
sins are to be remitted there, and to be purged by a certain 
cleansing (purgatorial fire), [Augustine is then cited many times 
to establish this.] 


P.100. “A priest (sacerdotal), called from giving a sacred thing. 
For as a king (reigner) is called from ruling, so a ‘sacerdotal from 
sacrificing, for he consecrates and sanctifies. Presbyters are called 
sacerdotals because they give the sacred thing, as also the bishops : 
and these (presbyters) though they be of sacerdotal authority yet 
do not touch the summit of the pontificate ; because they neither 
sign the forehead with anointing oil, nor give the Paraclete Spirit, 
a thing which the reading of the Acts of the Apostles shews to 
be due to bishops alone. Levites: These are called in Greek 
deacons, in Latin ministers, because as there is in a sacerdos a 
consecrating power, so the power of distributing of the ministry 
(i.e. of the mystery) is held to be in the deacon. We call sub- 
deacons those whom the Greeks call hypodiaconi... They receive 
oblations from the faithful in the temple of God and bear them to 
the Levites to, place on God’s altar. Lectores, readers, are called 
from reading, and psalmists from singing the psalms, &e. 


P. 584. “On church offices. But the order of the mass, or of 





spiritibus vel eleemosynam faceret vel Deo sacrificium offerret. Nam 
et cum Dominus dicit, Matt. xii., Qui peccaverit in Spiritum sanctum 
non remittetur ei, neque in hoc seculo neque in futuro, demonstrat 
quibusdam illic dimittenda peccata et quodam purgatorio igne pur- 
genda, Augustine is referred to. See Enchirid. ο. 110, Civ. D. xxi. 24, 
et De Cura pro Mortuis. 


FP, 100; Eab.; VET. 


Sacerdos ... quasi sacrum dans. Sicut enim rex ἃ regendo, ita 
sacerdos a sacrificando vocatus est: consecrat enim et sanctificat... 
Presbyteri [see also P. 599, De off. eccl., Lib. τι, c. 7, De Presbyteris] 
sacerdotes vocantur quia sacrum dant, sicut et episcopi ; qui (presbyteri) 
licet sint sacerdotes tamen pontificattiis apicem non tangunt, quia nec 
chrismate frontem signant, nec paracletum Spiritum dant, quod solum 
deberi episcopis lectio Actuum Apostolorum demonstrat. Levite ... 
Hi Grece diaconi, Latine ministri dicuntur, quia, sicut in sacerdote 
consecratio, ita in diacono ministerii (mysterii) dispensatio habetur. 
Hypodiaconi Greece, quos nos subdiaconos dicimus... Oblationes autem 
in templo Dei a fidelibus suscipiunt et Levitis superponendas altaribus 
deferunt ... Lectores a legendo, et psalmistee a psalmis canendis vo- 
cati, &e. 

P. 584, De Off. Eccles. Lib. I. c. 15. 
Ordo autem miss, vel orationum quibus oblata Deo sacrificia 


570] ISIDORE OF SEVILLE, 529 


the prayers by which the sacrifices that are offered to God are 
consecrated, was first instituted by Simon Peter, and the whole 
world performs its celebration in one and the same manner. The 
first of them is a prayer of admonition to the people to excite 
them to beseech God. The second is of invocation, that He may 
mercifully receive the prayers of the faithful and their offerings. 
But the third is poured out for the faithful that offer or are dead, 
that by the same sacrifice they may obtain pardon. The fourth is 
introduced afterwards for the kiss of peace, that all mutually 
reconciled in charity may be made one society worthy of Christ's 
body and blood, because an indivisible Christ does not admit 
anyone’s dissension. The fifth introduced is the carrying of 
the oblation to sanctify it, &c. Further after this the sixth 
succeeds—the confirmation of the sacrament, that the offering 
which is offered to the Lord, sanctified by the Holy Ghost, may 
be confirmed to become the body and blood of Christ. The last 
of these is the prayer which our Lord established that His dis- 
ciples should pray, when He said, ‘Our Father, &c. These are 
then the seven prayers of the sacrifice, and they are commended 
by apostolic and evangelical doctrine; and their being so num- 
bered seems to have been instituted, either on account of the 
church’s sevenfold universality, or on account of the seven-formed 
Spirit of grace, Whose the gifts are which are offered and 
sanctified. [How it would astonish Peter to find all this attri- 
buted to him !] 


P. 589. “On the Lord’s supper... (called) the celestial sacra- 





consecrantur, primum a sancto Petro est institutus, cujus celebrationem 
uno eodemque modo universus peragit orbis. Prima earumdem oratio 
ammonitionis est erga populum ut excitentur ad impetrandum Deum. 
Secunda invocationis adest ut clementer suscipiat preces fidelium obla- 
tionesque eorum. Tertia autem effunditur pro offerentibus sive pro 
defunctis fidclibus; ut per idem sacrificium veniam consequantur. 
Quarta post hee infertur pro osculo pacis, ut charitate omnes recon- 
ciliati in vicem digni corporis et sanguinis Christi consocientur, quia non. 
recipit dissensionem cujusquam Christus indivisibilis, Quinta infertur 
illatio, in sanctificationem cblationis, &ce. Porro ex hine sexta succedit 
confirmatio sacramenti, ut oblatio quae Domino offertur, sanctificata per 
Spiritum sanctum corpori Christi et sanguini confirmetur, Harum 
ultima est oratio quam Dominus noster orare discipulos Suos instituit 
dicens “Pater noster,”&e &c.... Hee sunt itaque septem sacrificii orationes, 
commendats apostolic’ evangelicaque doctrina ; cujus numeris ratio in- 
stitutor videtur, vel propter septenariam ecclesize universitatem, vel 
propter septiformem gratiz Spiritum, Cujus dona ea, que offeruntur, 
sanctificantur. 


P. 589, De Cand Domini, Lib. 1. ὁ. 28. 
Sacramenta ceelestia. [C. 29.] De Parasceve. Sexta sabbati ideo 


H. : 94 


530 THE SEVENTH CENTURY. [A.D. 


ments: On the passover. The sixth day after the Sabbath is held 
in festal honour, because on that day Christ fulfilled the mystery 
of the cross (i.e. on Friday, between the third and the ninth hours 
of the solar day), 


P. 633. “Let those that live wickedly in the church and 
(yet) cease not to communicate, deeming that they themselves are 
being cleansed by such communion, learn that they get no benefit 
towards being cleansed, for the prophet says, &c., &e. 


P. 772. “Book of distinctions. A voluntary oblation was a 
sacrifice. [The order of the words gives a different meaning. Can 
he have meant it?] But our (Latin) word ‘host’ is, sacrificed 
after conquering hostile forces. Sanguis (blood) is while it remains 
in the body, but when it is shed it is gore (cruor).” [These two 
last are, it may be, the same word. ] 


It is worth noting that Bishop Hall’s idea of the germination 
of a prophecy holds true of arguments. Augustine argues that 
though our Lord instituted this sacrament during and after a meal 
we are bound to take it fasting, because the church universal 
has ordered it. Between one and two hundred years pass, and 
this excellent writer tries to bind prayers for the dead on the 
consciences of all the living, by urging the very same reasoning. 
Then, as the catholic church has ordered this everywhere we may 
assume that the custom descended from the apostles: and she 
would not have ordered it had she not believed that sins are (thus) 
remitted to the faithful dead. She would not (otherwise) make 
alms or offer sacrifices to God for their spirits. And this is the 
good, the sober, the judicious Isidore: but then his leader was 
the vehement champion of the doctrines that have been the life of 
the world, 





in festivitate habetur, quia in eo die Christus mysterium crucis explevit, 
we. [ἡ. 6. between sunset on Thursday, and sunset on Friday, when the 
seventh day or sabbath began]. 


P. 633, Sentent. Lib. I. ἃ. 22. 


Qui scelerate vivunt in ecclesid et communicare non desinunt, 
putantes se tali communione mundari, discant, nihil ad emundationem 
proficere dicente propheta, &e. 

P. 772, Differentiarum Lib. DX XITTI. 

Sacrificium spontanea oblatio erat: hostia vero que devictibus 
hostibus immolatur [See Ovid, Fasti]. [529.] Sanguis est dum in cor- 
pore manet: effusus vero cruor fit, 


5801 LAURENCE, BISHOP OF NOVARA. 531 
d 


(B.) LAURENCE, BISHOP OF NOVARA. CENT. VI. 


P. 542. “ By and by when thou dost cover the bodies (bowels) of 
the indigent with thy own garment, He renews in thee the vest of 
baptism, and weaves again the clothing thou hadst received from 
the water and the Spirit. For man cannot preserve the gifts of 
the font untainted, nor always persevere in purity, while his 
hurtful nature presses on him. But when he is proceeding in a 
slippery path, and running into offences, (good) works secure 
indulgence for him; penitence forms purity afresh; prayer excels 
to the opening of the fount of remission. ‘Tears wash away soiling 
from the clothes: alms restore its whiteness. Exercising thyself 
in this way thou wilt have within thyself a daily offering, a daily 
remission. He is the fount of refreshing; He is the remission of 
thy crimes, Who said to thee ‘I was an hungered,’ &c.” 





S. Laurentius Novariensis episcopus. M.B.V.P. 1618. VI. 1, p. 542. 
Different from the Martyr at Rome in time of Pope Sextus IT. 


Mox veste tua cum texeris viscera indigentium, reformat [lle in te 
baptismatis vestem, et retexit tunicam quam acceperas ex aqua et 
Spiritu. Non enim potest homo munera lavacri illibata servare, nec 
purus semper persistere, noxia sibi incumbente natura. Verum cum 
lubricus incidat et offensus Incurrat, opera faciunt indulgentiam, peeni- 
tentia reformat puritatem, oratio preestat absolvere remissionis fontem. 
Lacryme abluunt fuscam tunicam; eleemosyna candorem. Hee ex- 
ercens erit tibi intra te quotidiana oblatio, quotidiana remissio. [116 
est fons refrigerii, [lle est remissio tuorum criminum Qui dixit tibi, 
I hungered, and ye gave Me, &c. &e. ke. 


(C.) ST MAXIMUS, MONK AND CONFESSOR. B. 580. D. 662. 


Born in Constantinople, which was then called the new Rome. 
He was persecuted for being a Dithelite, 1.6. for holding that 
there were two wills, one human and one Divine, in Christ; for 
the Kcthesis of Heraclius failed to suppress the controversy. He 
disputed on this point in Constantinople in 645, with Pyrrhus 
who took up the debate after Sergius, the supposed ex-patriarch 
and author of the Ecthesis. He also took up the same line in the 
Lateran council four years later. His “Questions and Doubtful 
“ Things” reveals the curious custom of having an uneven number 
of loaves and cups at the Lord’s table. The passage is preceded 
by an equally curious question and answer of another kind. As 


34— 2 


532 THE SEVENTH CENTURY. [A.D. 


to the former question it is.curious to note how the Greek lan- 
guage has changed, but that fancies which lean toward superstition 
remain ever long-lived. Those that love Virgil will be here 
reminded of his saying, “Numero Deus impare gaudet.” Uneven 
numbers should be used in sacrifice: but the note further calls 
to our remembrance that Chrysostom’s Liturgy ordered three 
loaves, to symbolize the Trinity: and the question arises, at what 
point this symbolizing should stop: since it both may be and 
clearly has been carried into so many varieties as to become puerile 
or even childish. And are we to think that it then promotes or 
that it hinders or even destroys real devotion? Maximus became 
a hero at the Eastern metropolis, for one hand was cut off and his 
tongue was torn out as a punishment for blasphemy; but he still 
spoke—a thing which until lately has been thought incompre- 
hensible or even a miracle. But it is now decided to be a power 
still possessed in such cases by the bronchial organs, and other 
cases are reported. He was finally banished and died August 13, 
which day he is said to have foretold as the very day of his death. 

The first extract is not only a remarkable instance of a long 
involved sentence, which is at the very antipodes to the over- 
condensed brevity which is now by some deemed the soul of good 
writing ; but it is also a following of the hyperbatic sonorous 
periods of the Pseudo-Dionysius. I suppose Maximus must be 
reckoned a leading mystic after that pattern. 

The second and third extracts make us wonder at the weakness 
and loose logic into which dreaming men can fall. But the fourth 
startles us with its exaggeration of the preservative powers of the 
Lord’s supper, running to the climax that, had it been vouchsafed in 
Paradise, our first parents would not have fallen and left a fallen 
nature as the inheritance of their universal children. Yet this 
divine left behind him writings to a large amount, and posterity 
has thought two bulky volumes worthy of being preserved to this 
day. He lived about a century after the Pseudo-Dionysius. 


P. 820. “On what account in the exposition of the precious 
body and blood of the Lord is it the custom for the church to put 





P., 820, Question X LI, 
Tivos χάριν ἐν τῇ προθέσει τοῦ τιμίου σώματος καὶ αἵματος τοῦ Κυρίου 
» , > A aA 
τοὺς ἄρτους καὶ τὰ ποτήρια ἀνίσους προτιθεῖν ἔθος τῇ ἐκκλησίᾳ; Ans. 


580] ST MAXIMUS. 533 


out an uneven number of the loaves and the cups? Ans. All the 
rites that are performed in the church have very excellent reason. 
But since these are especially the signs, they are mysteries, 
resemblances of the Divine essence or substance. But it is uncom- 
pounded : but every creature is compounded : but the holy Trinity 
(Triad) alone is simple and uncompounded. On this account 
therefore the church puts forth the loaves and the cups in an 
uneven number, impressing the mark of the Divine One on these 
things. 


P. 817. “On what account were the priests according to the 
law not forbidden to have wives, but the priests according to 
Christ are forbidden, as far as custom rules? Ans. Since the 
priesthood of the gospel is believed to be after the order of 
Melchizedek and not after the order of Aaron. But Melchizedek 
has not been enrolled as having had’a wife. It is of necessity then 
that the bishops also who serve as priests after his order do not 
unite wives to themselves. 


Note. “But the reason of it refers to all that discharge the 
functions of Christ’s priesthood. For they are of the order of Mel- 
chizedek and not of that of Aaron, (and as they) themselves also 
offer bread and wine (that is to say, making the body and blood 
of Christ) equally with the bishops, the highest degree of sanctity 
and chastity becomes them. 


P. 897. “For I think that by ‘to-day’ is shewn this present 





, e a , ” \ 5 a 3 , , 3 Ν Ν 
Πάντα ὑπερφυῆ λόγον ἔχουσι τὰ ἐν τῇ ἐκκλησίᾳ τελούμενα. Ἐπειδὴ δὲ 
Kat ἐξαίρετον τὰ σύμβολα ταῦτα, τῆς Θείας οὐσίας εἰσι μυστήρια καὶ 

3 Ἂν 5 “ 
ἀπεικονίσματα. Ἔστι δὲ airy ἀσύνθετος. πᾶσα δὲ κτίσις σύνθετός ἐστι: 

, ἊΣ ε ΕΣ e ε , \ ε Ν Ν > , Ν a > 
μόνη δὲ ws εἴρηται ἢ ayia Τριὰς ἁπλὴ καὶ ἀσύνθετος. Διὰ τοῦτο οὖν 
" ε " \ , =) 
ἄνισα προτίθησιν ἡ ἐκκλησία τοὺς ἄρτους Kal τὰ ποτήρια, TO Θεῖον ἐν τούτοις 

/ 
χαρακτηρίζουσα. 
P. 817, Question XL. 


Τίνος χάριν οἱ μὲν κατὰ νόμον. ἱερεῖς γυναῖκας ἔχειν οὐκ ἐκωλύοντο, οἱ δὲ 
κατὰ Χριστὸν ἱερεῖς κωλύονται, ὅσον ἀπὸ τῆς συνηθείας; Ans. ᾿Βπειδὴ ἡ 
τοῦ εὐαγγελίου ee κατὰ τὴν τάξιν Μελχισεδὲκ γενέσθαι πιστεύεται, 
καὶ οὐ κατὰ τὴν τάξιν ᾿Λαρών. Μελχισεδὲκ δὲ γυναῖκα ἐσχηκέναι οὐκ “ἀναγέ- 
γραπται. ᾿Αναγκαίως ἄρα καὶ οἱ κατὰ τὴν αὐτοῦ τάξιν ἱερατεύοντες ἐπίσκοποι 

lal 39 ’, 
γυναῖκας οὐ προσίενται. 


1 Tim. is thus passed over: but the note hints another reason. 
Ceterum ejus ratio ad omnes Christi sacerdotio fungentes spectat. Sunt 
enim... Melchizedeciani ordinis non Aaronici, offerentes et ipsi. panem 


et vinum (corpus scilicet et sanguinem Christi conficientes) perinde ac 
episcopos, &c. maxima sanctitas ac castimonia deceat, ce. 


P. 897, Exposition of the Lord's Prayer, “ Give us,” ce. 


Τοῦτον yap οἶμαι δηλοῦσθαι τὸν αἰῶνα διὰ τοῦ “ σήμερον" ws, εἴ τις 


534 THE SEVENTH CENTURY. [A.D. 


life, as if one should take up and put forth in a more exact manner, 
the topie of the prayer, The bread which at the beginning Thou 
didst prepare to give immortality to our nature, ‘give to-day to 
‘us, who according to the present life are of a mortal kind, that 
the food of the bread of life and the after-knowledge may over- 
come the death of sin, of which (food) the transgression of the 
Divine commandment did not allow the first man to be partaker ; 
since if at least he had been filled with this Divine food, he would 
not have been taken by the death of sin. 


P. 273. “Questions to Thalassius. The Scripture passed over 
in silence the man’s name to whom the Saviour sent away the two 
disciples to make the preparation for the passover: and not only 
this, but also the name of the city to which they were sent away. 
From this on the first attempt I suspect that this perceptible 
world is indicated by the city, but that the man is the universal 
nature of man, to which the apost!es are sent away as disciples of 
God and the Word, and as precursory preparers of His mystic 
festivity unto the nature of man, viz. the law of the first covenant, 
and that of the new covenant: the one through a practical philo- 
sophy cleansing the (human) nature from all pollution, but the 
other holding up the mind in knowledge through theoretical 
instruction in mysteries from bodily things to the kindred visions 
of the intellectual: and it is evidence of this that the two disciples 
that were sent are Peter and John. [Who revealed that to 


‘ ‘ , > λ ‘ Ν ‘ , a A “ \ ΕΣ ” 
ἐπὶ το “σαφέστερον ἐκλαβὼν εἴποι τὸν ΤΟΊΤΟΥ, THR, ΠΡΟΣΕΧῊΣ, Tov ἜΡΧΟΥ 


ὃν κατ᾽ “ἀρχὰς ἐπ᾽ ἀθανασίᾳῳ τῆς φύσεως ἡτοίμασας, = δὸς ἡμῖν σήμερον " 
κατὰ τὴν πάρουσαν ζωὴν. οὖσιν τῆς θνητότητος, ἵνα νικήσῃ τὸν θάνατον 
τῆς ἁμαρτίας ἡ τροφὴ τοῦ ἄρτου τῆς ζωῆς καὶ τῆς ἐπιγνώσεως" ἧς μέτοχον 
γεν σθαι τὸν πρῶτον ἄνθρωπον ἡ παράβασις τῆς Θείας ἐντολῆς οὐ συνεχώ- 
ρησεν" ὡς εἴγε ταύτης ἐνεφορήθη τῆς Θείας τροφῆς, οὐκ ἂν τῷ θανάτῳ τῆς 
ἁμαρτίας ἡλίσκετο. 


P. 273, Questiones ad Thalassiwm. 


[Two instances are now given of the mysticalizing Philo-like in- 
terpretation, which far exceeds the allegorizing of Origen and of Clement. 
of Alexandria, and which is generally attributed to Alexandria, but here 
it is in full vigour in Constantinople] ‘ H γραφὴ παρεσιώπησε τοῦ ἀνθρώπου 
τὸ ὄνομα, πρὸς ὃν ἀπέστειλεν ὁ Σωτὴρ τοὺς δύο μαθητὰς εἰς σὴν τοῦ Πάσχα 
παρασκευήν' ἀλλὰ καὶ τῆς πόλεως εἰς ἣν ἀπεστάλησαν. Ὅθεν κατὰ τὴν 

΄ ΝΜ ‘ ε A a A ‘ a ΄ ‘ > \ 
πρώτην ἐπιβολὴν ὑπονοῶ τοῦτον δηλοῦσθαι διὰ τῆς πόλεως τὸν αἰσθητὸν 
κόσμον, τὸν ἄνθρωπον δὲ, τὴν καθόλου φύσιν τῶν ἀνθρώπων, πρὸς ἣν 
ἀποστέλλονται ὡς μαθηταὶ τοῦ Θεοῦ καὶ Λόγου καὶ πρόδρομοι τῆς Αὐτοῦ 
πρὸς τὴν φύσιν τῶν ἀνθρώπων μυστικῆς εὐωχίας ἑτοιμασταὶ ὁ τῆς πρώτης 
διαθήκης νόμος καὶ ὁ τῆς καινῆς" ὁ μὲν διὰ τῆς πρακτικῆς φιλοσοφίας παντὸς 
μολυσμοῦ τὴν φύσιν ἀποκαθαίρων, ὁ δὲ διὰ τῆς θεωρητικῆς μυσταγωγίας 
ἀπὸ τῶν σωματικῶν πρὸς τὰ συγγενῆ τῶν νοητῶν θεάματα τὸν νοῦν γνωστικῶς 
ἀναβιβάζων' καὶ τούτου τεκμήριον τὸ τοὺς πεμφθέντας μαθητὰς εἶναι 


580] ST MAXIMUS. 535 


St Maximus?] For Peter is the symbol of practice, and John of 
contemplation, το. 


P. 1146. “Those that for fear of the Jews... shut the doors 
as they sat in the upper room—z.e. those that on account of 
their fear of the spirits of wickedness in the region of the reveal- 
ings in the sight of the Divine questions have walked securely, 
having shut their senses like doors—without knowledge they 
await the Word of God coming to them, appearing to them ‘without 
any powerful actions on the sense, and supplying authority against 
evil spirits and exhibiting the symbols of His mysteries. 


P. 688. “He taught them indeed to make the first entrance 
of the high priest into “the church in the sacred communion a type 
and image of the first coming of the Son of God and our Saviour 
Christ through the flesh into this world, by which He both freed 
and ransomed for Himself the nature of men that was enslaved 
‘to corruption and that came into suffering of itself by death 
through sin, and is tyrannically reigned over ‘by the devil, and (in 
which) he that was irresponsible and sinless, having paid, like a 
responsible person, all the debt for our nature, brought it up to its 
primitive condition, that He might have the kingdom, by giving 
Himself a ransom for us and a compensation, having given, in the 
place of our sufferings that would cause our destruction, His own 





Πέτρον καὶ Ἰωάννην. Ἔστι γὰρ μὲν Πέτρος πράξεως, ὁ δὲ ᾿Ιωάννης 
θεωρίας σύμβολον, κ.τ.λ. 


On the man bearing the pitcher of water and what he signifies, ke. 
P. 1146, Cap. Theol. ke. 


Οἱ διὰ τὸν φόβον τῶν Ἰουδαίων κατὰ τὴν Γαλιλαίαν (2) ἐν τῷ ὑπερώῳ 
κλείσαντες τὰς θύρας καθήμενοι, τούτεστι οἱ διὰ τὸν φόβον τῶν πνευμάτων 
τῆς πονηρίας κατὰ τὴν χώραν τῶν ἀποκαλύψεων. ἐν τῇ ὄψει τῶν Θείων θεωρη- 
μάτων ἀσφαλώς βεβηκότες, θυρῶν δίκην μύσαντες τὰς αἰσθήσεις παρα- 
γινόμενον ἀγνώστως δέχονται τὸν τοῦ Θεοῦ Λόγον ἄνευ τῆς κατ᾽ αἴσθησιν 
ἐνεργείας αὐτοῖς ἐπιφαινόμενον, καὶ τὴν κατὰ πνευμάτων πονηρῶν ἐξουσίαν 
παρέχοντα καὶ δεικνύοντα τῶν Αὐτοῦ μυστηρίων τὰ σύμβολα. 


IT. 688, Μυσταγωγία ὃ, 


Τὴν μὲν οὖν πρώτην εἰς τὴν ἁγίαν ἐκκλησίαν τοῦ ἀρχιερέως κατὰ τὴν 
ἱέραν σύναξιν εἴσοδον τῆς “πρώτης τοῦ Ὑἱοῦ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν 
Χριστοῦ διὰ σαρκὸς εἰς τὸν κόσμον τοῦτον παρουσίας τύπον καὶ εἰκόνα 
φέρειν ἐδίδασκε, bv ἧς τὴν δουλωθεῖσαν τῇ φθορᾷ καὶ παθοῦσαν ὑφ᾽ ἑαυτῆς 
τῷ θανάτῳ διὰ τῆς ἁμαρτίας, καὶ βασιλευομένην τυραννικῶς ὑπὸ τοῦ διαβόλου 
τῶν ἀνθρώπων φύσιν ἐλευθερώσας τε καὶ λυτρωσάμενος" πᾶσαν τὴν ὑπὲρ 
αὐτῆς ὀφειλὴν, ὡς ὑπεύθυνος ἀποδοὺς ὁ ἀνεύθυνος καὶ ἀναμάρτητος, πάλιν 
πρὸς τὴν ἐξ ἀρχῆς ἐπανήγαγε τῆς βασιλείας χάριν, “Βαυτὸν λύτρον ὑπὲρ 
ἡμῶν δοὺς καὶ ἀντάλλαγμα: καὶ τῶν ἡμετέρων φθοροποιῶν παθημάτων τὸ 


536 THE SEVENTH CENTURY. [A.D. 


life-giving passion a healing cure and source of salvation to all the 
world. After which presence both His going up into Heaven and 
His establishment on His eternal throne are symbolically typified 
by the entrance of the high-priest in the temple and by his going 
up into the priestly throne. 


P. 694. “What does the entrance of the sacred mysteries 
signify? But the entrance of the sacred venerated mysteries is 
the beginning and preface (as that old man was insisting) of the 
new instruction which is to be given in the heavens concerning 
the administration of God towards us, and the unveiling of the 
mystery of our salvation that is in the recesses of the Divine 
secrecy. For He that is God and the Word says to His disciples, 
ΟἽ will not drink,’ &c., Matt. xxvi. 29. 


P. 701. ‘“ Where the blessed old man thought that we ought 
to do so, and ceased not exhorting every Christian, to get leisure 
for God’s holy church, and not ever to miss the holy communion- 
meeting celebrated in her, both on account of the holy angels that 
abide by her, and write off each time those that enter and appear 
before God and make prayers for themselves; and also on account 
of the always invisibly present grace of the Holy Spirit, but in a 
special way most of all on the occasion of the holy communion, 
that both works a change in every one of those that are found 


ζωοποιὸν Αὐτοῦ πάθος ἀντιδοὺς, παιώνιον ἄκος Kal παντὸς τοῦ κόσμου 
σωτήριον. Μεθ᾿ ἣν παρουσίαν ἡ εἰς οὐρανοὺς Αὐτοῦ καὶ τὸν ὑπερουράνιον 
θρόνον ἀνάβασίς τε καὶ ἀποκατάστασις συμβολικῶς τυποῦνται, διὰ τῆς ἐν τῷ 
ἱερατείῳ τοῦ ἀρχιερέως εἰσόδου καὶ τῆς εἰς τὸν θρόνον ἱερατικὸν ἀναβάσεως. 
[It is perhaps enough to say, How different from the Mystagogia of the 
Patriarch Cyril of Jerusalem !] 

TL, PS 694; 


Τί σημαίνει 4 τῶν ἁγίων μυστηρίων εἴσοδος ; [This is a part of an 
explication of the hidden meaning of every part of the public service. | 
ἜΠ δὲ τῶν ἁγίων καὶ σεπτῶν μυστηρίων εἴσοδος ἀρχὴ καὶ προοίμιόν ἐστιν 
(ὡς ὁ μέγας ἐκεῖνος ἔφασκε γέρων) τῆς γενησομένης ἐν οὐρανοῖς καινῆς 
διδασκαλίας περὶ τῆς οἰκονομίας Θεοῦ εἰς ἡμᾶς, καὶ ἀποκάλυψις τοῦ ἐν 
ἀδύτοις τῆς Θείας κρυφιότητος ὄντος μυστηρίου τῆς ἡμῶν σωτηρίας. Οὐ 
γὰρ μὴ πίω, φησι πρὸς τοὺς “Eavrod μαθητὰς ὁ Θεὸς καὶ Λόγος [I will 
diink no more of this fruit of the vine, &c., Matt. xxvi. 29.] 


P, 701, ¢. 24. 


Τοιγαροῦν « ᾧετο δεῖν 6 μακάριος γέρων, καὶ παρακαλεῖν οὐκ ἐπαύετο πάντα 
Χριστιανὸν, τῇ ἁγίᾳ τοῦ Θεοῦ ἐκκλησίᾳ σχολάζειν καὶ μὴ ἀπολιμπάνεσθαί 
ποτε τῆς ἐν αὐτῇ τελουμένης ἁγίας συνάξεως, διά τε τοὺς παραμένοντας αὐτῇ 
ἁγίους ἀγγέλους καὶ “ἀπογραφομένους ἑ ἑκάστοτε τοὺς εἰσίοντας καὶ ἐμφανίζοντας 
τῷ Θεῷ καὶ τοὺς ὑπὲρ αὐτῶν δεήσεις ποιουμέν ovs’ καὶ διὰ τὴν ἀοράτως 
ἀεὶ μὲν πάρουσαν τοῦ ἁγίου Πνεύματος χάριν, ἰδιοτρόπως δὲ μάλιστα κατὰ 
τὸν καιρὸν τῆς ἁγίας συνάξεως, καὶ ἕκαστον τῶν εὑρισκομένων μεταποιοῦσάν 


580] | ST MAXIMUS. 537 


there, and furnishes them afresh, and transforms them unto a more 
God-like state after His own similarity, and leads on by the 
mysteries performed unto that which is being shewn, &c.” 


ae καὶ μετασκευάζουσαν καὶ μεταπλάττουσαν ἐπὶ τὸ Θειότερον ἀναλόγως 
“Ἑαυτῷ, καὶ πρὸς τὸ δηλούμενον διὰ τῶν τελουμένων μυστηρίων ἄγουσαν, 
κιτ.λ. 


(D.) JOHN MOSCHUS, OF JERUSALEM. END OF SIXTH CENT. 


Named Eucratas (Erratus, a corruption), of the convents of St 
Theodosius and St Sabas in Jerusalem, xcavovapyos, i.e. preecentor, 
A.D. 570, D. 619. 


P. 2876. “About thirty miles from the city Aige there were 
two column saints, distant about six miles from each other. Of 
these the one was in communion with the holy catholic and 
apostolic church ; but the other, who also had been a longer time 
on his pillar near the possession or farm called Cassiodora, belonged 
to the heresy of Severus. And the heretic was in divers ways 
attacking the orthodox and desiring to draw him over to his own 
heresy. And with many statements of argument, which he got 
sent continually, he thought that he was condemning him. But 
he, as if inspired from God, shewed to him his wish ‘for a portion 
of the bread of his communion. But he with joy, as having 
already led him astray, sends it to him immediately without any 
doubt whatever. And the orthodox man having received the 
portion sent off to him by the heretic (that is the man who was of 


the Severian party), made a cauldron before him burning hot and 


Johannes Moschus, 87 Migne, Λειμών. The spiritual “ Meadow,” 
addressed to Sophronius, c. 29, p. 2876. 

On the miracle of the holy eucharist. ‘Qs ἀπὸ τριάκοντα Αἰγῶν 
“~ , , Lal δύ > ΕἸ ’ὔ 3 , e 5 Ν QE 
τῆς πόλεως Κιλικίας στυλῖται δύο ἦσαν, ἀπέχοντες ἀλλήλων ὡς απὸ ἕξ 
μιλίων. Τούτων ὁ μὲν εἷς τῇ ayia καθολικῇ καὶ ἀποστολικῇ ἐκκλησίᾳ 
> , c XN ” ε Ν ΄ ΄ 3 3 Χ , 4 
ἐκοινώνει" 0 δὲ ἀλλος ὁ Kal πλείονα χρόνον ἔχων εἰς τὸν κίονα, πλησίον 
κτήματος λεγομένου Κασσιοδωρᾶ, τῆς Σευήρου ὑπῆρχεν αἱρέσεως. Καὶ 
διαφόρως ὁ αἱρετικὸς κατεγίνωσκεν τοῦ ὀρθοδόξου, ἐπιθέμενος καὶ θέλων 
Cy ‘\ ‘\ ε n° , “ 
αὗτον προς τὴν ἑαυτοῦ ἐφελκύσασθαι αἱρεσιν. Καὶ πολλοῖς λόγοις διαπεμπό- 
μενος ἐδόκει κατακρίνειν αὐτόν. ὋὉ δὲ ὥσπερ Θεύθεν ἐμπνευσθεὶς ἐδήλωσεν 
αὐτὸν μερίδα. πέμψαι τῆς αὐτοῦ κοινωνίας. Ὃ δὲ μετὰ χαρᾶς, ὡς ἤδη 
πλανήσας αὐτὸν, πέμπει αὐτῷ παραχρῆμα, μηδὲν ὅλως ἐνδυάσας. Καὶ 
δεξάμενος ὃ ὀρθόδοξος τὴν σταλεῖσαν αὐτῷ παρὰ τοῦ αἱρετικοῦ μερίδα, 
τοῦτ ἐστιν τοῦ “ΞΣευήρου, ποιήσας λέβητα ἔμπροσθεν αὐτοῦ βράσαι, ἣν 


538 THE SEVENTH CENTURY. [A.D. 


cast in the portion he received, and it was quite destroyed in the 
burning heat of the cauldron. But he (then) took the holy 
communion also of the orthodox church μος cast that into the 
same cauldron (round pot), and immediately the burning hot 
cauldron was quite cooled, and the holy communion remained safe 
and dry: and this he continues to keep: and he shewed it to us 
when we met him.” [What a state of church belief do such stories 
indicate !] 





ἐδέξατο μερίδα ἐνέβαλεν, καὶ διελύθη ev τῷ βράσματι tod λέβητος. Λαβὼν 
δὲ καὶ τῆς ὀρθοδόξου ἐκκλησίας ἁγίαν κοινωνίαν ἐνέβαλεν εἰς τὸν αὐτὸν 
λέβητα, καὶ παραχρῆμα. ὁ λέβης βράζων ἐπεψύγη, καὶ ἡ ἁγία κοινωνία σώα 
καὶ ἄβροχος διέμεινε" ἥντινα καὶ διαμένει τηρῶν" ἔδειξεν δὲ ἡμῖν παρα- 
βάλλουσιν αὐτῷίἐξἁἑ C. xxx. is a story equally singular of ἃ heretic 
of the same party who dishonoured the orthodox eucharist, and being 
converted wept perpetually, ὅθ. &e., I spare the rest. 


(E.) THE SICILIAN PASCHAL CHRONICLES. A.D. 630. 


P. 76. “That therefore not only unto the time of our Lord’s 
passion, but also until the last capture of Jerusalem that took 
place in the time of Vespasian King of the Romans, the people of 
Israel without error arranged the fourteenth of the moon of the 
first month, and used then to keep the legal passover, has by 
these calculations been concisely displayed. Therefore while the 
sacred prophets, and as I said, all together that lived in a holy 
and just manner in the law of the Lord, were keeping the typical 
and shadowy paschal feast with all the people, the Creator and 
Master of all unseen and seen creation, the only-begotten Son and 
Word, He that is co-eternal and co-substantial with the Father 
and the Holy Spirit according to His Godhead, our Lord and God 
Jesus the Christ, born according to the flesh in the completion of 
the ages from our holy and glorious mistress, mother of God and 





P. 76 v, Chronicon Paschale Fasti Siculi. 

Ὅτι μὲν οὖν οὐ μόνον μέχρι τοῦ Κυριακοῦ πάθους ἀλλὰ καὶ ἕως τῆς 
ὑστάτης ἁλώσεως ἹἹεροσολύμων τῆς γενομένης ἐπὶ Οὐεσπασιανοῦ βασιλέως 
“Ῥωμαίων ἀπλανῶς τάττων τὴν ιδ΄ τοῦ πρώτου μηνὸς τῆς σελήνης ὁ ᾿Ισραηλίτης 
λαὸς τὸ νομικὸν ἑορτάζε πάσχα διὰ τούτων συντόμως ἀποδέδεικται. Τῶν 
ἱερῶν τοίνυν προφητῶν καὶ πάντων, ὡς ἔφην, ὁμοῦ τῶν ὁσίως καὶ δικαίως 
ἐν vo Κυρώου πολιτευσαμένων σὺν παντὶ τῷ λαῷ τὸ τυπικὸν καὶ σκιῶδες 
πάσχα ἑορταζόντων, ὁ 0 πάσης ἀοράτου καὶ ὁρατῆς κτίσεως Δημιουργὸς καὶ 
Δεσπότης, ὁ “μονογενὴς Υἱὸς καὶ Λόγος, ὁ τῷ Πατρὶ καὶ τῷ ἁγίῳ Ἡνεύματι 
συναΐδιος καὶ ὁμοούσιος κατὰ τὴν Θεότητα, ὁ Κύριος ἡμῶν καὶ Θεὸς ᾿Ιησοῦς 
ὁ Χριστὸς, ἐπὶ συν τελείᾳ τῶν αἰών ων κατὰ σάρκα τεχθεὶς ἐκ τῆς ἁγίας 
ἐνδύξου δεσποίνης ἡμῶν Θεοτόκου καὶ ἀειπαρθένου καὶ κατ᾽ ἀληθείαν Θεοτόκου 


630] THE SICILIAN PASCHAL CHRONICLES. 539 


ever-virgin, and in truth mother of God, Mary, and seen on the 
earth and in truth associating with men of the like substance 
according to the manhood as a man, Himself also with the people 
in the years before His preaching and in the years during His 
preaching, accomplished the lawful and shadowy passover eating 
the typical lamb. The Saviour Himself said in the Gospels, 
‘I came not to destroy,’ ο. 


Then follows what is shewn in the Thesis in Part I. to be an 
erroneous interpretation of John xviii. 28, to the effect that 
Christ did not eat the real Passover, and that the Jews ate it after 
His death. It is forgotten that as He was crucified on the 14th, 
if the Jews ate it afterwards they did not eat it till the 15th, 
because the 15th began at sunset, and three hours at least must 
pass before they could sit down if it was slain at the proper time 
between the two evenings, which ought to have been done: and 
even if the passover lamb were irregularly.slain at three, it would 
not have been even then irregularly eaten, till about 6, 1.6. till the 
15th day had about begun at sunset. 


P. 79. “Hippolytus... wrote... I see then that it is the 
work of contentiousness, For he says thus, Christ offered the 
passover then on that day and suffered, &c., &c. And again, Xe. 
And Apollinarius, &. On the 14th the Lord ate the sheep with 
the disciples, and on the great day of the unleavened bread He 
suffered. 


P. 81. “Clement. The Lord ate that which was being sacri- 
ficed by the Jews keeping the feast of the passover.” 


Μαρίας, καὶ ἐπὶ τῆς γῆς ὀφθεὶς, καὶ τοῖς ὁμοουσίοις. κατὰ τὴν ἀνθρωπότητα 
ἀνθρώποις ὡς ἄνθρωπος “ἀληθῶς συναναστραφεὶς, καὶ Αὐτὸς σὺν τῷ λαῷ 
ἐν τοῖς ἔτεσι τοῖς πρὸ τοῦ κηρύγματος καὶ τοῖς ἐν τῷ κηρύγματι τὸ νομικὸν 
καὶ σκιῶδες πάσχα ἐπετέλεσεν, ἐσθίων τὸν τυπικὸν ἀμνόν. 1 came not to 
destroy, ἄρ. Αὐτὸς ἐν εὐαγγελίοις εἶπεν ὁ Σωτήρ. 


09: 


Ἱππόλυτος.. «ἔγραψε... “Opa μὲν οὖν ὅτι φιλονεικίας τὸ ἔργον. Λέγει 
γὰρ οὕτως, ᾿Εποίησε τὸ πασχα ὁ Χριστὸς τότε τῇ ἡμέρᾳ καὶ ἔπαθεν, κ.τ.λ. 
ἃ. 6. the passover in the evening, the crucifixion at 9 A.M. Καὶ πάλιν κ.τ.λ. 
Kat ᾿Απολλινάριος...τῇ ιδ΄ τὸ πρόβατον μετὰ τῶν μαθητῶν ἔφαγεν ὁ Κύριος, 
τῇ δὲ μεγάλῃ ἡμέρᾳ τῶν αζύμων Αὐτὸς ἔπαθεν. The first true: the second 
impossible. He was buried betore the sabbath, that great day. 


BON. 
Κλήμης...Τὸ θυόμενον πρὸς ᾿Ιουδαίων ἤσθιεν ἑορτάζων ὁ Κύριος πάσχα. 


540 THE SEVENTH CENTURY. [A.D, 


(F.) SOPHRONIUS, PATRIARCH OF JERUSALEM. 629—638. 


Of Damascus. He was a friend of John Moschus, first a 
Sophist, then monk of St Sabas, then Patriarch of Jerusalem. 


P. 3981. “But since it lies before us to speak concerning the 
rites that are used in the holy sacred service, it is necessary first 
to say somewhat, both what indeed the church is and what is set 
forth by the shell, the joint seat, the recess, and such things. 
The church (assembly) is so calied from the orthodox being col- 
lected together and called in it: but the enclosure is named from 
having the wonders of God in it; but the shell (conch) is the 
cave in Bethlehem, and is like the cave where He was buried: 
the joint throne is the type of the Master’s throne by which He 
overcame the world, and was taken up with His flesh and sat on 
it; but it is called joint throne (or seat) and not throne, because 
there sit together on it the Son with the Father: the rest of the 
joint thrones exhibit the honour which the just are entitled to 
receive after the resurrection according to the saying, ‘I said, Ye 
‘are gods:’ and the priests sit together as crucified with Christ 
in their passions and desires, the deacons standing for a type of 
the angels: the holy table shews the holy sepulchre in which He 
was buried; and the holy prothesis (side-table) the place of a 
skull where He was crucified; and on this account He is sacri- 
ficed on it: but the ciborium (to keep the bread) is for a type of 
the ark of Noah; for οἷν is κιβωτὸς, chest, and oriwm is its 
orderly arrangement: but the statues on the pillars are to imitate 





Sophronius, Migne, LXXXVITI, Liturgical Comm. p. 3981. 


"Exel δὲ περὶ τῶν ἐν τῇ cig. ἱερουργίᾳ τελουμένων προκεῖται λέγειν 
ἡμῖν, ἀν αγκαῖον “πρότερον εἰπεῖν τί τε δὴ ἡ ἐκκλησία, καὶ τίνων δήλωσις 
καθέστηκεν ἢ κόγκη, τὸ σύνθρον ον, ὁ μύαξ, καὶ τὰ τοιαῦτα. ᾿Εκκλησία 
λέγεται ὡς ἐν ταύτῃ συναγειρομένων καὶ καλουμένων τῶν ὀρθοδόξων' ὀνομά- 
ζεται δὲ περιοχὴ ὥσπερ ἔχουσα τὰ τοῦ Θεοῦ τεράστεια" κόγχη δὲ κατὰ 
τὸ ἐν Βηθλεὲμ σπήλαιον καὶ κατὰ τὸ σπήλαιον ἔνθα ἐτάφη" τὸ σύνθρονόν 

= a - ‘ ‘ 
ἐστι τύπος τοῦ Δεσποτικοῦ θρόνου, ἐν ᾧ νικήσας τὸν κόσμον μετὰ σαρκὸς 
ἀνελήφθη καὶ ἐν αὐτῷ ἐκάθισε: σύνθρονον δὲ λέγεται καὶ οὐ θρόνος διὰ 
τὸ συγκαθέζεσθαι τὸν Υἱὸν μετὰ τοῦ Πατρός" τὰ λοιπὰ σύνθρονα, δηλοῦσι 
τὴν τιμὴν, ἣν μετὰ τὴν ἀνάστασιν ὀφείλουσιν ἀπολαβεῖν οἱ δίκαιοι: κατὰ 
ν ( > > SE 2? , Ν ek - c -“ - 
τὸ, “ Ἔγω εἶπα, θεοί ἐστε" συνκαθέζονται δὲ οἱ ἱερεῖς ὡς τῷ Χριστῷ συν- 
εν “ , A ~ 
σταυρωθέντες σὺν τοῖς παθήμασι Kal Tals ἐπιθυμίαις, τῶν διακόνων ἱσταμένων 
7 > ε “ a δ , 
εἰς τύπον τῶν ἀγγέλων" ἁγία τράπεζα δηλοῖ τὸ ἅγιον μνημεῖον ἐν ᾧ ἐτάφη" 
ε ‘ a ΄ ε -" , , > e > ΄ Ν Ἀ ΄“ 
ἡ δὲ ἁγία πρόθεσις ὁ τοῦ Κρανίου Τόπος ἐν ᾧ ἐσταυρώθη, καὶ διὰ τοῦτο 
-“ ε , A -“ A A ‘ 
θύεται ἐν αὐτῷ" ὁ κυβώριός ἐστιν εἰς τύπον τοῦ κιβωτοῦ τοῦ Νώε" τὸ μὲν 
‘ , 4 ‘ ‘ aS 3 ε ’ ἑ 5 A”. ‘ ‘ ’ 
γὰρ KiB κιβωτὸς, τὸ δὲ ὡριος τοῦτ᾽ ἐστιν 7 διάταξις αὐτοῦ" τὰ δὲ παρακίονια 


629] | SOPHRONIUS. 541 


‘the four living ones’ that were seen by the prophet (Ezekiel). 
The altar is so called from the Heavenly and intelligible altar, and 
on it the priests sacrifice in the body the types of the intelligible 
(or mental) sacred services. The recess that is above the dais, is a 
type of the first heaven.” [Probably the closet under the top of 
the altar.] [This savours of the Pseudo-Dionysius and his Hea- 
venly Hierarchies. | 





κατὰ μίμησιν τῶν τεσσάρων ζώων τῶν ὀφθέντων τῷ προφήτῃ. Θυσιαστήριον 
λέγεται κατὰ τὸ ἐπουράνιον καὶ νοερὸν θυσιαστήριον, ἐν ᾧ ἀντιτυποῦσι τὰς 
νοερὰς καὶ ἀὕὔλους iepapxias: ot ἔνυλοι ἱερεῖς, K.7.A, Μύαξ ὁ ἐπάνω τοῦ 
βήματος, τύπος τοῦ πρώτου οὐρανοῦ, κ-.τ.λ. 


(G.) ARCHBISHOP ANDREW OF CRETE. FL. FROM MIDDLE OF 
SEVENTH CENT. D. 724. 


This prelate surpasses I think the Latin Peter of Ravenna 
called Chrysologus, and treads closer on the heels of Chrysostom. 
One is grieved to see how his rich imagination devotes itself to 
celebrating the glories of Christ’s mother rather than of Christ: but 
this had been common for two centuries and more. He was born at 
Damascus and lived as amonk at Jerusalem. He was thence pre- 
ferred to the archiepiscopal throne of Crete, and it is supposed by 
some that he was translated thence to the bishopric of Cappadocian 
Ceesarea and died there. In his extant sermons there are three, 
εἰς τὴν κοίμησιν τῆς ὑπεραγίας δεσποίνης ἡμῶν Θεοτόκου, four on 
her birth and one on the Annunciation, making eight out of 
twenty-one. But whether this is a record of the prevailing taste 
of the people or shews that the subject specially called forth the 
preacher’s powers, we may leave an open question. But it is 
naturally followed by a “threefold argument in favour of paying 
“veneration to images,” p. 1301 Ὁ. Reference is made to the tradi- 
tions (1) of Christ’s likeness sent to Abgarus, (2) of a miraculous 
marking of Mary’s likeness at Lydda, and (8) of the drawings of 
our Lord and his mother by St Luke. 


P. $65. “But the expression ‘I was not there, but let us go 
‘unto him, seems somehow to have more of man’s character about 





Opera, Migne, XC VIT., p. 965. 
4 a a > Sa ἐᾶν 
᾿Ανθρωπινώτερον δέ πως εἶναι δοκεῖ τὸ “Οὐκ ἤμην ἐκεῖ, GAN ἄγωμεν 
‘ eet eee \ \ τ , > 
πρὸς αὐτὸν," ὁ. 6. to the dead Lazarus. Κατὰ yap τὸ φαινόμενον, ov 


542 THE SEVENTH CENTURY. [A.D. 


it. For as regards appearances He was not present. For a body 
is a thing that has a threefold dimension in its circumscription 
and it admits removal from place to place; for this is its nature. 
Even if, through its having been made one with the Divine, it has 
attained to great wealth of exorbitance, it has lost nothing of its 
natural peculiarity. But as regards that which is perceived by 
Him, what place has He altogether left ? or what kind of place is 
there where He is not? or from what place can He be severed ? 
‘I rejoice therefore on your account that I was not there.” Why 
sayest Thou that Thou wast not there, Who art present every- 
where, and with Thy Godhead fillest all things? Wast thou not 
there? Yes, He says, I was, but not in the body, but according 
to the Divine dignity of My glory. ‘But let us go to him, It is 
the time to fulfil the laws of friendship: it is the time to shew the 
reality of My own power: it is the time to fetter death by a word, 
and with My voice to loose the wrappings of the grave (Luke i. 
swaddling clothes). 


P. 1009. “On the palm-fronds. Take up the prophetic 
strain: dance, sing a hymn, glorify Him that brought thee up 
from glory unto glory .... Sing a hymn with the children, ‘ Ho- 

sanna, &c. Make thine heart an upper room strawed, to receive 
Christ with thee, to eat that supper: not that of the time of 
Lazarus, but that which is mystical and which strikes out the 
likeness of the sacrifice of the mind. This is the mystery, that is 
full of tears. There is a woman pouring ointment: here is Christ 
sanctifying Himself as an offering for us. There a woman with a 








παρῆν. Σῶμα γὰρ τὸ τριχῇ διαστατὸν ἐν περιγραφῇ πέφυκε, καὶ τὴν εἰς 
τόπον ἐκ τόπου “μετάβασιν δέχεται. Τοῦτο γὰρ φύσις αὐτῷ" Kav ὅτι τῇ 
πρὸς τὸ Θεῖον ἑνώσει τὸ ὑπερφυὲς κατεπλούτησε, τῆς φυσικῆς ἀπώλεσεν 
5 νἝ > / ‘ Ν \ 4 , > aA = > / 
οὐδὲν ἰδιότητος. Kara δὲ τὸ νοούμενον tis Αὐτοῦ παντελῶς ἀπολελεσσαι 
, a “ 
heh ἢ ποῖος οὐκ ἔχει τόπος Αὐτόν ; ἢ) τίνι χωρητικός ἐστι τόπῳ: “ Χαίρω 
ε Lal ΝΜ - 
“ τοίνυν δι ὑμᾶς ὅτι οὐκ ἤμην ἐκεῖ." Τί λέγεις οὐκ ἧς ἐκεῖ, ὁ πανταχοῦ 
παρὼν καὶ τὰ πάντα πληρῶν. τῇ Θεότητι ; Οὐκ ἧς ἐκεῖ; Nai, φησι, ἤμην, 
> > 
ὦλλ' οὐ κατὰ τὸ σῶμα, κατὰ δὲ τὸ Θεικὸν τῆς δ Σῆς cera ΠΑ λίχνος 
Ν ‘ ‘ , “ “ 
“ἄγωμεν πρὸς αὑτόν." Καιρός ἐστι πληρῶσαι τὰ θεσμὰ τῆς φιλίας" καιρὸς 
δεῖξαι τὴν αὐθεντίαν τοῦ κράτους" καιρὸς πεδῆσαι λόγῳ τὸν θάνατον, φωνῇ 
δὲ λῦσαι τοῦ τεθνεῶτος τὰ ἡμῶν: 


. 1009 8, 
> ‘ ." 

Εἰς τα Baia. ᾿Ανάλαβε στόμα προ τ ον χόρευσον, ὕμνησον, δόξασον 
τὸν ἀπὸ δόξης εἰς δόξαν a αν ἀγαγόντα σε. . Μετὰ τῶν παιδίων ὕ ὕμνησον Ὥσαννα, 
κιτιλ. Ποίησον τὴν καρδίαν σου ἀν yew ἐστρωμένον ἵνα ὑποδέξη Χριστὸν 
παρά σοι, τὸ δεῖπνον ἐκεῖνον φαγεῖν" οὐ τὸ ἐπὶ Λαζάρου, ἀλλὰ τὸ μυστικὸν 
καὶ τοῦ νοητοῦ θνήματος ἐκτυποῦν τὴν εἰκόνα. Τοῦτο μυστήριον, ἐκεῖνο 
δακρύων γέμει. Ἐκεῖ γυνὴ μυρίζουσα, ὧδε Χριστὸς ὑπὲρ ἡμῶν Ἑαυτὸν 
ἁγιάζων. “Exel yur) μεγάλας ἁμαρτίας μικροῖς ἀποκαθαίρουσα δάκρυσιν, 


—724] ARCHBISHOP ANDREW OF CRETE. 543 


few tears cleansing away great sins; here Christ washing the feet 
of the disciples clean to shew His lofty humility. Here Christ 
bestowing the participation of the bread and the inexhaustible 
cup; there Judas dissuading the shedding of the ointment and 
cutting the sores of the selling of the Lamb. But see to it that, 
while supping with Christ, you be not drawn away with Judas 
haling thee to the money the ointment was worth. But if thou 
eat the mystic supper, and with Christ dip thy hand in the dish, 
be not forward, despising the Master. If you hear ‘One of you 
‘will betray Me, leap not up at it, nor be overbold; with the lowly 
become lowly. With the silent practise silence. But if you be 
asked, answer meekly to Him that knoweth all things, and despise 
not others more than is well, lest thou also hear, ‘Thou hast said;’ 
and what the Scripture saith, ‘Thine own mouth shall convict thee 
‘and not I, but thine own lips testified against thee, &c. But 
what is ‘strawed’? The resting from outside turmoils: or the 
settling down of a meek spirit. What is the passover? The 
crossing over from things sensible to things intellectual. Who is 
he that sent? Christ. Who the sent? Two of the disciples. 
But who were the two? The old and the new covenant (!); but it 
is not hard to say the perfection of knowledge and practice, in 
which and through which Christ performs the passover, 





ἐνθάδε “Χριστὸς τῶν μαθητῶν ἀπονίπτων τοὺς πόδας πρὸς ἔνδειξιν ὑψηλῆς 
ταπεινώσεως. Ὧδε Χριστὸς τοῦ ἄρτου καὶ τοῦ ποτηρίου τὴν ἀκενωτὸν 
χαριζόμενος μέθεξιν, ἐκεῖ ᾿Ιούδας ἀναπάθων τοῦ μύρου τὴν πρόσχυσιν, καὶ τοῦ 
᾿Αμνοῦ τὴν πρᾶσιν ταμιουλκῶν. "AAN ὅρα μὴ, τῷ Χριστῷ συνδειπνῶν, 
τῷ ᾿Ιούδᾳ συναπαχθῆς ἐπὶ τὴν τοῦ μύρου σε τιμὴν ἐπισύροντι.. «Εἰ δὲ τὸ 
δεῖπνον τὸ μυστικὸν ἐσθίεις μὴ σὺν Χριστῷ χαλάσῃς ἐν τῷ τρυβλίῳ τὴν 
χεῖρα, μήδε προπετὴς γένῃ, τοῦ Διδασκάλου καταφρονῶν. ἊΑν ἀκούσῃς, 
Kis ἐξ ὑμῶν παραδώσει Με, μὴ ᾿ἐπιπηδήσῃς, μὴ συνθρασυνθῇς. Μετὰ τῶν 
ταπείνων ταπεινώθητι. Μετὰ τῶν σιγώντων σιωπὴν ἄσκει. “Av δὲ ἐρωτηθῇς 
πράως ἀποκρίνον τῷ πάντα γινώσκοντι, καὶ μηδὲν πλέον ἢ καλῶς ἔχει τῶν 
ἄλλων ὑπερφρονήσῃς, μὴ καὶ αὐτὸς “ἀκούσῃς “Σὺ εἶπας," καὶ ὅ φησιν ἡ 
ἢ; Oi Ἐλεγξέ σε τὸ σὸν στόμα καὶ μὴ ᾿Εγὼ, τὰ δὲ χείλη σου κατεμαρτύ- 

“ρησάν σου," κτλ. τί τὸ ἐστρωμένον: ‘A εἰς τῶν ἔξωθεν θορύβων ava- 
παυσις ἡ τοῦ πράου κατάπαυσις πνεύματος. Τί τὸ πάσχα; Ἣ ἐκ τῶν 
αἰσθητῶν πρὸς τὰ νοητὰ διάβασις. Τίς ὁ ἀποστείλας ; Χριστός. Tives ot 
ἀποστειλάμενοι: (passive sense!) Avo τῶν μαθητῶν. Οὗτοι δὲ τίνες οἱ 
δύο; Ἢ παλαιὰ καὶ καινὴ διαθήκη" οὐ χαλεπὸν δὲ εἰπεῖν, ἡ γνωστικὴ καὶ 
πρακτικὴ τελειότης, ἐν αἷς καὶ dv ὧν τελεῖ τὸ πάσχα Χριστὸς, κ-ιτ.λ, 


544 THE SEVENTH CENTURY. 


(H.) APONIUS ON THE SONG OF SONGS. FL. 680. 


P. 296. “41 am the flower of the field and the lily of the 
‘valley. And we understand Him to be spoken of by the flower 
of the field and the lily of the valleys by this assumption of an 
immaculate body. And this sacrament (ἰ. 6. mystery) He com- 
pleted, to give liberty to His people, that by it we, His different 
members, might be healed from our various weaknesses, &c. 


Ῥ, 297. “Christ is a created mountain. For this is by giving 
solid food to the firmer (disciples) when He says, John vi. ‘ My 
‘flesh. [P. 298.] Which manna none of the faithful doubts to 
have been a figure of His body and blood: which to each of those 
that ate used to change the taste of the food according to their 
desire, ἕο As also according to history He poured forth with visible 
food into the people’s hungry throat the most sweet fruit of His 
own grace for five thousand people in the desert with five loaves 
and two fishes. ... Or exalting Him that confers eternal life by 
tasting His body and blood. ‘And His fruit, &e.’ Ps. xxxiii. and 
exvil. : Of the fruit of this tree (7.e. the pomegranate) the crowd of 
believers has been refreshed at His advent by the juice of the 
pomegranate, by the things said above, like a man that is lan- 
guishing in life’s last despair. And these fruits are daily exhibited, 
as poured into the church’s throat by those that execute the 
functions of Christ: that is to say, by those mysteries, which are 
known to the Christian people.’ 





Aponius in Cantica Canticorum. M.B.V.P., Paris, 1646, p. 296. 


* Keo sum flos campi et lilium convallium.” Quem ‘ florem campi” 
intelligimus dictum, et lilium convallium per immaculati corporis ad- 
sumptionem. Quod sacramentum [i.e. mysterium] ad liberandam 
plebem Suam peregit, quo nos a diversis Janguoribus, diversa Ejus 
membra, sanaremur, We, 

097: 


Christus est “mons” (Daniel i.) creatus. Firmioribus namque 
solidum cibum tribuendo, cum ait (John vi. “ My flesh is,” ἄς.) &e. &e. 
[P. 298.] quod (manna) figuram Ejus fuisse corporis et sanguinis nemo 
fidelium dubitat: quod singulis comedentibus secundum desiderium 
cibi mutabat saporem, ἄορ. Sicut etiam secundum historiam, visibili 
cibo...in quinque millia populorum in deserto quinque panibus et duobus 
piseibus gratiz Sue fructum dulcissimum in esuriens ejus guttur effudit 
...Sive, corpus Ejus et sanguinem delibando, vitam eternam confe- 
rentem exaltans ait, And His fruit was sweet, &e. Pss. xxxiii. and 
exvili. “ De hujus arboris fructu” (i.e. malo granato) per supra dicta, 
quasi languidus in ultima vite desperatione, mali granati sueco in 
Kjus adventu recreata est credentium turba. Qui fructus quotidie per 
eos, qui Christi vices agunt, in guttur ecclesie fundi monstrantur per 
ea scilicet mysteria, quae nota sunt populo Christiano. 


THE EIGHTH CENTURY. 


(A.) BEDE, ABBOT OF WEARMOUTH, N.B. B. 673. D. 735. 


Jarrow in Northumberland shines with the glory of the birth 
and life, and if possible, still more with the death of this holy 
man. He left behind him influential opinions on some of the 
more abstruse points of theology, which Augustine raised and left 
insufficiently cleared. But though the monastery of Wearmouth 
was, we may well believe, enlivened with the rising freedom of 
discussion, yet one discerns traces that Northumbria was not 
Rome or Antioch, or Alexandria, or even Seville. Though Theo- 
dore of Canterbury brought Latin and Greek scholarship into 
England, and Bede and Benedict Biscop and others sprang from 
their stock, it is plain that not yet could England compete with 
the continental theologians on equal terms. Bede shines most for 
his spirit and his devotion to the translation of the Scripture. 
Had he given himself to contending with what he calls the 
church’s masters, he could not so have spread what he had 
attained nor left behind him so many disciples to follow his pious 
and peaceful steps and to love and cherish his memory. His 
history is from Julius Cesar to bis own day. Various dates are 
given for his death—from 733 to 766. The prior of Dunholn 
says 735. 

Bede had a copious erudition, though he never left Wear- 
mouth. He makes Christ celebrate the Passover on the 14th and 
die on the 15th. Does he not reckon modern days, beginning 
and ending at midnight, instead of Jewish days, beginning and 
ending at sunset? ‘Tentus is a curious word. 

He follows Isidore in the physiological error of making bread, 
i.e. food, generate the body, and wine generate blood. Attributing 
a deep doctrinal meaning to Christ’s breaking the bread has little 
to justify it. 


Η. 39 


546 THE EIGHTH CENTURY. [A.D. 


His explanation of Christ giving thanks is more natural, and 
is sweetly given. But the reason which he thinks sufficient to 
justify and require receiving the communion fasting, “ placuisse 
“magistris ecclesiz,” “that it was a decree of the church’s 
“masters,” was treated of in commenting on Isidore. But 
Bede puts it in an amiable way of his own. One is pained, 
however, to see him blindly following Gregory of Nyssa, Chryso- 
stom and Cyril of Alexandria in calling this sacrament “so great 
“and so terrible.” One might have hoped for a different repre- 
sentation of it from such a student of the New Testament, and 
from so distant a land. But Bede was modest and humble, and 
England was as yet unconscious of her coming liberties and powers. 
He calculated Easter from 627, where Dionysius the little left it, 
to 1595. 


P. 214. “He calls the fourteenth day of the first month the 
first day of the feast of unleavened bread, when having cast away 
leaven they were accustomed to sacrifice the passover (1.6. a lamb) 
at even. And explaining this the apostle says, ‘For also Christ 
‘our Passover has been sacrificed for us, Who, although it was on the 
day following, ὁ. 6. the fifteenth day of the moon, He was crucified 
[an error simply arising from losing sight of the fact that the day 
with the Jews was from sunset to sunset, see the treatise on John 
xvili. 28], did yet on this night, on which the lamb used to be 
sacrificed, both deliver to His disciples the mysteries of His own 
flesh and blood to be celebrated, and in having been arrested and 
bound by the Jews consecrated the beginning of the immolating, 
2.6. of His own passion ... 


P. 218. “Because bread confirms the body, but wine makes 
blood in the flesh, the one mystically refers to Christ’s body, 


Dr Giles’ Edition, X. p. 214, Mark, Com. 

Primum diem azymorum quartumdecimum primi mensis appellat, 
quando, fermento abjecto, pascha immolare, i.e. agnum occidere sole- 
bant ad vesperam. Quod exponens apostolus ait, Etenim pascha nos- 
trum immolatur est Christus, qui, licet die sequenti, hoc est quintadecima 
sit lund crucifixus, hac tamen nocte, qué agnus immolabatur, et carnis 
sanguinisque Sui discipulis tradidit mysteria celebranda, et, a Judzis 
tentus et ligatus, immolationis, hoc est passionis Sus, sacravit exor- 
dium. 


P, 218, “ This is My blood,” ke. 


Quia panis corpus confirmat, vinum vero sanguinem operatur in 
carne, hie ad corpus Christi mystice, illud refertur ad sanguinem, (This 


673] BEDE. 547 


the other to His blood. But because also we must abide in Christ 
and Christ in us, water is mixed with the wine of the cup of the 
Lord. For, as John bears witness, waters are nations (peoples), 
&e. But that which He says, ‘ This is My blood of the new cove- 

‘nant,’ He refers to the difference under the old covenant, that it 
was dedicated with blood of goats and calves, the legislator saying, 
during the sprinkling, ‘This is the blood of the covenant, which 
‘God hath commanded you.’ For it is necessary that the patterns 
indeed of the true be purified with these, but the Heavenly things 
themselves with better than these... ‘I will drink no more,’ as ‘if 
He openly said, I will no longer be pleased with the syhagogue’s 
carnal ceremonies, in which also those concerning the paschal 


lamb held the first place ... 


P. 217. “ He passed to the new, because He was desirous that 
the church should constantly meet to preserve the memory of His 
own redemption, that is to say, that He might put the sacrament 
of His own body and blood in the place of the flesh and blood of 
the lamb. But He Himself breaks the bread which He gives to 
the disciples, to shew that the breaking of His own ae would 
not take place without His own will and providing, &e. . 


P. 331. “ That is to say that instead of the flesh and blood of 
the lamb He might substitute the sacrament of His own body 
and blood in the figurative use of bread and wine, &c. And as 
He had done for concluding the old things, so also did He concern- 
ing the beginning of the new, He gave thanks to the Father, &c. 





is Isidore’s.) Verum quia et nos in Christo et in nobis Christum 
manere oportet, vino Dominici calicis aqua miscetur. Attestante enim 
Johanne, aque populi sunt, We. Quod autem dicit, Hic est sanguis 
Meus novi Testamenti, ad distinctionem respicit veteris Testamenti 
quod hircorum et vitulorum est sanguine dedicatum, dicente inter 
aspergendum legislatore, Hic est sanguis testamenti, quod mandavit ad 
vos Deus. Necesse est enim exemplaria quidem verorum his mundari, 
ipsa autem ccelestia melioribus quam istis... I will drink no more, &e.... 
ac si aperte dicat, Non ultra carnalibus synagogz ceeremoniis delectabor, 
in quibus etiam ista paschalis agni locum tenuere precipuum, 


Brae DG: 


Transiit ad novum, quod in Suze redemptionis memoriam ecclesiam 
frequentare volebat, ut videlicet pro carne agni et sanguine Sui corporis 
sanguinisque sacramentum substitueret, &c. Frangit autem Ipse panem, 
quem discipulis porrigit, ut ostendat corporis Sui fractionem non absque 
Sua sponte ac procuratione venturam, We, 


AT, p, 331, Luke XXII. 


Ut videlicet pro carne agni et sanguine Sue carnis sanguinisque 
sacramentum in panis ac vini figuré substituens, &c. Et sicut de vete- 
ribus terminandis egerat sic et de novis incipiendis Patri gratias egit, 

4) 9 
95-- 


548 THE EIGHTH CENTURY. [A.D. 


... But if anyone is disturbed at the Saviour having given His 
own body and blood to the disciples after they had supped, by our 
being taught by the custom of the universal church to receive the 
same sacraments fasting, let him briefly understand that the 
apostles at that time communicated after having supped, because 
it was necessary that that (old) typical passover should be finished, 
and that thus the transition should be made to the sacraments of 
the true passover. It has now been decreed by the masters of 
the church that for the honour of so great and so terrible a sacra- 
ment we should be fortified by partaking of the Lord’s passion 
first—that we should be first consecrated within and without by 
the spiritual feastings, and afterwards have our bodies refreshed 
with earthly feasts and common meats.” 


Rohrbacher, in his Universal History of the Catholic church 
(Gaume and Co., Paris), gives a panegyric to Bede, v. 598, of 
which I translate the first part. 


“ Whilst learning (les études) perished in the East, they flou- 
rished αὖ the extremity of the West. The sciences, letters and 
arts that had been carried into England by two holy monks, 
Theodore of Tarsus, and Adrian of Atrica, who had been sent by 
the Pope St Valentine, continued to prosper there through the 
monasteries and the monks. The eighth age admired a doctor 
and father of the church among the Anglo-Saxons. His name is 
Bede; which in their tongue means a praying man. He was born 
in 673, in the country of Northumberland, on the confines of 
Scotland, in the territory of the double monastery of Wearmouth 
and Jarrow, which bare the name of the Apostles St Peter and St 
Paul. At the age of seven years his parents put him into the 
monastery of Wearmouth under the teaching of St Benedict 
Biscop, then under that of St Ceolfrid in the monastery of Jarrow, 
where he passed the rest of his life... (Benedict Biscop) learned 
Greek of the monk St Theodore archbishop of Canterbury, and of 
the holy abbot St Adrian, who (plural) rendered that language so 
familiar to many English that it has been said that it was their 
mother tongue (langue maternelle). Bede gave as an example of 


ἄς. [332.] Quod si quem movet, cum ceenatis Salvator apostolis Suum 
corpus et sanguinem tradiderit, quare universalis ecclesiz consuetudine 
jejunii doceamur eadem sacramenta percipere, breviter audiat ideo tune 
ceenatos communicasse apostolos, quod necesse erat pascha illud typicum 
antea consummari et sic ad veri pasche sacramenta transiri. Nune in 
honorem tanti tamque terribilis sacramenti placuisse magistris ecclesiz 
primé nos Dominicz passionis participatione muniri, primo spiritualibus 
epulis interius exteriusque sacrari, ac deinde terrenis dapibus corpus et 
vilibus escis refici. 


πα. »«.. 


673] BEDE. 549 


it Tobias bishop of Rochester. If he had been less modest he 
might have given his own name. As knowledge and piety supplied 
in him the want of age, the holy abbot Ceolfrid wished him to 
prepare for holy orders though he was yet but nineteen. He was 
ordained deacon in 691 by St John of Beverley, bishop of 
Hexham, and in 702 priest. 

“ He is called in an old book the priest of the mass, because he 
was entrusted with saying the mass in the convent every day, 
&e., &e. Bede laboured (in field work, &c.) with his brethren ; 
but his principal occupation was to study, to write, to pray, and to 
meditate. Often he transcribed (copiait) books. As soon as he 
was ordained priest he began to write for the honour of religion: 
at the same time he instructed the monks of Jarrow and Wear- 
mouth in the sciences. He gave them public lessons, to which he 
admitted the monks of other monasteries without payment. The 
monks of his school reached the number of six hundred. There 
are counted among his disciples Eusebius or Hubert, who was at 
a later date Abbot of Wearmouth; Cuthbert his successor and 
Egbert, who after being a monk of the monastery of the church of 
York, became its archbishop. We see by a letter of Bede that he 
made the journey to York to pay a visit to Egbert, and that he 
taught some months in that city, where he established a school 
which became very flourishing, and they say that he by his own 
teaching made a scholar of (qu'il avait formé) the celebrated Alcuin 
the friend and preceptor of Charlemagne. Bede tells us that he 
now gave himself up entirely to meditating on the holy Scripture, 
&e., &e.”- 


(B.) GERMANUS, PATRIARCH OF CONSTANTINOPLE. B. 648. 
D. 733. 


We are now brought into the midst of the contention about 
images. This prelate was an earnest and, as far as can be, a well- 
instructed defender of them. It was unhappy for his chance of 
success that Leo the Isaurian, the emperor in the East, deemed 
himself called like Hezekiah to break them to pieces. For it 
ended in Germanus being forced to resign his position after he had 
held it less than fifteen years. The iconomachy, however, continued 
till by the stronger energy of John of Damascus, and probably 
through the growing inclinations of the church at large, the 
worship of images became an acknowledged practice of the church 
at the second Nicene Council, 1215. It was enough to raise from 
the grave the spirits of the fathers who attended at the first 
Nicene Council. This Germanus also tried to bring about a 


550 THE EIGHTH CENTURY. [A.D. 


reconcilement between East and West. He has left several writings 
in honour of the virgin mother of God. We are however indebted 
to him for an account of “the first six synods,” ὦ.6. the general 
councils which Jewel selected to defend. His views on the Lord’s 
supper are less outrageously wrong than those of many. He was 
also a strong monothelite. His successor Anastasius was wholly 
on the emperor’s side against images. 


P. 387. “Shewing us to be both heirs of His kingdom, and 
(God’s) own sons, and joint heirs with Him, if we also strive to ‘keep 
our holy baptism safe and the seal safe. For the shell on which 
the seal is, is to correspond with the cave in Bethlehem, where the 
Christ was born, and with the cave where He was buried, as says 
the evangelist Mark, It was a cave hewn out of a rock, and there 
they laid Jesus. But it means the church, where the mystic 
living sacrifice takes place, and the inner parts of the cave, where 
the tomb (was found) instead of Him, mean the part within the 
inner temple (chancel or priests’ part). But the shell of the altar 
is the removing place of the cross, and the towers are the symbols. 
But for this reason are both reckoned to face the ministering 
priests. The holy table is for the place of the burial, where the 
Christ was laid, in which lies before (our eyes) the true and 
Heavenly bread, the mystic and unbloody sacrifice. Christ offering 
alive His own flesh and blood for the meat and drink of eternal 
life, has set it before the faithful ; but there is also in it the throne 
of God on which the God of Heaven that rideth on the chariot 
of the cherubim, rested in a bodily form: the table at which also 





Migne, p. 387. Church History and hei contemplation. 


After 2 Cor. vi. 16, from Lev. xxvi. » δεικνύων ἡμᾶς Kat κληρονό- 
μους τῆς Αὐτοῦ Βισιδός καὶ υἱοὺς ee καὶ συγκληρονόμους Αὐτοῦ, 
ἐάνπερ καὶ ἀγωνιζώμεθα φυλάξαι τὸ ἅγιον βάπτισμα σῶον, καὶ τὴν σφραγῖδα 
σώαν. Ἢ κόγχη. ἐστι, κατὰ τὸ ἐν Βηθλεὲμ σπήλαιον ὅπου ἐγεννήθη ὁ 
Χριστὸς, καὶ κατὰ τὸ σπήλαιον ὅπου ἐτάφη, καθώς φησιν ὁ εὐαγγελιστὴς 
Μάρκος, ὅτι, Ἦν σπήλαιον λελατομημένον ἐκ πέτρας, κακεῖ ἔθηκαν τὸν 
Ἰησοῦν. “H δὲ ἐκκλησία ἐστιν, ἔνθα ἡ μυστικὴ ζωοθυσία γίνεται, καὶ τὰ 
ἔνδον τοῦ σπηλαίου, ἔνθα ὁ τάφος κεῖται ἀντ᾽ Αὐτοῦ, ἔνδον τοῦ ἱερατείου. 
Ἡ δὲ κόγχη τοῦ θυσιαστηρίου, ἡ ἢ μετάθεσίς ἐστι τοῦ σταυροῦ, οἱ πύργοι δὲ 
τὰ σημεῖα. Διὰ τοῦτο δὲ ἀμφότερα λογοθετοῦνται εἰς πρόσωπον τῶν 
ἱερουργούντων. ‘H ἁγία τράπεζα ἐστιν ἀντὶ τοῦ τόπου τῆς ταφῆς, ἐν 7 
ἐτέθη ὁ ὁ Χριστὸς, ἐν ἧ προκεῖται ὁ ἀληθινὸς καὶ οὐράνιος ἄρτος, ἡ μυστικὴ 
καὶ ἀναίμακτος θυσία. Ζωοθυτούμενος μὲν τὴν σάρκα Αὐτοῦ καὶ τὸ αἷμα 
εἰς βρῶσιν καὶ πόσιν ζωῆς αἰωνίου προέθηκε τοῖς πίστοις, ἐστι δὲ καὶ θρόνος 
Θεοῦ ἡ αὐτὴ ἐν ᾧ ὁ ἐπουράνιος Θεὸς, ὁ ἐπὶ τῶν Χερουβὶμ ἐποχούμενος, 
σωματωθεὶς ἐπανεπαύσατο" καθ᾽ ἣν τράπεζαν καὶ ἐν τῷ μυστικῷ Αὐτοῦ 


648] GERMANUS OF CONSTANTINOPLE, 551 


in His mystic supper, sitting in the midst of His apostles, and 
having taken bread and wine, He said to His disciples and 
apostles, Take ye (and) eat, and drink of it, for this is My body 
and My blood. But He was represented before in the fai of the 
law, where was the manna which is Christ that came down from 
Heaven. The holy table is instead of the table of Christ with the 
initiated; and the pearls in it are the Divine judgments of Christ's 
system of teaching to His disciples. But it is after the manner 
also of the ark of the covenant of the Lord, in which are said to be 
the most holy things and His sanctifying: on which God ordained 
two cherubim to be wrought on both sides. For kib means ark, 
but orion (cib-orium) means the enlightening of the Lord, the 
light of God. The altar means the place of propitiation, on which 
offering was being made for sin, according to Christ’s holy me- 
morial, on which altar Christ also brought Himself near (as) a 
sacrifice to our God and Father, by the offering of His body, being 
sacrificed as a lamb, and as high priest and son of man offering 
and being offered for mystic and unbloody sacrifice and a reason- 
able service, sacrificing Himself for the faithful ; by which we have 
become partakers of the eternal and undying life. Of whom Moses 
before gave a type in Egypt asa lamb at even, and by its blood 
turned aside the destroying angel that he should not put the 
people (of Israel) to death. For its being towards even signifies 
that the true Lamb that takes away the sin of the world by His 
cross (even) Christ was slaughtered towards evening. For also our 
Passover was sacrificed on our behalf (even) Christ. The manger 





δείπνῳ, “μέσον τῶν ἀποστόλων Αὐτοῦ καθίσας, καὶ λαβὼν ἄρτον. καὶ οἶνον, 
εἶπε τοῖς Αὐτοῦ μαθήταις καὶ ἀποστόλοις, Λάβετε φάγετε, καὶ πίετε ἐξ 
αὐτοῦ. Τοῦτο γάρ ἐστι τὸ σῶμα Μου καὶ τὸ αἷμά Μου. Προετυπώθη 
δὲ ἐν τῇ νομικῇ τραπέζῃ, ἔνθα ἦν τὸ μάννα, ὅ ἐστι Χριστὸς ὁ ἐκ τοῦ οὐρανοῦ 
καταβάς. H ἁγία τράπεζά ἐστιν ἀντὶ “τῆς τραπέζης τοῦ Χριστοῦ σὺν τοῖς 
μύσταις" καὶ ol ἐν αὐτῇ μαργαρῖται τὰ Θεῖα δόγματα τῆς διδασκαλίας τοῦ 
Χριστοῦ πρὸς τοὺς μαθήτας... Ἔστι δὲ καὶ κατὰ τὴν κιβωτὸν τῆς διαθήκης 
Κυρίου, ἐν ἣ λέγεται “Ayia ἁγίων καὶ ἁγίασμα Αὐτοῦ" ἐν ἡ προσέταξεν 
0 Θεὸς γενέσθαι δύο Χερουβὶμ ἑκατέρωθεν τορνευτά. Τὸ γὰρ κίβ ἐστι 
κιβωτός" τὸ δὲ ὥριον φωτισμὸς Κυρίου, ἢ pas Θεοῦ. Θυσιαστήριον ἐστιν 
ἱλαστήριον ἐν ᾧ προσεφέρετο περὶ τῆς ἁμαρτίας, κατὰ τὸ ἅγιον μνῆμα 
τοῦ Χριστοῦ, ἐν ᾧ θυσιαστηρίῳ καὶ θυσίαν 'Ἑαυτὸν ὁ Χριστὸς προσήγαγε 
τῷ Θεῷ καὶ Πατρὶ, διὰ τῆς “προσφορᾶς τοῦ σώματος Αὐτοῦ, ὡς ἀμνὸς, θυό- 
μενος, καὶ ὡς ἀρχιερεὺς καὶ υἱὸς ἀνθρώπου, προσφέρων καὶ προσφερόμενος 
εἰς μυστικὴν καὶ ἀναίμακτον θυσίαν καὶ λογικὴν λατρείαν, τοῖς πίστοις 
ἱεροθυτούμενος, δι ἧς μέτοχοι γεγόναμεν τῆς αἰωνίου ζωῆς καὶ ἀθανάτου. 
Ὅνπερ ἀμνὸν προετύπωσεν ἐν Αἰγύπτῳ Μωυσῆς πρὸς ἑσπέραν, καὶ τῷ αἵματι 
αὐτοῦ τὸν “ὀλοθρευτὴν ἄγγελον ἀπέστρεψε, τοῦ μὴ θανατῶσαι τὸν λαόν. 
Τὸ γὰρ πρὸς ἑσπέραν σημαίνει ὅτι καὶ πρὸς ἑσπέραν ἐσφαγιάσθη ὁ ὁ ἀληθινὸς 
᾿Αμνὸς, ὃ τοῦ ,κόσμου αἴρων τὴν ἁμαρτίαν τῷ σταυρῷ Αὐτοῦ, Χριστός. 
Καὶ γὰρ, τὸ πάσχα ἡμῶν, ὑπὲρ ἡμῶν ἐτύθη Χριστύς. Θυσιαστήριόν ἐστι 


552 THE EIGHTH CENTURY. [AD. 


is and is called an altar and (so is) the tomb of the Lord. It is 
and is said to be an altar after the pattern of the heavenly and 
ideal altar, on which they typically (v.e. really antitypically) offer 
the ideal and sacred hierarchal services of the immaterial Powers 
above: the material priests upon the earth standing by and 
serving the Lord continually, so that such must be like blazing 
fire. But it suggests also His second Presence, in which He will 
come in glory and judge, &c., &e. 

P. 897. “The bread and the cup properly and truly in imita- 
tion of the mystery of that supper, in which the Christ took bread, 
&e., shewing that He made us partakers of His death and resur- 
rection and glory. 

P. 392. “There are rails shewing the place of prayer ... but 
the inner portion to be the holy of holies. 


P. 396. “But the covering which the bishop has put on his 
shoulders shews the skin of the sheep, which the Lord found 
straying, and took up on His shoulders, and numbered with those 
that did not stray. 


P. 397. “But the offering, that is called bread and blessing 
and firstfruits, out of which the Lord’s body is cut apart, is received 
as a sign of the ever-virgin mother of God, who had to bear perfect 
God and perfect man. 





καὶ λέγεται ἡ φάτνη Kal ὁ τάφος τοῦ Κυρίου. Θυσιαστήριόν ἐστι καὶ 
λέγεται κατὰ τὸ ἐπουράνιον καὶ νοερὸν θυσιαστήριον ἐν ᾧπερ ἀντιτυποῦσι 
τὰς νοερὰς καὶ λειτουργικὰς ἱεραρχιὰς τῶν ἀΐὔλων καὶ ἄνω Δυναμέων" καὶ 
οἱ ἐπιγεῖοι καὶ ἔνυλοι ἱερεῖς παρεστῶτες καὶ λατρεύοντες τῷ Κυρίῳ διαπαντός" 
ὥστε τοιούτους δεῖ εἶναι ὥστε πῦρ φλέγον... Ὑποδεικνύει δὲ καὶ τὴν δευτέραν 
Αὐτοῦ παρουσίαν, καθ᾽ ἣν ἐλθὼν ἐν δόξᾳ κρινεῖ, κιτ.λ. 


Poot. 
‘O Ν Ν ‘ , ’, Ν 3 - ‘ / A 
ἄρτος καὶ τὸ ποτήριον κυρίως Kat ἀληθῶς, κατὰ μίμησιν τοῦ μυστη- 
’ > , ,’ e ¢€ 
piov ἐκείνου δείπνου, ἐν ᾧ ὁ Χριστὸς ἔλαβεν ἄρτον, κ-.τ.λ., δεικνὺς ὅτι Koww- 
Ν eo! , A a a -“ 
νοὺς ἡμᾶς ἐποίησε τοῦ θανάτου καὶ τῆς ἀναστήσεως καὶ τῆς δόξης Αὐτοῦ. 


P..392, 
‘ u > a“ -“ A 
Κἀγκελλά εἰσι τῆς προσευχῆς τόπον dyAodvta...tHv δὲ ἔσωθεν τὰ ἅγια 
- ’ὔ ε , 
TOV ἁγίων ὑπάρχουσαν. 
P. 396. 
‘ Ν > / a a a 
Τὸ δὲ ὠμοφόριον ὃ περιβέβληται ὁ ἐπίσκοπος δηλοῖ τὴν τοῦ προβάτου 
, > ‘\ ε , a -“ 
δορὰν, ὅπερ πλανώμενον evpwv ὁ Κύριος ἐπὶ τῶν ὦμων Αὐτοῦ ἀνέλαβε, 
-“ ,ὔ , 
καὶ σὺν τοῖς μὴ πλανωμένοις ἠρίθμησεν. 
P. 897. 
«ε ᾿ ‘ ε \ ἊΨ 
᾿ Η δὲ προσφορὰ, ἢ καὶ ἄρτος καὶ εὐλογία καὶ ἀπαρχὴ λεγομένη, ἐξ ἧς 
Lal / , “~ 
τὸ Κυριακὸν σῶμα διατέμνεται, εἰς τύπον τῆς ἀειπαρθένου καὶ Θεοτόκου 
’ σ 
λαμβάνεται... «ἥτις... τέλειον Θεὸν καὶ τέλειον ἄνθρωπον ἀπεκόησεν. 


648] GERMANUS OF CONSTANTINOPLE. 555 


P. 400. “The censer (thymiaterium) is interpreted most fra- 
grant gladness. 


P. 397. “But as again the God above all substances took to Him- 
self flesh from her in one hypostatic nature, and was perfect God 
and perfect man, was like to us, sin excepted, so the Lord’s body 
also is as it were cut apart by the deacon from a kind of womb 
and flesh of the virgin’s body (I mean from the whole bulk of bread 
the blessed [portion] and the [rest of the] offering), as the (one) 
great church received tradition, with an iron, which they also call 
the spear, even if also it is not yet its peculiar season (7.e. Good 
Friday), and so in its own hypostasis it is taken away from the 
midst of the (whole) oblation. The deacon however who operates 
in this, having got ready that which is about to be made into the 
Master’s blood, at the fitting point of the passion, through the 
customary coming of the life-giving Spirit to it, lets go or emits 
these in the exposition of it when the priest is saying the prayer 
over it. The deacon himself who cuts apart the sacred body from 
the blessed offering imitates the angel who uttered to the virgin 
the word ‘ Hail.’ 


P. 400. “The Wisdom and the Son of God mingled His own 
blood instead of that wine, and set it on the holy table... Know 
ye then that all ye priests who attend at the holy altar, and 
sacredly perform the unbloody sacrifice, that we declare the living 


P. 400. 
ὋὉ θυμιατὴρ ἑρμηνεύεται εὐωδεστάτη εὐφροσύνη. 
Tere SOI 


Ὥσπερ δὲ πάλιν ὁ ὑπερούσιος Θεὸς, σάρκα ἐκ ταύτης (the virgin) 
προσλαβόμενος ἐν μίᾳ ὑποστάσει, τέλειος ἦν Θεὸς καὶ ἄνθρωπος, ὅμοιος 
ἦν ἡμῖν χωρὶς ἁμαρτίας, οὕτω καὶ τὸ Κυριακὸν σῶμα ὡς ἔκ τινος κοιλίας 
καὶ σαρκὸς τοῦ παρθενικοῦ σώματος (τοῦ ὅλου ἄρτου φημι, τῆς εὐλογίας 
καὶ τῆς προσφορᾶς) παρὰ τοῦ διακόνου, ὡς ἡ μεγάλη ἐκκλησία παρέλαβε, 
διατέμνει (διατέμνεται) σιδήρῳ τινι ὅνπερ καὶ λογχὴν λέγουσιν, εἰ καὶ μήπω 
ταύτης ἐστιν ὁ καιρὸς, καὶ οὕτως ἰδιυποστάτως ἐκ μέσου ταύτης ἀφαιρεῖται. 
Ὃ μέντοι διάκονος ὁ ταῦτα ἐνεργῶν, ἑτοιμάσας σὺν αὐτῷ καὶ τὸ μέλλον 
ἐπιτελεῖσθαι Δεσποτικὸν αἷμα, ἐν τῷ προσήκοντι. τοῦ πάθους καιρῷ, διὰ 
τῆς Sworovod Πνεύματος ἐπιφοιτήσεως, «ἀφίησι ταῦτα ἐν τῇ προθέσει, τὴν 
εὐχὴν. ἐπιλέγοντος τοῦ ἱερέως. Αὐτὸς ὁ τὸ Θεῖον σῶμα τέμνων διάκονος 
ἀπὸ τῆς εὐλογίας, τὸν ἄγγελον μιμεῖται τὸν τῇ παρθένῳ τὸ Χαῖρε προσφθεγ- 
γόμενον. 

. 400. 


ΕἸ: σοφία καὶ ὁ Yios τοῦ Θεοῦ ἐκέρασε τὸ Ῥαυτοῦ αἷμα ἀντὶ τοῦ οἴνου 
ἐκείνου, καὶ προσέθηκεν ἐν τῇ ayia τραπέζῃ... Τνῶτε οὖν πάντες ot ἱερεῖς 
οἱ τῷ ἁγίῳ θυσιαστηρίῳ προσεδρεύοντες καὶ τὴν ἀναίμακτον θυσίαν ἱερουρ- 


554 THE EIGHTH CENTURY. [A.D. 


sufferings of Christ. Océasion is therefore given by the high- 
priest to the priest who is about to begin the conduct of the 
Divine mystery.” 


γοῦντες ὅτι τὰ ζωηρὰ πάθη Χριστοῦ καταγγέλλομεν. Δίδοται τοίνυν καιρὸς 
παρὰ τοῦ ἀρχιερέως τῷ ἱερεῖ τῷ μέλλοντι ἄρχεσθαι τῆς Θείας μυσταγωγίας. 


- 


(C.) JOHN OF DAMASCUS. B. ABOUT 670. Ὁ. 750. 


This monk, grounded in the philosophy of Aristotle and excel- 
ling in writing ese lived, in the convent of St Sabas, outside 
the limits of the Greek emperor’s power. He was the friend and 
premier of the Caliph of Damascus. He therefore feared not to 
contend against the emperor in favour of the worship of images : 
and he drew on himself the condemnation of the general council : 
but his enemies could do no more: and as a man condemned but 
not crushed, he left his error to bide its time. But he is also 
generally credited with being the first teacher of the dogma, 
though it had not yet the name, of transubstantiation. If the 
letter with the name of Peter Mansour and the homily that 
follows be Damascene’s, it is clear that he pushed the question a 
little further and higher than had been done before. But a com- 
parison of it with the writings of the two Cyrils and Gregory of 
Nyssa will shew that Damascene did no more: and that the 
essence of the doctrine is far from being the invention of Dama- 
scene. Many before him had promoted its development. It is 
an arch, of which many placed several of the stones. Unlike 
material structures it stood in its imperfect state. Completed 
at last, it stands the only logical antagonist theory to Scripture. 

Bellarmine and Arnauld and his adversary Claude of Turin 
unite to praise him as superior to all that preceded him; and the 
Greeks regard him as their Aquinas. 

To speak first of the letter, it is most curious to see how every- 
thing has been anticipated, if you know where to find it. What it 
is now the fashion to call “receptionism,” viz. that Christ’s body is 
truly and really “received in the souls of the faithful,” is here anti- 
cipated with the exception of the last three words, which only limit 
the number of persons who receive it, and do not at all alter the 
miracle itself. With Anastasius and many others the question had 
arisen whether, as the bread became Christ’s body, this body, as it 











670] JOHN OF DAMASCUS. 555 


is the same body that first came from the virgin mother, was liable 
to the same injuries still to which it was lable when Christ was 
on earth. It had been deemed by many impossible to deny it. 
_ And this difficulty came often and often in a most displeasing and 
| profane form under discussion both before and after Anastasius : 
but the logical and imaginative, not to say superstitious, monk 
cuts the knot at once. It was corruptible and liable to all acci- 
dents before it was eaten (how could this be otherwise when it 
was cut and broken before it was eaten?) but once eaten it is 
safe: 1t goes to the soul, and becomes meat for the soul alone. 
A clever settlement, though it failed of satisfying subsequent races 
of theologians. 

In the long extract from the chapter or homily there is one 
inconsistent expression. If this is not an interpolation, it must 
mean like other expressions at the end, “uot absolutely to be 
“annihilated.” But the great thing in the extract is a striking 
instance of what I call John Damascene’s power of imagination. 
No difficulty of theory alarms him. He says all the scattered 
elements of the mystic sacred body are being from time to time 
continually gathered back into Christ’s body. And he brings 
forward the fact that though blood dropped from Christ on the cross, 
yet He rose perfect—as if all that dropped blood was restored. 
The last extract is “perilously near” giving the attributes of Deity 
to Christ’s flesh: but as far as giving life is concerned, which is 
one peculiar attribute of God, this is no more than the greater 
Cyril did, so to speak, in every line that he wrote on this subject. 

At the end of Damascene’s treatise on heresies is a passage 
which he would hardly have written had he seen the Athanasian 
Creed: which is an argument that that Creed is later than he. 
I have therefore transcribed it. 


P. 401. “If also we are separated in our bodies, yet in our 
souls we are fastened together by the Spirit, &. We cannot 
speak of two bodies of Christ, but on the contrary His body is one. 
And as the body of our Lord that was born of the holy virgin was 


Vol. 11. p. 401, Letter of John Damascenus headed “By the 
“most holy Peter the Mansour to Zacharias Bishop of the Doari.” 

Hi καὶ διιστάμεθα τοῖς σώμασιν, ἀλλὰ ψυχικῶς τῷ Πνεύματι ξυναπτό- 

, , “ , > 7 > 2) κα > ‘ 

μεθα, κιτιλ. Δύο σώματα Χριστοῦ λέγειν od δυνάμεθα, ἀλλ΄ ἕν ἐστι τὸ 

σῶμα Αὐτοῦ, κιτιλ, Καὶ ὥσπερ τὸ σῶμα τοῦ Κυρίου τὸ τεχθὲν ἐκ τῆς 


556 THE EIGHTH CENTURY. [A.D. 


corruptible until His resurrection, being cut with the nails and the 
spear, so the body, of which we are partakers, receives all the 
(new) economy. ‘lhe bread lies on the holy table, as in the womb 
of the virgin. The Holy Spirit goes to it, as the angel said to the 
virgin when she asked, ‘ How shall this be to me, since I know not 
‘aman (husband) ?’ ‘The Holy Spirit shall come unto thee.’ So 
also on the table the Holy Spirit goeth to it, and it becomes 
Christ’s body. Then by the hands of the high-priest it is lifted 
up, as on the cross, and is buried in us and the arrangement is 
completed: for it makes us also incorruptible. For also, until it 
was eaten by us, we call it corruptible. For how, if it be incor- 
ruptible, is it broken and eaten? But after our partaking of it, it 
is incorruptible in its composition, and goeth into the essence of 
our souls incorrupted, incorruptible, to produce our immortality 
(incorruptibility). Thus we consider it, and thus we believe. But 
pray for us most holy (bishop). 

“The body (lit. that thing of the body) of our Lord and God 
of which we partake, brethren, is the body itself, which He 
received of our substance, which He took to Himself from the 
unstained and God-bearing (virgin): for we will not give two 
bodies to Christ: for His body is one and He offered one sacrifice 
on our behalf to our God and Father. For although we are also 
oftentimes offering the unbloody sacrifice, because in every place 
and time every faithful man partakes both of the Divine body and 
blood, yet it is the same sacrifice: for we are offering the same sacri- 





e+ ΄ δ Keres a > , , “ι΄ σ΄ ‘ 
ayias Θεοτόκου φθαρτὸν ἣν ἕως τῆς ἀναστάσεως, τεμνόμενον τοῖς ἥλοις καὶ 
τῇ λόγχῃ, οὕτω τὸ σῶμα, οὗ μεταλαμβάνομεν, πᾶσαν δέχεται τὴν οἰκονομίαν. 
Κεῖται ὁ ἄρτος ἐν τῇ ἁγίᾳ τραπέζῃ, ὡς ἐν γαστρὶ τῆς παρθένου. Πνεῦμα 
ἅγιον ἐπιφοιτᾷ, ὡς εἶπεν ὁ ἄγγελος τῇ παρθένῳ ἐρωτησάσῃ, “Πῶς ἔ ἔσται 
“μοι τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω ; 3” “Πνεῦμα ἅγιον ἐπελεύσεται ἐπί σε." 
Οὕτω καὶ ἐν τῇ τραπέζῃ Τ]νεῦμα ἅγιον ἐπιφοιτᾷ, καὶ γίνεται σῶμα Χριστοῦ. 
Εἶτα διὰ τῶν χειρῶν τοῦ ἀρχιερέως ὑψοῦται, ὡς ἐπὶ σταυροῦ, καὶ ἐν ἡμῖν 
θάπτεται καὶ τελειοῦται ἡ ᾿οἰκονομία᾽ συναφθαρτίζει γὰρ ἡμᾶς. Καὶ γὰρ 
μέχρι τοῦ βρωθῆναι ὑφ᾽ ἡμῶν, φθαρτὸν αὐτὸ λέγομεν. Πῶς γὰρ ἄφθαρτον 
κλᾶται καὶ ἐσθίεται ; 3 Mera δὲ «τὴν μετάληψιν ἀφθαρτόν ἐστι τὴν σύστασιν, 
καὶ εἰς τὴν οὐσίαν τῆς ψυχῆς ἡμῶν χωροῦν, ἄφθαρτον, ἀδιάφθορον, εἰς ἡμῶν 
ἀφθαρσίαν. Οὕτω φρονοῦμεν καὶ οὕτω πιστεύομεν. ᾿Αλλ᾽ εὔχου ὑπὲρ ἡμῶν 
ἁγιώτατε. 
The next piece is headed, A chapter of the same: concerning the 
undefiled (Latin, immaculate) body which we receive. 


To TOU Κυρίου καὶ Θεοῦ ἡμῶν σώματος, οὗ μεταλαμβάνομεν, ἀδελφοὶ, 
αὐτό ἐστι τὸ σῶμα, ὃ ἐκ τῆς ἡμετέρας οὐσίας av έλαβεν, ὃ ἐκ τῆς ἀχράντου 
καὶ Θεοτόκου προσείληφεν" οὐ γὰρ δύο δώσομεν σώματα τῷ Χριστῷ" ἐν γάρ 
ἐστιν Αὐτοῦ τὸ σῶμα, καὶ μίαν θυσίαν ὑπὲρ ἡμῶν ἀνήνεγκε τῷ Θεῷ καὶ 
Πατρί. Εἰ γὰρ καὶ πολλάκις τὴν ἀναίμακτον θυσίαν ἐπτελοῦμεν, διὰ τὸ 
ἐν παντὶ τόπῳ καὶ χρόνῳ πάντα πιστὸν μεταλαμβάνειν τοῦ Θείου σώματος 
τε καὶ αἵματος, ἀλλ᾽ 7 αὐτῇ θυσία ἐστι: τὸ γὰρ αὐτὸ σῶμα προσφέρομεν 





676] JOHN OF DAMASCUS. 557 


fice, the same Lamb of God, that taketh away the sins of the world. 
Since if that (body) were one and this were another, many sacrifices 
and not one were (would be) offered for us, Heb. vii..... And now 
since Christ is our Head we also have become of one body with 
Him and His body is in a state of perpetual increase. But 
we have become of one body with Him by partaking of His body 
and of His blood, Matt. xxvi. And instead of the natural arrange- 
ment the bread and the wine with water has by His word become 
His body and blood. As His body was before the resurrection cor- 
ruptible, broken, eaten and drunk, it is however (now) incorruptible: 
since for what reason has He made this to be after the resurrec- 
tion, but not before the resurrection? Because on account of the 
incorruptibility of the resurrection He is not broken nor eaten nor 
drunk, nor has the immortal body, blood, nor yet would it be justly 
named flesh, as the Gregory says, that is called by the name of 
The Divine (of Nazianzum). And (yet) this body and blood 
therefore of our God of which we partake is corruptible, broken 
and poured out, eaten and drunk. And as the increase of our 
body fulfils all the natural economy of the composition of the body 
from the beginning, so also the fulfilment of the holy mysteries 
fulfils all the spiritual and supernatural economy of the incarnation 
of God the Word ... It was necessary then also in the increase of 
the Lord’s body to behold all the Divine economy of His incarna- 
tion and crucifixion and burial and incorruption. For the body of 
the Lord was not incorruptible from the beginning but corruptible 
and capable of suffermg until the resurrection: but after His 


‘ Ce ee) \ A on \ " \ ε ΄ A , 3 Ν 15 
τὸν αὐτὸν ᾿Αμνὸν τοῦ Θεοῦ, τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου. “Ezei εἰ 
ΕΣ > ΕἸ cr Ay. lal \ ,ὔ Ν > 7 / 
ἄλλο ἦν ἐκεῖνο, καὶ ἄλλο τοῦτο, πολλαὶ θυσίαι Kat od μία προσηνέχθησαν 
ὑπὲρ ἡμῶν, Heb. vil. 26, 27, x.7.A. [408. | Kal νῦν ἐπειδὴ κεφαλὴ ἡμῶν 
ἐστιν ὁ Χριστὸς, καὶ γεγόναμεν Αὐτοῦ σύσσωμοι, καὶ σῶμα Αὐτοῦ ἐστιν 
ἀεὶ αὐξανόμενον. Γεγόναμεν δὲ Αὐτοῦ σύσσωμοι τῇ μετοχῇ τοῦ σώματος 

Lal “~ δ ? “ ἴω 

Αὐτοῦ καὶ τοῦ αἵματος Αὐτοῦ, Matth. xxvi., &c. Καὶ αντὶ τῆς φυσικῆς 

οἰκονομίας ὁ ἄρτος καὶ ὁ οἶνος σὺν ὕδατι διὰ τοῦ λόγου Αὐτοῦ γέγονε σῶμα 

καὶ αἷμα Αὐτοῦ. Ὥσπερ ἢ ἣν τὸ σῶμα Αὐτοῦ πρὸ τῆς ἀναστάσεως φθαρτὸν, 

, 

κλώμενον, ἐσθιόμενον Kal πινόμενον, ἀδιάφθορον μέντοι᾽ ἐπεὶ τίνος ἕνεκεν 
“ > > 3 Ἂν -“" 3 4 

μετὰ τὴν ἀνάστασιν τοῦτο πεποίηκεν, GAN οὐ πρὸ τῆς ἀναστάσεως 3 Ὅτι διὰ 
a ” A » ” 

τὸ τῆς ἀναστάσεως ἄφθαρτον od κλᾶται, οὔτε ἐσθίεται οὔτε πίνεται, οὔτε 

e A ΕἿΣ , “ 3 > ” ἣν fe Xv ὃ , > 4 

αἷμα τὸ apGaptov κέκτηται σῶμα, add’ οὔτε σὰρξ ἂν δικαίως ὀνομάζοιτο, 

’ ε “-“ / 5 , ’ Ἂς ἴω ’ a 
καθώς φησιν ὁ τῆς θεολογίας ἐπώνυμος Tpyyoptos. Kat τοῦτο τοίνυν ὃ 

A ΓΙ a Pah ner , 
μεταλαμβάνομεν σῶμα καὶ αἷμα τοῦ Θεοῦ ἡμῶν φθαρτόν ἐστι, κλώμενον 
ἈΠΟ ¢ ἡ a ε 
καὶ ἐκχεόμενον, ἐσθιόμενον καὶ πινόμενον. Καὶ ὥσπερ ἡ ἔπαυξις τοῦ ἡμε- 
τέρου σώματος. πᾶσαν “πληροῖ φυσικὴν οἰκονομίαν τῆς ἐξ ἀρχῆς συστάσεως 
τοῦ σώματος ἡμῶν, οὕτω καὶ ἢ τελετὴ τῶν ἁγίων μυστηρίων πληροῖ τὴν 
fal “ a “ ΄ 

πνευματικὴν καὶ ὑπερφυῆ ORE τῆς τοῦ Θεοῦ Λόγου σαρκώσεως. 
[409.] | "Eder οὖν καὶ ἐν τῇ ἐπαυξήσει τοῦ Κυριακοῦ σώματος “θεωρῆσαι 
τὴν πᾶσαν Θείαν οἰκονομίαν τῆς Αὐτοῦ σαρκώσεως, καὶ σταυρώσεως καὶ 
ταφῆς καὶ ἀφθαρσίας. οὐ γὰρ ἐξ ἀρχῆς τὸ τοῦ Κυρίου σῶμα ἄφθαρτον 
γέγονεν ἀλλὰ φθαρτὸν καὶ παθητὸν ἕως τῆς ἀναστάσεως" μετὰ δὲ τὴν ταφὴν 


558 THE EIGHTH CENTURY. [A.D. 7 


burial (in us) it has become incorruptible, having by the Divine 
power risen from the dead, and having resolved to us the question, 
How then did it become (so)? The priest says as the angel said, 
That the Holy Ghost may come upon and sanctify and make this 
bread the body of Christ, and this cup Christ’s precious blood, and 
not on account of a natural economy, ἕο. Then it is lifted up in 
the hands of the priest as upon the cross, ἄορ But until our 
partaking of it it endures all the accidents of corruption, and is 
broken by us with honour and in faith, and by the hands of the 
lawless is often both dishonoured and cast about even by mice 
and worms, but it does not utterly perish nor passes into non- 
existence. For it is being invisibly collected into one body. 

“For also the Lord was circumcised and shed blood on the 
cross from His feet and hands and His side; but it was (all) 
gathered into one and the same body, For all His body arose 
complete ... 


P. 416. “For the substance of the Word was in existence 
before, and the flesh was set in it beneath. But there is a Deifi- 
cation of the flesh: for it partook indeed of the things of the 
Godhead and (yet) the Godhead partook not of its sufferings.” 


Damascene has done all he could to elaborate a consistent 
theory: but there is this blot in it that he is obliged on the one 
hand to attribute incorruptibility to the power of the resurrection, 
and yet on the other to make it passible till we have received it, 
which is inconsistent. So also the assumed coming of the Holy 





γέγονεν ἄφθαρτον, διὰ τῆς Θείας δυνάμεως ἀνεστήσαν (Qy. ἀνέσταν) ἐκ 
νεκρῶν, καὶ συναρτίσαν ἡμᾶς, Ids οὖν γέγονεν; κιτιλ. Φησιν Ἢ ἱερεὺς 
ὡς ὁ ἄγγελος, Ἵνα τὸ ἐπιφοιτῆσαν Πνεῦμα τὸ ἅγιον ἁγιάσῃ καὶ ποιήσῃ 
τὸν μὲν ἄρτον τοῦτον σῶμα “Χριστοῦ καὶ τὸ ποτήριον τοῦτο αἷμα τίμιον 
Χριστοῦ, καὶ οὐ διὰ φυσικῆς οἰκονομίας, κιτιλ, Εἶτα ὑψοῦται ἐν ταῖς χερσὶ 
τοῦ ἱερέως ὡς ἐπὶ τοῦ σταυροῦ, κιτιλ. Ἕως δὲ τῆς ἡμῶν “μεταλήψεως πάντα 
τῆς φθορᾶς ὑπομένει, καὶ κλᾶται ὑφ᾽ ἡμῶν. τιμίως καὶ πιστῶς, καὶ ὑπὸ 
ἀνόμων χειρῶν πολλάκις ἀτιμάζεταί τε καὶ ῥίπτεται καὶ ὑπὸ μυῶν καὶ 
σκωλήκων, ἀλλ᾽ οὐ διαφθείρεται οὐδὲ χωρεῖ εἰς τὸ μη εἶναι. ΣΣυνάγεται 
γὰρ ἀοράτως εἰς ἐν σῶμα. 

Καὶ γὰρ ὁ Κύριος περιετμήθη καὶ ἐπὶ σταυροῦ ἐκ τῶν ποδῶν καὶ χειρῶν 
καὶ τῆς πλευρᾶς αἷμα ἐξέχεεν, ἀλλ᾽ εἰς ἐν καὶ ταὐτὸν συνήχθη. ᾿Ανέστη γὰρ 
ὅλον τὸ σῶμα ὁλόκληρον. 

Fragment, p. 416. 

Προυπῆρχε yap ἢ ὑπόστασις τοῦ Λόγου, Kal ἐν αὐτῇ ὑπέστη ἡ σάρξ. 
Θέωσις δὲ τῆς σαρκός" αὐτιὶ γὰρ μετέσχε μὲν τῶν τῆς Θεότητος, καὶ οὐκ 
ἡ Θεότης τῶν αὐτῆς πάθων, κ-.τ.λ. 


676] JOHN OF DAMASCUS. 559 


Spirit to it ought to make it at once incorruptible, and yet he 
cannot allow it to be so till it is eaten, 1.6. buried in us. So that 
he is obliged to hint at a kind of second resurrection of it in our 
bodies—a most fanciful theory indeed, 


P. 995. “The mortal remained mortal and the immortal 
remained immortal, ὅσο. The one shines through with wonders, but 
the other succumbed under its injuries. But the Word makes the 
human His own: for the events concerning the holy flesh belong 
to Him: and He imparts of His own properties to the flesh after 
the manner of recompense on account of the circuit between the 
parts of it with one another and of the unification in person, and 
because He that mightily worketh both the Divine and the human 
in either form with the communion of the other is one and the 
same. And it is on this account indeed that the Lord of glory is 
said to have been crucified, though His Divine nature do not 
suffer, &c. [This seems to require the greatest care in carrying 
out, else we may end with Cyril of Alexandria and others in 
regarding the flesh of Christ itself having intrinsic power to give 


life. ] 


P.1104. On the orthodox belief. “ But we say the Father’s right 
hand for the glory and the honour of the Godhead, in which the 
Son of God, being by nature before the ages as God and of one 
substance with the Father, was incarnate in the last days and 
now sits in a bodily form above, having His flesh glorified with 
Him. 


P. 1140. “If then the Word of God is living and of mighty 








Vol. I. p. 995. The communicatio idiomatum. 


To θνητὸν ἔμεινε ἀθνητὸν, καὶ τὸ θάνατον ἀθάνατον, κιτιλ, Τὸ μὲν 
διαλάμπει τοῖς θαύμασι, τὸ δὲ ταῖς ὕβρεσιν ὑποπέπτωκε. Οἰκειοῦται δὲ 
τὰ ἀνθρωπινὰ ὁ Λόγος. Αὐτοῦ γάρ ἐστι τὰ τῆς ἁγίας σαρκὸς ὄντα᾽ καὶ 
μεταδίδωσι τῇ σαρκὶ τῶν ἰδίων κατὰ τὸν ἀντιδόσεως τρόπον διὰ τὴν εἰς 
ἄλληλα τῶν μέρων περιχώρησιν καὶ τὴν καθ᾽ ὑποστάσιν ἕνωσιν, καὶ ὅτι εἷς 
ἣν καὶ ὁ Αὐτὸς ὁ καὶ τὰ θεῖα καὶ τὰ ἀνθρώπινα ἐ ἐνεργῶν ἐν ἑκατέρᾳ μορφῇ 
μετὰ τῆς θατέρου κοινωνίας. Διὸ δὴ καὶ ὁ Κύριος τῆς δόξης ἐσταυρῶσθαι 
λέγεται, καίτοι τῆς Θείας Αὐτοῦ μὴ παθούσης φύσεως, κ-.τ.λ. 


P. 1104, De Fid. Orth, ἃ. LT. 


Acéiav δὲ τοῦ Πατρὸς λέγομεν τὴν δόξαν καὶ τὴν τιμὴν τῆς Θεότητος, 
ἐν ἡ ὃ τοῦ Θεοῦ Yios, πρὸ αἰώνων ὑπάρχων ὡς Θεὸς καὶ τῷ Πατρὶ ὁμοούσιος, 
ἐπ᾿ ἐσχάτων σαρκωθεὶς, καὶ σωματικῶς κάθηται, συδοξασθείσης τῆς σαρκὸς 


Αὐτοῦ. [See the lecture at Norwich, printed at end of Vol. II.] 


P,. 1140, De Fid. Lib. IV. The asserted power of Divine words in the 
Lord’s supper. 
Hi τοίνυν ὁ Λόγος τοῦ Θεοῦ ζῶν ἐστι καὶ évepyys, καὶ πάντα ὅσα ἐθέλησεν 


560 THE EIGHTH CENTURY. [A.D. 


power and the Lord did all things whatever He would—if He said 
‘Let light come to be,’ and it came—if by the Word of the Lord 
the heavens were established, and all their power by the breath of 
His mouth—if the heaven and the earth and water and fire and 
air and all the order of them were completed by the word of the 
Lord, and this much-talked-of creature man indeed—if, God the 
Word having willed, He became man, and the pure and unblem- 
ished blood of the holy virgin supplied a flesh for the Word 
Himself without a seed, can He not make the bread a body for 
Himself and the wine and the water His blood? He said in the 
beginning ‘ Let the earth bring out blade of grass, and until now, 
when the rain comes, the earth bringeth out her own shootings, 
driven on together and empowered by the Divine command. God 
said, ‘This is My body,’ and ‘This is My blood,’ and ‘ Do this for 
‘My remembrance,’ and by His almighty command it becomes 
such ‘until He come. For He said thus, ‘ Until He come.’ ‘ Until 
‘He come’ rain also falls on this new cultivation of ground through 
the invocation, t.e. the overshadowing power of the Holy Spirit. 
For as all things whatever that God did, He did by the mighty 
working of the Holy Spirit, so now also the mighty working of the 
Spirit works the things that are beyond nature, such as nothing 
(in us) can contain except faith alone. [Thus this most accom- 
plished Aristotelian can only adduce the rhetorical argument, that 
as the Son of God by the Spirit created all things, He has power 
to make bread flesh, &c.] ‘How shall this be “to me ?? says the 
holy virgin, ‘since I know not a man?’ The archangel Gabriel 
answers, ‘The Holy Ghost shall come,’ ἄρ And now thou askest, 





ὁ Κύριος ἐποίησεν, εἰ εἶπε, ‘ “Γενηθήτω φώς," καὶ ἐγένετο, εἰ τῷ Λόγῳ 
Κυρίου οἵ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος Αὐτοῦ πᾶσα 
ἢ δύναμις αὐτῶν, εἰ ὁ οὐρανὸς καὶ ἡ γῇ ὕδωρ τε καὶ πῦρ καὶ ἀὴρ καὶ πᾶς ὁ 
κοσμὸς αὐτῶν τῷ λόγῳ τοῦ Κυρίου συνετελέσθησαν, καὶ τοῦτο δὴ τὸ πολυ- 
θρύλλητον. ζῶον ὁ ἄνθρωπος, εἰ θελήσας ὁ ο Θεὸς Adyos ἐγένετο ἄνθρωπος 
καὶ τὰ τῆς ἁγίας ἀειπαρθένου καθαρὰ καὶ ἀμώμητα αἵματα [Notice the 
immaculate conception ] ᾿Ἑαυτῷ ἀσπόρως σάρκα ὑπεστήσατο [a rash limi- 
at ov δύναται τὸν ἄρτον ‘Eavrod σῶμα ποιῆσαι [no one denies the 
power] καὶ τὸν οἶνον καὶ τὸ ὕδωρ αἷμα 5 Εἶπεν ἐν ἀρχῇ, sy ᾿Εξαγαγέτω 
“ἡ γῆ βοτάνην XopTov,” Kal μέχρι τοῦ νῦν, τοῦ ὑετοῦ γενομένου, ἐξάγει 
τὰ ἴδια βλαστήματα, τῷ Θείῳ συνελαυνομένη καὶ δυναμουμένῃ προστάγματι. 
Εἶπεν ὁ Θεὸς, “ Τοῦτό Μού ἐστι τὸ σῶμα; καὶ, “ἐ Ῥοῦτό Μού ἐστι τὸ 
“aia,” καὶ “Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν," καὶ τῷ παντοδυνάμῳ 
Αὐτοῦ } προστάγματι, ἕως ἂν ἔλθῃ, γίνεται. Οὕτω γὰρ εἶπεν, “Bus ἂν ἔλθῃ." 
“Eos ἂν ἔλθῃ καὶ γίνεται ὑετὸς τῇ καινῇ ταύτῃ γεωργίᾳ διὰ τῆς ἐπικλήσεως, 
ἡ τοῦ ἁγίου Πνεύματος ἐπισκιάζουσα δύναμις. Ὥσπερ γὰρ πάντα, ὅσα 
ἐποίησεν ὁ Θεὸς, τῇ τοῦ ἁγίου Πνεύματος ἐνεργείᾳ ἐποίησεν, οὕτω καὶ νῦν 
ἡ τοῦ Πνεύματος ἐ ἐνεργεία τὰ ὑπὲρ φύσιν ἐργάζεται, ἃ οὐ δύναται χωρῆσαι 
εἰ μὴ μόνον ἡ πίστις. “Vlas ἔσται μοι τοῦτο ;᾽ φησιν. ἢ ayia παρθένος, 
“ ἐπεὶ ἄνδρα οὐ γινώσκω ;" ᾿Αποκρίνεται Ῥαβριὴλ ὁ ἀρχάγγελος, ᾿ The 
“Wfoly Ghost shall come upon thee, &c.” Καὶ viv ἐρωτᾷς, Πῶς ὁ 


676] JOHN OF DAMASCUS. 561 


‘ How does the bread become Christ’s body and the wine and 
‘water Christ’s blood?’ I also say to thee ‘The Holy Spirit 
‘comes on it and makes these things that are above reason and 
‘thought.’ [And the writer does not see that this were a most 
conclusive argument, had the archangel Gabriel been sent to 
assure us that the Holy Spirit is sent to work the change of 
substances: but not otherwise. | 

“ But the bread and wine are the things that are received; for 
God knoweth human weakness, how it turns away with disgust 
from most things at least that are not beaten into the usual shape. 
He uses then a condescension to the lower things that are usual 
with us, and together with the things that are usual to our nature, 
does the wonders that are beyond nature. [A retroactive miracu- 
lous accommodation not required if no such change ever took 
place. One is reminded of the simple narrative of the three 
monks in the Egyptian desert. | 


P. 1148. “The bread and the wine are not a type [figure, or 
impression] of the body and blood of Christ (Be it not imagined!) 
but the very body of the Lord, Deified, of the Lord Himself that 
said, ‘This is My ’—not type of the body—but ‘ body.’ See John 
vi. And therefore with all fear and clear conscience and un- 
doubting faith let us draw near, and it shall be altogether as we 
believe not doubting. But let us honour it with all purity (on our 
part) both of the soul and of the body. Let us draw near to it 
with an ever-burning desire, and having made the figure of a cross 
with our palms, ia us receive the body of Him ἘΠῚ has been 
crucified. And, setting fast our eyes and lips and forehead, let us 








ἄρτος γίνεται σῶμα Χριστοῦ, καὶ ὁ οἶνος καὶ τὸ ὕδωρ αἷμα Χριστοῦ ; 5 Λέγω 
σοι κἀγὼ, Πνεῦμα ἅγιον ἐπιφοιτᾷ καὶ ταῦτα ποιεῖ τὰ ὑπὲρ λόγον καὶ 
ἔννοιαν. 

"Aptos δὲ καὶ οἶνος παραλαμβάνεται" οἷδε γὰρ ὁ Θεὸς τὴν ἀνθρωπίνην 
ἀσθενείαν, ὡς τὰ πολλὰ γὰρ τὰ μὴ κατὰ συνηθείαν τετριμμένα ἀποστρέ- 
φεται δυσχεραίνουσα. Τῇ οὖν συγκαταβάσει συνήθει κεχρημένος διὰ τῶν 
συνήθων τῆς φύσεως ποιεῖ τὰ ὑπὲρ φύσιν. 


. P. 1148. 


Οὐκ ἐστι τύπος ὁ ἄρτος καὶ ὁ οἶνος τοῦ σώματος καὶ αἵματος τοῦ Χριστοῦ 
(My γένοιτο) ἀλλ᾽ αὐτὸ τὸ σῶμα τοῦ Κυρίου τεθεωμένον, Αὐτοῦ τοῦ Κυρώου 
εἰπόντος, Τοῦτό Μού ἐστι, ov τύπος τοῦ σώματος, ἀλλὰ τὸ σῶμα, and Joh. 
vi. 54—58. Διὸ μετὰ παντὸς φόβου καὶ συνειδήσεως καθαρᾶς καὶ ἀδιστακ- 
του πίστεως προσέλθωμεν, καὶ πάντως ἔσται ipiv καθὼς πιστεύομεν μὴ 
διστάζοντες. Τιμήσωμεν δὲ αὐτὸ πάσῃ καθαρότητι, ψυχικῇ τε καὶ σωματικῇ. 
Διπλοῦν γάρ ἐστι. Προσέλθωμεν αὐτῷ πόθῳ διακαεῖ, καὶ σταυροειδῶς τὰς 
παλάμας τυπώσαντες, τοῦ ἐσταυρωμένου τὸ σῶμα ὑποδεξώμεθα [Different 
from the injunctions by Cyril of J erusalem at the end of his Μυσταγωγία] 
καὶ, ἐπιτίθεντες ὀφθαλμοὺς, καὶ χείλη καὶ μέτωπα, τοῦ Θείου ἄνθρακος 


Η. 90 


562 THE EIGHTH CENTURY. [A.D. 


receive of the Divine coal, that the fire of the desire that is in us 
may take to it the ignition from that coal and burn our sins down 
to ashes and enlighten our hearts, and that we may by the presence 
of the Divine power with us be set on fire and Deified. Isaiah 
saw a coal, but the coal is not mere wood, but wood made one with 
fire: so the bread of the communion also is not mere bread, but 
bread made one with the Godhead. But a body made one with 
Godhead is not one nature only, but one indeed of the body and 
another of the Godhead made one with it: so that both together is 
not one nature, but on the contrary two. 


P. 1152. “For the flesh of the Lord is a life-giving (lit. life- 
making) spirit, because it was conceived out of the life-giving 
Spirit: for ‘That which has been begotten out of the Spirit is 
‘spirit. But I say this not as taking away the nature of the 
body, but wishing to make manifest the life-giving and Divine 
nature of this (body). 


P. 648. 1 Cor. x. “When Paul says ‘the blessing’ he means 
‘the eucharist’ [properly the thanksgiving of Christ]. But when 
he means the eucharist he involves all the treasure of God’s bene- 
ficence and reminds us of His great gifts, &e. ‘Is it not &.?’ He 
says, What is in the cup is that which flowed from His side, and 
we partake of that... As the body has been made one with the 
Word, so are we also by this bread made one with Him... Why 
should I say communion? We are that body itself. 


μεταλάβωμεν, ἵνα τὸ πῦρ τοῦ ἐν ἡμῖν πόθου προσλαβὸν τὴν ἐκ τοῦ ἄνθρακος 
πύρωσιν καταφλέξῃ ἡμῶν τὰς ἁμαρτίας καὶ φωτίσῃ ἡμῶν τὰς καρδίας, καὶ 
τῇ μετουσίᾳ τοῦ Θείου πυρὸς πυρωθῶμεν καὶ Θεωθώμεν. “AvOpaxa εἶδεν 
σαΐας, ἄνθραξ δὲ ξύλον, λιτὸν οὔκ ἐστι ἀλλὰ ἡνωμένον πυρί: οὕτω καὶ 
0 ἄρτος τῆς κοινωνίας οὐκ ἄρτος λιτός ἐστιν ἀλλ᾽ ἡνωμένος Θεότητι, σῶμα δὲ 
ἡνωμένον Θεότητι οὐ μία φύσις ἐστιν, ἀλλὰ μία μὲν τοῦ σώματος, τῆς δὲ 
ἡνωμένης αὐτῷ Θεότητος ἑτέρα" ὥστε τὸ συναμφότερον, οὐ μία φύσις ἀλλὰ 
δύο. Then the argument from Melchizedek. Then p. 1152, Πνεῦμα 
yap ζωοποιοῦν ἐστιν ἡ σὰρξ τοῦ Κυρίου, διότι ἐκ τοῦ ζωοποιοῦ Πνεύματος 
συνελήφθη" τὸ γὰρ γεγεννημένον ἐκ τοῦ Πνεύματος πνεῦμά ἐστιν. Τοῦτο δὲ 
λέγω οὐκ ἀναιρῶν τὴν τοῦ σώματος φύσιν, ἀλλὰ τὸ ζωοποιὸν καὶ Θεῖον 
τούτου δηλῶσαι βουλόμενος. Surely a total misapplication of John iii, 


Vol. 1]. p. 648, 1 Cor. X. 16, “ The cup of blessing,” ke, 


» ’ σ ” Ἁ 5 ’ , 3 ; Ν Uj ‘ 
Evdoylay ὅταν εἴπῃ, τὴν εὐχαριστίαν λέγει. Ἐῤχαριστίαν δὲ λέγων, πάντα 
ἀναπτύσσει τὸν τῆς εὐεργεσίας τοῦ Θεοῦ θησαυρὸν, καὶ τῶν μεγάλων ἀνα- 
μιμνήσκει δωρεῶν, κιτιλ, “Is it not the joint partaking?” &e. Τὸ ἐν τῷ 
ποτηρίῳ, φησιν, ἐκεῖνό ἐστιν τὸ ἀπὸ τῆς πλευρᾶς ,ῥεῦσαν, καὶ ἐκείνου μετέ- 
χομεν.. . Καθάπερ τὸ σῶμα ἥνωται τῷ Λόγῳ, οὕτω καὶ ἡμεῖς Αὐτῷ διὰ 
τοῦ ἄρτου τούτου ἑνούμεθα... Ti λέγω κοινωνίαν ; αὐτό ἐσμεν ἐκεῖνο τὸ σῶμα. 


676] JOHN OF DAMASCUS. 563 


P. 660. “‘When ye, &.’ Paul did not say, ‘When ye come 
‘together it is not to eat in common,’ but he fastens upon us in a 
different and very fearful way, sending us to that evening in which 
Christ handed down the venerated and terrific mysteries to us. 


P. 637. “Let us that are invited array ourselves splendidly 
in the marriage robe, that we may become partakers in the Divine 
marriage and be recognized as worthy of the high calling, and 
partake of the fatted calf, and share the lamb of the passover, and 
be filled full with the produce of the new vine, now indeed flesh— 
made by change out of wheat in a true and unspeakable way by 
the invocation (of the Spirit), and the blood of God out of wine. 
For infallible is He that promised. 


P. 656. Homily on the Annunciation of B.V.M. “Hail 
thou, through whom we dare to draw near and partake of (Christ’s) 
pure and terrific flesh on the table of terrific ritual (or accomplish- 


ment). Hail thou, by whom we taste of the true and immortal 
bread.” 


P. 660, 1 Cor. XI. 20, “When ye come together,” (6. 

Οὐκ εἶπε συνερχομένων ὑμῶν οὐκ ἐστι κοινῇ φαγεῖν, ἀλλὰ πάλιν ἑτέρως 
καὶ πολὺ φοβερῶς αὐτῶν καθάπτεται, εἰς ἐκείνην αὐτοὺς παραπέμπων τὴν 
ἑσπέραν, ἐν ἣ τὰ σεπτὰ καὶ φρικτὰ μυστήρια παρέδωκεν ὁ Χριστός. 

Vol. 111. p. 637, Hom. in Sab. 5. XXXV. On the Marriage Supper. 

Οἱ κεκλημένοι ἔνδυμα γάμου λαμπρῶς στολισώμεθα, ὡς ἂν κοινωνοὶ 
τοῦ Θείου γάμου γενώμεθα, ἐπιγνωσθῶμέν τε τῆς ἀνακλήσεως ἀξιοι, καὶ τοῦ 
μόσχου τοῦ σιτευτοῦ μεταλάβωμεν, καὶ τοῦ ἀμνοῦ τοῦ πάσχα μετάσχωμεν, 
ἐμφορηθῶμέν τε τοῦ καινοῦ τῆς ἀμπέλου γεννήματος, νῦν μὲν σάρκα Θεοῦ 
ἐκ σίτου, καὶ αἷμα Θεοῦ ἐξ οἴνου ἀληθῶς τῇ ἐπικλήσει καὶ ἀῤῥήτως μετα- 

, > \ \ ἘΠῚ 9 , nes ΄ 
ποιούμενον. ᾿Αψευδηὴς γὰρ ὁ ἐπαγγειλάμενος. On τῇ ἐπικλήσει, see Vol. 
τι. p. 1545 p, on the powers of the clerical office. 

111. p. 656 pv, Hom. in Annun. V. M. 


In six and a-half long pages of Aves, Χαῖρε and Χαίροις, with the 
various devout wishes that can be thought out, Χαῖρε δ ἧς καθαρᾶς 


ἡμεῖς καὶ φρικτῆς σαρκὸς ἐν τῇ φρικτοτελεῖ τραπέζῃ προσεγγίζειν τολμῶντες 
μετέχομεν. Χαῖρε ov ἧς ἡμεῖς ἀληθινοῦ καὶ ἀθανάτου ἄρτου γευόμεθα. 


(D.) BEATUS FLACCUS ALBINUS, OR ALCUIN ABBAS. 
B. 735. D. 804. 


London and Scotland have been made to claim him, but his 
own expressions fix York as his birthplace; where he was trained 
in the school of Archbishop Hechbert or Egbert, who died 766. 
Alcuin after being master of the school where he was trained, was 


36—2 


564 THE EIGHTH CENTURY. [A.D. 


drawn over to France by Charlemagne, and set over the school in 
his palace. His history is henceforth marked by the increasing 
partiality of the great emperor, to whom he presented the Bible 
with a corrected text in his own hand—a fit and royal present. 
The memory of one of those excellent ladies, who shine out in the 
court of France, is connected with his history there. He changed 
her name of Gundrada into Eulalia. He set up schools at Aix-la- 
Chapelle, Tours, and other places; and in 796 after a visit to York 
he was made abbot of Tours Monastery, which is termed the 
mother of the other schools. He died by paralysis in the night in 
the month of May at the age of 69. He chiefly loved to write 
comments on Scripture: but in a very safe manner, largely citing 
from Augustine. There is an interesting pair of letters from and 
to two of his lady disciples, of which his letter ends in so beautiful 
a way, that it is added to an extract from his Commentary on St 
John. He wrote against the apostles of the strange theory of the 
Adoptionists, that Jesus was not God till He was “adopted” by 
the Father after His birth into this world; an error which was not 
rife in the church till this time, and hardly lasted half a century. 
He and Paulinus of Aquileia were joined in opposing this. Its 
chief advocates were Felix of Urgelli and Elipandus. The 
emperor once said to him, “I wish God had given us a dozen men 
“equal to Augustine and Jerome.” The reply of Alcuin was, 
“God gave the early church but two such; and you would fain 
“have twelve.” 


P. 837. “‘If therefore ye shall see the Son of man going up | 
‘where He was before?? What is this? By this He solves what 
had moved their wonder. By this He opened the difficulty by 
which they had been offended... For they thought that He was 
about to bestow (or expend) His own body. But He said that He 
was going to ascend into Heaven entire too. ‘When you may see 
‘the Son of man ascending where He was before,’ certainly even 
then ye will see that He does not bestow His own body in the 


Vol. I. Exegetica Com. in Joan. Lib. III. 15, p, 837, Ch. VI. 63. 
Migne. 

Si ergo videritis Filium hominis ascendentem ubi erat prius? Quid 
est hoc? Hine solvit quod illos moverat. Hine aperuit unde fuerant 
scandalizati.. Ili enim putaverunt Ijlum erogaturum corpus Suum. 
Ile autem Se dixit ascensurum in ccelum utique integrum. Cum videritis 
Filium Hominis ascendentem ubi erat prius, certe vel tum videbitis 


735] ‘ BEATUS FLACCUS ALBINUS. 565 


way in which you suppose. Certainly even then ye will under- 
stand that His grace is not eaten by biting with the teeth [Augus- 
tine]... ‘The flesh doth not profit at all’ A little earlier He 
said ‘Unless ye shall have eaten the flesh of the Son of man, &c.; 
and now He says ‘The flesh doth not profit at all, ὦ. 6. if ye choose 
to understand in a carnal sense the things that I say ... if ye shall 
understand that (My flesh) is so to be eaten as other food, as flesh 
which is bought in the markets. ‘It is the Spirit’ therefore ‘that 
‘quickeneth,’ the ‘flesh’ which of itself ‘ profiteth not,’ profiteth 
by the Spirit, because the letter killeth, the Spirit quickeneth ... 
The flesh was a vessel, which He was using, by which the Spirit 
will save us, using the flesh as an instrument towards the salvation 
of men, because the devil did use the serpent as an instrument for 
the overthrow of our first father... I do not give My flesh to 
be eaten in the sense in which they understood (the word) flesh. 


P. 740. “A letter to Gisla and Richtruda. Wishing that by 
the grace of the sevenfold Spirit you may flourish in the Church 
of Christ by many delightful graces, and walk daily with the holy 
from virtue to virtue until the God of Gods appeareth in Sion, 
where with perpetual sweetness among the choirs of the Heavenly 
hosts you may say, Blessed are they Who dwell in Thy house: 
they will always praise Thee. Amen. 


quia non eo modo quo putatis erogat corpus Suum. Certe vel tunc 
intelligetis quia gratia Kjus non consumitur morsibus. [Aug. Tract. 
xxvil. on John vi. 7, 9, 10]...Caro non prodest quidquam. Paulo ante 
dixit, Nisi manducaveritis carnem Filii Hominis, &c.; et modo 
dicit, Caro non prodest quicquam. Id est, si carnaliter vultis intelli- 
gere, que dico...Si sic carnem intelligetis manducandam sicut alium 
cibum, sicut carnes que emuntur in macellis. Spiritus est ergo qui 
vivificat, Per Spiritum prodest caro, que per seipsam non prodest : 
quia litera occidit : Spiritus vivificat...Caro vas fuit, quod habebat, per 
quam Spiritus salvabit nos, utens organo carnis ad salutem hominum 
quia diabolus utebatur serpente quasi organo, ad subversionem primi 
patris nostri...Sicut illi intellexerunt carnem, non sic Ego do ad man- 
ducandum Meam carnem, 


Lpistola ad Gislam et Richtrudam, p. 740. 

Optans vos, septiformis Spiritus gratia inspirante pectora vestra, 
variis in ecclesia Christi florere deliciis, et ambulare quotidie cum 
sanctis de virtute in virtutem, donec videatur Deus Deorum in Sion, 
ubi perpetua dulcedine inter choros ccelestium agminum dicatis, Beati 
qui habitant in domo Tua, Domine. In sezeculum seeculi laudabunt Te. 
Amen. 

After these interesting quotations comes a letter to monks of St 
Vedast’s foundation whose life is given Vol. τι. p. 663, who died 540, 
While I write, judgment is just given against the Rector in a Church 
of this name in Cornhill, London. A picture of our times. 


566 THE EIGHTH CENTURY. [A.D. 


P. 215, ‘The lowly Levite Albinus to his dearest fathers in 
Christ (sends) health... I also took some masses from our missal 
for offices of daily and customary church use. First, in honour of 
the Supreme Trinity, then to pray for the intercessions of saints, 
also to entreat the suffrages of angels also, which are very neces- 
sary for those that are toiling in this pilgrimage. Afterward we 
add a mass of the holy mother and ever-virgin Mary, if it may 
please anyone, to be sung during some days, and we have also 
dictated a mass of your father and our protector St Vedast, inas- 
much as his advocacy of his own household would bring eternal 
comfort to those of his own body. 


P. 292. “Thus he is strengthened with the Lord’s body and 
blood, that he may be a member of Him Who suffered and rose 
again for him. [Also a letter to presbyter Oderinus on baptismal 
ceremonies. | 


P. 1077. “They were being daily purified by the same victims 
also, both the priests themselves and the people alike. In Christ 
on the contrary the victim has been offered once, being power- 
ful for everlasting salvation. What then are we to do? Do 
we not offer every day? We offer indeed, but to make remem- 
brance of His death. And this victim is but one, not many. 
Therefore there is but one sacrifice: otherwise in this manner, 
since He (or it) is offered in many places, there are many Christs. 


7ol. I. 215. 


Charissimis in Christo patribus humilis Levita Albinus salutem... 
Missas quoque aliquas de nostro tuli missale ad quotidiana et eccle- 
siasticee consuetudinis officia. Primo in honore summez _  Trinitatis, 
deinde ad sanctorum intercessiones deprecandas, etiam et angelorum 
suffragia postulanda, que multum necessaria sunt in hac peregrinatione 
laborantibus. Postea sancte genitricis semperque virginis Marie 
missam superaddimus per dies aliquot, si cui placuerit decantandum, 
necnon et sancti Vedasti patris vestri et protectoris nostri dictavimus 
missam, quatenus illius familiaris advocatio sempiternum suis famu- 
lantibus afferret solatium, «ce. 


P. 292. In the details of baptism and the sacred chrism. 


Sic corpore et sanguine Dominico confirmatur, ut Ilius sit membrum, 
Qui pro eo passus est et resurrexit. Also τι. 611. De baptis. cerem. 
ad Oderinum presbyterum epistola, 


P. 1077, Heb. X. 1. 


Quotidie eisdem purgabantur hostiis etiam et ipsi sacerdotes et 
populus pariter. In Christo e contrario semel oblata est hostia, potens 
ad salutem sempiternam. Quid ergo nos? Nonne per singulos dies offeri- 
mus? Offerimus quidem, sed ad recordationem faciendam mortis Ejus. 
Et una est hee hostia, non multe... Proinde unum est hoe sacrificium : 
alioquin hae ratione, quoniam in multis locis offertur, multi Christi sunt. 


735] BEATUS FLACCUS ALBINUS. 567 


By no means: but there is one Christ everywhere, and existing in 
full here and in full there, one body... not another sacrifice as 
another pontiff (v.e. bishop, 1.6. high-priest): but we offer the same 
always. But it is rather the case that we work a remembrance of 
a sacrifice. 


P. 829. “But I have a brother of a devoted breast, he says, 
of whom I know that he sings solemn masses for me to Christ, 
because he thinks that I was slain. And if another life chanced 
now to hold my soul, I believe that it would become free on 
account of his prayers and frequent masses, and would escape all 
punishments. 


P. 1087. “Confession of Faith in time of Charlemagne. [On 
the Lord’s body and blood, Gregory is said to be] a fit interpreter 
for so great a sacrament... Therefore though it be offered by 
man, yea the sacrament is a Divine thing. And if it be a Divine 
thing, verily because it is, let it be far from us to understand 
anything else in it except in a Divine and a spiritual way. 
Although therefore with my bodily eyes I see there at the altar of 
the Lord the high-priest offering bread and wine, yet by the intui- 
tion of faith and the pure light of the heart I behold that Chief 
Priest and true Pontiff the Lord Jesus Christ, offering Himself, 
from Whose flesh and blood we both feed and drink ; and having 


Nequaquam: sed unus ubique est Christus, et hic plenus existens, et 
illic plenus ; unum corpus... Non aliud sacrificium, sicut pontifex: sed 
Ipsum semper offerimus: magis autem recordationem sacrificii opera- 
mur. 


Vol. 11. p. 829. Poem on the pontifis and saints of the church at York 
from ὦ MS. of convent δ. Theodoric near Rheims. 


Est mihi sed frater devoti pectoris, inquit, 
Quem scio, quod Christo pro me solemnia cantat 
Missarum quoniam me...putat esse peremptum, 
Et, si forte animam nunc altera vita teneret, 
Tilius illa preces propter missasque frequentes 
Libera credo foret poenasque evaderet omnes. 


Dubia p. 1087, temp. C. Magni Confessio Fidei, Pars 17. De Corp. et 
Sang. Dom. de. 


After quoting a saying of Gregory the Great, idoneus tanti sacra- 
menti interpres...Ergo licet ab homine offeratur, amen sacramentum 
hoc res Divina est. Et si res Divina est, imo quia ita sit, absit ut 
aliquid ibi aliter nisi Divine et spiritualiter intelligatur. Ideo quamvis 
corporeis oculis ibi ad altare Domini videam sacerdotem panem et 
vinum offerentem, tamen intuitu fidei et puro lumine cordis inspicio 
illum summum Sacerdotem verumque pontificem, Dominum Jesum 
Christum, offerentem Seipsum, de Cujus carne et sanguine et pascimur 


568 THE EIGHTH CENTURY. [A.D. 


been washed and satisfied and made holy, we are made partakers 
of the one and supreme Godhead.” 


et potamur, atque abluti et satiati et sanctificati unius summeque 
Divinitatis participes eflicimur. 


(E.) PAULINUS (OR PAULUS) PATRIARCH OF AQUILEIA. D. 804. 


Friend of Alcuin and favoured by Charlemagne. Supposed 
author of “The faith of St Athanasius.” He was born A.D. 725. 


P. 39. “Such are the meats and the cups of our soul’s death. 
From them may the piety (the pious acts) of our Lord Jesus 
Christ set us free, and may He give Himself to us to be eaten Who 
said, John vi. 41. But let everyone try himself before he receives 
the body and blood of our Lord Jesus Christ, 1 Cor. xi. 10. For 
when we ought to receive Him, we ought before to have recourse 
to confession and penitence, and carefully enquire into all our 
actings, and speedily make haste to wash away our sins, if we shall 
perceive any, by confession and true penitence, lest with Judas the 
traitor concealing the devil within us, we perish protracting and 
concealing our sins from day to day.” 


His writings indicate personal piety. He directs the troubled 
to Christ. Alcuin admired him exceedingly and called him the 
light of Italy. He wrote against and overcame the Adoptionist, 
Felix of Urgelh. 


Venice, 1738, p. 39, Book of exhortation to Henry Duke of Forojulium. 
The Eucharist, Its reception, c. 33. 


Hee sunt cibi et pocula mortis anime nostre. Ab his pietas 
Domini nostri Jesu Christi nos liberet et Seipsum nobis edendum 
tribuat, Qui dixit, John vi. 41. Sed unusquisque antequam corpus 
et sanguinem Domini nostri Jesu Christi accipiat seipsum probet. 
1 Cor. xi. 10. Quando enim Eum accipere debemus, ante ad con- 
fessionem et pceenitentiam recurrere debemus, et omnes actus curiosius 
discutere, et peccata nostra, si in nobis senserimus, cito festinemus per 
confessionem et veram peenitentiam abluere, ne, cum Juda proditore 
diabolum intra nos celantes, pereamus, protrahentes et celantes peccatum 
nostrum de die in diem. 


—828] NICEPHORUS OF CONSTANTINOPLE, 569 


(F.) ARCHBISHOP NICEPHORUS OF CONSTANTINOPLE. D. 828. 


This prelate succeeded Tarasius, and followed him in steadfast 
maintenance of the worship of images, which Constantine (wickedly 
misnamed Copronymus) had suppressed. In nine years he was 
deposed ; and he died in exile nearly fourteen years after. His 
writings are quoted not only as matter of history, but also. to give 
one instance, of which there are many, of the affinity between 
very realistic views of the Lord’s supper and the worship of real 
images ; and we may add a third thing which generally goes with 
these, viz. an exaggerated estimate of the position of the mother 
of our Lord. N τ ταν is deeply marked with that also. He is 
reckoned one of the most learned of the Greek patriarchs after 
Photius. His father was private secretary to Constantine till he 
was exiled by him to Niczea for holding to the worship of images. 
The son appeared in the same line prominent above all the orators 
at that second Council of Nicea. He became patriarch, though 
previously a layman ; and he crowned Leo the Armenian. 


P. 332. “But he that boasteth in any matter beyond its 
measure, and has taken a flight beyond the measure of buman 
statements and knowledge, doubts about what is manifest to all, 
saying, How can we image that one being, which, being two, ends 
in one Person when one of the two natures is unbounded 2 Surely 
the other is bounded. But however indeed is it that he has not 
added the doubt, how He was about to suffer what He was to suffer 
when one of the two natures was not capable of suffering ? or how He 
died and how He was shut in a tomb, when one of the two natures 
can neither die nor be shut in? But leaving this, he goes thence 
to another argument and brings into the midst the bread and the 
wine, which are received for the Divine mysteries, and he says, 





Opera, Migne, Vol. C., Antirrh. Lib. II. νυ. Mamonam, p. 332 8 


"AAN ὁ ἐγκαυχώμενος, εἰς τὰ ἄμετρα καὶ τῶν ἀνθρωπίνων ὑπερπτὰς τὸ 
μέτρον καὶ λόγων καὶ γνώσεων, περὶ τὰ πᾶσιν ἔνδηλα διαπορεῖ, λέγων ὅτι, 
Ὃ εἷς ἐκεῖνος ὁ ἐξ ἀμφοῖν εἰς ἐν πρόσωπον Angas πῶς ἔχει εἰκονισθῆναι τῆς 
μίας φύσεως “μὴ περιγραφομένης; Οὐκοῦν ἡ ἑτέρα “περιγράφεται... vO), Τί 
δή ποτε δὲ μὴ προστέθεικε διαπορῶν ὅ ὅτι πῶς παθεῖν ἅπερ ἤμελλε, τῆς μίας 
φύσεως μὴ οὔσης παθητῆς : ; ἢ ὅτι πώς τέθνηκε, πῶς ἐν μνημείῳ περιεῖρκται, 
τῆς μίας φύσεως μήτε θνησκούσης μήτε περιειργομένης 5 [1]. has used an 
insufficient ) argument. | Πλὴν ταῦτα λιπὼν, ἐντεῦθεν ἐφ᾽ ἕτερον μετέρχεται 
λόγον, καὶ ἄγει εἰς μέσον τὸν ἄρτον καὶ τὸν οἶνον, ἅπερ εἰς τὰ Θεῖα παρα- 


570 THE EIGHTH CENTURY. [A.D. 


‘He foreknew according to His Godhead His death and His resur- 
‘rection and His ascent into Heaven; and in order that those who 
‘believed in Him might have by night and by day continually 
‘the memorial of His manhood,’ &e., ἄς. Is not this still more 
foolish than what he said just now? For surely this makes a 
lasting monument of his impiety, but even still more of his con- 
fusion and want of sense: for he does not know either what he 
says or whereof he makes affirmation. What then can he answer ? 
Does an image of Christ carry a memorial of anything or not 7... 
Do not those sacred representations suggest to us His incarnation 
and the sufferings which as a man He accepted on our behalf? 
His cross, that is, and His death and His resurrection?... ‘For 
‘He commanded His holy disciples and apostles to hand down a 
‘figure for His body, in which thing He loved us: in order that by 
‘the higher instruction of the priest, even if it be by the way of 
‘participation and by putting it before us, we may receive it as 
‘ properly and truly His body, Since this which Christ said becomes 
His body, made His own body by the Word Himself, how did not 
Mamonas wholly I say allow that it is made the same as that body 
which He bore from the holy virgin? It is necessary to enquire 
whatever this body becomes after its completion and consecration. 
Ts it then bounded or unlimited? There is no one then so out of 
his senses and so destitute of intellect that he would dare to name 
it unlimited. Why, I think that not even that man Mamonas 
himself would ever say so. For how could he say so of that at 
least which is sensibly put out before men’s eyes and handled by 
men’s hands, and confined within their teeth and eaten? For what 





λαμβάνεται μυστήρια, καί φησιν ὅτι, ““ Kara τὴν Θεότητα Αὐτοῦ προγνοὺς 
“τὸν θάνατον καὶ τὴν ἀνάστασιν Αὐτοῦ καὶ τὴν εἰς οὐρανοὺς ἄνοδον, καὶ 
‘iva τὸ μνημόσυνον τῆς ἀνθρωπήσεως Αὐτοῦ διηνεκῶς ἔχωμεν οἱ πιστεύ- 
ἐσαντες εἰς Αὐτὸν νύκτα καὶ ἡμέραν," apa ταῦτα οὐχὶ τῶν πρωὴν ἀσυνετώ- 
τερα; Οὐ γὰρ δὴ τοσοῦτον τὴν ἀσεβείαν στηλιτεύει τὴν ἐκείνου ὅσον 
τὴν παραπληξίαν καὶ ἀνοιαν᾽ οὔτε γὰρ ἃ λέγει οὔτε περὶ ὧν διαβεβαιοῦται 
ἐπίσταται. Τί οὖν εἰπεῖν ἐστιν; Ἡ τοῦ Χριστοῦ εἰκών τινος μνημόσυνον 
φέρει ἢ 7 οὐχί; fee Οὐχὶ τὴν σάρκωσιν Δυὐτοῦ καὶ τὰ πάθη, ἅ ἅπερ ὡς ἄνθρωπος 
ὑπὲρ ἡμῶν κἀϊεδέξα το, αἱ ἱερογραφίαι αὗται ὑπαγορεύουσιν ; ; Οὐ τὸν σταυρὸν 
καὶ τὸν θάνατον καὶ τὴν ἀνάστασιν 3...“ ᾿Βκέλευσε γὰρ τοῖς ἁγίοις Αὐτοῦ 
ἐἐβαθηταῖς καὶ ἀποστόλοις παραδοῦναι, be οὗ ἠράσθη πράγματος, τύπον 
‘ εἰς σῶμα Αὐτοῦ" ἵνα διὰ τῆς “ἱερατικῆς ἀναγωγῆς, κἂν εἰ ἐκ μετοχῆς καὶ 
“ θέσει γίνηται, λαβῶμεν αὐτὸ ὡς κυρίως καὶ ἀληθῶς σῶμα Αὐτοῦ." 
᾿Επειδη τοῦτο ὃ ἔφη Χριστὸς σώμα τι γίνεται, αὐτῷ τῷ Λόγῳ οἰκειούμενον, 
πάντως που διωμολόγει ταὐτὸν ἐκείνῳ ἀποτελεῖσθαι τῷ σώματι, ὅπερ ἐκ τῆς 
ἁγίας παρθένου πεφόρεκε. Τί πότ᾽ ἐστιν τοῦτο τὸ σῶμα μετὰ τὴν τελείωσιν 
καὶ τὸν ἁγιασμὸν “γινόμενον, ζητεῖν ἐ ἐπαναγκές. Περίγραπτόν ἐ ἐστιν ἄρα, ἢ ἀπερί- 
γραπτον; ᾿Απερίγραπτον μὲν οὖν οὐδεὶς οὕτω φρενῶν ἔξω καὶ ἀνούστατος ὃς 
ὀνομάσαι θαῤῥήσειεν. Οἶμαι δὲ μηδ᾽ αὐτὸν ἐκεῖνόν πότε Φαναι. Πῶς yap, τό 
γε κατ᾽ ὀφθαλμοὺς ἀνθρώπων αἰσθητῶς προτιθέμενον καὶ χερσὶν ἀνθρωπίναις 
περιισχόμενον, καὶ ὀδόντων εἴσω κατακλειόμενον ἐδεστόν τε γινόμενον ; Ταῦτα 


—828] NICEPHORUS OF CONSTANTINOPLE. 571 


else does all this affirm and set before us than that it is every way 
limited (or circumscribed)? If then this is limited and the same 
is the case with that body which at the beginning of His incarna- 
tion the Word received, since He also is offered in the same form, 
then that also is limited, and Mamonas is caught in opposition to 
himself in every way... But what can happen to Mamonas 
except to be partaker only of common bread and wine which 
differ in no respect from those that are eaten by men (everywhere) ? 
[It is abundantly clear that Mamonas and Nicephorus both hold 
the real presence of Christ’s body, and thus Mamonas loses his only 
chance against his adroit and powerful adversary; for had Ma- 
monas held that there is no change, he might have pleaded that 
mere consecrated bread and wine do not prepare the way for 
“likenesses” of God; whereas if the bread and wine are changed 
by substitution or addition, Nicephorus might have pleaded that 
such unlike representations were dishonoured as insufficient. But 
the secret affinity between adoring the bread and wine and the 
worship of images was drawing on the latter throughout the whole 
Hast, in. spite of this Constantine’s noble stand—as well as in the 
West, which went into it more readily and speedily, as better 
appreciating the influence of image worship in subduing mankind 


5 
to the desired sacerdotalism.] 


P. 340. “Surely if we should give you satisfaction as to this 
one image, then regarding the others too, &c., &c. But what is 
this indeed that he should also wish to say it at least regarding 
the other images also?... He has rushed across in his drunken 
fit in an irreverent way against the sacred memorials of the saints: 
it is clear to everyone. And before all things at least, at those of 
the first of all the saints, highest of all that exist in creation, our 
all-holy mistress, mother of God; that he may insult her also 
together with Him that sprang from her. 


yap τί ἄλλο ἢ περίγραπτον αὐτὸ ἐκ παντὸς εἶναι βεβαιοῖ καὶ παρίστησιν ; : 
Εἰ τοίνυν ᾿περίγραπτον τοῦτό ἐστιν, ταὐτὸν δὲ ἐκείνῳ τῷ σώματι γίνεται, 
ὃ παρὰ τὴν ἀρχὴν σαρκούμενος ὃ Λόγος προσείληφεν, ἐπεὶ καὶ ἐπ᾽ αὐτὸ τὴν 
ἀναφορὰν ἔχει, περίγραπτον ἄρα κἀκεῖνο, καὶ ἁλίσκεται κατὰ πάντα ἑαυτῷ 
ἐναντιούμενος . Te δὲ αὐτῷ συμβαίνειν ἢ μόνον ἄρτου κοινοῦ καὶ οἴνου 
μετέχειν, ἐν an TOV TOLS "ἀνθρώποις ἐσθιομένων διαφερόντων ; κ-τ.λ. 


P. 340. 

“Os ἐὰν εἰς τοῦτο τὸ ἕν εἰκόνισμα πληροφορήσωμεν ὑμᾶς ὅτι καλῶς 
es “ἐλέγομεν, τότε καὶ περὶ τῶν ἄλλων εἰκόνων 3? «tA. Τί δὲ 69 τοῦτό ἐστιν, 
ὅτι καὶ λέγειν. περί γε τῶν ἄλλων εἰκόνων βούλοιτο 5.. «ἐπὶ τὴν παροινίαν 
τὴν εἰς τὰ τῶν ἁγίων ἱερὰ, ὑπομνήματα παρώρμηται δυσσεβῶς, παντί τῳ 
σαφές. Καὶ πρὸ τούτων γε ἐπὶ τὰ τῆς πρωτίστης τῶν ἁγίων τῶν ἐν τῇ 
κτίσει. τελούντων ὑπερτάτης, τῆς παναγίας δεσποίνης ἡμῶν θεομήτορος, ἵνα 
καὶ αὐτὴν Τῷ Τεχθέντι συγκαθυβρίσῃ. 


572 THE EIGHTH CENTURY. [A.D. 


P. 373. “ Wherefore, according to the argument about images 
which ye introduced, ye will either confess that the Word is slain 
together with the body, on account of their being but one sub- 
stance; or the Word must have been separated from the body, on 
account of its being unlimited; and ye will perform your sacred 
service or partake with nothing more than common bread and 
wine. But that you should partake of salvation or sanctification 
does not deserve to be thought possible. [It is noticeable how 
truly he draws the consequence from denying any real bodily 
presence, viz. that the sacrament does not, of itself, work either 
salvation or remission of sins, though as a teacher it helps both.] 
But the faithful is not deceived. For he believes that the body 
of Christ is that which is being dealt with in sacred service by the 
worthy. [Notable again that he, like Bellarmine, &c. adroitly 
makes faith necessary, inconsistent as it is with the belief in a 
change of the bread and wine.] And holding it close in his hands, 
he knows that it is cireumseribed, and having eaten he is made 
holy and is purified from sins and possesses a sure confidence to 
obtain by these things the kingdom of Heaven.” 


Pts, 

Aw, κατὰ τὸν τῆς εἰκόνος λόγον ὃν αὐτοὶ εἰσηγήσασθε, ἐξ ἀνάγκης 
ἢ “συγκαταθύεσθαι. τὸν Λόγον ὁμολογήσετε διὰ τὴν μίαν ὑπόστασιν, ἢ διὰ 
τὸ “ἀπερίγραπτον εἶναι κεχώρισθαι τοῦ σώματος, καὶ οὐδὲν πλέον ἄ ἄρτου κοινοῦ 
καὶ οἴνου ἱερουργήσετε ἢ μεταλήψεσθε. Swrnpias δὲ ἢ ἁγιασμοῦ μετέχειν 
οὐδὲ ὑπονοεῖν ἄξιον. Ὁ δὲ πιστὸς οὐκ ἀποπλανᾶται. “Πιστεύει. γὰρ ὅτι 
σῶμα Χριστοῦ ἐ ἐστι τὸ παρὰ τοῖς ἀξίοις ἱ ἱερουργούμενον, καὶ ἐν χερσὶ συνέχων, 
περιγεγραμμένον οἶδεν, ἐδηδοκώς τε ἁγιάζεται, καὶ ἁμαρτιῶν καθαίρεται, 
καὶ βασιλείας οὐρανῶν ἢ διὰ τούτων ἀσφαλῇ τὴν ἐλπίδα κέκτηται. 
[Yes, ἄξιος, but ποὺ διὰ τούτων. | 


The following letter is here annexed as seeming to illustrate the 
subjects of the extracts from Nicephorus. 


On the statement of an English Dignitary in the Capel-Liddon controversy 
in the Times. 
Stir, 

If, as the Dignitary says, “something” is added at consecration 
to the bread and wine in the Lord’s supper, what is to prevent the bread 
and wine plus that “something” being ministered by the officiant alike 
to the wicked and to the faithful? Last year I searched in vain 
Bellarmine, the Schoolmen, and last, and I think best, Durand de 
St Porcien for a reply. If none of the learned friends either of Canon 
Liddon or of Monsignor Capel can help me to a sclution of this diffi- 
culty, I fear I shall be driven to the true Protestant conclusion that 
“nothing” is added to the elements of bread and wine, even in their 
being received, excepting only God’s sanctifying grace, and that in the 
case of the faithful only. 


BAR = 
January, 1875. 


759] THEODORUS OF CONSTANTINOPLE. 573 


(G.) THEODORUS, ABBOT OF STUDIUM, CONSTANTINOPLE. 
B. 759. D. 826. 


At the age of 22 he entered a convent in the great metropolis 
of the East, and in 794 took the place of its abbot Plato. He is 
one of those who feared not to rebuke kings. The emperor 
Constantine repudiated his wife that he might make Theodora 
empress; and when the primate bishop refused, he banished him 
to Thessalonica. His absence was short, for he returned with 
honour in the year following, after the deaths of the emperor and 
of the new empress Irene. At 39 he was preferred to the headship 
of the convent of monks at Studium in the suburbs, a religious 
house of consular foundation. Tarasius the patriarch, who had 
winked at the former emperor’s conduct, banished Theodorus a 
second time. Leo, the Armenian iconoclast, inflicted on him a 
third period of exile. But Michael, succeeding, gave him leave to 
return. But he was a fourth time banished on a different charge 
to Chalcis, where he died. His remains fill a thick volume: but 
our extracts combine with the facts of his history to prove that his 
intelligence of Scripture was darkened by errors on very important 
questions. Sirmond was the recoverer and editorof his works. Among 
them is a letter to Plato in favour of the worship of images; and 
almost all his writings are composed with the same object. There 
is a life of him by the monk Michael. He wrote Greek Iambics; 
but they will not stand a comparison even with those of Gregory of 
Nazianzum. On the whole his unshaken fidelity to his conscience 
is the point for us to praise. 


P. 340. “How say you of the things mentioned in sacred 
speech and hymns by the priest? Are they an image or truth ? 
If you say an image, alas! how strange of you! You go from 
blasphemy to blasphemy, as those that have let themselves into a 
bog; and in crossing fall down, with the other foot set in a more 
slippery place. For that your proposition may be fitting to you, 


Opera, Migne, Vol. ΧΟ Δ. p. 340 B, Antirrheticus 7. 10, Orthodoxus. 


Πῶς dys αὐτὰ τὰ ἱερολογηθέντα καὶ ὑμνηθέντα πρὸς τοῦ ἱερέως 5 ; Εἰκόνα 
ἢ ἀληθείαν 5 5 Εἰ μὲν εἰκόνα, φεῦ τῆς ἀλοπίας" ἐκ βλασφήμου εἰς βλάσφημον, 
ὥσπερ ot εἰς ἰλύν τινα ἐμπαρέντες καὶ τῇ μεταβάσει θάτερον τοῖν ποδοῖν 
ἐπὶ τ᾿ ολισθηρότερον καταπίπτοντες. Ἵνα γάρ σοι ἐφαρμόσῃ ἡ πρότασις 


574 THE EIGHTH CENTURY. [A.D. 


you preferred to be condemned of atheism. But if you say the 
are truth, as also is the case, for if the body itself and blood of 
Christ be confessed to exist in the participation to the faithful 
according to the Divinely-spoken voice, why do you trifle away the 
mysteries of the truth of which you partake into figures? when 
the Word said, ‘But do this for My remembrance, and with 
reason. For this mystery is the heading up together of all the 
dispensation, Christ having indicated the whole by synecdoche, out 
of the chiefest part. 


P. 448. “This worship is truly according to the first state- 
ment; and this is the more evident knowledge. The law is the 
participation of the Divine mysteries ; since we have been enjoined 
by a Divine tradition to do this for Christ’s remembrance. But if 
the cross also is (an object of worship) it is well and likely enough; 
but not with equal honour, but in a subordinate way. Since the 
spear also and the nails and whatever else was included in the life- 
giving passion (may be objects of worship): and it was the one 
(the body) that suffered; but the other things subserved the 
passion. And the one was that which was holy and Divine; but 
the others were sanctified and Deified. Look how great the 
difference is! [I cannot help remarking how easy is the descent 
of superstitious irrationalism. First step, Christ’s flesh is said to 
be Deified. Second step, The cross and the nails are declared to 
-be sanctified and Deified. } 


P. 1661. “Question 4, Concerning monks or nuns communi- 
cating of the sacred things by themselves, 





ἀθεΐαν εἵλου κατακριθῆναι. Ei δὲ ἀληθείαν, ὥσπερ οὖν καὶ ἔνεστι, αὐτὸ 
γὰρ σῶμα καὶ αἷμα Χριστοῦ ὡμολόγηται ἐν τῇ μεταλήψει τοῖς πιστοῖς 
κατὰ τὴν Θεόλεκτον φωνὴν, τί τὰ τῆς ἀληθείας μυστήρια εἰς τύπους μετα- 
λαμβάνων φληναφεῖς, Eis δὲ τὴν ἀνάμνησίν Mov τοῦτο ποιεῖτε εἰρηκὼς 
6 Λόγος, καὶ πάνυ. ΣΞξυγκεφαλαίωσις γὰρ τῆς ὅλης οἰκονομίας τόδε τὸ 
μυστήριον, ἐκ τοῦ κυριωτέρου μέρους συνεκδοχικῶς τὸ ὅλον ἐπισημῃνά- 
μενος. 


P. 448 o, Refutatio, &c., after John VI, 52. 


a ‘ fal Ν ες ’ ‘ 
Τοῦτο δή ἐστι κατὰ πρῶτον λόγον τὸ σέβας" αὕτη ἡ πλέον ἐμφανὴς 
γνῶσις. ὋὉ νόμος ἡ τῶν Θείων μυστηρίων μετάληψις, εἴπερ τοῦτο ποιεῖν εἰς 
a ε a . 
τὴν Αὐτοῦ ἀνάμνησιν Θεοπαραδότως διατετάγμεθα. Ei δὲ καὶ ὁ σταῦρος, 
> 
εὖγε, Kal πάνυ εἰκότως" ἀλλ᾽ οὐχὶ ἰσοτίμως ὑφειμένως δέ. Ἐπεὶ καὶ ἡ 
΄ A ε ΄“ Ν ΝΜ) ” Ν > a -“ (0 = εν 
λόγχη, καὶ οἱ ἥλοι, καὶ εἴτι ἄλλο παραληφθὲν ἐν τῷ ζωοποιῷ πάθει" καὶ 
ε A - , \ qq 
τὸ μὲν τὸ Tabov’ Ta δὲ τὰ ὑπουργὰ τοῦ πάθους. Καὶ τὸ μὲν τὸ ἅγιον καὶ 
μ Y 
~ Ν ‘ > 8 / ‘ , σ ΄σ΄ ε ὃ , 
Θεῖον, τὰ δὲ τὰ ἁγιασθέντα Kai Θεοθέντα. “Opa ὅση ἡ διαφορότης. 


P. 1661, Letters, Book IT, 319, λύσεις, 


΄- Rice Ὁ -“ “ 
᾿Ερώτησις δ΄. epi τοῦ ad’ ἑαυτῶν κοινωνεῖν ἢ μονάζοντας ἢ μοναζούσας 
τῶν ἁγιασμάτων, : 


759] THEODORUS OF CONSTANTINOPLE. 575 


“ Answer. It is not allowed to those that are outside the 
priesthood even to touch the Divine offerings; except it be on 
the pressing of some necessity, when a priest or deacon is not 
found, that they may partake of the gifts, of themselves. But in 
what manner is this to be? The sacred book being laid down and 
clean linen or a sacred covering being folded (on the table) they 
must there with the mouth receive of the gift from the hand of him 
that lays it forth with fear after the singing of the hymn. After- 
wards a washing with wine thus taking place to the recipient. 


[The wine appears to be treated as of secondary sanctity. | 


P. 1689. “Hear truly, my son, carefully, how to perform the 
rite of the presanctified thing, 7.e. before Lent begins. For in the 
other sacred services the sacred work is performed in an unveiled 
and undoubted way ; but in this in an overshadowed and mournful 
way. Wherefore the rite is in every point also more mystical ... 
But when at least the psalm is being sounded forth by the singer, 
he censes the whole sanctuary and the nave: and when the staves 
are being sung after the glory the introit without the Gospel is 
said with the incenser ; and while the readings are being read the 
brethren sit. But after the completion of these the priest sings 
the Dirigatur with the verses united to it, the brethren bending 
the knee, which is also done in the prayers. For after the entrance 
of the Divine gifts, the doors are shut up directly. But the 
priest covers over the gifts with the uppermost veil (which also 
the statement calls the air). But not at least in the time of the 





᾿ΑΛπόκρισις. Οὐκ ἐξὸν ἅπτεσθαι οὐδὲ τῶν Θείων ἀναθημάτων τοὺς ἔξω 
ἱερωσύνης" πλὴν εἰ μήτι κατὰ πᾶσαν ἀνάγκην, μὴ εὑρισκομένου πρεσβυτέρου 

ἢ διακόνου, ad ἑαυτῶν μετέχειν τῶν δώρων. Τοῦτο δὲ πῶς; Τιθεμένης 
βίβλου ἱερᾶς, καὶ ἐφαπλουμένης ὀθόνης καθαρᾶς ἢ ἱερᾶς ἐπικαλυμματίδος, 
ἐκεῖσε τοῦ δώρου ἀπὸ χειρὸς σὺν φόβῳ προτιθέντος μετὰ τὴν ὑμνωδίαν ἀπὸ 
στόματος ληπτέον. Et οὕτως διακλύσεως οἴνου γινομένης τῷ λαμβά- 
νοντι. 


P. 1088, Interpretation of the Divine Liturgy οὗ presanctified. See 
also 
“5 G89: 


᾿Ακοῦσον δή μοι, τέκνον, καλώς, τὸ πως δεῖ τὴν τῶν προηγιασμένων 
ἐπιτελεῖν τελετήν. “Ev γάρ τοι ταῖς ἄλλαις ἱερουργίαις ἀνακεκαλυμμένως 
καὶ ἀνενδοιάστως ἡ ἱερουργία ἐπιτελεῖται" ἐν δέ (γε ταύτῃ συνεσκιασμένως 
καὶ πενθηρῶς. Διὸ καὶ μυστικωτέρα εἰς πᾶν ἡ τελέτη γίνεται.. . Τοῦ δέ 
γε ψαλμοῦ παρὰ τοῦ ψάλτου ἠχουμένου, τὸ ἱερατεῖον ὅλον σὺν τῷ ναῷ 
ἐπιθυμιᾷ' καὶ τῶν τροπαρίων ψαλλομένων. μετὰ τὴν δόξαν, ἡ εἴσοδος χωρὶς 
τοῦ εὐαγγελίου μετὰ θυμιατοῦ. Καὶ τῶν ἀναγνωσμάτων ἀν ναγινωσκομένων 
οἱ ἀδελφοὶ ἐφιζάνουσι. Μετὰ δὲ τὴν τούτων συμπλήρωσιν τὸ Κατευθυνθήτω 
ὁ ἱερεὺς δει «μετὰ τῶν συνηνωμένων αὐτῷ στοίχων, τῶν ἀδελφών τὸ γόνυ 
κλινομένων, ὁ καὶ ἐν ταῖς εὐχαῖς γίνεται. Mera γὰρ τὴν τῶν Θείων δώρων 
εἰσόδευσιν ἑτοίμως at θύραι κεκλείσκονται. Ὃ δὲ ἱερεὺς τῷ ἀνωτάτῳ πέπλῳ 
(ὃ καὶ ἀέρα οἶδεν ὁ λόγος καλεῖν) τὰ δῶρα ἐπικαλύπτει. Ἐν δέ γε τῆς ὑψώ. 


576 THE EIGHTH CENTURY. [A.D. 


elevation, however, does he take away the veil, but on the con- 
trary, lifting up the bread under it, he says, ‘ These presanctified 
‘gifts. Then thus ‘the air is taken away,’ &e. 


P. 1524. “For he that gave the former law by apostolic 
tradition gave out also the second, having put forth six mysteries : 
first concerning illumination ; secondly, concerning the assembly, 
and then afterward communion; thirdly, concerning the right of 
anointing; fourthly, concerning the priestly ordinations; fifthly, 
concerning the setting apart of monks ; ; sixthly, concerning those 


that have sacredly died. 


P. 1596. “But of the question which you have indicated. 
viz. the making a memorial of some one, you ought of yourself 
to consider that if, though he before received the communion 
in the heresy, through fear of men, yet in death indeed, he comes 
forth to speak out, and as if honoured by some one (an orthodox 
person) then thus (partook) of the orthodox communion, and with 
this flew away from earth, it is natural that he should be ranged in 
the memorials of the orthodox, as our good God on account of His 
great love of man receives the penitent at the last hour, and so 
decides his case. So that if it so happened that public services 
are being held on his behalf to God you must not refuse them. But 
if none of these things was done, but he was a communicant in 
heresy, and did not before death partake of the Lord’s body and 
blood (for that was heretic’s bread and not the Lord’s body) you 


@ > / ν ‘ , > » ᾽ A , , μι »” 
σεως ὥρᾳ OV μέντοι αἴρει τὸ πέπλον, GAN ἀπὸ κάτωθεν τούτου, τὸν ἄρτον 
ε fal 9 ‘\ is Ψ Of? “ Ἐς ” 
ὑψῶν λέγει, Ta προηγιασμένα ayia. EtG’ οὕτως ὁ ἀὴρ αἴρεται, κ.τ.λ. 


.. 1524 5, Letter CLXV. To Gregory my son. 


Ὁ yap τὸ πρότερον θεσμοθετήσας ἀποστολικῇ παραδόσει καὶ τὸ δεύτερον 
ἐξέδωκεν, ἐξ μυστήρια ἐκτεθεικώς" πρῶτον περὶ φωτίσματος, δεύτερον περὶ 
συνάξεως, εἴτ᾽ οὖν κοινωνίας, τρίτον περὶ τελετῆς μύρου, τέταρτον περὶ 
ἱερατικῶν τελειώσεων, πέμπτον περὶ μοναχικῆς τελειώσεως, ἕκτον περὶ τῶν 
ε “ ὃ 
ἱερῶς κεκοιμημένων. 


P. 1596 ν, Letter CXCVIT. To Dorotheus my son. 


Περὶ δὲ ἧς ἐσήμανας ὑποθέσεως, 7 Ἶγουν τοῦ ποιεῖν μνήμην. τοῦ δεῖνος, 
ὀφείλεις ἐξ ἑαυτοῦ συνορᾷν ὅτι εἰ μὲν ἐν τῷ θανάτῳ, προκοινωνῶν ἐν τῇ αἱρέσει 
διὰ φόβον ἀνθρώπινόν, ἐστι ἐξαγορεύων, καὶ οἱονεὶ ἐπιτιμώμενος πρὸς τινος, 
εἶθ᾽ οὕτως τῆς ὀρθοδόξου κοινωνίας, καὶ ταύτῃ συναπέπτη, ἔχει φύσιν ἐν 
μνημοσύνοις τάττεσθαι ὀρθοδόξων, τοῦ ἀγαθοῦ ἡμῶν Θεοῦ διὰ πολλὴν 
φιλαν θρωπίαν ἐπ᾽ αὐτῆς τῆς τελευταίας ὥρας δεχομένου τὸν μεταμελούμενον, 
καὶ ὧδε αὐτὸν κρίνοντος. Ὥστε εἰ οὕτως ἐγένετο ποιεῖσθαι λειτουργίας ὑπὲρ 
αὐτοῦ πρὸς Θεὸν οὐ παραιτητέον. Ei δὲ οὐδὲν τούτων γέγονεν ἀλλὰ κοινωνῶν 
ἣν τῇ αἱρέσει, καὶ οὐκ ἔφθασε μετασχεῖν τοῦ σώματος καὶ αἵματος τοῦ Κυρίου 
(αἱρετικὸς γὰρ ὁ ἄρτος ἐκεῖνος, καὶ οὐ σῶμα Κυρίου) οὐ τολμητέον εἰπεῖν 


759] THEODORUS OF CONSTANTINOPLE. 577 


must not dare to say a service of assembly for him. For neither 
are the Divine things to be played with, that the petitioner for 
such an one may not be answered with James iv. 3. I have 
nothing else to say, as far as it is in my power to discover the 
truth. 


P. 1597. 2 Cor. “Nor shall he that does not communicate 
in orthodoxy be set in the portion of the orthodox, even at the 
last hour. For where he may be found there also shall he be 
judged; and such provision as he took for the way with such 
shall he be numbered for eternal life. For the rest pray for me. 
The Lord Archbishop salutes thee and thy brethren. I address 
the brethren with thee as my children, and the lady Thecla as my 
daughter in Christ.” [Εφόδιον does not seem to mean any thing 
but “viaticum.”] ae : 


Le . ὙΠ ὁ ὃν a PINK N ΄ \ a e Ἃ . ν᾽ ΄ 

σύναξιν περὶ αὐτοῦ ποιεῖν. Οὐδὲ γὰρ παίγνια τὰ Θεῖα ὡς ἂν μὴ ἀκούσῃ 

ε ΕἸ - A A , = y , > ΕΣ a C 

ὃ αἰτῶν περὶ τοῦ τοιούτου, James iv. 3. Αλλο τι λέγειν οὐκ ἔχω, ὅσον 
/ A > 

TO κατ᾽ ἐμὲ γινώσκειν TO ἀληθές. 


P. 1597, 2 Cor. VI. 14, ““ What communion,” &e. 
‘ Οὔτε ἐν τῷ “μέρει τῶν ὀρθοδόξων τετάξεται ὁ μὴ κοινωνῶν τῇ ὀρθοδοξίᾳ, 
A Ly aA a δι - 
κἂν ἐν τῇ ἐσχάτῃ ὧρᾳ. Ὅπου γὰρ εὑρεθῇ, ἐκεῖ καὶ κριθήσεται" καὶ οἷον 
“7 y \ x 27 ’ τὸ , \ \ 
ἐφόδιον εἴληφε πρὸς τὴν αἰώνιον ζωὴν τούτῳ καὶ συναριθμήσεται. Τὸ λοιπὸν 
εὔχου ὑπέρ pov. ᾿Ασπαζεταί σε ὁ κύριος ὃ ἀρχιεπίσκοπος καὶ οἱ ἀδελφοί 
σου. Τοὺς μετά σου ἀδελφοὺς ὡς τέκνα μου προσαγορεύω ἐπεὶ καὶ τὴν κυρίαν 
Θέκλαν ὡς θυγατέρα ἐν Χριστῷ. 


In p. 1719, the Editor of Theodorus (Migne), quotes from the 
Vatican MS. of Theorian, who in the 12th century under the auspices 
of the Eastern emperor Manuel laboured to effect a union between 
East and West. It is adduced as from the Liturgy of Basil. It is 
beyond my work to transcribe it. But I may say that its style seems 
to me too hortatory for all the rest of the Liturgy, which is called 
that of Basil, and published at Rome by Ducas. It sets forth a full 
and complete account of the change of the elements into Christ’s 
body and blood, and declares it to be so plain and express, that any dis- 
_pute about using leavened or unleavened bread, or white or red wine is 
rendered nugatory and wholly superfluous (zeprepyeia). The Greek 
seems to me to carry very small indicia of any particular age. I cannot 
therefore presume to accept it as genuine. 


(H.) AMALARIUS (FORTUNATUS), ARCHBISHOP OF TREVES. D. 814. 


He received this second of the great archbishoprics of Central 
Europe only four years before his death. Charlemagne was pleased 
with his execution of an embassage to the Eastern emperor, so 
that he was often called off to similar secular duties: but he has 

H. 37 


578 THE EIGHTH CENTURY. [A.D. 


the reputation of having set good officials in his place in his 
absences. He dedicated his treatise on the sacrament of baptism, 
which has been often ascribed to Alcuin and printed with his 
works, to the great emperor of the West. There was in this cen- 
tury another Amalarius, also a writer; but he does not appear to 
have reached any higher promotion than that of Abbot of Horn- 
bach, and a kind of rural bishopric about Metz, which city gives 
him his name, Amalarius of Metz. Also he was condemned for 
want of orthodoxy; a thing which never happened to the great 
emperor's favourite, the greater Amalarius, of Treves. 


P. 1034. “Concerning blessing a waxen candle and the two 
waxen candles... Concerning putting the bread into the wine... 
By the little piece of bread put into the wine is shewn Christ's 
body, which presently rose from the dead; and the little piece 
remains on the altar until the end of the mass itself, because to 
the end of the world the bodies of the saints rest in their tombs... 
The cross which is made on the cup marks out by the little piece 
of the offered (mass) Christ Himself before our eyes. (The priest) 
therefore touches the four sides of the cup, because by that the 
race of man in the four climates, &c, 


P. 1153. “On church offices. On the eucharist. It is to be 
taken after the kiss of peace. As we are one body in Christ, so 
we ought to have one heart, as Bede teaches. Let not any one 
think that he has known Christ, if he is not a partaker of His 





P. 1034, Migne. 


On wax candles blessed by order of Zosimus, and scented and given 
by the people at Easter after communion. Cap. xvi. on Eccl. Offices ; 
xx. and xvull. on blessing these candles, one for Christ, and one for 
the Apostles, De cereo benedicendo et de duobus cereis. xxxr. De 
immissione panis in vinum, Xxxy. Per particulam oblate immisse 
in calicem ostenditur Christi corpus quod jam resurrexit e mortuis, 
remanetque in altare ipsa particula usque ad finem miss, quia usque 
in finem seeculi corpora sanctorum quiescunt in sepulchris. xxx1. Crux, 
que formatur super calicem, particuld oblate, ipsum nobis Christum ante 
oculos prescribit. Ideo tangit quatuor latera calicis quia per illud 
hominum genus quatuor climatum, το, 


FP. 1153, 


De ecclesiasticis officiis. [c. 34.] De eucharistia. Eucharistia su- 
menda est-post osculum pacis, Sicut unus panis sumus in Christo sic 
et unum cor debemus habere ; and he quotes Bede, Ne quisquam, «ec, 
Christum agnovisse arbitretur, si Ejus corporis particeps non est, 1. 6. 


- 814] AMALARIUS OF TREVES. 579 


body, z.e. of the church... Christ remains in us by the eucharist, 
and we in Him by His having assumed manhood... The body of 
Christ is regarded in three forms. The first namely, holy and 
unspotted, which was taken from the virgin Mary; the second 
that which walks on earth; the third that which les in the tombs. 
By the particle of the offered flesh put into the cup is shewn that 
body of Christ which has arisen from the dead ; by that which has 
been eaten by a priest or by the people, that body which is yet 
walking on the earth: by that which has been left on the altar, 
the body which is lying in the tombs.” 


ecclesiz...Per eucharistiam Christus in nobis manet, et nos in Illo 
per assumptum hominem. [6. 35.] Triforme est corpus Christi. Primum 
videlicet sanctum et immaculatum, quod assumptum-est ex Maria 
virgine: alterum quod ambulat in terra; tertium quod jacet in sepul- 
chris. Per particulam oblatz immissz in calicem ostenditur Christi 
corpus, quod jam resurrexit a mortuis: per comestam a sacerdote vel 
a populo, ambulans adhuc super terram ; per relictam in altari jacens 
in sepulchris. 


37—2 


THE NINTH CENTURY. 


(A.) THEODULF, BISHOP OF ORLEANS (AURELIA). D. 821. 


He took part in the Frankfort Council in 794. He was one of 
Charlemagne’s bishops; previously Bishop of Fleury in Burgundy. 
He signed Charlemagne’s will as a witness. He was present at 
the Frankfort Council on Adoptionism in 794. He was the author 
of several treatises, and was somewhat in advance of his age. He 
took the same ground as Antoine Arnauld afterwards regarding 
communion, that sinners should not be at once admitted after 
confession and absolution, but should give some proof of a lasting 
change of character. His capitularies or heads of instruction and 
guidance to his clergy furnish us with indications of his own views 
and of the principles on which the clergy were regulated at that 
time. He is praised by Hinkmar as a noted poet and expositor of 
the Scriptures and of the catholic fathers, He is the first or one of 
the first that quotes the Athanasian Creed—an argument in evi- 
dence of its origin about the beginning of the ninth century. He 
witnessed the will of Charlemagne in 811. Imprisoned on a false 
charge by Louis le Débonnaire, he composed a hymn: the chanting 
of which by him at his gaol window is said to have so pleased the 
king that he gave him his liberty. It is sung to this day, It 
begins “Gloria, laus et honos.” 


P. 194. “Heads. No. 7. That a priest do not celebrate 
mass alone. Let a priest by no means celebrate a mass alone, 


Migne, Vol. CV. p. 194, Capitula. 


Ut sacerdos missam solus non celebret. Sacerdos missam solus 
nequaquam celebret quia, sicut illa celebrari non potest sine saluta- 


—821] THEODULF OF ORLEANS. 581 


because, as it cannot be celebrated with a salutation from the 
priest, an answer from the people, an admonition from the priest, an 
answer also from the people, so doubtless it can in no wise be 
celebrated by one. For there ought to be some standing round 
him, whom he may salute, by whom an answer may be made to 
him: and that saying of our Lord, Matt. xviii. 28, must be brought 
to his remembrance. 


P. 204. “That the fast should not be broken before the even- 
ing office.” [Surely this shews evening communion there. ] 


P. 205. “Of sacred communion. In what way and how often 
it ought to be used, not as men please, but at certain set times do 
men communicate, and with any dedicated persons whatever, who 
live holily, who do it almost every day.” 


This is then a fair specimen of French religion in the time of 
Charlemagne. 


tione sacerdotis responsione plebis admonitione sacerdotis, responsione 
nihilominus plebis, ita nimirum nequaquam ab uno debet celebrari. 
Esse enim debent, qui ei circumstent, quos ille salutet, a quibus 
ei respondeatur: et ad memoriam illi reducendum est illud Domini- 
cum, Matth. xviii. 28. 

P. 204, 39. 


Quod jejunium ante vespertinum officium solvi non debeat, 


P. 205. 
De sacra communione, quomodo et quam frequenter usurpanda sit... 
non quando eis libet sed certis temporibus communicant, et religiosis 
quibuscunque sancte viventibus, qui pene omni die id faciunt, 


(B.) AGOBARD, ARCHBISHOP OF LYONS. B. 779. D. 840. 


A man of mark, who boldly grappled with prevailing preju- 
dices. He is characterized by a French writer as having seen the 
light in the golden age of Charlemagne, having witnessed its 
deterioration to a silver age in the time of Charlemagne’s feeble 
son Louis I. the Debonair, and to an iron age in the time of the 
sons of Louis, Lothaire and Pepin. Agobard has the discredit of 
stirrmg up Lothaire to rebellion against his father in order to 
establish the ascendancy of the church, - But Louis died five years 
after, and Lothaire succeeding, soon restored his adviser to his see. 
Agobard took a decided line not only against the inefficient and 
subservient clergy who were mere hangers-on in the houses of the 
wealthy; but also against images and against the Adoptionist 
Felix of Urgelli, and against superstitious beliefs in general, and 
he shewed in many treatises a particular jealousy of the influence 


582 THE NINTH CENTURY, ~ [A.D. 


of the Jews. His whole works, eight centuries after his death, 
had a narrow escape from being torn up to be used in binding. 
But the learned world has ever since been in no doubt about their 
value. A prelate who could so powerfully resist the second council 
of Nicwea and the reigning tendency to image-worship in East and 
West, must have possessed no ordinary power. His treatise on 
the right of the priesthood casts up to the surface the current 
belief of his time on the supper of the Lord, The preserver of his 
works was Papyre Masson, who was their first publisher in 1605. 
His patron and predecessor in the see of Lyons, Leidras, retired to 
a monastery at Soissons (Suessio). It was at the council of Thion- 
ville (835) that he was deposed for his rebellion. He is said to 
have excelled both in oratory and in exact remembrance of the 
Scriptures. He shone in the midst of a constellation of consider- 
able men; Rabanus Maurus, Walafrid Strabo, Hinkmar, Haymon, 
Claude of Turin, Amalarius, Engelbert, and the supposed compiler 
of our third creed, Paulinus of Aquileia, who also wrote against 
the Adoptionists with power and success, One of Agobard’s two 
surviving poems is in hendecasyllabics, and was written on a 
festival held in remembrance of the reception by his predecessor 
of the supposed relics of the bodies of Cyprian and Pantaleon into 
the church of St John in Lyons. The verses assume the presence 
of the entire skeleton of at least the former; and the most happy 
effects are anticipated from their possession. Cyprian in particular 
is implored to help the church of that region, “ burning up heresies 
“and. false gods”—which I suppose means images—“ with the 
“lightning of his commands.” 
“Verbi fulmine funditus cremantem.” 

Such was even Agobard’s idea of the power of saints. We 
detect in his writings the downward tendency of the age, which 
found its consummation in the thirteenth century. 


Concerning the privilege and right of the priesthood, to 
Bernard, Bishop of Vienne. 
P. 134, “Certainly Uzzah was performing a duty enjoined 
upon him, the wain threatened to fall, and it appeared to be a 





De privileyio et jure sacerdotii, ad Bernardum, Episcopum Viennensem, 
p. 134, ο. VIII, Migne. 

Certe Oza (Uzzah) injunctum sibi officium agebat; plaustrum 

minabat ; et obsequii ejus esse videbatur, ut arcam Dei, quam recalci- 


779] AGOBARD OF LYONS. 583 


part of his reverential care to hold up the ark of God, which the 
oxen in kicking made to lean over, But because it was not in his 
duty to touch those things, which he seemed to himself to have 
done through his piety, it was terribly reckoned to him for rash- 
ness, and that rashness so great that he was visited with the 
punishment of death. Therefore such was the kind of vengeance 
to which the despisers of the priests were liable, ὅθ, As therefore 
so great was the dignity of the priesthood that was put on the 
priests, the people are commanded to obey them in all things, &c. 
... We gather these few testimonies of the old and the new testa- 
ment, in which as in a glass we may see the foulness of our time, 
(which is) worthy to be deplored by opening every fount of tears; 
(a time) when an impious custom has become common, that hardly 
any one is to be found aspiring and advancing ever so little towards 
temporal honours and glory, that has not a priest in his house, not 
for him to obey, but from whom he may without ceasing require 
at the same time both lawful and unlawful obedience, (and that) 
not in Divine offices only, but also in the matters that concern 
men, so that numbers of priests are found to serve at table, to mix 
wines in skins, to lead dogs, or horses, on which women are sitting, 
and to manage them and to look out fields for their pasture... 
They care not of what kind of clergy they are, how far blind with 
ignorance, or in what crimes they are involved (properly their 
heads covered) ; only caring about having presbyters of their own 
to give an opportunity of deserting the older churches, and the 
rites that are performed before all the people, &..., These things 
we have most briefly uttered, which belong to our office and 


trantes boves inclinaverunt, sustentaret. Verum quia non erat officii 
ejus ut ea contingeret, quod ille visus est sibi fecisse pietatis, reputatum 
illi est terribiliter in temeritatem, et tantam temeritatem que mortis 
supplicio plecteretur. Then the case of Uzziah. Tali itaque con- 
temptores sacerdotum ultione tenebantur, &c. ὅθ. Tante igitur sacer- 
dotii dignitate collata preecipitur populo wé eis in cunctis obediant, &c. Xe. 
[c. XI.] Hee pauca Veteris ac Novi Testamenti collegimus testimonia, 
in quibus quasi in speculo contueri valeamus feeditatem nostri temporis, 
omni lacrimarum fonte plorandam; quando increbuit consuetudo im- 
pia, ut pene nullus inveniatur anhelans et quantulumcunque pro- 
ficiens ad honores et gloriam temporalem, qui non domesticum habeat 
sacerdotem, non cut obediat, sed a quo incessanter exigat licitam simul 
atque illicitam obedientiam, non solum in Divinis officiis, verum etiam 
in humanis: ita ut plerique inveniantur, qui aut ad mensas ministrent, 
aut saccata vina misceant, aut canes ducant, aut caballos, quibus foeminz 
sedent, regant, aut agellos provideant... Non curant quales clerici illi 
sint, quanta ignorantid ceci, quantis criminibus obvoluti: tantum ut 
habeant presbyteros proprios, quorum occasione deserant ecclesias se- 
niores et officia publica, &. &c. [6. XV.] Hee brevissime de nobis 
- dicta sint, que pertinent ad officlum et ministerium nostrum, Dein 


584 THE NINTH CENTURY. [A.D. 


ministry. Then let us tell the faithful laity with what faith and 
hope they should study to venerate the Divine sacraments at the 
hands of all priests in common, whether they be diligent or negli- 
gent, whether they be men of forethought or lazy. For the Divine 
sacraments, ?.e. baptism and the making of the body and blood of 
Christ, and the other things, in which the salvation and life of the 
faithful consist, are so great and holy, that they can neither be 
made better by the merits of good priests, nor made worse by the 
perversity of the bad, since they are wrought in a manner unspeak- 
able not by man’s excellence (virtue) but by the Holy Spirit’s 
greatness at the invocation of the High Priest (1.6. Christ calling 
the Spirit). [He quotes the great authors mentioned below]. ... 
Therefore bad priests, in ministering good things, hurt themselves 
only, and do not defile the church’s mysteries. But it is necessary 
to use every labour of precaution, that we may not be partakers of 
other men’s sins, as I have said before, in the ordaining or offering 
of pastoral charges ; that is to say, by promoting criminous persons 
to the priesthood, or, which is yet much worse, those whom igno- 
rance makes unable to see, so that either they know not how to 
celebrate the mysteries themselves after the church’s manner 
(a thing altogether to be condemned and by no means to be 
allowed) or that they give the mysteries to the ignorant (blind) 
to bring them unto the burning of eternal damnation... For 
though a priest ought to be unblameable both in life and doctrine 
that men might properly listen to him and lean upon him, yet, if 
one of these requisites should be awanting, men are rather to be 
allowed to obey a man that teaches rightly and lives blameably, 
than the man who both lives wickedly and does not know what he 


dicamus fidelibus laicis, qué fide et spe venerari studeant sacramenta 
Divina in omnibus communiter sacerdotibus, sive sint diligentes vel 
negligentes, sive sint providi sive torpentes, Sacramenta etenim Divina, 
baptisma scilicet et confectio corporis ac sanguinis Domini, ceteraque 
in quibus salus et vita fidelium consistit, tam magna et sancta sunt, 
ut nec bonorum meritis meliorari nec malorum perversitate deteriorari 
(possint) cum ad invocationem Summi Sacerdotis non humana virtute 
sed sancti Spiritus perjiciantur ineffabiliter majestate. Quotes Augus- 
tine, Gregory and Pope Anastasius, [c. XVII.] Mali itaque, bona 
ministrando, sibi tantummodo nocent, nec ecclesiz mysteria commacu- 
lant. [e. XVIII.] Czterum summopere necesse est precaveri, ut in 
ordinandis offerendisve ministeriis non communicemus (ut supra dictum 
est) peccatis alienis, criminosos videlicet ad sacerdotium promovendo, 
aut, quod adhuc multo deterius est, ignorantid czcos, qui vel secundum 
tenorem ecclesiasticum nesciant peragere ipsa mysteria (quod omnino 
est improbandum et nullo modo admittendum) vel cecis manducatum 
prebeant ad foveam eterne damnationis...Quanquam enim sacerdos 
et vita et doctrina irreprehensibilis esse debeat, quo rite audiatur et 
imitetur, tamen, si unum horum defuerit, tolerabilius est ili obedire 
qui bene docet et veprehensibiliter vivit, quam illi qui et nequiter 


779] AGOBARD OF LYONS. 585 


should teach ... Lastly, (the thing also which I have said must be 
visited with an anathema) whatever be their manner of living, be 
it good or bad, the venturing nevertheless to teach wrongly. For 
they are heretics, though they live well. 


P. 224. “Concerning images of the saints. [After quoting Au- 
gustine against paying Divine honours to martyrs.] This is religion 
without alloy, this is catholic custom, this is the ancient tradition 
from the fathers, as also is easily proved from the service-book of 
the sacraments, that the Roman church holds... Let us offer 
glory and honour to God alone and not commit fornication with 
idols... Jerusalem also is said to have (thus) committed fornica- 
tion with the sons of the Chaldzeans, seeing their pictures on the 
walls. Let God be adored, worshipped and venerated by the 
faithful. Let sacrifice be made to Him alone either by the mys- 
tery of (His) body and blood, by which we have been redeemed, 
or by the sacrifice of a humble and contrite heart. Let angels or 
saintly men be loved and honoured with love, not with subordinate 
worship (lit. servitude). Let not Christ's body be offered to them, 
since they themselves also are members of it... . Let no one 
deceive himself, let no one seduce himself, let no one impose on 
himself. Whoever adores any picture, or a moulded or wrought 
statue, he is not paying worship to God: he is not doing honour 
to angels or saints, but he is worshipping images. Doubtless it is 
the skilful and crafty enemy of the race of man that is busy in 
this, under the pretext of honouring saints to introduce idols (of 
himself) again, again to be adored under various likenesses: that 


vivit, et quid doceat nescit. [c. XIX.] Postremum (quod et anathe- 
matizandum diximus) qualitercunque viventium, i.e. vel bene vel 
male, sed tamen male docentium, Sunt enim heretici, etiamsi bene 
vivant, 

De imaginibus sanctorum, p. 224. 


After quoting Augustine against paying Divine honours to martyrs, 
ce. XXX. Hee est sincera religio, hic mos catholicus, hee antiqua 
patrum traditio, sicut etiam ex libro sacramentorum, quem Romana 
tenet ecclesia, facile comprobatur...Soli Domino offeramus gloriam et 
honorem: nec cum simulacris fornicemur... Hierusalem quoque forni- 
cata dicitur cum filiis Chaldeorum, videns illos in parietes depictos. 
Adoretur, colatur, veneretur a fidelibus Deus. Illi soli sacrificetur vel 
mysterio corporis et sanguinis, quo sumus redempti, vel in sacrificio 
cordis humiliati et contritii Angeli vel homines sancti amentur, 
honorentur charitate non servitute. Von eis corpus Christi offeratur, 
cum sint hoc et ipsi. [c. XXXI.] Nemo se fallat, nemo se seducat, 
nemo se circumveniat. Quicunque aliquam picturam, vel fusilem sive 
ductilem adorat statuam, non exhibet cultum Deo: non honorat angelos 
vel homines sanctos, sed simulacra veneratur. Agit hoc nimirum 
versutus et callidus humani generis inimicus, ut sub preetextu honoris 
sanctorum rursus idola introducat, rursus per diversas effigies aduretur: 


586 THE NINTH CENTURY. 


he may turn us away from spiritual things and may sink us to 
be content with carnal. Quotes Galatians... For the ancients 
also had them ... for remembrance, not to be worshipped... But 
what is the cause of this transgression? Faith removed from the 
heart, and all confidence placed only in visible things... Rightly 
indeed (was it decreed). Let not that which is worshipped and 
adored be painted on the walls... But how great is the pre- 
sumption to celebrate masses on fictitious ground like this without 
temple (lit. royal church), without altar, without saints’ relics?... 
Let us bend the knee in the name of Jesus only, ὅσο." 


ut avertat nos a spiritalibus, ad carnalia vero demergat; and he quotes 
St Paul to the Galatians “O foolish,” &e. [c. XXXII.] Habuerunt 
namque et antiqui...ad recordandum non ad colendum, ἷ ΧΧΧΤΠ.]) 
At que erroris hujus causa? Fides de corde ablata, tota fiducia in 
rebus visibilibus collocata...Recte qnidem...ne quod colitur et adoratur 
in parietibus depingatur. [c. XXXIV.] Illud vero qua presumptione 
fit ut sine basilica, sine altario, absque sanctorum reliquiis, super hujus- 
modi figmenta misse celebrentur? &c. &e, Flectamus genu in nomine 
solius Jesu, &e, 


(C.) THE PSEUDO-ISIDORIAN DECRETALS, NINTH CENTURY. 


It is perhaps sufficient to say regarding this monstrous fraud 
that it appeared in the ninth century, but anno incerto, the year is 
not known: but these decretals were first cited as authoritative 
by Pope Nicolas in 864 against Hinkmar, archbishop of Rheims, 
who at the synod of Soissons in the year before had deposed a 
bishop (Rothad) without regarding his appeal to the Pope, and 
had also appointed a successor. This was a great day for the 
Popedom: for the Pope came to this encounter fresh from his 
victory over the king of France (Lothair) in the matter of Wal- 
drada; and now by the additional aid of these fictitious decretals 
he gained an equally great victory over all the rival episcopal 
powers in all countries; and thus the Bishop of Rome became at 
once successful in establishing his supremacy over both secular 
and ecclesiastical authorities. But the compilers of this pretended 
first perfect collection of historical decrees from the beginning are 
utterly unknown. They borrow from the Clementines and from 
Dionysius Exiguus, the decretalist of the sixth century, and from 
Isidore of Seville, whose name they take to cover the fraud, and 
from the regular historians and from all fathers who have anything 
that suits their purpose, and then they add whatever they want 
that they cannot find anywhere. And this is the basis of Papal 


— 


THE PSEUDO-ISIDORIAN DECRETALS, 587 


supremacy, which remained accepted and unshaken till the French 
king Philip Augustus, who in his struggles with his factious 
nobility called up the potent idea of the States General, and raised 
also against the Pope the great question of the genuineness of 
these decretals; a question so ably taken up by the great French 
church lawyers afterwards, who then delivered a blow upon this 
foundation of Papal usurpation, which not only then made it rock 
to its centre, but prepared the way for the doctrine of the religious 
independence of nations, and initiated that long struggle, of which 
the councils of Pisa and Constance and Basle were stages, and 
Luther and Zwingel and Cranmer were chief combatants. It 
would be a fault then entirely to pass over what this body of 
pseudo-decretals contains on the Lord’s supper. One word more 
as to the name by which they are commonly headed, viz. Isidore. 
It seems to have been made into Isidore Mercator, in imitation of 
Marcus Mercator, of the fourth and fifth centuries. But in some 
Mss. Isidore is omitted: and in others Peccator is substituted, 
as Rabanus Maurus signs some of his letters Rabanus Peccator, 
“the sinner.” Gieseler gives full details on all this, τι. 324. Eccles, 
Hist. It is needless to refer to Hallam, Neander and Milman: 
but every good historian lends a light of his own to the great 
battles between church slavery and liberty. 


“Tsidore, servant of Christ, to his fellow-servant that reads 
this, ἕο. I am constrained by many, both bishops and other 
servants of Christ, to collect the judgments of the canons and to 
bring them into one volume, and thus to make many into one, 
&e., &e. [First] Those that are said to be the canons of the 
apostles, &. [Secondly] The decree of the epistles ... of Clement, 
of Anacletus, of Evarist, &c., to Pope Sylvester. [Thirdly] The 
Synod of Niczea and other synods, 


“[11 Zhe arrangement for the council; [II.] Canons. (8) If 
any bishop, presbyter or deacon, shall have celebrated the holy 


P.7. Opera, Migne. 

[Preface]. Isidorus servus Christi lectori conservo suo, &c. Com- 
pellor a multis tam episcopis quam reliquis servis Christi canonum 
sententias colligere et In uno volumine redigere et de multis unum 
facere, ὧδ. &e.; (1) canones qui dicuntur apostolorum, &c.; (2) epis- 
tolarum decreta, &c. Clementis, Anacleti, Evaristi, &c., ad Silvestrium 
papam; (3) Niczenam synodum, &e. 

[1.1 Ordo de celebrando concilio; [II.] Canones. (8) Si quis epis- 
copus aut presbyter aut diaconus sancte pasche diem ante vernale 


588 THE NINTH CENTURY, 


passover-day before the vernal equinox with the Jews, let him be 
cast off. (9) If any, &c., or any one in the list of priests shall 
not have communicated when he made the oblation, &c., let him 
be deprived of communion, as one that has put himself forth as a 
cause of damage to the people, giving cause for suspicion regard- 
ing that which he sacrificed, that he made not the offering in the 
proper way. (10) All of the faithful (the first body) that enter 
the church and hear the Scriptures, but do not remain to the 
prayer, nor receive the communion, it is good that they should be 
deprived of communion, as persons that disturb the peace of the 
church. (11) Whoever shall have prayed together with an excom- 
municated person, at least in a house, let that man be deprived of 
communion. 


[II.] Five letters of Clement. “(1) Clement (of Rome) to 
James, bishop of bishops, reigning over the holy church of the 
Hebrews at Jerusalem, but also over all churches, &c. (2) Clement 
president of the Roman church, to James, bishop of Jerusalem. 
Since (as) we have heard from the blessed Peter, the father of all 
the apostles, who received the keys of the kingdom of Heaven, in 
what manner we ought to hold them, it becomes us to instruct 
you in order regarding the sacraments carried on among the 
saints. For the sacraments of the secret things of God are en- 
trusted to persons of three grades, 2.6. to the presbyter, deacon 
and minister, who with the fear and trembling of the clergy ought 


eequinoctium cum Judeis celebraverit, abjiciatur. (9) Si quis, ἄσ,, 
vel quilibet ex sacerdotali catalogo, facta oblatione non communicaverit, 
&e. &e., communione privetur, tanquam qui populo causa lesionis 
extiterit, dans suspicionem de eo, qui sacrificavit, quod non recte obtulit. 
[Note the words sacerdotalis and sacrificare which in relation to the 
communion I think I observe first in Cent. II.] (10) Omnes fideles 
qui ingrediuntur ecclesiam et Scripturas audiunt, non autem perseverant 
in oratione nee sanctam communionem percipiunt, velut inquietudines 
ecclesi commoventes, convenit communione privari. [Is this simply 
the Lord’s supper or all fellowship 1] (11) Si quis cum excommunicato 
saltem in domo simul oraverit, iste communione privetur. [And others 
like these. | 


II. Five Letters of Clement. (1) Clemens Jacobo domino episcoporum 
episcopo, regenti Hebrzeorum sanctam ecclesiam Hierosolymis sed et omnes 
ecclesias, &e. (2) Clemens Romane ecclesiz presul Jacobo Hierosoly- 
morum episcopo. Quoniam a beato Petro apostolo accepimus omnium 
apostolorum patre, qui claves regni ceelestis accepit qualiter tenere 
debemus, de sacramentis quae geruntur in sanctis te ex ordine nos decet 
instruere [Clement the follower of Paul instructing the Apostle James 
about the sacraments. See the Clementine extracts ο. IIL] Tribus 
enim gradibus commissa sunt sacramenta Divinorum seeretorum, 1. 6. 
presbytero, diacono et ministro, qui cum timore et tremore clericorum 


THE PSEUDO-ISIDORIAN DECRETALS. 589 


to guard the relics of the fragments of the Lord’s body lest any- 
thing corrupt should be found in the sacred vessel, &e. Certainly 
so many holocausts should be offered on the altar as ought to be 
sufficient for the people. But if they remain after the rite let 
them be consumed. Concerning the sacred vessels indeed it must 
thus be done. Let the pall of the altar, the chair, the candlestick 
and the veil be consumed by fire, if they are worn out with age, 
&e. Also let their ashes be taken into the baptistery, &., that 
they be not polluted by the feet of them that enter. But let one 
wash the palls and veils near the chapel ... lest. perchance dust of 
the Lord’s body unhappily fall down from the linen washed out 
of doors, and this shall be sin to him that doth this work, &c. 
Indeed let a new bason be provided, &c.; let the altar palls be 
alone washed in it, &e. 


[Π|1. Three letters of Anacletus. (1) “Let the bishop when 
he sacrifices to God have with him witnesses, and more than one 
other priest, &e. (8) The first seat 1s by God’s bounty that of the 
Roman church ... the second... is at Alexandria, &c., the third... 
at Antioch. But to avoid prolixity in the letter we have in a 
certain volume written out the rest and given directions... But 
this apostolic seat has been made the hinge and head by the Lord, 
&c. So all the churches are governed by this holy seat’s authority, 
after the disposition of the Lord. [Of these letters the first begins] 
‘Anacletus, servant of Christ, to all bishops, &c.; the second, 
‘ Anacletus, bishop, to all bishops in Italy,’ ἄς. The third, ‘ Ana- 
‘cletus, servant of Jesus Christ, appointed by Christ in the apostolic 
‘seat, &c., to all bishops,’ &e. : 


“ΤΟ τα5. corporis Domini debent custodire fragmentorum [see Tertullian, 


&e.] ne qua putredo in sacrario inveniatur, &c. Certe tanta altario 
holocausta offerantur quanta populo sufficere debeant. Quod si reman- 
serint...consumantur, ὅσο, De vasis sane sacris ita gerendum est. Altaris 
palla, cathedra, candelabrum, et velum, si fuerint vetustate consumpta, 
incendio dentur, &c. Cineres quoque eorum in baptisterio inferantur, 
&c., ne introeuntium pedibus inquinentur. Pallas vero et vela...juxta 
sacrarium lavent...ne forte pulvis Dominici corporis male decidat 
a sindone foris abluto et erit hoc operanti peccatum, ὅθ. Sane pelvis 
nova comparetur, &c., pallee altaris sole in ea laventur, &c. 


III. Three Letters of Anacletus, reckoned the 5th Pope, 84—95; 
(1) Episcopus Domino sacrificans testes, ut prefixum est, secum habeat, 
et plures quam alius sacerdos, &c. (3) Prima sedes est ceelesti beneficio 
Romane ecclesiz...secunda...apud Alexandriam, ἄρ. Tertia...apud 
Antiochiam ... Reliquas vero in quodam tomo, prolixitatem vitantes 
epistole, vobis conscriptas direximus...Hzec vero apostolica sedes cardo 
et caput factum est a Domino, &c. Sic hujus sancte sedis auctoritate 
omnes ecclesiz, Domino disponente, reguntur. (1) Anacletus servus 
Christi, &c., episcopis omnibus, &c. (2) Anacletus episcopus universis 
episcopis in Italia, &e. (3) Anacletus servus Jesu Christi in apostolica 
sede a Domino constitutus, &c., omnibus episcopis, Ke. 


590 THE NINTH CENTURY. 


IV. Two letters of Evaristus the 6th Pope, to all the bishops 
of Africa and Egypt respectively. (The second bears the first date 
in the book, viz. Gallius and Braduas being consuls, Kal. Novem- 
bris.) V. Alexander the 7th pope, of Adrian’s time, stands next, 
and VI. Sixtus I., the 8th. 


Perhaps this is notice enough for this volume. But the true 
or false decrees of Popes stretch to Gregory the Great, the 66th 
Pope, who died 604: those of the Councils a little later. The 
inconsistencies that abound throughout are the subject of wonder 
and amusement to all who write about them. 


P.193. “The loaves which ye offer to God in sacrifice... Let 
women, when the priest is celebrating the mass, by no means 
approach to the altar, but stand in their own places, and there let 
the priest accept their oblations, to offer them to God. For women 
ought to be mindful of their own infirmity and of the weakness of 
their sex, and therefore much fear to touch the holy things in the 
ministry of the church, which laymen also should much fear, lest 
they should undergo Uzzah’s punishment, who, when he chose to 
touch the secret things of God in an irregular way, was struck by God 
and died. That masses be celebrated in a church. Let the solemni- ἡ 
ties of masses be by no means celebrated anywhere else than 
in a church—not in houses of any kind nor in low places, but in 
the place which the Lord shall have chosen, Deut. xii. 


P. 259. “The book on the order of baptism. Why should it 
be consummated by the Lord’s body and blood? To obtain that 
life (John vi.); and we are baptized and fed with His flesh and 





P. 193, ad Presbyteros. Opera, Migne. (Name of author lost.) 


V. Panes, quos Deo in sacriticium offertis, &c. VI. Fomine, 
missam sacerdote celebrante, nequaquam ad altare accedant, sed locis 
suis stent, et ibi sacerdos earum oblationes, Deo oblaturus accipiat. 
Memores enim esse debent foemine infirmitatis sue et sexs imbecilli- 
tatis, et idcirco sancta quelibet in ministerio ecclesie contingere per- 
timescant, que etiam laici viri pertimescere debent, ne Oze peenam 
subeant, qui, dum arcana Domini extraordinarie contingere voluit, 
Domino percutiente interiit. 2 Regum vi. XI. Ut misse in ecclesia 
celebrentur: Missarum solennia nequaquam alibi nisi in ecclesid cele- 
branda sint—-non in quibuslibet domibus aut vilibus locis sed in loco 
quem elegerit Dominus, Deut. xii. 12. 


P. 259, Liber de ordine Baptismi. 


XVIII. Cur corpore et sanguine Domini consummetur? Propter 
hane vitam (John vi. 55, 56) adipiscendam: et baptizamur et Ejus 


THE PSEUDO-ISIDORIAN DECRETALS. 591 


drink His blood, because we can never pass (to) His body unless 
we be imbued with these sacraments. For it is the sacrament of 
salvation, which also in the old covenant Melchizedek, &c. This 
mystery therefore of a sacrifice the church celebrates, as the old 
have been deserted and ended, offering bread [qy. prayer] on 
account of the bread and wine, &c., &c., that by the visible obla- 
tion of the priests and the Holy Spirit’s invisible consecration the 
bread and wine may pass into the dignity of the body and blood of 
the Lord, &e. But the wine and water are inseparably mingled in 
the cup, because the church also is inseparably joined and fastened 
to Christ its Head.” 





carne pascimur et Hjus sanguinem potamus, quia nunquam possumus in 
jus corpus transire nisi his Sacramentisimbuamur. Est enim sacrificium 
salutare, quod et in Veteri Testamento Melchizedek, &e. &c. Hoe ergo 
mysterium sacrificii, derelictis et finitis veteribus hostiis, ecclesia cele- 
brat, offerens panem [qy. precem] propter panem, vinum, &c. ut per 
visibilem sacerdotum oblationem et invisibilem sancti Spiritis conse- 
crationem, panis et vinum in corporis et sanguinis Domini transeant 
dignitatem, &c. Vinum autem et aqua inseparabiliter in calice miscentur, 
quia et ecclesia capiti suo Christo inseparabiliter juncta coheeret. 


(D.) ST BENEDICT, ABBAS ANIANENSIS, Ὁ. 821. 


This Western head of monks was born at Magneloue in Lan- 
euedoc. The monastery was named from the river on which it 
stood. His disciple Ardo, called Smaragdus, wrote his life. He 
revived the rule of the first St Benedict of Italy, who though born 
in the fifth century, did not establish his monastery at Monte 
Cassino till the sixth century (539). The Anian Benedict esta- 
blished another monastery near Aix-la-Chapelle (Aquisgranum) in 
a valley named Indus about six miles from the city. To the rules 
of the first Benedict he added from all other sources. His letters 
and some small works remain, and charters of his Anian monastery 
from Charlemagne and St Louis. This St Benedict was descended 
from one of the counts of Gallia Narbonensis, and he was long 
in the service of one of the Pepins before he entered the convent 
in St Seine in Burgundy, the abuses existing in which made him 
the reformer of many convents in France. His desire was to unite 
into one body the Benedictine convents of France and Germany. 
His king Louis le Débonnaire called a council of French and 


592 THE NINTH CENTURY. [A.D. 


German abbots for this purpose in 817 at Aix-la-Chapelle, and 
founded in its environs the convent of Corneille, over which he 
set this Benedict. He framed a concordance of rules for their 
government, and himself created twelve more abbeys: and thus 
the rules became as widely prevalent as those of the first Benedict 
of all. 


P. 1200. “The concordance of rules. But the Passover indi- 
cates the eternal joy of the future life for the good, in as far as it 
is allowed to Jews to eat during the whole year what is abstained 
from for sixty days, 1.6. for ten weeks. In this little time he was 
willing to endure sadness for the Lord: he will earn rejoicing with 
Him in the future world. But let the fastings of the forty 
days’ be prolonged till evening: 1.6. let refreshment be had after 
candle-tiding (lamp-lighting) on all the 60 days themselves... Yet 
let them complete the quadragesimal prayers entire, and on the 
day itself of the sixth Sunday speak slowly to themselves on the 
sorrow of the Lord’s passion: nor salute one another when they 
meet. For whoever, except the weak and infants and men quite 
overcome with age, whoever of the healthy may wish (choose) to 
take refreshment let him do it without receiving a blessing and 
without sign (of the cross) upon this refection ; that having had it 
imparted to them by their own greediness, 2.e. by themselves, they 
may blush that while others are adding (additional observance) for 
the reward that is to be hoped for from God, they could not go 
through the fast of that one day of their own will. And then with 
what face in the Passover’s octave to come in the victory of the 
Lord’s resurrection would such a one cease from feasting, who 
would not for sorrow’s sake on one day of Christ’s one passion (or 
of one passion-tide) crucify the flesh with Christ? But let the 





Concordia regularum, p. 1200, Cap. LVI., Migne. 


Pascha vero future vite eternam Jetitiam bonis indicat in tantum, 
ut quod in sexaginta diebus abstinetur, manducare liceat toto anno... 
in hoc parvo tempore pro Domino voluit contristari, cum Eo merebitur 
in futuro letari. Jejunia vero quadragesime protrahentur in vesperam. 
Id est: post lucernaria reficiatur omnibus ipsis sexaginta diebus. 
[P. 1202.] Orationes tamen illas Quadragesime puras compleant et 
ipso sextee feriz die lente 5101 loquantur de tristitid Dominic passionis : 
nec se supervenientes salutent. Nam extra infirmos et infantes et 
senio pervinetos, quicunque de sanis reficere voluerit, sine accepta 
benedictione et non signat& refectione reficiat: ut a gula sua vel a 
semet ipsis communicati, erubescant, cum aliis superponentibus pro 
Dei speranda mercede unum diem non posse jejunium voluntarie per- 
transire, &c. Et tum qua fronte futura octavé Pasche in Dominicze 
resurrectionis victoria desineret epulari, qui in tristitiz causam unius 
passionis una die noluit cum Christo crucifigere carnem? Sacramenta 


. —821] BENEDICT OF ANIANE. 593 


sacraments of the altar be completed in a great glass dish... Now 
let those that may refresh themselves on the sixth Sunday do it 
without having the communion, that it may be known that even 
on the sixth Sunday they are improperly refreshing themselves 
without Christ. But let the washing of the things or of the Paschal 
furnishings be provided on the very day; and on that sixth 
Sunday let the altar’s covering or its whole ornaments (or dressing) 
be drawn off the altar; and at the same time let the sight of 
lamp and candle (glowworm) be forbidden through the whole monas- 
tery, &c. When the following sabbath dawns let the light be 
replaced for joy through the whole world, when by Christ’s resur- 
rection light returns to us. 


P.1211. “If any one, without the knowledge of the abbot or 
the person set over him, goes out to any place to have the society 
of others for eating or drunkenness, or if sent to a place very near, 
from his own lightness or for eating he should not return to his 
cell immediately after the business is done, as the canons bid him, 
let him either be cut off from the communion for 30 days, or be 
cured by a beating with rods. 


P. 1323. “From (the first) St Benedict’s rule. If any abbot 
wants a presbyter or deacon to be ordained for him, let him choose 
from his own (monks) one that is fit to discharge the duties of the 
priesthood... Nor on the plea of being a priest let anyone forget 
obedience to the rule, but more and more advance towards God’s 
will, But let him always keep to his place when he has entered 


vero altaris in paten4é majore vitred finiantur... Jam qui sexta feria 
refecturi sunt, sine communione reficiant: ut agnoscatur jamque sexta 
feria injuste refici sine Christo. Lotio vero rerum vel apparatus Paschalis 
ipso die procuretur: in qua sexta feria altaris velamen vel universus 
altari subtrahatur ornatus: simul et lucerne et cicendeli totum intra 
monasterium negetur aspectus, ὅθ. In sequenti lumen _ lucescente 
sabbato per totum mundum pre letitia reponatur, quando per resur- 
rectionem Christi ad nos lumen revertetur. 


P. 1211, Cap. LXVILII, 

Si quis vero extra conscientiam abbatis vel preepositi qualemcunque 
locum egressus, gule vel ebrietati se sociaverit; aut si proxime trans- 
missus, pro sua levitate vel gula non statim expedita necessitate ad 
cellulam redierit, ut canones docent, aut triginta diebus a communione 
separetur, aut virgis ceesus emendetur. 


P. 1323, Cap. LXIX. De regula sancti Benedicti. 

Si quis abbas sibi presbyterum vel diaconum ordinari petierit de 
suis eligat qui dignus sit sacerdotio fungi... Nec occasione sacerdotii 
obliviscatur regule obedientiam et disciplinam, sed magis et magis 
in Deum proficiat. Locum vero illum semper attendat, quando in- 


Η. ; 38 


594 THE NINTH CENTURY. [A.D. 


the monastery except when serving at the altar. If he shall pre- 
sume to do otherwise let him be judged not as priest but as a 
rebel. If he shall not even thus amend let him, when his faults 


are made clear, be cast forth out of the monastery, as refusing to 
be subject and to obey the rule.” 


Note. The future octave of the Passover is explained on the 


principle that Heaven is a kind of eighth day after our seven days’ 
work in this world is done, 


gressus est in monasterium, preeter officium altaris... Si aliter praesump- 
serit non sacerdos sed rebellio judicetur... Si nee sic emendaverit, 
clarescentibus culpis projiciatur de monasterio, ut subdi aut regulee 


obedire nolit. Chap. 55 from the rule of St Benedict regulates their 
manual labour, 


(E.) HAIMO OF HALBERSTADT, BISHOP, Ὁ. 835, 


P. 815. “On the Lord’s body and blood. It is therefore 
an act of detestable madness for the faithful to have any doubt in 
their minds that the substance of the bread and wine, which is 
laid on the altar, becomes Christ’s body and blood, by the mystic 
action of the priest and of (Divine) graces, God working this 
(wonder) by Divine grace, by (His) secret power... Therefore the 
unseen Priest (Christ) changes His own visible creatures into the 
substance of His own flesh and blood by (His) secret power. And 
in this body and blood of Christ indeed to prevent horror in those 
that receive it, the taste and figure of bread and wine remain, the 
nature of their substances having been wholly changed into 
Christ’s body and blood: but our fleshly senses report one thing 
to us, the mind’s faith tells of another. The senses of the flesh 
cannot report anything else than they perceive; but faith and the 


Haymon or Haimo, Migne. 
A disciple of Alewin, V. 11. p. 815. De corp. et sang. Dom. 

Substantiam ergo panis et vini, que super altare ponitur, fieri 
corpus Christi et sanguis per mysticam sacerdotis et gratiarum actionem, 
Deo hoe operante Divina gratia, secretaé potestate, nefandissime de- 
mentiz est fidelibus mentibus dubitare... Commutat ergo invisibilis 
Sacerdos Suas visibiles creaturas in substantiam Sue carnis et sanguinis 
secreta potestate. In quo quidem Christi corpore et sanguine, propter 
sumentium horrorem, sapor panis et vini remanet et figura, substan- 
tiarum natura in Christi corpus et sanguinem omnino conversa; sed 
aliud renuntiant sensus carnis, aliud renuntiat fides mentis. Sensus 
earnis nihil alind renuntiare possunt quam sentiunt ; intellectus autem 


—835] HAYMON. 595 


mental intelligence report (¢.e. confess) Christ’s true flesh and 
blood; that the mind may so much the more receive the crown of 
its own faith and a merit in proportion as it the more believes 
wholly that which is removed from the perceptions of the flesh. 
That of which there is a sign is no sign at all: nor is a thing a 
sign of itself, but of something else... but it is (also) for a like- 
ness of them that receive it: and (thus) otherwise because we 
pass into Christ’s body... Faith ought firmly to hold this... 
that we receive the quite entire body of Christ; for a grain of 
wheat rising again must be whoie in each of the grains propagated 
from it.” 





mentis et fides veram Christi carnem et sanguinem renuntiat, ie. con- 
fitetur: ut tanto magis coronam sue fidei recipiat, et meritum, quanto 
magis credit ex integro, quod animo remotum est a sensibus carnis. 
Nullum signum est illud cujus est signum ; nec reg aliqua sui ipsius 
dicitur signum, sed alterius..,sed ad similitudinem sumentium; et 
aliter, quod in Christi corpus trajicimus... Hoc fides firmiter tenere 
debet... Christi corpus omnino integrum accipere; etenim granum 
tritici resurgens...totum esse necesse est in singulis granis ab eo 
progenitis. (A very failing illustration; for it implies that the whole 
of a father is in each of his children, It is at best ignorance of the 
nature of physical growth.) 


(F.) PASCHASIUS RADBERT, ABBOT OF CORBEY, Ὁ. 863. 


The change of the bread and wine into the body and blood of 
Christ was so distinctly asserted by the great writers of the fourth 
century that it only remained to give to that opinion a more 
complete development by adopting all the inferences from it, as 
well as by denying all moderating and qualifying ideas—in a 
word by giving to the belief its most rigid and express form 
affirmatively and negatively—in short, marking out and fencing 
the ground so that it should be definitely determined who were 
altogether within it and who not, and finally giving it a 
thoroughly expressive name. All but the last Paschasius did 
his utmost to accomplish. No one deems his intellectual faculty 
equal to the work which he took in hand. But in 844 he pre- 
sented what was called a second edition of his work to the king 
of France, Charles the Bald; and to this we owe that king’s 
request that John Scotus and Ratram or Bertram (Albertinus 
spells it Ratrann) should write on the subject. We wish both 
treatises survived: but it is much to have one safe. 

38—2 


596 THE NINTH CENTURY. [A.D. 


Paschasius is a notable instance of the substitution of mere 
assertion and repetition of assertion for argument. If asserting 
again and again that our Saviour’s words at instituting the supper 
must be taken in their most literal sense would suffice to make 
it so, Paschasius Radbert would have settled the question for 
ever. But unhappily for him we may say of a fair argument 
what Horace says of nature— 


Expellas furcé, tamen usque recurret. 


Weigh it down, fasten it down how you will, it breaks through 
and comes up again. Why should not our Lord’s words be 
figurative ? Can any answer be rendered to the question ? 
Claude of Turin and some other writers try to prove that the 
presence of Christ’s natural body in the eucharist by a miraculous 
change of the substance of bread into the substance of Christ’s 
body was not taught before Paschasius wrote to this effect: and 
the writer in the Dict. Univ. chooses out of all works to prove 
the contrary, Antoine Arnauld’s work in five quarto volumes on 
the Perpetuity of the Faith: yet he, Arnauld, was virtually exiled 
by the same Jesuit hatred which condemned Jansenius and the 
Port Royal sisters. 


P. 1268. “On Christ’s body and. blood—to Placidius. Every 
catholic rightly believes with his heart to righteousness and with 
his mouth confesses to salvation, that God created all things out 
of nothing, and can never doubt that anything can be made out of 
anything again, as if any other thing, which as yet was not, were 
contrary to nature by its innermost law (right)...It is therefore 
evident that nothing can be outside or contrary to God’s volition... 
and therefore be no one disturbed concerning this body and blood 
of Christ, that in a mystery (he does not mean ‘in a figure’) it 
is true flesh and is true blood...For so has He willed it, Who 
created it, ‘He did whatsoever things He would, Ps. exxxv, and 


De corpore et sanguine Domini (ad Placidium). Opera, Migne, 
p. 1268. 

Quisque catholicorum recte Deum ecuncta credsse ex nihilo, corde 
credit ad justitiam, et ore confitetur ad salutem, nunquam dubitare 
poterit ex aliquo aliquid rursus fieri posse quasi contra naturam aliud, 
imo jure nature, quod necdum erat... Patet igitur quod nihil extra vel 
contra Dei velle potest...et ideo nullus moveatur de hoe corpore Christi 
et sanguine, quod in mysterio vera sit caro et verus sit sanguis...dum 
sie voluit Ille Qui creavit ““Omnia enim queecunque voluit fecit,” d&e. 


—863] PASCHASIUS RADBERT. 597 


because He willed it ; these things must be believed to be entirely 
and nothing else than Christ’s flesh and blood, after their con- 
secration, although they do remain in shape of bread and wine: 
on which account The Truth said to His disciples, John vi., ‘ This 
‘is My flesh for the world’s life,’ and to speak of a greater wonder, 
is plainly no other than that which was born, and suffered on the 
cross and rose from the tomb...For this reason therefore this 
mystery widely differs from all secular miracles that have been 
wrought, because all those were wrought for this reason, that 
credence be given to this one thing, that Christ is the truth. 
But God is the truth: and if God is true, whatever Christ has 
promised in this mystery is also true. And therefore it is Christ’s 
true flesh and blood, which he that eats and drinks worthily hath 
eternal life abiding in him. But they are not changed from bodily ’’ 
sight and taste, on the account that faith may be exercised unto 
righteousness, and that on account of faith’s merit a just reward 
may follow in him. John vi. That sacrament of faith is rightly 
called truth. It is therefore truth when Christ’s body and blood 
are made out of the substance of the bread and wine by Christ’s 
own word by the Spirit’s virtue...Behold what a sinner eats and 
what he drinks, (yet) not also flesh to him and blood in a useful 
way, but unto judgment. [A legend...another]...But that which 
by no means supplies the colour and taste of flesh, the virtue of 
(our) faith and understanding, as it has no doubt concerning 
Christ, (therefore) spiritually savours and fully tastes it all: be- 
cause, as I said, God Who created all things by His word, He 


Ps. cxxxv. 6, et quia voluit; licet in figura panis et vini maneat, hee 
sic esse omnino nihilque aliud quam caro Christi et sanguis post con- 
Secrationem credenda sunt; unde Ipsa Veritas ad discipulos, John vi. 
52, Hee, inquit, caro est mea pro mundi vita, et, ut mirabilius loquar, 
non alia plane quam que nata est et passa in cruce et resurrexit de 
sepulchro. [P. 1271.] Hac igitur de causa longe ab omnibus que facta 
sunt a seculi miraculis distat hoc mysterium, quia omnia illa ideo 
facta sunt, wt hoc unum credatur quod Christus est veritas. Veritas 
autem Deus est, et si Deus verus est, quicquid Christus promisit in 
hoc mysterio utique verum est. Et ideo vera Christi caro et sanguis, 
quam qui manducat et bibit digne habet vitam zeternam in se manentem. 
Sed visu corporeo et gustu propterea non demutantur, qudtenus fides 
exerceatur ad justitiam, et ob meritum fidel merces in eo justitie con- 
sequatur. [1277 assumes John vi. in literal sense.] [1278.] Illud 
fidei sacramentum jure veritas appellatur. Veritas ergo dum corpus 
Christi et sanguis virtute Spiritis in verbo Ipsius ex panis vinique 
substantia efficitur. [1282.] 1 Cor. xi. 29, Ecce quid manducat 
peccator et quid bibit, non utique sibi carnem utiliter et sanguinem, 
sed ad judicium [§ 3, a legend of such an one; 1299, legend of a Jewish 
boy and Gregory the Great. 1315.] Quod vero colorem et saporem 
carnis minime prebet, virtus tamen fidei et intelligentiz, que nihil 
de Christo dubitat, totum illud spiritaliter sapit et degustat, quia, ut 


598 THE NINTH CENTURY. [A.D. 


together with the Holy Spirit works (this) by His Word and 
therefore nothing is to be doubted, where the Trinity is rightly 
believed the (great) artificer...Because these things have often 
appeared in a visible form. [More legends.] Luke xxii. Whatever 
then that was, which the apostles then received from Him, is a!l 
this, because it is the very same. [Sublime reasoning power.| 
And if you wish to hear what it is, He says ‘This is My body, 
‘which will be given for you.’ Believe, Placidus my son, because 
‘it is so, since He said it and you cannot doubt its being done. 
‘ Himself commanded and it was created.’ 


P. 888, “‘He lay down with the twelve,’ 1.6. in the first day 
of unleavened bread itself when (ὦ.6. in the solar day. before 
which evening) He had sent them to prepare the passover for 
the evening. 


P. 890. “‘Take, eat, ὅσο’ Let those hear (1 6. Erigena, Ber- 

tram, &c.) that desire to extenuate this word ‘My body,’ as if 
it is not Christ’s true flesh, which is now celebrated in the sacra- 
ment in Christ’s Church, nor His true blood, who are desirous 
to approve or invent something or other, as if there were only the 
virtue of flesh and blood in the sacrament, so that Christ may be 
lying and that there is not His true flesh nor true blood, in which 
Christ’s true death is announced, when The Truth Himself says 
‘This is My body, 
dixi, Qui verbo cuncta creavit Hic verbo una cum Spiritu sancto 
operatur: et ideo nihil dubitandum, ubi Trinitas jure opifex creditur. 
{1316.] Quod he spe visibili specie apparuerunt. [1.6. More le- 
gends, 1322.) Luke xxii. 20, &e. Quicquid illud tune fuit, quod 
apostoli ab Eo perceperunt, hoc totum est, quia id ipsum est. Et si 
velis audire quid est ‘“ Hoc est” inquit “ corpus Meum, quod pro vobis 
“tradetur.” Crede o fili (Placide), quia ita est, quoniam LIlle dixit, et 
factum dubitare non potes “ Ipse mandavit et creatum est.” 

P. 1261. A poem on the subject beginning with acrostic verses : 
but poetry is hardly good logical matter. 


P. 888. Com.in Matth. C. XXVI. 
** Discumbebat cum duodecim,” de. 

Id est, in ipsa prima die azymorum, quando miserat eos ut pararent 
pascha ad vesperam [i.e. the solar day, at the sunset of which the 
paschal seven days began]. 

P. 890. “ Take, eat,” ke. 

Audiant qui volunt extenuare hoe verbum “corporis,” quod non 
sit vera caro Christi, que nune in sacramento celebratur in ecclesia 
Christi, neque verus sanguis EKjus, nescio quid volentes plaudere vel 
fingere, quasi virtus sit carnis et sanguinis in eo admodum sacramento, 
ut Dominus mentiatur et non sit vera caro Kjus neque verus sanguis, 
in quibus vera mors Christi aununtiatur, cum Ipsa Veritas dicat 
“ Floe est,” &e, 


—863] PASCHASIUS RADBERT. 599 


P. 891. “This cup, &c.” Therefore the blood had not yet 
been shed, and yet the blood itself will be handed in the cup, the 
blood which was presently to be shed. It was indeed now in the 
cup, though it was yet to be shed; and therefore the blood itself 
and the same blood now was in the cup, that was also in the body, 
as also the body or flesh was in the bread. 


P. 896. “Come then, my brethren, if I may be pardoned for 
speaking, I have laboured at rather greater length in this argu- 
ment of Christ’s supper, than the briefer tract of my opponent 
demanded, because in these mystic matters many have another 
opinion, and many are blind so- that this bread and cup seem to 
them to be nothing else than what is perceived by the eyes and 
tasted by the mouth. Therefore that they may more manifestly 
know how great is the oneness of the body, let them understand in _ 
what ways the body of Christ is spoken of, because it is the Lord’s’ ἡ 
body in which God has suffered, but not in as far as He is God. 
And this body in this mystery is a body which is created in the 
spirit and power of the Word, so that it is Christ’s body, and no 
other than that which suffered and is His own body, ὅσο. “ 


POOL A 


In three places virtue, δύναμις, is said to have gone out of Christ, 
Mark vi. 30, Luke vi. 19, and viii, 46: but it is never said to be a power 
belonging to His body, see Part 1. p. 891. “This cup is,” &. Necdum 
itaque erat fusus, et tamen ipse porrigetur in calice sanguis, qui jam 
fundendus erat. [This drives him to a further assertion.] Erat quidem 
jam in calice, qui adhuc tamen fundendus erat...[i.e. It was indeed in 
the cup which was not even yet shed: and lest we should think he 
means that it was in the cup, in a figure only, he adds] et ideo ipse 
idemque sanguis jam erat in calice qui et in corpore, sicut et corpus 
vel caro in pane. [What can such a realist say more? Words fail. 
He has said all, Therefore I ἫΝ quote the conclusion. | 


P, 896 c. 


Eia fratres, ut cum venid loquar, ideo in hac cena Christi prolixius 
elaboravi quam brevitas poscat tractatoris, quia in his mysticis rebus 
plures aliud sapiunt [Of whom Ratram and EKrigena, and afterwards 
Berengarius, are well known to us] et ceecutiunt multi, dum panis iste 
et calix nihil aliud eis esse videtur quam quod oculis cernitur et ore 
sentitur. Imdcirco ut manifestius cognoscant quanta est unitas corporis, 
intelligant quibus modis dicitur corpus Christi, quia est illud Dominicum 
corpus In quo passus est Deus (sed non secundum quod Deus est). Et 
est hoc corpus in hoc mysterio quod creatur [the Franciscan opinion] 
in spiritu et virtute Verbi, ut Christi sit corpus, et non aliud quam 
id quod passum est, et proprium corpus, &e. 


600 THE NINTH CENTURY. [A.D. 


(G.) JOHANNES SCOTUS ERIGENA., FL. 875, 


Bigotry is a repulsive word, and a heavy charge: but we 
are in danger of heavily branding with it both those who have 
deprived us of a great part of this valuable writer's work on the 
Lord’s supper, and those kindred hands that have almost entirely 
robbed us of his commentary on St John’s Gospel, and have even 
sorely mutilated his treatise on the more reverenced Heavenly 
Hierarchies. Under the head of Berengar it is indicated that 
through the medium of that persecuted scholar, something of the 
aroma of the teaching of Erigena may have come down to us: 
and in the passage or two that persecution has negligently let 
pass down to us from his works we catch strange flashes of 
Reformation light. What then may there not have been in the 
parts torn away and destroyed, and in the whole treatise that 
their ruthless hands have given to the flames? While Charles 
the Bald lived, and for some time after, the foes of Scotus were 
powerless; but after less than two centuries they were free to 
wreak their narrow zeal and call it pious jealousy. With this 
subject in hand what author can say less, since the tearings 
away begin just as his views on this precious sacrament are 
being entered upon? The facts are, that in the eleventh century 
many councils denounced his work on the Lord’s supper and 
finally a council at Rome in 1059 condemned it to be burned. 
His remains are therefore comprised in one volume of moderate 
size: but this suffices to raise him to the post of leader of the 
bold van of philosophic minds, that have struggled to prove the 
existence of endless harmonies and analogies between science 
and religion; a series of noble students, whose efforts have cul- 
minated in the great work of Bishop Butler, That this John of 
Ireland was rash in some of his conclusions and absurdly mystical 
in some of his views is hardly to be reckoned against one who 
so early took up this work. But we recognise a mind akin with 
that of the Englishman Roger Bacon; and these extracts are 
enough to shew that in true theologic light and tone John Scotus 
was his superior. If it was at Vercelli that the work of John was 
read and recommended to be burned, it is notable that the same 
honour then befel the less unfortunate work of Ratram on this 


875] JOHANNES SCOTUS ERIGENA. 601 


subject. Probably the mass of the clergy was violently adverse 
to what they would call innovations in doctrine, though we might 
term them restorations of apostolic truth. LErigena has also left 
us a treatise on Augustine’s views upon predestination. 


(1) An Extract from what happily remains of his commentary 
on St John’s Gospel, ο. vi. 


P. 347. “The whole is gathered from those that spiritually 
know spiritual things. Therefore in symbols, 1.6. in utterances 
ot the spiritual doctrine, that are drawn forth only by the allegory 
of the fact not of the words used, no fragments are put together, 
since the allegory is not divided between history and under- 
standing. But the understanding is alone thought of in this, but 
no part of the fact. Also in the new testament, to take from it 
an example, the body and blood of our Lord is both made a 
mystery as to the senses according to the things accomplished in 
it, and is investigated according to spiritual understandings...That 
which is extrinsically felt and perceived by carnal men, that are 
subject to the five bodily senses, is bread of barley, because they 
are not able to ascend to the height of the spiritual sense: and it 
is, as it were, a certain fragment (of the sacrament) by which their 
carnal meditation is satisiied. The spiritual fragment (of it) is 
for those who are able to attain to the height of the Divinely 
given intelligences of the mystery itself; and therefore it is 
gathered from such men, that it may not perish. [A little after 
this the rest is apparently torn away. Migne’s edition.] 





One Homily and Fragments on St John’s Gospel, Miyne. 
On John VI. p. 347. 


Totum ab his, qui spiritualiter spiritualia cognoscunt, colligitur. 
In symbolis itaque, hoe est in dictionibus spiritualis doctrine quas 
sola allegoria facti non dicti trahit, nulla fragmenta colliguntur, 
quoniam in historiam et intellectum non dividitur. Solus autem in 
eo intellectus cogitatur, nullum autem factum. Item in Novo Testa- 
mento, ut inde exemplum accipiamus, corpus et sanguis Domini nostri 
et sensibiliter secundum res gestas conficitur mysterium, et secundum 
spirituales intellectus investigatur... Quod extrinsecus sentitur et per- 
cipitur carnalibus hominibus quinquepartito corporeo sensui subditis, 
hordeaceus panis est; quia altitudinem spiritualis sensis non valent 
ascendere; ac veluti quoddam fragmentum est, quibus (lege quo) car- 
nalis illorum cogitatio satiatur. Fragmentum spirituale est his, qui 
altitudinem divinorum ipsius mysterii intellectuum valent cognoscere ; 
ideoque ab eis colligitur ne pereat. [ive sentences more, Cetera 
desunt. | 


602 THE NINTH CENTURY. [A.D. 


(2) An extract from Erigena on 1 Tim. ii. 1. “That there be 
“made supplications, prayers, intercessions, givings of 
“thanks on behalf of all men.” 


P. 1243. “Saint Ambrose by the order that follows enume- 
rates the kinds of prayers (thus), prayers, beseechings, entreaties, 
givings of thanks. He puts under the head of ‘prayers’ when we 
ask good things for ourselves, under ‘beseechings’ when we ask 
absolution (deliverance) from ills, under ‘ entreaties’ our struggle 
against all opposing powers. And he enjoins on us to know that 
we ought to do this when we meet together, Saint Augustine 
does it thus: supplications, prayers, requests (or, as your manu- 
scripts have it, ‘entreaties’), givings of thanks. And he says ‘all 

‘of which or nearly all the church commonly uses in the solem- 
‘nity of the sacraments. Supplication is the whole of the prayers 
‘before the things which are done on the Lord’s table ; “ prayers” 
‘whatever is done up to the participation; “requests” or “en- 
‘“treaties” are when the people receives the blessing :—“ givings 
‘“of thanks” are the conclusion of all.’ Where the holy Augus- 
tine says ‘supplications, our manuscripts have ‘ beseechings’...In 
all that I write I hang my conclusions on the judgment of (others) 
men and pious fathers. Meantime what I think I say. What is 
done in the celebration of the mass, is done in the sacrament of 
the passion of our Lord. 





Irom a fourth Fragment in Codex Laudunensis LXXXI, 
Migne, p. 1243. 


(1 Zim. 11. 1, ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ 
πάντων ἀνθρώπων.) 


Sanctus Ambrosius per subjectum ordinem enumerat memoratas 
orationes (sc. 1 Tim. ii. 1): orationes, obsecrationes, postulationes, gra- 
tiarum actiones. Orationi subponit quando bona nobis postulamus; 
obsecrationi quando absolutionem a malis ; postulationi pugnam contra 
omnia adversa. Et preescribit scire nos debere hoc facere, quando in 
unum convenimus. Sanctus Augustinus ita; precationes, orationes, 
interpellationes (sive, ut vestri codices habent, postulationes), gratiarum 
actiones. Et dicit, ““quas omnes vel pene omnes frequentat ecclesia 
“in solemnitate sacramentorum, Precatio est omnis oratio ante illud 
“quod agitur in Dominica mens; oratio est quicquid agitur usque 
“ad communionem: interpellatio sive postulatio est quando populus 
“benedicitur; gratiarum actio omnia concludit.” Ubi sanctus Augus- 
tinus dicit precationes nostri codices habent obsecrationes...In omnibus 
que scribo suspendor virorum ac piorum patrum judicio. Interim dico 
que sentio, Que aguutur in celebratione misse in sacramento Dominici 
passionis aguntur, 


ἜΣΣΩ ΝΣ" 


875 JOHANNES SCOTUS ERIGENA. 603 


(3) An extract from Erigena’s Commentary on the Divine 
Hierarchies. 


P. 140. “‘And the assumption itself of the most Divine 
‘eucharist of the participation of Jesus’ (Erigena comments) Ob- 
serve that this visible eucharist, which he plainly and expressly 
asserts that the church’s priests daily make on the altar from 
the sensible material of bread and wine, and which, made and 
sanctified, they daily receive, is a typical likeness of a spiritual 
participation of Jesus; [1.6. the natural body, &c. received as a 
figure of the food of the soul] Whom we by faith taste with the 
understanding only [1.6. we do not in this third meaning receive 
Jesus with our bodily mouths but only with the mind], 1.6. Whom 
we understand and receive into the inner bowels of our nature, to 
our salvation and spiritual growth and our unspeakable Deifica- 
tion. Man’s mind therefore [he says], ascending from sensible 
things to the likeness and equality of Heavenly virtues, must 
think that the visible most Divine eucharist is formed in the 
church to be chiefly a type of that participation by which we 
now both partake of Jesus through faith, and in the future shall 
partake of it in kind, and shall by love be united in one with Him. 
What then do those who wish to assert that the visible eucharist 
signifies nothing beyond its (external) self, what do they answer to 
this most renowned trumpet-sound of Dionysius, the great divine, 
while the aforesaid most clear trumpet calls out, that those visible 
sacraments are not to be worshipped nor to be embraced for the 





Exposition of δ΄. Dionys. Celest. Hierarchy, p. 140. 


“Et Jesu participationis ipsam divinissime eucharistiz assump- 
“tionem.”  Intuere quam pulchre, quam expresse asserit visibilem 
hanc eucharistiam, quam quotidie sacerdotes ecclesiz in altari conficiunt 
ex sensibili materia panis et vini, quamque, confectam et sanctificatam, 
corporaliter accipiunt, typicam esse similitudinem spiritualis participa- 
tionis Jesu. [Observe, I say, how a spiritual perception is combined 
with a thorough belief in a change of the elements, and in the bodily 
presence of Christ.] Quem fideliter solo intellectu gustamus, hoc est 
intelligimus ({. 6. by faith). [Trace the latent bias but then again the 
error] inque nostra nature interiora viscera sumimus ad nostram salutem 
et spirituale incrementum ‘et ineffabilem Deificationem (!) Oportet ergo, 
inquit, humanum animum, ex sensibilibus rebus in celestium virtutam 
similitudinem et sequalitatem ascendentem, arbitrari divinissimam eu- 
charistiam visibilem, in ecclesia conformatam, maxime typum esse par- 
ticipationis istius, qua et nunc participamus Jesum per fidem (note this) 
et in futuro participabimus per speciem, Eique adunabimur per cari- 
tatem. Quid ergo ad hane magni theologi Dionysii preclarissimam 
tubam respondent, qui visibilem eucharistiam nil aliud significare prz- 
ter se ipsam volunt asserere, dum clarissima prefata tuba clamat, non 
illa sacramenta visibilia colenda, neque pro veritate amplexanda, quia 


00} THE NINTH CENTURY. [A.D. 


true (the truth) because they are significant signs of the truth, nor 
were they invented on their own account; since the end and object 
to be understood is not in them, but on account of the incompre- 
hensible virtue of the truth, by which it is Christ in the unity of 
His own Divine and human substance, beyond all that is perceived 
by bodily sense, above all that is perceived by the virtue of (men- 
tal) intelligence, the invisible God, in His own two natures...For 
He also is the very incompounded and best Divine beauty, to 
cling fast to Whom and to be like to Whom every purified life 
yearns after with natural longing. For no other reason has (the 
sacrament) deserved to be called by holy divines τελεταρχικὴ than 
because it is the completion of the beginning: 1.6. the principal 
and cleansing sacrifice of a rational and intellectual creature. It 
purges men’s minds from all the clouds of darkness, &e. It purges 
from all deadly guilt and it cleanses from eternal death itself. 
For the humanity of our Lord Jesus Christ (alone) is not the 
beginning of our cleansing, although it was itself immolated, a 
holy and only victim for the cleansing of the whole world (as it is 
written, ‘The blood of Christ His Son cleanses us from all sin’), 
but the Godhead of Christ Himself, and also of the Father and 
of the Holy Spirit, is the first source of all cleansing, illumination 


and perfecting.” 

[Then there comes a part of one more sentence. “ Wherefore 
he (7.e. Dionysius) has subjoined, ‘ But the distribution, itself that 
‘is to say, Divine’” and then Chapter VI. stops, apparently torn 





significativa veritatis sunt neque propter seipsa inventa; quoniam in 
ipsis intelligentiz finis non est ; sed propter incomprehensibilem veri- 
tatis virtutem, qué Christus est in unitate humane Divineque Suze 
substantie, ultra omne quod sensu percipitur corporeo, super omne 
quod virtute percipitur intelligentiz, Deus invisibilis, in utraque Sua 
natura. [P.175.] Nam et Ipse simplex et optima Divina pulchritudo, 
Cui adherere similisque Hi fieri omnis vita purgata naturali appetit 
desiderio. Non aliam ob causam teAetapyixy a sanctis theologis meruit 
vocari, quam quod τελετὴ ἀρχῆς sit, hoe est hostia principalis et pur- 
gativa rationalis et intellectualis creature, Purgat humanos animos 
ab omni nebulosa ecaligine, &e. &e. Purgat ab omni reatu mortis, pos- 
tremo ab ipsa morte purgat eterna. Non enim purgationis initium est 
Domini nostri Jesu Christi humanitas, quamvis ipsa pro purgatione 
totius mundi, sancta et unica hostia, immolata sit (sicut scriptum est 
sanguis Christi, Filii Ejus, Patris videlicet, mundat nos ab omni delicto) 
sed Ipsius Divinitas, necnon et Patris et Spiritus sancti, totius purga- 
tionis et iluminationis et perfectionis est principium, &e. ve. [In a 
little more than one sentence after this the exposition is cut short in 
the middle of the period. Was he drifting into yet more indisputably 
Protestant waters? The second book gives among its heads Baptism 
and the Synaxis (the Lord’s supper), so at once we read, Cetera de- 
siderantur, The third book does not so offend, and that is entire. | 


875] JOHANNES SCOTUS ERIGENA. 605 


away and destroyed with the first part of Chapter vu. Perhaps 
we may wonder that they left what I have transcribed, though its 
obscurity may account for this. In one part at least he evidently 
teaches on three lines of thought: (1) the visible elements of 
bread and wine, (2) the natural body and blood of Christ into 
which these are as he thinks changed, (3) the true feeding of the 
soul on holy and Heavenly thoughts in Christ, of which His very 
_ body and blood made and received are but a figure. But in much 
of what remains it is hard to trace these things separately. Had 
we more, it would probably be clearer. ] 


(H.) BERTRAM, OR RATRAM, MONK OF CORBEY ABBEY. FL. 863. 


This theologian wrote well on three subjects: (1) On Pre- 
destination, against Gotteschalk—a subject on which a short but 
very valuable treatise of John Scotus survives. (2) Four books 
on the strife between Photius patriarch of the Eastern church 
and Nicholas I. pope of the Romans, including the question of the 
pseudo-Isidorian decretals. And (5) A renowned treatise on the 
Lord’s supper, which probably only wants to be supplemented by 
the lost treatise of John Scotus, if it could be anywhere discovered. 
Very many of the statements of Ratram are all that can be 
desired. It remains for Christian men and divines to judge 
whether many other of his statements are not out of harmony 
with the former, and inconsistent in spirit as well as in the letter. 
If it be so, it is no marvel. It is almost impossible for one church, 
much less fora single divine, to stand up free at one effort from 
the encrusted errors of ages—to say nothing of the temptation to 
let a part of the truth drop in hope of getting the rest received. 

It is Ratram’s treatise that Ridley is said to have lent to 
Cranmer, and which produced so marked a change in the Arch- 
bishop’s opinions on Transubstantiation and on many of the points 
of doctrine that approximate and lead to it. It was this treatise 
that had convinced Ridley himself; see Ridley in the invaluable 
Parker Society’s series. Whether Ratram was the more ready to 
write against Paschasius because Paschasius was his own abbot, 
must be left an open question, but there is one assertion of 
Paschasius, after Jerome, respecting the birth of our Saviour’s 
body from the Virgin Mary that was enough to stir the spirit of 
any one not naturally prone to admire groundless and improbable 


606 THE NINTH CENTURY. [A.D. 


theories. Ratram answered him on this point in a separate 
treatise. A great part of the treatise on the Lord’s supper was 
introduced, translated into Anglo-Saxon by Aélfric, into his Paschal 
Homily. A Dr Boileau publishing Ratram’s famous treatise in 
1686 prefaces it with arguments that it is not in favour of the. 
Calvinist combatants. Its purport is indeed a matter of debate. 
But surely it is more on our side than against us. 


P. 129. “On the body and blood of the Lord, (to Charles the 
Bald). Your Majesty’s excellence asks whether the taking of the 
body and blood by the mouth of the faithful in church is done 
in a mystery or in truth...and whether it is the very body that was 
born of Mary, &c....Let us define what a figure is, and what truth 
means..,A figure is a shadowing forth. As when Christ speaks say- 
ing, ‘I am the living bread. Iam the vine, &c...The truth is the 
manifest shewing of a thing, veiled over by no shadowy simili- 
tudes, but suggested by natural meanings, as for instance when 
Christ is said to have been born of a (or the) virgin... That cannot 
[rightly] be called a mystery, in which there is nothing concealed, 
nothing that is removed from perception by our bodily senses, 
nothing covered by some veil [in one sense of the word and that 
the first, see Bullinger]...But that bread which by the priest’s 
ministry is made Christ’s body, &c. [Of what use is it in the face 
of expressions like this to maintain that Ratram’s ideas on this 
subject were clear and Scriptural?] In the meantime something 
far different is intimated, that it is Heavenly, that it is Divine, 
i.e. Christ’s body which is (or because it is) not by the senses 
of the body, but by the beholding of the faithful mind, either seen 
or received or eaten...The wine also, which by the priestly con- 








_ De corpore et sanguine Domini (ad Carolum Calvum). Migne, 
p. 129, Vv. 

Quod in ecclesia ore fidelium sumitur, corpus et sanguis, quierit 
vestree magnitudinis excellentia, in mysterio fiat an in ‘veritate.. «οὐ 
utrum ipsum corpus sit, quod de Maria natum est, &e, p. 130. 
VI. Definiamus quid sit figura, quid veritas. VII. Figura obum- 
bratio. Sicut cum Christus loquitur dicens, Ego sum panis vivus. 
Ego sum vitis, ke. VIII. Veritas est rei manifestee demonstratio, 
mnullis umbrarum imaginibus obvelate, sed naturalibus ‘significationibus 
insinuate, utpote cum Christus dicitur natus de virgine... 1X. Myste- 
rium non dici potest, in quo nihil est abditum, nihil a “ corporalibus sen- 
sibus remotum, nihil aliquo velamine tectum... At ille panis, gut per 
sacerdotis ministerium Christi corpus efficitur, ἄς. ἄς. Interim longe 
aliud...intimatur quia czeleste, quia Divinum, i.e. Christi corpus, quod 
non sensibus corporis sed animi fidelis contuitu, vel aspicitur vel acci- 
pitur vel comeditur, X. Vinum quoque quod sacerdotali conseera- 


863] BERTRAM OF CORBEY ABBEY. 607 


secration is made blood, is a sacrament, &c., not now liquid wine, 
but Christ’s liquid blood to the minds of the faithful, ὅθ, ‘That 
bread and wine stands forth (exists) Christ’s body and blood in a 
figure [an opposite statement, true and scriptural]...Faith, ac- 
cording to the apostle, is the evidence of things that do not ap- 
pear, 1.6. not of the substances that appear but of those that 
do not appear...It must necessarily be said to have been done 
figuratively since Christ’s spiritual body and blood exist under 
the veil of bodily (¢.e. natural) bread and wine, [In what sense 
does he use the word spiritual? Let us observe] not that two 
things exist different from one another: that is to say body and 
spirit, but one and the same thing in one point of view exists as 
the forms (or kinds) of bread and wine, but in another as Christ’s 
body and blood. For in the view that both are touched in a 
bodily way, they are kinds (or forms) of a bodily creature, but in 
relation to their power, because they have been made spiritually, 
they are the mysteries of the body and blood of Christ. [Does 
he mean by ‘spiritual’ glorified, 1.6. the πνευματικὸς of 1 Cor. 
xv.?] For we do not think that any of the faithful can doubt that 
that bread has been made Christ’s body...But neither can we 
doubt that the cup (chalice, calicem) contains Christ’s blood...As 
therefore, a little before He suffered, He could turn the substance 
of bread and the creature of wine into His own body that was to 
suffer and into His own blood which existed to be poured out-—so 
also in the desert He prevailed to turn the manna and the water ~ 
from the rock into His own blood. [No other writer I think has 





tione Christi sanguis efficitur, sacramentum, &c., jam non liquor vini 
sed liquor sanguinis Christi credentium mentibus, &e. Panis ille 
vinumque figurate Christi corpus et sanguis existit... XI. Fides 
secundum apostolum sit rerum argumentum non apparentium, i.e. 
non earum que videntur sed que non videntur substantiarum, (Con- 
clusion.) XVI. Necesse est ut jam figurate facta esse dicatur, quoniam 
sub velamento corporeil panis corporeique vini spirituale corpus Christi 
spiritualisque sanguis existit. Non quod duarum sint existentiz rerum 
inter se diversarum—corporis videlicet et spiritus, verum una eademque 
res secundum aliud species panis et vini consistit, secundum aliud 
autem corpus et sanguis Christi... Secundum namque quod utrumque 
corporaliter contingitur, species sunt creature corpores, secundum 
potentiam vero, quod spiritualiter facte sunt, mysteria corporis et 
sanguinis Christi; XXVIII. Non enim putamus ullum fidelium dubi- 
tare panem illum fuisse Christi corpus effectum... Sed neque calicem 
dubitare Christi sanguinem continere... [ον Protestants can accept 
and praise this literal going step after step with Jerome in his erroneous 
language I cannot understand.| Sicut ergo paulo antequam pateretur, 
panis substantiam et vini creaturam convertere potuit im proprium 
corpus quod passurum erat, eb in Suum sanguinem qui post fundendus 
extabat—sic etiam in deserto manna et aquam de petra in suam carnem 
et sanguinem convertere preevaluit...[It will be said, Now you see his 


608 THE NINTH CENTURY. [A.D. 


ventured on such exorbitancy of language as this]... You will then 
understand, when ye shall see Me after My resurrection about to 
ascend into the Heavens with the fulness of My entire body or My 
blood, that My flesh is not to be eaten by believing men, as the 
unbelieving (Jews) think...but that truly, through a mystery, the 
bread and wine is to be received by believers turned into the sub- 
stance of My body and blood [This is as clear as the other is strange] 
...and by consequence the flesh profiting nothing, &e, Therefore 
in this mystery of the body and blood there is a spiritual opera- 
tion...[He then objects to the statement—that these things come 
to pass not in a figure but in truth, and quotes Augustine] ‘that 
‘according to a certain mode the sacrament of Christ’s body is 
‘Christ’s body, the sacrament of Scripture is Scripture, the sacra- 
‘ment of faith is faith ;’ and he quotes Isidore εὐχαριστία, eucha- 
rist, which is in Latin translated good grace [a proof in many 
writers of the scarcity of Greek]...Whence, as the bread which 
is offered, is transferred into Christ’s body, while it is being con- 
secrated, as also the wine by the sanctification of the Divine 
mystery is made the blood of Christ, yet not by the Spirit working 
visibly but invisibly ; whence they are called the body and blood 
of Christ, because they are received, not as that which they ex- 
ternally seem, but as that which they internally have been made 
by the Spirit’s operation...But the Word of God Who is invisible 
_ bread, existing in that sacrament, invisibly, by quickening them 





meaning. But what confusion arises from so straining language. ] 
XXX. Tune intelligetis quod non, sicut infideles arbitrantur, carnem 
Meam a credentibus comedendam, &c., cum post resurrectionem visuri 
sitis Me ccelos ascensurum cum integri corporis Mei sive sanguinis 
Mei plenitudine...sed vere, per mysterium, panem et vinum in corporis 
et sanguinis Mei conversa substantiam, acredentibus sumenda, XXXI. 
Et consequenter ‘‘the flesh profiting nothing,” &e. In hoe itaque 
mysterio corporis et sanguinis spiritualis est operatio. [A spiritual 
operation of real natural body and blood !!!] He objects XXXII. to 
the carnal view, non in figura sed in veritate ista fieri, and quotes 
Augustine XXXVI, secundum quendam modum sacramentum corporis 
Christi corpus Christi est, sacramentum scripture scriptura est ; sacra- 
mentum fidei fides est [one of the notable instances of Augustine’s 
dialectical confusion] and quotes Isidore XL. saying eyapieria—quod 
Latine bona gratia interpretatur!! XLII. Unde ut panis, qui 
offertur, in Christi corpus, dum sanctificatur, in Christi corpus trans- 
ponitur, sicut et vinum...Divini sanctificatione mysterii efficitur sanguis 
Christi, non tamen visibiliter, sed operante invisibiliter Spiritu sancto 
[The natural body and blood put into the place of bread and wine! 
transferred !] Unde et sanguis et corpus Christi dicuntur, quia non, 
quod exterius videntur [not in external accidents] sed quod interius 
in inner substance] Divino spiritu operante facta sunt accipiuntur... 
What is this but the very wording of Transubstantiation?] ΧΙ, 
Verbum autem Dei, Qui est panis invisibilis, in isto existens sacramento, 


863] BERTRAM OF CORBEY ABBEY. 609 


feeds the minds of the faithful by their partaking of Himself... By 
all the things that have been said hitherto it has been shewn that 
the body and blood of Christ, which are received by the mouth of 
the faithful in the church, are figures as relates to visible ap- 
pearance [What an approximation “to the doctrine of the XIII" 
century]; but truly as to invisible substance (1.6. the substance of 
the Divine Word) the body and blood of Christ really exist [in this 
sacrament]...Whether the flesh is that born of Mary? After 
citing Ambrose, There is thereforein that bread a Life which does 
not appear to bodily eyes, but is beheld by the sight of our faith, 
Who also is the bread that came from’ Heaven and Who is 
Christ’s body...St Ambrose says that a commutation has been 
made (i.e. one substance put in the place of another) in that 
mystery of the body and blood of Christ...The bread and wine ex- 
isted (there) before ; and in this species when presently consecrated 
they appear to remain. It has therefore been inwardly commuted 
by the powerful virtue of the Holy Spirit and faith beholds 10. It 
feeds the soul. It ministers the substance of eternal life [Christ’s 
substance, Who is ‘the life.” This passage is express too]. The 
power of Christ is to be had in veneration, which (turns) what- 
ever He will into whatever He will, and creates that which 
did not exist, and changes a created thing into that which be- 
fore had not been. The same author subjoins, It is also Christ’s 
true flesh which had been crucified which has been buried, and 
therefore was truly the sacrament of His flesh...Ambrose: In 
the form of bread there is in the sacrament Christ’s true 
body...It is the body of Christ, but not corporeally, it is the blood 





invisibiliter, participatione Sui filelium mentes vivificando, pascit. 
XLIX. Ex his omnibus, que sunt hactenus dicta, monstratum est, 
quod corpus et sanguis Christi, que fidelium ore in ecclesia percipiuntur, 
Jigure sunt, secundum speciem visibilem: at vero secundum invisibilem 
substantiam (i.e. Divini potentiam Verbi) corpus et sanguis Christi vere 
existunt. LL, Whether flesh born of Mary? After citing Ambrose, 
Est igitur in illo pane “ Vita,” quee non oculis apparet corporeis, 
sed fidei contuetur aspectu, Qui etiam est panis, Qui descendit de ccelo 
(John vi.) et Qui est corpus Christi. LIV. Dicit sanctus Ambrosius in 
illo mysterio corporis et sanguinis Christi commutationem esse factam 
[very express]...Panis et vinum prius extitere: in qué etiam specie 
jam consecrata permanere videntur. Est ergo interius commutatum 
Spiritis sancti potenti virtute, quod fides aspicit. Animam_ pascit. 
AXterne vite substantiam subministrat. LVI. Christi potentiam ve- 
nerandam, que quicquid vult in quodcunque vult, et creat quod non 
erat, et creatum permutat in id quod antea non fuerat. Subjungit 
idem auctor, vera utique caro Christi, que crucifixa erat, que sepulta 
est, vero ergo carnis Illius sacramentum est. Some of his contrary 
assertions follow. LLVII. Ambrose: In specie panis est in sacramento 
verum Christi corpus. LX. Corpus Christi est, sed non corporaliter ; 
sanguis Christi est, sed non corporaliter [having said before that 


H. 39 


610 THE NINTH CENTURY. [A.D. 


of Christ but not corporeally...We are well taught by the au- 
thority of this most learned man that there is great difference 
separating the body in which Christ suffered with the blood 
which, when He hung on the cross, he poured forth from His side, 
and that body which in the mystery of Christ’s passion is daily 
celebrated by the faithful with that blood also which is received 
by the mouth of the faithful, that it may be a mystery (mystical 
sign) of that blood by which the whole world has been redeemed. 
[Jerome next, &c.] Therefore if that wine, sanctified by the official 
acts of ministers, is corporeally turned into Christ’s blood, it is 
necessary that the water also which has been in like manner 
mixed be corporeally changed into the blood of the believing 
people. [Here his boldness again leads him into language never 
used by any previous writer.] For where there is one sanctifica- 
tion there 1s by consequence one operation. [Perhaps the party 
of Paschasius acted prudently in letting this treatise survive. Its 
self-contradictory assertions might drive its readers to prefer the 
monstrous but less inconsistent exposition of Paschasius. God 
preserve the truth from having half-hearted advocates.] 


ΧΙ. “It has been most evidently shewn that the bread 
which is called Christ’s body, and the cup, which is called His 
blood, are a figure because they are a mystery; and because there 
is no little difference between a body which has existed through a 
mystery, and a body which has suffered and been buried and 
risen: since the latter is the existing body of the Saviour, and 
there is no figure in it, or any making it a sign, but the plain 
manifestation of the thing itself is known. 


in substance it is]... LUX IX. Hujus doctissimi viri (Ambrosii) auctoritate 
perdocemur, quod multa differentia separantur corpus in quo passus 
est Christus et sanguis quem pendens in cruce de latere Suo profudit, 
et hoc corpus quod in mysterio passionis Christi quotidie a fidelibus 
celebratur et ille quoque sanguis qui fidelium ore sumitur, ut mysterium 
sit illius sanguinis, quo totus redemptus est mundus, Then Jerome is 
quoted. LXXV. Type of Christ’s people. Igitur si vinum illud, sane- 
tificatum per ministrorum officium, iz Christi sanguinem corporaliter 
convertitur, aqua quoque, que pariter admixta est, in sanguinem populi 
credentis necesse est corporaliter convertatur, Ubi namque una sane- 
tificatio una consequenter operatio. 


Summary at close, 


XLVIT. Evidentissime monstratum est quod panis, qui corpus 
Christi et calix qui sanguis Christi appellantur, figura sit, quia myste- 
rium; et quod non parva differentia sit inter corpus quod per mysterium 
extitit, et corpus quod passum est et sepultum et resurrexit ; quoniam 
hoe proprium Salvatoris corpus existit, nee in eo aliqua figura vel 
aliqua significatio, sed ipsa rei manifestatio cognoscitur. 


863] BERTRAM OF CORBEY ABBEY. 611 


xcviI. “St Augustine fully instructs us that as in the bread 
placed upon the altar the body of Christ is marked by the sign, 
so also is the body of the people that receives it; that it may 
evidently shew that that own body of Christ is existing there, in , 
which He was fed with milk [as a child, and] in which He suffered, 
&c. But this latter which is placed on the Lord’s table contains 
the mystery of the former.” [|1.6. The true natural body and 
blood there present contain in them the spiritual food signified 
by them. Does Trent speak plainer? Is it possible to be more 
indisputable 7] 


It seems evident that Ratram is both transubstantialist and 
consubstantialist and Protestant or semi-Protestant in his opinions 
by turns. Oh that some antiquarian might draw forth from some 
unsearched recess in an old library the lost work of Erigena, that 
we might compare its failings and its excellences with these of 
Ratram! As it is we have only Berengar’s answer to Lanfranc 
to put side by side with those of Ratram and Raban. But I may 
here add that there is a curious approximation to periodicity in 
the times of the great movements on this subject. If it be said 
that there is a first rising of Judaizing doctrine on this subject 
in the first century in Ignatius and partly in Clement of Rome, 
then in about four centuries from that time the sacrificial doc- 
trine of the supper had been decidedly established and accepted, 
2.e. before the middle of the fifth century. Then in four centuries 
from that date, 1.6. in the middle of the ninth, came this counter- 
effort of Erigena and Ratram towards a return to Scriptural sim- 
plicity. But it failed; and in four centuries later, 7.e. the thir- 
teenth, the sacrificial interpretation was sealed for ever by the 
council of 1215 under Innocent III., and by the appointment 
ot Corpus Christi day under Urban II. as an annual festival of 
this doctrine. Afterwards this coincidence of epochs of four cen- 
turies fails; for the Reformation of Luther and Zwingle and Cran- 
mer came on in three centuries, 2.e. in the sixteenth century. 








XCVI. Sanctus Augustinus satis nos instruit quod sicut in pane 
super altare positum corpus Christi signatur, sic etiam et corpus accipi- 
entis populi; ut evidenter ostendat quod corpus Christi proprium illud 
existat in quo lactatus, in quo passus, ὅθ. &e. Hoc autem quod super 
mensam Dominicam positum est mysterium continet illius. 


39—2 


612 THE NINTH CENTURY. [A.D. 


(1) RABANUS MAURUS, ARCHBISHOP OF MENTZ. 
B, 788. D. 856. 


Tle was of the high noblesse at Fulda, where he was born. 
He was a disciple at Tours of Alcuin the favoured of Charles the 
Great, consequently a receiver of the torch of learning from Bede. 
He travelled in Palestine and became president in the school 
of Fulda, one of the great monastery schools of learning. He 
raised this seminary to a high pitch, and prepared the way for 
such followers as Lanfranc and Anselm at Bec, and Berengar at 
Tours. It is very interesting to mark the low starting-point 
of knowledge among the clergy, from which such men as these 
endeavoured and not altogether in vain to raise them. He 
became abbot in 822, and presided over Fulda for twenty years. 
He then only left it to throw himself wholly into literary religious 
searchings, and after five years so spent he was elevated to 
the seat of that great archbishopric often deemed the first in 
all Germany. He had the honour too-of reconciling Louis the 
Debonair and his sons. One looks with reverence on such men, 
truly the lights of their age, and one grieves that the clouds of 
superstition lay so thick upon them that they could not wholly 
rise above them but have left so many dark shadows, which the 
light shed at the Reformation from more study of the Scriptures 
enables us to distinguish, He lived for 16 years under Charles 
the Bald, 

It is difficult to say whether he was more active as a promoter 
of Bible learning at Fulda, or as archbishop of his important 
see. His commentaries on the Scriptures lean almost entirely 
on his citations from the greater fathers. This is excused because 
books were so rare: but nothing can acquit a teacher for not 
giving his own opinions on the Scriptures. The fathers may 
be well studied as aids, but the crowd of servants must not stand 
before their Master and His Spirit. The church is but the pillar 
to hold the Bible to men’s eyes. He lived as archbishop in a 
villa at Winkel in the Rheingau, and his name has ever since 
been held in reverence there for his many excellences, 

He put forth the singular view of making four sacraments, 
by calling the bread and the wine two separate sacraments, and 
taking in Chrisma (anointing) as a separate sacrament from bap- 
tism, making in fact each of the two sacraments double. But 


Ν 


788] RABANUS MAURUS OF MENTZ. 613 


he was one who laboured to bring back the church to the Bible as 
the standard or rule of faith. He was Abbot of Fulda, 827, Arch- 
bishop of Mayence, 847. He rejected the doctrine put forth by 
Paschasius. He made the predestination of the wicked turn on 
God’s prescience; St Paul says of the good, “Whom He fore- 
“knew He also predestinated.” He speaks on the Lord’s supper in 
his treatise De Clericorum Institutione: but the passage presently 
cited on 1 Cor. xi. is more complete. We have to regret the 
loss of a letter by him to abbot Augilus on the same subject. 

Two things will be noticed in the following extracts, that the 
Lord’s supper is held to be a defence to the body from harm, 
twittio: and that to the flesh of Christ is assigned the task of 
rescuing our bodies, and to the blood the work of delivering 
our souls. 

He was 26 years of age when Charlemagne died. 


“ P.1166. “When therefore he says ‘the same meat and the 


‘same drink, we must understand him to mean ‘the bad the 
‘same as the good, the same without doubt as Caleb and Joshua 
(good) ; Dathan and Abiram (bad) the same as Moses and Aaron. 
[Is not this the right interpretation 7] But if we are asked, How 
then was the meat spiritual and the drink spiritual ? the answer 
is easy to make, that it was in the same way in which also Christ 
was a spiritual rock. For as Paul said spiritual meat and spiritual 
drink, so said he 1 Cor. x., ‘But that rock was Christ.’ Christ 
truly Who thus called even Peter a spiritual rock, as if he said 
that the form of a spiritual rock was significative of Christ. 
Therefore said he thus both spiritual food and spiritual drink, 
as if he said that the meat was figurative of the spiritual food, 
that the drink was significant of spiritual drink... 


Opera, Migne. P. 1166, 1 Corinthians X. 


Tgitur eandem escam et eundem potum cum dicit, subaudiendum 
est, mali quam boni; eandem sine dubio et eundem quam vel quem 
Caleph et Josue; eandem eundemque Dathan et Abiram quam vel 
quem Moyses et Aaron. Quod si queritur, quomodo ergo esca spiritualis 
et potus spiritualis erat? facile respondetur quia non alio sed eodem 
modo quo et petra spiritualis Christus erat. Sicut enim dixit spiritua- 
lem escam et spiritualem potum, sic dixit, 1 Cor. x., Petra ista autem 
erat Christus. Christus vero, Qui sic petram spiritualem vel Petrum 
dixit, ac si diceret spiritualis petri figurationem Christi significativam. 
Ita ergo et “spiritualem escam et spiritualem potum” dixit, ac si 
diceret escam figurativam esc spiritualis, potum significativum potus 
spiritualis. 


G14 THE NINTH CENTURY. [A.D. 


P. 1666. “He had to enquire, In what way can we, while we 
are living, take Him over into our souls and our bodies, because, 
as has been said, after we have died it could not be done...that 
is to say, that (Christ) should die again, and His soul be joined 
to our souls in the separate state, and His body to our bodies 
(after death) in the earth. Therefore He, wise as the wisdom of 
God, as wisely as compassionately, Himself provides for us a 
remedy under another form, For He has made a sacrament by 
which His body [might come] into our bodies, and His body’s life, 
i.e. God the Word, might be poured into our souls and yet might 
Himself remain whole and alive... 


P. 1662. “Therefore when they were at supper, .6. still 
sitting in the supper where they ate the flesh of the lamb, 
the flesh of the ancient passover, He took bread and _ blessed 
it: He took common bread, but by blessing it, changes it 
into a thing far different to what it had been, so that He 
might truly say, ‘This is My body which will be given for 
‘you. Also He took the substance of wine, but in the same 
way by giving thanks or blessing turns it into another thing, 
that the Truth Which does not lie might say, ‘This is My blood, 
ἄς. He says, ‘Be this (i.e. this bread) My body or My flesh.’ 
For elsewhere also He says, ‘And the bread which I will give 
‘is My flesh, ἄς. But it does not appear to the eyes of the 
flesh, it is not perceived by the taste of the mouth, that that 
bread has been made Christ’s flesh, that that wine has been 








P. 1666. 

Querendum illi erat...quo pacto nos [lum dum vivimus ia ani- 
mas et corpora nostra transumere possumus, quia, sicut jam dietum est, 
postquam mortui essemus fieri non poterat...ut scilicet (Christus) rursus 
moreretur, et anima Ejus nostris in inferno animabus, corpus Ejus 
uostris in terra corporibus (post mortem) jungeretur. Ergo et nobis 
tam sapienter quam misericorditer idem in alia specie remedium pro- 
videt quomodo sapiens quomodo sapientia Dei, Fecit enim sacramentum 
per quod corpus Ejus in nostra corpora, et vita corporis Ejus, i.e. 
Verbum Deus, in nostras animas infunderetur et [pse tamen integer 
permaneret et vivus. 

P. 1662. 

Coenantibus itaque, i.e. sedentibus adhue in ceend, qua manducaverunt 
carnes agni, carnes Paschze veteris, “ Panem accepit et benedixit.” Panem 
communem accepit ; sed benedicendo iz longe aliud quam fuerat trans- 
mutat, wt veraciter diceret sic “Hoc est corpus Meum quod pro vobis 
‘‘tradetur.” Item vini substantiam accepit, sed itidem gratias agendo 
vel benedicendo in aliud vertit, ut diceret Veritas que non mentitur 
“ Hie est sanguis Meus,” ἄς, ‘ Hoc,” inquit (i.e. hic panis), esto corpus 
‘‘Meum sive caro Mea.” Nam et alibi dicit, “Et panis, quem Ego 
‘‘dabo, caro Mea est,” ἄς. Sed non videtur oculis carnis, non sentitur 
gustu oris, quod panis ille Christi caro factus sit, quod vinum illum in 
sangninem versum sit. Nimirum si videretur color, aut sentiretur 


788] RABANUS MAURUS OF MENTZ. 615 


turned into blood, Doubtless if the colour of human flesh and 
blood were seen, or the taste of such were perceived, it would 
not bring to man more of salvation, but very much horror. It is, 
therefore, Christ’s body or flesh and blood, in the way in which it 
is either suitable for our use or sufficient for our salvation. How 
or by what modes of existence? Doubtless in name, fact, and 
effect. That is to say, we understand it to be by name, by His 
saying, ‘This is, ὅθ. As we never ought to take the name of 
the Lord in vain, so not in that case, yea specially not in that 
case. For if this holds in all sanctifyings, how much more in that 
sanctifying, on which God has with His own mouth set the name 
of His own body and blood. In fact also we understand it to be the 
body and blood of Christ, in that it is that body which is handled, 
that blood which is poured out. In effect also we understand it... 
in that He has added ‘for you, for the remission of sins.’ As, 
therefore, in that form in which He hung on the cross He is the 
holy of holies, and in that form to all the elect of past time He 
wrought remission of sins, so also in this form of bread and wine 
He is no less the holy of holies, and it is beyond doubt that te all 
the elect, that come to His faith after this same passion, He works 
the same benefit, ὦ.6. confers on them remission of sins, and 
eternal life. 

P.1663. “Did not (Augustine) say, he that unworthily eats and 
drinks eats mere or common bread, and drinks wine, such as it was 
before the consecration had been celebrated ; but he will be guilty 








sapor carnis et sanguinis humani, homini non plus salutis, plurimum 
afferret horroris, Sic ergo est corpus vel caro et sanguis Christi quo- 
modo vel esse ad usum nostrum convenit, vel ad salutem nostram 
sufficit. Quomodo vel quibus essentie modis? Nimirum nomine re 
atque effectu. Nomine videlicet esse intelligimus in eo quod dicit, 
** Hoe est,” &e. Sicut nusquam, ita nec in isto, imo maxime nec in 
isto, nomen Domini vanum accipere debemus. Si enim in cunctis 
sanctificationibus quanto magis in isté sanctificatione, in qua nomen 
corporis et sanguinis Sui ore proprio posuit Dominus. Re quoque 
corpus Christi et sanguinem esse intelligimus in eo quod est, quod 
corpus tractatur qui sanguis effunditur. ”Effectu esse intelligimus in 
eo quod...addidit pro vobis in remissionem peccatorum. Ttaque sicut 
ill specie, qué pependit in cruce, sanctus sanctorum est, et in illa 
specie preeteritis omnibus electis remissionem peccatorum operatus est, 
sic et in isté specie panis et vini nihilominus sanctus sanctorum est, 
et omnibus electis, qui post eandem passionem ad fidem Kjus veniunt, 
idem Illum ἐς ie. remissionem peccatorum et zeternam Sian 
conferre, haud dubium est (John vi.). 


P. 1663. 
Non dixit (Augustinus) qui manducat et bibit indigne panem 
manducat simplicem vel communem, et vinum bibit quale erat, nondum 
celebrata consecratione, sed ‘ reus erit corporis et sanguinis Domini” ?.. 


616 THE NINTH CENTURY. [A.D. 


of the body and blood of the Lord ?...Therefore the body imdeed 
and the blood of Christ is this visible sacrament, which he re- 
ceived with the mouth; for neither will his unworthiness be able 
to make void the dignity of so great a consecration, but he reaches 
not the reality of the sacrament, because he does not with 
the mind and through faith working by love look back on 
Christ’s passion. Therefore, neither does he obtain the same 
sacrament’s effect... 


P. 667. “Christ’s holy church does not set on the table very 
large but very small loaves, to make the body of Christ... 


P. 760. “What need, you say, was there, after we have 
received baptism for the remission of sins, to take (this) food for 
the remission of sins? Yea, if either of these has been received, 
why was the other necessary unto salvation ?...If it is asked why 
not one, but both...are necessary unto salvation, it will be allowed 
me to reply a double sin has been committed...Pride and greedi- 
ness...Because the sin was double, the sacrament also has been 
rightly doubled. [Strange !] 

P. 40. “On the Divine Services. The material, the inten- 
tion, the usefulness. (1) The material,/The Word, which took 
man’s nature, 7.e. remaining in the flesh, took the ‘substance of 
bread and wine, in the middle of His life (.6. in middle age), 
when He joined the bread with His own flesh (and) the wine with 
His own blood. As in the bodily senses the tongue comes be- 
tween the mind and the swelling air, and uniting the two makes 





Ergo corpus quidem et sanguis Christi est hoc visibile sacramentum, 
quod ore percepit ; neque enim indignitas ejus dignitatem tante conse- 
crationis evacuare poterit, sed rem sacramenti non attingit, quia mente 
et fide per dilectionem operante passionem Christi non respicit. Id- 
circo nec effectum consequitur ejusdem sacramenti. 

P. 667. 

Sancta Christi ecclesia panes non valde grandes sed exiguas ad 
contficiendum corpus Christi eee) 

. 760. 

Quid, inquis, opus erat, oe baptismum accepimus in remis- 
sionem peccatorum, sumere cibum in remissionem peccatorum? Imo 
utrolibet horum accepto quid alterum ad salutem erat necessarium ?.. 
Si queeritur cur non unum sed utrumque...ad salutem necessarium sit, 
respondere licebit peccatum duplex commissum est... Superbia et gula... 
Quia congeminatum fuit peceatum, recte congeminatum est et sacra- 
mentum, |Might it not equally be said that there was a third con- 
stituent, and a fourth, &e. &e. 1] 

De Divinis Officiis, 17. 9, p. 40. 

Materia, intentio, utilitas. (1.) Materia. Verbum, quod humanam 
accepit naturam, i.e. in carne manens, panis et vini accepit substantiam 
vité media, panem cum Sua carne vinum cum Suo jungebat sanguine. 
Quemadmodum in corporis sensibus menti et corpulento aeri media 


788] RABANUS MAURUS OF MENTZ. 617 


one speech, so that when it sinks into the ears the audible part is 
received and passes in, but the perception of speech remains 
unimpaired both in the speaker and in the hearer; so the Word 
of the Father coming in the midst between (Him and) the flesh 
and blood which He had assumed from the virgin’s womb, makes 
one sacrifice, which when the priest distributes in the mouths of 
the faithful, the bread and wine is received and passes away. 
But the offspring of the virgin, with the Word of the Father united 
to itself, remains unimpaired and unconsumed both in Heaven and 
among men. But none of the sacrifice except the visible forms of 
bread and wine comes to him in whom there is no faith. 4“ (2) In- 
tention. Lo! we see the difficulty of that medicinal “discipline, 
which was in the Scriptures! For how small a part of us 
receives that (medicine) which is fragrant with such excellent 
perfumes in the holy gospel, that antidote Which was in the 
beginning the Word, God with God, by Which (the Word) all 
things were made, and Which was made flesh... Besides, this medi- 
tation is the food of the mind only; the sanctification is of the 
soul alone. But He was desiring to bind to Himself our body 
and mind, &c. Therefore with love's great art He by the wisdom 
of God compounded His colours... He accustomed the multitude of 
souls that could not hold and ruminate the solid food of the 
old word, to suck in the Divinity of the same Word in the sacra- 
ment of bread and wine, by making here a most sweet liquid. 
Take away from the church’s assembly the daily celebrations of 
our Saviour’s death in this way, and see how we should deserve 
that He Himself should say, ‘ What profit is there in My blood ?’ 


lingua intervenit, et utrumque conjungens unum sermonem efficit quo 
in aures demisso id quod audibile est absumitur et transit; sensus 
autem sermonis et in dicente et in eo qui audit integer permanet, sic 
Verbum Patris carni et sanguini quem de utero virginis assumpserat, 
medium interveniens, unum sacrificium efficit, quod cum in ore fidelium 
sacerdos distribuit, panis et vinum absumitur et transit. Partus autem 
virginis cum unito 5101 Verbo Patris et in ccelo et in hominibus integer 
permanet et inconsumptus. Sed in illum in quo fides non est, preter 
visibiles species panis et vini nihil de sacrificio pervenit. (11.) Intentio. 
Ecce videmus ejus, que in sacris scripturis erat, medicinalis discipline 
difficultatem ! Quota enim pars nostri capit illam que in sancto 
evangelio fragrat tam optimis unguentis, antidotum illud, Quod erat 
in principio Verbum, Deus apud Deum, per Quod omnia facta sunt 
et Quod caro factum est... Preterea meditatio hee solius mentis 
pabulum est, solius anime sanctificatio est. At Ile utrumque nostrum 
corpus et animum Sibi astringere ardebat, &c. Magna igitur charitatis 
arte pigmenta Sua Dei sapientié composuit... Plebem animarum que 
verbi antiqui solidum non potuit tenere et ruminare cibum, dulcissimo 
hic liquamine confecto, Verbi ejusdem Divinitatem in panis et vini 
sacramento sorbitare consuefecerat. Aufer a ccetu ecclesie quotidianas 
Salvatoris nostri hujusmodi exequias, et vide quam merito dicat Ipse 


018 THE NINTH CENTURY. [A.D. 


For when that memory of Him grows cold, which in this way 
is everywhere kept warm, all charity will grow cold, faith will be 
dumb, and hope will lamely totter along. (3) Usefulness, This 
is a great sacrament. The flesh of Christ which before His 
passion was the flesh of the Word of God only, so grew by His 
passion, was so spread, so filled the whole world, that all the 
elect, ἕο. That flesh was one grain of corn...now, after the death 
of the grain, it grows on the altar, it fructifies in our hands and 
our bodies, &e. 

P.103. “Of doing these things at home and not in the 
church. We assemble (in church) for unity and mystery, not 
for dissension and satisfying appetite. He shews them that the 
eucharist’s mystery, celebrated during a (Paschal) supper, was not 
a supper. For it is a spiritual medicine, which eaten with re- 
verence purifies him that is devoted to it. For it is ‘a memory’ 
of our redemption, that by being mindful of our Redeemer we 
may earn the attainment of greater things from Him...For be- 
cause we have been set free by the Lord’s death, in memory 
of this thing we put forth signs of the new covenant in eating 
and drinking the flesh and blood, which have been offered for 
us, having in these attained to it, because it is the new law which 
hands on to the Heavenly kingdoms them that are obedient to 
it. For Moses also, having taken the blood of a calf in a basin, 
sprinkled the sons of Israel, saying, Ex. xxiv., ‘This is the cove- 
nant which the Lord hath arranged for you.” This was a figure 
of the covenant which the Lord through the prophet called 





Salvator, Que utilitas in sanguine Meo? Refrigescente enim ed, que 
hoe modo ubique calet, Ejus memoria, refrigescet universa charitas, 
muta erit fides, claudicabit spes. (111.) Utilitas. Magnum hoe sacra- 
mentum est. Caro Christi que ante passionem solius erat caro Verbi 
Dei per passionem ita crevit, adeo dilatata est, ita mundum universum 
implevit, ut omnes electos, &c. ἄορ, Caro illa unum erat granum fru- 
menti...nune, postquam mortuum est, crescit in altari, fructificat in 
mauibus corporibusque nostris, &c, 


Vol. VI. p. 103. 1 Cor. 

Domi hee agendi non in ecclesidé, Unitatis et mysterii causa con- 
venitur, non dissensionis et ventris.,.ostendit illis mysterium eucha- 
ristiz, inter ccenandum celebratum, ccenam non esse. Medicina enim 
spiritalis est, quae cum reverentid degustata purificat sibi devotum, 
Memoria enim redemptionis nostrze, ut, Redemptoris memores majora 
ab Eo consequi mereamur...Quia enim morte Domini liberati sumus, 
hujus rel memores in edendo et potando carnem et sanguinem, que 
pro nobis oblata sunt, significamus novum testamentum, in his consecuti, 
quod est nova lex, que obedientiam sibi tradit ccelestibus regnis, Nam 
et Moyses, accepto sanguine vituli in paterd, aspersit filios Israel dicens, 
Exod, xxiv., Hoe est testamentum quod disposuit Deus ad vos. Hoe 
figura fuit testamenti, quod Dominus novum appellavit per prophetam, 


788] RABANUS MAURUS OF ΜΕΝΊΖ. 619 


new, that that which Moses delivered (to them) might be (made) 
old. Therefore the covenant was established by blood, because 
it is a witness of the benefit of the Divine blood. And as a type 
of this we receive the mystic cup for the defence of our body 
and blood and soul, because the blood of the Lord redeemed our 
blood, ὁ.6. saved the whole man. But the Saviour’s flesh is for 
the salvation of our body, but His blood has been shed for our 
soul as had been formerly prefigured by (the law of) Moses. The 
flesh, he says, is offered for our body, but the blood for our soul, 
and for that reason the blood was not to be eaten. [Questionable.]... 
Those who approach without the appointed discipline ({.6. con- 
fession and absolution) are guilty of the body and blood of the 
Lord. What is it to be guilty but to pay the penalty of the 
death of the Lord? For He was slain (even) for those who 
bring His benefit to naught (Augustine). Why then dost thou 
wonder if to Judas was given the bread of Christ, by which he 
was to be made a slave to the devil, when you see that on the 
contrary an angel of the devil was given to Paul, that by his 
(buffetings Paul) might make progress in Christ, so that a good 
thing was hurtful to a bad man, and a bad thing was profitable 
to a good man?...‘He does not discern,’ 1.6. does not see the 
difference between it and other food. The Lord’s body is a 
witness of God’s benefit, Whom if we with (the proper) disci- 
pline receive, we shall not be ‘ unworthy.’... That we may even in 
the highest degree keep the purity of our chastity unstained at 
that time when we desire to ‘assist’ (stand by) at the venerable 
altars with even the most vigilant circumspection, we must use 
precaution that the perfect state of the body, which we have 





ut illud vetus sit quod Moyses tradidit. Testamentum ergo sanguine 
constitutum est, quia beneficii Divini sanguinis testis est. In cujus 
typum nos calicem mysticum ad tuitionem corporis et sanguinis et 
anime nostre pereipimus, quia sanguis Domini sanguinem nostrum 
redemit, 1.6. totum hominem salvum fecit. Caro autem Salvatoris pro 
salute corporis, sanguis vero pro anima nostra effusus est, sicut prius 
prefiguratum fuerat a Moyse. Caro inquit pro corpore vestro offertur, 
sanguis vero pro anima; ideoque non manducandum sanguinem...Sine 
disciplin4 traditionis qui accedunt rei sunt corporis et sanguinis Domini, 
Quid est reus esse nisi poeenas dare mortis Domini? Occisus enim est 
pro his qui beneficium Ejus in irritum ducunt (Aug.). Quid ergo 
miraris si datus est Jude panis Christi per quem manciparetur diabolo, 
cum videas e contrario Paulo datum angelum diaboli, per quem pro- 
ficeretur in Christo, ita ut malo bonum obfuit, et bono malum profuit? 
..“ Non dijudicat.” Hoc est non discernit a ceteris cibis. Domini 
corpus Testis est beneficii Dei; Quem nos, si disciplina accipiamus, 
non erimus indigni...Ut immaculatam castimonie puritatem illo vel 
maxime tempore teneamus, quo venerandis optamus assistere altaribus 
et vigilantissima circumspectione, precavendum ne carnis integritas, 


620 THE NINTH CENTURY. [A.D. 


guarded in the time (just preceding), do not slip away by (Satan's) 
craft on the last night in particular, in which we are preparing 
ourselves for participating in the feast of salvation (or the saving 
feast)...We must decide that it is so different that we must only 
dare to take it with a pure mind and body.” 


[The powerful grasp of this writer’s theology seems to be loos- 
ened, and his strength to become utter weakness, when he tries to 
elucidate the confusion and burst the cords with which his great 
predecessors had covered and denaturalized this simple rite of our 
Lord. Paschasius lost little by the earnest and honest efforts of 
this great archbishop. There was little temptation in the 11th 
century to burn his reasonings.] 


precedente tempore custodita, in ea precipue in qua nos ad commu- 
nionem salutaris convivil preparamus, nocte fraudetur...Talem esse 
dijudicandum, quem non nisi pura mente vel carne presumere. 


(J.) WALAFRID STRABO, ABBOT OF REICHENAU. B. 806. Ὁ. 849. 


A relative of Bede and of Haymon. At the age of 15 he entered 
the monastery to learn, when Hetto was abbot, and continued 
his studies after Hetto’s death in 827 under other teachers till he 
removed to Fulda to be under Raban Maur. In 842 the abbot of 
Reichenau died, and Walafrid was elected in his place at the age 
of 36: but his career was short. He died at 43. His great work, 
his commentary on the Bible, is supposed to have been enriched 
by the papers which Raban left behind him. Among other bio- 
graphies he left a life of St Gall in two books, containing, as usual, 
recitals of many of the miracles wrought by him after his death, 
and a hymn in honour of St Maurice, the chief of the renowned 
Theban legion, which is said to have been martyred en masse for 
the Christian faith in the reign of Maximilian, in the town of 
St Maurice in the valley of the Rhone, for refusing to join in 
idolatrous sacrifices, 


P. 337. “He desires in the first place to eat the typical 
passover, and thus to declare to the world the mysteries of His own 
Opera, Migne, Vol. II. (CXTYV.), p. 337. Comm. in Lucam XXII, 15, 
“ With desire have I,” de. 

Desiderat primo typicum pascha manducare, et sic passionis Sue 
mysteria mundo declarare, ut et antiqui pasche probator existat, et 





806] WALAFRID STRABO,. 621 


passion, so that He may both stand forth as an approver of the 
ancient passover and that, shewing that this belonged to His own 
dispensation as a figure, (He might prove that) the shadow ought 
to cease as the truth was now coming. As a figure of this, the 
manna failed after the sons of Israel ate of the produce of the 
land, nor did they any more use that food. V. 18, as He says 
that He will not eat the typical food of the lamb so also He says 
that He will not drink the typical drink of the passover, until the 
glory of the resurrection has been exhibited, and the kingdom of 
God, ὁ 6. the faith of the world comes, so that then by the change of 
these two sacraments He may teach that the other sacraments or 
commandments of the law also are to be altered into the spiritual 
observances (of the new covenant). But it is possible to give it 
the simple interpretation that from the hour of the (paschal) sup- 
per up to the time of the resurrection, at which time He was 
to come in the kingdom of God, He would not drink wine. For 
after the resurrection He ate and drank with the disciples. [Pro- 
bability is in favour of Strabo’s inference that he drank the com- 
mon wine of the disciples when he ate with them in the 40 days. 
It is not said that He ate bread and drank wine sacramentally 
after He rose. Part I. argues that He did not. Therefore is it 
not most probable that Jesus meant by saying that He would not 
any more taste this fruit of the vine that He would not drink 
wine in celebration of either the passover or the Lord’s supper 
till both were fulfilled 1] V.21, Judas, who presumes (by unworthy 
participation) to violate that sacrament of the Lord’s body, is the 
betrayer of the Son of man. 

P. 404. John xiii. 1, “That He should pass out of this world 
“unto the Father.” “The evangelist is interpreting to us the 
name of passover, 1.9. ‘passing over,’ and (gives it) the meaning 
that as they (passed over) from Egypt, so Christ from the world. 








hoc ad Suz dispensationis figuram pertinuisse demonstrans, jam adveniente 
veritate, umbra cessare debeat. In cujus rei figura defecit manna, post- 
quam comederunt filii Israel de frugibus terre, nec usi sunt ultra cibo 
illo. V.18, “1 will drink no more,” ὅθ. Sicut typicum esum agni, sic 
et typicum paschx potum negat Se bibiturum, donec ostensa resurrectionis 
gloria, regnum Dei, i.e. fides mundi adveniat, ut per horum duorum 
immutationem sacramentorum cetera legis sacramenta vel jussa ad 
spiritualem observantiam doceat transferenda [spiritualem, 7. 6. Christian]. 
Potest autem simpliciter accipi quod ab hora ccenz usque ad tempus 
resurrectionis quo in regno Dei erat venturus, vinum non erat bibiturus. 
Post resurrectionem enim cum discipulis manducavit et bibit. V. 21, 
Filium Hominis tradit qui illud inviolabile Dominici corporis sacra- 
mentum violare preesumit. 
P. 404, Comm. in Joh. XIII. 1, “ Ut transeat.” 

Interpretatur nobis evangelista nomen pasche, id est “ transitus,” 

et significationem, quia, sicut illi de Aigypto, sic Christus de mundo, 


022 THE NINTH CENTURY. [A.D. 


Thus we too are marked out by the blood of the Lamb to pass 
over from vices to virtues, from the world to Heaven. 


P, 406. “We must know that Christ had now distributed 
the sacrament of the body and blood to all (the disciples), Judas 
also being among them: after this by a sop dipped the traitor 
himself is expressed (or thrust forth). 


P. 385. “He chose eleven to remain: He chose Judas that 
through him the dispensation of Divine mercy might be fulfilled 
for the salvation of the world, using evil for good, as the bad use 
the good things of God for evil. 


P. 539. “He shews that the mystery of the eucharist, that 
was celebrated during a supper, is not a supper. For it is a 
spiritual medicine and a remembrance of redemption, that we may 
obtain greater benefits, because by Christ’s death we have been set 
free. We ought to be mindful of this in eating and drinking, 
&e. V. 26, ‘Till He come.’ Because this will not be changed, 
as the sacraments of the Jews (were changed into the Christian). 
V. 27, ‘Unworthily.’ Because anyone eats not unto (his) salvation, 
it is not for that reason any the less the body and blood of Christ 
which he receives. 





Sic et nos sanguine Agni insigniti de vitiis ad virtutes, de mundo ad 
coelum, 


P, 406, V. 26, “ When He had dipped,” ke. 


Sciendum est quod jam omnibus Dominus distribuerat sacramentum 
corporis et sanguinis, inter quos et Judas fuit; deinde per buccellam 
intinctam exprimitur ipse traditor. 


P. 385, Joh. VI. 71, Have not I chosen ?” de. 


Elegit undecim ad permanendum ; elegit Judam ut per eum Divine 
dispensatio misericordiz in salutem mundi impleretur, utens malo ad 
bonum, ut mali utuntur bonis Dei ad malum. 


P. 539, 1 Cor. XT. 23, “ 7 received of the Lord,” ke. 


Ostendit mysterium eucharistie inter ccoenandum celebratum non 
ceenam esse. Medicina enim spiritualis est, et memoria redemptionis, 
ut majora consequamur quia morte Christi liberati sumus. Hujus in 
edendo et bibendo memores esse debemus, &e. [V. 26, “Till He come.” 
Quia hoe non mutabitur sicut sacramenta Judeorum. [V. 27, 
“ Unworthily.”| Non, quia manducat aliquis non ad salutem, ideo 
minus est corpus et sanguis quod accipit. [The realists since the 
Council of Trent shrink from this. ] 


On v. 29, and v. 20, he turns Augustine’s language to his own 
account without thinking acknowledgement necessary. 


— « 7 


806] WALAFRID STRABO., 623 


_ Υ͂, 24, “He gave one bread to all, that they might continue 
in unity: but when He brake it He shewed that His own passion 
was voluntary.” 








V. 24. 
Unum omnibus dedit ut in unitate permanerent. Sed, cum fregit, 
spontaneam passionem Suam ostendit. 


RETROSPECTIVE THOUGHTS. 


This is perhaps a good point to stand and review the progress 
of divergence from our Lord’s example in relation to the time of 
observing the command “Do this in remembrance of Me.” The 
wording of the command seems to imply that we can hardly follow 
His steps too closely in this matter. Well, the fact is that He 
who could easily have gathered the disciples at any hour of the 
day for the institution of this sacrament chose to take the evening 
for it, and not before the evening special festal meal but after it. 
Would it have been believed by the apostles that in after ages 
the church under the guidance of such men as Cyprian and 
Augustine would come to the notion that the use of this sacra- 
ment ought to be generally forbidden in the evening and received 
in the morning ? and that early in the morning should be con- 
sidered the best and most orthodox ? and that the general church 
throughout the world should ever since with few exceptions fol- 
low their leading, and discourage evening communions? But 
this is not all. Would the primitive Christians have believed 
that the reason generally given for thus taking the very opposite 
to the time which our Lord took, would be that the same great 
authors recommended and that the general church positively en- 
joined that this sacrament should be observed in the morning in 
order that it might be taken fasting, when our Lord instituted 
it after the regular evening meal, which for that evening was the 
roasted Passover lamb with lettuces, a dish appointed with an 
order respecting the number of persons to eat of it, so that it 
should be enough for them: so that they were as it were ordered 
to have a sufficient meal? during which and immediately after 
which the disciples received and ate and drank the bread and 
wine at our Saviour’s hands. And yet the church which was 
commanded to do this in remembrance of Christ, in about two 


624 THE NINTH CENTURY. [A.D. 


centuries fell into the regular habit of substituting, for the fol- 
lowing of our Lord in these things, a Communion in the morn- 
ing fasting! And what is the general explanation? Augustine’s 
explanation is simply, The church has enjoined it to be so, It is 
very true, he says, that our Lord instituted it in the evening and 
after the evening meal, but it has seemed good to the church 
to ordain it in the morning and that the first food eaten should 
be the body of our Lord, and this we ordain out of reverence. 
Then each succeeding author after Augustine repeats this settle- 
ment, and many with a new reason for it; all which have been 
seen in our extracts hitherto: and now comes a very respectable 
teacher, Walafrid Strabo, and what does he add to the common 
stock of arguments? He says not simply, “The church has 
“enjoined on us to act in the teeth of Christ’s example, and we 
“must obey the church.” He turns the argument round and 
puts it that those who think our Lord’s example ought to be 
followed are calumniating the church, in assuming that the 
church would or could give a wrong order in such a thing! and 
he repeats the argument of Augustine, but puts it in a stronger 
form, urging that Christ indeed instituted the supper in the 
evening, but that He left power to His apostles to order the time 
of its observance when He left them power to ordain all particulars 
of rite and rule among the brethren. And Walafrid Strabo, a 
most respectable divine, says this in perfect knowledge of the 
fact that Christ's most prominent apostle St Paul, who received 
directions from our Lord Himself regarding the performance of 
this sacrament, does not let drop the slightest hint in the Scripture 
of its being expedient to change the time, and does not breathe 
a word about its being more reverential to receive it as the first 
food tasted in the morning, nor is there even a tradition of any 
such fact! And to crown the whole, in the realm of England, 
favoured of God with very special Bible illumination and the refor- 
mation of corrupt and mistaken views in many respects, there 
is required in the jatter half of the 19th century after Christ and 
the 4th century after the English Reformation a very special 
effort to prevent the suppression of evening Communions in its 
national church; and to this day the reception of the bread 
and wine, fasting, is much favoured and widely promoted by 
the practice of early celebrations. What a singular being is man ! 


—867] POPE NICHOLAS I. 625 


(L.) POPE NICHOLAS I. POPE 858. D. 867. 


This man is eminent in history as the rebuker of Lothair 
king of Lorraine for his guilty passion for Waldrada: and the 
second extract is taken from a letter of his to Michael the Greek 
Emperor concerning the degradation of Ignatius patriarch of 
Constantinople, for excommunicating the uncle of Michael for 
a similar guilty passion. Nicholas however betrays some willing- 
ness to permit the substitution of Photius for Ignatius, if only the 
Greek Emperor will refer the matter to him for judgment: but 
all his interference with Eastern affairs proved vain. He had 
to seek his consolation from his double success in Western mat- 
ters: for not only did he at last bring the king of Lorraine to un- 
reserved submission in his unjustifiable conduct, but he also re- 
duced Hinkmar the greatest of the French prelates, to bow to 
his supremacy as supported on the bad foundation of the False 
Decretals, which Hinkmar had wunwisely introduced into the 
controversy: and which the learning of that age seems to have 
been insufficient to overthrow. A pope who accepted and pleaded 
on such documents was little likely to discern any defect in the 
received views of the Lord’s supper. He finds a new argument 
by dwelling on Raban’s idea of the elements being a medicine. 
One hundred and fifty-nine of his letters to Photius, Charles, 
Lothair, Hinkmar and others survive. He seems to be the first 
Pope that was regularly crowned. His judgment that a crime 
committed by Theutberga with another person before marriage 
would not, if proved, have annulled her marriage with the king 
or justified the king’s marriage with another, would have been 
a case in point in England in the reign of Henry VIII. to have 
satisfied the king’s conscience (see Demaus’ Life of Hugh Lati- 
mer) and to have saved Anne Boleyn’s life. 


P. 778. “Why in contradiction to our faith are our souls left 
affectionately to long for His figure in the baldacchino above the 











Letter IV. To the Eastern emperor Michael. 
Opera, Migne, partly on image worship, p. 778. 


Quod fidei nostre contradicit, quod in centro camere super altare, 
Ejus figuram, quod Verbum caro factum et habitavit in nobis, anime 


H. 40 


626 THE NINTH CENTURY. [A.D. 


altar, Who was the Word made flesh and dwelt among us, Whose 
image retains the title of His name? and since by. nature we 
adore His name, wherefore should we not adore His name by 

adoption, new written on pebbles or gems? Therefore the Bly 
altar on which we pay the vows of our sacrifices to the almighty 
God is naturally a common stone not at all different from other 
slabs which adorn our walls and pavements, but because it has by 
God’s help been consecrated and has received benediction, by 
which it is also made a holy table....The bread too which is offered 
on it is indeed common bread, but when it has itself been con- 
secrated by a sacrament, it becomes and is called the body of 
Christ in truth. So also a little wine, of moderate value before its 
benediction, is made after the sanctification by the Spirit, the 
blood of Christ. [Something is wanting after the word “ table.”] 


P. 1004. ‘Answers to the decrees of the Bulgarians. Rightly 
is refusal then given to any one to let him receive the communion, 
when through being given up to indulgence in eating he is not 
found fasting so as, making little account of the mystic table, 
to appear to have broken his fast by first taking common food, 
and, not making a difference between the body of Christ so worthy 
of veneration and His precious blood and the rest of His food, 
he is known not to have set it before all human refreshment but 
to have thought it less worthy. For Christ’s body is a saving 
remedy against sin; and he that does not with veneration take 
this before all food (the rest of this sentence is lost). And 
certainly we daily see medical men offering their cups of drink 





nostre affectando desiderant, Cujus imago nominis titulum retentat ; 
et, quia per naturam Filium adoramus, quare per adoptionem novum 
nomen scriptum in calculo vel gemmis non adoremus? Altare itaque 
sanctum, in quo Deo omnipotenti sacrificiorum vota persolvimus, lapis 
est naturaliter communis, nihil differens ab aliis tabulis, que parietes 
nostros et pavimenta adornant, quia vero sacratum est Dei adjutorio 
et benedictionem suscepit, unde et mensa sancta efficitur... Panis iterum, 
qui super eam offertur, panis est quidem communis; sed quando ipse 
sacramento sacratus fuerit, corpus Christi in veritate fit et dicitur. 
Sic et vinum modicum aliquid ante benedictionem, post sanctificationem 
Spiritus sanguis Christi efficitur, ἄς, &e. [A deficit after “ efficitur.”] 


Letter XCVIT. c. 65, p. 1004. Responsa ad consulta Bulgarorum. 


Tune recte non licet cuilibet communionem Christi percipere quando 
gule deditus non invenitur jejunus, adeo ut mysticam mensam parvi 
pendens prius cibi laici sumptu jejunium solvisse videatur, Christique 
venerandum corpus ac pretiosum sanguinem a ceteris non discernens 
alimentis non preeposuisse omni humane refectioni, sed postposuisse 
noscatur, Remedium quippe salutiferum est Christi corpus contra 
peccatum, et qui hoc ante omnem escam veneranter non sumit (pars 
deest). Et certe quotidie medicos vacuis visceribus sua cernimus pocula 


—867] POPE NICHOLAS I. 627 


to men when their stomachs are empty, and if this is done for a 
healthy state of body, how much rather ought it to be achieved for 
the soul’s health!—[For a suicide.] The sacrifice is not to be 
offered for him. 





propinare. Et si hoc pro sanitate corporis agitur, quanto potius est 
pro anime salute patrandam! [XCVIII.,.as to a suicide.] Sacrificium 
pro eo non est offerendum. 


(M.) HINKMAR, ARCHBISHOP OF RHEIMS. B. 806. D. 882. 


Of the long struggle between the Pope Nicholas and Lothair 
nephew of Charles the Bald, regarding Lothair’s devotion and 
marriage to Waldrada during the life of his first wife, Hinkmar 
was the first mover. He was indeed rather a prince than ἃ. 
divine. Mr Pritchard has given us one of the volumes now 
called monographs, we used to term them biographies, concern- 
ing him: shewing abundantly that he found it easier to rule 
his princely diocese and to put down writers of extreme opinions, 
than to keep his own nephew, the younger Hinkmar, within 
bounds. This struggle is the more important because it led 
the older Hinkmar, in contending for the ecclesiastical liberties 
of France, to go up at last to higher and truer precedents and 
rules than those which had been falsely put forward as the com- 
pulations of the Sevillian Isidore; a step—and I repeat it here—as 
valuable towards the foundation of national ecclesiastical freedom, 
as the calling up of the tiers état by Philip Augustus became 
to future civil liberty. It is curious but perhaps natural, that 
the three greatest struggles between the Popes and Royal persons 
in France and in England were on the subjects of the marriages 
of the latter. But it is singular that in two of the three cases 
the Popes were altogether in the right; and the third case was, 
when taken in all its bearings, one of the most difficult questions 
ever presented to universities and to assemblies of divines. This 
at least has been shewn by the late Dr M°Caul. Yet in two of 
the three, those of Philip and our Henry, the Papal power re- 
ceived two of the greatest blows it ever endured, and religious 
liberty advanced in France and England in the same propor- 
tions. The life of glorious old Hugh Latimer by Mr Demaus 
should be read on Henry’s side, as well as for the excellent picture 

40—2 


628 THE NINTH CENTURY. [A.D. 


it gives of Latimer, and the true estimate it furnishes of our 
obligations to the persevering faithfulness of Cranmer, when 
Latimer by resigning his bishopric had left him to contend 
alone. Hinkmar was very different from either—a man of like 
sturdiness of character, but of a more worldly cast, full of natural 
ambition and violence: a man to whom his nephew’s rebellion 
was a good medicine, 


P. 922. “To Charles the Bald on avoiding vices and prac- 
tising virtues. The fatted calf is killed for us, Who is sacrificed 
for the salvation of the penitent, 1.6. the Saviour Himself, on 
Whose flesh we daily feed, Whose blood we drink, The Father 
daily accepts the Son (as an offering). Christ is always being 
sacrificed for them that believe. Preach Him as slain, and offer 
Him to be sacrificed in His own mystery: and for you, @.e. for 
sinners, believe that He daily dies. And as often as you offer 
to God the host (victim) of His passion so often trust that His 
passion is repeated for your absolution. Let us therefore feast ; 
1.6. take His flesh and blood with believing faith for the remission 
of our sins, Ps. xxxiii. 9. Then John vi. ‘ Unless ye eat, ἄορ. But 
if you should not understand it as they did not understand it who 
said ‘How shall this man, &c.” He who truly gave us to eat His 
own body, in which He endured so much. 


P. 927. “Ps..exxxv. 6. Could not therefore Christ’s word, which 
could make out of nothing that which was not, change things that 
are into that which was not ? For it is not less to give new things 


Ad Carol. Calv. Regem. De cavendis vitiis et virtutibus exercendis. 
L, 922, ° 

Occiditur nobis vitulus saginatus, Lue. xv. 25, qui pro pcenitentis 
immolatur salute, i.e. Ipse Salvator, Cujus carne quotidie pascimur, 
cruore potamur. Quotidie Pater Filium recipit. Semper Christus 
credentibus immolatur...Predicate occisum, et offerte in Suo mysterio 
immolandum, et quotidie pro vobis, i.e. pro peccatoribus, mortuum 
credite. Et quotiescunque Ei hostiam su passionis offertis, toties 
ad absolutionem vestram passionem Iilius reparari confidite. Epulemur 
itaque, i.e. in remissionem peccatorum nostrorum carnem et sanguinem 
Kjus, fideliter credentes, sumamus. Ps, xxxiii. 9. Then John vi., 
κε Unless ye eat,” ἄορ. Si autem non intellexeris, quomodo non intel- 
lexerunt qui dixerunt, “How shall this man,” &c. Vere qui nobis 
dedit manducare corpus Suum in quo tanta perpessus est, 


P, 927. 
Ps. exxxv. 6. Sermo igitur Christi, qui potuit ex nihilo facere id 


quod non erat, non potuit que sunt in id mutare, quod non erat? 
Non enim minus est novas dare res quam mutare naturas. Sed quid 


806] HINKMAR OF RHEIMS. 629 


than to change the natures (of the old). But why use we argu- 
ments? Let us refer to His own example, and so build up the truth 
of the mystery of His incarnation. Did it at all come by the use of 
nature when Jesus the Lord was born of Mary ?...It is plain then 
that it was contrary to nature’s order that a virgin bare. And this 
body of Christ which we make is of the Virgin. Why dost thou 
here ask for nature’s order in Christ’s body, when beyond nature 
the Lord Himself Jesus took flesh from the virgin Mary, which 
was crucified (and) was buried? Surely therefore it is the sacra- 
ment of His flesh, Matt. xxvi. You have therefore learned that 
the body of Christ is made from bread and that wine mixed 
with water in the cup by consecration becomes the blood of the 
Heavenly Word. For the body of God is a spiritual body, the 
body of Christ is the body of His Divine Spirit, which Spirit of 
Christ as we read is the Spirit before the face of Christ the Lord; 
Who although He be set at the Father’s right hand, yet with the 
same flesh which He took from the virgin fulfils the sacrament of 
propitiation.” [That the body of Christ is the body not of His 
manhood but of His Godhead should have been proceeded against 
with much more severity, on their own principles, than any thing 
they laid to the charge of Berengarius.] 


argumentis utimur? Suis utamur exemplis, incarnationisque astruamus 
mysterti veritatem. Num quid nature usu processit cum Jesus Dominus 
ex Maria nasceretur ?...Liquet igitur quod preter nature ordinem virgo 
generavit. Et hoc, quod conficimus, corpus Christi ex Virgine est. 
Quid hic queeris naturz ordinem in Christi corpore, cum preter naturam 
Ipse Dominus Jesus ex virgine Maria carnem sumpserit, que crucifixa 
est, que sepulta est? Vere ergo carnis Illius sacramentum est. Matt. 
xxvi. 26. Ergo didicisti quod ex pane fiat corpus Christi et quod 
vinum aque mistum in calice fiat sanguis consecratione Verbi ccelestis 
...Corpus enim Dei corpus spiritale, corpus Christi corpus est Divini 
spiritus, qui spiritus Christi, ut legimus, spiritus ante faciem vestram 
Christum Dominum : Qui, licet sit in Patris dextra constitutus, eadem 
tamen carne, quam assumpsit ex virgine, sacramentum propitiationis 
exequitur, 


(N.) ST REMIGIUS (not he that baptized Clovis in Rheims), 
BISHOP OF AUXERRE. 882. 


Ps, xxiii. “If there be bitterness of tribulation without, yet 
Thou hast prepared a table, 1.6. refreshment in my sight, ae. in 





S. Remigius, Comm. on Psalm XXII. (XXIIT.) 
Si foris amaritudo tribulationis, Tu tamen parasti mensam (i. e. 
refectionem) in conspectu meo, i.e. in oculis anime mez juxta illud.., 


630 THE NINTH CENTURY. [A.D. 


my soul’s eyes according to that, &e. &e., ὦ. 6. the doctrine of Thy 
law to nourish me, not now a babe with milk, but that educated 
to a perfect man, ruminating on His doctrines with the teeth of 
the soul, I may be able to resist perverse men. This is that table 
which refreshes me after labour. And in this way Thou didst 
anoint my head (¢.e. my mind) with oil, ze. with spiritual joy ; 
and with the same doctrine of Thine, which is the oil of my mind, 
for this reason that it exhilarates me with the promise of a reward 
after labour, ‘My inebriating cup, so filling my mind full with 
spiritual joy, that I feel not evils without. In this way the cup, 
made my inebriating cup, how glorious it is to me, although it 
seem not so to others! Otherwise. The imitation of Thy passion 
has been made to me an inebriating cup, ¢.e. a drink that is sweet 
and that makes me forget all my tortures. How! i.e. very glo- 
rious! Though it seem to others obscurity and ignominiousness 
it appears to me great celebrity. 


Ps. xxix. “‘(His voice) thundered over many waters;’ over 
all nations, according to that ‘Go unto all nations,’ ἄς." 





i.e. doctrinam legis Tuz, qué non jam ut parvulus lacte nutriar, sed in 
virum perfectum eruditus, spirituali dente ruminans ejus doctrinas, 
possim resistere perversis. [Apparently a reader of Rufinus.]| Hee 
est ula mensa, que post laborem me reficit. Et hoc modo impinguasti 
caput meum, i.e. mentem meam in oleo (i. 6. spirituali letitia), et eddem 
doctrina Tua, que est oleum mentis mes, ideo quia eam exhilarat 
promissione premii post laborem, ‘‘Calix meus inebrians,” spirituali 
gaudio ita mentem meam replens ut non sentiam mala exteriora. Hoe 
modo facta (factus) calix inebrians, quam preclarus est mihi, etsi non 
aliis ita videatur. Aliter, imitatio passionis Tue mihi facta calix 
inebrians, i. e. dulcis potus, et faciens oblivisci omnia tormenta. Quam, 
i.e. valde preclarus ; Etsi aliis videatur obscuritas et ignominia, mihi 
videtur magna claritudo, 
Pe. XAVITE (XX) 

“Tntonuit super multas aquas, super omnes gentes, juxta illud 
‘Go into all nations,’” ἄρ. On Ps. xeviii. (xcix) he quotes and adopts 
Augustine, 


(O.) PHOTIUS, PATRIARCH OF CONSTANTINOPLE. MADE 
PATRIARCH 858. pb. 891. 


He was appointed by the influence of Barda Cesar. That he 
was a simple layman when he was designated for the patriarchate can 
hardly surprise any one who remembers that, in the prime century 
of the church’s freedom and power, Ambrose was a lay state 
officer when he was chosen to the see of Milan. Α child’s voice, 


—891] PHOTIUS OF CONSTANTINOPLE. 631 


“Ambrose is Bishop,” was enough to overbear all consistency of 
rule and reason, as Ambrose had not even been baptized. There 
seems to have been a feeling in both cases that they were the 
men wanted for the times. Not that we praise such irregularities. 
People blame them generally even while in their own particular 
case they applaud and execute them, And probably the great 
Kasterns of the day saw that a storm was darkening in the West, 
and looked for an ecclesiastical leader able to contend with the 
shrewd negotiator Nicholas of Rome. So Photius tame to the 
helm, and the East fully held her own against the West; and 
mutual anathemas and a more express separation of East and 
West were the consequence; and in spite of the great effort made 
on both sides at the time of the councils of Ferrara and Florence 
the rent between the two churches has not been healed to this 
day. Life and power has rested with the Western nations both in 
Church and in state. Error has developed in nearly equal degrees 
in both: and being so completely severed, the two churches have 
not profited each other. The mistakes of each have also been 
stereotyped by mutual opposition: and if they have had any 
mutual influence it seems to have been in support of error rather 
than of truth. The Hast has not won the West to surrender the 
double procession nor to use unleavened bread at the Lord’s table. 
But they have strengthened each other’s hands in paying a cer- 
tain worship to visible representations of Christ and the saints 
and the Virgin Mary, and generally to rely on the outward per- 
formance of church rites and customs of life rather than on the 
surrender of the heart and life to the dominion of a living faith in 
Christ and God, There seems to have been quite as much of 
sound doctrine in the Hast as in the West, up to the Western 
Reformation, which has had no parallel in the East. 

Photius is confessed even by Romish authors to have been one 
of the lights of what ought to be called the church catholic. Yet 
by being twice deposed and dying in exile he paid a heavy 
penalty for the irregularity of his nomination. Migne’s edition 
in 4 vols. boasts that it is the first putting forth of his entire 
works. Vol. 1. chiefly upon Scripture, Vol. u. chiefly the answers 
to Amphilochus Bp. of Cyzicum, and the other two contain the 
Bibliotheca Patrum and a collection and explanation of the 
Canons. His Bibliotheca Patrum, which Bekker thought worthy 
to be edited by him, is a short account of the books read by him, 


632 THE NINTH CENTURY. [A.D. 


about 280 volumes, chiefly writings of a theological character, but 
not of that only. For instance Herodotus of Halicarnassus is 
there and Josephus: and parts or the whole is sometimes given. 
Its other title, Myriobiblon, is I suppose an eastern exaggeration. 
The history of Photius is somewhat as follows : 

The way was made for him to ascend the patriarchal seat by the 
fury with which Barda resented the refusal of the communion to 
him by the good patriarch Ignatius on account of his open immoral 
life: he ceased not till he had accomplished the exiling of Ignatius 
to the island of Terebinthus in 857. Then Photius was raised 
through all the preliminary orders up to that of bishop in six 
days. But nothing would move Ignatius to send in his resigna- 
tion. Application was made to Pope Nicholas I. A council 
was summoned in Constantinople in 861 and the pope’s letters 
were read: but some say they were first falsified. The flag 
under which the Greek managers of this affair chose to sail, was 
the desirableness of a re-union between the Eastern and Wes- 
tern churches. But the point of the Greeks was gained, and 
the pretence was cast to the ground, and Rome complained, and 
perhaps justly. At a later date and for another reason the 
hereditary prince Leon was alienated from Photius: and when 
he ascended the throne in 886, he shut up Photius in a con- 
vent, who survived this punishment only five years. Such was 
the melancholy end of this extraordinary man. 


P. 665. Letter to Prince Michael of Bulgaria. “The sacri- 
fices indeed of your sacred worship are devoted to the priests: 
and if you readily minister to their necessities and offer (gifts) 
you will enjoy much of the benefit and grace that follow so 
doing. But even you may, if you will, with your own hand 
offer to God the most beautiful’ and pleasant of sacrifices, if 
you present to Him in beauty, a life of purity and right under- 
standing. 


ol. 11. p. 665 ΒΚ Letters I—VITT., Section XXXII. ad Michael. Prin. 
Bulg. Opera, Migne. 


At θυσίαι μὲν τῆς ἱερᾶς ὑμῶν λατρείας τοῖς ἱερεῦσιν ἀνακεῖνται' οἷς ὑπη- 
ρετῶν προθύμως καὶ προσφέρων, «πολλῆς τῆς διὰ τούτων ἀπολαύσεις καὶ 
εὐεργεσίας καὶ χάριτος. Δύναιο δ᾽ dv καὶ σὺ, βουληθεὶς, κάλλιστον αὐτουρ- 
γῆσαι Θεῷ θῦμα καὶ ἐρασμιώτατον, βίον Αὐτῷ καλλιερούμενος καθαρὸν καὶ 
διανοίας ὀρθότητα. 


—891] PHOTIUS OF CONSTANTINOPLE. 633 


P. 780. “But at least concerning those women who convey 
our communication (or communion) to Christians shut up in the 
houses of barbarians this has been determined, that these must 
be respectable and such as would be either those who are adorned 
with the profession of virginity or with a venerated old age and 
fit to act as deaconesses and to be received into the order of dea- 
conesses. But if there seems to be a scarcity of such, not even 
that those of a different faith that wish to do good to Christian 
brethren (be refused), and so far to encourage them and confer with 
them, that not even these be avoided, 1. 6. rejected; but even by 
their instrumentality to introduce the communication of our good 
to those who not even under barbaric tyranny itself have been 
heedless about the faith in Christ : for never is the holy thing made 
common, but it rather sanctifies them that have become polluted ; 
unless certain suspicious persons, in the habit of jesting against 
the things of God, should make a pretext of these things’ being 
put into their hands...It has been determined that pardon be 
granted to these, and that they should not be prevented from 
coming to the life-giving communion, unless they have wrought 
the offence willingly. For then the punishments will suitably fit 
them that are (appointed) for those that willingly transgress in such 
things. 


P. 224, “Tet us learn the gratefulness of the woman that was 
healed. For being of the city Peneas (but it is a little city of 


Vol. IL. p. 780 c. Letter I. 6. 4. 

Περὶ δέ ye τῶν τὴν κοινωνίαν διακομιζουσῶν γυναικῶν τοῖς βαρβαρικοῖς 
οἴκοις ἐγκεκλεισμένοις Χριστιανοῖς, τοῦτο διώρισται, ὡς εὐσχήμονας εἶναι 
χρὴ ταύτας, καὶ οἷαι δ᾽ ἂν αἱ παρθενίᾳ ἢ σεμνῷ γήρᾳ κοσμούμεναι, καὶ 
ἄξιαι εἰς διακονίαν καὶ εἰς διακόνων παραδεχθῆναι βαθμόν. Ei δὲ τοιούτων 
ἀπορία εἶναι δοκεῖ, μηδὲ τὰς πίστεως ἀλλοτρίας βουλομένας εὖ ποιεῖν 
Χριστιανοῖς ἀδελφοῖς, καὶ ἐπὶ τοσοῦτον αὐταῖς τεθαῤῥηκέναι καὶ προσανα- 
τεθῆναι μηδὲ αὐτὰς ἐκείνας παρατηρεῖσθαι, ἀλλὰ καὶ du αὐτῶν εἰσκομίζειν 
τὴν τοῦ ἀγαθοῦ κοινωνίαν τοῖς μηδ᾽ ὑπ᾽ αὐτῆς τῆς τυραννίδος τῆς εἰς Χριστὸν 
κατωλιγωρηκόσι πίστεως" οὐδέποτε γὰρ κοινοῦται τὸ ἅγιον, μᾶλλον δὲ 
ἁγιάζει τοὺς κεκοινωμένους. Ei μὴ ὑποπτά τινα πρόσωπα, καταπαίζειν 
συνήθως ἔχοντα τῶν Θείων, ταῦτα ἐγχειρισθῆναι προφασίζοιντο. [P. 781, C. 5.] 
Συγγνώμην τούτοις δοθῆναι, καὶ τῆς ζωοποιοῦ κοινωνίας μὴ ἀποκωλυθῆναι 
διώρισται, εἰ μήπω ἑκούσιον τὸ ἁμάρτημα κατειργάσαντο. Tote γὰρ καὶ 
αὐτοῖς τὰ ἐπὶ τοῖς ἑκουσίως τοιαῦτα πλημμελοῦσι προσφόρως ἐπιτίμια προσ- 
αρμόσει. This letter was discovered by Angelo Mai from a palimp- 
sest. It is addressed to Leo the most religious and holy Bishop of 
Calabria. 

IV. p. 224, Biblioth, CCLXXTI. Cod. 


“On the woman that was healed of an issue.” 


Καταμάθωμεν τῆς ἰαθείσης γυναικὸς τὸ εὐχάριστον. Τῆς yap ἸΠενεάδος 
οὖσα πολιτείας (πολίχνη δ᾽ αὐτὴ τῆς Παλαιστίνης) ἀγάλματι χαλκῷ τὸν 


634 - THE NINTH CENTURY. TS: 


Palestine) she honoured her benefactor with an image of brass, 
thinking this not an unsuitable requital of the favour; and a long 
period retained the polished image as a certain overthrow of those 
that dare to charge loudly the evangelists with lying. 


P. 605. “All that enter in as faithful and. obedient to the 
Scriptures, but do not abide in prayer and in the holy participa- 
tion, it is necessary to separate from the church as working dis- 
orderliness in it. 


P. 612. “Let no one give a portion of the eucharist to the 
bodies of the dead, for it is written ‘Take ye and eat.’ 


P. 636. “If any clergyman be found fasting on the Lord’s day 
or on the Saturday, except the one only (before Easter) let him be 
degraded: but if he be a layman let him be excommunicated...If 
any bishop or presbyter or deacon or subdeacon or reader or 
singer fast not in the holy 40 days before the passover or the 
fourth day (Wednesday) or the preparation (Friday) let him be 
degraded except he be hindered on account of sickness; and if it 
be a layman let him be excommunicated. 


P. 597. “Of sacrifices being brought to God by fasters. That 
the holy things of the altar be not used in the celebration except 
from fasting men, one annual day having been selected, in which 





Ἰὐεργέτην ἐτίμησε, τοῦτο γέρας οὐκ ἀνάξιον οἰηθεῖσα τῆς χάριτος. Καὶ 
χρόνος πόλυς ἐ ἐτήρει τὸ ἕοανον εἰς ἔλεγχον ἀκριβῆ τῶν τὸ ψεῦδος τολμώντων 
ἐπιφημίζειν τοῖς εὐαγγελισταῖς. The interest must palliate the irrele- 
vancy. But see the extracts from Eusebius and Socrates upon this. 


P. 605, Synt. Can. Tt. LH, c. XTL.9, 
Ilavras τοὺς εἰσίοντας πιστοὺς Kal τῶν γραφῶν ἀκούοντας, μὴ Tapape- 
νοντας δὲ τῇ προσευχῇ καὶ τῇ ἁγίᾳ μεταλήψει, ὡς ἀταξίαν ἐμποιοῦντας τῇ 
ἐκκλησίᾳ ἀφορίζεσθαι χρή. Next Canon Antioch x1. 2 stronger. 


P. 612,.c. XVLL, 83: 


Μηδεὶς τοῖς σώμασι τῶν τελευτώντων τῆς εὐχαριστίας μεταδιδότω, 
γέγραπται γὰρ “Λάβετε, φάγετε." The same argument used against 
infants’ communion. 


P. 636, Tit. Ive. I. 64. 


Et τις κληρικὸς εὑρεθῆ τὴν Κυριακὴν ἡμέραν νηστεύων ἢ τὸ σάββατον, 
πλὴν τοῦ ἑνὸς μόνου, καθαιρείσθω. εἰ δὲ λαικὸς ἀφοριζέσθω. [69.] Εἴ 
τις ἐπίσκοπος ἢ πρεσβύτερος 7) ἣ διάκονος ἢ ὑποδιάκονος ἢ ἀναγνώστης ἢ 
ψάλτης τὴν ἁγίαν τεσσαρακοστὴν τοῦ πάσχα οὐ νηστεύοι, ἢ τετράδα ἢ παρα- 
σκευὴν, καθαιρείσθω, ἐκτὸς εἰ μὴ δι ἀσθένειαν σωματικὴν ἐμποδίζοιτο" ἐὰν 


δὲ λαικὸς ἢ, ἀφοριζέσθω. , 
P. 597, 41, ο. Cone. Carth. 


Περὶ τοῦ ἀπὸ νηστικῶν τῷ Θεῷ προσάγεσθαι θυσίας. Ὥστε ἅγια 
θυσιαστηρίου εἰ μὴ ἀπὸ νηστικῶν ἀνθρώπων μὴ ἐπιτελεῖσθαι, ἐξηρμένης 


—891] PHOTIUS OF CONSTANTINOPLE. 635 


the Lord’s supper is celebrated. But if there is a funeral feast for 
any that died about eventide, either bishops or others, let it be 
finished only with prayers, if those who are attending at this be 
found to have breakfasted. 

P. 181. “Of bishops or clerics receiving sacred bread from 
heretics or from Jews, or praying in heretical or heathen churches 
or monasteries, or keeping the seventh day or joining in festivals 
with the Jews or making offerings in Sobel or in temples of 
heathens. Christians must not Judaize. 

P. 927. “Christians must not receive the unleavened bread 
from the Jews, or communicate in their impieties...Feastlings sent 
about. 

P. 1051. “Of those that doubt about receiving the commu- 
nion from married presbyters. 

P. 1053. “Of there being no offering when heretics are pre- 
sent...the holy offering and communion,” 


As to the historic tradition of a bronze statue to Christ by. the 
woman who had spent all her money on physicians in vain, Farrar 
treats it as exploded. I should have thought that Photius was 
better able to gauge the tradition in his day: but it is not of any 
consequence, 





μίας ἑτησίας ἡμέρας, ἐν ἧ TO Κυριακὸν δεῖπνον ἐπιτελεῖται. “Kav δέ τινων 
κατὰ τὸν δειλινὸν χρόνον τελευτησάντων, εἴτε ἐπισκόπων εἴτε τῶν λοιπῶν, 
παράθεσις γένηται, μόναις εὐχαῖς ἐκτελεσθῇ, ἐὰν οἱ ταύτην ποιοῦντες ἀριστή- 
σαντες εὑρεθῶσιν. 


P: 181 ἃ. 


Περὶ ἐπισκόπων ἢ κληρικῶν λαμβανόντων εὐλογίας ἐξ αἱρετικῶν ἢ 
Ιουδαίων, ἢ ἢ εὐχομένων ἐν ἐκκλησίαις ἢ μοναστηρίοις αἱρετικῶν ἢ ἐθνικῶν, 
ἢ σαββατιζόντων, ἢ συνεορταζόντων τοῖς Ιουδαίοις ἢ προσφερόντων συνα- 
γωγαῖς ἢ ἱεροῖς ἐθνῶν. [29.] "Ore οὐ δεῖ Χριστιανοὺς ἸΙουδαίζειν, κ-.τ.λ. 
Apost, Can. 


P92, Tit. XITE ow XV XXXVITT. 


g 
Ore od δεῖ παρὰ τῶν Ἰουδαίων et λαμβάνειν, ἢ κοινωνεῖν ταῖς 
ἀσεβείαις αὐτῶν...τὰ πεμπόμενα ἑορταστικά.. 


. 1061. Nomocanon, Tit. IIT. c. VI. Laodic. 
Περὶ τῶν διακρινομένων κοινωνεῖν ἀπὸ πρεσβυτέρων γεγαμηκότων. 


P. 1053 p. 
Περὶ τοῦ μὴ γενέσθαι ἀναφορὰν παρόντων αἱρετικῶν... τῆς ἁγίας ἀναφορᾶς 
καὶ κοινωνίας... 


636 THE NINTH CENTURY. * [AD. 


(P.—S.) THE FATHERS OF TOLEDO. A.D. 527—859. 


One does not wonder that the country of Hosius had from age 
to age both important councils and eminent men. His memory 
would be precious and promotive of good and holy thoughts 
all through the land of Spain, The remembrances of one such 
man are a national treasure. Under this title in three folio 
volumes are published at Madrid the surviving writings of seven 
of her eminent sons, and they were edited by the primate Arch- 
bishop of Toledo, Francis de Lorenzana, A.D. 1782. 

The first of the seven is Montanus. Introductory remarks point 
our attention to the fact that there lived eminent presidents of 
the church in Spain before Montanus, and they instance Auden- 
cius, whom Gennadius mentions with high praise. In p. 17, 
Vol. IIL, in a list of the Primates of Spain, Audencius ranks 
~ tenth, and Montanus twentieth. The name Pelagius appears as 
the third. Montanus seems to have presided in the second 
council at Toledo, A.D. 527. The chief subject in his letter is 
the consecration of the holy oil (chrism), to be used after 
baptism. He deems it a matter of the highest consequence, that 
none but bishops should presume to consecrate it. He holds 
the same opinion regarding the consecration of churches, and 
he opposes the Priscillianist or the old Montanist heresy. He died 
in 531. Eugenius III, bearing the name of the first primate, 
himself the thirty-second, has left many fair sacred pieces. That 
his time was not very correct in its notion of the quantities of 
vowels may be gathered from the following pentameter 

‘‘Non debet hwresis simoniaca fidem.” 
He died in 657. 

Ildephonsus the next primate is a much more widely known 
personage. He is supposed to have been a disciple of Isidore of 
Seville. He is recorded to have been honoured at the end of his 
life by a personal visit and a laudatory address of the Virgin Mary 
herself, see p. 99. I do not transcribe it as it has no special 
reference to the Lord’s supper. There is an appropriate quotation 
from his greatest work. He writes also on the Desert Journeys, 
and on the birth of our Lord, and on men of illustrious lives ; and 
he contended for the perpetual virginity of Mary. 


—531] THE FATHERS OF TOLEDO, 637 


The next primate, whose works begin in Vol. II., is the thirty- 
fifth, Julian II. The last council to which his name is subscribed, 
the fifteenth, was held in 688. His most peculiar work is his two 
books of Scriptural Antagonisms, of which an instance is selected. 
He wrote also Prognostics or things to be first known, and he com- 
mented on Nahum. He wrote a life of Ildefonsus, and on a 
rebellion in France. 

In Eulogius, the forty-seventh primate, who was beheaded as 
a martyr in 859, I find nothing needing to be cited. Vol. III. 
contains historical works of Roderic Zimenius de Rada, also pri- 
mate of Spain at a much later date, for he died in 1747. Then 
the account of the great church of Toledo and all its glories follows, 
It is the work of a canon of Toledo, doctor of ecclesiastical law, 
Blaise Ortizius. As far therefore as what we call theological 
writings is concerned, the Spanish fathers close with the second 
volume and yet the panegyric of this sacrament by the last writer 
is not only most pertinent, but it supplies an instance of the last 
stage of development, to which Urban’s appointment of the Festi- 
val of Corpus Christi has been carried in that most superstitious, 
and most suffering of Roman Catholic lands. 


The Fathers of Toledo, Vol. 1. p. 5. 


(P.) MONTANUS. 
Letter I, after citing Ezekiel 111. 33, and 1 Cor. iv. 21, says con- 
cerning the consecration of chrism by any other than bishops, 


“For a new presumption of the presbyters that preside over 
you has struck our ears, if yet it can be called only new and not 
also one to be detested, which is never proved except now from 
the beginning of the catholic faith to have stolen in, that what it 
has been the custom to consecrate by the hands of the head 
bishop with invocation of the Trinal Majesty, this chrism a 
presbyter not knowing (church) discipline should presume to 





Patres Toletani, 527—859. (1) Montanus. 
Matriti, 1782. 

Nova namque presumptio presidentium vobis presbyterorum nos- 
tros pulsavit auditus (si tamen nova tantum et non detestabilis dici 
possit, que ab initio fidei catholice nunquam preter nunc subrep- 
sisse probatur) ut id quod per manus summi pontificis Trine Divi- 
nitatis invocatione sanctificare consuevit presbyter ignarus disciplinse 


638 THE NINTH CENTURY. [A.D. 


make for himself...V. Truly, if it shall be the Lord’s will, when 
the time of the paschal nativity shall have come [singular term !] 
if it shall be impossible for you to come for it, ye should give us 
word in a letter to shew your wish, and we will of ourselves send 
to you the favour of this (holy) liquid, only on the condition that 
it be not presumptuously provided in an illegal way.” 


(Q.) ILDEPHONSUS, Treatise on Baptism, Vol. I. p. 228. 


“ On the truth of Christ's body in the eucharist.” 


After quoting John vi. 51. “This bread then, since it is the 
living bread, is Christ, and we do well to ask daily in this Lord’s 
prayer, that our bread, this Christ Himself, be daily given to us ; 
that we, who abide and live in Christ, may not withdraw from 
being sanctified by His body. For what so much God’s will as 
that Christ should daily dwell in us, Who is the bread of life and 
the bread from Heaven? This bread was symbolized by that 
manna, which the liberated Israelites had for food after passing 
the Red Sea. John vi. 56 and 1 Cor. x. 1. ‘They ate spiritual 
‘food, called spiritual also since the true body of Christ (lit. the 
truth of the body), which we now eat, was a figure of that manna. 
And therefore it is the same food spiritually ; but the other was 
corporally (eaten), since they ate the manna (so): but we eat 
another thing. But he connects with this, ‘and they all drank 
‘the same spiritual drink.” They one thing, we another: but they 
drank it in visible appearance (or kind), as this symbolized the 





conficere sibi chrisma presumeret... V. Sane, si Dominus voluerit, 
cum tempus Paschalis nativitatis advenerit (si vobis ad petendum 
impossibile est, datis literis vestris indicare debetis) et nos sacri hujus 
liquoris ultro poterimus transmittere gratiam, dummodo non presumatur 
illicita. 

(2) Ildephonsus. De cognitione baptismi, I. ». 228. 

De veritate corporis Christi in eucharistia. Hic ergo, quia panis 
vivus, Christus est...bene in hac oratione Dominicé panem nostrum, 
hune Ipsum Christum, dari nobis quotidie petimus, ut, qui in Christo 
manemus et vivimus, a sanctificatione et corpore Ejus non recedamus. 
Quid enim tam-vult Deus quam ut quotidie Christus habitet in nobis, 
Qui est panis vite et panis de celo? Hune panem significavit manna 
illud, quod qui liberati sunt, post Maris Rubri transitum manducave- 
rant (John vi. 56,and 1 Cor x. 1), “escam spiritalem manducaverunt,” 
spiritalem utique, quia figura manne illius veritas fuit corporis Christi, 
quod nune comedimus. Kt ideo spiritaliter eadem esca est, corporaliter 
autem altera, quia illi manna manducaverunt, nos autem aliud mandu- 
camus. Adjungit autem, “Et omnes eundem potum  spiritualem 
“biberunt.” Aliud illi, aliud nos: sed specie visibili, quod tamen hoe 


—657] ILDEPHONSUS. 639 


same that we in spiritual virtue (receive)...and how drank they it ? 
The rock was struck with the rod twice. The double striking 
signifies the cross’s two limbs. When the rock had been struck 
with the rod the water flowed and they drank. When Christ 
here hung on the crosswood, water and blood flowed forth: and 
these we drink that we may have eternal life... You hear then the 
words, ‘The body of Christ,’ and you answer, ‘Amen. Be a 
member of Christ’s body that the Amen may be a truth...Unity, 
piety, the true flesh; we being many are one body...He that 
receives the mystery of unity and holds not the bond of peace, 
does not receive the mystery for his own benefit, but as a testi- 
mony against himself.” 


(R.) guLIAN. His book of apparent contradictions, Q. 24. 
Vol. 1. p. 236. 


“How may it be that Christ says, John vi. 64, ‘The flesh 
‘profiteth not at all, when on the contrary he says, Unless a man 
shall eat My flesh and shall drink My blood he will not have life 
in him’? It is because the flesh without the quickening Spirit 
does not profit at all, just as knowledge without love rather puffs 
up than edifies. Perhaps the apostle is speaking on this point, 
1 Cor. viii. 1, ‘Flesh and blood shall not possess the kingdom of 
‘God.’...He rather wishes us to understand the sacrament.of the 
eating of His flesh and of the drinking of His blood, by which both 
we abide in Him and Himself in us.” 





idem significaret virtute spiritali...Et quomodo biberunt? Percussa 
est petra de virga bis. Gemina percussio duo ligna crucis significat, 
Percussa illic petra de virga fluxit aqua et biberunt. Suspenso hie 
Christo crucis ligno, manavit aqua et sanguis: et hee bibimus ut vitam 
eternam habeamus... Audis ergo ‘corpus Christi,” et respondes, 
* Amen;” esto membrum corporis Christi, ut verum sit Amen... Unitas, 
pietas, veritas carnis, “unus panis unum corpus multi”... Qui accipit 
mysterium unitatis, et non tenet vinculum pacis non mysterium accipit 
pro se, sed testimonium contra se. 


(3) Julianus, ᾿Αντικειμένων. 


Quomodo Christus dicat, John vi. 64, Caro non prodest quicquam, 
cum e contrario dicat, Nisi quis manducaverit.carnem Meam et  biberit 
sanguinem Meum, non habebit in se vitam’? Caro quippe sine vivi- 
ficante Spiritu ita non prodest quicquam, sicut scientia sine caritate 
inflat potius quam eedificat. De hac fortasse apostolus loquitur, 1 Cor. 
viii. 1. Caro et sanguis regnum Dei non possidebunt... Sacramentum 
manduecationis carnis Sue et potationis sanguinis Sui mavult intelligi, 
per quod et nos in Ilo manemus, et Ipse in nobis. See also Interrogatio 


XII, 


640 THE NINTH CENTURY. 


(S.) Buiastus Ortizius. His Account of the Chureh of Toledo, 
c. VI. p. 386. On the Eucharist and its guardianship. 


“The things which Clement V. wrote, ‘It surely became a 
‘worthy act that we should pay the praises of a festal veneration 
‘and a thanksgiving to (Jesus) Himself for the remembrance of 
‘His own body by which He every day spiritually refreshes us. 
But what praises shall we pay, O marvellous sweet most secure 
sacrament and above all price? For in it all things have been 
made new, and wonders without change: and in it we have all 
that is delightful, and every kind of sweetness, and the very 
pleasantness of God is tasted to the full; most sacred and memor- 
able, for in it we take a review of the pleasing remembrance of our 
redemption and are strengthened in good things: and in it at 
length Jesus under another form but in His own substance is with 
us. O singular and admirable liberality, when the Giver comes to 
be the gift, and that which is given is altogether the same with the 
giver! How abundant and prodigal the bounty where one be- 
stows His own self! O most excellent sacrament! that deservest to 
be adored and worshipped and glorified and magnified with eminent 
praises, and to be exalted with worthy declarings of thy qualities ; 
to be honoured with every earnest endeavour, to be followed up 
with all devoted efforts, and to be held fast in sincerity of mind! 
To decorate and honour thee, let the clergy and people of Toledo 
with others rise up to chant praises, and perform its due hymns 


(4) Blasius Ortizius, Juris Pontificti Doctor. Descriptio templi Toletani. 
De sacramento eucharistie et custodiad ejus. 


Que a Clemente V. scripta sunt, “ Dignum profecto exstitit, 
“ut Sibi in Sui, quo nos quotidie spiritualiter reficit, memoriam 
‘corporis, laudes festivee venerationis et gratias referamus.” Sed quas, 
O mirabile, suave, tutissimum, et super omnia pretiosum sacramentum, 
referemus laudes ? In quo innovata sunt omnia et mirabilia immutata : 
in quo habetur omne delectamentum et omnis saporis suavitas, ipsaque 
dulcedo Domini degustatur ; memorabile sacratissimum ; in quo gratiam 
redemptionis nostree recensemus memoriam; in quo a malo retrahimur 
et in bono confortamur; in quo tandem Jesus Christus sub alia forma, 
in proprié vero substantia, est nobiscum. O singularis et admiranda 
liberalitas, ubi donator venit in donum, et datum est idem penitus cum 
datore! Quam larga et prodiga largitas ubi tribuit quis seipsum. 
O excellentissimum sacramentum! O adorandum colendum glorifican- 
dum, precipuis magnificandum laudibus, dignis preconiis exaltandum, 
cunctis honorandum studiis, devotis prosequendum obsequiis et sinceris 
mentibus retinendum! In cujus decus et honorem inter alios surgat 
clerus et populus Toletanus in cantica Jaudum, cordibus votis et Jabiis 


BLASIUS ORTIZIUS. 641 


with heart and voice and lip; let faith sing, hope dance, charity 
exult, devotion clap its hands, the choir rejoice and piety be 
gladdened! This ineffable sacrament is therefore performed after 
a somewhat sublimer mode in this holy church as far as human 
frailty can render it. For the crosses, the hand-basins, the cups, 
the candlesticks and all other vessels that are consecrated to 
Divine worship are cast in part from the purest gold and partly 
from rich silver. And first among these is the phylactery or 
tabernacle of the Lord which they call the ‘keeper’ (of the host), 
constructed with peculiarly wonderful art. There is also another 
reliquary made with delicate work, by which the very sacred 
sacrament of the altar is guarded under three locks and doors. 
For this our church of Toledo has that tabernacle of the Lord set 
open on every side, and plainly seen, 7.6. on eight days in the 
octaves of Corpus Christi festival: but it uses the lesser continu- 
ally for the constant custody of the Lord’s body. But as incense, 
which denotes prayers, as in Rev. v., is brought to this temple 
more select and purer (lit. brought down in this temple), so we 
must piously think that the wishes of suppliants are in this place 
more easily heard and more effectually and joyfully obtained.” 


Note by the editor.—*“The custody or tabernacle in which the 
holy sacrament is in procession brought down on the feast of 
Corpus Christi is at this day seen more largely adorned than in 
the time of Blasius Ortiz. and there is a book in MS. on its making, 
kept in the office of the holy church’s manufactory, by Arfe the 


hymnos persolvat; psallat fides, spes tripudiet, exultet caritas, devotio 
plaudat, jubilet chorus, pietas jucundetur !...Colitur itaque ineffabile 
sacramentum in hoc sacro templo sublimiori quodam modo, quantum 
humana fragilitas prestare potest. Nam cruces calices malluvia can- 
delabra et omnia alia vasa, ad Divinum cultum sacrata, partim ex 
auro purissimo partim ex argenteo conflata sunt. Inter que primum 
tenet phylacterium seu Domini tabernaculum, quod custodiam vocant, 
miro quodam artificio constructum. Hst et aliud reliquiarium, arte 
subtili confectum, quo custoditur sacrosanctum altaris sacramentum 
sub tribus seris et januis. [110 enim undique patulo et conspicuo 
Dominico tabernaculo, octo duntaxat diebus in corporis videlicet Christi 
octavis nostra hee Toletana ecclesia utitur: hoe vero minusculo ad 
continuam Dominici corporis custodiam perpetim utitur. Tus vero, 
quo denotantur orationes, ut in Apocalypsi ὁ. v., sicut electius et purius 
in hoe templo defertur: ita pie existimandum, supplicum vota facilius 
in hoc loco exaudiri, efficacius gratiusque impetrari. 


Note. Custodia seu tabernaculum in quo processionaliter defertur 
SS. sacramentum in festo corporis Christi, amplius exornatum hodie 
conspicitur quam etate D. Blasii Ortizii: et de ejus opere extat liber 
MS. ex suo artifice Arfe et Villafane Legionensi, qui asservatur in 


Ha Ἢ 41 


642 THE NINTH CENTURY. 


designer and Villafane of the Legion, On the car is placedjan- 
other tower of a marvellous structure, viz. of the same sort and 
ornature as the most renowned Ambrosius Morales describes in his 
journey, &e.” 





officind fabrice 8. ecclesie. Insuper collocatur super currum mirificze 
structure, eddem nempe forma et ornatu, qui a clarissimo Ambrosio 
Morales in suo itinere sacro describitur alius, &c. &e. 


END OF VOL. I. 


CAMBRIDGE: PRINTED BY C. J, CLAY, M.A, AT THE UNIVERSITY PRESS, 





᾿ 


Bice th ἀν}. 


Ἀν buy, 
we OF ? a! ‘is ᾿ ἐν ὦ 


ἽΝ "7 Sa Lbs | cheat 


an sate ἡ. ἐλ δὲ 

















ats CKO ee oh a Banh ee? Crit ~ 
: ry , LM 





Bai 
ad Ἵ i | 


Ὁ 
as? 


a 


"ἢ" ᾿ Γ ῳ Ta Υ 

Ϊ λ ἢ τὰ: 4 

a Py 4 ᾿ \ 
; es 





ἢ 
s 





) 
he F f 
) + ᾿ 
i 7 i 
") i 
is 4 ‘ 
at): 
oe a i 
j ᾿,. ‘ 
i ἢ Ῥ 
᾿ 
Pi 


ἢ ν᾽ ἘΠ ΝΣ ἊΣ 
ἀκ γ 7 
ie r 


ne 


a Ne 
oh 





Date Due 















































i) 


ἮΝ 
Woke 


be 


aiid