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Glory with lim before the world was; deriving his Being from him, in an incomprehensible and unspeakable (ecause not revealed) manner; being the Word of God, and Himself (by ineffable Communication of Divine Powers and Dignity) God: God, not Self-existent, (for That is manifestly both a Contradiction in itself, and repugnant to Scripture.) but God in every sense, in which Divinity can be derived from Him which is Unbegorten, to Him which is Begotten.

Alexander Bishop of Alexandria, thus expresses himself upon This Subject: We believe also in

Τον υον το θες ή μονογμή, the only-begotten Son of Suvnoéve és en To uea 116, God, begotten not from ira' in orto alless Nothing, but from the xo x?? Tas its owu.btw buoireally exifting Father; ότήlας, ταϊς τομάϊς ή ταις οι not, after the manner of διακρίσεων απορροίαις, ώσπερ the production of Bodies Σαβελλίω και Βαλεντίνω δοone from another, by divi- xão era dépřátws sej dvexar

ion, efflux, or emanation nyutas, x4 * citróvia (ws of Parts, as Sabellius ávwzépes raped hxc plus) The and Valentinus ima.

λυεαν αυτά τις διηγήσεθαι; gined; but in an un

η τασος άσεως αυτά πάση τη Speakable and inexpresfible manner; according Suenta quod didelis pásx tusa to that of the Propher, xevésns — årpezlov tä(which we mentioned be

τον και αναλλοίωτον ως η παfore,) Who shall de- téego ewegodeñ re réacoy, clare his Generation ? υόν τε έμφερή του παθει μεthe Manner how be re- pabúra

plus jóvę tų egluron ceived his Subfistence, T9 267'6wdvor ineives — as being infcrutable to all αυτος επαίδευσεν ο κύριε,ο Creatures. Him we πατήρ με, λέγων, μείζων believe to be unchan- bzir ára dótiðy árgeable and unalterable, θρώπων έννοια όνομαλοποιή

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as is the Fatber; all σαι εσεδάσει, δηλοί τοαγές -
fufficient, and perfect; a mlor. Epift. ad Alexandr.
Son like unto ibe Farber, apud Tbevdorit. 1. 1.c.4.
excepting only that he is
not Self-existent, as our Lord himself bath taught
us, Saying, My Father is Greater than 1:
For no Words or Epithets which the Mind of Man
can invent, are equivalent to that of being Self-
existent.

And the learned Eufebius, one of the ablest
Men that were present

Ταώτης ή γραφής υσ' αυat the Council of Nice : When This Creed (faith

και υπαξοράθεσης, όπως ε. he) was proposed in the nice avtors en of trí cs 73 Council, I did not pass it rolesso reg To Tous walei bucosa over without first careful Glov, ex diveEstosov oitois ly inquiring in what sense xal anipar evojke" stepaluods they used the Phrafes, of to1 [açēv rý Stoneiges the Subftance of the Fo- θεν ανεκινάντο, έβασάνιζαν ther, and of one Sub- te ó róg o docevolevantes stance with the Father. signpfé'wv. Kai di od ise of Upon which there arose soias w ponosnto seis ou es, mucb debate, to deter. Smaalenèv avau, t en jefe To mine the signification of Walees Svou, s P os pép the Words. And first, as részese Tš za uleys, to that Phrase, of the ulejmés o froizs dits tusSubftance of the Father; χάνει;· διόπερ ταύτη τη διαthey confessed that they voia rejoi toi owsabéusba, thereby intended only to en el quale [viz. soía; not, ódeclare, that the Son was mocolov, as Socrates has Of the Father, but not as a Part of the Father, it ; for of That he speaks nor that he was part of by and by;] Tupoutkusthe Fathers Subftauce. γοι, το τ άρήνης σκοσ πες In This Senfe therefore, οφθαλμών ημών κειμδύε, και agreeing to the Thing, I legi of op dñs en soño dio

нь 2

νοιας, ,

fion;

did not reject the Expres- voías. Katal ta avta őt ay

but admitted the , γυνηθέντα και ποιηθέντα, εκφrelion for Peace fake, κατεδεξάμεθα: επειδή ποιηat the fame time taking δέν, κοινόν έφασκον ναι care that it was under- πρόσρημα και λοιπών κλισstood in a right sense. After mátar osfer Stel rõ ýš gluquéthe same manner I con

γων, ών έδέν όμοιον έχειν και sented also to the words, jóv ded dig, jest svoje autor Begotten, not made:The

ποίημα, τοϊς δι' αω ωοCouncil alledging that the word, made, was appli- ή και πάν ποίημα, τυχάνην

μίοις όμοιον κράττονG 5. cable in common to all other Things, namely to the soías, in på meless geCreatures

produced by the guiños desérreta'lic aóSon, between which and για το τρόπο συνήσεως αthe Son him/elfthere was νεκφρασε και ανεπιλογίσε πάno fimilitude : That there on glurntñ qu'od Tusxevorla: fore of the Son it ought "Ουτω 5 και το, ομοέσιον έναν not to be faid, that be σε παρος και δν, εξεταζόwas made; because This relua o noso owisnoiv, : was putting him upon a χτι η σωμάτων τρύπου, έN level with the things τοϊς θνητοίς ζώοις παραπληmade by bimfelf: Where- σίως έτε και διαίρεσιν της as far superiour to all the šoías, šte x?? Szöloulw [đaa' things that were made, έδε καλά τι παθG] ή αλis His Subftance; nannely λοιωσαν και τα παρές ασίας τε That Substance, which the Holy Scriptures teach x durdusas[qu. annon for

tè legendum, mosdows, ut ther; the Manner How infra;]τέτων και πάντων αλit was begotten, being in. dorelax svore i de glórnlov qu's effable and unimaginable our FB rateds Teegesaleroy το ευεry created Being. 3 &ναι τω πάθει το μούσιον, In the next place, upon & μηδεμίαν εμφέρear σεις debating the meaning of τα δωνητα κτίσμα/α ή υδν there words, The Son is & θες εμφαίνειν μόνω και του

αατει

of one Substance with malei tol gegluvnxótix?! Távthe Father; it was agreed te testov epoporčatau ijzen they /hould be under food, ναι εξ ετέρας τινός ύσος not in such a sense i ows rj sohas, ana’ én 78 772as the like Phrases are Te so xej củTIS Tētov šępunused concerning Bodies, or veugévte testov, nen@s . when they are applied to xereçdin sufrata déal or any mortal Beings; (For τίτε Λε αφιλονίκως τα there was no Division of un autóvta xaledegusta, the Fathers Substance, no ότε ημϊν ευγνωμόνως και λόDissection or Alteration of bis Substance or Efence; ipdon owleéxey Tois voi.

γων εξετάζει η διάνοιαν» the Self-existent Nature of the Father being wholly pay ou l cv zs meg:ntebehan incapable of any such Af. Epift. ad Casaream, apud

misdavonojn releborso Eufeb. fections :) but it was a. greed that by tbe words, Socratem lib. 1. & apud of one Substance with Theodorit. lib. 1. the Father,

should be intended to be asserted This only, that there is no fimilitude between the Son of God and the Things made by bim; but that He is in all things li. kened unto bis Farber only, wbo begat bim; and that he is not from any other Subsistence or Substance, but from bis Father. To the Expression thus interpreted, I thought it reafonable to give my Af

sent: And I then witbout furtber contention agreed to these things, as not offensive; when upon a careful debate and an equitable examination into the Sense of the Expressions, they appeared agreeable to what I myself bad before professed in the Creed I had proposed. This is the Account That Great and Lear. ned Man gave of this matter to his Diocese, Moreno emshcas ij dieto when (as the Historian oxento e negode. informs us,) having de- freats too õego tñs disease murrid a little, and taken twę duce mais tendons mão

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time to consider whether he

σι σωωήνεσίν τε και σωυπίcould agree to this Profef. fim of Faith,or no; at length be in This manner consented, and subscribed it with the rest of the Council.

And Athanasius himself thus interprets the word [6como o ] Consubftantial : We anathematize (faith he) those who affirm the Son of God to be from any other Subsistence or Substance, [but from bis Father, as Eusebius adds, repearing the fame words in Eσίας φάσκοντες ή και τον

'Εξ ετέρας τους έσεως ή the place before cited;] o ñ to wrediuc and those who as rt the Holy Spirit to be of a

γιον τρεπτών και άλλοιφιτον, changeable or alterable τέτες αναθεματίζομα. ΙηNature.

terpr. in Symbolum. From the Contentions which in Event continued and increased in the Church after the introducing this very ambiguous Word, it appears plainly, that the most effectual way of supprefsing Heresies, (as they then called every Division in Matters of Opinion, even among men who acted fincerely according to the best of their judgment;) would have been, not to have opposed unscriptural expressions with others contrary and equally unscriprural, (which was the Occasion of everlasting Contentions ;) but to have required men to forbear the Use of such unscriptural expressions, as at any time gave Offence to the Church; and which, because they were unscriptural, no man could have complained of hardfhip in being forbidden to use them. Thus when the Arians first presumed to introduce those unjuftifiable Phrafes, [ξ εκ όντων, and ήν ποτε ότε εκ ήν, that the Son of God was made out of Nothing, and that there was a Time when He was not: Had those in Power contented themselves with condemning,

and

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