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The Formation of Christendom, Volume II
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Petav. de Trin. lib. viii. c. 7.
48
An exception must be made in favour of Persia, where the original monotheism was preserved with more or less corruption.
49
“Das Heidenthum ist nichts anderes als der gefallene und nicht wiedergeborne Mensch im Grossen.” Möhler, Kirchengeschichte, i. 169.
50
Suarez, de Gratia, Proleg. 4, cap. i. sec. 3.
51
Suarez, de Gratia, Proleg. cap. ii. sec. 3.
52
Kleutgen, die Theologie der Vorzeit, ii. p. 559.
53
Suarez, de Grat. Proleg. 4, cap. v. sec. 3.
54
Kleutgen, die Theologie der Vorzeit, vol. ii. 650.
55
This is called by S. Peter 1. i. 18 ἡ ματαία ἀναστροφὴ πατροπαράδοτος.
56
The apostle speaks here not of “wickedness,” but of a personal agent, “the wicked or malignant one;” as the context shows. “He who is born of God keeps himself, and the malignant one touches him not. We know that we are of God, and the whole world lies in the malignant one.” 1 John v. 18, 19.
57
Gal. iv. 4. τὸ πλήρωμα τοῦ χρόνου.
58
τύπος τοῦ μέλλοντος. Rom. v. 14. “Forma futuri e contrario Christus ostenditur.” S. Aug. tom. x. 1335.
59
“Adam unus est, in quo omnes peccaverunt, quia non solum ejus imitatio peccatores facit, sed per carnem generans pœna: Christus unus est, in quo omnes justificentur, quia non solum ejus imitatio justos facit, sed per spiritum regenerans gratia.” S. Aug. tom. x. p. 12 c.
60
John xvii. 4.
61
S. Thomas, Summa contra Gentiles, l. i. c. 1.
62
John xviii. 37. “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, to bear witness unto the truth.”
63
Acts i. 8; Luke xxiv. 49.
64
See S. Aug. tom. iv. 1039 e. “Ipse ergo Adam,” &c.
65
Οἴδαμεν ὅτι ἐκ τοῦ Θεοῦ ἐσμὲν, καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται; οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ Θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν; καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. 1 Joh. v. 19. Two persons are here opposed to each other, ὁ πονηρός and ὁ ἀληθινός. Compare the Lord's Prayer, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Matt. vi. 13 and Joh. xvii. 14, 15. ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. οὐκ ἐρωτῶ ἵνα ἀρῇς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρησῇς αὐτοὺς ἐκ τοῦ πονηροῦ.
66
Heb. iii. 1-6; Ephes. ii. 19-22; 1 Cor. iii. 9, 10-15; 2 Cor. vi. 16; 1 Peter ii. 4, 5.
67
Τοῦτο γὰρ ἐστὶ τὸ συνέχον τὴν πίστιν καὶ τὸ κήρυγμα. S. Chrys. in loc. Compare S. Irenæus, lib. i. c. 10. Τοῦτο τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίστιν, ὡς προέφαμεν, ἡ Ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλάσσει, ὡς ἕνα οἶκον οἰκοῦσα.
68
S. Aug. in Ps. ix. tom. iv. 51.
69
Ibid. in Ps. cxxxi. tom. iv. 1473.
70
Petavius on the Headship of Christ.
71
Passaglia de Ecclesia.
72
48
An exception must be made in favour of Persia, where the original monotheism was preserved with more or less corruption.
49
“Das Heidenthum ist nichts anderes als der gefallene und nicht wiedergeborne Mensch im Grossen.” Möhler, Kirchengeschichte, i. 169.
50
Suarez, de Gratia, Proleg. 4, cap. i. sec. 3.
51
Suarez, de Gratia, Proleg. cap. ii. sec. 3.
52
Kleutgen, die Theologie der Vorzeit, ii. p. 559.
53
Suarez, de Grat. Proleg. 4, cap. v. sec. 3.
54
Kleutgen, die Theologie der Vorzeit, vol. ii. 650.
55
This is called by S. Peter 1. i. 18 ἡ ματαία ἀναστροφὴ πατροπαράδοτος.
56
The apostle speaks here not of “wickedness,” but of a personal agent, “the wicked or malignant one;” as the context shows. “He who is born of God keeps himself, and the malignant one touches him not. We know that we are of God, and the whole world lies in the malignant one.” 1 John v. 18, 19.
57
Gal. iv. 4. τὸ πλήρωμα τοῦ χρόνου.
58
τύπος τοῦ μέλλοντος. Rom. v. 14. “Forma futuri e contrario Christus ostenditur.” S. Aug. tom. x. 1335.
59
“Adam unus est, in quo omnes peccaverunt, quia non solum ejus imitatio peccatores facit, sed per carnem generans pœna: Christus unus est, in quo omnes justificentur, quia non solum ejus imitatio justos facit, sed per spiritum regenerans gratia.” S. Aug. tom. x. p. 12 c.
60
John xvii. 4.
61
S. Thomas, Summa contra Gentiles, l. i. c. 1.
62
John xviii. 37. “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, to bear witness unto the truth.”
63
Acts i. 8; Luke xxiv. 49.
64
See S. Aug. tom. iv. 1039 e. “Ipse ergo Adam,” &c.
65
Οἴδαμεν ὅτι ἐκ τοῦ Θεοῦ ἐσμὲν, καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται; οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ Θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν; καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. 1 Joh. v. 19. Two persons are here opposed to each other, ὁ πονηρός and ὁ ἀληθινός. Compare the Lord's Prayer, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Matt. vi. 13 and Joh. xvii. 14, 15. ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. οὐκ ἐρωτῶ ἵνα ἀρῇς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρησῇς αὐτοὺς ἐκ τοῦ πονηροῦ.
66
Heb. iii. 1-6; Ephes. ii. 19-22; 1 Cor. iii. 9, 10-15; 2 Cor. vi. 16; 1 Peter ii. 4, 5.
67
Τοῦτο γὰρ ἐστὶ τὸ συνέχον τὴν πίστιν καὶ τὸ κήρυγμα. S. Chrys. in loc. Compare S. Irenæus, lib. i. c. 10. Τοῦτο τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίστιν, ὡς προέφαμεν, ἡ Ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλάσσει, ὡς ἕνα οἶκον οἰκοῦσα.
68
S. Aug. in Ps. ix. tom. iv. 51.
69
Ibid. in Ps. cxxxi. tom. iv. 1473.
70
Petavius on the Headship of Christ.
71
Passaglia de Ecclesia.
72
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Книга довольно хорошо написана в виде рассказов старого человека молодому парню, основанных на событиях его реальной жизни, охватывающей период с нача...
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