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primae illius unionia antε lapsum, vita hominos intogri non per seipsos sod per Filium Dsi erant Doo uniti et Oonjuncti, quantiliu ipsi visum fuit largiri illis gratiam porsistendi in anu-oitia cum Deo. ..Indo ab initio mundi fuit atque est inωr Doum et filios Dei,
Seu creaturas rationales ad imaginam
Dei conditas, Hediator per quem solumilis statum initio habuerunt si haboni
beatitudinem, hoc est, conrinuni nomst frunionem Dei tanquam alumni
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Compars Tam11. de Remum. Carn. 6 Quodounquo snim limus Oxprimm batur Christus Minabatur homo futurias, quod et lunus, et ferino OMO, quod si torea tuno. Sio mini pristatio patria ad filium: Mesamus Minnon ad imaginem et riniatu inrin nostram:
et ferit homin- Deus. Id utiqua quod finis ad imaginam Dei laeuillum, selliost Christi. Et Sinno a nDsua qui in ingis Dea oonstitutina non rapinam eae gnavit pariari Deo. Ita limus aes lian tuno imaginem induana
avo Christi futuri in carno non tantum Dei opus erat sod et pignus. D. α .H-. Ia Denique sequens soriptura
distinguit inter person et Deu Deus hominem, ad imaginem Dei feeit tuum, Cur non suam si unus qui laolebat si non orat ad oujus satasiat ' Erat an- tam oujus linaginem faciebat, ad filii siniost; qui homo futuras minor et verior imaginem suam se rat Sothousinem qui tuno de thno forinari habebat, linago veri et innititudo.
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relationos Christ by MVeria early Writera deserves more consideration than raro are at
σωμα α σά, το πληρωμα του τἁ πάντα ἐν πασιν πληρουμένου. I cannot but 1γω
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tion REinan to Creation tenda to confim What has been atready said os the sor inan, inherent fitnosa os ins Incarnation in relation to the plan Oi Creation, fidionitis M Wo aro enable 1 to lo- upon it. In ali paris of tho natural oriter, and not in Hiinanity oesy, in the very courae os progress, there Is constant division, clispersion, differentiation, os elementa; and atthe -mΘ timo clearer glimpses sim o ned os a uni to Which alltho paris appear to tend. Thia separation, this uni , - far as Weean see, belong aliae to tho Maenco of thinga. Tho separation hasbeen, it is inie, influonced by sis Fall, Nat, as a condition es gro th, it is nos diis to R. The idea os tho Incarnation thorosore satisfiea
finda in this relation the fulminent of
Compare Hermas i. Via. ii. Thν πρεσβυτέραν παρ' m ἔλαβεs m βιβλιον, τινα δοκεέs εἶναι; ἐγώ φημι T. Σιβυλλαν.
Πλανασαι, φησιν, οὐκ ἔστι. Τίς ουν ἐστι; φημι. Ἐ ἐκκλησία, φησιν. εἶπον οὐν αὐτώ Διὰ τί οὐν πρεσβυτέρα Πωι, φησιν, πάντων πρώτη ἐκτίσθη, δῶ τουτο πρεσβυτέρα, καὶ διἁ ταωην ὀ κόσμos κατηρτισθη. Iren. iii. I 6, 6. Unus igitur Do Pator quemadmodum ostendimus, et unus Christus Imus Dominua noster, VenienR Per universam dispositionem et omnia in semotipsum recapitulans. In omnibus autem sat et homo, Plasmatio Dei; et hontinem ergo in semetipsinu recapitulans est, invisibilia visibilis laetus, et inoomprehensibilis lamius comprehensibilis, si iispassibilis passibilia, et Verbum homo, uni ermin semetipsum recapitulans: uti siout in supor fleatibus et spiritalibus stinvisisilibus princeps est Voctum Dol, fio et in visibilibus at oorporalibus prinoipatum habeat, in semetipsum prim
tum assumens, et Umnsens Semetipsum caput Moleaiae universa attrahat ad semetipsum apto temPors.
καὶ Eνευ τινos χρησίμου λόγου ενθρωπον μὲν ἐλάμβανε καὶ ηνου vos εαυτὸν προσκυνεῖσθαι παρὰ os κτίσεως παρασκευάζων ἁπάσης, τas δέ γε νοητὰς φύσεις προσκυνεῖν, ἐδικαιου, εἰ μη τἀ περὶ αὐτον γεγονότα κοινη πάσηs ην εὐεπιεσια os
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tho aspiration t tarda tho vaator uni to Which tho sali devolopnientos creation potata. me restoration os uesty to uian carries vrithit the promise of tho restoration os uniu to ali finito Minna. Is Wo rogard tho aulaeot smin the opposito mint of right
Wo obtain tho inino generat reavit. Remons have been alleged sorthinhing that inan'a conatitution untiaten, required the personalunion os humanity vrith God for his consummation individual and sociat and sor tho consummation os the w id through Ηim. Ιι ara alao that tho Incaritation necessarii, included in limis consequences v hich mere ines clive of the Fall, and Which yet, Eo far as e cari Seo, cannot be regarded as contingent in the Divino Gunael. Theologians have clamed the objecta or resulta of tho Incamation for in thia cam the motive and the effect are identical-under throe hoada, tho Revelation os God, the benefit os anan, the conquest os Satan. of thmo in thola ementiat natum tho fidit i a vinolly and the socond partly irrespective of the Fall. It is not possibio umn reflection to exoludΘ ali other conceptiona frona the Incarmation exceptinoso os satisfaction and atonement. Theso thoughis naturali, Haeat Onco to our minda in connexion mith it smm tho conditiona os austering and ain undor Which vo live; but these conditiona do notbolong to humanity but to salien humanity. And is the consequencosos tho Fall bo sol asido, there yet remata those characteristica ofa finito natum Much requiro What they have recoived Dorn God's lovo in tho Incarnation sor ins1r trito sulfilment. Ivo must lo- totho persection and not only to tho redemption os man. The arguments vrhich Wo have heata pressed on thia potat by many Writerassem to me to M of Very great; vreight. Vsse cannot conceivo that a
nos havs beon destinod lo Din that knowledge, to realiae that union. IV e cannot supposo that tho consummation os inan and of humani and tho realisation os Chrissa hinoon1 Which have been bmuotabout by tho Incamation aris dependent on the Fiat: πε cannot supposo that they could haVe been brought a ut in any othor Way
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limitation es omnipotenco. And Aa sar as me dare speculate on creation. such a octa it is inmer for iis to supposo that tho cro ming actos loVe, tho conatumnation os ali finito Ming, Waa included in the ono creativo aci, than that it Waa contingent on man'a conduci. or topiit tho thought in another Way, it is in every Way more consonant With tho idea os God's aotion Which is given to iis in Scriptureto suppoae that tho union os man rarith God maa prodeatined in relation to Inan ana vering to tho Dirine idea of man, than to suppose that it rama fidit dea nod sor man he mado himself by his
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silonos os atalementa are concernod, on thia absoluto Viem os the Incamation