장음표시 사용
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entrance to the marriage to Which we ars invited must boaccomptished. Η' then, Who has been made ready to enter
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accusation became the cause of justification and glo . Forthe righteous man condemns himself in his fidit Words. Soalso tho publican departed justified rather than the Pharisee. The son, then, taeW not either What he was to obtain, or hoWto tae or use or put on himself tho things given him; since ho
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5. Tho parabie exhibiis this thought, that the exerciso of the faculty of reason has been accorded to each man. Where- fore the prodigia is introduced, demanding from his fallier his portion, that is, of the state os mind, endoWed by reason. For the possession os reason is granted to est, in order to thopursuit of What is good, and the avoidance of What is bad. But many Who are furnished by God With this maho a baduse of the knowledge that has been given them, and land intho profligacy of evit practices, and Wichedly Waste the sub
substance of reason unsquandered. Such an one, therefore, Christ represenis in the parabie, - as a rational creature,
missi his reason darhened, and ashing from tho Divino Beingwhat is sultable to reason; then as obtaining hom God, and mahing a Wiched use of What had been given, and especiallyof the benefits of baptism, which had been uouchsafed tohim; whence also He calis him a prodigal; and then, aster the dissipation of What had been given him, and again his restoration by repentance, me representH tho love os God
let us eat and be mero; for this my son '-a name of nearest relationship, and significative of What is givon to tho faithiul- Was dead and lost,''-an expression os extremest alien
tion ; for What is more alien to the living than the lost and dead Τ FG neither can be possessed any more. But having
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174 FRAGMENTS genueness of the noW manifestation os the Spirit by tholihonem of the dove. For the laW Was stern, and punishedwith tho sWord; but grace is joyous, and trains by the Word
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IN ANASTASIUS SINAITA, QUEST. 96
As it is possibio even noW for man to form men, accord- ing to the original formation of Adam, He no longer nomcreates, on account of His having granted onco for ali to manthe poWer os generating men, saying to our nature, Ιn- creas' and multiply, and replenish the earlli '' Gen. i. 28). So also, by His omnipotent and omniscient poWer, Hoarranged that the dissolution and death ot our bodies should bo effected by a natural sequence and order, through thechange of their elemenis, in accordance With His divino knowledge and comprehension.
JOANNES VECCUS, PATRIARCH ΟF CONSTANTINOPLE, ON THEPROCESSION OF THE SPIRIT. IN LEO ALLATIUS, VOL.
Further, Clement tho Stromatist, in the various definitions whieli ho Damed, that they might guide the man destrous o stu ing theology in mery dogma os religion, defining What spirit is, and hoW it is called spirit, says: Spirit is a substance, subile, immateriai, and whicli issues forth without
Solomon the son os David, in tho boota stylod The Reigns of the Κings,' comprehending not only that the
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Now spirit is properly substance, incorporeat, and uncircumscribed. And that is incorporeat which does not consistos a bodri or Whose existence is not according to breadiu,
tength, and depili. And that is uncircumscribody whieli has
λ With an exclamation os surpriae at the Latin translator giring a translation milita is ulterly unintelligibis, C peronn amenda tho teri,
aubstituting ου τόπος οὐδεὶς τω, etc., sor ου τόπος ο δεὶς τόπος το, etc., and
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a stone is called a substance. The second is a substance capable os increas' as a plant groWs and decays. Τho thirdis animated and sentient substance, as animal, horse. Tho urth is animate, sentient, rationes substanee, RS man. Whereforo each one of us is made as consisting of all, havingan immateriai foui and a mind, Which is the image ot God.
Let there bo a laW against those who dare to look at things sacred and divino irreverently, and in a Way unWorthy of God, to infitet on them the punishment ot blindness.
Universally, the Christian is hiendly to solitude, and quiet, and tranquilli , and peace.
FROM THE CATENA ON THE PENTATEUCH, PUBLISHED IN LATIN BY FRANCIS ZEPHYRUS, P. 146.
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178 FRAGMENTRsouth of the altar signified the seven planeis, Which seem tous to revolve around the meridian,y on either fide of whichriso three branches; since the sun also, lihe the lamp, balanced in the midst of the planeis by divine Wisdom, illumines by iis light thoso abovo and beloK. On the other fide ofino altar Was siluated the table on whicli the lomes Were displayed, because from that quarter of the heaven vitai and nourishing breeges bio .
On Rom. viii. 38. or lite, that os our present exist- enco,'' and death, -that caused by the assauit of persecutors, and angeis, and principalities, and poWers,' apostate spiritS.