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for that bread and a cup of water are set forth with certain formulae in the ceremonial of initiation, you either know or can learn.

But we afterwards henceforth continually put each other in mind of these things, and those of us who are wealthy 5 help all that are in want, and we always remain together. And for all things that we eat we bless the Maker of all through His Son Jesus Christ, and through the Holy Spirit. And on the so-called day of the Sun there is a meeting of all of us who live in cities or the country, and 10 the memoirs of the Apostles or the writings of the prophets are read, as long as time allows. Then when the reader has ceased, the president gives by word of mouth his admonition and exhortation to follow these excellent things. Afterwards we all rise at once and offer prayers; 15 and as I said, when we have ceased to pray, bread is brought and wine and water, and the president likewise offers up prayers and thanksgivings to the best of his power, and the people responds with its Amen. Then follows the distribution to each and the partaking of that ac for which thanks were given; and to them that are absent a portion is sent by the hand of the deacons. Of those that are well to do and willing, every one gives what he will according to his own purpose, and the collection is deposited with the president, and he it is that succours 25 orphans and widows, and those that are in want through sickness or any other cause, and those that are in bonds, and the strangers that are sojourning, and in short he has the care of all that are in need. Now we all hold our common meeting on the day of the Sun, because it is the 30 first day, on which God changed the darkness and matter in His making of the world, and Jesus Christ our Saviour on the same day rose from the dead. For on the day

Κρονικῆς ἐσταύρωσαν αὐτὸν καὶ τῇ μετὰ τὴν Κρονικήν, ἥτις ἐστὶν ἡλίου ἡμέρα, φανεὶς τοῖς ἀποστόλοις αὐτοῦ καὶ μαθηταῖς ἐδίδαξε ταῦτα, ἅπερ εἰς ἐπίσκεψιν καὶ ὑμῖν ἀνεδώκαμεν. Ibid. i. 61, 65-67.

XVIII.

5 Καὶ ὁ Τρύφων ἀπεκρίνατο· ̔Η γραφὴ οὐκ ἔχει· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, ἀλλ ̓· Ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ τὰ ἑξῆς λοιπὰ ὡς ἔφης. ἔστι δὲ ἡ πᾶσα προφητεία λελεγμένη εἰς Εζεκίαν, εἰς ὃν καὶ ἀποδείκνυται ἀποβάντα το κατὰ τὴν προφητείαν ταύτην. ἐν δὲ τοῖς τῶν λεγομένων Ελλήνων μύθοις λέλεκται ὅτι Περσεὺς ἐκ Δανάης, παρθένου οὔσης, ἐν χρυσοῦ μορφῇ ῥεύσαντος ἐπ ̓ αὐτὴν τοῦ παρ ̓ αὐτοῖς Διὸς καλουμένου, γεγέννηται· καὶ ὑμεῖς τὰ αὐτὰ ἐκείνοις λέγοντες αἰδεῖσθαι ὀφείλετε, καὶ 15 μᾶλλον ἄνθρωπον ἐξ ἀνθρώπων γενόμενον λέγειν τὸν Ἰησοῦν τοῦτον, καί, ἐὰν ἀποδείκνυτε ἀπὸ τῶν γραφῶν ὅτι αὐτός ἐστιν ὁ Χριστός, διὰ τὸ ἐννόμως καὶ τελέως πολιτεύεσθαι αὐτὸν κατηξιῶσθαι τοῦ ἐκλεγῆναι εἰς Χρισ τόν, ἀλλὰ μὴ τερατολογεῖν τολμᾶτε, ὅπως μήτε ὁμοίως 20 τοῖς Ἕλλησι μωραίνειν ἐλέγχησθε. JUSTIN, Dial. 67.

ΧΙΧ.

Οταν γὰρ ὡς υἱὸν ἀνθρώπου λέγῃ Δανιὴλ τὸν παραλαμβάνοντα τὴν αἰώνιον βασιλείαν, οὐκ αὐτὸ τοῦτο αἰνίσσεται; τὸ γὰρ ὡς υἱὸν ἀνθρώπου εἰπεῖν, φαινόμενον μὲν καὶ γενόμενον ἄνθρωπον μηνύει, οὐκ ἐξ ἀνθρωπίνου 25 δὲ σπέρματος ὑπάρχοντα δηλοῖ. καὶ τὸ λίθον τοῦτον

εἰπεῖν ἄνευ χειρῶν τμηθέντα, ἐν μυστηρίῳ τὸ αὐτὸ κέκραγε· τὸ γὰρ ἄνευ χειρῶν εἰπεῖν αὐτὸν ἐκτετμῆσθαι, ὅτι οὐκ ἔστιν ἀνθρώπινον ἔργον, ἀλλὰ τῆς βουλῆς τοῦ

before Saturn's they crucified Him; and on the day after Saturn's, which is the day of the Sun, he appeared to His Apostles and disciples and taught them these things, which we have offered to you also for consideration.

The Jewish interpretation of Isa. vii. 14.

AND Trypho answered, The scripture has not Behold 5 the virgin shall conceive and bear a son, but Behold the young woman shall conceive and bear a son, and the rest of it as you say. But the whole prophecy was spoken of Hezekiah, and in him it is proved that the things were fulfilled according to this prophecy. But in the legends 10 of those who are called Greeks we read that Perseus was born of Danae, who was a virgin, and on whom he who is by them called Zeus came down in the form of a shower of gold; and you ought to be ashamed of telling the same tale as they, and should rather say that this Jesus was 15 a man born of men, and, if you prove from the Scriptures that he is the Christ, that he was counted worthy of being chosen for the Christ because he lived a perfect life and according to the law. But do not venture to tell romancing tales, lest you be convicted of making fools of 20 yourselves like the Greeks.

The Christian interpretation of various passages. WHEN Daniel says As a son of man' of him who receives the everlasting kingdom, is he not hinting this very thing? For the words, As a son of man, show that he seemed and became a man, but declare that he was not 25 born of human seed. And in that he speaks of him as a stone cut without hands, he proclaims the same in a mystery, for the words Cut out without hands signify 2 Dan. ii. 34.

1 Dan. vii. 13.

καὶ τὸ

προβάλλοντος αὐτὸν Πατρὸς τῶν ὅλων Θεοῦ. Ησαΐαν φάναι· Τὴν γενεὰν αὐτοῦ τίς διηγήσεται ; ἀνεκδιήγητον ἔχοντα τὸ γένος αὐτὸν ἐδήλου· οὐδεὶς γάρ, ἄνθρωπος ὢν ἐξ ἀνθρώπων, ἀνεκδιήγητον ἔχει τὸ γένος. 5 καὶ τὸ τὸν Μωσέα εἰπεῖν πλυνεῖν αὐτὸν τὴν στολὴν αὐτοῦ ἐν αἵματι σταφυλῆς, οὐχ, ὃ καὶ ἤδη πολλάκις πρὸς ὑμᾶς παρακεκαλυμμένως πεπροφητευκέναι αὐτὸν εἶπον, ἐστίν; ὅτι αἷμα μὲν ἔχειν αὐτὸν προεμήνυεν, ἀλλ ̓ οὐκ ἐξ ἀνθρώπων· ὃν τρόπον τὸ τῆς ἀμπέλου αἷμα οὐκ ἄνθρωτο πος ἐγέννησεν, ἀλλ ̓ ὁ Θεός. καὶ Ησαΐας δὲ μεγάλης βουλῆς ἄγγελον αὐτὸν εἰπών, οὐχὶ τούτων, ὧνπερ ἐδίδαξεν ἐλθών, διδάσκαλον αὐτὸν γεγενῆσθαι προεκήρυσσεν ; Α γὰρ μεγάλα ἐβεβούλευτο ὁ Πατὴρ εἴς τε πάντας τοὺς εὐαρέστους γενομένους αὐτῷ καὶ γενησομένους 15 ἀνθρώπους, καὶ τοὺς ἀποστάντας τῆς βουλῆς αὐτοῦ ὁμοίως ἀνθρώπους ἢ ἀγγέλους, οὗτος μόνος ἀπαρακαλύπτως ἐδίδαξεν. lbid. 76.

XIX A.

Ηκμαζον δὲ ἐν τούτοις ἐπὶ τῆς ἐκκλησίας Ηγήσιππός τε ὃν ἴσμεν ἐκ τῶν προτέρων, καὶ Διονύσιος Κορινθίων 2ο ἐπίσκοπος, Πινυτός τε ἄλλος τῶν ἐπὶ Κρήτης ἐπίσκοπος, Φίλιππός τε ἐπὶ τούτοις, καὶ ̓Απολινάριος, καὶ Μελίτων, Μουσανός τε καὶ Μόδεστος, καὶ ἐπὶ πᾶσιν Εἰρηναῖος· ὧν καὶ εἰς ἡμᾶς τῆς ἀποστολικῆς παραδόσεως ἡ τῆς ὑγιοῦς πίστεως ἔγγραφος κατῆλθεν ὀρθοδοξία.

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Ὁ μὲν οὖν ̔Ηγήσιππος ἐν πέντε τοῖς εἰς ἡμᾶς ἐλθοῦσιν

that it is not a work of men, but of God the Father of the universe, who produces him. Again, when Isaiah said, Who shall declare his generation'? it was a plain proof that he had a generation which could not be declared, for none who is a man from men has a generation that cannot 5 be declared. And in that Moses says that he washes his raiment in the blood of the grape, is not this the thing that I have often told you he prophesied obscurely, how he signified aforetime that he had blood, but not of men, even as it was not man but God that brought forth the 10 blood of the vine? Again, when Isaiah called him Angel of mighty counsel, did he not foretell that he would be the teacher of the things which he taught when he came ? For he alone taught openly the mighty works which the Father had counselled with regard to all men who ever 15 were or shall be well-pleasing to him, and with regard to those who rebelled against his counsel, as well men as angels, saying [Matt. viii. 11, 12].

Hegesippus.

At that time there flourished in the church Hegesippus, whom we know from former passages, and Dionysius 20 bishop of Corinth, and another bishop Pinytus in Crete, and beside these Philip, and Apolinarius and Melito, also Musanus and Modestus, and lastly Irenaeus. From these has come down to us in writing the true doctrine of sound faith received from the apostolic tradition. Hegesippus then, in the five books of Memoirs which

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1 Isa. liii. 8.

"Gen. xlix. 11.

3 Isa. ix. 6, LXX.

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