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And who can deny the divinity of the Father, and of the Son, and of the holy Spirit to be one, when the bodies of the faithful (which are the members of Christ) are the temple of the Holy Ghost.

Responsione contra Arianos ad finem. “Also we confess that the holy Spirit is nothing else than God : different neither from the Father nor from the Son ; nor confounded in the Father, nor in the Son : for he is one and the same Spirit of the Father and of the Son; proceeding whole from the Father, consisting whole in both, not divided in either, because he is inseparably common to both.”

GREGORIUS MAGNUS, A. D. 590. In professione fidei quæ extat in ejus vita apud Joannem Deaconum, lib 2, Cap. 2. “I believe the Holy Ghost to be neither begotten, nor unbegotten, but eternal, proceeding from the Father and the Son.

Homilia 26, in Evangelia. “Also the Son shows that he sent to the disciples the holy Spirit, who, whilst he is co-equal with the Father and the Son, is not however incarnated.

Homilia 5, in Ezechielem. “Whereas the holy Spirit is before all ages co-eternal with the Father and the Son, we must enquire why the holy Spirit is said to run.”

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ISODORUS HISPALENSIS, A. D. 620. Lib. 1, de Summo bono, Cap. 17. “The holy Spirit is the Creator as well as the Father and the Son: he is the holy Spirit of the Father and of the Son : and hence the Father and the Son are one : because the Father hath nothing that the Son hath not.

Lib. 7, Originum, Cap. 3. “The Holy Ghost is predicated God, because he proceeds from the Father and the Son, and hath their substance : for nothing else could "proceed from the Father, but that which is the Father himself.”

CONCILIUM TOLETANUM VI, A. D. 630.

Cap. 1. “We believe and confess the most blessed and most omnipotent Trinity, the Father, and the Son, and the Holy Ghost, to be one only God, not solitary, of one essence, of one power, of one majesty, of one greatness, and of one nature.”

CONCILIUM TOLETANUM XI, A. D. 660. In Confessione fidei. “We believe and confess the blessed and ineffable Trinity, the Father, and the Son, and the Holy Ghost, to be naturally one God, of one substance, of one nature, also of one power and majesty. The Father is omnipotent, the Son omnipotent, and the holy Spirit omnipotent, it is said in the singular number : however they are not three Gods, but one God.

THOMAS AQUINAS, A. D. 1250. Contra Gentes, lib. 4, Cap. 19. “Being instructed by the testimonies of the holy Scriptures, we firmly hold this belief of the holy Spirit, that he is true God, subsisting and personally distinct from the Father and the Son.

In compendio Theologiæ, Cap. 48. “The holy Spirit by which charity is divinely insinuated to us, is not something accidental in God, but is a thing subsisting in the divine essence as both the Father and the Son. And therefore he is shown in the rule of the Catholic faith to be co-adored, and glorified together with the Father and the Son."

CHAPTER VIII.

THE SON OF GOD TRULY ASSUMED FLESH OF THE VIRGIN MARY; WAS TRUE MAN CONSISTING OF A BODY

AND SOUL; TRULY SUFFERED AND DIED.

Isaias VII, 14. Behold, a virgin shall conceive and bear a

SON.

Luke II, 6. And it came to pass, that when they were there, her days were accomplished, that she should be delivered ; and she brought forth the first born son, and wrapped him up

in swaddling clothes and laid him in a manger.

John I, 14. And the Word was made flesh.

Rom. I, 3. Who was made of the seed of David according to the flesh.

Gal. IV, 4. But when the fullness of time was come, God sent his son, made of a woman, made under the law.

Phil. II, 6. Who being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.

1 Tim. II, 5. There is one God, and one mediator of God and men, the man Christ Jesus.

Heb. II, 14. Therefore, because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same : that through death he might destroy him who had the empire of death. 16. Nowhere doth he take hold of the angels; but of the seed of Abraham he taketh hold. Wherefore it behoved him to be made like unto his brethren.

1 Pet. III, 13. Because Christ also died for our sins, the just for the unjust, that he might offer us to God; being put to death indeed in the flesh, but enlivened in the spirit.

1 Pet. IV, 1. Christ, therefore, has suffered in the flesh.

1 John IV, 2. Every spirit which confesseth that Jesus Christ is come in the flesh, is of God.

2 John, Verse 7. For many seducers are gone out into the world, who confess not that Jesus Christ is come in the flesh.

JACOBUS FRATER DOMINI.

In Liturgia. O thou, the only begotten Son and Word of God, who art immortal and hast vouchsafed for our salvation, to put on flesh from the blessed mother of God and ever Virgin Mary, and wert without any conversion made man and fastened to the cross, O Christ God, and thou who hast trampled upon death by thy death.

IGNATIUS, A. D. 100. Epist. ad Trallianos. “Shut your ears when any person speaks to you, excluding Jesus Christ the Son of God, who is the son of David, who is born of Mary, who is truly begotten of God and of the Virgin ; but not in the same manner ; for God and man is not the same. For the Word was made flesh and lived amongst men without sin. For, says he, John VIII, 46. Which of you shall convince me of sin ? He truly did eat, and drink, was crucified and buried under Pontius Pilate. I say, was he not in the opinion of men truly crucified and buried ? But some atheists and unbelievers say that he was, in the opinion of men alone, born, and that he did not truly assume a body, and that he was, in the opinion alone of men, buried, but that he did not truly suffer. Mary truly begot a body, having God dwelling in her ; God the Word was truly born of the Virgin, clothed with a body, exposed to the same afflictions with us, truly he was born from the womb, who forms all men in the womb, and he formed for himself a body from the blood of the virgin, without any intercourse of a man. He was truly born as we also are, he truly drew the breast, and used the same food and drink in common with us : he was truly baptized by John, not in the opinion of men, nor as a vision; he was truly sentenced and was truly crucified, not in imagination, phantom or imposture.”

Ad Smyrnenses. “Jesus Christ the Son of God, the first born of all creatures, who is the Word of God and only Son, born of David according to the flesh, of the Virgin Mary, baptized by John, that all justice may be fulfilled ; who lived amongst men without sin, and was, under Pontius Pilate and the Tetrarch Herod, crucified for us in the true flesh, of which we consist, by his divine and blessed passion. All these things he endured on our account; and he suffered truly, not in opinion, as he also truly rose again.”

DIONYSIUS AREOPAGITA, A. D. 100. De divinis nominibus, Cap. 2, part 1. “The supersubstantial Word is distinguished by the divine works charitably tending towards us, because he perfectly and truly assumed substance according to us and from us, and discharged and performed the chosen and principal parts of that human assumption. In these actions neither the Father nor the Spirit is a partaker, unless some person say that through benignity and clemency, and community of will they also became partakers in the pre-eminent and ineffable divine operation which the truly immutable God and the Word of God, made man for us, has accomplished. But we are ignorant by what other law than the natural he was formed of the virginal blood, or walked with dry feet of corporal weight

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