CHAPTER IV: THE CONCOMITANTS OF THE SECOND ADVENT.
THE CONCOMITANTS OF THE SECOND ADVENT.
THE events which according to the common doctrine of the Church are to attend the second coming of Christ, are first, the general resurrection of the dead; second, the final judgment; third, "the end of the world;" and fourth, the consummation of the kingdom of Christ. __________________________________________________________________
§ 1. The General Resurrection.
That there is to be a general resurrection of the just and of the unjust, is not, among Christians, a matter of doubt. Already in the book of Daniel xii. 2, it is said, "Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as stars for ever and ever." This prediction our Lord repeats without any limitation. "Marvel not at this: for the hour is coming, in the which all that are it the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John v. 28, 29.) Again: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations." (Matt. xxv. 31, 32.) Paul, in his speech before Felix (Acts xxiv. 15), avowed it as his own faith and that of his fathers that "there shall be a resurrection of the dead, both of the just and unjust." John (Rev. xx. 12, 13) says: "I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it, and death and hell gave up the dead which were in them."
The Time of this General Resurrection.
The uniform representation of Scripture on this subject is that this general resurrection is to take place "at the last day," or, at the second coming of Christ. The same form of expression is used to designate the time when the people of Christ are to rise, and the time when the general resurrection is to occur. The Bible, if the doubtful passage Revelation x. 4-6 be excepted, never speaks of any other than one resurrection. The dead, according to the Scriptures, are to rise together, some to everlasting life, and some to shame and everlasting contempt. When Christ comes, all who are in their graves shall come forth, some to the resurrection of life, and others to the resurrection of damnation. When in 1 Thessalonians iv. 16, it is said, "The dead in Christ shall rise first," it does not mean that there are to be two resurrections, one of those who are in Christ, and the other of those who are not in Him. The Apostle is speaking of a different subject. He comforts the Thessalonians with the assurance, that their friends who sleep in Jesus shall not miss their part in the glories of the second advent. Those then alive should not prevent, i.e., precede, those who were asleep; but, the dead in Christ should rise before those then living should be changed; and then both should be caught up to meet the Lord in the air. The parallel passage is in 1 Corinthians xv. 51, 52, "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."
In 1 Corinthians xv. 23, 24, the Apostle, when speaking of the resurrection, says: "Every man in his own order: Christ the first fruits; afterward they that are Christ's at his coming. Then cometh the end." This passage is often understood to teach that the resurrection takes place in the following order: (1.) That of Christ. (2.) That of his people. (3.) Then that of the rest of mankind. And as the resurrection of Christ and that of his people are separated by a long interval; so the resurrection of the people of God and the general resurrection may also be separated by an interval of greater or less duration. This interpretation supposes that the word "end," as here used, means the end of the resurrection. To this, however, it maybe objected, (1.) That it is opposed to the constant "usus loquendi" of the New Testament. The "end," when thus used, always elsewhere means the end of the world. In 1 Peter iv. 7, it is said: "The end of all things is at hand." Matthew xxiv. 6, "The end is not yet;" verse 14, "Then shall the end come." So in Mark xiii. 7, Luke xxi. 9. In all these passages the "end" means the end of the world. (2.) The equivalent expressions serve to explain the meaning of the term. The disciples asked our Lord, "What shall be the sign of Thy coming and of the end of the world?" In answer to that question Christ said that certain things were to happen, but, "the end is not yet;" and afterwards, "then cometh the end." (Matt. xxiv. 3, 6, 14.) The same expression occurs in the same sense, Matthew xiii. 39, xxviii. 20, and elsewhere. (3.) What immediately follows in verse 24, seems decisive in favour of this interpretation. The end spoken of is when Christ shall have delivered up his kingdom; that is, when the whole work of redemption shall have been consummated. (4.) It is further to be remarked that in 1 Corinthians xv. Paul does not make the slightest reference to the resurrection of the wicked, from the beginning to the end of the chapter. The whole concerns the resurrection of believers. That was what the errorists in Corinth denied; and that was what the Apostle undertook to prove to be certain and desirable. Christ certainly rose from the dead; so all his people shall rise; but each in his order; first, Christ, then they who are Christ's; then comes the end; the end of all things. To make this refer to another and general resurrection, would be to introduce a subject entirely foreign to the matter in hand.
Meyer, although he makes telos in the 24th verse refer to the resurrection, nevertheless says [860] "That it is the constant doctrine of the New Testament (leaving the Apocalypse out of view), that with the coming of Christ the finis hujus sæculi' is connected, so that the Second Advent is the termination of the ante-messianic, and the commencement of the future world-period."
Luthardt says, [861] "Then, not before the resurrection, . . . comes the end; the end, not of the resurrection, that is the resurrection of others than believers, but the absolute end; the end of history." Whether the end of all things is to follow the resurrection of believers immediately, or long afterwards, is, in his view, a different question. He admits that the common view is that the coming of Christ, the general resurrection of the dead, the general judgment, the end of the world, and the new heavens and new earth, are to occur contemporaneously. His own view is different.
That the New Testament does teach that the general resurrection is to occur at the time of the Second Advent appears: --
1. From such passages as the following; In the passage in Daniel, quoted above, it is said, that the righteous and the wicked are to rise together; the one to life, the other to shame and everlasting contempt. This passage our Lord reiterates, saying that "the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John v. 28, 29.) In Matthew xxv. 31, 32, it is said, that when the Son of Man shall appear in his glory all nations shall stand before him. The same is said in Revelation xx. 12, 13. In 2 Thessalonians i. 7-10, it is taught that when the Lord Jesus shall be revealed from heaven, it will be to take vengeance on those who obey not the Gospel, and to be glorified in all them that believe. In all these passages the resurrection of the righteous is declared to be contemporaneous with that of the wicked.
2. There is another class of passages which teach that the resurrection of the righteous is to take place at "the last day," and, therefore, not a thousand years before that event. Thus Martha, speaking of her brother Lazarus, said, "I know that he shall rise again in the resurrection at the last day." (John xi. 24.) Our Lord, in John vi. 39, says that it is the Father's will "that of all which He hath given me, I should lose nothing, but should raise it up again at the last day." This declaration is repeated in verses 40, 44, 54, comp. xii. 48: "The word that I have spoken, the same shall judge him in the last day." It is true that the expressions "the last time," "the last day," "the end of days," "the end of the world," are often used very indefinitely in Scripture. They often mean nothing more than "hereafter." But this is not true with the phrase en te eschate hemera as used in these passages. "In the last day," is a known and definite period. It is to be remembered also that what is predicted to happen on "the last day," is elsewhere said to take place when Christ shall appear in his glory.
3. A third class of passages teach that the resurrection of the saints is to take place at the day of judgment and in connection with that event. According to the common representations of Scripture, when Christ shall come the second time, the dead are to rise, all nations are to be judged, and the present order of things is to cease. The heavens are to retain Christ, "until the time of restitution of all things." (Acts iii. 21.) This apokatastasis "die Wiederherstellung aller Dinge in ihren frühern vollkommnern Zustand," [862] the restoration of all things to their original perfect condition. "This consummation may be called a restitution,' in allusion to a circle which returns into itself, or more probably because it really involves the healing of all curable disorder and the restoration to communion with the Deity of all that He has chosen to be so restored. Till this great cycle has achieved its revolution, and this great remedial process has accomplished its design, the glorified body of the risen and ascended Christ not only may, but must, as an appointed means of that accomplishment, be resident in heaven, and not on earth." [863]
The general resurrection is represented as connected with the final judgment, in Matthew xxiv. 30, 31, and xxv. 31-46, 2 Thessalonians i. 7-10, and elsewhere. On this point Dr. Julius Müller says: "It is the plain doctrine of Scripture that the general resurrection of the dead contemporaneous with the transfiguration of believers then living on earth is to occur at the end of the world (or of history), at the reappearance of Christ for judgment and for the glorification of his kingdom. . . . . With this consummation of Christ's kingdom, and the therewith connected apolutrosis tou somatos hemon apo tes douleias tes phthoras, the Apostle, in the profound passage, Romans viii. 19-23, sets forth, as also connected with these events, the renovation of the nature of the earth and its exaltation to a participation in the glory of the children of God. As the body of man stands in intimate relation with nature, . . . . it is scarcely possible to form any idea of the resurrection of the body . . . . without assuming a corresponding exaltation of the external world as the theatre of his new life. This renovation of nature, the new heavens and the new earth, takes for granted, according to the Apostle, the destruction of the world as it now is." [864] With these views, which accord with the common doctrine of the Church, Lange avows his entire agreement. [865]
The only passage which seems to teach that there is to be a first and second resurrection of the body, the former being confined to martyrs and more or fewer of the saints, and the latter including "the rest of the dead," is Revelation xx. 4-6. It must be admitted that that passage, taken by itself, does seem to teach the doctrine founded upon it. But --
1. it is a sound rule in the interpretation of Scripture that obscure passages should be so explained as to make them agree with those that are plain. It is unreasonable to make the symbolic and figurative language of prophecy and poetry the rule by which to explain the simple didactic prose language of the Bible. It is no less unreasonable that a multitude of passages should be taken out of their natural sense to make them accord with a single passage of doubtful import.
2. It is conceded that the Apocalypse is an obscure book. This almost every reader knows from his own experience; and it is proved to be true, the few who imagine it to be plain to the contrary notwithstanding, by the endless diversity of interpretations to which it has been subjected. This diversity exists not only between commentators of different classes, as rationalistic and orthodox, but between those of the same class, and even of the same school. This remark, which applies to the whole book, applies with special force to the passage under consideration.
3. The Bible speaks of a spiritual, or figurative, as well as of a literal resurrection. This figure is used both in reference to individuals and in reference to communities. The sinner, dead in trespasses and sins, is said to be quickened and raised again in Christ Jesus. (Rom. vi. and Eph. ii.) Whole communities when elevated from a state of depression and misery, are in prophetic language said to be raised from the dead. (Rom. xi. 15; Is. xxvi. 19.) "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." (Ez. xxxvii. 12.) "I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel." More than this, Elias is said to have lived again in John the Baptist; and, according to a common interpretation, the two witnesses spoken of in the Apocalypse are Moses and Elias, who are to rise not in person, but as represented by men filled with the same spirit, endued with similar gifts, and called to exercise the same offices. It would, therefore, not be inconsistent with the analogy of prophecy if we should understand the Apostle as here predicting that a new race of men were to arise filled with the spirit of the martyrs, and were to live and reign with Christ a thousand years. According to Hengstenberg, the Apostle saw the souls of the martyrs in heaven. There they were enthroned. This was their first resurrection. "There can be no doubt," he says, "that by the first resurrection we are here primarily to understand that first stage of blessedness." [866]
4. John does not say that the bodies of the martyrs are to be raised from the dead. He says: "I saw the souls of them that were beheaded for the witness of Jesus." The resurrection of the dead is never thus spoken of in Scripture. There is a sense in which the martyrs are said to live again, but nothing is said of their rising again from their graves. The first resurrection may be spiritual, and the second literal. There may be a time of great prosperity in the Church, in which it will be a great blessing to participate. It is said that there is no force in this argument, as the Apostle does not speak of a resurrection of souls. He simply says he saw the souls of the martyrs; as in chapter vi. 9, it is said: "I saw under the altar the souls of them that were slain for the word of God." The prophet, according to xx. 4, first saw the martyrs in the state of the dead, and then he saw them alive. The argument, however, is not founded merely on the use of the word "souls," but on the fact that the resurrection of the dead is never spoken of in the Scriptures in the way in which the living again of the martyrs is here described.
5. The common millenarian doctrine is, that there is to be a literal resurrection when Christ shall come to reign in person upon the earth, a thousand years before the end of the world, and that the risen saints are to dwell here and share with Christ in the glories of his reign. But this seems to be inconsistent with what is taught in 1 Corinthians xv. 50. Paul there says: "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." It is here expressly asserted that our bodies as now constituted are not adapted to the state of things which shall exist when the kingdom of God is inaugurated. We must all be changed. From this it follows that the spiritual body is not adapted to our present mode of existence; that is, it is not suited or designed for an earthly kingdom. Luthardt admits this. He admits that the renovated, or transfigured, body of necessity supposes a renovated earth. He admits also that when the bodies of believers are thus changed they are to be caught up from the earth, and are to dwell with Christ in heaven. When Christ appears, his people are to appear with Him in glory. Bengel, and after him others, endeavour to reconcile these admissions with the theory of an earthly kingdom of glory, by assuming that risen saints are, to rule this kingdom, not from the literal Jerusalem, but from heaven. This, however, is to introduce an extra-scriptural and conjectural idea.
6. It has already been said, when speaking of the restoration of the Jews to their own land, that this whole theory of a splendid earthly kingdom is a relic of Judaism, and out of keeping with the spirituality of the Gospel. [867]
All this is said with diffidence and submission. The interpretation of unfulfilled prophecy experience teaches is exceedingly precarious. There is every reason to believe that the predictions concerning the second advent of Christ, and the events which are to attend and follow it, will disappoint the expectations of commentators, as the expectations of the Jews were disappointed in the manner in which the prophecies concerning the first advent were accomplished. __________________________________________________________________
[860] Commentar über das Neue Testament, 2d edit., Göttingen, 1849, vol. v. p. 323.
[861] Lehre von den letzten Dingen, Leipzig, 1861, p. 127.
[862] De Wette, Exegetisches Handbuch zum Neuen Testament, Leipzig, 1845, vol. i. part 4, p. 48.
[863] The Acts of the Apostles Explained. By Joseph Addison Alexander. New York. 1857, vol. i. p. 118.
[864] Studien und Kritiken, 1835, pp. 783-785.
[865] Lehre von den letzten Dingen, Meurs, 1841, pp. 246, 247.
[866] The Revelation of St. John Expounded, edit. Edinburgh, 1852, vol. ii. p. 281.
[867] The interpretation of this whole passage (Rev. xx. 1-6) is thoroughly discussed in the very able work of the Rev. David Brown, of St. James' Free Church, Glasgow, entitled Christ's Second Coming: Will it be Pre-Millenial? chapter x. edit. New York, 1851, p. 218 ff. __________________________________________________________________
§ 2. The Final Judgment.
The Scriptures abound in passages which set forth God as the moral ruler of men; which declare that He will judge the world in righteousness. The Bible represents Him as the judge of nations and of individuals; as the avenger of the poor and the persecuted. It abounds also in promises and in threatenings, and in illustrations of the righteous judgments of God. Nothing, therefore, is plainer than that men in this world are subject to the moral government of God. Besides this, the Bible also teaches that there is a future state of reward and punishment, in which the inequalities and anomalies here permitted shall be adjusted. According to some, this is all that the Bible teaches on the subject. What is said of the punishment of the wicked and of the reward of the righteous is to be understood in this general way. This is the doctrine of the common school of Rationalists. [868] Bretschneider [869] admits, however, that reason has nothing to object to the Church doctrine on this subject properly understood.
A second view of the last judgment assumes it to be a process now m progress. In the Old Testament the Messianic period is spoken of as the "last day," "the last time," "the end of days," "the end of the world," and is represented as a time of conflict and of judgment. The Jews expected that when the Messiah came, the severest judgments would fall upon the heathen, and that the chosen people would be greatly exalted and blessed. This was the day of judgment. Those who give substantially the same interpretation to the Old Testament prophecies, hold that the day of judgment covers the whole period between the first and second advents of Christ.
A third doctrine is that the world in its progress works out all possible manifestations of God, so that according to the stereotyped dictum of Schelling, Die Weltgeschichte ist das Weltgericht; the history of the world is the judgment of the world. Premillenarians use precisely the same words, although not in the same philosophical sense. With them "to judge" is to reign; and when Christ comes to establish his personal reign upon earth, the last judgment will begin, and "the judgment of God is the administration of the government of God." [870]
A fourth theory may be mentioned. There are certain immutable laws, either independent, as some say, of the will of God, or dependent on his voluntary constitution, which secure that the righteous shall be happy and the wicked miserable; and this is all that either reason or Scripture, properly understood, teaches of rewards and punishment.
A fifth doctrine is that the day of judgment is a protracted future dispensation, as just mentioned, to commence with the second advent of Christ, and to continue during the thousand years of his personal reign upon the earth. This theory is connected with the doctrine of the pre-millenial advent of Christ.
The Church Doctrine.
By the Church doctrine is meant that doctrine which is held by the Church universal; by Romanists and Protestants in the West, and by the Greeks in the East. That doctrine includes the following points: --
1. The final judgment is a definite future event (not a protracted process), when the eternal destiny of men and of angels shall be finally determined and publicly manifested. That this is the doctrine of the Bible, is proved by such passages as the following: Matthew xi. 24, "It shall be more tolerable for the land of Sodom in the day of judgment, than for thee;" Matthew xiii. 30, "Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the taxes, and bind them in bundles to burn them: but gather the wheat into my barn;" verse 39, "The harvest is the end of the world, and the reapers are the angels;" verse 49, "So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just;" John xii. 48, "The word that I have spoken, the same shall judge him in the last day;" Acts xviii. 31, God "hath appointed a day in the which He will judge the world in righteousness;" Romans ii. 5, "The day of wrath and revelation of the righteous judgment of God;" and 1 Corinthians iv. 5, "Judge nothing before the time, until the Lord come." It is true that the word "day" in Scripture is often used for an indefinite period; as "the day of the Lord," is the time of the Lord. And, therefore, it does not follow from the use of this word, that the judgment is to be commenced and ended in the apace of twenty-four hours. Nevertheless, the way in which the word is used in this connection, and the circumstances with which the judgment is connected, show that a definite and limited period, and not a protracted dispensation, is intended by the term. The appearance of Christ, the resurrection of the dead, and the gathering of the nations, are not events which are to be protracted through years or centuries.
2. Christ is to be the judge. John v. 22, 23, "The Father judgeth no man, but hath committed all judgment unto the Son; that all men should honour the Son, even as they honour the Father;" verse 27, "And hath given Him authority to execute judgment also, because He is the Son of Man." Peter, in Acts x. 34-43, says that God "anointed Jesus of Nazareth with the Holy Ghost and with power;" had "raised" Him from the dead "and shewed him openly," and "commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead." Paul, in his speech on Mars Hill, tells the Athenians that God "hath appointed a day, in the which He will judge the world in righteousness, by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." (Acts xvii. 31.) And in 2 Corinthians v. 10, he says, "We must all appear before the judgment-seat of Christ." Our Lord says that He will say to the wicked, "Depart from me, ye that work iniquity." (Matt. v. 28; Luke xiii. 27.) In all the graphic descriptions gives in the New Testament of the process of the final judgment, Christ is represented as acting as the judge. On this point it is to be observed: (1.) That He is set forth as acting on his own authority; and not merely as the "Bevollmächter," or plenipotentiary of God. Everywhere in the New Testament, our responsibility is said to be to Him. We are to stand before his judgment-seat. He will say, "Depart from me, ye cursed." It is He, who is to bring every secret thing into judgment. (2.) He is qualified thus to sit in judgment on men and angels; because He is omniscient, and infinite in justice and mercy. (3.) It is especially appropriate that the man Christ Jesus, God manifest in the flesh, should be the judge of all men. He has this authority committed to Him because He is the Son of man; because, although in the form of God, and thinking it no robbery to be equal with God, He humbled Himself to be found in fashion as a man. This is part of his exaltation, due to Him because He consented to become obedient unto death. It is meet that He who stood condemned at the bar of Pilate, should sit enthroned on the seat of universal judgment. It is a joy and ground of special confidence to all believers, that He who loved them and gave Himself for them, shall be their judge on the last day.
3. This judgment is to take place at the second coming of Christ and at the general resurrection. Therefore it is not a process now in progress; it does not take place at death; it is not a protracted period prior to the general resurrection. A few of the passages bearing on this point are the following: In the parable of the wheat and the tares (Matt. xiii. 37-43), already referred to, we are taught that the final separation between the righteous and the wicked is to take place at the end of the world, when the Son of Man shall send forth his angels to gather out of his kingdom all things that offend. This implies that the general resurrection, the second advent, and the last judgment, are contemporaneous events. The Bible knows nothing of three personal advents of Christ: one at the time of the incarnation; a second before the millennium; and a third to judge the world. He who came in the flesh, is to come a second time without sin unto salvation. Matthew xvi. 27, "The Son of Man shall come in the glory of his Father, with his angels; and then He shall reward every man according to his works." Matthew xxiv. 29-35, teaches that when the sign of the Son of Man appears in the heavens, all the tribes of the earth shall mourn, and the elect shall be gathered in Matthew xxv. 31-46 sets forth the whole process of the judgment. When the Son of Man shall come in his glory, all nations shall be gathered before Him, and He shall separate them as a shepherd divideth the sheep from the goats; and then shall He say to those on his right hand, Come, ye blessed of my Father; and to those on the left, Depart from me, ye cursed. 1 Corinthians iv. 5, "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God." When Christ comes, the general judgment is to occur. In 2 Thessalonians i. 7-10, it is taught that when the Lord Jesus Christ shall be revealed from heaven, it will be for the double purpose of taking vengeance on them that know not God, and of being glorified in all them that believe. In 2 Timothy iv. 1, it is said: The Lord Jesus Christ "shall judge the quick and the dead at his appearing, and his kingdom." In the fifteenth chapter of First Corinthians, the Apostle expressly teaches that corruption cannot inherit incorruption, that our present vile bodies must be changed before they can enter the kingdom of God; and this change from the natural to the spiritual, from mortal to immortal, is to take place at the last trump; and in Philippians iii. 20, 21, he says it is to occur when Christ comes from heaven, who shall fashion our bodies like unto his own glorious body. In all these different ways it is taught that the general judgment is to take place at the second coming of Christ.
4. The persons to be judged are men and angels. In several passages already quoted it is said that Christ is to come to judge "the quick and the dead;" in others it is said, "all nations are to stand before Him;" in others, that "we must all appear before the judgment-seat of Christ ;" in others again it is said that "He will render to every man according to his works." This judgment, therefore, is absolutely universal; it includes both small and great; and all the generations of men. With regard to the evil angels, it is said that God "delivered them into chains of darkness, to be reserved unto judgment." (2 Pet. ii. 4.) Satan is said to be the God of this world. The conflict in which believers are engaged in this life, is with principalities and powers and spiritual wickedness in heaven, en tois epouraniois. This conflict is to continue until the Second Advent, when Satan and his angels are to be cast into the pit.
The older theologians speculated on the manner in which the judgment is to be arranged, so as to admit of the countless millions of human beings who shall have lived from the beginning of the world to the final consummation being so congregated as to be all gathered before the throne of the Son of Man. The common answer to that difficulty was that the throne is to be so exalted and so glorious as to be visible, as are the sun and moons from a large part of the earth's surface at the same time. These, however, are questions about which we need give ourselves no concern; these descriptions of the judgment are designed to teach us moral truths, and not the physical phenomena by which the solemn adjudication on the destiny of men is to be attended.
5. The ground or matter of judgment is said to be the "deeds done in the body," men are to be judged "according to their works;" "the secrets of the heart" are to be brought to light. God's judgment will not be founded on the professions, or the relations of men, or on the appearance or reputation which they sustain among their fellows, but on their real character and on their acts, however secret and covered from the sight of men those acts may have been. God will not be mocked and cannot be deceived; the character of every man will be clearly revealed. (1.) In the sight of God. (2.) In the sight of the man himself. All self deception will be banished. Every man will see himself as he appears in the sight of God. His memory will probably prove an indelible register of all his sinful acts and thoughts and feelings. His conscience will be so enlightened as to recognize the justice of the sentence which the righteous judge shall pronounce upon him. All whom Christ condemns will be self-condemned. (3.) There will be such a revelation of the character of every man to all around him, or to all who know him, as shall render the justice of the sentence of condemnation or acquittal apparent. Beyond this the representations of Scripture do not require us to go.
Besides these general representations of Scripture that the character and conduct of men is the ground on which the final sentence is to be pronounced, there is clear intimation in the Word of God, that, so far as those who hear the Gospel are concerned, their future destiny depends on the attitude which they assume to Christ. He came to his own, and his own received Him not; but to as many as received Him, to them gave He power to become the sons of God. He is God manifest in the flesh; He came into the world to save sinners; all who receive Him as their God and Saviour, are saved; all who refuse to recognize and trust Him, perish. They are condemned already, because they have not believed in the name of the only begotten Son of God. He that believeth on the Son hath everlasting life; he that believeth not the Son shall not see life; but the wrath of God abideth on him. Whosoever shall confess me before men, him will I also confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. When the Jews asked our Lord, What shall we do that we might work the works of God? his answer was, "This is the work of God, that ye believe on him whom He hath sent." In the solemn account given of the last judgment in Matthew xxv. 31-46, the inquest concerns the conduct of men towards Christ. And the Apostle says, If any man love not the Lord Jesus Christ let him be Anathema Maranatha. The special ground of condemnation, therefore, under the Gospel is unbelief; the refusal to receive Christ in the character in which He is presented for our acceptance.
6. Men are to be judged according to the light which they have severally enjoyed. The servant that knew his Lord's will, and did it not, shall be beaten with many stripes; but he that knew it not, shall be beaten with few stripes. "For unto whomsoever much is given, of him shall be much required." Our Lord says that it shall be more tolerable, in the day of judgment, for Tyre and Sidon, than for the men of his generation. Paul says that the heathen are inexcusable, because that when they knew God, they glorified him not as God; and he lays down the principle that they who sin without law, shall be judged without law; and that they who have sinned in the law shall be judged by the law.
7. At the judgment of the last day the destiny of the righteous and of the wicked shall be unalterably determined. Each class shall be assigned to its final abode. This is taught in the solemn words: "These shall go away into everlasting punishment: but the righteous into life eternal."
How far the descriptions of the process of the last judgment, given in the Bible, are to be understood literally, it is useless to inquire. Two things are remarkable about the prophecies of Scripture, which have already been accomplished. The one is that the fulfilment has, in many cases, been very different from that which a literal interpretation led men to anticipate. The other is, that in some cases they have been fulfilled even to the most minute details. These facts should render us modest in our interpretation of those predictions which remain to be accomplished; satisfied that what we know not now we shall know hereafter. __________________________________________________________________
[868] J. A. L. Wegscheider, Institutiones Theologicæ, IV. ii. 99; 5th edit. Halle, 1826, p. 614 ff.
[869] Dogmatik der evangelischen Kirche, § 172, 3d edit. Leipzig, 1828; vol. ii. p. 445.
[870] The Last Times, by Joseph A. Seiss, D. D., Philadelphia, 1866, p. 141. __________________________________________________________________
§ 3. The End of the World.
The principal passages of Scriptures relating to the final consummation or the end of the world, are the following: Psalm iii. 25, 26, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old as a garment; as a vesture shalt thou change them, and they shall be changed." Isaiah li. 6, "Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment." Isaiah lxv. 17, "Behold, I create new heavens, and a new earth: and the former shall not be remembered nor come into mind." Luke xxi. 33, "Heaven and earth shall pass away: but my words shall not pass away." Romans viii. 19-21, "The earnest expectation of the creature (ktisis, creation) waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." 2 Peter iii. 6-13, "The world that then was, being overflowed with water, perished: but the heavens and earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. . . . . The day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein shall be burned up. . . . . Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." Revelation xx. 11, "I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them." Revelation xxi. 1, "I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea."
Remarks.
1. These passages are not to be understood as predicting great political and moral revolutions. It is possible that some of them might bear that interpretation; but others are evidently intended to be understood in a more literal sense. This is especially the case with 2 Peter iii. 6-13, in which the Apostle contrasts the destruction of the world by the waters of the deluge with the destruction by fire which is still future. If the fact be established that the Scriptures anywhere clearly predict the destruction of the world at the last day, that fact becomes a rule for the interpretation of the more doubtful passages. There is nothing in this predicted destruction of our earth out of analogy with the course of nature. Stars once clearly visible in the firmament, after a brief period of unusual splendour, have disappeared; to all appearance they have been burnt up. Scientific men tell us that there is abundant evidence that the earth was once in a state of fusion; and there are causes in operation which are adequate to reduce it to that state again, whenever God sees fit to put them unto operation.
2. The destruction here foretold is not annihilation. (a.) The world is to be burnt up; but combustion is not a destruction of substance. It is merely a change of state or condition. (b.) The destruction of the world by water and its destruction by fire are analogous events; the former was not annihilation, therefore the second is not. (c.) The destruction spoken of is elsewhere called a palingenesia, regeneration (Matt. xix. 28); an apoka tastasis, a restoration (Acts iii. 21); a deliverance from the bondage of corruption (Rom. viii. 21). The Apostle teaches that our vile bodies are to be fashioned like unto the glorious body of Christ, and that a similar change is to take place in the world we inhabit. There are to be new heavens and a new earth, just as we are to have new bodies. Our bodies are not to be annihilated, but changed. (d.) There is no evidence, either from Scripture or experience, that any substance has ever been annihilated. If force be motion, it may cease; but cessation of motion is not annihilation, and the common idea in out day, among men of science, is that no force is ever lost; it is, as they say, only transformed. However this may be, it is a purely gratuitous assumption that any substance has ever passed out of existence. In all the endless and complicated changes which have been going on, from the beginning, in our earth and throughout the universe, nothing, so far as known, has ever ceased to be. Of course He who creates can destroy; the question, however, concerns the purpose, and not the power of God; and He has never, either in his word or in his works, revealed his purpose to destroy anything He has once created.
Many of the old theologians, especially among the Lutherans, understood the Bible to teach the absolute annihilation of our world. Schmid [871] states as the Lutheran doctrine that the world is to be reduced to nothing (in Nichts sich auflösen). He quotes Baier, Hollaz, and Quenstedt in support of this view. Quenstedt [872] says: "Forma consummationis hujus non in nuda qualitatum immutatione, alteratione seu innovatione, sed in ipsius substantiæ mundi totali abolitione et in nihilum reductione consistit." Gerhard [873] takes the same view: "Formam consummationis dicimus fore non nudam qualitatum alterationem, sed ipsius substantiæ abolitionem, adeoque totalem annihilationem, ut sic terminus a quo consummationis sive destructionis sit esse,' terminus vero ad quem non esse' sive nihil." He admits, however, that many of the fathers and Luther himself were on the other side. He quotes Irenæus, Cyril of Jerusalem, Jerome, Augustine, and Chrysostom, as in favour of mutation and against annihilation. Luther was wont to say: "The heavens have their work-day clothes on; hereafter they will have on their Sunday garments." Most of the Reformed theologians generally oppose the idea of annihilation. Turrettin certainly does.
[874] One of his questions is: "Qualis futuris sit mundi interitus? An per ultimam conflagrationem sit annihilandus, an instaurandus et renovandus?" He argues throughout in favour of the latter.
3. The subject of the change which is to take place at the last day is not the whole material universe, but our earth and what pertains to it. (a.) It is true the Bible says: "Heaven and earth are to pass away," and by heaven and earth the Scriptures often mean the universe; and it would therefore be consistent with the language of Scripture to hold that the whole universe is to be changed at the last day. It was natural that this interpretation should be put upon the language of the Bible so long as our earth was regarded as the central body of the universe and sun, moon, and stars as subordinate luminaries, intended simply for the benefit of the inhabitants of our world. "Wenn der Tanz," says Strauss, [875] "zu Ende ist, bläst der Wirth die Lichter aus." The case however assumes a different aspect when we know that our earth and even our solar system is a mere speck in the immensity of God's works. It is one of the unmistakable evidences of the divine origin of the Scriptures, that they are written on such a high level that all the mutations of human science take place beneath them without ever coming into collision with their teachings. They could be read by those who believed that the sun moves round the earth, without their convictions being shocked by their statements; and they can be read by us who know that the earth moves round the sun, with the same satisfaction and confidence. Whether the heaven and earth which are to pass away are the whole material universe, or only our earth and its atmospheric heavens, the language of the Scripture leaves undecided. Either view is perfectly consistent with the meaning of the words employed. The choice between the two views is to be determined by other considerations. (b.) The à priori probability is overwhelming in favour of the more limited interpretation. Anything so stupendous as the passing away of the whole universe as the last act of the drama of human history would be altogether out of keeping. (c.) The Bible concerns man. The earth was cursed for his transgression. That curse is to be removed when man s redemption is completed. The ktisis that was made subject to vanity for man's sin, is our earth; and our earth is the ktisis which is to be delivered from the bondage of corruption. The change to be effected is in the dwelling-place of man. (d.) According to the Apostle Peter, it is the world which once was destroyed by water, that is to be consumed by fire. But although the predictions of Scripture concern only our earth, it does not follow that the material universe is to last forever. As it is not from eternity, it probably will not last forever. It may be only one of the grand exhibitions of the wonderful working of God in the field of infinite space, and in the course of unending ages.
4. The result of this change is said to be the introduction of a new heavens and a new earth. This is set forth not only in the use of these terms, but in calling the predicted change "a regeneration," "a restoration," a deliverance from the bondage of corruption and an introduction into the glorious liberty of the Son of God. This earth, according to the common opinion, that is, this renovated earth, is to be the final seat of Christ's kingdom. This is the new heavens; this is the New Jerusalem, the Mount Zion in which are to be gathered the general assembly and church of the first-born, which are written in heaven; the spirits of just men made perfect; this is the heavenly Jerusalem; the city of the living God; the kingdom prepared for his people before the foundation of the world.
5. It is of course, in itself, no matter of interest what portion of space these new heavens and new earth are to occupy, or of what materials they are to be formed. As the resurrection bodies of believers are to be human bodies they must have a local habitation, although it be one not made with hands eternal in the heavens. All we know about it is that it will be glorious, and adapted to the spiritual bodies which those in Christ are to receive when He comes the second time unto salvation. __________________________________________________________________
[871] Die Dogmatik der evangelisch-lutherischen Kirche, von Heinrich Schmid, Professor de Theologie in Erlangen; Frankfort and Erlangen, 1853; p. 506.
[872] Theologia Didactico-Polemica, edit. Leipzig, 1715.
[873] Loci Theologici, XXX. v. 37; Tübingen, 1779, vol. xx. pp. 51, 52.
[874] Institutio, XX. v.; edit. Edinburgh, 1847, vol. iii. p. 506.
[875] Dogmatik, 104; Tübingen, vol. ii. p. 665. __________________________________________________________________
§ 4. The Kingdom of Heaven.
In the account given of the final judgment in Matthew xxv. 31-46, we are told that the King shall "say to those on his right hand, Come, ye blessed of my Father, inherit the kingdom we prepared for you from the foundation of the world."
1. In the Old Testament it was predicted that God would set up a kingdom, which was to be universal and everlasting.
2. Of this kingdom the Messiah was to be the head. He is everywhere in the Old Testament set forth as a king. (See Gen. xlix. 10; Num. xxiv. 17; 2 Sam. vii. 16; Is. ix. 6, 7; xi.; lii.; liii.; Mich. iv.; and Psalms ii.; xlv.; lxxii.; and cx.)
3. It is called, for obvious reasons, in the Scriptures, indifferently, the kingdom of God, the kingdom of Christ, the kingdom of the Son of Man (Matt. xiii. 41) and the kingdom of heaven.
4. It is described in the prophets in the most glowing terms, in figures borrowed partly from the paradisiacal state of men, and partly from the state of the theocracy during the reign of Solomon.
5. This kingdom belongs to Christ, not as the Logos, but as the Son of Man, the Theanthropos; God manifest in the flesh.
6. Its twofold foundation, as presented in the Bible, is the possession on the part of Christ of all divine attributes, and his work of redemption. (Heb. i. 3; Phil. ii. 6-11.) It is because He being equal with God, "humbled Himself, and became obedient unto death, even the death of the cross," that "God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." All power in heaven and earth has been given into his hands; and all things, ta panta, the universe, put under his feet. Even the angels are his ministering spirits, sent by Him to minister to those who shall be heirs of salvation.
7. This messianic or mediatorial kingdom of Christ, being thus comprehensive, is presented in different aspects in the Word of God. Viewed as extending over all creatures, it is a kingdom of power, which, according to 1 Corinthians xv. 24, He shall deliver up to God even the Father, when his mediatorial work is accomplished. Viewed in relation to his own people on earth it is the kingdom of grace. They all recognize Him as their absolute proprietor and sovereign. They all confide in his protection, and devote themselves to his service. He rules in them and reigns over them, and subdues all their and his enemies. Viewed in relation to the whole body of the redeemed, when the work of redemption is consummated, it is the kingdom of glory, the kingdom of heaven, in the highest sense of the words. In this view his kingdom is everlasting. His headship over his people is to continue forever, and his dominion over those whom He has purchased with his blood shall never end.
8. As this kingdom is thus manifold, so also it is, in some of its aspects, progressive. It is represented in Scripture as passing through different stages. In prophecy it is spoken of as a stone cut out without hands, which became a great mountain and filled the whole earth. In Daniel vii. 14, it is said of the Messiah that to Him "there was given dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him." So, too, in Psalm ii. 8, it is written of Him, "Ask of me, and I shall give thee the heathen for the inheritance, and the uttermost parts of the earth for thy possession; in Psalm lxxii. 11, "All nations shall serve Him;" verse 17, "All nations shall call Him blessed;" in Psalm lxxxvi. 9, "All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name;" in Isaiah xlix. 6, "I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth;" in Habakkuk ii. 14, "The earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea;" and in Malachi i. 11, "From the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles." The Scriptures abound with passages of similar import. It is not only asserted that the kingdom of Christ is to attain this universal extension by slow degrees, but its gradual progress is illustrated in various ways. Our Lord compares his kingdom to a grain of mustard-seed, which is indeed the least of all seeds, but when it is grown it is the greatest among herbs; and to heaven which a woman took, and hid in three measures of meal, till the whole was leavened.
9. Although God has always had a kingdom upon earth, yet the kingdom of which the prophets speak began in its messianic form when the Son of God came in the flesh. John the Baptist, the forerunner of Christ, came preaching that the kingdom of God was at hand. Our Lord Himself, it is said, went from village to village, preaching the kingdom of God. (Luke iv. 43; viii. 1.) When asked by Pilate whether He was a king, he "answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world." (John xviii. 37). The Apostles wherever they went "testified the kingdom of God." (Acts xxviii. 23.) Their business was to call upon men to receive the Lord Jesus as the Christ, the anointed and predicted Messiah or king of his people, and to worship, love, trust and obey Him as such. They were, therefore, accused of acting contrary to "the decrees of Cæsar, saying that there is another king, one Jesus." (Acts xvii. 7.) Men are exhorted to seek first the kingdom of God, as a present good. It is compared to a pearl or treasure, for which it were wise for a man to sacrifice everything. Every believer receives Christ as his king. Those who receive Him in sincerity constitute his kingdom, in the sense in which the loyal subjects of an earthly sovereign constitute his kingdom. Those who profess allegiance to Christ as king constitute his visible kingdom upon earth. Nothing, therefore, can be more opposed to the plain teaching of the New Testament, than that the kingdom of Christ is yet future and is not to be inaugurated until his second coming. This is to confound its consummation with its commencement.
10. As to the nature of this kingdom, our Lord Himself teaches us that it is not of this world. It is not analogous to the kingdoms which exist among men. It is not a kingdom of earthly splendour, wealth, or power. It does not concern the civil or political affairs of men, except in their moral relations. Its rewards and enjoyments are not the good things of this world. It is said to consist in "righteousness, and peace, and joy in the Holy Ghost." (Rom. xiv. 17.) Christ told his hearers, "The kingdom of God is within you." The condition of admission into that kingdom is regeneration (John iii. 5), conversion (Matt. xviii. 3), holiness of heart and life, for the unrighteous shall not inherit the kingdom of God; nor thieves, nor drunkards, nor revilers, nor extortioners (1 Cor. vi. 9, 10; Gal. v. 21; Eph v. 5).
11. This kingdom, in the interval between the first and second advents of Christ, is said to be like a field in which the wheat and tares are to grow together until the harvest, which is the end of the world. Then "the Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall east them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father." (Matt. xiii. 41-43.) Experience concurs with Scripture in teaching that the kingdom of Christ passes through many vicissitudes; that it has its times of depression and its seasons of exaltation and prosperity. About this in the past, there can be no doubt. Prophecy sheds a sufficiently clear light on the future to teach us, not only that this alternation is to continue to the end, but, more definitely, that before the second coming of Christ there is to be a time of great and long continued prosperity, to be followed by a season of decay and of suffering, so that when the Son of Man comes he shall hardly find faith on the earth. It appears from passages already quoted that all nations are to be converted; that the Jews are to be brought in and reingrafted into their own olive-tree; and that their restoration is to be the occasion and the cause of a change from death unto life; that is, analogous to the change of a body mouldering in the grave to one instinct with joyous activity and power. Of this period the ancient prophets speak in terms adapted to raise the hopes of the Church to the highest pitch. It is true it is difficult to separate, in their descriptions, what refers to "this latter day of glory" from what relates to the kingdom of Christ as consummated in heaven. So also it was difficult for the ancient people of God to separate what, in the declarations of their prophets, referred to the redemption of the people from Babylon from what referred to the greater redemption to be effected by the Messiah. In both cases enough is plain to satisfy the Church. There was a redemption from Babylon, and there was a redemption by Christ; and in like manner, it is hoped, there is to be a period of millenial glory on earth, and a still more glorious consummation of the Church in heaven. This period is called a millennium because in Revelation it is said to last a thousand years, an expression which is perhaps generally understood literally. Some however think it means a protracted season of indefinite duration, as when it is said that one day is with the Lord as a thousand years. Others, assuming that in the prophetic language a day stands for a year, assume that the so-called millennium is to last three hundred and sixty-five thousand years. During this period, be it longer or shorter, the Church is to enjoy a season of peace, purity, and blessedness such as it has never yet experienced.
The principal reason for assuming that the prophets predict a glorious state of the Church prior to the second advent, is, that they represent the Church as being thus prosperous and glorious on earth. But we know that when Christ comes again the heavens and earth are to pass away, and that no more place will be found for them. The seat of the Church, after the second coming, is not to be the earth, but a new heavens and a new earth. As therefore the Scriptures teach that the kingdom of Christ is to extend over all the earth; that all nations are to serve Him; and that all people shall call Him blessed; it is to be inferred that these predictions refer to a state of things which is to exist before the second coming of Christ. This state is described as one of spiritual prosperity; God will pour out his Spirit upon all flesh; knowledge shall everywhere abound; wars shall cease to the ends of the earth, and there shall be nothing to hurt or destroy in all my holy mountain, saith the Lord. This does not imply that there is to be neither sin nor sorrow in the world during this long period, or that all men are to be true Christians. The tares are to grow together with the wheat until the harvest. The means of grace will still be needed; conversion and sanctification will be then what they ever have been. It is only a higher measure of the good which the Church has experienced in the past that we are taught to anticipate in the future. This however is not the end. After this and after the great apostasy which is to follow, comes the consummation.
The Consummation.
12. When Christ comes again it will be to be admired in all them that believe. Those who are then alive will be changed, in the twinkling of an eye; their corruptible shall put on incorruption, and their mortal shall put on immortality. Those who are in the graves shall hear the voice of the Son of Man and come forth to the resurrection of life, their bodies fashioned like into the glorious body of the Son of God. Thus changed, both classes shall be ever with the Lord.
The place of the final abode of the righteous is sometimes called a house; as when the Saviour said: "In my Father's house are many mansions" (John xiv. 2); sometimes "a city which hath foundations, whose builder and maker is God." (Heb. xi. 10.) Under this figure it is called the new or heavenly Jerusalem, so gorgeously described in the twenty-first chapter of the Apocalypse. Sometimes it is spoken of as "a better country, that is an heavenly" (Heb. xi. 16); a country through which flows the river of the water of life, and "on either side of the river was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve Him: and they shall see his face, and his name shall be in their foreheads. And there shall be no night there: and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever." (Rev. xxii. 2-5.) Sometimes the final abode of the redeemed is called a "new heavens and a new earth." (2 Pet. iii. 13.)
As to the blessedness of this heavenly state we know that it is inconceivable: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him." (1 Cor. ii. 9.)
"We know not, O we know not,
What joys await us there;
What radiancy of glory,
What bliss beyond compare."
We know however: (1.) That this incomprehensible blessedness of heaven shall arise from the vision of God. This vision is beatific. It beatifies. It transforms the soul into the divine image; transfusing into it the divine life, so that it is filled with the fulness of God. This vision of God is in the face of Jesus Christ, in whom dwells the plenitude of the divine glory bodily. God is seen in fashion as a man; and it is this manifestation of God in the person of Christ that is inconceivably and intolerably ravishing. Peter, James, and John became as dead men when they saw his glory, for a moment, in the holy mount. (2.) The blessedness of the redeemed will flow not only from the manifestation of the glory, but also of the love of God; of that love, mysterious, unchangeable, and infinite, of which the work of redemption is the fruit. (3.) Another element of the future happiness of the saints is the indefinite enlargement of all their faculties. (4.) Another is their entire exemption from all sin and sorrow (5.) Another is their intercourse and fellowship with the high intelligences of heaven; with patriarchs, prophets, apostles, martyrs, and all the redeemed. (6.) Another is constant increase in knowledge and in the useful exercise of all their powers. (7.) Another is the secure and everlasting possession of all possible good. And, (8.) Doubtless the outward circumstances of their being will be such as to minister to their increasing blessedness. __________________________________________________________________
§ 5. The Theory of the Pre-millennial Advent.
The common doctrine of the Church stated above, is that the conversion of the world, the restoration of the Jews, and the destruction of Antichrist are to precede the second coming of Christ, which event will be attended by the general resurrection of the dead, the final judgment, the end of the world, and the consummation of the Church. In opposition to this view the doctrine of a pre-millennial advent of Christ has been extensively held from the days of the Apostles to the present time. [876] According to this view, (1.) The nations are not to be converted, nor are the Jews to be restored to their standing in the Church, until the second coming of Christ. (2.) His advent is to be personal and glorious. (3.) He will establish Himself in Jerusalem as the head of a visible, external kingdom. (4.) When He comes, the martyrs, as some say, or, as others believe, all who sleep in Jesus, shall be raised from the dead and associated with Him in this earthly kingdom. (5.) The Jews are to be converted, restored to their own land, invested with special honours and prerogatives, and made the instruments of the conversion of the world. (6.) This kingdom is to be one of great splendour, prosperity, and blessedness, and is to continue a thousand years; which, however, as stated above, is understood in different senses. (7.) After the expiration of the millennium, the general resurrection of the dead, the end of the world, and the final consummation of the Church are to occur. Such are the general features of the scheme which., with many modifications as to details, is known as the pre-millenial advent theory.
The leading objections to this doctrine have been already presented in the discussions of the several topics included under the general head of eschatology. They may be summarily stated as follows: --
1. It is a Jewish doctrine. The principles adopted by its advocates in the interpretation of prophecy, are the same as those adopted by the Jews at the time of Christ; and they have led substantially to the same conclusions. The Jews expected that when the Messiah came He would establish a glorious earthly kingdom at Jerusalem; that those who had died in the faith should be raised from the dead to share in the blessings of the Messiah's reign; that all nations and peoples on the face of the whole earth should be subject to them; and that any nation that did not serve them should be destroyed. All the riches and honours of the world were to be at their disposal. The event disappointed these expectations; and the principles of prophetic interpretation on which those expectations were founded were proved to be incorrect.
2. This theory is inconsistent with the Scriptures, inasmuch as it teaches that believers only are to rise from the dead when Christ comes; whereas the Bible declares that when He appears all who are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life; and they that have done evil unto the resurrection of damnation.
3. The Bible teaches that when Christ comes all nations shall appear at his bar for judgment. This theory teaches that the final judgment will not occur until after the millennium. It may be said that the judgment is to commence at the second advent and continue during the reign of a thousand years. But the general judgment cannot occur before the general resurrection, and as the general resurrection, according to this theory, is not to take place until after the millennium, so neither can the general judgment.
4. The Scriptures teach that when Christ comes the second time without sin unto salvation, then the Church shall enter on its everlasting state of exaltation and glory. Those in Christ who have departed this life shall be raised from the dead and be clothed with their spiritual bodies, and those who are alive shall be changed in a moment, and thus they shall be ever with the Lord. According to this theory, instead of heaven awaiting the risen saints, they are to be introduced into a mere worldly kingdom. [877]
5. It is inconsistent with all the representations given of the glory and blessedness of departed saints, to assume that at the resurrection they are to be brought down to a lower state of existence, degraded from heaven to earth. The millennium may be a great advance on the present state of the Church; but, exalt it as you may, it is far below heaven. This argument bears, at least, against the patristic doctrine of the millennium.
6. The view presented by pre-millennarians of the kingdom of Christ on earth is, in many respects, inconsistent with the Scriptural account of its nature. (a.) It is to be a worldly kingdom. (b.) Its blessedness is to consist largely in worldly prosperity. Although the modern advocates of the doctrine have eliminated the grosser elements included in the theory of many of the fathers on this subject, nevertheless the essential earthly character of the kingdom remains. Men are not to be like the angels. Births and deaths are to go on, not only during the millennium, but without end. Not that the glorified believers who have been raised from the dead are to marry and be given in marriage, but the race of men is to continue indefinitely to increase in the future as it has increased in the past. [878] (c.) The Bible teaches that the distinction between the Jews and Gentiles is abolished in the kingdom of Christ. This theory teaches that after the second advent that distinction is to continue and to be made greater than ever before. The temple at Jerusalem is to be rebuilt; the sacrifices restored; and all the details of the Mosaic ritual, as described in Ezekiel, again introduced. (d.) The Bible teaches that after the end of the world, as described in 2 Peter iii. 10 and in the Apocalypse, there are to be a new heavens and a new earth. This theory teaches the "earth's eternal perpetuity." [879] "The dissolving fires of which Peter speaks," we are told, "are for the perdition of ungodly men;' and not for the utter depopulation and destruction of the whole world Men and nations will survive them and still continue to live in the flesh." [880]
7. This theory disparages the Gospel. "The more common opinion," says Dr. McNeile, "is, that this is the final dispensation, and that by a more copious outpouring of the Holy Spirit it will magnify itself, and swell into the universal blessedness predicted by the prophets, carrying with it Jews and Gentiles, even the whole world, in one glorious flock under one shepherd, Jesus Christ the Lord. This is reiterated from pulpit, press, and platform. It is the usual climax of missionary exhortation, or rather missionary prophecy." [881] "The universal prevalence of religion hereafter to be enjoyed," says Mr. Brooks, "is not to be effected by any increased impetus given by the present means of evangelizing the nations, but by a stupendous display of Divine wrath upon all the apostate and ungodly." [882] Wrath, however, never converted a single soul, and never will. "The Scriptures," according to Mr. Tyso, "do state the design of the Gospel, and what it is to effect; but they never say it is to convert the world. Its powers have been tried for eighteen hundred years, and it has never yet truly converted one nation, one city, one town, nor even a single village." [883] In the work of Rev. David Brown on the Second Advent, [884] abundant evidence is advanced from the writings of Mr. Brooks, Dr. McNeile, and the Rev. Mr. Bickersteth, to show that those gentlemen teach that the Scriptures "are to be superseded" in the millennium. Other means, probably, as they say, other revelations are to be made for the salvation of men. Any theory which thus disparages the gospel of the grace of God must be false. Christ's commission to his Church was to preach the Gospel to every creature under heaven; Paul says, the Gospel is the power of God unto salvation; that, though a stumbling block to the Jew and foolishness to the Greek, it is the wisdom of God and the power of God; that it has pleased God by the foolishness of preaching to save them that believe; and he plainly teaches (Rom. x. 11-15) that there is no other means of salvation. Wrath, judgments, displays of visible glory, and miracles are not designed for the conversion of souls, nor are they adapted to that end.
8. Another objection to the pre-millennial theory is the want of consistency in its advocates and the conflicting conclusions to which they come. They profess to adopt the principle of literal interpretation. They interpret literally the prophecies relating to the return of the Jews to their own land; which promise to them as a nation dominion over all the other nations of the earth, the rebuilding of the Temple and the restoration of the Temple-service, the greatest worldly prosperity, and even the everlasting perpetuity of their nation in the highest state of blessedness here on earth and "in the flesh." Yet they are forced to abandon their literalism when they come to the interpretation of the prophecies which predict that all the nations of the earth are to go up to Jerusalem every month, and even on every Sabbath. And more than this, they go to the extreme of figurative or spiritual interpretation in explaining the prophecies which refer to the end of the world. The Apostle Peter says in express terms: "The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up." This they deny. They say that it is only certain nations who are to be destroyed; that the earth is not to be depopulated; that the final conflagration will produce less change or injury than the deluge did. [885]
The utmost confusion also prevails in the views of pre-millennarians as to the nature of the kingdom of Christ. According to one view Christ and his risen and glorified saints are to dwell visibly on the earth and reign for a thousand years; according to another, the risen saints are to be in heaven, and not on earth my more than the angels now are; nevertheless the subjects of the first resurrection, although dwelling in heaven, are to govern the earth; according to another it is the converted Jewish nation restored to their own land, who are to be the governors of the world; according to another, the Bible divides men into three classes: the Gentiles, the Jews, and the Church of God. The prophecies relating to the millennium are understood to refer to the relative condition of the Jews and Gentiles in this world, and not to the risen and glorified believers. Another view seems to be, that this earth, changed no more by the fires of the last day than it was by the waters of the deluge, is to be the only heaven of the redeemed. Dr. Cumming and Dr. Seiss say they wish no better heaven than this earth free from the curse and from sin. The latter says: [886] "My faith is, that these very hills and valleys shall yet be made glad with the songs of a finished redemption, and this earth yet become the bright, blessed, and everlasting homestead of men made glorious and immortal in body and in soul." Still another view is that there are two heavens, one here and one above; two Jerusalems, both to continue forever, the one on earth and the other in heaven; the one made with hands, the other without hands; both glorious and blessed, but the earthly far inferior to the heavenly; they are like concentric circles, one within the other; both endless. Men will continue forever, on earth, living and dying; happy but not perfect, needing regeneration and sanctification; and, when they die, will be translated to the kingdom which is above.
It seems therefore that the torch of the literalist is an "ignis fatuus," leading those who follow it, they know not whither. Is it not better to abide by the plain doctrinal teaching of the Bible, rather than to trust to the uncertain expositions of unfulfilled prophecies? What almost all Christians believe is: (1.) That all nations shall be converted unto God. Jesus shall reign from the rising to the setting of the sun. (2.) That the Jews shall be reingrafted into their own olive-tree and acknowledge our Lord to be their God and Saviour. (3.) That all Antichristian powers shall be destroyed. (4.) That Christ shall come again in person and with great glory; the dead shall be raised, those who have done good unto the resurrection of life, those who have done evil unto the resurrection of damnation; and, (5.) That the righteous clothed in their glorified bodies shall then inherit the kingdom prepared for them from the foundation of the world; and the wicked be consigned to their final doom.
Did the Apostles expect the Second Advent in their Day?
The simple facts on this subject are: (1.) That the coming of the Messiah and the establishment of his kingdom was the great object of expectation and desire for the people of God from the beginning of the world. It was the great subject of prophecy and promise under the old dispensation. The ancient saints are described (as Christians now are) as those who were constantly hoping for the coming of the Lord. (Eph. ii. 12; Acts xxvi. 6, 7.) The dying thief said: "Lord, remember me, when thou comest into thy kingdom." The last question put to our Lord by his disciples was: "Lord wilt thou at this time restore again the kingdom to Israel." (2.) As the Messiah came at first as a man of sorrows, to make Himself a sacrifice for sin, He promised to come a second time without sin unto salvation, to raise the dead and to gather all his people into his everlasting home. His second coming therefore was to Christians what his first coming was to the Old Testament saints; the constant object of expectation and desire. (3.) As the time of the second advent was unrevealed either to men or angels, the early Christians hoped it might occur in their day. The Apostles themselves no doubt at first cherished that expectation. (4.) To the Apostle Paul, however, it was revealed that the day of the Lord was not to come until a great apostasy had occurred. (5.) Nevertheless as the Apostolic Christians did not know how long that apostasy was to continue, their constant prayer was, O Lord come quickly. The Apostles continued to hold up the second advent as an impending event, the moral impression of which ought to be to raise the affections of the people from the world and fix them on the things unseen and eternal. Those who urge the fact that the New Testament writers speak of the day of the Lord as at hand, and exhort believers to watch and pray for his advent, as a proof that the Apostles believed that it might occur at once, that no events then future must come to pass before Christ came, forget that what inspired men said God said. If God, who knew that Christ was not to come for at least eighteen centuries after his ascension, could say to his people: "The day of the Lord is at hand." "Watch therefore, for ye know neither the day nor the hour wherein the Son of Man cometh," then that language was appropriate even on the assumption that those who used it knew that the second advent was not to occur for thousands of years; for a thousand years are with God as one day, and one day as a thousand years. The Church waited four thousand years for the fist advent; we may be content to wait God's time for the second. [887] __________________________________________________________________
[876] There recently appeared in the Presbyterian, a series of articles signed "Twisse," understood to be from the pen of the Rev. Dr. Duffield of Princeton, New Jersey, designed to sustain the doctrine of the pre-millennial advent of Christ, and especially to disprove "the doctrine of a millennial era of universal righteousness and peace on earth before" the second coming of Christ. The arguments summarily stated by the writer as the following: "(1.) Were the doctrine true, it would undoubtedly be prominent in the New Testament, and especially in the Apostolical Epistles. The fact is, it is not only just prominent, but, so far as we are informed, the advocates of the doctrine do not pretend to find in the Epistles the slightest allusion to it. (2.) The uniform and abundant teaching of the New Testament as to the condition of the Church and of the world during the present dispensation -- that is, until the advent -- forbid the expectation of such a millennium. (3.) The advent itself, not the millennium, is prominently presented in the New Testament as the blessed hope' of the Church, and is uniformly referred to as an event near at hand, ever imminent, to be looked for' with longing expectation. (4.) The Saviour's repeated command to watch' for his coming, because we know not the hour,' is inconsistent with the idea of a millennium intervening. (5.) The New Testament teaches repeatedly and unequivocally that the advent and the manifestation of the Messianic kingdom are to be synchronous events. (6.) The Apostolic Church, under the instruction of those holy men who spoke and wrote as they were moved by the Holy Ghost, was millennarian. (7.) The Church, for two centuries immediately succeeding the Apostles was millennarian. (8.) The doctrine of a millennium before the advent is not to be found in the standards of any of the Churches of the Reformation; by several it is expressly repudiated. It is a modern novelty, suggested but one hundred and fifty years ago by Whitby, and avowedly as a new hypothesis.'"
[877] It is true that pre-millennialists differ very much on this point. The common opinion in the early Church was that the risen saints are to live and reign a thousand years with Christ on earth; but some say that the glorified believers are to be in heaven; others, that they are to appear from time to time on earth, as Christ did, during the forty days which intervened between his resurrection and ascension; and others appear to teach that glorified saints are to rule over unglorified humanity without being revealed to those over whom they reign.
[878] See passages cited from distinguished millennarians on this point in Rev. David Brown's Christ's Second Coming, pp. 167-173. Mr. David N. Lord devotes to this subject two chapters of his book on The Coming and Reign of Christ. New York, 1858. He says (p. 151), that the Scriptures teach that the earth is "to continue forever, and that mankind are forever to occupy it, and multiply in an endless succession of generations; and that it is to be the scene of Christ's everlasting kingdom and reign." He argues this from the covenant made from Noah; from the promise made to Abraham that his seed should forever possess the land of Canaan; and from the promise made to David that his seed should sit on his throne and reign forever. This perpetuity of the human race on the earth and in the flesh, he considers one of the most clearly revealed purposes of God concerning the family of man. Instead of the number of the redeemed being nearly made up, he holds that they are to go on multiplying through all eternity.
[879] The Last Times and the Great Consummation. By Joseph A. Seiss, D.
D. Philadelphia and London, 1866. p. 73. On p. 75, the author says, "The earth shall not pass away."
[880] Seiss, ut supra, p. 211.
[881] Lectures on the Prophecies Relative to the Jewish Nation, 1st ed., 1830, p. 72.
[882] Elements of Prophetic Interpretation, pp. 227, 228.
[883] Defence of the Personal Reign of Christ, 1841, p. 41, 42.
[884] pp. 311-315.
[885] The Last Times, J. A. Seiss, D. D. p. 74.
[886] The Last Times, p. 72.
[887] Millennarians are not consistent in urging the objection considered in the text, as some at least of their own number teach that important events yet future must occur before the establishment of Christ's kingdom. For example, Rev. John Cox, Minister of the Gospel, Woolwich, in his Thoughts on the Coming and Kingdom of our Lord Jesus Christ, devotes the third chapter of that work to prove that the entire destruction of the Papacy, of Mohammedanism, and of the tyrannical kingdoms of the world, and the restoration of the Jews to their own land, must precede the kingdom of Christ. See The Literalist, vol. v. p. 26 ff. The Literalist is a collection, in five octavo volumes, of the publications of the leading English pre-millennarians. Published by Orrin Rogers, Philadelphia, 1840 and 1841. __________________________________________________________________
§ 6. Future Punishment.
Our Lord in his account of the final judgment says, that the wicked shall go away into everlasting punishment; but the righteous into life eternal.
The sufferings of the finally impenitent, according to the Scriptures, arise: (1.) From the loss of all earthly good. (2.) From exclusion from the presence and favour of God. (3.) From utter reprobation, or the final withdrawal from them of the Holy Spirit. (4.) From the consequent unrestrained dominion of sin and sinful passions. (5.) From the operations of conscience. (6.) From despair. (7.) From their evil associates. (8.) From their external circumstances; that is, future suffering is not exclusively the natural consequences of sin, but also includes positive inflictions. (9.) From their perpetuity.
There seems to be no more reason for supposing that the fire spoken of in Scripture is to be literal fire, than that the worm that never dies is literally a worm. The devil and his angels who are to suffer the vengeance of eternal fire, and whose doom the finally impenitent are to share, have no material bodies to be acted upon by elemental fire. As there are to be degrees in the glory and blessedness of heaven, as our Lord teaches us in the parable of the ten talents, so there will be differences as to degree in the sufferings of the lost: some will be beaten with few stripes, some with many.
The Duration of Future Punishment.
On this subject the following opinions have been held: --
1. It is assumed that the design of punishment is reformation, and that it is effective to that end. The time will, therefore, come when all sinful creatures, whether men or angels, shall be purged from all corruption, and restored to the image and favour of God. This was the doctrine of Origen in the early Church. Other restorationists rest their hope of the ultimate salvation of all men, not on the purifying effect of suffering, but on the efficacy of the death of Christ. If He died for all, they infer, all will be saved.
2. Others hold that future punishment is only hypothetically everlasting. That is, the wicked will suffer forever if they continue to sin forever. But, if the Spirit continues to strive with men m the world to come, or, as others believe, if plenary ability belongs to the very nature of a rational creature, then we may assume that some, perhaps many, perhaps all, in the course of ages, will repent and turn unto God and live.
3. Others again teach that the sufferings of the impenitent are only relatively endless; that is, it will forever be true that their condition will be inferior to what it would have been had they been better men.
4. Others hold that the life promised to the righteous is immortality, and that the death threatened against the wicked is the extinction of life, or, the cessation of conscious existence. The soul will die in the future world, just as the body dies here. It ceases to act; it ceases to feel; it ceases to be. This death of the soul is called eternal, because life is never to be restored. The punishment of the wicked is, therefore, in a sense, everlasting. It is a final and everlasting forfeiture of all good. Thus Cicero [888] calls death "sempiternum malum," and Lucretius [889] speaks of a "mors immortalis." This second death may be very painful and protracted. The finally impenitent, may, and doubtless will, suffer for a longer or shorter period, and to a less or greater degree, before the final extinction of their being. And thus there shall be a future retribution, answering all the ends of justice. [890]
5. The common doctrine is, that the conscious existence of the soul after the death of the body is unending; that there is no repentance or reformation in the future world; that those who depart this life unreconciled to God, remain forever in this state of alienation, and therefore are forever sinful and miserable. This is the doctrine of the whole Christian Church, of the Greeks, of the Latins, and of all the great historical Protestant bodies.
It is obvious that this is a question which can be decided only by divine revelation. No one can reasonably presume to decide how long the wicked are to suffer for their sins upon any general principles of right and wrong. The conditions of the problem are not within our grasp. What the infinitely wise and good God may see fit to do with his creatures; or what the exigencies of a government embracing the whole universe and continuing throughout eternal ages, may demand, it is not for such worms of the dust as we are, to determine. If we believe the Bible to be the Word of God, all we have to do is to ascertain what it teaches on this subject, and humbly submit.
1. It is an almost invincible presumption that the Bible does teach the unending punishment of the finally impenitent, that all Christian churches have so understood it. There is no other way in which this unanimity of judgment can be accounted for. To refer it to some philosophical speculation which had gained ascendancy in the Church, such as the dualism of good and evil as two coeternal and necessary principles, or the Platonic doctrine of the inherent immortality and indestructible nature of the human soul, would be to assign a cause altogether inadequate to the effect. Much less can this general consent be accounted for on the ground that the doctrine in question is congenial to the human mind, and is believed for its own sake, without any adequate support from Scripture. The reverse is the case. It is a doctrine which the natural heart revolts from and struggles against, and to which it submits only under stress of authority. The Church believes the doctrine because it must believe it, or renounce faith in the Bible and give up all the hopes founded upon its promises. There is no doctrine in support of which this general consent can be pleaded, which can be shown not to be taught in the Bible. The doctrines of the Trinity, the divinity of Christ, the personality of the Holy Spirits the sinfulness of men, and others of a like kind, are admitted to be Scriptural even by those who do not believe them. The argument now urged, does not suppose the Church to be infallible; nor that the authority of the Church is the ground of faith; it only assumes that what the great body of the competent readers of a plain book take to be its meaning, must be its meaning.
It is unreasonable to account for the general reception of the doctrine in question on the ground of church authority. It was universally received before the external Church arrogated to itself the right to dictate to the people of God what they must believe and it continued to be received when, at the Reformation, the authority of the Church was repudiated, and the Scriptures were declared to be the only infallible rule of faith and practice. Any man, therefore, assumes a fearful responsibility who sets himself in opposition to the faith of the Church universal.
2. It is admitted that the doctrine of the perpetuity of the future punishment of the wicked was held by the Jews under the old dispensation, and at the time of Christ. Neither our Lord nor his Apostles ever contradicted that doctrine. They reproved the false teachers of their day for doctrinal errors on many points, but they never corrected their faith in this doctrine. They never teach anything inconsistent with it. Their recorded instructions give no ground for a belief either of the final restoration of all rational creatures to the favour of God, or of the annihilation of the wicked. The passages which are appealed to by Universalists in support of their doctrine admit of a natural and simple interpretation in harmony with the general teaching of the Bible on this subject. For example, in Ephesians i. 10, it is said to be the purpose of God to bring into one harmonious whole (or, as it is expressed in Colossians i. 20, to reconcile unto Himself) all things, i.e., all, who are in heaven and who are on earth. The question is, who, or what are the all, who are to be reconciled unto God? This question must be answered by a reference to the nature of the thing spoken of, and to the analogy of Scripture. It cannot mean absolutely "all things," the whole universe, including sun, moon, and stars, for they are not susceptible of reconciliation to God. For the same reason it cannot mean all sensitive creatures, including irrational animals. Nor can it mean all rational creatures, including the holy angels; for they do not need reconciliation. Nor can it mean all fallen rational creatures, for it is expressly taught, Hebrews ii. 16, that Christ did not come to redeem fallen angels. Nor can it mean all men, for the Bible teaches elsewhere that all men are not reconciled to God; and Scripture cannot contradict Scripture; for that would be for God to contradict Himself. The "all" intended is the "all" spoken of in the context; the whole body of the people of God; all the objects of redemption.
Restorationists appeal also to Romans v. 18: "As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." This is made to mean, that as all men are condemned for Adam's offence, so all men are justified for the righteousness of Christ. The same interpretation is put upon the parallel passage in 1 Corinthians xv. 22: "As in Adam all die, even so in Christ shall all be made alive." In both these passages, however, the "all" is necessarily limited by the context. It is the all who are in Adam, that die; and the all who are in Christ, that are made alive. Restorationists limit the word to all men, or to all fallen creatures, in obedience to what they suppose to be the analogy of Scripture; and this is all that is done by the orthodox. The only question is, What do the Scriptures elsewhere teach? If they clearly teach that all men and fallen angels are to be saved, then these passages must be interpreted accordingly; but if they teach that all men are not saved, then these passages cannot be understood to assert the contrary. Of themselves they decide nothing. They may be understood in two ways; which is their real meaning depends on what is taught elsewhere.
The same remark may be made in reference to other passages which Universalists rely upon. Thus in 1 Corinthians xv. 25, it is said that Christ "must reign, until He hath put all enemies under his feet." This may mean that He must reign until all sin and misery are banished from the universe; but this is not its necessary meaning, for Satan may be subdued without being either converted or annihilated. In like manner, in 1 Timothy ii. 4, it is said God "will have all men to be saved;" if the word will, thelei, here means to purpose, then the passage teaches that all men shall ultimately be certainly saved. But if the word means here what it does in Matthew xxvii. 43, to have complacency in, (ei thelei auton,) then it teaches only what the Bible everywhere else teaches, namely, that God is love; that He delights not in the death of sinners. It is to pervert, and to misinterpret the Word of God, to make one passage contradict another simply because the language used admits of an explanation which brings them into conflict. The question is not, What certain words may mean? but, What were they intended to mean as used in certain connections?
If Christ and his Apostles did not teach that all men are to be saved, neither did they teach that the wicked are to be annihilated Mr. Constable, in his work above referred to, lays down the principle that the language of the Scriptures, especially of the New Testament, is to be interpreted according to the "usus loquendi" of the Greek writers. We are to go to our classical dictionaries to learn the meaning of the words they use. From this principle he infers that as the word zoe, life, in ordinary Greek, means continued existence, and thanatos, death, the cessation of existence, such is their meaning in the Scriptures. Therefore, when in the Bible eternal life is promised to the righteous, immortality is promised to them; and when eternal death is threatened against the wicked, annihilation is declared to be their doom. A Greek-speaking people, he says, could attach no other meaning to such language. In like manner as the words which we translate to destroy, or cause to perish, mean to blot out of existence, the inference is that when the wicked are said to be destroyed, or to perish, it can only mean that they are annihilated.
On this it may be remarked, --
1. That the rule of interpretation here laid down is obviously incorrect, and its application would reduce the doctrines of the Bible to the level of heathenism. If Greek words as used in Scripture express no higher ideas than on the lips of Pagans, then we can have only the thoughts of Pagans in the Bible. On this principle, how could the Gospel be preached to heathen? to the Hindoos, for example, if they were forbidden to attach to the words God, sin, repentance, and a holy life, no other ideas than those suggested by the corresponding terms of their own language? The Bible, so far as written in Greek, must be understood as Greek. But the "usus loquendi" of every language varies more or less in different ages, and as spoken by different tribes and nations. Every one admits that Hellenistic Greek has a usage distinguishing it from the language of the classics. The language of the Bible must explain the language of the Bible. It has a "usus loquendi" of its own. It is, however, not true that the words life and death (zoe, and thanatos) are in any language used only in the limited sense which Mr. Constable's argument would assign to them. When the poet said, "dum vivimus vivamus," he surely did not mean to say, while we continue to exist, let us continue to exist.' The Scriptures written in the language of men use words as men are accustomed to use them, literally or figuratively, and in senses suited to the nature of the subjects to which they are applied. The word life means one thing when used of plants, another when used of animals, and another when spoken of in reference to the soul of man. The death of a plant is one thing, the death of an immortal soul is something entirely different. That the words life and death are not confined to the limited sense in which annihilationists would take them, hardly needs to be proved. The Scriptures everywhere recognize the distinction, in reference to men, between animal, intellectual, and spiritual life. A man may have the two former and be destitute of the latter. God quickens those dead in trespasses and sins; that is, he imparts spiritual life to those who are in the full vigour of their animal and intellectual being. Therefore we are told that the favour of God is life; that to know God is eternal life; that to be spiritually minded is life and that to be carnally minded is death. The Apostle tells the Colossians: "Ye are dead, and your life is hid with Christ in God." He says to the Galatians: "I live; yet not I, but Christ liveth in me." Those who "live in pleasure" are said to be "dead while they live." No one believes that the word life in such Scriptural phrases as "the bread of life," "the water of life," "the tree of life," "the crown of life," means only continued existence. The word, when used of the soul of man, means not only conscious being, but a normal state of being in the likeness, fellowship, and enjoyment of God. And in like manner the word death, when spoken of the soul, means alienation or separation from God; and when that separation is final it is eternal death. This is so plain that it never has been doubted, except for the purpose of supporting the doctrine of the annihilation of the wicked.
2. The same remark applies to the use of the words destroy and perish. To destroy is to ruin. The nature of that ruin depends on the nature of the subject of which it is predicated. A thing is ruined when it is rendered unfit for use; when it is in such a state that it can no longer answer the end for which it was designed. A ship at sea, dismasted, rudderless, with its sides battered in, is ruined, but not annihilated. It is a ship still. A man destroys himself when he ruins his health, squanders his property, debases his character, and renders himself unfit to act his part in life. A soul is utterly and forever destroyed when it is reprobated, alienated from God, rendered a fit companion only for the devil and his angels. This is a destruction a thousandfold more fearful than annihilation. The earnestness with which the doctrine of the unending punishment of the wicked is denounced by those who reject it, should convince them that its truth is the only rational solution of the fact that Christ and his Apostles did not condemn it.
3. But Christ and the Apostles not only failed to correct the teachings of the Jews of their day concerning the everlasting punishment of the wicked, but they themselves also taught that doctrine in the most explicit and solemn manner. It is asserted affirmatively that future punishment is everlasting; in the negative form that it can never end; that there is in the future world an impassable gulf between the righteous and the wicked; and that there are sins which can never be forgiven either in this life or in the life to come. Thus if words can teach this doctrine it is taught in the Bible from the beginning to the end. In the Old Testament, the prophet says (Is. xxxiii. 14): "The sinners in Zion are afraid; fearfulness hath surprised the hypocrites; who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings." In Isaiah lxvi. 24 it is said of those who should be excluded from the new heavens and the new earth which the prophet had predicted, "that their worm shall not die, neither shall their fire be quenched." "Hell," however, "is of both worlds, so that in the same essential sense, although in different degrees, it may be said both of him who is still living but accursed, and of him who perished centuries ago, that his worm dieth not and his fire is not quenched." [891] The prophet Daniel (xii. 2) says of the wicked, that they "shall awake . . . . to shame and everlasting contempt." In Luke iii. 17 it is said that Christ shall "gather the wheat into his garner; but the chaff He will burn with fire unquenchable." In Mark ix. 42-48 our Lord says that it is better "to enter into life maimed, than, having two hands, to go into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched." These awful words fell three times, in one discourse, from the lips of mercy, to give them the greater effect. Christ wept over Jerusalem. Why did He not avert its doom? Simply because it would not have been right. So He may weep over the doom of the impenitent wicked; and yet leave them to their fate. It is no more possible that the cup should pass from their lips than that it should have been taken from the trembling hand of the Son of God himself. The latter spectacle was far more appalling in the eyes of angels than the lake of fire prepared for the devil and his angels.
The Judge on the last day, we are told, will say to those on the left hand: "Depart from me, ye cursed, into everlasting fire." "And these shall go away into everlasting punishment: but the righteous into life eternal." The same word is used in both clauses; the wicked are to go eis kolasin aionion; and the righteous eis zoen aionion; it must have the same sense in both. (Matt. xxv. 41, 46.) In John iii. 36 it is said: "He that believeth on the Son hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him." Paul teaches us in 2 Thessalonians i. 9 that when Christ comes the wicked "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." Jude (verse 6) says that the angels which kept not their first estate are "reserved in everlasting chains under darkness, unto the judgment of the great day. Even as Sodom and Gomorrah . . . . are set forth for an example, suffering the vengeance of eternal fire." Of apostates, he says (verses 12, 13) there is reserved for them "the blackness of darkness forever." In Revelation xiv. 9-11, those who worship the beast and his image or receive his mark, shall "be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night." Nearly the same words are repeated in chapters xix. 1-3, 20; xx. 10.
It is objected to the argument founded on these passages that the word "everlasting" is sometimes used in Scripture of periods of limited duration. In reference to this objection it may be remarked, (1.) That the Hebrew and Greek words rendered in our version eternal, or everlasting, mean duration whose termination is unknown. When used in reference to perishable things, as when the Bible speaks of "the everlasting hills," they simply indicate indefinite existence, that is, existence to which there is no known or assignable limit. But when used in reference to that which is either in its own nature imperishable, or of which the unending existence is revealed, as the human soul or in reference to that which we have no authority from other sources to assign a limit to, as the future blessedness of the saints, then the words are to be taken in their literal sense. If. because we sometimes say we give a man a thing forever, without intending that he is to possess it to all eternity, it were argued that the word forever expresses limited duration, every one would see that the inference was unfounded. If the Bible says that the sufferings of the lost are to be everlasting, they are to endure forever, unless it can be shown either that the soul is not immortal or that the Scriptures elsewhere teach that those sufferings are to come to an end. No one argues that the blessedness of the righteous will cease after a term of years, because the word everlasting is sometimes used of things which do not continue forever. Our Lord teaches that the punishment of the wicked is everlasting, in the same sense that the blessedness of the saints is everlasting. (2.) It is to be remembered, that admitting the word "everlasting" to be ever so ambiguous, the Bible says that the worm never dies, and the fire is never quenched. We have therefore the direct assertion of the word of God that the sufferings of the lost are unending. All the modes of expression used to set forth the perpetuity of the salvation of believers and the everlasting duration of the kingdom of Christ, are employed to teach the perpetuity of the future punishment of the wicked. If that doctrine, therefore, be not taught in the Scriptures, it is difficult to see how it could be taught in human language.
4. A fourth argument on this subject is drawn from passages in which the doctrine is implied, although not directly asserted. This includes those passages which teach that there is no repentance, no forgiveness, no change of state in the future world. This is done, for example, in our Lord's parable of the rich man and Lazarus, in which He teaches that there is no possibility of passing from hell to heaven. So, also, we are taught that those who die in sin remain sinful forever. And our Lord says, it would be better for a man had he never been born, than that he should incur the guilt of offending any of the little ones who believe on Him. This, at least, is conclusive against the doctrine of universal salvation; for if, after any period of suffering, an eternity of happiness awaits a man, his being born is an unspeakable blessing.
Rationalists say that it is very impolitic for Christians to represent the everlasting punishment of the wicked as a doctrine of the Bible. This is undoubtedly true. And so Paul felt that it was very impolitic to preach the doctrine of the Cross. He knew that doctrine to be a stumbling-block to the Jew and foolishness to the Greek. He knew that had he preached the common sense doctrine of salvation by works, the offence of the cross would have ceased. Nevertheless, he knew that the doctrine of Christ crucified was the wisdom of God and the power of God unto salvation. He knew that it was not his business to make a Gospel, but to declare that Gospel which had been taught Him, by the revelation of Jesus Christ. It would be well if all who call themselves Christians, should learn that it is not their business to believe and teach what they may think true or right, but what God in his Holy Word has seen fit to reveal.
Objections.
It is urged that it cannot be consistent with the justice of God to inflict a really infinite penalty on such a creature as man. It is very obvious to remark on this subject: --
1. That we are incompetent judges of the penalty which sin deserves. We have no adequate apprehension of its inherent guilt, of the dignity of the person against whom it is committed, or of the extent of the evil which it is suited to produce. The proper end of punishment is retribution and prevention. What is necessary for that end, God only knows; and, therefore, the penalty which He imposes on sin is the only just measure of its ill desert.
2. If it be inconsistent with the justice of God that men should perish for their sins, then redemption is not a matter of grace, or undeserved mercy. Deliverance from an unjust penalty, is a matter of justice. Nothing, however, is plainer from the teaching of Scripture, and nothing is more universally and joyfully acknowledged by all Christians, than that the whole plan of redemption, the mission, the incarnation, and the sufferings and death of the Son of God for the salvation of sinners, is a wonderful exhibition of the love of God which passes knowledge. But if justice demand that all men should be saved, then salvation is a matter of justice; and then all the songs of gratitude and praise from the redeemed, whether in heaven or on earth, must at once cease.
3. It is often said that sin is an infinite evil because committed against a person of infinite dignity, and therefore deserves an infinite penalty. To this it is answered, that as sin is an act or state of a finite subject, it must of necessity be itself finite. Men are apt to involve themselves in contradictions when they attempt to reason about the infinite. The word is so vague and so comprehensive, and our ideas of what it is intended to express are so inadequate, that we are soon lost when we seek to make it a guide in forming our judgments. If the evil of a single sin, and that the smallest, lasts forever, it is in one sense an infinite evil, although in comparison with other sins, or with the whole mass of sin ever committed, it may appear a mere trifle. The guilt of sin is infinite in the sense that we can set no limits to its turpitude or to the evil which it is adapted to produce.
4. Relief on this subject is sought from the consideration that as the lost continue to sin forever they may justly be punished forever. To this, however, it is answered that the retributions of eternity are threatened for the sins done in the body. This is true; nevertheless; it is also true, first, that sin in its nature is alienation and separation from God; and as God is the source of all holiness and happiness, separation from Him is of necessity the forfeiture of all good; secondly, that this separation is from its nature final and consequently involves endless sinfulness and misery. It is thus final, unless on the assumption of the undeserved and supernatural intervention of God as in the case of the redemption of man; and thirdly, it is also true that from the nature of the case "the carnal mind is death." Degradation and misery are inseparably connected with sin. As long as rational creatures are sinful, they must be degraded and miserable. There is no law of nature more immutable than this. If men do not expect God to reverse the laws of nature to secure their exemption from wanton transgression of those laws, why should they expect Him to reverse the still more immutable laws of our moral constitution and of his moral government? The doom of the fallen angels teaches us that one act of rebellion against God is fatal, whether we say that all they have suffered since, and all they are to suffer forever, is the penalty of that one act, or the inevitable consequence of the condition into which that one act brought them, makes no difference.
The Goodness of God.
A still more formidable objection is drawn from the goodness of God. It is said to be inconsistent with his benevolence that He should allow any of his creatures to be forever miserable. The answer to this is: --
1. That it is just as impossible that God should do a little wrong as a great one. If He has permitted such a vast amount of sin and misery to exist in the world, from the fall of Adam to the present time, how can we say that it is inconsistent with his goodness, to allow them to continue to exist? How do we know that the reasons, so to speak, which constrained God to allow his children to be sinful and miserable for thousands of years, may not constrain Him to permit some of them to remain miserable forever? If the highest glory of God and the good of the universe have been promoted by the past sinfulness and misery of men, why may not those objects be promoted by what is declared to be future?
2. We have reason to believe, as urged in the first volume of this work, and as often urged elsewhere, that the number of the finally lost in comparison with the whole number of the saved will be very inconsiderable. Our blessed Lord, when surrounded by the innumerable company of the redeemed, will be hailed as the "Salvator Hominum," the Saviour of Men, as the Lamb that bore the sins of the world.
3. It should constrain us to humility, and to silence on this subject, that the most solemn and explicit declarations of the everlasting misery of the wicked recorded in the Scriptures, fell from the lips of Him, who, though equal with God, was found in fashion as a man, and humbled Himself unto death, even the death of the cross, for us men and for our salvation. __________________________________________________________________
[888] Tusculanarum Disputationum, I. xlii. 100; Works, edit. Leipzig, 1850, p. 1057, b.
[889] See Lucretius, De Rerum Natura, iii. 517-519, edit. London, 1712, p. 144.
[890] This theory is advocated with confidence, as well as with ability and learning, by Henry Constable, A. M., Prebendary of Cork, in his tract on The Duration and Nature of Future Punishment, Reprinted from the Second London Edition, New Haven, Conn., 1872. And much more elaborately in Debt and Grace as related to the Doctrine of a Future Life. By C. F. Hudson. Fifth Edition. Boston: 1859.
[891] The Prophecies of Isaiah Translated and Explained. By Joseph Addison Alexander. New York, 1865, vol. ii. p. 482. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________
Indexes __________________________________________________________________
Index of Scripture References
Genesis
[1]1:5 [2]2:3 [3]2:3 [4]2:3 [5]2:23 [6]2:24 [7]2:24
[8]4:19 [9]8:10 [10]8:12 [11]9:6 [12]12:3 [13]14:22
[14]15:1-21 [15]17:7 [16]17:12 [17]21:23 [18]22:2
[19]24:1-67 [20]24:3 [21]26:31 [22]27:4 [23]27:12
[24]27:34-38 [25]29:18 [26]29:27 [27]29:28 [28]30:1
[29]34:12 [30]47:31 [31]49:2-4 [32]49:10 [33]49:17
Exodus
[34]1:19 [35]1:20 [36]3:13 [37]3:14 [38]6:8 [39]6:12
[40]16:23 [41]16:26 [42]20:1-26 [43]20:2 [44]21:9 [45]21:12
[46]21:14 [47]21:17 [48]22:10 [49]22:19 [50]23:7 [51]24:8
[52]26:3 [53]26:5 [54]26:6 [55]26:17 [56]31:13 [57]31:14
[58]31:16 [59]31:17 [60]34:28
Leviticus
[61]4:17 [62]7:18 [63]10:11 [64]14:6 [65]17:1-16 [66]17:4
[67]18:1-30 [68]18:6 [69]18:8 [70]18:16 [71]18:18 [72]18:18
[73]18:18 [74]19:12 [75]20:23 [76]23:1-44 [77]24:17
[78]25:39-41 [79]26:1 [80]26:41
Numbers
[81]5:19 [82]6:3-5 [83]19:11 [84]19:11-13 [85]19:13 [86]24:17 [87]30:3-5 [88]35:21
Deuteronomy
[89]4:13 [90]5:6-21 [91]6:6 [92]6:6 [93]6:7 [94]6:7
[95]6:13 [96]6:13 [97]6:17-19 [98]10:4 [99]10:16 [100]10:20
[101]11:19 [102]13:1-3 [103]19:11 [104]19:13 [105]21:15-17
[106]21:18-21 [107]23:21-23 [108]24:1 [109]24:2 [110]24:13
[111]25:1 [112]27:15 [113]27:16 [114]29:10-12 [115]31:11
[116]31:12 [117]32:40 [118]32:40 [119]33:10
Joshua
[120]1:8 [121]3:15 [122]9:15 [123]9:19
Judges
[124]8:19 [125]11:37 [126]14:2 [127]20:27-28
Ruth
[128]1:17 [129]2:14 [130]3:13
1 Samuel
[131]14:27 [132]14:37 [133]16:1 [134]16:2 [135]22:15 [136]23:2 [137]23:4 [138]28:1-25
2 Samuel
[139]2:27 [140]3:9 [141]3:35
2 Kingdoms
[142]5:10 [143]5:14
2 Samuel
[144]7:16 [145]19:19 [146]21:1
1 Kings
[147]2:23 [148]6:29 [149]8:46 [150]9:3 [151]22:6-8
2 Kings
[152]3:11 [153]4:1 [154]4:23 [155]5:10 [156]5:10 [157]5:14 [158]5:14 [159]5:14 [160]6:14-20 [161]6:31 [162]13:21
Job
[163]9:20 [164]32:2 [165]34:17
Psalms
[166]2:1-12 [167]2:8 [168]3:25 [169]3:26 [170]6:31
[171]9:1-20 [172]10:3 [173]10:4 [174]12:3 [175]13:9
[176]15:1-5 [177]15:4 [178]16:10 [179]17:1-15 [180]17:15
[181]18:1-50 [182]19:7 [183]19:7-10 [184]19:105 [185]27:3
[186]28:3 [187]28:4 [188]32:2 [189]41:1-13 [190]41:7
[191]45:1-17 [192]51:4 [193]68:23 [194]72:1-20 [195]72:11
[196]72:17 [197]73:23 [198]73:24 [199]74:8 [200]78:5
[201]78:6 [202]78:7 [203]78:63 [204]86:9 [205]92:1-15
[206]95:11 [207]110:1-7 [208]119:1-176
Proverbs
[209]11:26 [210]12:4 [211]17:15 [212]18:22 [213]19:14 [214]20:20 [215]22:6 [216]31:10 [217]31:10-12 [218]31:28
Ecclesiastes
[219]7:20
Isaiah
[220]4:1 [221]4:4 [222]5:23 [223]9:6 [224]9:7 [225]9:19
[226]11:1-16 [227]11:10 [228]12:3 [229]13:12 [230]14:1-32
[231]21:4 [232]26:19 [233]26:19 [234]32:15 [235]33:14
[236]35:6 [237]40:28 [238]44:3 [239]45:22 [240]45:23
[241]49:6 [242]50:1 [243]51:6 [244]52:1-15 [245]53:1-12
[246]55:1 [247]58:13 [248]58:14 [249]59:4 [250]62:5
[251]63:1-3 [252]64:6 [253]65:16 [254]65:17 [255]66:22
[256]66:23 [257]66:24
Jeremiah
[258]1:5 [259]2:13 [260]4:2 [261]4:4 [262]5:14 [263]12:16 [264]17:20-27 [265]23:29 [266]38:16 [267]42:5
Ezekiel
[268]1:9 [269]3:13 [270]20:5 [271]20:12 [272]36:25 [273]37:1 [274]37:12 [275]44:7 [276]47:1-5
Daniel
[277]4:30 [278]4:33 [279]7:1-28 [280]7:1-28 [281]7:14
[282]7:17 [283]7:22 [284]7:23 [285]11:1-45 [286]11:1-45
[287]11:36 [288]11:36-45 [289]12 [290]12:2 [291]12:2
Hosea
[292]2:23 [293]6:6 [294]10:4
Joel
[295]2:28 [296]2:28 [297]2:29
Amos
[298]5:2
Micah
[299]1:7 [300]4:1-13
Habakkuk
[301]2:14
Zechariah
[302]12 [303]12:10 [304]13:9 [305]14:1-21 [306]14:8
Malachi
[307]1:11 [308]1:11 [309]2:7 [310]3:2 [311]4:1-6
Matthew
[312]3:5 [313]3:6 [314]3:11 [315]3:11 [316]3:11 [317]3:11
[318]3:11 [319]3:11 [320]3:12 [321]3:16 [322]5:21 [323]5:22
[324]5:28 [325]5:31 [326]5:31 [327]5:32 [328]5:32 [329]5:32
[330]5:32 [331]5:34 [332]5:34 [333]5:37 [334]5:45 [335]6:6
[336]7:15-17 [337]8:5-13 [338]10:31 [339]10:32 [340]10:39
[341]11:13 [342]11:19 [343]11:24 [344]11:25 [345]11:26
[346]12:5 [347]12:12 [348]13:30 [349]13:37-43 [350]13:39
[351]13:39 [352]13:41 [353]13:41-43 [354]13:49 [355]14:4
[356]15:4 [357]15:4-6 [358]15:22 [359]16:11 [360]16:15
[361]16:16 [362]16:17 [363]16:19 [364]16:19 [365]16:27
[366]17:11 [367]18:3 [368]18:17 [369]18:18 [370]18:19
[371]18:25 [372]19:1-30 [373]19:3-9 [374]19:3-9 [375]19:4-9
[376]19:5 [377]19:9 [378]19:10 [379]19:10 [380]19:11
[381]19:11 [382]19:28 [383]20:28 [384]22:37 [385]22:38
[386]23:39 [387]24:1-25:46 [388]24:3 [389]24:6 [390]24:6
[391]24:14 [392]24:14 [393]24:14 [394]24:24 [395]24:29-35
[396]24:30 [397]24:30 [398]24:31 [399]24:31 [400]24:34
[401]24:34 [402]24:36 [403]25:31 [404]25:31 [405]25:31-46
[406]25:31-46 [407]25:31-46 [408]25:31-46 [409]25:32
[410]25:32 [411]25:41 [412]25:46 [413]26:26 [414]26:26-28
[415]26:27 [416]26:63 [417]26:64 [418]27:24 [419]27:43
[420]28:19 [421]28:19 [422]28:19 [423]28:19 [424]28:19
[425]28:19 [426]28:20 [427]28:20 [428]28:20 [429]28:24
Mark
[430]1:8 [431]1:15 [432]3:4 [433]6:18 [434]6:48 [435]7:4
[436]7:4 [437]7:4 [438]7:28 [439]9:42-48 [440]10:2-12
[441]10:4-9 [442]10:7 [443]10:8 [444]10:11 [445]10:12
[446]10:13 [447]12:26 [448]13:7 [449]13:10 [450]13:30
[451]14:22-24 [452]16:15 [453]16:15 [454]16:16 [455]16:17
Luke
[456]1:5 [457]2:36 [458]2:37 [459]2:51 [460]3:3 [461]3:16
[462]3:17 [463]4:43 [464]6:43 [465]6:44 [466]7:29 [467]8:1
[468]10:29 [469]11:5-8 [470]11:38 [471]13:27 [472]14:1-14
[473]14:26 [474]16:10 [475]16:15 [476]16:18 [477]16:18
[478]16:18 [479]16:22 [480]16:24 [481]17:10 [482]18:5-8
[483]21:9 [484]21:27 [485]21:32 [486]21:33 [487]22:19
[488]22:19 [489]22:20 [490]22:30 [491]23:43 [492]24:28
[493]24:28 [494]24:28 [495]24:48
John
[496]1:12 [497]1:33 [498]1:33 [499]3:1-21 [500]3:5 [501]3:5
[502]3:5 [503]3:5 [504]3:5 [505]3:5 [506]3:5 [507]3:5
[508]3:6 [509]3:6 [510]3:8 [511]3:11 [512]3:14-16 [513]3:15
[514]3:16 [515]3:16 [516]3:17 [517]3:18 [518]3:18 [519]3:18
[520]3:18 [521]3:18 [522]3:31-33 [523]3:36 [524]3:36
[525]3:36 [526]3:36 [527]4:10 [528]5:22 [529]5:23 [530]5:24
[531]5:27 [532]5:28 [533]5:28 [534]5:29 [535]5:29 [536]5:43
[537]5:43 [538]6 [539]6:1-71 [540]6:7 [541]6:29 [542]6:35
[543]6:37 [544]6:39 [545]6:40 [546]6:40 [547]6:40 [548]6:40
[549]6:44 [550]6:44 [551]6:45 [552]6:47-51 [553]6:48-65
[554]6:48-65 [555]6:50-58 [556]6:51 [557]6:51-58 [558]6:53
[559]6:53 [560]6:53-58 [561]6:53-58 [562]6:54 [563]7:17
[564]7:23 [565]7:24 [566]7:37 [567]7:38 [568]7:38 [569]7:39
[570]8:43 [571]8:47 [572]10:10 [573]10:26 [574]10:27
[575]10:28 [576]11:24 [577]11:25 [578]11:26 [579]12:48
[580]12:48 [581]13:26 [582]14:2 [583]14:13 [584]14:13
[585]14:19 [586]14:19 [587]14:19 [588]14:20 [589]14:21
[590]14:22 [591]14:23 [592]14:28 [593]15 [594]15
[595]15:1-6 [596]15:1-8 [597]15:1-12 [598]15:5 [599]15:16
[600]16:7 [601]16:8 [602]16:24 [603]17:8 [604]17:9
[605]17:17 [606]17:17 [607]18:37 [608]20:23 [609]20:23
Acts
[610]1:5 [611]1:5 [612]1:8 [613]1:11 [614]1:22 [615]2:3
[616]2:16-21 [617]2:32 [618]2:34 [619]2:38 [620]2:38
[621]2:41 [622]2:41 [623]2:42 [624]3:1-26 [625]3:15
[626]3:19-21 [627]3:20 [628]3:21 [629]3:21 [630]3:21
[631]4:4 [632]4:32-35 [633]5:1 [634]5:4 [635]5:15 [636]5:32
[637]7:38 [638]7:51 [639]7:51 [640]8:27-38 [641]8:38
[642]8:39 [643]9:36 [644]10:34 [645]10:34-43 [646]10:35
[647]10:39-43 [648]11:16 [649]15 [650]15:1 [651]15:9
[652]15:24 [653]16:15 [654]16:31 [655]16:33 [656]16:33
[657]17:7 [658]17:11 [659]17:31 [660]18:31 [661]19:1-6
[662]19:4 [663]19:11 [664]19:12 [665]20:28 [666]20:28
[667]20:28 [668]20:28 [669]21:21 [670]22:16 [671]22:16
[672]23:6 [673]24:15 [674]25:11 [675]26:6 [676]26:6
[677]26:6 [678]26:6-8 [679]26:7 [680]26:7 [681]26:7
[682]26:7 [683]26:17 [684]26:18 [685]26:18 [686]28:23
Romans
[687]1:9 [688]1:16 [689]1:18 [690]1:21 [691]1:22 [692]1:26
[693]1:28 [694]1:28 [695]1:29 [696]1:32 [697]2:2 [698]2:5
[699]2:14 [700]2:14 [701]2:14 [702]2:15 [703]2:18 [704]2:26
[705]2:28 [706]2:28 [707]2:28 [708]2:29 [709]2:29 [710]2:29
[711]3:19 [712]3:19 [713]3:20 [714]3:21 [715]3:21 [716]3:21
[717]3:22 [718]3:22 [719]3:25 [720]3:25 [721]3:26
[722]4:1-25 [723]4:3 [724]4:3 [725]4:4 [726]4:4 [727]4:5
[728]4:5 [729]4:6 [730]4:6 [731]4:6 [732]4:6-8 [733]4:7
[734]4:8 [735]4:9 [736]4:9-12 [737]4:11 [738]4:11 [739]4:11
[740]4:17 [741]4:19 [742]4:20 [743]4:22 [744]4:24 [745]4:24
[746]4:24 [747]5:1 [748]5:1 [749]5:1 [750]5:1-3 [751]5:1-3
[752]5:3-5 [753]5:5 [754]5:9 [755]5:9 [756]5:9 [757]5:9
[758]5:10 [759]5:10 [760]5:12 [761]5:12-21 [762]5:12-21
[763]5:16 [764]5:16 [765]5:17 [766]5:18 [767]5:18 [768]5:18
[769]5:18 [770]5:18 [771]5:18 [772]5:19 [773]5:19 [774]5:19
[775]5:19 [776]5:19 [777]5:19 [778]5:19 [779]5:21
[780]6:1-8 [781]6:1-23 [782]6:1-23 [783]6:3 [784]6:3
[785]6:3 [786]6:4-10 [787]6:5 [788]6:8 [789]6:14 [790]6:14
[791]6:14 [792]6:14 [793]7:1 [794]7:1 [795]7:1-6
[796]7:1-25 [797]7:2 [798]7:2 [799]7:3 [800]7:3 [801]7:4
[802]7:4 [803]7:4 [804]7:4-6 [805]7:4-6 [806]7:6 [807]7:7
[808]7:7 [809]7:7 [810]7:7 [811]7:7-25 [812]7:7-25
[813]7:12 [814]7:14 [815]7:24 [816]7:33 [817]7:34
[818]8:1-39 [819]8:3 [820]8:9-11 [821]8:9-11 [822]8:10
[823]8:11 [824]8:12 [825]8:16 [826]8:16 [827]8:17 [828]8:17
[829]8:19-21 [830]8:19-23 [831]8:21 [832]8:25 [833]8:30
[834]8:33 [835]8:34 [836]8:34 [837]9:1-33 [838]9:4 [839]9:4
[840]9:4 [841]9:8 [842]9:8 [843]10:3 [844]10:3 [845]10:4
[846]10:8 [847]10:9 [848]10:9 [849]10:10 [850]10:10
[851]10:10 [852]10:11-15 [853]10:14 [854]10:14 [855]10:15
[856]11:1-36 [857]11:6 [858]11:11 [859]11:11 [860]11:15
[861]11:16 [862]11:17 [863]11:25 [864]11:25 [865]11:31
[866]12:5 [867]12:15 [868]13:1-5 [869]13:1-14 [870]13:4
[871]13:9 [872]14:3 [873]14:4 [874]14:5 [875]14:5
[876]14:17 [877]14:20 [878]14:21 [879]15:8 [880]15:18
[881]15:19 [882]16:17 [883]1749
1 Corinthians
[884]1:7 [885]1:13 [886]1:16 [887]1:18-31 [888]1:21
[889]1:23 [890]1:24 [891]1:26-29 [892]1:30 [893]1:30
[894]1:30 [895]1:30 [896]2:1-16 [897]2:2 [898]2:6 [899]2:7
[900]2:8 [901]2:8 [902]2:9 [903]2:10 [904]2:11 [905]2:12
[906]2:14 [907]2:14 [908]2:14 [909]2:14 [910]3:15 [911]3:16
[912]4:5 [913]4:5 [914]4:5 [915]5:1 [916]5:1 [917]5:1
[918]5:1-13 [919]5:9 [920]5:10 [921]6:9 [922]6:9 [923]6:10
[924]6:10 [925]6:10 [926]6:19 [927]7:1-40 [928]7:2 [929]7:2
[930]7:2 [931]7:15 [932]7:15 [933]8:9 [934]8:12 [935]10:1
[936]10:2 [937]10:2 [938]10:3 [939]10:3 [940]10:14-21
[941]10:15-17 [942]10:15-22 [943]10:16 [944]10:16 [945]10:16
[946]11:23-29 [947]11:24 [948]11:26 [949]12:11-27 [950]12:12
[951]12:12-27 [952]12:13 [953]12:13 [954]12:26 [955]12:27
[956]14:9-16 [957]14:13 [958]14:22 [959]15:1-58 [960]15:1-58
[961]15:1-58 [962]15:1-58 [963]15:20 [964]15:22 [965]15:22
[966]15:23 [967]15:23 [968]15:24 [969]15:24 [970]15:24
[971]15:25 [972]15:44 [973]15:45-50 [974]15:50 [975]15:50
[976]15:51 [977]15:52 [978]16:22
2 Corinthians
[979]1:14 [980]1:22 [981]1:22 [982]1:23 [983]2:10
[984]3:1-18 [985]3:6-11 [986]3:11 [987]3:18 [988]4:3-6
[989]4:4 [990]4:4 [991]5:2 [992]5:4 [993]5:10 [994]5:19
[995]5:19 [996]5:21 [997]12:4 [998]12:10 [999]12:12
Galatians
[1000]1:8 [1001]1:8 [1002]1:15 [1003]1:16 [1004]1:16
[1005]1:16 [1006]2:6 [1007]2:16 [1008]2:16 [1009]2:16
[1010]2:16 [1011]2:19 [1012]2:20 [1013]2:20 [1014]2:20
[1015]2:20 [1016]2:20 [1017]2:20 [1018]2:20 [1019]2:20
[1020]3:1-29 [1021]3:6 [1022]3:7 [1023]3:8 [1024]3:10
[1025]3:13 [1026]3:13 [1027]3:14 [1028]3:14 [1029]3:14
[1030]3:14 [1031]3:16 [1032]3:16 [1033]3:23 [1034]3:24
[1035]3:26 [1036]3:26 [1037]3:26 [1038]3:26 [1039]3:26
[1040]3:26 [1041]3:27 [1042]3:27 [1043]3:27 [1044]3:27
[1045]3:27-29 [1046]3:29 [1047]3:29 [1048]3:29 [1049]4:4
[1050]4:4 [1051]4:5 [1052]4:5 [1053]5:6 [1054]5:6
[1055]5:16 [1056]5:16-26 [1057]5:16-26 [1058]5:16-26
[1059]5:17 [1060]5:21 [1061]6:15
Ephesians
[1062]1:4 [1063]1:6 [1064]1:9 [1065]1:10 [1066]1:12
[1067]1:13 [1068]1:13 [1069]1:14 [1070]1:15 [1071]1:17
[1072]1:18 [1073]1:18 [1074]1:19 [1075]1:19 [1076]1:20
[1077]1:22 [1078]1:22 [1079]1:23 [1080]1:23 [1081]2:1
[1082]2:1-6 [1083]2:1-22 [1084]2:5 [1085]2:6 [1086]2:6
[1087]2:8 [1088]2:10 [1089]2:11-22 [1090]2:12 [1091]2:19
[1092]3:3-9 [1093]3:7 [1094]3:9 [1095]3:17 [1096]3:19
[1097]3:20 [1098]4:11-13 [1099]4:15 [1100]4:15 [1101]4:15
[1102]4:16 [1103]4:16 [1104]4:16 [1105]4:16 [1106]4:16
[1107]4:22-24 [1108]4:22-24 [1109]4:30 [1110]5:5 [1111]5:5
[1112]5:21 [1113]5:21 [1114]5:22-33 [1115]5:22-33 [1116]5:23
[1117]5:25 [1118]5:25 [1119]5:25-27 [1120]5:28 [1121]5:30
[1122]5:30 [1123]5:30 [1124]5:31 [1125]5:32 [1126]5:32
[1127]5:32 [1128]6:1 [1129]6:1 [1130]6:3 [1131]6:4
[1132]6:4 [1133]6:10 [1134]6:10-18 [1135]46
Philippians
[1136]1:6 [1137]1:8 [1138]1:23 [1139]2:6 [1140]2:6-8
[1141]2:6-11 [1142]2:9 [1143]2:13 [1144]2:16 [1145]2:17
[1146]3:3 [1147]3:3 [1148]3:8 [1149]3:8 [1150]3:9 [1151]3:9
[1152]3:9 [1153]3:20 [1154]3:20 [1155]3:21 [1156]3:21
[1157]4:11 [1158]4:18
Colossians
[1159]1:18 [1160]1:20 [1161]1:27 [1162]1:27 [1163]2:10
[1164]2:10 [1165]2:12 [1166]2:14 [1167]2:16 [1168]2:19
[1169]2:19 [1170]3:3 [1171]3:4 [1172]3:4 [1173]3:4
[1174]3:10 [1175]3:20 [1176]1871
1 Thessalonians
[1177]1:10 [1178]2:10 [1179]2:19 [1180]3:13 [1181]4:15-17
[1182]4:15-17 [1183]4:16 [1184]5:1 [1185]5:2 [1186]5:23
[1187]14:4
2 Thessalonians
[1188]1:4-10 [1189]1:7 [1190]1:7-10 [1191]1:7-10 [1192]1:7-10
[1193]1:9 [1194]2 [1195]2:1-3 [1196]2:1-17 [1197]2:1-17
[1198]2:1-17 [1199]2:2 [1200]2:4 [1201]2:7 [1202]3:6
1 Timothy
[1203]1:12 [1204]2:4 [1205]2:4 [1206]2:5 [1207]2:6
[1208]3:2 [1209]3:2 [1210]3:2 [1211]3:2 [1212]3:16
[1213]3:16 [1214]3:16 [1215]4:1 [1216]4:3 [1217]5:14
[1218]6:14
2 Timothy
[1219]1:10 [1220]1:12 [1221]3:15 [1222]3:16 [1223]3:17 [1224]4:1 [1225]4:8
Titus
[1226]1:5 [1227]1:6 [1228]1:6 [1229]1:6 [1230]2:13
[1231]2:14 [1232]2:14 [1233]3:5 [1234]3:5 [1235]3:5
[1236]3:5 [1237]3:5 [1238]3:5 [1239]3:10
Hebrews
[1240]1:1-14 [1241]1:3 [1242]1:3 [1243]2:1-18 [1244]2:4
[1245]2:4 [1246]2:11 [1247]2:14 [1248]2:16 [1249]2:17
[1250]4:1-10 [1251]4:12 [1252]4:15 [1253]6:13 [1254]7:21
[1255]9:10 [1256]9:10 [1257]9:13 [1258]9:15 [1259]9:15
[1260]9:15 [1261]9:28 [1262]9:28 [1263]10:24 [1264]10:25
[1265]11:1 [1266]11:1-40 [1267]11:10 [1268]11:10
[1269]11:13-16 [1270]11:16 [1271]12:14 [1272]12:24 [1273]13:4
[1274]13:7 [1275]13:15 [1276]13:17 [1277]13:20 [1278]13:21
James
[1279]3:2
1 Peter
[1280]1:2 [1281]1:5 [1282]1:5-7 [1283]1:23 [1284]2:13-15
[1285]2:24 [1286]2:24 [1287]3:18 [1288]3:19 [1289]3:21
[1290]4:5 [1291]4:7 [1292]4:13 [1293]4:14
2 Peter
[1294]1:16 [1295]2:4 [1296]3:3-10 [1297]3:6-13 [1298]3:6-13 [1299]3:10 [1300]3:12 [1301]3:13
1 John
[1302]1:7 [1303]1:7 [1304]1:8 [1305]2:2 [1306]2:18
[1307]2:18 [1308]2:18 [1309]2:20 [1310]2:20 [1311]2:22
[1312]2:27 [1313]2:27 [1314]4:3 [1315]4:6 [1316]4:6
[1317]5:1 [1318]5:1 [1319]5:5 [1320]5:9 [1321]5:10
[1322]5:10 [1323]5:11 [1324]5:12 [1325]5:15 [1326]5:19
2 John
[1327]1:7
3 John
[1328]1:6 [1329]1:7 [1330]1:9
Jude
[1331]1:6 [1332]1:12 [1333]1:13
Revelation
[1334]1:1-3:22 [1335]1:5 [1336]1:6 [1337]1:7 [1338]1:9-3:22
[1339]1:20 [1340]2:7 [1341]2:16 [1342]4:1-8:1 [1343]4:1-11:14
[1344]5:13 [1345]6:9 [1346]7 [1347]7:5 [1348]8:2-11:19
[1349]10:4-6 [1350]11:1-19 [1351]11:2 [1352]11:3 [1353]11:3
[1354]11:3 [1355]11:8 [1356]11:15-13:10 [1357]12:1-14:20
[1358]12:18-13:18 [1359]13:1-18 [1360]13:3 [1361]13:5
[1362]13:11-19:21 [1363]13:14 [1364]14:1-20 [1365]14:9-11
[1366]14:13 [1367]15:1-22:21 [1368]17:1-18 [1369]17:6
[1370]17:7 [1371]17:12 [1372]17:15 [1373]18:1-24 [1374]18:7
[1375]19:1-3 [1376]19:7 [1377]19:9 [1378]19:13 [1379]19:20
[1380]20:1-6 [1381]20:1-22:21 [1382]20:4 [1383]20:4-6
[1384]20:10 [1385]20:11 [1386]20:12 [1387]20:12 [1388]20:13
[1389]20:13 [1390]21:1 [1391]21:6 [1392]21:9 [1393]21:21
[1394]22:2-5 [1395]22:6 [1396]22:11 [1397]22:17
Judith
[1398]12:7
2 Maccabees
[1399]12:43
Sirach
[1400]34:27 [1401]44:1-23 [1402]48:1-25 __________________________________________________________________
Index of Greek Words and Phrases
* [1403]baptizo
* [1404]palingenesias
* [1405]soma
* [1406]agora
* [1407]akropolis
* [1408]ametameleta tou Theou dora
* [1409]aniptois
* [1410]anagennesis
* [1411]apoka tastasis
* [1412]apokatastasis
* [1413]apoluein, aphienai, chorizein
* [1414]apolutrosis tou somatos hemon apo tes douleias tes phthoras
* [1415]apolutrosis, lutroun, agorazein, exagorazein
* [1416]apousian
* [1417]aspasmos kai timetike proskunesis
* [1418]hamartian ouk echomen
* [1419]artos
* [1420]ean me baptisontai
* [1421]ebaphe
* [1422]ebaphesan
* [1423]ebaptizeto en te parembole epi tes peges tou hudatos
* [1424]ebaptisato
* [1425]ezoopoiese
* [1426]ek pisteos
* [1427]ekeruxen
* [1428]elenchos
* [1429]eloueto hudati
* [1430]embapsas
* [1431]en
* [1432]en onomati
* [1433]en hudati eis metanoian
* [1434]en hud.
* [1435]en Pneumati hagio
* [1436]en pneumati
* [1437]en pn.
* [1438]en puri
* [1439]en te eschate hemera
* [1440]en to onomati
* [1441]en to Pneumati
* [1442]en tois epouraniois
* [1443]energeiai
* [1444]energeisthai
* [1445]enousian
* [1446]exorkizo
* [1447]exousia
* [1448]epi to onomati
* [1449]epi
* [1450]epi ti hudor
* [1451]episkopoi
* [1452]epi, eis, en
* [1453]episteme
* [1454]ebapsen
* [1455]echthesis
* [1456]heteron euangelion
* [1457]he anomia me baptizei
* [1458]he genea haute
* [1459]he gune koinonos esti biou, enoumene eis hen soma ek duo para
Theou
* [1460]he marturian
* [1461]He tes eikonos time epi to prototupon diabainei kai ho
proskunon ten eikona proskunei en aute tou engraphomenou ten
hupostasin
* [1462]hina
* [1463]ho antikeimenos
* [1464]ho dikaios dikaiotheto eti
* [1465]ho dikaios, dikaiotheto eti
* [1466]ho kakologon
* [1467]ho louon
* [1468]ho planos kai ho antichristos
* [1469]horkizo
* [1470]horkiei auten
* [1471]hupo elaiou
* [1472]hupo ton phantasion
* [1473]hupodeigma tes apeitheias
* [1474]hupodikos
* [1475]hupostasis
* [1476]huperdouleia
* [1477]hudati
* [1478]horkise me
* [1479]rhaino
* [1480]rhantizo
* [1481]Baptizei Iesous, all' en tneumati
* [1482]Bapt. en pneumati hagio kai puri
* [1483]Battizo
* [1484]Dikaios
* [1485]Dikaoun
* [1486]Eulogia
* [1487]Eucharistia
* [1488]Exorkizo se kata tou Theou tou zontos
* [1489]Theou
* [1490]Thusia
* [1491]Musterion
* [1492]Ou lepse to onoma kuriou tou theou sou epi matio
* [1493]Parakletos
* [1494]Pneuma
* [1495]Porneia
* [1496]Prosphora
* [1497]Sunaxis
* [1498]Upotuposis
* [1499]Christou
* [1500]aition poietikon
* [1501]baptein
* [1502]baptisma
* [1503]baptomai
* [1504]bapto
* [1505]bapto, baptizo
* [1506]bapse
* [1507]bapsas
* [1508]bapsei
* [1509]bapseis
* [1510]baprizo tina eis tina (eis ti)
* [1511]baprizomenos apo nekrou
* [1512]baptizein
* [1513]baptizo
* [1514]baptizo tina eis Christon
* [1515]baptizo tina eis to onoma tou Patros, ktl.
* [1516]baptisontai
* [1517]baptismos
* [1518]baptismous
* [1519]baphe
* [1520]gnosis
* [1521]gunaika ep adelphe autes
* [1522]gunaika echein
* [1523]dikaios
* [1524]dia
* [1525]dia pistin
* [1526]dia tes pisteos en Christo Iesou
* [1527]diakonoi
* [1528]diaphoroi baptismoi
* [1529]dia dakruon
* [1530]didaskaloi
* [1531]dikaiosis
* [1532]dikaioo
* [1533]dikaiosune
* [1534]dikaiosunen poiesato eti
* [1535]douleia
* [1536]ei thelei auton
* [1537]eis
* [1538]eis aphesin hamartion
* [1539]eis Christon Iesoun
* [1540]eis Christon
* [1541]eis zoen aionion
* [1542]eis kolasin aionion
* [1543]eis metanoian
* [1544]eis to onoma
* [1545]eis to onoma Paulou
* [1546]eis to Mosen
* [1547]eis (eis to onoma)
* [1548]heimarmene
* [1549]eimi
* [1550]euangelion
* [1551]eulogeo
* [1552]eulogesas
* [1553]eulogia
* [1554]euschemosunes
* [1555]eucharisteo
* [1556]eucharistesas
* [1557]eucharistia
* [1558]eusemon logon
* [1559]ei' tis estin . . . mias gunaikos, aner
* [1560]echthesis
* [1561]zoe
* [1562]zoopoiesei
* [1563]zoopoiein
* [1564]thanatos
* [1565]thelei
* [1566]thanatos
* [1567]theou
* [1568]thumiama prosagetai
* [1569]thusia aineseos
* [1570]kai sphragides
* [1571]kalos poiein
* [1572]kalei porneian ten ou kata gamon ginomenen sunousian
* [1573]kata pneuma
* [1574]kata sarka
* [1575]kata sarka
* [1576]kat' exochen
* [1577]kat' exochen
* [1578]keimelion
* [1579]kene
* [1580]klesis
* [1581]klinon
* [1582]koinonia
* [1583]krima
* [1584]krima eis katakrima
* [1585]ktisis
* [1586]kuriou
* [1587]kuriou kai theou
* [1588]logos
* [1589]latreia
* [1590]leitourgia
* [1591]lousai
* [1592]logike
* [1593]loidorias
* [1594]loutron palingenesias
* [1595]loutron
* [1596]metanoia
* [1597]metousian
* [1598]mnemosuna
* [1599]moicheia
* [1600]musterion
* [1601]niptomai
* [1602]nipsontai
* [1603]nomos
* [1604]nouthesia
* [1605]oikonomia
* [1606]hoi bebaptismenoi
* [1607]oinos
* [1608]ouk aphanismon apeilei, alla ten kaitharsin hupophainei
* [1609]ousia
* [1610]hou pepisteuken eis ten marturian hen memartureken ho Theos
peri tou huiou hautou
* [1611]pistei
* [1612]pistis
* [1613]pistis estin hekousios tes psuches sunkatatheitis
* [1614]pistis di' agapes energoumene
* [1615]pistis tes energeias tou Theou
* [1616]paideia
* [1617]palingenesia
* [1618]palingenesias
* [1619]parousian
* [1620]peitho
* [1621]pepleromenoi
* [1622]peribeblemenos himatioi bebammenon haimati
* [1623]pistos
* [1624]pisteuein eis
* [1625]pisteuete en to euangeli'o
* [1626]pisteuo
* [1627]pisteuo, pistis
* [1628]pistin en to Kurio Iesiou
* [1629]pleroma ton ethnon
* [1630]plerophoria
* [1631]pneuma
* [1632]pneumatikos
* [1633]pneuma, psuche
* [1634]pollon estin euergetematon anamnesis
* [1635]polupoikilos sophia tou Theou
* [1636]porneia
* [1637]proton pseudos
* [1638]prosepoieito
* [1639]proskuneo
* [1640]sarx
* [1641]su eipas
* [1642]soma
* [1643]soma pneumatikon
* [1644]soma psuchikon
* [1645]soma, psuche
* [1646]sabbatismos
* [1647]semnotes
* [1648]stoicheia
* [1649]summarturei
* [1650]sunousian
* [1651]ta elpizomena
* [1652]ta ou blepomena
* [1653]ta panta
* [1654]telos
* [1655]to musterion touto mega estin
* [1656]to paschon
* [1657]to poiou
* [1658]to poterion tes eulogias
* [1659]tous proelpikotas en to Christo
* [1660]touto
* [1661]huiothesia
* [1662]pharmakon athanasias, antidotos tou apothanein
* [1663]phusei
* [1664]phusis
* [1665]photismos
* [1666]charisma eis dikaioma
* [1667]chorizetai
* [1668]psuche
* [1669]psuchikon
* [1670][Phemi:] Tas men [psuchas] ton eusebon en kreittoni poi choro
menein, tas de adikous kai poneras en cheironi, ton tes kriseos
ekdechomenas chronon tote
__________________________________________________________________
Index of Hebrew Words and Phrases
* [1671]'sh 'l'tth
* [1672]'vh
* [1673]'mn
* [1674]'tv
* [1675]vhyyh
* [1676]hshchvh
* [1677]hsby
* [1678]hyh
* [1679]chmd
* [1680]kvs hbdkh
* [1681]l
* [1682]lstr
* [1683]mqtr mgs
* [1684]tsryq
* [1685]tsvr
* [1686]s'r vsrv
* [1687]sv'
* [1688]tvrh
__________________________________________________________________
Index of Latin Words and Phrases
* [1689]"Error, conditio, votum, cognatio, crimen, * [1690]culpa vacans * [1691]Ædificarent autem aurum, argentum, lapides pretiosos, et de utroque igne securi essent; non solum de illo æterno qui in æternum cruciaturus est impios, sed etiam de illo qui emendabit eos qui per ignem salvi erunt . . . . Et quia dicitur, 'salvus erit,' contemnitur ille guis. . . . . Gravior tamen erit ille ignis quam quidquid potest homo pati in hac vita. * [1692]à priori * [1693]Credimus . . . . illorum animas, qui in mortali peccato vel cum solo originali decedunt, mox in infernum descendere, poenis tamen disparibus puniendas.' Ita quidem Florentinum in decreto Unionis,' quod descripsit verba Lugdunensis in fidei professione. De fide igitur est, (1.) parvulos ejusmodi in infernum descendere seu damnationem incurrere; (2.) poenis puniri disparibus ab illis quibus puniuntur adulti. Quæ proinde spectant ad hunc inferni locum, ad poenarum disparitatem, seu in quo hæc disparitas constituenda sit, ad parvulorum statum post judicii diem incerta sunt omnia, nec fidem attingunt. Hinc variæ de his sunt patrum ac theologorum sententiæ. * [1694]Uxorem ad (i.e * [1695]"Certum est," says Bellarmin, "Antichristi persecutionem fore gravissimam et notissimam; ita ut cessent omnes publicæ religionis ceremoniæ et sacrificia . . . . [Daniel xii. * [1696]"Ego puto," he says, "quod et post resurrectionem ex mortuis indigeamus sacramento eluente nos atque purgante: nemo enim absque sordibus resurgere poterit: nec ullam posse animam reperiri quæ universis statim vitiis careat." * [1697]"Est merum mendacium," he says, "quod Catholici dicant, sacramenta prodesse peccatoribus: omnes enim Catholici requirunt poenitentiam, tanquam dispositionem ad gratiam rocipiendam" * [1698]"Exemplum," he says, "esse potest in re naturali. Si ad ligna comburenda, primum exsiccarentur ligna, deinde excuteretur ex silice, tum applicaretur ignis ligno, et sic tandem fieret combustio; nemo diceret, causam immediatam combustionis esse siccitatem aut excussionem ignis ex silice aut applicationem ignis ad ligna, sed solum ignem, ut causam primariam, et solum calorem seu calefactionem, ut causam instrumentalem." * [1699]"Ille mentitur," he says, "qui aliud habet in animo, et aliud verbis vel quibuslibet significationibus enuntiat." * [1700]"Individuam vitæ consuetudinem retinens," it is said, "indissolubilis vinculi naturam declarat quo vir, et uxor colligantur." * [1701]"Interest quidem plurimum," he says, "qua causa, quo fine, qua intentione quid fiat: sed ea quæ constat esse peccata, nullo bonæ causæ obtentu, nullo quasi bono fine, nulla velut bona intentione facienda sunt. . . . . Cum vero jam opera ipsa peccata sunt; sicut furta, stupra, blasphemiæ, vel cætera talia; quis est qui dicat causis bonis esse facienda, ut vel peccata non sint, vel quod est absurdius, justa peccata sint? Quis est qui dicat: ut habeamus quod demus pauperibus, faciamus furta divitibus; aut, testimonia falsa vendamus, maxime si non inde innocentes læduntur, sed nocentes potius damnaturis judicibus eruuntur?" * [1702]"Non licet mentiri (i.e * [1703]"Restrictio mentalis," says Gury, "est actus mentis verba alicujus propositionis ad alium sensum quam naturalem et obvium detorquentis vel restringentis." * [1704]"Sunt . . . . . sacramenta," he says, "signa vel ceremoniæ, pace tamen omnium dicam, sive neotericorum sive veteram, quibus se homo Ecclesiæ probat aut candidatum aut militem esse Christi, redduntque Ecclesiam totam potius certiorem de tua fide quam te. Si enim fides tua non aliter fuerit absoluta, quam ut signo ceremoniali egeat, fides non est: fides enim est, qua nitimur misericordiæ Dei inconcusse, firmiter et indistracte, ut multis locis Paulus habet." * [1705]"Tribuitur morti," he says,Loc. xxvi. p. 331. * [1706]"Unde," says Turrettin,Institutio * [1707]"utrum ita sit," he says, "quæri potest: et aut inveniri, aut latere, nonnullos fideles per ignem quemdam purgatorium; quanto magis minusve bona pereuntia dilexerunt, tanto tardius citiusque salvari." * [1708]aition poietikon * [1709](1.) Etsi hæc oratio: bona opera sunt necessaria ad salutem in doctrina legis abstractive et de idea tolerari potest, tamen multæ sunt graves causæ, propter quas vitanda, et fugienda est non minus, quam hæc oratio: Christus est creatura. (2.) In foro justificationis hæc propositio nullo modo ferenda est. (3.) In foro novæ obedientiæ post reconciliationem nequaquam bona opera ad salutem, sed propter alias causas necessaria sunt. (4.) Sola fides justificat in principio, medio, et fine. (5.) Bona opera non sunt necessaria ad retinendam salutem. (6.) Synonyma sunt et æquipollentia, seu termini convertibiles, justificatio et salvatio, nec ulla ratione distrahi aut possunt aut debent. (7.) Explodatur ergo ex ecclesia cothurnus papisticus propter scandala multiplicia, dissensiones innumerabiles et alias causas, de quibus Apostoli Act. xv. * [1710](Baptismi significatio) duas partes habet. Nam ibi remissio peccatorum, deinde spiritualis renovatio figuratur. . . . . Annon aliud aquæ tribuis nisi ut ablutionis tantum sit figura? Sic figuram esse sentio ut simul annexa sit veritas. Neque enim sua nobis dona pollicendo nos, Deus frustratur. Proinde et peccatorum veniam et vitæ novitatem offeri nobis in baptismo et recipi a nobis, certum est. * [1711](Infantes e fidelibus parentibus natos) baptizandos et signo foederis obsignandos esse credimus. * [1712]1º Christum delere peccata sacerdotum ministerio; 2º sacerdotes sedere judices in tribunali poenitentiæ; 3º illorum sententiam ratam in coelis esse; 4º sacerdotes hac potestate præstare angelis et archangelis ipsis. * [1713]1. Irritatione. 2. Dispensatione et relaxatione. 3. Commutatione. 4. Materiæ mutatione vel subtracione. 5. Cessante fine totali complete. 6. Ratione conditionis non adimpletæ. 7. Cessante principali obligatione cessat juramentum pure accessorium.
8. Non acceptatione, et condonatione, seu remissione. 9. Si juramentum incipiat vergere in deteriorem exitum, vel in præjudicium boni communis, vel etiam alicujus particularis, v. g. quis juravit occultare furtum alterius, sed inde alter liberius prolabitur ad alia furta: item cessat juramentum, quando directe est majoris boni impeditivum. 10. Denique cessat obligatio juramenti, licet improprie, per adimpletionem sive totalem solutionem rei juratæ: et e contra dicitur cessare ab initio, quia juramentum fuit nullum, sive quia nullam ab initio obligationem produxit. * [1714]17. Per justificationem peccatoris intelligimus actum Dei Patris, ut judicis, quo peccatorem credentem, natura filium iræ, neque ullum jus ex se habentem bona coelestia petendi, declarat immunem esse ab omni reatu, et condemnatione, adoptat in filium, et in eum ex gratia confert jus ad suam communionem, cum salute æterna, bonisque omnibus cum ea conjunctis, postulandi. * [1715]27. Teneamus nullam carnem in se posse reperire et ex se producere causam, et fundamentum justificationis. 29. Quærendum igitur id, propter quod peccator justificatur, extra peccatorem in obedientia Filli Dei, quam præstitit Patri in humana natura ad mortem, imo ad mortem crucis, et ad quam præstandam se obstrinxerat in sponsione. (Rom. v. 19 * [1716]Absente fide, nudum et inefficax signum tantummodo permanet. * [1717]Ac ne qua ambiguitas restet, quum in coelo quarendum Christum dicimus, hæc locutio locorum distantiam nobis sonat et exprimit. Tametsi enim philosophice loquendo supra coelos locus non est; quia tamen corpus Christi, ut fert humani corporis natura et modus, finitum est et coelo, ut loco, continetur, necesse est a nobis tanto locorum intervallo distare, quanto coelum abest a terra. * [1718]Accedit verbum ad elementum, et fit sacramentum * [1719]Actus fidei ordinatur ad objectum voluntatis, quod est bonum, sicut ad finem. Hoc autem bonum quod est finis fidei, scilicet bonum divinum, est proprium objectum charitatis: et ideo charitas dicitur forma fidei, in quantum per charitatem actus fidei perficitur et formatur. * [1720]Ad hunc modum ita discerne, longe aliam rem esse baptismum, atque omnes alias aquas: non naturalis essentiæ gratia, sed quod huic aliquid præstantioris rei adjungitur. Ipse enim Deus baptismum suo honestat nomine, suaque virtute confirmat. Eam ob rem non tantum naturalis aqua, sed etiam divina, coelestis, sancta et salutifera aqua, quocunque alio laudis titulo nobilitari potest, habenda et dicenda est; hocque non nisi verbi gratia, quod coeleste ac sanctum verbum est, neque a quoquam satis ampliter, digne et cumulate laudari potest, siquidem omnem Dei virtutem et potentiam in se habet comprehensam. Inde quoque baptismus suam accipit essentiam, ut sacramenti appellationem mereatur, quemadmodum sanctus etiam docet Augustinus: Accedit, inquit, verbum ad elementum, et fit sacramentum, hoc est, res sancta et divina. * [1721]Adultis credentibus principaliter præstat usum obsignationis ac testificationis de gratia Dei * [1722]Anathema Maranatha * [1723]Apud theologos Augustanæ confessionis extra controversiam positum est * [1724]Aqua certe tantas res non efficit, sed verbum Dei, quod in et cum aqua est, et fides, quæ verbo Dei aquæ addito credit. Quia aqua sine verbo Dei est simpliciter aqua, et non est baptismus: sed addito verbo Dei est baptismus, hoc est, salutaris aqua gratiæ et vitæ, et lavacrum regenerationis in Spiritu Sancto, sicut Paulus ait ad Tit. iii. 5 * [1725]Ars artium regimen animarum. * [1726]Assensus, qui omnia, quamvis ignota, quæ ab ecclesia probantur, amplectitur. * [1727]Asserimus, sacramenta non solum tesseras quasdam societatis Christianæ, sed et gratiæ divinæ symbola esse, quibus ministri, Domino, ad eum finem, quem ipse promittit, offert et efficit, cooperentur. * [1728]At quis unquam Catholicorum reliquias invocavit? Quis unquam auditus est un precibus, aut litaniis dixisse: Sanctæ reliquiæ, orate pro me?' Et quis easdem unquam divino honore affecit, vel Christi loco adoravit: nos enim reliquias quidem honoramus, et osculamur ut sacra pignora patronorum nostrorum: sed nec adoramus ut Deum nec invocamus ut sanctos, sed minore cultu veneramur, quam sanctorum spiritus, nedum quam Deum ipsum. * [1729]Atque ob eam rem fieri intelligimus, ut, si infidels quispiam, gentis suæ more et consuetudine, plures uxores duxisset, cum ad veram religionem conversus fuerit, jubeat eum Ecclesia ceteras omnes relinquere, ac priorem tantum justæ et legitimæ uxoris loco habere. * [1730]Atqui nihil aliud volumus; Nam quod addit, nos velle ita imputari nobis Christi justitiam, ut per eam formaliter justi nominemur et simus,' hoc gratis et falso supponit, ex perversa et præpostera sua hypothesi de justificatione morali. Sed quæritur, Ad quid imputatio ista fiat? An ad justificationem et vitam, ut nos pertendimus, An vero tantum ad gratiæ internæ et justitiæ inhærentis infusionem, ut illi volunt; Id est, an ita imputentur et communicentur nobis merita Christi, ut sint causa meritoria sola nostræ justificationis, nec ulla alia detur justitia propter quam absolvamur in conspectu Dei; quod volumus; An vero ita imputentur, ut sint conditiones causæ formalis, id. justitiæ inhærentis, ut ea homo donari possit, vel causæ extrinsecæ, quæ mereantur infusionem justitiæ, per quam justificatur homo; ut ita non meritum Christi proprie, sed justitia inhærens per meritum Christi acquisita, sic causa propria et vera, propter quam homo justificatur; quod illi statuunt. * [1731]Baptismus neminem justificat, nec ulli prodest, sed fides in verbum promissionis, cui additur baptismus. . . . . Nec verum esse potest, sacramentis inesse vim efficacem justificationis seu esse signa efficacia gratiæ. * [1732]Baptismus nobis testificandæ nostræ adoptioni datus, quoniam in eo inserimur Christi corpori, ut ejus sanguine abluti simul etiam ipsius Spiritu ad vitæ sanctimoniam renovemur. * [1733]Baptismus pertinet ad officia ecclesiastica. * [1734]Beatitudo, quæ etiam summum bonum aut ultimus finis nuncupatur, a BoetioConsolatio Philosophiæ * [1735]Coenam mysticam, in qua dominus corpus et sanguinem suum, id est, seipsum suia vere ad hoc offerat, ut magis, magisque in illis vivat, et illi in ipso. Non quod pani et vino corpus et sanguis domini vel naturaliter uniantur: vel hic localiter includantur, vel ulla huc carnali præsentia, statuantur. Sed quod panis et vinum ex institutione domini symbola sint, quibus ab ipso domino per ecclesiæ ministerium vera corporis et sanguinis ejus communicatio, non in periturum ventris cibum, sed in æternæ vitæ alimoniam exhibeatur. * [1736]Carnem carnis suæ s. corporis sui esse cognatam propinquam, quæ est ut caro ejusdem corporis. * [1737]Causam formalem justificationis esse justitiam, sive caritatem, quam Deus unicuique propriam infundit, secundum mensuram dispositionum, et quæ in cordibus justificatorum innæret. * [1738]Cave, quæso, ne quando de te dicat Deus: Virgo Israel cecidit, et non est qui suscitet eam.' (Amos v. 2 * [1739]Certa fiducia, a Spiritu Sancto per evangelium in corde meo accensa, qua in Deo acquiesco, certo statuens, non solum aliis, sed mihi quoque remissionem peccatorum æternam, justitiam et vitam donatam esse idque gratis, ex Dei misericordia, propter unius Christi meritum. * [1740]Christus quatenus homo est, non alibi quam in coelo, nec aliter quam mente et fidei intelligentia quæ rendus est * [1741]Cibus sum grandium; cresce, et manducabis me. Nec tu me in te mutabis, sicut cibum carnis tuæ; sed tu mutaberis in me. * [1742]Concupiscentia, quæ ex peccato est, nihil aliud est, nisi animi appetitio, natura sua rationi repugnans: qui tamen motus si voluntatis consensum, aut negligentiam conjunctam non habeat, a vera peccati natura longe abest. * [1743]Confessarius interrogatus a tyranno an Titius confessus sit homicidium, respondere potest et debet: nescio;' quia confessarius id nescit scientia communicabili. Imo, etiamsi instaret tyrannus, et diceret, An hoc nescis scientia sacramentali?' Respondere adhuc posset: nescio.' Ratio est, quia tyrannus bene scit se de hoc jus interrogandi non habere, nec confessarius ut homo scit se scire, sed uti vicarius Dei et scientia incommunicabili. * [1744]Constanter tenendum est, Deum nemini Spiritum vel gratiam suam largiri nisi per verbum et cum verbo externo et præcedente, ut ita præmuniamus nos adversum enthusiastas, i.e * [1745]Constat quemadmodum mortuis corporibus naturale alimentum nihil prodest, ita etiam animæ, quæ spiritu non vivit, sacra mysteria non prodesse, ac propterea panis, et vini speciem habent, ut significetur, non quidem revocandæ ad vitam animæ, sed in vita conservandæ causa instituta esse. * [1746]Conversio habitualia seu passiva, fit per habituum supernaturalium infusionem a Spiritu Sancto. Actualis vero seu activa per bonorum istorum exercitium. . . . Per illam homo renovatur et convertitur a Deo. Per istam homo a Deo renovatus et convertus convertit se ad Deum, et actus agit. Illa melius regeneratio dicitur, quia se habet ad modum novæ nativitatis, qua homo reformatur ad imaginem Creatoris sui. Ista vero conversio, quia includit hominis ipsius operationem. * [1747]Conversio hominis talis est immutatio, per operationem Spiritus Sancti, in hominis intellectu, voluntate et corde, qua homo (operatione videlicet Spiritus Sancti) potest oblatam gratiam apprehendere. * [1748]Corpus Christi in coelis est ad dextram patris. Sursum ergo elevanda sunt corda, et non defigenda in panem, nec adorandus dominus in pane. Et tamen non est absens ecclesiæ suæ celebranti coenam dominus. Sol absens a nobis in coelo, nihilominus efficaciter præsens est nobis: quanto magis sol justitiæ Christus, corpore en coelis absens nobis, præsens est nobis, non corporaliter quidem, sed spiritualiter per vivificam operationem. * [1749]Crede mihi * [1750]Crede ut intelligas * [1751]Crede, et manducasti * [1752]Credentes in hac vita non perfecte, completive vel consummative (ut veteres locuti sunt) renovantur. Et quamvis ipsorum peccata Christi obedientia absolutissima contecta sint, ut credentibus non ad damnationem imputentur, et per Spiritum Sanctum veteris Adami mortificatio et renovatio in spiritu mentis eorum inchoata sit: tamen vetus Adam in ipsa natura, omnibusque illius interioribus et exterioribus viribus adhuc semper inhæret. * [1753]Credere est actus intellectus assentientis veritati divinæ ex imperio voluntatis a Deo motæ per gratiam. * [1754]Credere, nihil aliud est, quam cum assensione cogitare. * [1755]Credimus . . . . illorum animas, qui post baptismum susceptum nullam omnino peccati maculam incurrerunt, illas etiam animas quæ post contractam peccati maculam vel in suis corporibus, vel eisdem exutæ corporibus sunt purgatæ in coelum mox recipi, et intueri clare ipsum Deum trinum et unum sicuti est. * [1756]Credimus, docemus, et confitemur, hoc ipsum nostram esse coram Deo justitiam, quod Dominus nobis peccata remittit, ex mera gratia, absque ullo respectu præcedentium, præsentium, aut consequentium nostrorum operum, dignitatis, aut meriti. Ille enim donat atque imputat nobis justitiam obedientiæ Christi; propter eam justitiam a Deo in gratiam recipimur et justi reputamur. * [1757]Credimus, sicut antea dictum est, tam in coena quam in baptismo, Deum nobis reipsa, id est, vere et efficaciter donare quicquid ibi sacramentaliter figurat, ac proinde cum signis conjungimus veram possessionem ac fruitionem ejus rei, quæ ita nobis offertur. Itaque affirmamus eos qui ad sacram mensam Domini puram fidem tanquam vas quoddam afferunt, vere recipere quod ibi signa testificantur, nempe corpus et sanguinem Jesu Christi, non minus esse cibum ac potum animæ, quam panis et vinum sunt corporis cibus. * [1758]Credo, imo scio omnia sacramenta, tam abesse ut gratiam conferant, ut ne adferant quidem aut dispensent. . . . . Dux autem vel vehiculum Spiritui non est necessarium, ipse enim est virtus et latio qua cuncta feruntur, non qui ferri opus habeat: neque id unquam legimus in scripturis sacris, quod sensibilia, qualia sacramenta sunt, certo secum ferrent Spiritum, sed si sensibilia unquam lata sunt cum Spiritu, jam Spiritus fuit qui tulit, non sensibilia. Sic cum ventus vehemens ferretur, simul adferebantur linguæ venti virtute, non ferebatur ventus virtute linguarum. * [1759]Crux Christi, et imagines, ac quæcunque attigerunt, adorana sunt, juxta Ecclesiæ catholicæ doctrinam, et fidem. * [1760]Cui competit potestas dispensandi super juramento? * [1761]Cui fidem non faciant et honoris, qui sanctis debetur, et patrocinii, quod nostri suscipiunt, mirabiles effectæ res ad eorum sepulcra, et oculis, et manibus membrisque omnibus captis, in pristinum statum restitutis, mortuis ad vitam revocatis, ex corporibus hominum ejectis demoniis? quæ non audisse, ut multi, non legisse, ut plurimi gravissimi viri, sed vidisse, testes locupletissimi sancti Ambrosius et Augustinus litteris prodiderunt. Quid multa? si vestes, sudaria, si umbra sanctorum, priusquam e vita migrarent, depulit morbos, viresque restituit, quis tandem negare audeat, Deum per sacros cineres, ossa, ceterasque sanctorum reliquias eadem mirabiliter efficere? Declaravit id cadaver illud, quod forte illatum in sepulcrum Elisei, ejus tacto corpore, subito revixit. * [1762]Cum antea demonstratum sit, corpus Domini, et sanguinem vere in sacramento esse, ita nulla amplius subsit panis, et vini substantia; quoniam ea accidentia Christi corpori, et sanguini inhærere non possunt: relinquitur, ut supra omnem naturæ ordinem ipsa se, nulla alia re nisa, sustentent, hæc perpetua, et constans fuit catholicæ Ecclesiæ doctrina. * [1763]Cum baptismus ob eam rem expetendus sit, ut Christum induamus, et cum eo conjungamur, plane constat, merito a sacra ablutione rejiciendum esse, cui in vitiis et peccatis perseverare propositum est; præsertim vero, quia nihil eorum, quæ ad Christum, et Ecclesiam pertinent, frustra suscipiendum est: inanemque baptismum, si justitiæ, et salutis gratiam spectemus, in eo futurum esse, satis intelligimus, qui secundum carnem ambulare, non secundum Spiritum cogitat: etsi, quod ad sacramentum pertinet, perfectam ejus rationem sine ulla dubitatione consequitur, si modo, cum rite baptizatur, in animo habeat id accipere, quod a sancta Ecclesia administratur. * [1764]Cum dicimus Christi justitiam ad justificationem nobis imputari, et nos per justitiam illam imputatam justos esse coram Deo, et non per justitiam ullam quæ nobis inhæreat; Nihil aliud volumus, quam obedientiam Christi Deo Patri nomine nostro præstitam, ita nobis a Deo donari, ut vere nostra censeatur, eamque esse unicam et solam illam justitiam propter quam, et cujus merito, absolvamur a reatu peccatorum nostrum, et jus ad vitam obtinemus; nec ullam in nobis esse justitiam, aut ulla bona opera, quibus beneficia tanta promereamur, quæ ferre possint severum judicii divini examen, si Deus juxta legis suæ rigorem nobiscum agere vellet nihil nos illi posse opponere, nisi Christi meritum et satisfactionem, in qua sola, peccatorum conscientia territi, tutum adversus iram divinam perfugium, et animarum nostrarum pacem invenire possumus. * [1765]Cum hodie hoc Dei verbum per prædicatores legitime vocatos annunciatur in ecclesia, credimus ipsum Dei verbum annunciari, et a fidelibus recipi, neque aliud Dei verbum fingendum vel coelitus esse expectandum. . . . . Agnoscimus interim, Deum illuminare posse homines etiam sine externo ministerio, quos et quando velit: id quod ejus potentiæ est. Nos autem loquimur de usitate ratione instituendi homines, et præcepto et exemplo tradita nobis a Deo. * [1766]Cum homo ad Dei imaginem sit factus, æquum est, ut, qui Dei imaginem violavit et destruxit, occidatur, cum Dei imagini injuriam faciens, ipsum Deum, illius auctorem, petierit. * [1767]Cum vero multo etiam seriora secula plena sint testimoniis ejus rei, nescio qua ratione moti quidam id donum ad prima tantum tempora restringant; quibus ut uberiorem fuisse miraculorum copiam, ad jacienda tanti ædificii fundementa contra vim mundi, facile concedo, ita cum illis expirasse hanc Christi promissionem cur credamus non video. Quare si quis nunc etiam gentibus Christi ignaris (illis enim proprie miracula inserviunt 1 Cor. xiv. 22 * [1768]Cur, inquiunt, nunc illa miracula, quæ prædicatis facta esse, non fiunt? Possem quidem dicere, necessaria fuisse priusquam crederet mundus, ad hoc ut crederet mundus. * [1769]Damnamus Anabaptistas, qui negant baptisandos esse infantulos recens natos a fidelibus. Nam juxta doctrinam evangelicam, horum est regnum Dei, et sunt in foedere Dei, cur itaque non daretur eis signum foederis Dei? * [1770]Damnamus totum populum scholasticorum doctorum, qui docent, quod sacramenta non ponenti obicem conferant gratiam ex opere operato, sine bono motu utentis. Hæc simpliciter Judaica opinio est, sentire, quod per ceremoniam justificemur, sine bono motu cordis, hoc est, sine fide. . . . . At sacramenta sunt signa promissionum. Igitur in usu debet accedere fides. . . . . Loquimur hic de fide speciali, quæ præsenti promissioni credit, non tantum quæ in genere credit Deum esse, sed quæ credit offerri remissionem peccatoram. * [1771]Damnant Anabaptistas qui improbant baptismum puerorum et affirmant pueros sine baptismo salvos fieri. * [1772]De Coena Domini docent, quod corpus et sanguis Christi vere adsint et distribuantur vescentibus in Coena Domini, et improbant secus docentes. * [1773]De baptismo docent, quod sit necessarius ad salutem, quodque per baptismum offeratur gratia Dei; et quod pueri sint baptizandi, qui per baptismum oblati Deo recipiantur in gratiam Dei. Damnant Anabaptistas, qui improbant baptismum puerorum et affirmant pueros sine baptismo salvos fieri. * [1774]De carnis etiam nostræ immortalitate securos nos reddat, siquidem ab immortali ejus carne jam vivificatur et quodammodo ejus immortalitate communicat. * [1775]De causa meritoria justificationis hominis coram Deo, sive de ea re, quæ a Deo ad justitiam imputatur * [1776]De ordine ecclesiastico docent, quod nemo debeat in ecclesia publice docere, aut sacramenta administrare, nisi rite vocatus. * [1777]De sacramento altaris sentimus, panem et vinum in Coena esse verum corpus et sanguinem Christi, et non tantum dari et sumi a piis, sed etiam impiis christianis. * [1778]De transubstantione subtilitatem sophisticam nihil curamus, qua fingunt, panem et vinum relinquere et amittere naturalem suam substantiam, et tantum speciem et colorem panis, et non verum panem remanere. Optime enim cum sacra Scriptura congruit, quod panis adsit et maneat, sicut Paulus ipse nominat Panis quem frangimus. Et: Ita edat de pane. * [1779]De usu sacramentorum docent, quod sacramenta instituta sint, non modo ut sint notæ professionis inter homines, sed magis ut sint signa et testimonia voluntatis Dei erga nos, ad excitandam et confirmandam fidem in his, qui utuntur, proposita. Itaque utendum est sacramentis ita, ut fides accedat, quæ credat promissionibus, quæ per sacramenta exhibentur et ostenduntur. * [1780]Decimus articulus approbatus est, in quo confitemur, nos sentire, quod in Coena Domini vere et substantialiter adsint corpus et sanguis Christi, et vere exhibeantur cum illis rebus, quæ videntur, pane et vino, his, qui sacramentum accipiunt. * [1781]Declarat tamen hæc ipsa Sancta Synodus, non esse suæ intentionis comprehendere in hoc decreto, ubi de peccato originali agitur, beatam, et immaculatam Viriginem Mariam, Dei genetricem; sed observandas esse constitutiones felicis recordationis Xysti papæ IV., sub poenis in eis constitutionibus contentis, quas innovat. * [1782]Defectus charitatis, quod videlicet non faciamus opera nostra tanto fervore dilectionis, quanto faciemus in patria, defectus quidem est, sed culpa et peccatum non est. . . . . Unde etiam charitas nostra, quamvis comparata ad charitatem beatorum sit imperfecta, tamen absolute perfecta dici potest. * [1783]Defectus charitatis, quod videlicet non faciamus opera nostra tanto fervore dilectionis, quanto faciemus in patria, defectus quidem est, sed culpa, et peccatum non est. Unde etiam charitas nostra, quamvis comparata ad charitatem beatorum sit imperfecta, tamen absolute perfecta dici potest. * [1784]Deinde et pro defunctis sanctis patribus et episcopis, et omnibus generatim, qui inter nos vita functi sunt, oramus, maximum hoc credentes adjumentum illis animabus fore, pro quibas oratio defertur, dum sancta et tremenda coram jacet victima * [1785]Deiparæ Virginis Mariæ, angelorum, et sanctorum sunt imagines adorandæ (id est in honore habendæ, as it reads in the margin) tum corpora, et reliquiæ quævis. * [1786]Descendit et lavit in Jordane septies * [1787]Deus non judicat hominum justitiam esse perfectam, imo eam judicat esse imperfectam; sed justitiam, quam imperfectam judicat, gratiose accipit ac si perfecta esset. * [1788]Deus panem vivificum misit, qui de coelo descendit, nempe Jesum Christum: is nutrit et sustentat vitam fidelium spiritualem, si comedatur, id est, applicetur et recipiatur Spiritu per fidem. * [1789]Dicimus igitur ad sacramenta proprie sic dicta duo potissimum requiri, videlicet verbum et elementum, juxta vulgatum illud Augustini: Accedit verbum ad elementum, et fit sacramentum.' Fundamentum hujus adsertionis ex ipsa natura et fine sacramentorum pendet, cum enim sacramenta id, quid in verbo evangelii prædicatur, externo elemento vestitum sensibus ingerere debeant, ex eo sponte sequitur, quod nec verbum sine elemento, nec elementum sine verbo constituat sacramentum. Per verbum intelligitur primo mandatum atque institutio divina, per quam elementum . . . . . separatur ab usu communi, et destinatur usui sacramentali; deinde promissio atque ea quidem evangelio propria, per sacramentum adplicanda et obsignanda. Per elementum non quodvis, sed certum et verbo institutionis expressum accipitur. * [1790]Difficile Deo non est moleculas omnes ad corpus aliquod spectantes, etiam post innumeros transitus ex uno in aliud colligere. Hæc mutatio seu transitus accidentalis est, minime vere essentialis, ut ex physiologia ac zoobiologia constat universa. * [1791]Dilucide exprimit, se non ea justitia contentum, quæ nobis obedientia et sacrificio mortis Christi parta est, fingere nos substantialiter in Deo justos esse tam essentia quam qualitate infusa. . . . . Substantialem mixtionem ingerit, qua Deus se in nos transfundens, quasi partem sui faciat. Nam virtute Spiritus sancti fieri, ut coalescamus cum Christo, nobisque sit caput et nos ejus membra, fere pro nihilo ducit, nisi ejus essentia nobis misceatur. * [1792]Divortiis * [1793]Dixit: Sic tamen quasi per ignem,' ut salus hæc non sine poena sit: . . . . estendit salvum illum quidem futurum; sed poenas ignis passurum, ut per ignem purgatus fiat salvus, et non sicut perfidi æterno igne in perpetuum torqueatur. * [1794]Docemus, "baptismum esse quidem ordinarium initiationis sacramentum et regenerationis medium omnibus omnino etiam fidelium liberis ad regenerationem et salutem necessarium; interim tamen in casu privationis sive impossibilitatis salvari liberos Christianorum per extraordinariam et peculiarem dispensationem divinam." * [1795]Docent [Apostoli] Antichristum non fore unam aliquam tantum personam, sed integrum regnum, per falsos doctores in templo Dei, hoc est in Ecclesia Dei præsidentes, in urba magna, quæ habet regnum super reges terræ id est, in Romana civitate, et imperio Romano, opera diaboli, et fraude, et deceptione comparatum. * [1796]Docere autem oportet, Christum nomen esse Dei, et hominis, unius scilicet personæ, in qua divina, et humana natura conjuncta sit, quare utramque substantiam, et quæ utriusque substantiæ consequentia sunt, divinitatem, et totam humanam naturam, quæ exanima, et omnibus corporis partibus, et sanguine etiam constat, complectitur: quæ omnia in sacramento esse credendum est, nam cum in coelo tota humanitas divinitati, in una persona, et hypostasi conjuncta sit, nefas est suspicari, corpus, quod in sacramento inest, ab eadem divinitate sejunctum esse. * [1797]Domina * [1798]Ea est pretii natura, ut sui valore aut æstimatione alterum moveat ad concedendam rem, aut jus aliquod, puta impunitatem. * [1799]Ea pecunia, quæ in judiciuin venit in litibus, sacramentum a sacro. * [1800]Ea quæ sunt supra naturam, sola fide tenemus. Quod autem credimus, auctoritati debemus. Unde in omnibus asserendis sequi debemus naturam rerum, præter ea, quæ auctoritate divina traduntur, quæ sunt supra naturam. * [1801]Ejusmodi vota hodie quoque nobis in usu esse possunt, quoties nos Dominus vel a clade aliqua, vel a morbo difficili, vel ab alio quovis discrimine eripuit. Neque enim a pii hominis officio tunc abhorret, votivam oblationem, velut sollenne recognitionis symbolum, Deo consecrare: ne ingratus erga ejus benignitatem videatur. * [1802]Est gratiosa æstimatio, seu potius acceptatio justitiæ nostræ imperfectæ (quæ, si Deus rigide nobiscum agere vellet, in judicio Dei nequaquam consistere posset) pro perfecta, propter Jesum Christum. * [1803]Est gratiosa æstimatio, seu potius acceptatio justitiæ nostræ imperfectæ pro perfecta, propter Jesum Christum. * [1804]Est hoc sacramentum poenitentiæ lapsis post baptismum ad salutem necessarium, ut nondum regeneratis ipse baptismus. * [1805]Est itaque [fides] talis actus, qui, licet in se spectatus perfectus nequaquam sit, sed in multis deficiens, tamen a Deo, gratiosa et liberrima voluntate, pro pleno et perfecto acceptatur, et propter quem Deus homini gratiose remissionem peccatoram et vitæ æternæ premium conferre vult. * [1806]Est tamen notandum, cum dicimus, non debere peti à sanctis, nisi ut orent pro nobis, nos non agere de verbis, sed de sensu verborum; nam quantum ad verba, licet dicere, S. Petre miserere mihi, salva me, aperi mihi aditum coeli: item, da mihi sanitatem corporis, da patientiam, da mihi fortitudinem. * [1807]Estne Baptismus ad salutem omnibus necessarius? * [1808]Et Elisæum qui semel et iterum suscitavit, dum viveret, et post mortem: vivus resurrectionem per suam ipsius animam operatus est, ut autem non animæ solum justorum honorarentur, sed crederetur etiam in justorum corporibus jacere vim, projectus in monumentum Elisæi mortuus prophetæ corpus attingens, vitam concepit, 4 Kin. iv. 13 * [1809]Et erit sepulcrum ejus gloriosum * [1810]Et quamvis in honorem et memoriam sanctorum nonnullas interdum missas ecclesia celebrare consueverit; non tamen illis sacrificium offerri docet, sed Deo soli, qui illos coronavit; unde nec sacerdos dicere solet, offero tibi sacrificium Petre, vel Paule; sed Deo de illorum victoriis gratias agens, eorum patrocinia implorat, ut ipsi pro nobis intercedere dignentur in coelis, quorum memoriam facimus in terris. * [1811]Et sicut nostram terrenam imperialem potentiam, sic ejus (Petri) sacrosanctam Romanam Ecclesiam decrevimus veneranter honorari, et amplius quam nostrum imperium terrenumque thronum, sedem sacratissimam b. Petri gloriose exaltari: tribuentes ei potestatem et gloriæ dignitatem, atque vigorem et honorificentiam imperialem. Unde ut pontificalis apex non vilescat, sed magis quam imperii dignitas, gloria et potentia decoretur, ecce tam palatium nostrum, ut prædictum est, quam Romanam urbem, et omnes Italiæ, seu occidentalium regionum provincias, loca et civitates præfato beatissimo Pontifici nostro Sylvestro, universali papæ, contradimus atque relinquimus: et ab eo et a successoribus ejus per hanc divalem nostram, et pragmaticum constitutum decernimus disponenda, atque juri sanctæ Romanæ Ecclesiæ concedimus permansura. * [1812]Etsi expetendum quam maxime esset, ut Græci, qui sunt in sacris ordinibus constituti, castitatem non secus ac Latini servarent. Nihilominus, ut eorum clerici, subdiaconi, diaconi et presbyteri uxores in eorum ministerio retineant, dummodo ante sacros ordines, virgines, non viduas, neque corruptas duxerint, Romana non prohibet Ecclesia. Eos autem, qui viduam vel corruptam duxerunt, vel ad secunda vota, prima uxore mortua, convolarunt, ad subdiaconatum, diaconatum et presbyteratum promoveri omnino prohibemus. * [1813]Ex Opere Operato * [1814]Ex opere operato * [1815]Ex quibus hoc colligitur sacramenta dari in testimonium publicum ejus gratiæ, quæ cuique privato prius adest. . . . . Ob hanc causam sacramenta, quæ sacræ sunt cerimoniæ (accedit enim verbum ad elementum et fit sacramentum), religiose colenda, hoc est in precio habenda, et honorifice tractanda sunt, ut enim gratiam facere non possunt, Ecclesiæ tamen nos visibiliter sociant, qui prius invisibiliter sumus in illam recepti, quod cum simul cum promissionis divinæ verbis in ipsorum actione pronunciatur ac promulgatur, summa religione suscipiendum est. * [1816]Ex quo refellitur Lutheri blasphemia, qui in libro de abolenda Missa dicit, Deo non majorem curam esse de sepulcro Domini, quam de bobus. * [1817]Exponendum erit, hujus sacramenti virtute nos non solum a malis, quæ vere maxima dicenda sunt, liberari, verum etiam eximiis bonis augeri. Animus enim noster divina gratia repletur, qua justi, et filii Dei effecti, æternæ quoque salutis heredes instituimur. * [1818]Extra eorum [sacramentorum] usum fidelibus constat, quæ illic figuratur veritas. Sic baptismo abluta sunt Pauli peccata, quæ jam prius abluta erant. Sic idem baptismus Cornelio fuit lavacrum regenerationis, qui tamen jam Spiritu Sancto donatus erat. Sic in coena se communiat Christus, qui tamen et prius se nobis impertierat et perpetuo manet in nobis. * [1819]Extra eorum usum fidelibus constat, quæ illic figuratur veritas. * [1820]Falsum est Catholicos non habere pro obice incredulitatem: omnes enim Catholici requirunt necessario in adultis actualem fidem, et sine ea dicunt neminem justificari. * [1821]Fatemur talia esse signa hæc exteriora, ut Deus per illa Sancti sui Spiritus virtute, operetur, ne quicquam ibi frustra nobis significetur. * [1822]Fides * [1823]Fides est conditio in nobis et a nobis requisita, ut justificationem consequamur. Est itaque talis actus, qui, licet in se spectatus perfectus nequaquam sit, sed in multis deficiens, tamen a Deo gratiosa et liberrima voluntate pro pleno et perfecto acceptatur et propter quem Deus homini gratiose remissionem peccatorum et vitæ æternæ præmium conferre vult. * [1824]Fides est virtus qua creduntur quæ non videntur. * [1825]Fides qua dicitur [creditur?], si cum caritate sit, virtus est, quia caritas ut ait Ambrosius mater est omnium virtutum, quæ omnes informat, sine qua nulla vera virtus est. * [1826]Fides subjectiva est persuasio de veritate rei, alterius testimonio nixa, quomodo fides illa generatim descripta, scientiæ et conjecturæ opponitur. . . . . Dividitur . . . . in fidem divinam, quæ nititur testimonio divino, et humanam, quæ fundata est in testimonio humano fide accepto. * [1827]Fides vera nunquam sola est, quin caritatem et spem semper secum habeat. * [1828]Forma consummationis hujus non in nuda qualitatum immutatione, alteratione seu innovatione, sed in ipsius substantiæ mundi totali abolitione et in nihilum reductione consistit. * [1829]Formam consummationis dicimus fore non nudam qualitatum alterationem, sed ipsius substantiæ abolitionem, adeoque totalem annihilationem, ut sic terminus a quo consummationis sive destructionis sit esse,' terminus vero ad quem non esse' sive nihil. * [1830]Gratiæ promissione opus est, qua nobis testificetur se propitium esse Patrem: quando nec aliter ad eum appropinquare possumus, et in eam solam reclinare cor hominis potest. . . . . Nunc justa fidei definitio nobis constabit, si dicamus esse divinæ erga nos benevolentiæ firmam certamque cognitionem, quæ gratuitæ in Christo promissionis veritate fundata, per Spiritum Sanctum et revelatur mentibus nostris et cordibus obsignatur. * [1831]Gratiam, vero, quæ naturalem illum amorem perficeret, et indissolubilem unitatem confirmaret, conjugesque sanctificaret, ipse Christus, venerabilium sacramentorum institutor, atque perfector, sua nobis passione promeruit. * [1832]Hæc autem, quæ nobis imputatur, non est Christi justitia; nus quam enim Scriptura docet, Christi justitiam nobis imputari; sed tantum fidem nobis imputari in justitiam, et quidem propter Christum. * [1833]Hæc porro veritas est corollarium dogmatis de transubstantione; panis enim et vinum per consecrationem convertuntur in illud Christi corpus et sanguinem, qui in coelis est, et in eodem statu glorioso; jam vero corpus illud inseparabile est a sanguine, anima et divinitate, et e converso pariter sanguis separari nequit a corpore, anima, et divinitate, ergo sub quavis specie totus Christus præsens fiat necesse est. * [1834]Habet communis catholicorum omnium sententia, opera bona justorum vere, ac proprie esse merita, et merita non cujuscunque præmii, sed ipsius vitæ æternæ. * [1835]Habet communis catholicorum omnium sententia, opera bona justorum vere, ac proprie esse merita, et merita non cujuscunque premii, sed ipsius vitæ æternæ. * [1836]Habita est ratio rectissima charitatis, ut homines quibus esset utilis atque honesta concordia, diversarum necessitudinum vinculis necterentur; nec unus in uno multas haberet, sed singulæ spargerentur in singulos; ac sic ad socialem vitam diligentius colligandam plurimæ plurimos obtinerent. * [1837]Hanc Dei gratiam esse initium, progressum ac perfectionem omnis boni, atque id eo quidem usque ut ipse homo regenitus absque hac præcedentia, sen adventitia excitante, consequente et cooperante gratia, neque boni quid cogitare, velle, aut facere possit, neque etiam ulli malæ tentatione resistere; adeo quidem ut omnia bona opera, quæ excogitare possumus, Dei gratiæ in Christo tribuenda sint; quod vero modum operationis illius gratiæ, illa non irresistibilis; de multis enim dicitur eos Spiritui Sancto resistere, Act. vii. 51 * [1838]Hic actus fidei non rerum evidentia aut causarum et proprietatum notitia, sed Dei dicentis infallibili auctoritate. * [1839]Hic articulus, de justitia fidei, præcipuus est (ut Apologia loquitur) in tota doctrina Christiana, sine quo conscientiæ perturbatæ nullam veram et firmam consolationem habere, aut divitias gratiæ Christi recte agnoscere possunt. Id D. Lutherus suo etiam testimonio confirmavit, cum inquit: Si unicus his articulus sincerus permanserit, etiam Christiana Ecclesia sincera, concors et sine omnibus sectis permanet: sin vero corrumpitur, impossibile est, ut uni errori aut fanatico spiritui recte obviam iri possit. * [1840]Hic autem, quod ad finem proximum attinet, diversitas occurrit, respectu subjectorum diversorum. Nam infantibus quidem æque omnibus per baptismum primum confertur et obsignatur fides, per quam meritum Christi illis applicetur: Adultis vero illis tantum, qui fidem ex verbo conceperunt ante baptismi susceptionem, baptismus eam obsignat et confirmat. * [1841]Hic præcipuus fidei cardo vertitur, ne quas Dominus offert misericordiæ promissiones, extra nos tantum veras esse arbitremur, in nobis minime: sed ut potius eas intus complectendo nostras faciamus. . . . . In summa, vere fidelis non est nisi qui solida persuasione Deum sibi propitium benevolumque patrem esse persuasus, de ejus benignitate omnia sibi pollicetur: nisi qui divinæ erga se benevolentiæ promissionibus fretus, indubitatam salutis expectationem præsumit. * [1842]Hinc apparet, quam nihil signa sint, nisi fidei exercendæ mnemosuna * [1843]Hoc argumentum, si quid probat, probat justitiam actualem non esse perfectam: non autem probat, justitiam habitualem, qua formaliter justi sumus, . . . . non esse ita perfectam, ut absolute, simpliciter, et proprie justi nominemur, et simus. Non enim formaliter justi sumus opere nostro, sed opere Dei, qui simul maculas peccatorum tergit, et habitum fidei, spei, et caritatis infundit. Dei autem perfecta sunt opera. . . . . Unde parvuli baptizati, vere justi sunt, quamvis nihil operis fecerint. * [1844]Hoc modo non tantum refutatur Papistarum commentum de transubstantione, sed crassa omnia figmenta atque futiles argutiæ, quæ vel coelesti ejus gloriæ detrahunt vel veritati humanæ naturæ minus sunt consentaneæ. Neque enim minus absurdum judicamus, Christus sub pane locare vel cum pane copulare, quam panem transubstantiare in corpus ejus. * [1845]Hoc primum tradere oportet, peccatum sive a primis parentibus origine contractum, sive a nobis commissum, quamvis etiam adeo nefarium sit, ut ne cogitari quidem posse videatur, admirabili hujus sacramenti virtute remitti, et condonari. * [1846]Hominem vero salutarem fidem a se ipso non habere, nec vi liberi sui arbitrii, quandoquidem in statu defectionis et peccati nihil boni, quandoquidem vere bonum est, quale quid est fides salutaris, ex se possit cogitare, vel facere: sed necessarium esse eum a Deo in Christo per Spiritum Sanctum regigni et renovari mente, affectibus, seu voluntate et omnibus facultatibus, ut aliquid boni possit intelligere, cogitare, velle et perficere. Ev. Joann. xv. 5 * [1847]Homines non singulis quibusdam recte factis operibusque operatis, nec propter meritum quoddam iis attribuendum, sed sola vera fide, i.e * [1848]Hominis autem nondum renati intellectus et voluntas tantum sunt subjectum convertendum, sunt enim hominis spiritualiter mortui intellectus et voluntas, in quo homine Spiritus Sanctus conversionem et renovationem operatur, ad quod opus hominis convertendi voluntas nihil confert, sed patitur, ut Deus in ipsa operetur, donec regeneretur. Postea vero in aliis sequentibus bonis operibus Spiritui Sancto cooperatur, ea faciens, quæ Deo grata sunt. * [1849]Hujus justificationis causæ sunt, finalis quidem, gloria Dei et Christi, ac vita æterna: efficiens vero, misericors Deus, qui gratuito abluit et sanctificat, signans et ungens Spiritu promissionis sancto, . . . . meritoria autem dilectissimus unigenitus suus, Dominus noster, Jesus Christus, qui, cum essemus inimici, propter nimiam caritatem, qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem [i.e * [1850]Hujus sacrificii eam vim esse, parochi docebunt, ut non solum immolanti, et sumenti prosit, sed omnibus etiam fidelibus, sive illi nobiscum in terris vivant, sive jam in Domino mortui, nondum plane expiati sint. Neque enim minus ex Apostolorum certissima traditione, pro his utiliter offertur, quam pro vivorum peccatis, poenis, satisfactionibus, ac quibusvis calamitatibus, et angustiis. * [1851]Id indicant hæc verba: Pro vobis datur; et: effunditur in remissionem peccatorum. Nempe nobis per verba illa in sacramento remissio peccatorum, vita, justitia et salus donentur. Ubi enim remissio peccatorum est, ibi est et vita et salus. * [1852]Idcirco approbamus Lactantii veteris, scriptoris sententiam, dicentis, Non est dubium, quin religio nulla est, ubicunque simulachrum est. * [1853]Idem effectus est verbi et ritus, sicut præclare dictum est ab Augustino, sacramentum esse verbum visibile, quia ritus oculis accipitur, et est quasi pictura verbi, idem significans, quod verbum. Quare idem est utriusque effectus. * [1854]Igitur ut intelligamus, quid sit opus operatum, notandum est, in justificatione, quam recipit aliquis, dum percipit sacramenta, multa concurrere; nimirum ex parte Dei, voluntatem utendi illa re sensibili; ex parte Christi, passionem ejus; ex parte ministri potestatem, voluntatem, probitatem; ex parte suscipientis voluntatem, fidem, et poenitentiam; denique ex parte sacramenti ipsam actionem externam, quæ consurgit, ex debita applicatione formæ et materiæ. Cæterum ex his omnibus id, quod active, et proxime atque instrumentaliter efficit gratiam justificationis, est sola actio illa externa, quæ sacramentum dicitur, et hæc vocatur opus operatum, accipiendo passive (operatum) ita ut idem sit sacramentum conferre gratiam ex opere operato, quod conferre gratiam ex [vi] ipsius actionis sacramentalis a Deo ad hoc institutæ, non ex merito agentis vel suscipientis. * [1855]Illi qui ponunt quod sacramenta non causant gratiam, nisi per quandam concomitantiam ponunt quod in sacramento non sit aliqua virtus, quæ operetur ad sacramenti effectum, est tamen virtus divina sacramento assistens, quæ sacramentalem effectum operatur. * [1856]Imagines porro Christi, Deiparæ Virginis, et aliorum sanctorum, in templis præsertim habendas, et retinendas; eisque debitum honorem, et venerationem impertiendam; non quod credatur inesse aliqua in eis divinitas, vel virtus, propter quam sint colendæ; vel quod ab eis sit aliquid petendum; vel quod fiducia in imaginibus sit figenda; veluti olim fiebat a gentibus, quæ in idolis spem suam collocabant; sed quoniam honos, qui eis exhibetur refertur ad prototypa, quæ illæ representant: ita ut per imagines, quas osculamur, et coram quibus caput aperimus, et procumbimus, Christum adoremus; et sanctos, quorum illæ similitudinem gerunt, veneremur. * [1857]Impossibile est, ut res aliqua externa fidem hominis internam confirmet et stabiliat. * [1858]In coena domini naturale ac substantiale istud corpus Christi, quo et hic passus est et nunc in coelis ad dexteram patris sedet, non naturaliter atque per essentiam editur, sed spiritualiter tantum. . . . . Spiritualiter edere, corpus Christi, nihil est aliud quam spiritu ac mente niti misericordia et bonitate Dei per Christum. . . . . Sacramentaliter edere corpus Christi, cum proprie volumus loqui, est, adjuncto sacramento, mente ac spiritu corpus Christi edere. * [1859]In eo errant quam maxime, quod velint redemtionis pretium per omnia equivalens esse debere miseriæ illi, e qua redemtio fit: redemtionis pretium enim constitui solet pro libera æstimatione illius, qui captivum detinet, non autem solvi pro captivi merito. . . . . Ita pretium, quod Christus persolvit, juxta Dei Patris æstimationem persolutum est. * [1860]In eo qui credit, duo sunt, apprehensio et judicium, sive assensus: sed apprehensio non est fides, sed aliud fidem præcedens. Possunt enim infideles apprehendere mysteria fidei. Præterea, apprehensio non dicitur proprie notitia. . . . . Mysteria fidei, quæ rationem superant, credimus, non intelligimus, ac per hoc fides distingintur contra scientiam, et melius per ignorantiam, quam per notitiam definitur. * [1861]In numeris non sum Pythagoricus. * [1862]In renatis nihil odit Deus, quia nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptisma in mortem: qui non secundum carnem ambulant, sed veterem hominem exuentes, et novum, qui secundum Deum creatus est, induentes, innocentes, immaculati, puri, innoxii, ac Deo dilecti effecti sunt. * [1863]In sacramentis novæ legis non per se requiritur, quod homo se disponat: ergo per ipsum sacramentum disponitur. * [1864]In summa, quicquid Deus in nobis facit et operatur, tantum externis istius modi rebus et constitutionibus operari dignatur. * [1865]Indebitum * [1866]Infantes illos, qui vel in utero maternoRomanists, when a child is in imminent peril, baptize it in utero * [1867]Infantibus baptismus principaliter est medium ordinarium regenerationis et mundationis a peccatis, etc. Secundario autem sigillum justitiæ et fidei confirmatio; adultis credentibus baptismus principaliter præstat usum obsignationis ac testificationis de gratia Dei, huiothesia * [1868]Infantibus quidem æque omnibus per baptismum primum confertur et obsignatur fides, per quam meritum Christi applicatur. Adultis vero illis tantum, qui fidem ex verbo conceperunt ante baptismi susceptionem, baptismus eam obsignat et confirmat. * [1869]Inferi * [1870]Intellige ut credas * [1871]Interrogatus, quid baptismus sit? ita responde: non esse prorsus aquam simplicem, sed ejusmodi, quæ verbo et præcepto Dei comprehensa, et illi inclusa sit, et per hoc sanctificata ita ut nihil aliud sit, quam Dei seu divina aqua. * [1872]Invocandi sunt [angeli eorum]; quod et perpetuo Deum intuentur et patrocinium salutis nostræ, sibi delatum, libentissime suscipiunt. * [1873]Ipsi duplicem faciunt fidem, informem et formatam, hanc pestilentissimam et satanicam glossam non possum non vehementer detestari. * [1874]Ista fratres dicuntur sacramenta, quia in eis aliud videtur, aliud intelligitur. Quod videtur speciem habet corporalem, quod intelligitur, fructum habet spiritualem. * [1875]Itaque utendum est sacramentum ita, ut fides accedat, quæ credat promissionibus, quæ per sacramenta exhibentur et ostenduntur. Damnant igitur illos, qui docent, quod sacramenta, ex opere operato justificent, nec docent fidem requiri in usu sacramentorum, quæ credat remitti peccata. * [1876]Ite, missa est * [1877]Jam vero sacramenta gratiam, quam significant, continere, eamque conferre virtute sibi insita, seu ex opere operato, Scripturæ, patres, constansque Ecclesiæ sensus traditionalis luculentissime docent. * [1878]Jus dispensandi sacramenta Deus concredidit ecclesiæ, quæ exsecutionem aut exercitium hujus juris, observandi ordinis et euschemosunes * [1879]Justificare hoc loco (Rom. v. 1 * [1880]Justificare significat Apostolo in disputatione de justificatione, peccata remittere, a culpa et poena absolvere, in gratiam recipere, et justum pronunciare. Etenim ad Romanos dicit apostolus, Deus est, qui justificat, quis ille, qui condemnet?' opponuntur justificare et condemnare. . . . . Etenim Christus peccata mundi in se recepit et sustulit, divinæque justitiæ satisfecit. Deus ergo propter solum Christum passum et resuscitatum, propitius est peccatis nostris, nec illa nobis imputat, imputat autem justitiam Christi pro nostra: ita ut jam simus non solum mundati a peccatis et purgati, vel sancti, sed etiam donati justitia Christi, adeoque absoluti a peccatis, morte vel condemnatione, justi denique ac hæredes vitæ æternæ. Proprie ergo loquendo, Deus solus nos justificat, et duntaxat propter Christum justificat, non imputans nobis peccata, sed imputans ejus nobis justitiam. * [1881]Justificari significat hic non ex impio justum effici, sed usu forensi justum pronuntiari. * [1882]Justificatio . . . non est sola peccatorum remissio, sed et sanctificatio, et renovatio interioris hominis per voluntariam susceptionem gratiæ, et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit heres secundum spem vitæ æternæ. * [1883]Justificatio . . . . non est sola peccatorum remissio, sed et sanctificatio, et renovatio interioris hominis per voluntariam susceptionem gratiæ et donorum. . . . . Quanquam nemo possit esse justus, nisi cui merita passionis Domini nostri Jesu Christi communicantur: id tamen in hac impii justificatione fit, dum ejusdem sanctissimæ passionis merito per Spiritum Sanctum caritas Dei diffunditur in cordibus eorum, qui justificantur, atque ipsis inhæret. * [1884]Justificatio est actio Dei, quam Deus pure pute in sua ipsius mente efficit, quia nihil aliud est, quam volitio aut decretum, quo peccata remittere, et justitiam imputare aliquando vult iis, qui credunt, id est, quo vult poenas, peccatis eorum promeritas, iis non infligere, eosque tanquam justos tractare et premio afficere. * [1885]Justificatio est actus forensis, quo Deus, sola gratia ductus, peccatori, propter Christi meritum fide apprehensum, justitiam Christi imputat, peccata remittit, eumque sibi reconciliat. * [1886]Justitia enim actualis, quamvis aliquo modo sit imperfecta, propter admixtionem venalium delictorum, et egeat quotidiana remissione peccati, tamen non propterea desinit esse vera justitia, et suo etiam quodam modo perfecta. * [1887]Lex Dei credentibus bona opera ad eum modum præscribit, ut simul, tanquam in speculo, nobis commonstret, ea omnia in nobis in hac vita adhuc imperfecta et impura esse * [1888]Limbus Infantum * [1889]Limbus Patrum * [1890]Loquutio, baprizo tina eis tina (eis ti) * [1891]Lutherus peccavit in duobus, nempe quod tetigit coronam pontificis et ventres monachorum. * [1892]Mandat sancta synodus omnibus episcopis . . . . ut . . . . fideles diligenter instruant, docentes eos, sanctos, una cum Christo regnantes, orationes suas pro hominibus Deo offerre; bonum, atque utile esse suppliciter eos invocare; et ob beneficia impetranda a Deo per filium ejus Jesus Christum, Dominum nostrum, qui solus noster redemptor et salvator est, ad eorum orationes, opem auxiliumque confugere: illos vero, qui negant sanctos, æterna felicitate in coelo fruentes, invocandos esse; aut qui asserunt, vel illos pro hominibus non orare; vel eorum, ut pro nobis etiam singulis orent, invocationem esse idolatriam; vel pugnare cum verbo Dei; adversarique honori unius mediatoris Dei et hominum Jesu Christi; vel stultum esse in coelo regnantibus voce, vel mente supplicare; impie sentire. * [1893]Manducare et bibere ista certe non efficiunt, sed illa verba, quæ hic ponuntur: Pro vobis datur, et: Effunditur in remissionem peccatorum; quæ verba sunt una cum corporali manducatione caput et summa hujus sacramenti. Et qui credit his verbis, ille habet, quod dicunt, et sicut sonant, nempe remissionem peccatorum. * [1894]Matrimonium est viri, et mulieris maritalis conjunctio inter legitimas personas, individuam vitæ consuetudinem retinens. * [1895]Maxima virtus maxime justificat. Dilectio est maxima virtus. Ergo maxime justificat. * [1896]Mendacium efficiosum peccatum venale est, per se, quia in eo gravis deordinatio non apprehenditus. * [1897]Mendacium officiosum dicitur, quod committitur solum causa utilitatis propriæ vel alienæ: v. g. quis dicit, se non habere pecunias, ne iis spolietur a militibus. * [1898]Missa * [1899]Nam pro defunctis quibusdam, vel ipsius Ecclesiæ, vel quorumdam piorum exauditur oratio: sed pro his quorum in Christo regeneratorum nec usque adeo vita in corpore male gesta est ut tali misericordia judicentur digni non esse, nec usque adeo bene, ut talem misercordiam reperiantur necessariam non habere. Sicut etiam facta resurrectione mortuorum non deerunt quibus post poenas, quas patiuntur spiritas mortuorum, impertiatur misericordia, ut in ignem non mittantur æternum. Neque enim de quibusdam veraciter diceretur, quod non eis remittatur neque in hoc sæculo, neque, in futuro, nisi essent quibus, etsi non in isto, tamen remittetur in futuro. * [1900]Natus est Dei filius: non pudet quia pudendum est. Et mortuus est Dei filius: prorsus credibile est, quia ineptum est. Et sepultus, resurrexit: certum est, quia impossibile est. * [1901]Ne itaque ex eo, quod nunc signa non fiunt, argumentum ducas tunc etiam non fuisse. Etenim tunc utiliter fiebant, et nunc utiliter non fiunt. * [1902]Neapolitani beatum Januarium revelatione commoti sustulerunt. * [1903]Nec erit alia lex Romæ, alia Athenis, alia nunc, alia posthac; sed et omnes gentes et omni tempore una lex et sempiterna et immutabilis continebit, unusque erit communis quasi magister et imperator omnium deus. * [1904]Nec vero baptismo nostro plus tribuere fas est, quam ipse alibi circumcisioni tribuit, quum vocat sigillum justitiæ fidei.' (Rom. iv. 11 * [1905]Nec vero si superstites hodie essent optimi et eximii Christi servi Zwinglius et Oecolampadius, verbulum in ea sententia mutarent. * [1906]Necessarium est homini accipere per modum fidei non solum ea, quæ sunt supra rationem: sed etiam ea, quæ per rationem cognosci possunt. Et hoc propter tria, Primo quidem, ut citius homo ad veritatis divinæ cognitionem perveniat. . . . . Secundo, ut cognitio Dei sit communior. Multi enim in studio scientiæ proficere non possunt. . . . . Tertio modo proptor certitudinem. Ratio enim humana in rebus divinis est multum deficiens. * [1907]Nemo autem dubitat mentiri eum qui volens falsum enuntiat causa fallendi: quapropter enuntiationem falsam cum voluntate ad fallendum prolatam, manifestum est esse mendacium. * [1908]Nempe eadem illa infinita virtus, quæ essentialiter, per se et independenter in Deo est, et per quam Deus nomines illuminat et convertit, verbo communicata est: et tanquam verbo communicata, divina tamen, hic spectari debet. * [1909]Nequaquam concedendum est, infantes, qui baptizantur, vel sine fide esse, vel in aliena fide baptizari. . . . . Aliena quidem vel parentum vel offerentium fides, parvulos ad Christum in baptismo adducit Marc. x. 13 * [1910]Neque enim hoc sacramentum in substantiam nostram, ut panis, et vinum, mutatur; sed nos quodam modo in ejus naturam convertimur: ut recte illud D. Augustini ad hunc locum transferri possit * [1911]Neque sacramenta hilum proficere sine Spiritu Sancti virtute. * [1912]Nihilo splendidius de illis Apostolus quam de his loquitur, quum docet patres eandem nobiscum spiritualem escam manducasse; et escam illam Christum interpretatur. * [1913]Nimis autem longum est, convenienter disputare de varietate signorum, quæ cum ad res divinas pertinent, sacramenta appellantur. * [1914]Nobis inferi non nuda cavositas, nec subdivalis aliqua mundi sentina creduntur: sed in fossa terræ et in alto vastitas, et in ipsis visceribus ejus abstrusa profunditas. * [1915]Nolli enunciare nomen Jova Dei tui ad falsum sc. comprobandum. * [1916]Non assumes nomen Domini Dei tui in vanum. * [1917]Non enim Deus verborum tantum actuumque nostrorum discussor et judex, sed etiam propositi ac destinationis inspector est. . . . . Ille tamen intimam cordis inspiciens pietatem, non verborum sonum, sed votum dijudicat voluntatis, quia finis, operis et affectus considerandus est perpetrantis. * [1918]Non fides, de qua loquimur, assentit alicui, nisi quia est a Deo revelatum. * [1919]Non justificant signa, ut Apostolus ait, Circumcisio nihil est: ita baptismus nihil est. Participatio mensæ Domini nihil est: sed testes sunt kai sphragides * [1920]Non liberari potest ecclesia a servitute laicorum, nisi liberentur clerici ab uxoribus. * [1921]Non licet a sanctis petere, ut nobis tanquam auctores divinorum beneficiorum, gloriam, vel gratiam aliaque ad beatitudinem media concedunt. * [1922]Non multo post Apostoli mortem exorti sunt Encratitæ (qui nomen sibi a continentia indiderunt) Taciani; Cathari; Montanus cum sua secta, et tandem Manichæi, qui ab esu carnium et conjugio abhorrerent, et tanquam res profanas damnarent. . . . . Excipiunt [Papistæ] se Encratitis et Manichæis esse dissimiles, quia non simpliciter usum conjugii et carnium interdicunt, sed certis tantum diebus cogunt ad carnis abstinentiam, solos autem monachos et sacerdotes cum monialibus ad votum coelibatus cogunt. Verum hæc. . . . . nimis frivola est excusatio. Nam sanctimoniam nihilo minus in his rebus locant; deinde falsum et adulterinum Dei cultum instituunt: postrema conscientias alligant necessitati, a qua debebant esse liberæ. * [1923]Non negamus recta nos fide caritateque sincera Christo spiritualiter conjungi; sed nullam nobis conjunctionis rationem secundum carnem cum illo esse, id profecto pernegamus, idque a divinis Scripturis omnino alienam dicimus. * [1924]Non quæritur, An fides sit scientia, quæ habeat evidentiam: Sic enim distinguitur a scientia, quæ habet assensum certum et evidentem, qui nititur ratione clara et certa, et ab opinione, quæ nititur ratione tantum probabili; ubi fides notat assensum certum quidem, sed inevidentem, qui non ratione, sed testimonio divino nititur. * [1925]Non quod dignitate meæ fidei Deo placeam, sed quod sola satisfactio, justitia ac sanctitas Christi, mea justitia sit coram Deo. Ego vero eam non alia ratione, quam fide amplecti, et mihi applicare queam. * [1926]Non solum sanctos Christi loco adorant, sed etiam eorum ossa, vestes, calceos, et simulacra * [1927]Non tollit efficaciam sacramenti error ministri circa ecclesiam, sed do fectus intentionis. * [1928]Nonus articulus approbatus est, in quo confitemur, quod baptismus sit necessarius ad salutem, et quod pueri sint baptizandi, et quod baptismus puerorum non sit irritus, sed necessarius et efficax ad salutem. * [1929]Nos non de modo fidei sumus solliciti, sed in illa simplicitate acquiescimus, quod infantes vere credant. * [1930]Nos præter illam fidem [fidem generalem] requirimus, ut credat sibi quisque remitti peccata. * [1931]Nota, Apostolum permittere hoc casu non tantum thori divortium sed etiam matrimonii; ita ut possit conjux fidelis aliud matrimonium inire. * [1932]Nullibi docet Scriptura justitiam Christi nobis imputari. Et id absurdum est. Nemo enim in se injustus aliena justitia potest esse formaliter justus, non magis, quam aliena albedine Æthiops esse albus. * [1933]Nullum unquam exstitisse pii hominis opus, quod, si severo Dei judicio examinaretur, non esset damnabile. * [1934]Nuoit genero socrus. . . . . O mulieris incredibile et præter hanc unam in omni vita inauditum! * [1935]O quoties ego ipso in eremo constitutus in illa vasta solitudine, quæ exusta solis ardoribus, horridum monachis præstat habitaculum, putavi me Romanis interesse deliciis. . . . . Ille igitur ego, qui ob Gehennæ metum tali me carcere ipse damnaveram, scorpiorum tantum socius et ferarum, sæpe choris intereram puellarum. Pallebant ora jejuniis, et mens desideriis æstuabat in frigido corpore, et ante hominem sua jam in carne præmortuum, sola libidinum incendia bulliebant. * [1936]Obsignantur hæc omnia baptismo. Nam intus regeneramur, purificamaur, et renovamur a Deo per Spiritum Sanctum: foris autem accipimus obsignationem maximorum donorum, in aqua, qua etiam maxima illa beneficia representantur, et veluti oculis nostris conspicienda proponuntur. * [1937]Officiosum autem et jocosum sunt ex genere suo peccatum veniale. * [1938]Omnes horribiliter errant. Primo, quia verbum justificare tantum pro justum reputare et pronunciare intelligunt, atque interpretantur, et non pro eo, quod est, reipsa et in veritate justum efficere. Deinde etiam in hoc quod nullam differentiam tenent inter redemptionem et justificationem, quum tamen magna differentia sit, sicut vel inde intelligi sit, quod homines furem a suspendio redimere possunt, bonum et justum efficere non possunt. Porro etiam in hoc, quod nihil certe statuere possunt, quid tandem justitia Christi sit, quam per fidem in nobis esse, nobisque imputari oporteat. Ac postremo errant omnium rudissime etiam in hoc, quod divinam naturam Christi a justificatione separant, et Christum dividunt atque solvunt, id quod haud dubie execrandi Satanæ opus est. * [1939]Omnes hujus dicti capaces esse negans, significat electionem non esse positam in manu nostra, acsi de re nobis subjecta esset consultatio. Si quis utile sibi esse putat uxore carere, atque ita nullo examine habito, coelibatus legem sibi edicit, longe fallitur. Deus enim, qui pronuntiavit bonum esse, ut viro adjutrix sit mulier, contempti sui ordinis poenam exiget: quia nimium sibi arrogant mortales, dum se a coelesti vocatione eximere tentant. Porro non esse omnibus liberum, eligere utrum libuerit, inde probat Christus, quia speciale sit continentiæ donum: nam quum dicit, non omnes esse capaces, sed quibus datum est, clare demonstrat non omnibus esse datum. * [1940]Omnia non legitima nec rite concepta, ut apud Deum nihili sunt, sic nobis irrita esse debere. * [1941]Omnium dogmatum firmitas pendet ab auctoritate præsentis ecclesiæ. * [1942]Oportet, quod virtus salutifera a divinitate Christi per ejus humanitatem in ipsa sacramenta derivetur. . . . . Sacramenta ecelesiæ specialiter habent virtutem ex passione Christi, cujus virtus quodammodo nobis copulatur per susceptionem sacramentorum. * [1943]Ordo sacer et sacramentum divinitus institutum, quo tribuitur potestas consecrandi corpus et sanguinem Domini, nec non remittendi et retinendi peccata. * [1944]Ossa, nervi, et quæcumque ad hominis perfectionem pertinent. * [1945]Poena enim omnis propositum habet bonum commune. * [1946]Poena purgatorii," says the angelic Doctor,See Aquinas, Summa * [1947]Poenas infligere, aut a poenis aliquem liberare, quem punire possis, quod justificare vocat Scriptura, non est nisi rectoris, qua talis primo et per se: ut, puta, in familia patris; in republica regis, in universo Dei. . . . . Unde sequitur, omnino hic Deum considerandum, ut rectorem. * [1948]Peccata venalia per se tam esse minuta et levia, ut non adversentur perfectioni caritatis, nec impedire possint perfectam et absolutam legis obedientiam: utpote quæ non sint ira Dei et condemnatione, sed venia digna, etiamsi Deus cum illis in judicium intret. * [1949]Peccatores, te rogamus audi nos; Ut sanctam Ecclesiam piissima conservare digneris, Ut justis gloriam, peccatoribus gratiam impetrare digneris, Ut navigantibus portum, infirmantibus sanitatem, tribulatis consolationem, captivis liberationem, impetrare digneris, Ut famulos et famulas tuas tibi devote servientes, consolare digneris, Ut cunctum populum Christianum filii tui pretioso sanguine redemptum, conservare digneris, Ut cunctis fidelibus defunctis, eternam requiem impetrare digneris, Ut nos exaudire digneris, Mater Dei, Filia Dei, Sponsa Dei, Mater carissima, Domina nostra, miserere, et dona nobis perpetuam pacem. * [1950]Pelli sane potent in desertam ecclesia, regnante Antichristi, et illo momento temporis in deserta, id est, in locis abitis, in speluncis, in latibulis quo sancti se recipient, non incommode quæretur ecclesia. * [1951]Per D. N. J. C. gratiam, quæ in baptismo confertur, reatus originalis peccati remittitur, ac tollitur totum id, quod veram et propriam peccati rationem habet. * [1952]Placuit picturas in ecclesia esse non debere; ne quod colitur et adoratur in parietibus depingatur. * [1953]Poena originalis peccati est carentia visionis Dei, actualis vero poena peccati est gehennæ perpetuæ cruciatus. * [1954]Ponendo quod sacramentum est instrumentalis causa gratiæ, necesse est simul ponere, quod in sacramento sit quædam virtus instrumentalis ad inducendum sacramentalem effectum. . . . . Sicut virtus instrumentalis acquiritur instrumento, ex hoc ipso quod movetur ab agente principali, ita et sacramentum consequitur spiritualem virtutem ex benedictione Christi et applicatione ministri ad usum sacramenti. * [1955]Populus vult decipi * [1956]Porro ne impingamus in ipso limine (quod fieret si de re incognita disputationem ingrediremur) primum explicemus quid sibi velint istæ loquutiones, Hominem coram Deo justificari, Fide justificari, vel operibus. Justificari coram Deo dicitur qui judicio Dei et censetur justus, et acceptus est ob suam justitiam: siqui dem ut Deo abominabilis est iniquitas, ita nec peccator in ejus oculis potest invenire gratiam, quatenus est peccator, et quamdiu talis censetur. Proinde ubicunque peccatum est, illic etiam se profert ira et ultio Dei. Justificatur autem qui non loco peccatoris, sed justi habetur, eoque nomine consistit coram Dei tribunali, ubi peccatores omnes corruunt. Quemadmodum si reus innocens ad tribunal æqui judicis adducatur, ubi secundum innocentiam ejus judicatum fuerit, justificatus apud judicem dicitur: sic apud Deum justificatur, qui numero peccatorum exemptus, Deum habet suæ justitiæ testem et assertorem. Justificari, ergo, operibus ea ratione dicetur, in cujus vita reperietur ea puritas ac sanctitas quæ testimonium justitiæ apud Dei thronum mereatur: seu qui operum suorum integritate respondere et satisfacere illius judicio queat. Contra, justificabitur ille fide, qui operum justitia exclusus, Christi justitiam per fidem apprehendit, qua vestitus in Dei conspectu non ut peccator, sed tanquam justus apparet. Ita nos justificationem simpliciter interpretamur acceptionem, qua nos Deus in gratiam receptos pro justos habet. Eamque in peccatorum remissione ac justitiæ Christi imputatione positam ease dicimus. * [1957]Potest dividi mendacium, in quantum habet rationem culpæ, secundum ea quæ aggravant, vel diminuunt culpam mendacii ex parte finis intenti. Aggravat autem culpam mendacii, si aliquis per mendacium intendat alterius nocumentum: quod vocatur mendacium perniciosum. Diminuitur autem culpa mendacii, si ordinetur ad aliquod bonum, vel delectabile, et sic est mendacium jocosum: vel utile, et sic est mendacium officiosum, quo intenditur juvamentum alterius, vel remotio nocumenti. Et secundum hoc dividitur mendacium in tria prædicta. * [1958]Præsertim vero tollenda est quælibet localis præsentiæ imaginatio. Nam quum signa hic in mundo sint, oculis cernantur, palpentur manibus: Christus quatenus homo est, non alibi quam in coelo, nec aliter quam mente et fidei intelligentia quærendus est. Quare perversa et impia superstitio est, ipsum sub elementis hujus mundi includere. * [1959]Præsertim vero tollenda est quælibet localis præsentiæ imaginatio. Nam quum signa hic in mundo sint, oculis cernuntur, palpentur manibus: Christus quatenus homo est, non alibi quam in coelo, nec aliter quam mente et fidei intelligentia quærendus est. Quare perversa et impia superstitio est, ipsum sub elementis hujus mundi includere. * [1960]Præter hæc justo Dei judicio relinquimus omnes curiosas, sannis virulentis tinctas, et blasphemas quæstiones, quæ honeste, pie et sine gravi offensione recitari nequeunt, aliosque sermones, quando de supernaturali et coelesti mysterio hujus sacramenti crasse, carnaliter, capernaitice, et plane abominandis modis, blaspheme, et maximo cum ecclesiæ offendiculo, Sacramentarii loquuntur. * [1961]Præter superiorem manducationem spiritualem, est et sacramentalis manducatio corporis Domini, qua fidelis non tantum spiritualiter et interne participat vero corpore et sanguine Domini, sed, foris etiam accedendo ad mensam Domini, accipit visibile corporis et sanguinis Domini sacramentum. * [1962]Præterea sedulo docemus, Deum non promiscue vim suam exerere in omnibus qui sacramenta recipiunt, sed tantum in electis. Nam quemadmodum non alios in fidem illuminat, quam quos preordinavit ad vitam: ita arcana Spiritus sui virtute efficit, ut percipiant electi quæ offerunt sacramenta. * [1963]Prima sententia, sive propositio. Imagines Christi, et sanctorum venerandæ sunt, non solum per accidens, vel improprie, sed etiam per se proprie, ita ut ipsæ terminent venerationem ut in se considerantur, et non solum ut vicem gerunt exemplaris. * [1964]Prima, quod imago non sit ullo modo in se colenda, sed solum coram imagine colendum exemplar. * [1965]Primum quia cum alii mediatores præter Christum quæruntur, collocatur fiducia in alios, obruitur tota notitia Christi, idque res ostendit. Videtur initio mentio sanctorum, qualis est in veteribus orationibus, tolerabili consilio recepta esse. Postea secuta est invocatio, invocationem prodigiosi et plus quam ethnici abusus secuti sunt. Ab invocatione ad imagines ventum est, hæ quoque colebantur, et putabatur eis inesse quædam vis, sicut Magi vim inesse fingunt imaginibus signorum coelestium certo tempore sculptis. * [1966]Primum, mors Christi nos justificat, dum per eam excitatur caritas in cordibus nostris, qua justi efficimur: deinde quod per eandem exstinctum est peccatum; quo nos captivos distinebat diabolus, ut jam non habeat unde nos damnet. * [1967]Principaliter competit summo Pontifici; non tamen nisi ex rationabili causa, quia dispensat in jure alieno: competit etiam jure ordinario Episcopis, non Parochis. Requirit autem hæc dispensatio potestatem jurisdictionis majoris. * [1968]Proinde Jesum Christum mundi servatorem pro omnibus et singulis mortuum esse, atque ita quidem, ut omnibus per mortem Christi reconciliationem et peccatorum remissionem impetravit: ea tamen conditione, ut nemo illa remissione peccatorum re ipsa fruatur, præter hominem fidelem, et hoc quoque secundum Evang. Joann. iii. 16 * [1969]Proinde meminerint lectores, fuisse me de monachismo potius quam de monachis loquutum, et ea vitia notasse, non quæ in paucorum vita hærent, sed quæ ab ipso vivendi instituto separari nequeunt. * [1970]Proinde, qui in solennibus Coenæ verbis, Hoc est corpus meum, Hic est sanguis meus: præcise literalem, ut loquuntur, sensum urgent, eos tanquam præposteros interpretes repudiamus. Nam extra controversiam ponimus, figurate accipienda esse, ut esse panis et vinum dicantur id quod significant. Neque vero novum hoc aut insolens videri debet, ut per metonymiam ad signum transferatur rei figuratæ nomen, quum passim in Scripturis ejusmodi locutiones occurrant: et nos sic loquendo nihil asserimus, quod non apud vetustissimos quosque et probatissimos Ecclesiæ scriptores extet. * [1971]Prorsus credibile est, quia ineptum est; . . . . certum est, quia impossibile est. * [1972]Prudentia quoque hoc nomine rectorem ad poenam incitat. Augetur præterea causa puniendi, ubi lex aliqua publicata est, quæ poenam minatur. Nam tunc omissio poenæ ferme aliquid detrahit de legis authoritate apud subditos. * [1973]Pura et vera doctrina nostrarum Ecclesiarum de Sacra Coena. (1.) Quod verba Christi: Accipite et comedite, hoc est corpus meum: Bibite, hic est sanguis meus simpliciter, et secundum literam, sicut sonant, intelligenda sint. (2.) Quod in sacramento duæ res sint, quæ exhibentur et simul accipiuntur: una terrena, quæ est panis et vinum; et una coelestis, quæ est corpus et sanguis Christi. (3.) Quod hæc unio, exhibitio et sumptio fiat hic inferius in terris, non superius in coelis. (4.) Quod exhibeatur et accipiatur verum et naturale corpus Christi, quod in cruce pependit, et verus ac naturalis sanguis, qui ex Christi latere fluxit. (5.) Quod corpus et sanguis Christi non fide tantum spiritualiter, quod etiam extra coenam fieri potest, sed cum pane et vino oraliter, modo tamen imperscrutabill, et supernaturali, illic in coena accipiantur, idque in pignus et certificationem resurrectionis nostrorum corporum ex mortuis. (6.) Quod oralis perceptio corporis et sanguinis Christi non solum fiat a dignis, verum etiam ab indignis, qui sine poenitentia et vera fide accedunt; eventu tamen diverso. A dignis enim percipitur ad salutem, ab indignis autem ad judicium. * [1974]Quæ enim justitia nostra dicitur, quia per eam nobis inhærentem justificamur; illa eadem Dei est, quia a Deo nobis infunditur per Christi meritum. * [1975]Quæ igitur fidei sunt, non sunt tentanda probare nisi per auctoritates his, qui auctoritates suscipiunt. Apud alios vero sufficit defendere non esse impossibile quod prædicat fides * [1976]Qualis futuris sit mundi interitus? An per ultimam conflagrationem sit annihilandus, an instaurandus et renovandus? * [1977]Quam vere in sacra coena præsens est res terrena, panis et vinum: tam vere etiam præsens res coelestis, corpus et sanguis Christi: proinde credimus, docemus et confitemur in eucharistiæ sacramento veram, realem et substantialem corporis et sanguinis Christi præsentiam, exhibitionem, manducationem et bibitionem, quæ præsentia non est essentialis conversio panis in corpus et vini in sanguinem Christi, quam transubstantionem vocant, neque est corporis ad panem, ac sanguinis ad vinum extra usum coenæ localis aut durabilis, neque est panis et corporis Christi personalis unio, qualis est divinæ et humanæ naturæ in Christo unio, neque est localis inclusio corporis in panem, neque est impanatio, neque est incorporatio in panem, neque est consubstantio, qua panis cum corpore Christi, et vinum cum ipsius sanguine in unam massam physicam coalescat: neque est naturalis inexistentia, neque delitescentia corpusculi sub pane, neque quidquam hujusmodi carnale aut physicum; sed est præsentia et unio sacramentalis, quæ ita comparata est, ut juxta ipsius salvaroris nostri, veracis, sapientis, et omnipotentis institutionem, pani benedicto tanquam medio divinitus ordinato corpus: et vino benedicto tanquam medio itidem divinitus ordinato, sanguis Christi modo nobis incomprehensibili uniatur, ut cum illo pane corpus Christi una manducatione sacramentali et cum illo vino sanguinem Christi una bibitione sacramentali in sublimi mysterio sumamus, manducemus ac bibamus. Breviter non apousian * [1978]Quamvis [Christus] nunc sit in coelis, ibidem etiam mansurus donec veniat mundum judicaturus: credimus tamen, eum arcana et incomprehensibili Spiritus sui virtute per fidem apprehensa, nos nutrire et vivificare sui corporis et sanguinis substantia. Dicimur autem hoc spiritualiter fieri, non ut efficaciæ et veritatis loco imaginationem aut cogitationem supponamus, sed potius, quoniam hoc mysterium nostræ cum Christo coalitionis tam sublime est, ut omnes nostros sensus totumque adeo ordinem naturæ superet: denique quoniam sit divinum ac coeleste, non nisi fide percipi ac apprehendi potest. * [1979]Quamvis baptismus sit fidei et resipiscentiæ sacramentum, tamen cum una cum parentibus posteritatem etiam illorum in ecclesia Deus recenseat, affirmamus, infantes sanctis parentibus natos, esse ex Christi authoritate baptizandos. * [1980]Quamvis peccata in baptismo remittantur, es tamen prorsus non tolli, aut radicitus evelli, sed quodam modo abradi, ita ut peccatorum radices animo infixæ adhuc remaneant. * [1981]Quanquam itaque effectus Verbi divini prædicati nonnunquam impediatur, efficacia tamen ipsa, seu virtus intrinseca a verbo tolli et separari non potest. Et ita per accidens fit inefficax, non potentiæ defectu, sed malitiæ motu, quo ejus operatio impeditur, quo minus effectum suum assequatur. * [1982]Quanquam solus Deus sit orandus, ut vel gratiam vel gloriam nobis donet; sanctos nihilominus viros orare expedit, ut illorum precibus et meritis, nostræ orationes sortiantur effectum. * [1983]Quantum ad me pertinet, juro, sed quantum mihi videtur, magna necessitate compulsus. * [1984]Quantum ad prima credibilia, quæ sunt articuli fidei, tenetur homo explicite credere. Quantum autem ad alia credibilia non tenetur homo explicite credere, sed solum implicite, vel in præparatione animi, in quantum paratus est credere quidquid divina Scriptura continet. * [1985]Quare hoc? Ideo, quod verba illic extant et hæc dant nobis. Siquidem propterea a Christo jubeor edere et bibere, ut meum sit, mihique utilitatem afferat, veluti certum pignus et arrhabo, imo potius res ipsa, quam pro peccatis meis, morte et omnibus malis ille opposuit et oppignoravit. Inde jure optimo cibus animæ dicitur, novum hominem alens atque fortificans. * [1986]Quare in hoc nobis est, constanter perseverandum, quod Deus non velit nobiscum aliter agere, nisi per vocale verbum et sacramenta, et quod, quidquid sine verbo et sacramentis jactatur, ut spiritus, sit ipse diabolus. Nam Deus etiam Mosi voluit apparere per rubum ardentem et vocale verbum. Et nullus propheta, sive Elias, sive Elisæus, Spiritum sine decalogo sive verbo vocali accepit. * [1987]Quare rei summam ita simplicissime complectere, hanc videlicet baptismi virtutem, opus, fructum et finem esse, ut homines salvos faciat. Nemo enim in hoc baptizatur, ut princeps evadat, verum sicut verba sonant, ut salvus fiat. Cæterum salvum fieri scimus nihil aliud esse, quam a peccati, mortis et diaboli tyrannide liberari, in Christi regnum deferri, ac cum eo immortalem vitam agere. * [1988]Quarta propositio. Imago per se, et proprie non est adoranda eodem cultu, quo ipsum exemplar, et proinde nulla imago est adoranda cultu latriæ per se, et proprie. * [1989]Qui Christum dicunt ubique ut hominem, Christum dicunt non hominem, dum enim dico ubique, dico Deum, qui solus est in coelo et in terra. Similiter cum dico subjectum legi, dico hominem. Qui ergo Christum subjectum legi negant, negant ipsum esse hominem. * [1990]Qui a nuptiarum conjunctione legibus omnino exclusi sunt, ii matrimonium inire non possunt; neque, si ineant, ratum est, exempli enim gratia: qui intra quartum gradum propinquitate conjuncti sunt, puerque ante decimum quartum annum, aut puella ante duodecimum, quæ ætas legibus constituta est, ad matrimonii justa foedera ineunda apti esse non possunt. * [1991]Qui annum putant hic notari per tempus, falluntur meo judicio . . . . Annus sumetur figurate pro tempore aliquo indeterminato. * [1992]Qui crediderit et baptizatus fuerit, salvus erit. Hoc est: sola fides personam dignam facit, ut hanc salutarem et divinam aquam utiliter suscipiat. Cum enim hoc in verbis una cum aqua nobis offeratur et proponatur, non alia ratione potest suscipi, quam ut hoc ex animo credamus. Citra fidem nihil prodest baptismus, tametsi per sese coelestis et inæstimabilis thesaurus esse negari non possit. * [1993]Qui defuncta uxore alteram jam coelebs inducit, nihilominus unius uxoris maritus censeri debet. Non enim eligendum docet qui fuerit maritus unius uxoris, sed qui sit. * [1994]Qui fit ut vivamus Christi fide? quia nos dilexit, et se ipsum tradidit pro nobis. Amor, inquam, quo nos complexus est Christus, fecit ut se nobis coadunaret. Id implevit morte sua nam se ipsum tradendo pro nobis, non secus atque in persona nostra passus est. . . . . Neque parum energiæ habet pro me: quia non satis fuerit Christum pro mundi salute mortuum reputare, nisi sibi quisque effectum ac possessionem hujus gratiæ privatim vindicet. * [1995]Qui potest aqua tam magnas res efficere? * [1996]Qui potest corporalis illa manducatio tantas res efficere? * [1997]Qui sit: non autem, Qui fuerit * [1998]Qui uxorem repudiat, quasi dimidiam sui partem a seipso avellit. Hoc autem minime patitur natura, ut corpus suum quisque discerpat. * [1999]Qui vero verbi Dei et doctrinæ Evangelicæ purificationem spreverit, tristibus et poenalibus purificationibus semetipsum reservat, ut iguis gehennæ in cruciatibus purget, quem nec apostolica doctrina nec evangelicus sermo purgavit. * [2000]Quia fides affert Spiritum Sanctum, et parit novam vitam in cordibus, necesse est, quod pariat spirituales motus in cordibus. Et qui sint illi motus, ostendit propheta, cum ait: Dabo legem meam in corda eorum.' Postquam igitur fide justificati et renati sumus, incipimus Deum timere, diligere, petere, et expectare ab eo auxilium. . . . . Incipimus et diligere proximos, quia corda habent spirituales et sanctos motus. Hæc non possunt fieri, nisi postquam fide justificati sumus et renati accipimus Spiritum Sanctum. . . . . Profitemur igitur, quod necesse est, inchoari in nobis et subinde magis magisque fieri legem. Et complectimur simul utrumque videlicet spirituales motus et externa bona opera. Falso igitur calumniantur nos adversarii, quod nostri non doceant bona opera, cum ea non solum requirant, sed etiam ostendant, quomodo fieri possint. * [2001]Quibus modis potest cessare obligatio juramenti promissorii? * [2002]Quibus verbis justificationis impii descriptio insinuatur, ut sit translatio ab eo statu, in quo homo nascitur filius primi Adæ, in statum gratiæ et adoptionis filiorum Dei, per secundum Adam Jesum Christum, salvatorem nostrum: quæ quidem translatio post evangelium promulgatum sine lavacro regenerationis, aut ejus voto fieri non potest. * [2003]Quicunque e vita turpi, qua poenas sibi contraxit, ad virtutem emerserit, is eadem proportione, qua jam in virtutis studio progressus fuerit, in gratiam cum Deo reversus, ab eodem præmiis dignus judicabitur. * [2004]Quicunque negat, parvulos per baptismum Christi a perditione liberari, et salutem percipere posse; anathema sit. * [2005]Quid ergo Athenis et Hierosolymis? quid Academiæ et Ecelesiæ? quid hæreticis et Christianis? Nostra institutio de portica Solomonis est, qui et ipse tradiderat: Dominum in simplicitate cordis esse quærendum. Viderint qui Stoicum, et Platonicum, et Dialecticum, Christianissimum protulerunt. Nobis curiositate opus non est post Christum Jesum, nec inquisitione post Evangelium. Cum credimus, nihil desideramus ultra credere. Hoc enim prius credimus, non esse quod ultra credere debeamus. . . . . Cedat curiositas fidei, cedat gloria saluti. Certe aut non obstrepant, aut quiescant adversus regulam. Nihil ulta scire, omnia scire est. * [2006]Quid est fides * [2007]Quid est sacramentum altaris? Responsio. Sacramentum altaris est verum corpus et verus sanguis Domini nostri Jesu Christi, sub pane et vino, nobis Christianis ad manducandum ac bibendum ab ipso Christo institutum. Quid vero prodest, sic comedisse et bibisse? Responsio. Id indicant nobis hæc verba: Pro vobis datur; et: Effunditur in remissionem peccatorum. Nempe quod nobis per verba illa in sacramento remissio peccatorum, vita, justitia et salus donentur. Ubi enim remissio peccatorum est, ibi est et vita et salus. Qui potest corporalis illa manducatio tantas res efficere? Responsio. Manducare et bibere ista certe non efficiunt, sed illa verba, quæ hic ponuntur: Pro vobis datur, et: Effunditur in remissionem peccatorum; quæ verba sunt una cum corporali manducatione caput et summa hujus sacramenti. Et qui credit his verbis, ille habet, quod dicunt, et sicut sonant, nempe remissionem peccatorum. * [2008]Quid est sacramentum? Externa divinæ erga nos benevolentiæ testificatio, quæ visibili signo spirituales gratias figurat, ad obsignandos cordibus nostris Dei promissiones, quo earum veritas melius confirmetur. . . . . Vim efficaciamque sacramenti non in externo elemento inclusam esse existimas, sed totam a Spiritu Dei manare? Sic sentio: nempe, ut virtutem suam exerere Domino placuerit per sua organa, quem in finem ea destinavit. * [2009]Quid vero prodest, sic comedisse et bibisse? * [2010]Quidquid in aliis scientiis invenitur veritati hujus scientiæ [sacræ doctrinæ] repugnans, totum condemnatur ut falsum. * [2011]Quin etiam illud pro certo constat, Christi corpus et sanguinem nequaquam rem otiosam et infrugiferam esse posse, quæ nihil fructus aut utilitatis afferat. * [2012]Quinque ex causis provenire, quod aliquid non sit apta materia voti; 1º. quia est impossibile; 2º. quia est necessarium; 3º. quia est illicitum; 4º. quia est indifferens vel inutile; 5º. quia non est bonum melius. * [2013]Quinta conclusio, Cultus, qui per se, proprie debetur imaginibus, est cultus quidam imperfectus, qui analogice et reductive pertinet ad speciem ejus cultus, qui debetur exemplari. * [2014]Quod autem carnis suæ esu et sanguinis potione, quæ hic figurantur, Christus animas nostras per fidem Spiritus sancti virtute pascit, id non perinde accipiendum, quasi fiat aliqua substantiæ vel commixtio vel transfusio: sed quoniam ex carne semel in sacrificium oblata et sanguine in expiatione effuso vitam hauriamus. * [2015]Quod autem carnis suæ esu et sanguinis potione, quæ hic figurantur, Christus animas nostras per fidem Spiritus sancti virtute pascit, id non perinde accipiendum, quasi fiat aliqua substantiæ vel commixtio vel transfusio: sed quoniam ex carne semel in sacrificium oblata et sanguine in expiationem effuso vitam hauriamus. * [2016]Quod baptismus puerorum non sit irritus, sed necessarius et efficax ad salutem. * [2017]Quod deinde prosequimur, fidelibus spiritualium bonorum effectum quæ figurant sacramenta, extra eorum usum constare, quando et quotidie verum esse experimur et probatur Spirituræ testimoniis, mirum est si cui displiceat. * [2018]Quod si charitas est forma fidei, et fides non justificat formaliter, nisi ab ipsa caritate formata certe multo magis charitas ipsa justificat. . . . . Fides quæ agitur, ac movetur, formatur, et quasi animatur per dilectionem. . . . . Apostolus Paulus . . . . explicat dilectionem formam esse extrinsecam fidei non intrinsecam, quæ det illi, non ut sit, sed ut moveatur. * [2019]Quod verbum Dei non est falsum, aut mendax. * [2020]Quodsi expenderent illud Pauli, Corde creditur ad justitiam (Rom. x. 10 * [2021]Ratio [cur rectori relaxare legem talem non liceat, nisi causa aliqua accedat, si non necessaria, certe sufficiens'] . . . . est, quod actus ferendi aut relaxandi legem non sit actus absoluti dominii, sed actus imperii, qui tendere debeat ad boni ordinis conservationem. * [2022]Reatus * [2023]Recte Apologia Augustanæ confessionis dicit, eundem esse effectum, eandem virtutem, seu efficaciam, et verbi et sacramentorum, quæ sunt sigilla promissionum. . . . . Sicut igitur Evangelium est potentia Dei ad salutem omni credenti: non quod magica quædam vis characteribus, syllabis, aut sono verborum inhæreat, sed quia est medium, organon seu instrumentum, per quod Spiritus Sanctus efficax est, proponens, offerens, exhibens, distribuens et applicans meritum Christi, et gratiam Dei, ad salutem omni credenti: ita etiam sacramentis tribuitur vis et efficacia: non quod in sacramentis extra sen præter meritum Christi, misericordiam Patris, et efficaciam Spiritus Sancti, quærenda sit gratia ad salutem; sed sacramenta sunt causæ instrumentales ita, quod per illa media seu organa, Pater vult gratiam suam exhibere, donare, applicare: Filius meritum suum communicare credentibus: Spiritus Sanctus efficaciam suam exercere, ad salutem omni credenti. * [2024]Redemtionis pretium constitui solet pro libera æstimatione illius, qui captivum detinet. * [2025]Rejicimus errorem eorum qui fingunt, Deum in conversione et regeneratione hominis substantiam et essentiam veteris Adami, et præcipue animam rationalem penitus abolere, novamque anima essentiam ex nihilo, in illa conversione et regeneratione creare. * [2026]Rejicimus non modo gentium idola, sed et Christianorum simulachra. Tametsi enim Christus humanam assumpserit naturam, non ideo tamen assumpsit, ut typum præferret statuariis atque pictoribus. . . . . Et quando beati spiritus et divi coelites, dum hic viverent, omnem cultum sui averterunt, et statuas oppugnarunt, cui verisimile videatur divis coelestibus et angelis suas placere imagines, ad quas genua flectunt homines, detegunt capita, allisque prosequuntur honoribus? * [2027]Reliquæ sanctorum refertæ multis mendaciis, ineptis et fatuitatibus. Canum et equorum ossa ibi sæpe reperta sunt. * [2028]Rem esse sensibus subjectam, quæ ex Dei institutione sanctitatis et justitiæ tum significandæ, tum efficiendæ vim habet. * [2029]Renovatio fit non quoad essentiam ut deliravit Illyricus, sed quoad qualitates inhærentes. * [2030]Restat, ut dicamus, Deum gratiam suam per sacramenta nobis exhibere, non eam actu per illa conferendo; sed per illa tanquam signa clara ac evidentia eam repræsentando et ob oculos ponendo non eminus aut sub figuris quibusdam tanquam multo post futuram, sed tanquam præsentem: ut ita in signis istis tanquam in speculo quodam, exhibitionem iliam gratiæ, quam Deus nobis concessit, quasi conspiciamus. Estque hæc efficacia nulla alia quam objectiva, quæ requirit facultatem cognitivam rite dispositam, ut apprehendere possit illud, quod signum objective menti offert. Hinc videmus, quomodo sacramenta in nobis operentur, nimirum tanquam signa repræsentantia menti nostræ rem cujus signa sunt. Neque alia in illis quæri debet efficacia. * [2031]Sacramenta Dei sunt prædicare, benedicere ac confirmare, communionem reddere, visitare infirmos, orare. * [2032]Sacramenta Judæorum in signis fuere diversa: in re quæ significatur, paria, diversa specie visibili, paria virtute spirituali. * [2033]Sacramenta cum dicimus, externas ecclesiæ ceremonias seu ritus illos sacros ac solennes intelligimus, quibus veluti foederalibus signis ac sigillis visibilibus Deus gratiosa beneficia sua, in foedere præsertim evangelico promissa, non modo nobis repræsentat et adumbrat, sed et certo modo exhibet atque obsignat: nosque vicissim palam publiceque declaramus ac testamur, nos promissiones omnes divinas vera, firma atque obsequiosa fide amplecti, et beneficia ipsius jugi et grata semper memoria celebrare velle. * [2034]Sacramentum * [2035]Sacramentum æs significat, quod poenæ nomine penditur, sive eo quis interrogatur sive contenditur. * [2036]Sacramentum dicitur conferre gratiam ex opere operato, ita quod ex eo ipso, quod opus illud, puta sacramentum, exhibitur, nisi impediat obex peccati mortalis, gratia confertur utentibus, sic quod præter exhibitionem signi foris exhibiti non requiritur bonus motus seu devotio interior in suscipiente. * [2037]Sacramentum enim sine re sacramenti sumenti mors est: res vero sacramenti, etiam, præter sacramentum, sumenti vita æterna est. * [2038]Sacramentum est invisibilis gratiæ visibilis forma. * [2039]Sacramentum hoc magnum est * [2040]Sacramentum novæ legis, quo significatur conjunctio Christi cum Ecclesia, et gratia confertur ad sanctificandam viri et mulieris legitimam conjunctionem, ad uniendos arctius conjugum animos, atque ad prolem pie sancteque in virtutis officiis et fide christiana instituendam. * [2041]Salvator Hominum * [2042]Sancti non sunt immediati intercessores nostri apud Deum, sed quidquid a Deo nobis impetrant, per Christum impetrant. * [2043]Sancti orant pro nobis saltem in genere, secundum Scripturas. * [2044]Sancti qui regnant cum Christo, pro nobis orant, non solum in genere, sed etiam in particulari. * [2045]Sanctorum animas, sicut etiam angelos, mira quadam celeritate naturæ, quodammodo esse ubique; et per se audire preces supplicantium. * [2046]Sanctorum quoque martyrum, et aliorum cum Christo viventium sancta corpora, quæ viva membra fuerunt Christi, et templum Spiritus Sancti, ab ipso ad æternam vitam suscitanda, et glorificanda, a fideibus veneranda esse; per quæ multa beneficia a Deo hominibus præstantar: ita ut affirmantes, sanctorum reliquiis venerationem, atque honorem non deberi; vel eas, aliaque sacra monumenta a fidelibus inutiliter honorari; atque eorum opis impetrandæ causa sanctorum memorias frustra frequentari; omnino damnandos esse; prout jampridem eos damnavit, et nunc etiam damnat ecclesia. * [2047]Sanctos videre in Deo omnia a principio suæ beatitudinis, quæ ad ipsos aliquo modo pertinent, et proinde etiam orationes nostras ad se directas. * [2048]Sanctum crucis lignum testatur, quod ad hodiernum usque diem apud nos conspicitur, ac per eos qui fide impellente ex eo frusta decerpunt orbem fere totum hinc jam opplevit. * [2049]Scholasticum autem illud dogma, quo tam longum discrimen inter veteris ac novæ Legis sacramenta notatur, perinde acsi illa non aliud quam Dei gratiam adumbrarint, hæc vero præsentem conferant, penitus explodendum est. Siquidem nihilo splendidius de illis Apostolus quam de his loquitur, quum docet patres eandem nobiscum spiritualem escam manducasse: et escam illam Christum interpretatur (1 Cor. x. 3 * [2050]Sciendum, quando dicimus, nos fide justificari, nos non excludere opera, quæ fides exigit et tanquam foecunda mater producit; sed ea includere. * [2051]Scriptura autem, quem de fidei justitia loquitur, longe alio nos ducit: nempe ut ab intuitu operum nostrorum aversi, in Dei misericordiam ac Christi perfectionem, tantum respiciamus. . . . . Hic est fidei sensus, per quem peccator in possessionem venit suæ salutis, dum ex Evangeli doctrina agnoscit Deo se reconciliatum: quod intercedente Christi justitia, impetrata peccatorum remissione, justificatus sit: et quanquam Spiritu Dei regeneratus, non in bonis operibus, quibus incumbit, sed sola Christi justitia repositam sibi perpetuam justitiam cogitat. * [2052]Secunda opinio est, quod idem honor debeatur imagini ut exemplari, et proinde Christi imago sit adoranda cultu latriæ, Beatæ Mariæ cultu hyperduliæ, sanctorum aliorum, cultu duliæ. * [2053]Secunda propositio. Quantum ad modum loquendi præsertim in concione ad populum, non est dicendum imagines ullas adorari debere latria, sed e contrario non debere sic adorari. * [2054]Sed an illi ipsi negligentia sua initium sui esse in Christo deserere non possint, et præsentem mundum iterum amplecti, a sancta doctrina ipsis semel tradita deficere, conscientiæ naufragium facere, a gratia excidere; penitus ex sacra Scriptura esset expendum, antequam illud cum plena animi tranquillitate et plerophoria * [2055]Sed cum ceterarum rerum cognitio, quæ hactenus expositæ sunt, fidelibus utillissima habenda sit, tum vero nihil magis necessarium videri potest, quam ut doceantur, omnibus hominibus baptismi legem a Domino præscriptam esse, ita ut, nisi per baptismi gratiam Deo renascantur, in sempiternam miseriam, et interitum a parentibus, sive illi fideles, sive infideles sint, procreentur. * [2056]Sed unus etiam atque idem sacerdos est Christus dominus, nam ministri, qui sacrificium faciunt, non suam, sed Christi personam suscipiunt, cum ejus corpus et sanguinem conficiunt, id quod et ipsius consecrationis verbis ostenditur, neque enim sacerdos inquit, Hoc est corpus Christi, sed, Hoc est corpus meum:' personam videlicet Christi domini gerens, panis, et vini substantiam, in veram ejus corporis, et sanguinis substantiam convertit. * [2057]Seligat ex tota sua vita sanctus Dei servus, quod in ejus cursu maxime eximium se putabit edidisse, bene revolvat singulas partes: deprehendet procul dubio alicubi quod carnis putredinem sapiat, quando numquam ea est nostra alacritas ad bene agendum quæ esse debet, sed in cursu retardando multa debilitas. Quanquam non obscuras esse maculas videmus, quibus respersa sint opera sanctorum, fac tamen minutissimos esse nævos duntaxat: sed an oculos Dei nihil offendent, coram quibus ne stellæ quidem puræ sunt? Habemus, nec unum a sanctis exire opus, quod, si in se censeatur, non mereatur justam opprobrii mercedem. * [2058]Si [Protestantes hoc] solum vellent, nobis imputari Christi merita, quia [a Deo] nobis donata sunt, et possumus ea [Deo] Patri offere pro peccatis nostris, quoniam Christus suscepit super se onus satisfaciendi pro nobis, nosque Deo Patri reconciliandi, recta esset eorum sententia. * [2059]Si conjugium instituit Deus in communem humani generis salutem, licet quædem minus grata secum trahat, non ideo protinus spernendum est. Discamus ergo, si quid in Dei beneficiis nobis non arridet, non tam lauti esse ac morosi, quin reverenter illis utamur. Præsertim nobis in sancto conjugio cavenda est hæc pravitas: nam quia multis molestiis implicitum est, semper conatus est Satan odio et infamia gravare, ut homines ab eo subduceret. Et Hieronymus nimis luculentum maligni perversique ingenii specimen in eo edidit, quod non tantum calumniis exagitat sacrum illum et divinum vitæ ordinem, sed quascunque potest ex profanis auctoribus loidorias * [2060]Si enim Deo cultus reliquiarum non placeret, cur ipse servis suis corpora sanctorum, quæ latebant, ostenderet? * [2061]Si id efficere propositum eis fuerit, quod ecclesia Catholica in eo administrationis genere efficit. * [2062]Si omnes consentiunt, ego non dissentio. * [2063]Si quis dixerit Ecclesiam non potuisse constituere impedimenta, matrimonium dirimentia, vel in iis constituendis errasse; anathema sit. * [2064]Si quis dixerit baptismum liberum esse, hoc est non necessarium ad salutem; anathema sit. * [2065]Si quis dixerit in sacrosancto eucharistiæ sacramento remanere substantiam panis, et vini, una cum corpore et sanguine Domini nostri, Jesu Christi, negaveritque mirabilem illam et singularem conversionem totius substantiæ panis in corpus, et totius substantiæ vini in sanguinem, manentibus duntaxat speciebus panis, et vini, quam quidem conversionem catholica ecclesia aptissime transubstantionem appellat; anathema sit. * [2066]Si quis dixerit sacramenta novæ legis non continere gratiam, quam significant; aut gratiam ipsam non ponentibus obicem non conferre; quasi signa tantum externa sint acceptæ per fidem gratiæ, vel justitiæ, et notæ quædam Christianæ professionis, quibus apud homines discernuntur fideles ab infidelibus; anathema sit. * [2067]Si quis dixerit, Christianos omnes in verbo, et omnibus sacramentis administrandis habere potestatem; anathema sit. * [2068]Si quis dixerit, Christum, in eucharistia exhibitum, spiritualiter tantum manducari, et non etiam sacramentaliter, et realiter; anathema sit. * [2069]Si quis dixerit, amissa per peccatum gratia, simul et fidem semper amitti, aut fidem, quæ remanet, non esse veram fidem, licet non sit viva; aut eum, qui fidem sine caritate habet, non esse Christianum; anathema sit. * [2070]Si quis dixerit, blasphemiam irrogari sanctissimo Christi sacrificio, in cruce peracto, per missæ sacrificium; aut illi per hoc derogari; anathema sit. * [2071]Si quis dixerit, cæremonias, vestes, et externa signa, quibus in missarum celebratione ecclesia catholica utitur, irritabula impietatis esse, magis quam officia pietatis; anathema sit. * [2072]Si quis dixerit, canones missæ errores continere, ideoque abrogandum; anathema sit. * [2073]Si quis dixerit, clericos in sacris ordinibus constitutos, vel regulares, castitatem solemniter professos, posse matrimonium contrahere, contractumque validum esse, non obstante lege ecclesiastica, vel voto: et oppositum nil aliud esse, quam damnare matrimonium; posseque omnes contrahere matrimonium, qui non sentiunt se castitatis, etiam si eam voterint, habere donum; anathema sit; cum Deus id recte petentibus non deneget, nec patiatur nos supra id, quod possumus, tentari. * [2074]Si quis dixerit, ecclesiæ Romanæ ritum, quo summissa voce pars canonis, et verba consecrationis proferuntur, damnandum esse; aut lingua tantum vulgari missam celebrari debere; aut aquam non miscendam esse vino in calice offerendo, eo quod sit contra Christi institutionem; anathema sit. * [2075]Si quis dixerit, ecclesiam errare, cum docuit et docet, juxta evangelicam et apostolicam doctrinam, propter adulterium alterius conjugum matrimonii vinculum non posse dissolvi; et utrumque, vel etiam innocentem, qui causam adulterio non dedit, non posse, altero conjuge vivente, aliud matrimonium contrahere; moecharique eum, qui, dimissa adultera, aliam duxerit, et eam, quæ, dimisso adultero, alii nupserit; anathema sit. * [2076]Si quis dixerit, hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quæ ab eo per Dei gratiam et Jesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratia decesserit, consecutionem, atque etiam gloriæ augmentum; anathema sit. * [2077]Si quis dixerit, hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quæ ab eo per Dei gratiam, et Jesu Christi meritum cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratia decesserit, consecutionem, atque etiam gloriæ augmentum; anathema sit. * [2078]Si quis dixerit, illis verbis, Hoc facite in meam commemorationem;' Christum non instituisse Apostolos sacerdotes; aut non ordinasse, ut ipsi, aliique sacerdotes offerent corpus, et sanguinem suum; anathema sit. * [2079]Si quis dixerit, imposturam esse, missas celebrare in honorem sanctorum, et pro illorum intercessione, apud Deum obtinenda, sicut ecclesia intendit; anathema sit. * [2080]Si quis dixerit, in ministris, dum sacramentis conficiunt, et conferunt, non requiri intentionem saltem faciendi, quod facit ecclesia; anathema sit. * [2081]Si quis dixerit, in missa non offerri Deo verum, et proprium sacrificium; aut quod offerri non sit aliud, quam nobis Christum ad manducandum dari; anathema sit. * [2082]Si quis dixerit, in sancto eucharistiæ sacramento Christum, unigenitum Dei filium, non esse cultu latriæ, etiam externo, adorandum; atque ideo nec festiva peculiari celebritate venerandum; neque in processionibus, secundum laudabilem, et universalem ecclesiæ ritum, et consuetudinem, solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras; anathema sit. * [2083]Si quis dixerit, in tribus sacramentis, baptismo scilicet confirmatione, et ordine, non imprimi characterem in anima, hoc est signum quoddam spirituale et indelebile, unde ea iterari non possunt; anathema sit. * [2084]Si quis dixerit, in tribus sacramentis, baptismo scilicet, confirmatione, et ordine, non imprimi characterem in anima, hoc est signum quoddam spirituale, et indelebile, unde ea iterari non possunt; anathema sit. * [2085]Si quis dixerit, missæ sacrificium tantum esse laudis, et gratiarum actionis, aut nudum commemorationem sacrificii in cruce peracti, non autem propitiatorium; vel soli prodesse sumenti; neque pro vivis, et defunctis, pro peccatis, poenis, satisfactionibus, et aliis necessitatibus offerri debere; anathema sit. * [2086]Si quis dixerit, missas, in quibus solus sacerdos sacramentaliter communicat, illicitas esse, ideoque abrogandas; anathema sit. * [2087]Si quis dixerit, non dari gratiam per hujusmodi sacramenta semper, et omnibus, quantum est ex parte Dei, etiam si rite ea suscipiant, sed aliquando, et aliquibus anathema sit. * [2088]Si quis dixerit, non licere sacerdoti celebranti seipsum communicare; anathema sit. * [2089]Si quis dixerit, non licere sacram eucharistiam in sacrario reservari, sed statim post consecrationem adstantibus necessario distribuendam, aut non licere, ut illa ad infirmos honorifice deferatur; anathema sit. * [2090]Si quis dixerit, per sacram ordinationem non dari Spiritum Sanctum, ac proinde frustra episcopos dicere: Accipe Spiritum Sanctum; aut per eam non imprimi characterem; vel eum, qui sacerdos semel fuit, laicum rursus fieri posse; anathema sit. * [2091]Si quis dixerit, peracta consecratione, in admirabili eucharistiæ sacramento non esse corpus, et sanguinem Domini nostri Jesu Christi, sed tantum in usu dum sumitur, non autem ante, vel post; et in hostiis, seu particulis consecratis, quæ post communionem reservantur, vel supersunt, non remanere verum corpus Domini; anathema sit. * [2092]Si quis dixerit, presbyteros Ecclesiæ, quos B. Jacobus adducendos esse infirmum inunguendum hortatur, non esse sacerdotes ab Episcopo ordinatos, sed ætate seniores, in quavis communitate; ob idque proprium extremæ unctionis ministrum non esse solum sacerdotem; anathema sit. * [2093]Si quis dixerit, sacram infirmorum unctionem non conferre gratiam, nec remittere peccata, nec alleviare infirmos; sed jam cessasse, quasi olim tantum fuerit gratia curationum; anathema sit. * [2094]Si quis dixerit, solam fidem esse sufficientem præparationem ad sumendum sanctissimæ eucharistiæ sacramentum, anathema sit. Et ne tantum sacramentum indigne atque ideo in mortem, condemnationem sumatur, statuit, atque declaret ipsa sancta synodus, illis, quos conscientia peccati mortalis gravat, quantumcunque etiam se contritos existiment, habita copia confessoris, necessario præmittendam esse confessionem sacramentalem. Si quis autem contrarium docere, prædicare, vel pertinaciter asserere, seu etiam publice disputando defendere præsumpserit eo ipso excommunicatus existat. * [2095]Si quis dixerit, statum conjugalem anteponendum esse statui virginitatis, vel coelibatus, et non esse melius, et beatius manere in virginitate aut coelibatu, quam jungi matrimonio: anathema sit. * [2096]Si quis dixerit, vel præcipuum fructum sanctissimæ eucharistiæ esse remissionem peccatorum, vel ex ea non alios effectus provenire; anathema sit. * [2097]Si quis in quolibet bono opere justum saltem venaliter peccare dixerit . . . . anathema sit. * [2098]Si quis negaverit, confessionem sacramentalem vel institutam, vel ad salutem necessariam esse jure divino; aut dixerit, modum secreti confitendi soli sacerdoti, quem Ecclesia catholica ab initio semper observavit, et observat, alienum esse ab institutione et mandato Christi, et inventum esse humanum; anathema sit. * [2099]Si quis negaverit, in sanctissimæ eucharistiæ sacramento contineri vere, realiter, et substantialiter corpus et sanguinem una cum anima, et divinitate Domini nostri, Jesu Christi, ac proinde totum Christum, sed dixerit tantummodo esse in eo, ut in signo, vel figura aut virtute; anathema sit. * [2100]Si quis negaverit, in venerabili sacramento eucharistiæ sub unaquaque specie, et sub singulis cujusque speciei partibus, separatione facta, totum Christum contineri; anathema sit. * [2101]Si quis negaverit, omnes, et singulos Christi fideles utriusque sexus, cum ad annos discretionis pervenerint, teneri singulis annis, saltem in paschate, ad communicandum, juxta præceptum sanctæ matris ecclesiæ; anathema sit. * [2102]Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si a baptizatis parentibus orti; aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam æternam consequendam.. . . . . anathema sit. * [2103]Si quis per Jesu Christi Domini gratiam; quæ in baptismate confertur, reatum originalis peccati remitti negat, aut etiam asserit, non tolli totum id, quod veram, et propriam peccati rationem habet; sed illud dicit tantum radi, aut non imputari: anathema sit. In renatis enim nihil odit Deus, quia nihil est damnationis iis qui vere consepulti sunt cum Christo per baptisma in mortem: qui non secundum carnem ambulant, sed veterem hominem exuentes, et novum, qui secundum Deum creatus est, induentes, innocentes, immaculati, puri, innoxii, ac Deo dilecti effecti sunt, heredes quidem Dei, coheredes autem Christi, ita ut nihil prorsus eos ab ingressu coeli remoretur. * [2104]Si sacramenta vocamus ritus, qui habent mandatum Dei, et quibus addita est promissio gratiæ, facile est judicare, quæ sint proprie sacramenta. Nam ritus ab hominibus instituti non erunt hoc modo proprie dicta sacramenta. Non est enim auctoritatis humanæ, promittere gratiam. Quare signa sine mandato Dei instituta, non sunt certa sigua gratiæ, etiamsi fortasse rudes docent, aut admonent aliquid. * [2105]Sic ergo dicendum est, quod imagini Christi in quantum est res quædam (puta lignum vel pictum) nulla reverentia exhibetur; quia reverentia nonnisi rationali naturæ debetur. Relinquitur ergo quod exhibeatur ei reverentia solum, in quantum est imago: et sic sequitur, quod eadem reverentia exhibeatur imagini Christi et ipsi Christo. Cum ergo Christus adoretur adoratione latriæ, consequens est, quod ejus imago sit adoratione latriæ adoranda. * [2106]Sicut enim circumcisio etiam parvulorum in V. T. fuit signaculum justitiæ fidei, ita, quia in N. T. infantes baptizati Deo placent, et salvi sunt, non possunt, nec debent inter infideles rejici, sed recte annumerantur fidelibus. * [2107]Sicut igitur homo, qui corporaliter mortuus est, seipsum propriis viribus præparare aut accommodare non potest, ut vitam externam recipiat: ita homo spiritualiter in peccatis mortuus, seipsum propriis viribus ad consequendam spiritualem et coelestem justitiam et vitam præparare, applicare, aut vertere non potest, nisi per Filium Dei a morte peccati liberetur et vivificetur. * [2108]Signum quoddam spirituale et indelebile in anima impressum. Qui eo insigniti sunt, deputantur ad recipienda vel tradenda aliis ea, quæ pertinent ad cultum Dei. * [2109]Sola fide in Jesum Christum, adeo ut licet mea me conscientia accuset, quod adversus omnia mandata Dei graviter peccaverim, nec ullum eorum servaverim, adhæc etiamnum ad omne malum propensus sim, nihilominus tamen (modo hæc beneficia vera animi fiducia amplectar), sine ullo meo merito, ex mera Dei misericordia, mihi perfecta satisfactio, justitia, et sanctitas Christi, imputetur ac donetur; perinde ac si nec ullum ipse peccatum admisissem, nec ulla mihi labes inhæreret; imo vero quasi eam obedientiam, quam pro me Christus præstitit, ipse perfecte præstitissem. * [2110]Solam esse habitualem justitiam, per quam formaliter justi nominamur, et sumus: justitiam vero actualem, id est, opera vere justa justificare quidem, ut sanctus Jacobus loquitur, cum ait cap. 2 ex operibus hominem justificari, sed meritorie, non formaliter. * [2111]Spiritus Sanctus (quem non omnibus promiscue sacramenta advehunt, sed quem Dominus peculiariter suis confert) is est qui Dei gratias secum affert, qui dat sacramentis in nobis locum, qui efficit ut fructificent. * [2112]Status conversionis aut regenerationis * [2113]Summa sit, non aliter animas nostras carne et sanguine Christi pasci, quam panis et vinum corporalem vitam tuentur et sustinent. Neque enim aliter quadraret analogia signi, nisi alimentum suum animæ in Christo reperirent: quod fieri non potest, nisi nobiscum Christus vere in unum coalescat nosque reficiat carnis suæ esu et sanguinis potu. Etsi autem incredibile videtur, in tanta locorum distantia penetrare ad nos Christi carnem, ut nobis sit in cibum, meminerimus, quantum supra sensus omnes nostros emineat arcana Spiritus sancti virtus et quam stultum sit, ejus immensitatem modo nostro velle metiri. Quod ergo mens nostra non comprehendit, concipiat fides, Spiritum vere unire, quæ locis disjuncta sunt. Jam sacram illam carnis et sanguinis sui communicationem, qua vitam suam in nos transfundit Christus non secus acsi in ossa et medullas penetraret, in coena etiam testatur et obsignat; et quidem non objecto inani aut vacuo signo, sed efficaciam Spiritus sui illic proferens, qua impleat quod promittit. * [2114]Sunt enim qui manducare Christi carnem, et sanguinem ejus bibere, uno verbo definiunt, nihil esse aliud, quam in Christum ipsum credere. Sed mihi expressius quiddam ac sublimius videtur voluisse docere Christus in præclara illa concione, ubi carnis suæ manducationem nobis commendat: nempe vera sui participatione nos vivificari, quam manducandi etiam ac bibendi verbis ideo designavit, ne, quam ab ipso vitam percipimus, simplicii cognitione percipi quispiam putaret. Quemadmodum enim non aspectus, sed esus panis corpori alimentum sufficit, ita vere ac penitus participem Christi animam fieri convenit, ut ipsius virtute in vitam spiritualem vegetetur. Interim vero hanc non aliam esse, quam fidei manducationem fatemur, ut nulla alia fingi potest. Verum hoc inter mea et isotrum verba interest, quod illis manducare est duntaxat credere: ego credendo manducari Christi carnem, quia fide noster efficitur, eamque manducationem fructum effectamque esse fidei dico. * [2115]Sunt enim sacramenta signa, ac symbola visibilia rerum internarum et invisibilium, per quæ, ceu per media, Deus ipse virtute Spiritus Sancti in nobis operatur. Itaque signa illa minime vana sunt, ant vacua: nec ad nos decipiendos aut frustrandos instituta. * [2116]Sunt qui manducare Christi carnem, et sanguinem ejus bibere, uno verbo definiunt, nihil esse aliud, quam in Christum ipsum credere. Sed mihi expressius quiddam ac sublimius videtur voluisse docere Christus . . . . nempe vera sui participatione nos vivificari. . . .Quemadmodum enim non aspectus sed esus panis corpori alimentum sufficit, ita vere ac penitus participem Christi animam fieri convenit, ut ipsius virtute in vitam spiritualem vegetetur. * [2117]Sunt sacramenta symbola mystica, vel ritus sancti, aut sacræ actiones, a Deo ipso institutæ, constantes verbo suo, signis, et rebus significatis, quibus in ecclesia summa sua beneficia, homini exhibita, retinet in memoria, et subinde renovat, quibus item promissiones suas obsignat, et quæ ipse nobis interius præstat, exterius repræsentat, ac veluti oculis contemplanda subiicit, adeoque fidem nostram, Spiritu Dei in cordibus nostris operante, roborat et auget: quibus denique nos ab omnibus aliis populis et religionibus separat, sibique soli consecrat et obligat, et quid a nobis requirat, significat. * [2118]Tenebræ stupefecerunt me * [2119]Tenendum est certissimum hoc fundamentum, quod justificare sit vocabulum forense, notetque in Scriptura actum judicis, quo causam alicujus in judicio justam esse declarat; sive eum a crimine, cujus postulatus est, absolvat (quæ est genuina, et maxime propria vocis significatio), sive etiam jus ad hanc, vel illam rem ei sententia addicat, et adjudicet. * [2120]Terminum localis præsentiæ esse ambiguum. Corpus Christi præsens esse dicimus in illo loco, in quo celebratur coena, sed modo locali et circumscriptivo præsens esse negamus. Si præsentiam localem sensu posteriori intelligunt habent nos sibi consentientes; si priori, repugnamus. * [2121]Tertia opinio versatur in medio, estque eorum, qui dicunt, ipsas imagines in se, et proprie honorari debere, sed honore minori, quam ipsum exemplar, et proinde nullam imaginem adorandam esse cultu latriæ. * [2122]Tertia propositio. Si de re ipsa agatur, admitti potest, imagines posse coli improprie, vel per accidens, eodem genere cultus, quo exemplar ipsum colitur. * [2123]Totum hanc periodum. Declarat-innovat,' omnes fere editiones ante Romanas omittunt. * [2124]Tribus in rebus ab hæreticis Catholici dissentiunt; Primum, in objecto fidei justificantis, quod hæretici restringunt ad solam promissionem misericordiæ specialis, Catholici tam late patere volunt, quam late patet verbam. . . . Deinde in facultate et potentia animi quæ sedes est fidei. Siquidem illi fidem collocant in voluntate [seu in corde] cum fiduciam esse definiunt; ac per hoc eam cum spe confundunt. Fiducia enim nihil est aliud, nisi spes roborata. . . . Catholici fidem in intellectu sedem habere docent. Denique, in ipso actu intellectus. Ipsi enim per notitiam fidem definiunt, nos per assensum. Assentimur enim Deo, quamvis ea nobis credenda proponat, quæ non intelligimus. * [2125]Una est vera et sola causa tuendi coelibatus, ut opes commodius administrentur et splendor ordinis retineatur. * [2126]Unanimi consensu, docemus et confitemur. . . . . quod homo peccator coram Deo justificetur, hoc est, absolvatur ab omnibus suis peccatis et a judicio justissimæ condemnationis, et adoptetur in numerum filiorum Dei atque hæres æternæ vitæ scribatur, sine ullis nostris meritis, aut dignitate, et absque ullis præcedentibus, præsentibus, aut sequentibus nostris operibus, ex mera gratia, tantummodo propter unicum meritum, perfectissimam obedientiam, passionem acerbissimam, mortem et resurrectionem Domini nostri, Jesu Christi, cujus obedientia nobis ad justitiam imputatur. * [2127]Unde constat et aliam quamlibet, extra conjugium, societatem coram ipso [Deo] maledictam esse; et illam ipsam conjugalem in necessitatis remedium esse ordinatam, ne in effrenem libidinem proruamus. . . . . Jam quum per naturæ conditionem et accensa post lapsum libidine, mulieris consortio bis obnoxii simus, nisi quos singulari gratia Deus inde exemit; videant singuli quid sibi datum sit. Virginitas, fateor, virtus est non contemnenda: sed quoniam aliis negata est, allis nonnisi ad tempus concessa, qui ab incontinentia vexantur, et superiores in certamine esse nequeunt ad matrimonii subsidium se conferant, ut ita in suæ vocationis gradu castitatem colant. * [2128]Unde ista tanta virtus aquæ, ut corpus tangat, et cor abluat, nisi faciente verbo: non quia dicitur, sed quia creditur. * [2129]Uno verbo poenitentiam interpretor regenerationem, cujus non alius est scopus nisi ut imago Dei, quæ per Adæ transgressionem foedata et tantum non obliterata fuerat, in nobis reformetur. . . . Atque hæc quidem instauratio non uno momento, vel die, vel anno impletur, sed per continuos, imo etiam lentos interdum profectus abolet Deus in electis suis carnis corruptelas. * [2130]Unum itaque et idem sacrificium esse fatemur, et haberi debet, quod in missa peragitur, et quod in cruce oblatum est: quemadmodum una est et eadem hostia Christus, videlicet Dominus noster, qui se ipsum in ara crucis semel tantummodo cruentum immolavit. Neque enim cruenta, et incruenta hostia, duæ sunt hostiæ, sed una tantum, cujus sacrificium, postquam Dominus ita præcepit, Hoc facite in meam commemorationem,' in eucharistia quotidie instauratur. * [2131]Ut autem rectius et perspicacius intelligatur, quomodo caro et sanguis Christi sint cibus et potus fidelium, percipianturque a fidelibus ad vitam æternam, paucula hæc adjiciemus. Manducatio non est unius generis. Est enim manducatio corporalis, qua cibus in os percipitur ab homine, dentibus atteritur, et in ventrem deglutitur. . . . . Est et spiritualis manducatio corporis Christi, non ea quidem, qua existimemus cibum ipsum mutari in spiritum, sed qua, manente in sua essentia et proprietate corpore et sanguine Domini, ea nobis communicantur spiritualiter, utique non corporali modo, sed spirituali, per Spiritum Sanctum, qui videlicet ea, quæ per carnem et sanguinem Domini pro nobis in mortem tradita, parata sunt, ipsam inquam remissionem peccatorum, liberationem, et vitam æternam, applicat et confert nobis, ita ut Christus in nobis vivat, et nos in ipso vivamus, efficitque ut ipsum, quo talis sit cibus et potus spiritualis noster, id est, vita nostra, vera fide percipiamus. . . . . Et sicut oportet cibum in nosmetipsos edendo recipere, ut operetur in nobis, suamque in nobis efficaciam exerat, cum extra nos positus, nihil nobis prosit: ita necesse est nos fide Christum recipere, ut noster fiat, vivatque in nobis, et nos in ipso. . . . . Ex quibus omnibus claret nos, per spiritualem cibum, minime intelligere imaginarium, nescio quem, cibum, sed ipsum Domini corpus pro nobis traditum, quod tamen percipiatur a fidelibus, non corporaliter, sed spiritualiter per fidem. . . . . Fit autem hic esus et potus spiritualis, etiam extra Domini coenam, quoties, aut ubicunque homo in Christum crediderit. Quo fortassis illud Augustini pertinet, Quid paras dentem et ventrem? crede, et manducasti. * [2132]Ut iis nobis [Christus] testificatur, quam vere accipimus et tenemus manibus nostris hoc sacramentum, illudque ore comedimus (unde et postmodum vita hæc nostra sustentatur), tam vere etiam nos fide (quæ animæ nostræ est instar et manus et oris) recipere verum corpus et verum sanguinem Christi, in animis nostris, ad vitam spiritualem in nobis fovendam. . . . . Dicimus itaque id quod comeditur esse ipsissimum Christi corpus naturale, et id quod bibitur verum ipsius sanguinem: at instrumentum seu medium quo hæc comedimus et bibimus non est os corporeum, sed spiritus ipse noster, idque per fidem. * [2133]Ut unus homo haberet alteram sororem, alteram uxorem, alteram consobrinam, alterum patrem, alterum avunculum, alterum socerum, alteram matrem, alteram amitam, alteram socrum: atque ita se non in paucitate coarctatum, sed latius atque numerosius propinquitatibus crebris vinculum sociale diffunderet. * [2134]Uxorem ad sororem ejus ne ducas, duas sorores ne ducas in matrimonium, scil. vhyyh * [2135]Vade et lavare septies in Jordane * [2136]Verbo Dei virtus divina non extrinsecus in ipso usu demum, accedit, sed . . . . in se et per se, intrinsice ex divina ordinatione et communicatione, efficacia et vi conversiva et regeneratrice præditum est, etiam ante et extra omnem usum. * [2137]Verbum Dei non agit solum persuasiones morales, proponendo nobis objectum amabile; sed vero, reali, divino et ineffabili influxu potentiæ suæ gratiosæ. * [2138]Vere sunt sacramenta, baptismus, Coena Domini, absolutio, quæ est sacramentum poenitentiæ. Nam hi ritus habent mandatum Dei et promissionem gratiæ, quæ est propria Novi Testamenti. * [2139]Verum observemus, fidei sedem non in cerebro esse, sed in corde: neque vero de eo contenderim, qua in parte corporis sita sit fides: sed quoniam cordis nomen pro serio et sincero affectu fere capitur, dico firmam esse et efficacem fiduciam, non nudam tantum notionem. * [2140]Virgo Dei genitrix, Angeli, et Sancti religiose coli debent, et invocari, ut eorum meritis, et precibus juvemur. * [2141]Virtualis dicitur, cum actualis intentio in præsenti non adest ob aliquam evagationem mentis, tamen paulo ante adfuit et in virtute illius sit operatio. * [2142]Vocabulum justificationis in hoc negotio significat justum pronuntiare, a peccatis et æternis peccatorum suppliciis absolvere, propter justitiam Christi, quæ a Deo fidei imputatur. * [2143]Vocabulum regenerationis interdum in eo sensu accipitur, ut simul et remissionem peccatorum (quæ duntaxat propter Christam contingit) et subsequentem renovationem complectatur, quam Spiritus Sanctus in illis, qui per fidem justificati sunt, operatur, quandoque etiam solam remissionem peceatorum, et adoptionem in filios Dei significat. Et in hoc posteriore usu sæpe multumque id vocabulam in Apologia Confessionis ponitur. Verbi gratia, cum dicitur: Justificatio est regeneratio. . . . Quin etiam vivificationis vocabulum interdum ita accipitur, ut remissionem peccatorum notet. Cum enim homo per fidem (quam quidem solus Spiritus Sanctus operatur) justificatur, id ipsum revera est quædam regeneratio, quia ex filio iræ fit filius Dei, et hoc modo e morte in vitam transfertur. . . . Deinde etiam regeneratio sæpe pro sanctificatione et renovatione (quæ fidei justificationem sequitur) usurpatur. In qua significatione D. Lutherus hac voce, tum in libro de ecelesia et conciliis, tum alibi etiam, multum usus est. * [2144]Voluntas, fides, et poenitentia in suscipiento adulto necessario requiruntur, ut dispositiones ex parte subjecti, non ut causæ activæ: non enim fides et poenitentia efficiunt gratiam sacramentalem, neque dant efficaciam sacramento; sed solum tollunt obstacula quæ impedirent, ne sacramenta suam efficaciam exercere possent; unde in pueris, ubi non requiritur dispositio, sine his rebus fit justificatio. * [2145]Vota quæ sunt de rebus vanis et inutilibus, sunt magis deridenda, quam servanda. * [2146]a mensa et thoro * [2147]a vinculo * [2148]a vinculo matrimonii * [2149]a vinculo paternitatis * [2150]ab extra * [2151]ab initio * [2152]ab objecto proprio, sed per quandam electionem, voluntarie declinans in unam partem magis quam in alteram. Et siquidem hæc sit cum dubitatione et formidine alterius partis, erit opinio. Si autem sit cum certitudine absque tali formidine, erit fides. * [2153]acceptilatio * [2154]acceptio * [2155]actia directa * [2156]actus reflexi * [2157]ad inferos * [2158]ad sensum * [2159]ad sui vindictam in compensationem injuriæ Deo per peccatum illatæ * [2160]ad vanum * [2161]adjuro * [2162]aliquid pro aliquo * [2163]anima * [2164]animus imponentis * [2165]baptismi figura * [2166]baptizo * [2167]bonum melius * [2168]coena mystica * [2169]capernaitice * [2170]caritate perfecta * [2171]causa efficiens * [2172]causa medians * [2173]causa sine qua non * [2174]caveat emptor * [2175]conversio actualis * [2176]conversio habitualis * [2177]corporaliter * [2178]crede et manucabis * [2179]credere * [2180]credere, fidem dare sive habere. * [2181]crucis lignum, quod per particulas ex hoc loco per totum orbem distributum est. * [2182]cultus * [2183]cultus civilis * [2184]cultus reliquiarum * [2185]cupido impuræ voluptatis * [2186]cupido impuri lucri * [2187]de facto * [2188]de jure * [2189]de meliore bono * [2190]de novo * [2191]de uno Deo colendo * [2192]deificata * [2193]dies non * [2194]differentia * [2195]dispensatio rei familiaris * [2196]divinæ amoenitatis recipiendis sanctorum spiritibus destinatum, materia [maceria] quadam igneæ illius zonæ a notitia orbis communis segregatum. * [2197]dum vivimus vivamus * [2198]duo sanctæ ecclesiæ sacramenta. * [2199]e converso * [2200]effecta ad conversionem sive regenerationem prævia. * [2201]elementum * [2202]enunciatio falsi * [2203]essentia animæ humanæ * [2204]est relatio * [2205]ex abscondito Deitatis fonte in Christi carnem mirabiliter infusa est vita, ut inde ad nos flueret. * [2206]ex cathedra * [2207]ex fide et devotione suscipientis * [2208]ex matre sua Maria * [2209]ex nihilo * [2210]ex opere operato * [2211]ex opere operato, scl. a Christo * [2212]ex pede Hercules * [2213]ex vi verbi * [2214]exemplum poenæ * [2215]exhibere * [2216]externa divinæ erga nos benevolentiæ testificatio, quæ visibili signo spirituales gratias figurat, ad obsignandas cordibus nostris Dei promissiones, quo earum veritas melius confirmetur. * [2217]extrinsecus accidens * [2218]foederati * [2219]fidens, fidelis, fiducia * [2220]fides formata * [2221]fides generalis * [2222]fides informis * [2223]fides non justificat formaliter, nisi ab ipsa caritate formata. * [2224]fides obsequiosa * [2225]fides specialis * [2226]fido * [2227]fiducia supplex * [2228]finis hujus sæculi * [2229]fontes solutionum * [2230]foro conscientiæ * [2231]foro humano * [2232]genus hominum * [2233]gratia gratum faciens, sanctificans * [2234]hostia * [2235]illos in Christo, propter Christum et per Christum servare, qui Spiritus Sancti gratia, in eundem ejus filjum credunt, et in ea, fideique obedientia, per eandem gratiam in finem perseverant: contra vero eos, qui non convertentur et infideles, in peccato et iræ subjectos relinquere, et condemnare, secundum illud Evang. Joann. iii. 36 * [2236]illustrando mentem, commovendo voluntatem * [2237]immergo * [2238]imperium in imperio * [2239]improbos atque impios * [2240]improprie * [2241]imputatio justitiæ * [2242]in aliqua requie degere, donec post corporum resurrectionem adipiscantur æternam beatitudinem, quam interim expectant. * [2243]in extenso * [2244]in foro Dei * [2245]in foro conscienti * [2246]in foro conscientiæ * [2247]in pignus et certificationem resurrectionis nostrorum corporum ex mortuis * [2248]in terra adesse * [2249]in thesi * [2250]inanes larvæ * [2251]infernum * [2252]insons * [2253]instar omnium * [2254]inter legitimas personas * [2255]ipso facto * [2256]judicandus * [2257]judicio Dei insons * [2258]judicium contradictionis * [2259]judicium in jurante, justitia in objecto, veracitas in mente. * [2260]judicium in vovente, justitia in objecto, veritas in mente. * [2261]jure bellare, militare * [2262]jure divino * [2263]jus divinum * [2264]jus in rem * [2265]jus naturale * [2266]jus relictæ * [2267]jusjurandum legitimum, quo Deum cordium inspectorem, ut veritatis testem, et falsitatis vindicem appellamus. Denique votum sacrum, quo vel nos ipsos, vel res aut actiones nostras Deo, velut sacrificium quoddam spirituale, consecramus et devovemus. * [2268]justam opprobrii mercedem * [2269]justitia in objecto * [2270]latriæ cultu * [2271]leges observans * [2272]legitim * [2273]legitima portio * [2274]locutio contra mentem loquentis * [2275]magnum pietatis sacramentum * [2276]materia medica * [2277]mediator salutis * [2278]meliora bona * [2279]mendacia * [2280]mendacia officiosa * [2281]mendacium * [2282]mens * [2283]meritum condigni * [2284]missa * [2285]missa catechumenorum * [2286]missa fidelium * [2287]missa infidelium * [2288]modus existendi * [2289]monstra sunt non homines * [2290]monstrum nescio quod essentialis justitiæ * [2291]mors immortalis * [2292]ne Christiani, relicto Christo, Polycarpum adorare inciperent; omni idcirco qua poterant ratione martyrum corpora, ne a Christianis colerentur, ethnici gladiatorum corporibus commiscebant; in amphitheatris feris, in aquis piscibus ut vorarentur exponebant; aut saltem igne illa cremabant, cinere dispergentes, uti ex martyrum actis constat. * [2293]necessario fons omnium gratiarum dicenda est, cum fontem ipsum coelestium charismatum, et donorum, omniumque sacramentorum auctorem Christum dominum admirabili modo in se contineat. * [2294]nihil sint quam inanes larvæ * [2295]nisi credere quod non vides. * [2296]nisi vitæ periculum immineat * [2297]nisus formativus * [2298]non debet quisquam fidelium carnis ejus et sanguinis realem et corporalem (ut loquuntur) præsentiam in eucharistia vel credere vel profiteri. * [2299]non ponentibus obicem * [2300]non potest . . . . fieri, nisi homo per remissionem peccati desinat esse impius; et per infusionem justitiæ incipiat esse pius. Sed sicut aër cum illustratur a sole per idem lumen, quod recipit, desinit esse tenebrosus et incipit esse lucidus: sic etiam homo per eandem justitiam sibi a sole justitiæ donatam atque infusam desinit esse injustus, delente videlicet lumine gratiæ tenebras peccatorum. * [2301]non potest nisi orali, non autem de crassa, carnali, capernaitica, sed de supernaturali et incomprehensibili manducatione corporis Christi intelligi. * [2302]non quia mentis suæ assensione credant, sed quia parentum fide, si parentes fideles fuerint, sin minus, fide (ut D. Augustini verbis loquamur) universæ societatis sanctorum muniuntur.' * [2303]non quod aqua hæc per sese quavis alia sit præstantior, sed quod ei verbum ac præceptum Dei accesserit. Quocirca mera sycophantia est et diaboli illusio, quod hodie nostri novi spiritus, ut blasphement et contumelia afficiant baptismum, verbum et institutionem Dei ab eo divellunt, nec aliter intuentur eum, quam aquam e putreo haustam ac deinceps ita blasphemo ore blaterant: Quid vero utilitatis manus aquæ plena præstaret animæ? Quis vero adeo vecors et inops animi est, qui hoc ignoret, divulsis baptismi partibus, aquam esse aquam? Qua vero fronte tu tibi tantum sumis, ut non verearis ab ordinatione Dei pretiosissimum keimelion * [2304]non solum in utraque specie, sed in quavis utriusque speciei particula totum Christum contineri. * [2305]non sunt solutiones debitorum, neque plenariæ pro peccatis satisfactiones; sed illis peractis conceditur gratuita peccati remissio. * [2306]non tantum naturalis aqua sed etiam divina, coelestis, sancta et salutifera aqua (est) . . . . hocque nonnisi verbi gratia, quod coeleste ac sanctum verbum est. * [2307]non-ens * [2308]notæ ac tesseræ * [2309]nullo prorsus modo * [2310]nunc hæc nunc illa proponere. Argumentari ut libet, aliud loqui, aliud agere, panem, ut dicitur, ostendere, lapidem tenere. * [2311]obedientiam fidei, hoc est, non rigidam et ab omnibus æqualem, prout exigebat lex; sed tantam, quantam fides, id est, certa de divinis promissionibus persuasio, in unoquoque efficere potest. * [2312]obedientiam fidei, hoc est, non rigidam et omnibus æqualem, prout exigebat lex; sed tantam, quantam fides, id est, certa de divinis promissionibus persuasio, in unoquoque efficere potest; in qua etiam Deus multas imperfectiones et lapsus condonat, modo animo sincero præceptorum ipsius observationi incumbamus, et continuo in eadem proficere studeamus. * [2313]omne naturalis aquæ genus, sive ea maris sit, sive fluvii, sive paludis, sive putei, aut fontis, quæ sine ulla adjunctione aqua dici solet. * [2314]onus probandi * [2315]poenam damni * [2316]poenam sensus * [2317]poenitentia * [2318]panis et vinum vere sint corpus et sanguis Christi. * [2319]partam a Christo salutem baptismus nobis obsignat * [2320]per * [2321]per fus et nefas * [2322]per modum instrumenti ad infusionem justitiæ habitualis. * [2323]per se * [2324]per unctionem olei benedicti * [2325]placentulæ orbiculares * [2326]populus vult decipi * [2327]potentia absoluta * [2328]potentia ordinata * [2329]præ sensibus * [2330]præsensibus * [2331]præsides et judices * [2332]præstitit * [2333]præter istam (primam causam meritoriam sc. Christum) non oportet dare aliam intrinsecam in recipiente, qua conjungatur Deo, antequam recipiat gratiam * [2334]pro meritorum diversitate * [2335]propria eorum virtute * [2336]proprie * [2337]proprie mentalis * [2338]propter mysticam verbi cum Spiritu Sancto unionem intimam et individuam. * [2339]propter quam * [2340]propter unionem sacramentalem * [2341]quæ est ignis arcani subterraneus ad poenam thesaurus; * [2342]qui maledixerit * [2343]quod est res corporea visibilis . . . . ordinata ad hoc, ut sit rei coelestis vehiculum et medium exhibitivum. * [2344]quod operatus est Christus * [2345]quod scilicet viri, et mulieris conjunctio, cujus Deus auctor est, sanctissimi illius vinculi, quo Christus dominus cum Ecclesia conjungitur, sacramentum, id est, sacrum signum sit. * [2346]quod semper, quod ubique, quod ab omnibus * [2347]quod semper, quod ubique, quod ab omnibus. * [2348]quoddam indelebile * [2349]ratione humanitatis suæ * [2350]reatus * [2351]reatus culpæ * [2352]reatus poenæ * [2353]reliquiæ sanctorum * [2354]remissio peccatorum * [2355]remissio peccatorum jam impetrata * [2356]res coelestis * [2357]res invisibilis et intelligibilis, re terrena visibili, tanquam medio divinitus ordinato exhibita, a qua fructus sacramenti principaliter dependet. * [2358]res terrena * [2359]reus, satisfactionem alteri debens * [2360]sacra et in oculos incurrentia signa, ac sigilla, ob eam causam a Deo instituta, ut per ea nobis promissionem Evangelii magis declarat et obsignet: quod scilicet non universis tantum, verum etiam singulis credentibus, propter unicum illud Christi sacrificium in cruce peractum, gratis donet remissionem peccatorum, et vitam æternam. * [2361]sacramentum * [2362]sacramentum altaris * [2363]sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio. * [2364]sacramentum dicere * [2365]sacramentum regenerationis per aquam in verbo * [2366]sacrificatur * [2367]sancti Josephi * [2368]sanctitas antecedens voluntatem * [2369]scientia communicabili * [2370]sensus communis ecclesiæ * [2371]sicut patet in principiis primis, . . . . vel . . . . sicut patet de conclusionibus * [2372]simpliciter mendacium * [2373]simulatio non fuerit in verbis veritati contradicentibus, sed in gestibus veritati consentientibus. Christus . . . . agebat, ut qui iturus esset longius, et revera iturus fuerat, nisi rogatus fuisset a discipulis, alia fortasse ratione se iis manifesturus. . . . . Alii dicunt, simulationem fuisse tentatoriam, æque ac illam, quæ in Abrahami historia a scriptore sacro commemoratur Gen. xxii. 2 * [2374]sine qua non * [2375]solutio * [2376]sororem uxoris tuæ * [2377]status gratiæ * [2378]status quæstionis * [2379]sua essentia supernaturalia. . . . . Illa indigent novo motu et elevatione nova ad effectum novum ultra propriam suam et naturalem virtutem producendum; hæc vero a prima institutione et productione sufficienti, hoc est, divina et summa vi ac efficacia prædita sunt, nec indigent nova et peculiari aliqua elevatione ultra efficaciam ordinariam, jamdum ipsis inditam ad producendum spiritualem effectum. * [2380]sub voce * [2381]sui * [2382]summopere commendatur * [2383]suscipiant ex contactu carnis Christi vim quandam ad gloriosam resurrectionem et vitam æternam * [2384]syngraphæ * [2385]tantum in coelis, et præterea nullibi esse, ideoque Christum nobis cum pane et vino verum corpus et verum sanguinem manducandum et bibendum dare, spiritualiter, per fidem, sed non corporaliter ore sumendum. * [2386]totam justitiam nostram extra nos, et extra omnium hominum merita, opera, virtutes atque dignitatem quærendam, eamque in solo Domino nostro, Jesu Christo consistere. * [2387]totius Christianæ religionis, ac nexus, quo omnia corporis doctrinæ Christianæ membra continentur, quoque rupto solvuntur. * [2388]ubi * [2389]univira * [2390]usus loquendi * [2391]ut edere corpus Christi nihil aliud ipsis significet, quam credere in Christum, et vocabulum corporis illis nil nisi symbolum, hoc est, signum seu figuram corporis Christi denotet, quod tamen non in terris in sacra coena præsens, sed tantum in coelis sit. * [2392]ut sepulcrum Domini, ab omnibus honoraretur. * [2393]veracitas in mente * [2394]verbum visibile * [2395]verbum vocale * [2396]verum et substantiale corpus et sanguis Christi ore accipiuntur atque participantur ab omnibus, qui panem illum benedictum et vinum in coena Dominica edunt et bibunt. * [2397]vim suam exserere * [2398]vinculum matrimonii * [2399]virtus Spiritus Sancti extrinsecus accidens * [2400]virtus Spiritus sancti extrinsecus accedens * [2401]virtute sibi insita * [2402]vis divina * [2403]vita angelica * [2404]vivere * [2405]vocis baptisma * [2406]voluntarie declinans in unam partem magis quam in alteram. * [2407]vox Dei * [2408]vox populi __________________________________________________________________
Index of German Words and Phrases
* [2409]"Wenn der Tanz," says Strauss,Dogmatik * [2410]Auctoritäts-Glaube * [2411]Bevollmächter * [2412]Bewusstseyn der Versöhnung mit Gott * [2413]Bitte * [2414]Das Heiligthum (reliquiæ sanctorum * [2415]Das diese Worte Christi, das ist mein Leib u. s. w.,' noch fest stehen wider die Schwarmgeister * [2416]Denkrichtigkeit * [2417]Denn er wolle in keiner Weise, läugnen, dass Gottes Gewalt nicht scllte so viel vermögen, dass ein Leib zugleich an vielen Orten sein möge, auch leiblicher, begreiflicher Weise. * [2418]Der sich wäscht von einem Todten, einer Leiche, sich reinigt von der Befleckung, die ihm die Berührung des Leichen aus zugezogen * [2419]Die Einheit des Gefühls und der Erkenntniss * [2420]Die Weltgeschichte ist das Weltgericht * [2421]Die originellste und selbständigste religiös-politische Secte der neuesten Zeit aber, von einem Manne gegründet, dem erst durch verunglückten, Selbstmord der göttliche Mensch sich kund that' (dem französischen Grafen Claude Henri St. Simon, geb. zu Paris 1760, gest. 19. Mai 1825), und sodann durch die Juli-Revolution 1830 erst in rechten Schwung gebracht, welche, als die Quintessenz des tief verderbten antichristischen Zeitgeistes, als die einzig ganz consequente unter allen widergöttlichen Richtungen der Zeit, Welt und Gott, Staat und Kirche, Fleisch und Geist, Diesseits and Jenseits, Böse and Gut, (auch Weib und Mann) sowohl wissenschaftlisch als praktisch unirte und identificirte, unbeschränkte vollständig organisirte Herrschaft des widergöttlichen Fleisches, ungebundenes systematisches Leben nur für diesseitige (die einzige) Welt, unbedingte Geltung eines consequenten politisch-religiösen Materialismus in glühender Beredtsamkeit predigte, und auf den Thron des heiligen Gottes den reizenden' Fürsten dieser Welt setzte, wollte nicht etwa eine christliche Parthei oder Secte, sondern die neue Welt-religion sein; und diese seligen Menshen der Zukunft,' so verschollen auch mit all ihrer abenteuerlich glänzenden Aeusserllchkeit sie wieder fur den Moment sind, -- aber in einem Jüngen-Deutschland,' (zuerst 1834 and besonders 1835) sowie im vollkommen organisirten englischen Socialisten- und in den continentalischen Communisten-Vereinen, und nun nach modischerem Schnitt, verjüngt auch bereits wider erstanden, und in allerlei neuen Formen stets neu erstehend, -- bahnten so einer fürchterlichen Weltepoche den grässlich ammuthigen Weg. * [2422]Du sollist den Namen des Herrn, deines Gottes, nicht missbrauchen. * [2423]Du sollst den Namen Jehova's nicht zur Lüge aussprechen; nicht falsch schwören. * [2424]Ehe * [2425]Ein Lämmlein geht und trägt die Schuld * [2426]Ein vom Denken, Fühlen und Wollen verschiedenes, eigenthümliches Organ für das Ewige und Heilige * [2427]Entsündigung * [2428]Er [Jehu] behielt den Kälberdienst in Dan und Bethel, als in Israel einheimisch gewordenen Jehovahdienst. * [2429]Glaube * [2430]Incarnationstrieb des Geistes * [2431]Jemandem auf Jemanden (aut etwas) taufen. * [2432]Jemanden unter Beziehung, Hindeutung auf jemanden (etwas) taufen. * [2433]Leben * [2434]Lieber Herr * [2435]Lieber Herr Gott * [2436]Lieber Herr, * [2437]Man versteht unter Glauben eine jede Gewissheit, die geringer ist als das Wissen, und etwa stärker ist als ein blesses Meinen oder Fürmöglichhalten (z. B. ich glaube, dass es heute regnen wird * [2438]Nicht sollst du erheben den Namen Jehova's zur Nichtigkeit * [2439]Regelmässigkeit * [2440]Sühne * [2441]Schema des Leibes * [2442]So wie die That geschehen ist, mit diesem Glauben, mit dieser Zuversicht, ist sie ein schönes Zeichen der Zeit. -- Die That ist -- allgemein betrachtet -- unsittlich und der sittlichen Gesetzgebung zuwiderlaufend. Das Böse soll nicht durch das Böse überwunden werden, sondern allein durch das Gute. Durch Unrecht, List und Gewalt kann kein Recht gestiftet werden, und der gute Zweck heiligt nicht das ungerechte Mittel. * [2443]Stimmung * [2444]Substanzmittheilung * [2445]Verleztung * [2446]Vollendung * [2447]Wörterbuch * [2448]Was nun der Vernunft entgegen ist, ist gewiss dass es Gott viehmehr entgegen ist. Denn wie sollte es nicht wider die göttliche Wahrheit seyn, das wider Vernunft und menschliche Wahrheit ist. * [2449]allerrealsten * [2450]auf eine abbildlich-lebendige Weise * [2451]das Urwollen * [2452]das reale Zusammensein beider Substanzen * [2453]dass der Mensch an sich mit Gott Eins ist * [2454]der Zustand des Gemüthes, da man eine Sache für wahr hält und sich darauf verlässt * [2455]die Wiederherstellung aller Dinge in ihren frühern vollkommnern Zustand * [2456]die Wirklichkeit * [2457]die substantielle Lebenseinheit mit der Person Christi * [2458]die von Gott empfangene (aus Gnaden zugerechnete) Gerechtigkeit um des Glaubenswillen. * [2459]ein Gottesfleisch, ein Geistfleisch * [2460]ein substantielles Centrum seines mikrokosmischen Lebens, . . . . . ein Centrum, welches da war, ehe der Mensch bewusste Gedanken hatte, und welches bleiben wird, wenn der Leib dem Tode verfällt, welches also an sich weder Gedanke (mens) noch materieller Stoff ist. * [2461]erworben hat * [2462]göttliche Sache * [2463]gefühlsmassiges Erkennen * [2464]geräuchert * [2465]gottmenschlichen Lebenspotenz * [2466]in Nichts sich auflösen * [2467]man muss es naiv nennen * [2468]mit oder neben * [2469]mittheilen * [2470]raumerfüllende und vom Raum umschollene * [2471]seelischen Centrum * [2472]straflos * [2473]unmittelbar Fürwahrhalten, ohne Vermittelung eines Schlussbeweises, durch Neigung und Bedürfniss, * [2474]verdäut * [2475]wirklich und wahrhaftig und wesentlich * [2476]wirklich und wesentlich * [2477]zerbissen * [2478]zwei Werthe fur dieselbe Forderung __________________________________________________________________
Index of French Words and Phrases
* [2479]"On voit," says Cardinal Gousset in the place referred to, "que le signe eucharistique est un signe qui a la vertu de produire la grace; mais il n'a cette vertu que par l'institution de Jesus Christ." * [2480]C'est un feinte innocente et pleine d'amour, par laquelle Jésus-Christ veut éprouver la foi de ses disciples. Ainsi en usent les medicins à l'égard des malades, et les pères à l'égard de leurs enfans. * [2481]Dieu est tout ce qui est; Tout est in lui, tout est par lui, Nui de nous n'est hors de lui * [2482]Je suppose, que deux vérités ne sauroient se contredire; que l'objet de la foi est la vérité que Dieu a révélée d'une manière extraordinaire, et que la raison est l'enchainment des vérités, mais particulièrement (lorsqu'elle est comparés avec la foi) de celles où l'esprit humain peut atteindre naturellement, sans être aidé des lumières de la foi. * [2483]Le sacrement de l'eucharistie n'est point nécessaire au salut, d'une necessité de moyen; on peut être sauvé sans avoir reçu la communion. La raison, c'est que se sacrement n'a point été institué comme moyen de conférer la première grace sanctifiante ou de remettre le péché mortel, ce qui est réservé aux sacrements de baptême et de pénitence. * [2484]Offrez le sacrifice que je vien d'offrir moi-meme * [2485]dont le sentiment est assez suivi * [2486]en oûtre __________________________________________________________________
Index of Pages of the Print Edition
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[3270]781 [3271]782 [3272]783 [3273]784 [3274]785 [3275]786
[3276]787 [3277]788 [3278]789 [3279]771 [3280]791 [3281]792
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[3306]817 [3307]818 [3308]819 [3309]820 [3310]821 [3311]822
[3312]823 [3313]824 [3314]825 [3315]826 [3316]827 [3317]828
[3318]829 [3319]830 [3320]831 [3321]832 [3322]833 [3323]834
[3324]835 [3325]836 [3326]837 [3327]838 [3328]839 [3329]840
[3330]841 [3331]642 [3332]843 [3333]844 [3334]845 [3335]846
[3336]847 [3337]848 [3338]849 [3339]850 [3340]851 [3341]862
[3342]853 [3343]854 [3344]855 [3345]856 [3346]857 [3347]858
[3348]859 [3349]860 [3350]861 [3351]862 [3352]863 [3353]864
[3354]865 [3355]866 [3356]867 [3357]868 [3358]869 [3359]870
[3360]871 [3361]872 [3362]873 [3363]874 [3364]875 [3365]876
[3366]877 [3367]878 [3368]879 [3369]880 __________________________________________________________________
This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.
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