Sayfadaki görseller
PDF
ePub

CARY, in his "Testimonials &c." p. 316 gives the following from Origen:

Origen, having spoken of original sin, continues: "Besides all this, it may be asked, what is the reason that, whereas the baptism of the Church is given for remission of sins, Baptism is also given to infants, by the usage of the Church, when if there were nothing in infants that needed forgiveness and mercy, the grace of baptism would seem to be superfluous."

The Latin of this passage here follows:

In Lev. Hom. VIII, c. 3.

Addi his etiam illud potest, ut requiratur quid causæ sit, quum baptisma Ecclesiæ pro remissione peccatorum detur, secundum Ecclesiæ observantiam etiam parvulis baptismum dari; quum utique si nihil esset in parvulis quod ad remissionem deberet et indulgentiam pertinere, gratia baptismi superflua videretur.

Cary writes in continuation of the foregoing passage:

And in another place, where he speaks of Original Sin, he says; "For this also the Church derived from the Apostles a tradition to give Baptism even to infants. For they, to whom the Divine Mysteries were committed, knew that there is in all persons the natural pollution of sin, which must be washed away by water and the Spirit: by reason of which the body itself is also called the body of Sin.

In the Latin, for there is no Greek, is as follows:
Ep. ad Rom. 1. v. c. 9.

Pro hoc et Ecclesia ab Apostolis traditionem

suscepit, etiam parvulis baptismum dare. Sciebant enim illi, quibus mysteriorum secreta commissa sunt divinorum, quod essent in omnibus genuinæ sordes peccati, quæ per aquam et Spiritum dilui deberent; propter quas etiam corpus ipsum corpus peccati nominatur.

Cary also quotes Origen as saying

Whereas the Baptism of the Church is given for the remission of sins:

and

They, to whom the Divine mysteries were committed, know that there is in all persons the natural pollution of sin, which must be washed away by water and the Spirit.

In Origen's treatise "De Principiis " [Latin translation only] Liber I, cap. iii, § 2, is the following :

In Actibus Apostolorum per impositionem manuum apostolicarum Spiritus Sanctus dabatur in Baptismo. Ex quibus omnibus didicimus tantæ esse auctoritatis et dignitatis substantiam Spiritus Sancti, ut salutaris baptismus non aliter nisi excellentissimæ omnium Trinitatis auctoritate, id est Patris et Filii et Spiritus Sancti, cognominatione compleatur et ingen- de ito Deo Patri, et unigenito ejus Filio nomen quoque Spiritus Sancti copuletur.)

In English:

In the Acts of the Apostles the Holy Spirit was given in Baptism by the laying on of the hands of the Apostles. From all which we have learnt that the substance of the Holy Spirit is of so great authority and dignity, that saving Baptism cannot (otherwise be perfected than in the authority of the most excellent Trinity, ie in the name of the

[blocks in formation]

Father and the Son and the Holy Spirit, and so that to the uncreated God the Father and his only begotten.son, the name also of the Holy Spirit be added.

In Lib. I, cap. iii, § 5 of the same work, we read:

Qui regeneratur per Deum in salutem, opus habet ex Patre et Filio et Spiritu Sancto, non percepturus salutem nisi sit integra Trinitas: nec possibile sit participem fieri Patris vel Filii sine Spiritu Sancto.

In English:

He, who is regenerated by God to salvation, has the work from the Father, and Son, and Holy Spirit, and will not receive salvation, unless it be the whole Trinity nor is it possible to be a partaker of the Father or Son, without the Holy Spirit.

In EXHORTATIO AD MARTYRIUM, § 30, we read;

Υπομνησθῶμεν δὲ, καὶ ὧν ἡμαρτήκαμεν, καὶ ὅτι οὐκ ἔστιν ἄφεσιν ἁμαρτημάτων χωρὶς βαπτίσματος λαβεῖν· καὶ ὅτι οὐκ ἔστι δυνατὸν κατὰ τοὺς εὐαγγελικοὺς νόμους αὖθις βαπτίσασθαι ὕδατι καὶ πνεύματι εἰς ἄφεσιν ἁμαρτημάτων· καὶ ὅτι βάπτισμα ἡμῖν δίδοται τὸ τοῦ μαρτυρίου· οὕτω γὰρ ὠνόμασται, ὡς δῆλον ἐκ τοῦ ἐπιφέρεσθαι μὲν τῷ “ Δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω ;” τὸ “ ἢ τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθῆναι ; ἀλλαχοῦ δὲ εἴρηται, “ Βάπτισμα δὲ ἔχω βαπτισθῆναι· καὶ τί συνέχομαι ἕως ὅτου τελεσθῆ;” καὶ ἐπίστησον, εἰ τὸ κατὰ τὸ μαρτύριον βάπτισμα, ὥσπερ τὸ τοῦ Σωτῆρος καθάρσιον γέγονε τοῦ κόσμου, καὶ αὐτὸ ἐπὶ πολλῶν θεραπεία καθαιρόμενον γίνεται.

In Latin:

Meminerimus etiam nos peccasse, nec posse remissionem peccatorum sine baptismate accipi; nos autem juxta Evangelicas leges iterum non posse baptizari aqua et Spiritu in remissionem peccatorum, sed

datum nobis esse martyrii baptisma; sic enim vocatur ut ex eo patet quod his verbis, (Marc. x, 38,) 'Potestis bibere calicem quem ego bibo?' subjungitur, 'Aut baptismo, quo ego baptizor, baptizari?' Alibi etiam dictum est, (Luc. xii, 50.) Baptismo habeo baptizari, et quomodo coarctor usque dum perficiatur?' Attende etiam num martyrii nostri baptisma, ut illud Christi mundi purgatio fuit, multorum sit etiam, qui per id lustrentur, purgatio.

The Bibliotheca of GALLANDIUS has not Origen under a separate head; but in vol. iii is "S. Gregorii Thaumaturgi opera, accesserunt Epistolæ Origenis ad ipsum Gregorium, necnon vita ejusdem."

The works of Origen are come down to us in a very imperfect

state.

His "HEXAPLA" published by Montfaucon, 2 vols folio, Paris, 1713, seems to have been his most valuable work. It formed a sort of harmony of the Scriptures.

Vide

The Benedictine edition of his general works, published by Vide Delarue, 4 vols folio, Paris, 1733-9 is considered to be the

best. But the latest editions, now in course of publication on the continent, are, probably, the most complete.

Vide

XXVIII. CYPRIAN.

DUPIN says that Cyprian, being consulted about Baptism, replied that none was valid, which was celebrated out of the Church, and that it was necessary to re-baptize those who had received baptism of heretics. He said Baptism was equally efficacious whether the person was plunged into the water, or had it sprinkled upon him.

Dupin says that it was agreed by a Council on the question being proposed by Cyprian,

that it was necessary to baptize infants immediately after their birth; and that there lay no obligation upon Christians to tarry till the eighth day.

ADAM CLARKE, in his "Concise view &c.," has ten pages on Cyprian and the editions of his works. All that appears on Baptism is his book "Concerning the rebaptizing of heretics." This is a curious tract, and contains the opinion of eighty-seven bishops, who were assembled at the council of Carthage. The name of each bishop is given, the place where he presided, and lastly his opinion.

This tract, of the opinion of eighty-seven bishops, is given hereafter in this Synopsis.

CARY, p. 312, quotes Cyprian, to shew that he was in favour of the doctrine of Baptismal Regeneration,-thus:

Cyprian, writing against heretics baptizing, writes: "For, if a person may be baptized by heretics, he may therefore obtain remission of sins. If he obtain

« ÖncekiDevam »