NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. IV
416 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
416 chapters
126 Answer to the Greeks. Do they recognise the Logos? If He manifests Himself in the organism of the Universe, why not in one Body? for a human body is a part of the same whole. 127 His union with the body is based upon His relation to Creation as a whole. He used a human body, since to man it was that He wished to reveal Himself. 128 He came in human rather than in any nobler form, because (I) He came to save, not to impress ; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves. 129 As God made man by a word, why not restore him by a word? But (1) creation out of nothing is different from reparation of what already exists. (2) Man was there with a definite need, calling for a definite remedy. Death was ingrained in man's nature: He then must wind life closely to human nature. Therefore the Word became Incarnate that He might meet and conquer death in His usurped territory. (Simile of straw and asbestos.) 130 Thus once again every part of creation manifests the glory of God. Nature, the witness to her Creator, yields (by miracles) a second testimony to God Incarnate. The witness of Nature, perverted by man's sin, was thus forced back to truth. If these reasons suffice not, let the Greeks look at facts. 131 Discredit, from the date of the Incarnation, of idol-cultus, oracles, mythologies, demoniacal energy, magic, and Gentile philosophy. And whereas the old cults were strictly local and independent, the worship of Christ is catholic and uniform. 132 The numerous oracles,--fancied apparitions in sacred places, &c., dispelled by the sign of the Cross. The old gods prove to have been mere men. Magic is exposed. And whereas Philosophy could only persuade select and local cliques of Immortality, and goodness,--men of little intellect have infused into the multitudes of the churches the principle of a supernatural life. 133 Further facts. Christian continence of virgins and ascetics. Martyrs. The power of the Cross against demons and magic. Christ by His Power shews Himself more than a man, more than a magician, more than a spirit. For all these are totally subject to Him. Therefore He is the Word of God. 134 His Birth and Miracles. You call Asclepius, Heracles, and Dionysus gods for their works. Contrast their works with His, and the wonders at His death, &c. 135 Impotence and rivalries of the Sophists put to shame by the Death of Christ. His Resurrection unparalleled even in Greek legend. 136 The new virtue of continence. Revolution of Society, purified and pacified by Christianity. 137 Wars, &c., roused by demons, lulled by Christianity. 138 The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man. 139 The Word Incarnate, as is the case with the Invisible God, is known to us by His works. By them we recognise His deifying mission. Let us be content to enumerate a few of them, leaving their dazzling plentitude to him who will behold. 140 Summary of foregoing. Cessation of pagan oracles, &c.: propagation of the faith. The true King has come forth and silenced all usurpers. 141 Search then, the Scriptures, if you can, and so fill up this sketch. Learn to look for the Second Advent and Judgment. 142 Above all, so live that you may have the right to eat of this tree of knowledge and life, and so come to eternal joys. Doxology. 143 Introduction. 144 Deposition of Arius. 145 Introduction. 146 Letter of Eusebius. (Epistola Eusebii.) 147 Excursus A. 148 Introduction. 149 Expositio Fidei. (Statement of Faith.) 150 Introduction.
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NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. IV
416 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
416 chapters
126 Answer to the Greeks. Do they recognise the Logos? If He manifests Himself in the organism of the Universe, why not in one Body? for a human body is a part of the same whole. 127 His union with the body is based upon His relation to Creation as a whole. He used a human body, since to man it was that He wished to reveal Himself. 128 He came in human rather than in any nobler form, because (I) He came to save, not to impress ; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves. 129 As God made man by a word, why not restore him by a word? But (1) creation out of nothing is different from reparation of what already exists. (2) Man was there with a definite need, calling for a definite remedy. Death was ingrained in man's nature: He then must wind life closely to human nature. Therefore the Word became Incarnate that He might meet and conquer death in His usurped territory. (Simile of straw and asbestos.) 130 Thus once again every part of creation manifests the glory of God. Nature, the witness to her Creator, yields (by miracles) a second testimony to God Incarnate. The witness of Nature, perverted by man's sin, was thus forced back to truth. If these reasons suffice not, let the Greeks look at facts. 131 Discredit, from the date of the Incarnation, of idol-cultus, oracles, mythologies, demoniacal energy, magic, and Gentile philosophy. And whereas the old cults were strictly local and independent, the worship of Christ is catholic and uniform. 132 The numerous oracles,--fancied apparitions in sacred places, &c., dispelled by the sign of the Cross. The old gods prove to have been mere men. Magic is exposed. And whereas Philosophy could only persuade select and local cliques of Immortality, and goodness,--men of little intellect have infused into the multitudes of the churches the principle of a supernatural life. 133 Further facts. Christian continence of virgins and ascetics. Martyrs. The power of the Cross against demons and magic. Christ by His Power shews Himself more than a man, more than a magician, more than a spirit. For all these are totally subject to Him. Therefore He is the Word of God. 134 His Birth and Miracles. You call Asclepius, Heracles, and Dionysus gods for their works. Contrast their works with His, and the wonders at His death, &c. 135 Impotence and rivalries of the Sophists put to shame by the Death of Christ. His Resurrection unparalleled even in Greek legend. 136 The new virtue of continence. Revolution of Society, purified and pacified by Christianity. 137 Wars, &c., roused by demons, lulled by Christianity. 138 The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man. 139 The Word Incarnate, as is the case with the Invisible God, is known to us by His works. By them we recognise His deifying mission. Let us be content to enumerate a few of them, leaving their dazzling plentitude to him who will behold. 140 Summary of foregoing. Cessation of pagan oracles, &c.: propagation of the faith. The true King has come forth and silenced all usurpers. 141 Search then, the Scriptures, if you can, and so fill up this sketch. Learn to look for the Second Advent and Judgment. 142 Above all, so live that you may have the right to eat of this tree of knowledge and life, and so come to eternal joys. Doxology. 143 Introduction. 144 Deposition of Arius. 145 Introduction. 146 Letter of Eusebius. (Epistola Eusebii.) 147 Excursus A. 148 Introduction. 149 Expositio Fidei. (Statement of Faith.) 150 Introduction.
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NAPFS
Nicene and Post-Nicene Fathers, Ser. II, Vol. IV
416 chapters English Public domain
About this book
No short description is available for this text.
Table of contents
416 chapters
126 Answer to the Greeks. Do they recognise the Logos? If He manifests Himself in the organism of the Universe, why not in one Body? for a human body is a part of the same whole. 127 His union with the body is based upon His relation to Creation as a whole. He used a human body, since to man it was that He wished to reveal Himself. 128 He came in human rather than in any nobler form, because (I) He came to save, not to impress ; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves. 129 As God made man by a word, why not restore him by a word? But (1) creation out of nothing is different from reparation of what already exists. (2) Man was there with a definite need, calling for a definite remedy. Death was ingrained in man's nature: He then must wind life closely to human nature. Therefore the Word became Incarnate that He might meet and conquer death in His usurped territory. (Simile of straw and asbestos.) 130 Thus once again every part of creation manifests the glory of God. Nature, the witness to her Creator, yields (by miracles) a second testimony to God Incarnate. The witness of Nature, perverted by man's sin, was thus forced back to truth. If these reasons suffice not, let the Greeks look at facts. 131 Discredit, from the date of the Incarnation, of idol-cultus, oracles, mythologies, demoniacal energy, magic, and Gentile philosophy. And whereas the old cults were strictly local and independent, the worship of Christ is catholic and uniform. 132 The numerous oracles,--fancied apparitions in sacred places, &c., dispelled by the sign of the Cross. The old gods prove to have been mere men. Magic is exposed. And whereas Philosophy could only persuade select and local cliques of Immortality, and goodness,--men of little intellect have infused into the multitudes of the churches the principle of a supernatural life. 133 Further facts. Christian continence of virgins and ascetics. Martyrs. The power of the Cross against demons and magic. Christ by His Power shews Himself more than a man, more than a magician, more than a spirit. For all these are totally subject to Him. Therefore He is the Word of God. 134 His Birth and Miracles. You call Asclepius, Heracles, and Dionysus gods for their works. Contrast their works with His, and the wonders at His death, &c. 135 Impotence and rivalries of the Sophists put to shame by the Death of Christ. His Resurrection unparalleled even in Greek legend. 136 The new virtue of continence. Revolution of Society, purified and pacified by Christianity. 137 Wars, &c., roused by demons, lulled by Christianity. 138 The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man. 139 The Word Incarnate, as is the case with the Invisible God, is known to us by His works. By them we recognise His deifying mission. Let us be content to enumerate a few of them, leaving their dazzling plentitude to him who will behold. 140 Summary of foregoing. Cessation of pagan oracles, &c.: propagation of the faith. The true King has come forth and silenced all usurpers. 141 Search then, the Scriptures, if you can, and so fill up this sketch. Learn to look for the Second Advent and Judgment. 142 Above all, so live that you may have the right to eat of this tree of knowledge and life, and so come to eternal joys. Doxology. 143 Introduction. 144 Deposition of Arius. 145 Introduction. 146 Letter of Eusebius. (Epistola Eusebii.) 147 Excursus A. 148 Introduction. 149 Expositio Fidei. (Statement of Faith.) 150 Introduction.
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