| 1113 De Iacob I, 1, 1; In ps. 47, 8: Natura hominis contrariorum capax est,ut et malitiae in ea sit vis et virtutis ingressus. 1122 С этим согласуется то, что мы сказали в первой главе относительно учения св. Амвросия о нравственной ценности тела. 1155 De Iacob I, 3, 12; Ep. 46, 4 sq; In ps. 38, 29; Apologia proph. David 11, 36; De fuga s. 1, 1; 2, 9; cp. De interp. Iob et David II (III), 3, 10. 1158 Exameron VI, 7, 42; In Luc. VII, 73; In ps. I, praef. 3: Nam si tenuisset infusam sibi a Domino aeternae illius caelestisque delectationis gratiam, nec saecularibus captus amisisset illecebris, numquam tam miserabilis aerumnae subiisset injurias; In ps. 118, 11, 14; 15, 36. Cp. Dr. F. Wörter, 540 – 542. 1173 De paradiso 5, 28 sq.; 7, 35; In ps. 1, 48; De obitu Theod. 36; In ps. 37, 5: Postquam est obnoxia facta (caro) peccato, facta est caro mortis: quia erat morti debita. In ps. 38, 21. Св. Амвросий, по примеру Филона, различавшего смерть тела и смерть души (Leg. alleg.I, 105 – 107), и Оригена , указывавшего пять значений слова «смерть» (In ep. ad Rom.VI, 6 ; cp. Dr. G Capitaine, 167, adnot. 4), также употребляет слово mors u mori в различных смыслах (De paradiso 9, 43), причём различает три рода смерти: телесную или физическую, когда душа разлучается с телом, душевную или греховную, когда человек через свои грехи умирает духовно, и, наконец, мистическую или духовную, когда человек умирает греховному миру, чтобы жить со Христом (De excessu fr. II, 36 sq.; De bono mortis 2, 3; In Luc. VII, 35 – 38; De paradiso 9, 43 – 45). Адам был наказан первой смертью, той, которая является absolutio animae et corporis u quaedam hominis separatio (De bono mortis 3, 8; cp. Ibid. 2, 3; 8, 31; De Cain et Abel I, 2, 8; II, 10, 25; De excessufr. II, 35 – 36). Эта смерть в изображении св. Амвросия (особенно в De bono mormis u De exces. fr. II) теряет характер наказания и принимает не только характер границы, до которой человек будет подвержен наказаниям (poenarum nostrarum meta) (De exces. fr. II, 38), не только значение лекарства от земных зол (Ibid. II, 38; remedium naturae – Ibid. II, 47), но и качества добра, противоположного злу(ср.,напр., De excessu fr. II, 39: Ergo mors non solum malum non est, sed etiam bonum est; 40: Mors haec lucrum est, et vita poena est; 47; особенно De bono mortis). |
| 1553 Origenes. De principiis III, 3, 2, PG 11, 314; 1, 5, 4, PG 11, 160; Contra Celsum VIII, 31, PG II, 1561. Cp.: Bohringer G.F. Clemens und Origenes. 2 Aufl. Zurich, 1869. S. 233, 235. 1559 Origenes. De principiis I, 8, 1, PG 11, 176. Рус. пер. C. 80; Behringer G.F. Op. cit. S. 236–237. 1561 Ambrosius Mediolanensis. Expositio Evangelii secundum Lucam I, 28, PL 15, 1545; CSEL 32, 4. P. 28. 1567 Ambrosius Mediolanensis. Expositio in psalmum David CXVIII, sermo 14, 42, PL 15, 1408; Expositio Evangelii secundum Lucam V, 42, PL 15, 1647. 1568 Philo Alexandrinus. De confusione linguarum, 36, Schwickert. T. 2. P. 287; De profugiis, 13, Schwickert. T. 3. P. 124. Basilius Magnus. In Hexaemeron homilia 2, 2, PC 29, 29 Basilius Magnus. In Hexaemeron homilia 1, 7, PG 29, 17 Basilius Magnus. In Hexaemeron homilia 5, 1, PG 29, 93 Basilius Magnus. In Hexaemeron homilia 4, 2, PG 29, 81 Basilius Magnus. In Hexaemeron homilia 4, 3, PG 29, 84 Basilius Magnus. In Hexaemeron homilia 1, 2, PG 29, 8 C 1584 Ambrosius Mediolanensis. Hexaemeron III, 43, PL 14, 173; VI, 9, PL 14, 245. Cp.: Basilius Magnus. In Hexaemeron homilia 5, 4, PG 29, 104. 1624 Lactantius. Divinarum institutionum lib. II, 11, PL 6, 312 [игра слов: homo – humus. – Ред. МДА-2006.]. 1657 Ambrosius Mediolanettsis. Expositio in psalmum David CXVIII, sermo 9, 13–14, PL 15, 1324–1325. 1666 Ewald P. Der Einfluss der stoisch-ciceronianischen Moral auf die Darstellung der Ethik bei Ambroses. Leipzig, 1881. S. 23. 1667 Ambrosius Mediolanensis. De officiis minisCicero. De ofticiis lib. I. trorum I, 22, PL 16, 52–53; I, 227–228, PL 16, 91. Philo Alexandrinus. Quis rerum divinarum heres sit, 26, Schwickert. T. 3. P. 31 1670 Philo Alexandrinus. Legum allegoriarum liber III, 38, Schwickert. T. 1. P. 158. Cp.: De confusione linguarum, 7, Schwickert. T. 2. P. 253. 1693 Ambrosius Mediolanensis. Hexaemeron VI, 39, PL 14, 256; De Isaac et anima, 3, PL 14, 503–504. 1714 Ambrosius Mediolanensis. De Noe et arca, 99, PL 14, 406; Enarrationes in XII psalmos Davidicos, in ps. 1, 48, PL 14, 947 |
| 1490 Apol. David. II, c. 12, n. 71; cf. Apol. David. T, c. II, n. 56; Epist. LXXIII, n. 8; de myst. c. VI, n. 32; Epist. de fide ad Hier (in Maj. VII, 1, p. 159). В последнем месте мысль выражена особенно ясно: “talis erat omnium a primis ducta genitoribus causa mortalium, ut originali peccato transeunte per postcros nullis poenam damnationis evaderet, nisi Verbum caro fieret et habitaret in nobis”. 1492 Clem. Alex. Strom. III, 16; Origen. in Jerem. homil. VIII, n. 1; in Cantic. VIII, 6; in Lev. homil. VIII, n. 3; Athanas. contr. Arian. orat. 1, n. 51. 61; Greg. Nyss. de eo, quid sit ad imag. et simil. Dei, T. II, p. 29, ed. Morel.; in Ps. tract. II, c. 13; Macar. de libert. ment. n. II; de pat. et discret. c. IX; homil. V, 1. 2. 3; Didym. Alex. in 1 Joan. V, 19; Cyrill. de incarn. c. 12, in Maj. VIII, II, p. 72; Theodoret. in Ps. L, 7 . 1493 De nupt et concup. II, c. 12. Пелагиане в защиту своего лжеучения ссылались на некоторые места в писаниях древних Отцев, как-то: Киприана, Илария, Златоуста и особенно Амвросия; но несправедливость всех этих ссылок показал еще блаж. Августин (Contr. duas Epist. Pelng. IV, 8; de nat. et grat. contr. Pelag. LXIII; contr. Julian. 1, 6; de grat. Christi et pecc. orig. contr. Pelag. XLIII, n. 47; de nupt. et concup. 1, c. 35, n. 40). 1494 Plato de legib. IX; Cicer. Quaest. Tuscul. III, n. 1; Seneca, de elementia 1, c. 6; de ira III, c. 26; Horat, Sat. 1, 13, 16. 1496 Justin. Apolog. 1, 24; Athenag. Leg. XXIV; Clem. Strom. II, 4; III, 9; IV, 20; Origen. de princ. prolog. n. 5; Tertull, contr. Marc. II, 5; Cyprian. Epist. LV; Exhort. castit. c. II. 1497 Кирилл Иерусалимский , Оглас. поуч, IV, 21; Василий Великий , беседа о том, что Бог не виновник зла, в “Творениях святых Отцов,” VIII, 154; Ambros. in Hexaëm. 1, с. 8. Первый именно говорит: “самовластна душа; посему диавол подстрекать может, а принудить против воли не имеет власти. Внушает он тебе мысль о любодеянии, ежели захочешь, то примешь ее; если же не захочешь, то не примешь. Ибо ежели бы ты любодействовал по необходимости, то к чему приготовил Бог геенну? ежели бы по природе, а не по свободе делал ты добро, то к чему приготовил Бог венцы неизъяснимые? Кротка овца, но она никогда за кротость свою не увенчается, потому что кротость ее происходит не от свободы, но от природы” (стр. 71–72 по русск. перев.). Смотр. также выше примеч. 1326–1333 и самый текст, к которому они относятся. |
| In order to contradict the error of the heathen, who, taking the creature for God, thought there were many gods. 83 . What does holy Scripture teach us of the unity of God? The very words of the Creed on this point are taken from the following passage of the Apostle Paul: There is none other God but one. For though there be that are called gods, whether in heaven or on earth, as there be gods many, and lords many, but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. 1Cor. viii. 4, 5, 6. 84 . Can we know the very essence of God? No. It is above all knowledge, not of men only, but of angels. 85 . How does holy Scripture speak on this point? The Apostle Paul says, that God dwelleth in the light, which no man can approach unto, whom no man hath seen, nor can see. 1Tim. vi. 16. 86 . What idea of the essence and essential attributes of God may be derived from divine revelation? That God is a Spirit, eternal, all-good, omniscient, all-just, almighty, omnipresent, unchangeable, all-sufficing to himself, all-blessed. 87 . Show all this from holy Scripture. Jesus Christ himself has said that God is a Spirit. John iv. 24. Of the eternity of God David says: Before the mountains were brought forth, or ever the earth and the world were made, Thou art from everlasting and world without end. Psalm xc. 2. In the Apocalypse we read the following doxology to God: Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. Apoc. iv. 8. The Apostle Paul says that the Gospel was made manifest according to the commandment of the everlasting God. Rom. xvi. 26. Of the goodness of God Jesus Christ himself said: There is none good but one, that is God. Matt. xix. 17. The Apostle John says: God is Love. 1 John iv, 16. David sings: The Lord is gracious and merciful, long-suffering, and of great goodness. The Lord is loving unto every man, and his mercies are over all his works. Psalm cxlv. 8, 9. |
| Of the omniscience of God the Apostle John says: God is greater than our heart, and knoweth all things. 1 John iii. 20. The Apostle Paul exclaims: O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out. Rom. xi. 33. Of the justice of God David sings: The righteous Lord loveth righteousness, his countenance will behold the thing that is just. Psalm xi. 8. The Apostle Paul says that God will render to every man according to his deeds, and that there is no respect of persons with God. Rom. ii. 6, 11. Of the almighty power of God the Psalmist says: He spake, and it was done; he commanded, and it stood fast. Psalm xxxiii. 9. The archangel says in the Gospel: With God nothing shall be impossible. Luke i. 37. The omnipresence of God David describes thus: Whither shall I go from thy Spirit? or whither shall I go from thy presence? If I climb up into heaven, thou art there; if I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me. If I say, Peradventure the darkness shall cover me; then shall my night be turned to day. Yea, the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike. Psalm cxxxix. 6–11. The Apostle James says that With the Father of lights there is no variableness, neither shadow of turning. James i. 17. The Apostle Paul writes that God receiveth not worship of men " s hands as though he needed any thing, seeing he giveth to all life, and breath, and all things. Acts xvii. 25. The same Apostle calls God The blessed and only potentate, the King of kings and Lord of lords. 1Tim. vi. 15. 88 . If God is a Spirit, how does holy Scripture ascribe to him bodily parts, as heart, eyes, ears, hands? Holy Scripture in this suits itself to the common language of men; but we are to understand such expressions in a higher and spiritual sense. For instance, the heart of God means his goodness or love; eyes and ears mean his omniscience; hands, his almighty power. |
| 195 Из экзегетической литературы о евангелии от Матфея, кроме прежде упомянутых общих сочинений: Iac. Eisner Commentarius criticophilol. in ev. Matth. 1767. 2. Voll. 8. – Wizenmann Die Geschichte Iesu nach dem Matthäus, als Selbstbeweis ihrer Zuverlässigkeit. Lpz. 1789 (вновь изданная von С. A. Auberlen. Bas. 1864).–F. G. Mayer Commentar. zum Ev. Matth. Wien. 1818 – P. A. Gratz Kritischer Commentar. über das Ev. Matthaei. Tub. 1821–23. 2 Thle, – R. Käuffer Commentar zum Ev. Matth. Lpz. 1827. (L V. Henneberg Phil. histor. und krit. Commentar üb. das N. T. Th. L [Matth.] Erf. 1829) – F. A. A. Naebe Brev. Comm. in ev. Matth. Lips. 1837. – L. F. 0. Baumgarten–Crusius Commentar über das Ev. des Matth, aus handsschriftL Nachl. heraush. von L C. Otto. Iea 1844; – de Wette Kurzgef. Comm., zuletz bearb. v. Messner 1857. – H. A W. Meyer Kritisch exegetisches Handb. üb. das Ev. Matth. 5. A. Gött. 1864.; и др. 196 Ср. Папия у Евсевия h. е. III, 39; Иринея adv. haer. III, 11, 8; Тертуллиана de carne Christi с 22 (где он приводит слова, которыми начинается Евангелие от Матфея: Liber geniturae Iesu Christi, filii David, filii I Abraham); Климента Алекс. Strom 1. p. 341 и у Евесевия h. е. VI, 14; Пешито в надписании; Оригена у Евсевия h. е VI, 25.; Евсевия h. е. III, 24 и т. д. 197 Совершенно при тех же обстоятельствах, при каких в евангелии от Матфея 9 , рассказывается о призывании Матфея, в евангелии от Марка 2, 14 и Луки 5, 27 рассказывается о призвании Левия (по Марку – сына Алфеева). Так как в перечислении апостолов у Марка и Луки ( Марк. 3, 16 . и Лук. 6:13 ), а также и в книге Деяний Апостольских 1, 13. между апостолами не упоминается о Левии, а только о Матфее: то отсюда следует, что Левий и Матфей одно и то же лице. Что некоторые носили по нескольку имен, это не было чем-нибудь необыкновенным у иудеев (стоит только вспомнить о Варнаве, который собственно назывался Иосией, и из апостолов о Леввее, который еще назывался Фаддеем и Иудою; из более раннего времени – об Иоакиме или Елиакиме, Соломоне или Иедифие и т. д.). Не говорим уже о том, что имена Матфея и Левия имеют почти одно и тоже значение, и поэтому тем более одно из них могло быть дано вместо другого. Назвался ли Левий Матфеем при его призвании к апостольскому служение, или так назван после сего, как некоторые иудеи переменяли свои имена при важных переменах в их жизни, остается нерешенным. |
| 23 . También el canto y la suave melodía de los Salmos amansan el furor, como lo hacía la música de David cuando era atormentado Saúl. Asimismo el deseo y el gusto de las consolaciones divinas destierran del alma toda amargura y furor, así como también destierra (el deseo de) las consolaciones y de los deleites sensuales; porque no menos aprovecha este gusto celestial contra el .furor de la ira que contra los deleites de la carne, de los cuales muchas veces el furioso no quiere gozar por mantenerse en su pasión. Conviene también para esto tener perfectamente ordenado y repartido nuestro tiempo, y determinado lo que hemos de hacer en cada momento, para que de este modo no encuentre lugar en nosotros la ociosidad y el hastío por las cosas espirituales, que dan entrada al enemigo. 24 . Estando yo por otro asunto durante un cierto tiempo junto a la celda de unos solitarios, oí que estaban altercando entre sí como urracas, con gran furor y saña, enfureciéndose contra una tercera persona que los había ofendido, y riñendo con ella cual si estuviera presente. Yo los amonesté fiel y caritativamente, instándolos a que no viviesen más en soledad si no querían de hombres hacerse demonios, tornándose crueles y pudriéndose entre sí con semejantes pasiones. Vi también otros, amigos de comer, de beber, y de regalos, los cuales por otra parte parecían blandos, amorosos y mansos de condición (como algunas veces suele suceder con los tales) por lo que habían alcanzado renombre de santidad. A estos, por el contrario, les aconsejé que se pasasen a la soledad – que como una navaja suele cortar todas las ocasiones propicias a estos deleites y regalos -, si no querían, de criaturas racionales hacerse brutos, dándose a vicios que son propios de ellos. 25 . Otros vi más miserables que éstos, que ni cabían en la compañía ni en la soledad, a los cuales aconsejé que de ningún modo se gobernasen a sí mismos; y a sus maestros benignamente sugerí que condescendiesen con ellos, dejándolos a tiempos en la soledad y a tiempos en la compañía, y ocupándose ya en unos ejercicios ya en otros, y con la condición de que, baja la cerviz, en todo y por todo, obedeciesen a su director. |
| I shall also add, that if I have described above methods of turning the use of the senses to spiritual benefit, it does not mean that you should constantly practise them. No, what you must practise constantly is to collect your mind in the heart and remain there with the Lord, thus having Him as a Teacher and Helper in your victory over enemies and passions, either through direct inner resistance, or through the practice of virtues opposed to them. What I described was said only with the intention that you should know these methods and make use of them when necessary. All the same, it is unquestionably very useful, in our warfare, to cover all sensory things with a spiritual veil. Cap 24. General lessons in the use of the senses It remains for me now to indicate the general rules for the use of the outer senses, to prevent the impressions they transmit from breaking up our moral and spiritual order. So listen! (a) Above all my brother, keep a most firm hold on those quick and wicked robbers-your eyes-and do not allow curious looks at the faces of women, whether they are beautiful or not, or at those of men, especially the young and beardless. Neither let them look at naked bodies, not only those of others, but also your own. For such curiosity and lustful looking may easily give birth in the heart to passionate lust of adultery, which is not without guilt, as the Lord says: ‘Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart’ (Matt. v. 28). And some wise man wrote: ‘Looking gives birth to desire.” Solomon too warns us against being enticed by the eyes and wounded by lust for beauty: ‘Lust not after her beauty in thine heart; neither let her take thee with her eyelids’ (Prov. vi. 25). Here are examples of the evil results of licentious glances: sons of God, descendants of Seth and Enoch were attracted by the daughters of Cain (Gen. ch. vi): Shechem, the son of Hamor the Hivite, saw Dinah, the daughter of Jacob and fell with her; Samson was captivated by the beauty of Delilah (Judges ch. xvi); David fell from looking at Bath-sheba (II Sam. ch. xi); two elders, judges of the people, were intoxicated by the beauty of Susanna (Dan. ch. xiii). |
| par. II. p. 348, 373. – Gregor. Nyssen. tom. III. or. I. in Resurr. Hom. p. 383. 222 Ambros. tom. I. de Cain. et Abel. Lib. I. cap. II. p. 217. Avgust. tom. VIII. Serm. 352. de poenitent. p. 1367. 225 Avgustin. ор. tom. VIII. Serm. 352. de poenitent. p. 1366 – tom. X. contr. Faustum. Lib. XVI cap. XIX. p. 353. – tom. III. Quaest. in Numer. lib. IV. quaest. LIII. p. 725 – Снес. Златоуст, беседа на Еван. Мат. II. Час. I. стр. 27. Кирил. Иерусал. Оглас. и тайновод. поуч. X. стр. 174. 228 Кир. Иерусал. огл. и тайнов. поуч. X. ст. 174. – Chrysost. tom. VI. in illud: vid. Domin. Hom. I. p. 103. – Origen. tom. II. in libr. Ies. Nav. Нот. IV. p. 405. 231 Origen. tom. II. p. 412. – Avgust. contr. Faust. tom. X. Lib. XII. p. 291. – Caten. Patr. ab Niceph. Theotoc. tom. II. in Ies. Nav. p. 35, 40. 232 Iustin. Martyr. dialog. cum Triphon. par. II. p. 375. Кирил. Иерусал. огл. и тайн. поуч. X. стр. 174. – Златоус. бесед. на Ев. Мат. часть I. бесед. 3. отд. IV. стр. 46. – Origen. tom. II. Нот. IV. in Lib. Ies. Nav. p. 404. 236 Iustin Martyr. dialog. cum Triph. Iud. par. II. p.377 – Chrysostom. tom. VI. in ill. vid. Dom. Нот. I. p. 103. – Беседа на Mф. II . стр. 27. Част. I. – Кир. Иер. огл. и тайн. поуч. X. стр. 174 – Avgust. tom. VIII. Scr. 352. de Poenit. p. 1366. 263 Ephraem. Syr. in Sam. p. 376 – Athanas. tom. I. de Sernent. p. 1067– Ambros. tom. 1. ApoIog. David. cap. III. p. 823. 274 Avgust. tom. IX. de Civit. Dei. Lib. XVII. cap. VIII. p. 612. – Conf. Iustin. Martyr. dialog. cum Triph. Iud. p. 204. – Ephr. Syr. tom. I. in 2. Samuel. cap. VII p. 404. 300 Ephraem. Syr. in 4 Reg. cap. II. tom. I. p. 521. – Isidor. Pelusiot. in Caten. Patr. tom. II. p. 826. 305 Eph. Syr. tom. I. in 4 Reg. p. 529. – Ambros. tom. III. Epist. LXXXI. cleric. p. 1203. num. 5. – Avgust. tom. VII. Serm. XXVI. de verb. Ps. XCIV . et Apost. cap. X. p. 140. 141. – Serm. CXXXVI. de verb. Evang. Ioh. IX. p. 663. 311 Avgust. tom. VIII. serm. de Symbol. ad Catechumen. p. 1644. – tom. II. Epist. XL. resp. ad quaest. |
| 119 O 53; cf. O 14, where prayer is said to be the offspring of gentleness and lack of anger, and O 82, about praying gently. 120 See O 56–58; cf. G 14.90: gnosis does not need a soul apt at dialectics, but a soul that can see, for dialectics can be found in souls that are impure, but vision is found in pure souls only. 121 Cf. G V.7. According to VI.88 it is not only the angels but the stars too that work with us for our salvation. 122 Especially anger or aggressiveness – cf. the similar emphasis in Buddhism: see, e.g., the texts quoted in E. Conze, Buddhist Meditation (London, Unwin Books, 1972), 118–125. 123 The textual problems of these homilies are very complicated and have by no means been cleared up. See H. Dörries, Symeon von Mesopotamien (Texte und Untersuchungen 55, 1, Leipzig, 1941). A Greek text – the most influential one – is published as vol. 4 of Patristische Texte und Studien: Die 50 Geistlichen Homilien des Makarios, edited by Dörries, Klostermann, and Kroeger (Berlin, 1964). The text of a MS in the Vatican library, which includes both homilies and letters (and which is richer in chapters condemned by Timothy of Constantinople and John Damascene than the more well-known text – see below) has been published as two volumes of Die Griechischen Christlichen Schriftsteller (Berlin, 1973) by H. Berthold. There is a translation of the 50 homilies, based mainly on the text in Migne (PG 34) by A. J. Mason (London, SPCK, 1921), of which I have made use. 124 For this paragraph see the introduction to the edition of the Liber Graduum, published in Patrologia Syriaca III (ed. M. Kmosko), which gives all the ancient witnesses to Messalianism (apart from the Macarian Homilies). 126 For example, the Macarian Homilies set great store by asceticism. It should be mentioned that the categorical tone of the text would be disputed by some scholars, who are not convinced by the evidence of the Messalianism of the Homilies. This feeling has gained particular strength from the argument that the Macarian writings are dependent on Gregory of Nyssa, an argument put forward by W. Jaeger in Two Rediscovered Works of Ancient Christian Literature: Gregory of Nyssa and Macarius (Leiden, 1954). It does not seem to me that this position can be sustained: see R. Staats, Gregor von Nyssa und die Messalianer (Berlin, 1968), and H. Chadwick’s review of it in the Journal of Ecclesiastical History XX (1969), 319 f. For the teaching of the Macarian Homilies see: E. A. David, Das Bild vom neuen Menschen (Salzburg, and Munich, 1968), and also H. Chadwick, ‘Messalianerne – en evangelisk bevegelse i det 4. århundre’, Tidsskrift for Teologi og Kirke 3/1979, 161–172. |
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