persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom.
XXXVIII.
The[1] apostles ordained, that "we should not judge any one in respect to meat or drink, or in regard to a feast day, or the new moons, or the sabbaths."[2] Whence then these contentions? whence these schisms? We keep the feast, but in the leaven of malice and wickedness, cutting in pieces the church of God; and we preserve what belongs to its exterior, that we may cast away these better things, faith and love. We have heard from the prophetic words that these feasts and fasts are displeasing to the Lord.[3]
XXXIX.
Christ,[4] who was called the Son of God before the ages, was manifested in the fulness of time, in order that He might cleanse us through His blood, who were under the power of sin, presenting us as pure sons to His Father, if we yield ourselves obediently to the chastisement of the Spirit. And in the end of time He shall come to do away with all evil, and to reconcile all things, in order that there may be an end of all impurities.
- ↑ Taken apparently from the Epistle to Blastus, de Schismate. Compare a similar passage, lib. iv. chap. xxxiii. 7.
- ↑ Col. ii. 16.
- ↑ Isa. i. 14.
- ↑ "From the same collection at Turin. The passage seems to be of cognate matter with the treatise De Resurrec. Pfaff referred it either to the διαλέξεις διάφοροι or to the ἐπιειξὶς ἀποστολικοῦ κηρύγματος."—Harvey.
this word is translated "emblem" by him. Towards the end of his long note be says: "ἀντίτυπος here conveys the idea of identity between the body of Christ and the consecrated bread. The two are not co-existent as distinct substances, consubstantially; but the bread, through the energy of the word, is the Lord's body."
