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Timothy 4 : 1-5

Timothy 4 : 1-5

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This is a small portion of the 1610 Douay Rheims Bible explaining Timothy Chapter 4, 1-5.

1. And the Spirit manifestly saith that in the last times certain shall depart from the faith attending to spirits of error, and doctrines of devils,

2. Speaking lies in hypocrisy, and having their conscience seared,

3. forbidding to marry, to abstain from meats which God created to receive with thanksgiving for the faithful, and them that have known the truth.

4. For (v)every creature of God is good, and nothing to be rejected that is received with thanksgiving.

(v)We see plainly by their words such abstinence only to be disallowed as condemneth the creatures of God to be naught by nature and creation.

5. For it is sanctified by the word of God and prayer.
This is a small portion of the 1610 Douay Rheims Bible explaining Timothy Chapter 4, 1-5.

1. And the Spirit manifestly saith that in the last times certain shall depart from the faith attending to spirits of error, and doctrines of devils,

2. Speaking lies in hypocrisy, and having their conscience seared,

3. forbidding to marry, to abstain from meats which God created to receive with thanksgiving for the faithful, and them that have known the truth.

4. For (v)every creature of God is good, and nothing to be rejected that is received with thanksgiving.

(v)We see plainly by their words such abstinence only to be disallowed as condemneth the creatures of God to be naught by nature and creation.

5. For it is sanctified by the word of God and prayer.

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Published by: Jon on Mar 25, 2009
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Timothy 4 : … (Douay Rheims Bible 1610)
1. And the Spirit manifestly saith that in the last times certain shall depart from the faith attending tospirits of error, and doctrines of devils,2. Speaking lies in hypocrisy, and having their conscience seared,3. forbidding to marry, to abstain from meats which God created to receive with thanksgiving for thefaithful, and them that have known the truth.4. For (v)every creature of God is good, and nothing to be rejected that is received with thanksgiving.(v)We see plainly by their words such abstinence only to be disallowed as condemneth the creatures of God to be naught by nature and creation.5. For it is sanctified by the word of God and prayer.1. Shall depart.
 
] It is the proper description of Heretics, to forsake their former faith, and to beApostates, as the Greek word importeth: to give ear to particular spirits of error and deception, rather than to the Spirit of Christ in his Church, to follow in hypocrisy and show of virtue the perniciousdoctrine of Devils, who are the suggestors and promptors of all Sects, and are lying spirits in themouths of all Heretics and all false preachers: men that have put their conscience to silence and made itsenseless to the holy Church's admonition: the Apostle noting once before also in this same Epistle, thatHeretics have no conscience, which is the cause both of their fall and of their obduration in heresy.--All Heretics are apostates from the faith.-- ; ---νεοφυτον ; Chapter 1:19---3. Forbidding to marry. ] He speaketh (saith St. Chrysostom) of the Manichees, Encraites, andMarcionists. ho. 12 in 1 Tim. St. Ambrose upon this place, addeth to these the Parrisians also. St.Irenaeus li. 1 c. 30; St. Epiphanius har. 45.26.63.30; St. Jerome 1 cont. Iouin. c. 2 & ep. 50 c. 1. & 3.;St. Augustine har. 25.40. and generally all antiquity affirm the same both of them, and also of theHeretics called Apostolici, Ebionites, and the like. Their heresy about marriage was, that to marry or touse the act of matrimony, is of Satan, as St. Irenaeus witnesseth li. 1 c. 22: and that the distinction of male and female and the creation of man and woman for generation, came of an ill God. They taughttheir hearers, * saith St. Augustine, that if they did use women, they should in any wise provide thatthey might not conceive or bear children. Clemens Alexandrinus (li. 3 Strom. in principio) writeth, thatsuch admit no marriage nor procreation of children, lest they would bring into the world creatures tosuffer misery and mortality. And this is the damnable opinion concerning marriage, noted here by theApostle.--* Aug. haer. 46-- ; ---The old Heresies against matrimony.---For the second point consisting in the prohibition of meats or use of certain creatures made to beeaten, the said Heretics or diverse of them (for they were not all of one sect touching these points)taught that men might not eat certain sorts of meats, specially of beasts and living creatures, for thatthey were not made (say they) of the good God, but of the evil. And wine they called the gall of thePrince of darkness, and not to be drunk at all, and the Vine whereof it came, to be of the Devil'screation. And diverse other creatures they condemneth as things by nature and creation polluted andabominable. August. har. Manich. 46 & tot libro de mor. Manich. 10. 1. Lo these were the Heretics andtheir heresies which St. Paul here prophesieth of, that forbid marriage and meats as you have heard, for which they and their followers were condemned in diverse Councils.--The old Heresies about
 
abstinence from meats.--It is not now an intolerable impudency of the Protestants, who set a small similitude of words in theears of the simple, apply this text to the fasts of the Church, and the chastity of Priest and Religious? Asthough either by appointing or using some days of abstinence from certain meats, the Church or anyCatholic man condemned the said meats, unless the Rechabites Hierom 35, or the Nazarites Num. 6.; or the Ninivites Ion. 3; or Moses Exod. 34.; or Elias 3 Reg. 19; or holy Anna the widow Luke 2; or JohnBaptist Matt. 3 & 9; or Christ himself Matt. 4 commending, using, and following a prescript number of fasting days, or God himself that in the very beginning, in Paradise, prescribed abstinence from thefruit of one certain tree, and after appointed so many fasts in the Law, unless he therefore, condemnedhis own creatures, and the rest, those creatures from which they abstained. No, there be many good andlawful causes to forbid some or to abstain from some meats: as, for obedience, as in Paradise: for signification, as the Jews for that they have been offered to Idols, as in the Epistle to the Corinthians:for chastening the body and penance. For health also: and only those causes are unlawful for which theManichees and other Heretics abstained.--The Catholics impudently charged with the said oldheresies.-- ; ---Abstinence from certain meats is no condemnation of the meats.--- ; ----Divers goodcauses of abstinence.---- Concerning the marriage likewise, they may as well charge God or the Church for forbidding thefather to marry the daughter, or the brother the sister, or other prohibited persons in the Law: as wellmight they charge Christ and the Apostles for prohibiting the man to marry, during his wife's life: andappointing widows that serve the Church, to live unmarried, and not admitting a married woman aswell as widow, nor her that hath had more husbands, as well as her that hath been married but once: asthey charge the Church for not admitting married persons to the altar, and for forcing them andReligious persons to keep their promise of chastity. No, the holy Church is so far from condemningwedlock, that she honoreth it much more than the Protestants, accounting it an holy Sacrament, whichthey do not, who only use it to lust as the Heathen do, and not to religion.--Forbidding certain personsto marry is no condemnation of matrimony.--But it is an old deceitful practice of Heretics to charge Catholic men with old condemned heresies.The Eutychians slandered the Council of Chalcedon and St. Leo to be Nestorians, and to make two persons in Christ, because they said there were two natures. Viligilius li. 5. cont. Eutychen. Ariuscharged Alexander his Bishop of Sabellianism, for avouching the unity of substance in Trinity. Socrat.li. 1 c. 3. Julianus accused St. Augustine of the heresy of Apollinaris. li. 5. cont. Iulian. c. 15.--Catholics esteem matrimony more than the Protestants do.--Other Pelagians chalenged him for condemning marriage. Retract. li. 2. c. 53. And that our Protestants brag not too much of their goodly invention, Jouinian the old Heretic, their Master in this point, accused * the holy doctors and Catholic upon this same place, to be Manichees, and to condemnmeats and marriage, as both St. Jerome and St. Augustine do testify. And they both answer to theHeretic, that the church indeed and Catholics do abstain from some for ever, and some for certain days,and every Christian man lightly all the 40 days of Lent fast: not for that they think the meats unclean,abominable, or of an ill creation, as the Manichees do: but for punishment of their bodies, and tamingtheir concupiscences: Hiero. li. 2 cont. Iouin. c. 11; Aug. cont. Adimantum c. 14; Li. de mor. Cath. Eo.;Hiero in c. 4. ad Galat. And as for marriage, the said doctors answer, that no Catholic man condemnethit for unlawful, as the old Heretics did, but only preferreth virginity and continency before it, as a statein itself more agreeable to God and more meat for the Clergy. See St. Augustine against Faustus theManichee li. 30 c. 5.6. and har. 21 in the name, Apostolici. St. Jerome ep. 50. c. 1 & 3. All this theCatholics continually tell the Adversaries, and they cannot but see it. yet by accustomed audacity andimpudency they bear it out still.--*Aug. li. 2 c. 5 de nupt. et concupisc.-- ; ---The Protestants objectionswere answered long ago by St. Jerome and St. Augustine.---4. With thanksgiving. ] By the most ancient custom of the faithful both before Christ and sithence, men
 
use to bless their table and meats, by the hand and word of a Priest, if any be present, otherwise by suchas can conveniently do it. And in husbandmen's houses where they have no other means, they should atleast bless God's gifts and themselves with a Pater noster or the sign of the Cross: not only toacknowledge from whom the have their continual sustenance, but also to bless their meat and sanctifyit. For the Greek word used of St. Paul, by Ecclesiastical use, when it concerneth meats, signifieth notonly thanksgiving, but blessing or sanctifying the creatures to be received, as being all one withευλογια, and in English we call it grace, not only that after meat, which is only thanks to God, but that before meat, which is always a benediction of the creatures, as it is plain in the prescript and usualforms of grace. For which cause a Priest should ever do it rather than a layman or any of inferior order in the Clergy. In so much that St. Jerome (ep. 85) reprehendeth certain Deacons whom he saw say graceor bless the meat and the company, in the presence of a Priest. Who also recordeth (in the life of St.Paul the holy Eremite) the great courtesy and humility of him and St. Anthony, yielding one to the other the preeminence of blessing their poor dinner. For to bless is a great thing, and a Priestly prerogative, asthe Apostle witnesseth, declaring the preeminence of Melchisedec in that he blessed Abraham. Read thenote following:--Blessing of the table or of meats, specially by a Priest.-- ; ---μετα ευχαρισ τιας---5. Sanctified. ] All creatures be of God's creation, none of the Devil, or of any other cause and beginning, as the Manichees blasphemed: and therefore none are ill, abominable, or unclean bycreation, nature, and condition, but all good and made for mans use, though all be not alike holy nor equally sanctified. God made seven days, but he sanctified only one of them. He made all places, but hesanctified none but the Temple an such like deputed to his service, as the Ark, the altar, and the restwhich were by sacred use both holy themselves, and gave also holiness and sanctification to things thattouched them or were applied unto them. So our Saviour saith, that the Temple sanctified the gold, andthe altar the gift, and generally all creatures severed from common and profane use, to religion andworship of God, are made sacred thereby. So the places and days of God's apparition or working somespecial wonders or benefices toward the people, were holy, as Bethel, Sinai, and others. And muchmore those times and places of Christ's Nativity, Passion, burial, Resurrection, Ascension: which is so plain a case, that the hill where he was transfigured only, is called therefore by St. Peter, the holymount.--No creature ill by nature, yet one more sanctified than another.-- ; ---Holy times and places,and everything deputed to the service of God, holy.--- ; ----Matt. 22 ; 2 Pet. 1----These therefore be holy memories and monuments of all sorts sanctified, besides that creatures (aswe see here) be sanctified also by the word of God and prayer, that is to say, by benediction andinvocation of our Lord's holy name upon them, specially by the sign of the Cross, as St. Chrysostomnoteth on this place, ho. 12 in 1 ad Tim. by the which the adversary powers of Satan usurping unjustlyupon God's creatures through mans sin, and seeking deceitfully in or by the same to annoy mans bodyor soul, is expelled, and the meats purged from him and made wholesome. St. Gregory (li. 1 Dialog. c.4) recordeth that the Devil entered into a certain religious woman by eating the herb lettuce unblessed.And St. Augustine li. 18 de civ. Dei. c. 18 showeth at large, what ways he hath by meats and drinks andother usual creatures of God, to annoy men: though his power be much less than it was before Christ.But still much desire he hath on all sides to molest the faithful by abusing the things most near andnecessary unto them, to their hurt both bodily and Ghostly. For remedy whereof, this sanctificationwhich the Apostle speaketh of, is very sovereign, pertaining not only to this common and more vulgar  benediction of our meats and drinks, but much more (as the propriety of the Greek word used by theApostle for sanctification, doth import) to other more exact sanctifying and higher supplying of somecreatures, and blessing them to Christ's honor in the Church of God, and to mans spiritual and corporal benefices.--Creatures hallowed by the sign of the Cross.-- ; ---The blessing of our meat, what a virtueit hath.--- ; ----αγιαζεται----St. Augustine writeth li. 2 de pec. merit. c. 26. besides this usual blessing of our daily food, theCatechumens (that is, such as were taught toward Baptism) are sanctified by the sign of the Cross, and

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