§ 121. Сочинения историко-догматические и относящиеся к объяснению Свящ. Писания.

For the history of dogma, and specifically for the history of disputes with the Arians, the writings of St. Ilaria: a) the book about the Councils or about the Eastern faith contains a statement of the faith of various Eastern Councils, both Orthodox and Arian. In the 1st part, the bishops of Gaul are approved for remaining firm in the faith and not entering into relations with the Arians; in the 2nd part, Hilary shows how the Arians use the words for evil: equal in essence and similar in essence; in the 3rd book he praises the trustees of the Council of Ancyra for their denunciation of the Council of Sirmium and examines the grounds on which the Council of Sirmium based its definitions. The entire work was written in such a spirit that St. Hilary tries as much to determine the truth as to dispel the prejudices of the West against the East. b) Apologetics book about the Councils - explains and expands the book about the Councils. c) Unfortunately, the precious historical work about the Arimin Council has not been fully preserved, where the true type of Arianism is shown through the actions of the Arian Councils and leaders. But even in its current form it contains precious news and acts. d) Three letters to Constantius and a book against Auxentius are monuments of what happened in the East and West during the Arian unrest 246. In his last work, he wrote, among other things, such a prayerful confession before the Heavenly Father. “For me, Father, the object of my faith is to deny that my Lord and God, Thy Only Begotten Christ Jesus, is a creature; I will not tolerate such a name about Your Spirit, which proceeds from You and is sent from Him.” Less important are the interpretations or conversations of Hilary on the Gospel of Matthew and the Psalms. “In this work,” Jerome wrote about the interpretation of the psalms, he imitated Origen, but added something of his own 247. This means that Hilary, although not only translating the text of Origen’s interpretation, nevertheless borrowed a lot from Origen, without restricting the freedom of his own reflection; on some psalms, such as 118–126, he wrote his interpretation. He often refers to the translation with respect 70 248; He considers the Hebrew text to be the initial text and, with the help of his friend Iliodor, uses it 249. Feeling the sophistication of Origen's allegorical interpretations, he wanted to take a middle path between the soulless literalists and the willfulness of the allegorist 250: but sometimes he was more inclined towards allegorism. In the preface he talks about the origin of the psalms, their number, order and content; here he counts the canonical books of the Old Testament, namely 22 books. – In his interpretation of the Gospel of Matthew, in his own words, he did not want to dwell on what was understandable to everyone 251. This interpretation, although it does not often introduce the literal, exact meaning of the text, in other respects fully deserves the respect that it enjoyed, even in the eyes of Jerome 252. It must also be remembered that St. Hilary was the first interpreter of St. Scriptures - in the West. See note. 5. 8. 10. 11. 14. 15. Jerome Epist. ad Marcell. p. 712.2. Tract. in Psalm. 2. § 2–4. In Psalm. 59. § 1. 67. § 12. 21. in Ps. 118. lit. 5.and 1. Prol. in Psalm. Tract. in Ps. 2. § 2–4. in Ps. 65. § 3. in Ps. 118. lit. 8. i. 1. in Ps. 124. § 4. His words: in Psalm. 38. v. 2. p. 157. in Psalm. 124. § 1. in Ps. 63. § 2. 3. Introitus in Ps. 4. § 2. 3. ln Math, cap. 49. § 4. cap. 42. § 1. 12. Proem. in ephlanat. Origenis m Lucam. Sl. Epist. 15. ad Damasum. Cassian libr. 7. de incarnat. c. 24. You might be interested in: