§ 120. Сочинения его. Книга о Св. Троице. Характер Илария как догматиста.

Between the works of St. Hilary, partly dogmatic, historical-dogmatic, partly interpretative, the first place is occupied by his essay on the Holy Trinity 242. The content of the essay is as follows: The first of twelve books constitutes an introduction to the whole work on the Holy Trinity. St. Hilary begins by showing the ways in which a person ascends to beatitude and knowledge of God; showing what a person can achieve through the natural path, shows the superiority of the frank path; depicting how incomprehensible to understanding is the greatness of the being of God, especially fermented by St. John, says that heresies, such as the Arian one, are the fruit of the audacity of those who wanted to embrace the Infinite with their minds. And he briefly depicts the contents of his eleven books, in which he intends to expose the insolence of the Arians. In the 2nd book he speaks generally about the persons of the Holy Trinity; it is recognized that only the audacity of heretics makes one penetrate into an incomprehensible mystery and sets out the opinions of various heretics about the mystery; offers the concept of the persons of the Holy Trinity, noting that the incomprehensibility of the eternal birth of the Son, given the incomprehensibility of many natural objects, is very understandable, and draws everyone’s attention to the Holy. Scripture, calling him a general physician, in the Holy Spirit shows a person separate from the Father in the Son and speaks of His gracious actions. In the 3rd book he proves the Divinity of the Son of God in the words of the Son himself: I am in the Father and the Father is in Me, and again convinces the mind to humble itself before the mystery of the eternal birth of the Son of God. In the 4th, he contrasts those who rejected the consubstantiality of the Son of God with the Father with the belief of the Church and shows that the Son of God appeared to the Old Testament patriarchs. In the 5th book he continues to show the appearance of the Son of God in the Old Testament Epiphanies. In the 6th book he moves on to the testimonies of the New Testament and, having outlined the opinions of some that the Son of God is only by superiority over others, the Son of God, proves His oneness with the Father by the testimony of the Father and the Son himself, the preaching of the Apostles, the confession of the faithful, demons, Jews and pagans. In the 7th book he says that no matter how cunning the heretics are, no matter how difficult they make the presentation of the true teaching, but through mutual struggle they yield victory to the faith of the Church in the true Son of God; He justifies this belief by the fact that in the New Testament the Son of God is called God, and His equality with the Father and divine actions are shown. In the 8th book, defending the consubstantiality of the Son of God with the Father, he says that the words: I and the Father are one do not mean agreement of desires: otherwise it would be said: they desire one thing, and not one essence. In confirmation of the same consubstantiality, he points out that: a) the Holy Spirit, proceeding from the Father, is sent by the Son; b) The Spirit acting in us is the Spirit of God and He is the Spirit of Christ; c) the worship of the Son is commanded, but nowhere is the worship of the creature; and the Son is the Lord of all and the Creator. Experience – Holy Eucharist: “There is no room for doubt about the truth of the body and blood. And according to the confession of the Lord himself and according to our faith, this is truly body and truly blood. Being accepted brings about the fact that we are in Christ and Christ in us” (9.14); e) according to the word of the Apostle, the Son is in the image of God, equal to God. In the 9th book he explains the passages of Scripture that the Arians cited in defense of their opinion, Mark 10-18., John. 17:3Jn. 5:19 ., John. 14:28 ., Mark. 13:32. Doubts have been resolved quite satisfactorily. In the 10th book he answers those who pointed out the sorrows and sufferings of Christ Jesus. He says that Christ, being the Son of God, was also the Son of man, but He alone had no sin and His sufferings were related to human nature, according to the title of Redeemer, which He took upon Himself 243. In the 11th book, he resolves some other, and rather weak, objections, such as. then the Son Himself will submit. In the 12th book he explains the words: The Lord acquired Me at the beginning of the path, and briefly shows the dignity of the Holy Spirit; Finally, he concludes with a prayer to God for the preservation of sincere faith in his heart. The historian Rufinus, speaking about the teachers of the West contemporaneous with Hilary, said that their complete success in defending Orthodoxy depended on the fact that “Hilary, a man by nature quiet, peaceful and at the same time learned, and very capable of convincing others, conducted the matter more attentively and more skillfully than others” 244. The peace-loving spirit of St. We also saw Hilary and the deep knowledge of the spirit of the faith of Christ in Hilary’s letter to Constantius. But especially, after reading the essay on the Holy Trinity, one cannot, from the fullness of one’s heart, not repeat the historian’s review of the peaceful, calm spirit of St. Hilaria, and about his ability to deal with the enemies of truth. Without being carried away by indignation against lies or contempt for the baseness of wickedness, he freely enters into the essence of his grandfather, and there finds strong support against the attackers. He does not deal much with dialectical subtleties, but he shows very strong evidence to the enemy in the word of God; the explanation of many dogmatic passages is excellent. The orderliness of the parts, the sequence of individual thoughts shows that the work was thought out both as a whole and in parts, and everything had its place. In general, it must be said that the essay on the Holy Trinity not only could be useful and in fact was useful for the time of Hilary; but it, in its strength and spirit, will never lose its living meaning, suitable for any time. Cassiodorus, speaking about those who wrote about the Holy Trinity, says this: “To strengthen our faith and to warn against heretical tricks, we must read the books of the blessed. Hilary about the Holy Trinity, written in a good style and with very deep thoughts” 245. Publication of works: Paris. 1663. curante P. Constant. Benedictino is a scholarly edition, with comments on the text of Hilary and studies on the time of the writings and their spirit. But a more complete and more correct edition was made by Scipio Maffaeus, Veronae 1730. 2. Vol. f. сura Oberthur Wiсebtirgae 1785–1788. 4. vol. 8. Addition: іn Martene ampl monum. collect. T. 9. p. 55. 84. S. Hilarii interpretatio aliquot. Psalorum (15.31.41), Paris. 1733. and Galland Bibl. Patr. T. 5. Migne Op. S. Hilarii T. 1. 2. Paris. 1844. However, many of the works mentioned by Jerome (De vir. illustr. p. 100) are interpretations of the Gospel of John, the epistles of Al. Paul, on Job, on the Song of Songs, and several letters have not yet been found; Only small excerpts from the meditation on Job have been published. Here he says: “Missus est in pecati carnis similitudine portans quidem in carne peccata, sed nostra, et pro nobis dolens, non et doloris nostri dolet sensu; Quia habitu ut bomo repertus, habens in se doloris corpus, sed non habens naturam dolendi, dum et hominis habitus est et origo non hominis est, nato eo de conceptione Spiritus Sancti.” These words of Ilarius were subject to criticism and various explanations. The teacher’s thought is that “Christ grieved for us,” but not like us, who are indignant and exhausted from sorrow. His grief has a completely different meaning and power. Why is this so? Because the human nature of Jesus was formed by the Holy Spirit; and His deities could not feel bodily suffering. An explanation of the not entirely clear expressions of Hilary is found in Constance Praefat. gener, in op. Hilarii § 41–262, in Oberthur T. 2. r. 8–104. T. 1. r. 1–92. Instit. div. lib. 1. s, 46. Sl. Jerome Ep. ad Loetam; Sozomena H. E. 3, 14. You might be interested in: