Hilary - Damascus 222
39 St. Jn 1,1–3.
223 40 (Ps clxviii. 5.
41 (Gn 1,26 Gn 1,
42 Reading Filii.
43 (Gn 1,27 Gn 1,
44 Ib. 9,6.
45 I.e. by the word Our.
46 (Pr 8,28–31.
47 (Gn 16,9, 10, 13.
48 The parenthesis which follows: “Now angel of God has two senses, that of Him Who is, and that of Him Whose He is” intertupts the sense and seems quite out of place. The same distinction in the case of the word Spirit, in Book II. § 32 may be compared.
49 (Is 9,6 Is 9,
50 (Gn 17,19, 20.
224 51 (Gn 18,10 Gn 18,
52 Ib. 17.
53 Ib. 20.
54 Ib. 25, 26.
55 Ib. 19,24.
56 Ib. 21,1, 2.
57 Ib. 17, 18.
58 St. Jn 8,56.
59 (Gn 18,25 Gn 18,
60 Ib. 19,1, 2.
61 Ib. 18,13, 14.
62 St. Jn 5,22.
225 63 (Gn 35,1 Gn 35,
64 (Ex 3,2, 4–6.
65 (Dt 6,4 Dt 6,
66 Ib. 32,39.
67 Ib. 43 (LXX).
68 Dei naturalis: cf. Book 9,§ 29.
69 (Dt 33,16 Dt 33,
70 (Ps 14,7 Ps 14,
71 (Is 42,10 Is 42,
72 His human nature also: cf. next §, and Book 11,§ 18.
73 St. Mt 12,18.
74 (Os 1,6, 7.
226 75 (Ps 2,8 Ps 2,
76 I.e. We cannot say Thy God of the Father.
77 (Is 45,11–16.
78 reading ex for et.
79 (Ps lxxi. (lxxii). 9, 10.[*?*?]
80 (2Co 5,19 2Co 5,
81 (1Co 8,6 1Co 8,
82 (Rm 9,5 Rm 9,
83 Baruch 3,35–37.
84 (Jr 17,9 Jr 17, Jr 17,
85 St. Jn I. 18.
227 1 (Dt 6,4 St. Mc 12,29 Mc 12,
2 Reading recideretve.
3 From the beginning of the Arian Creed, Book 4,§ 12.
4 The first three books are regarded as preliminary. the direct refutation began with Book iv.
5 (Col 1,16 Col 1,
6 i.e. His freedom of action is proved by His satisfaction with the result.
7 Psalm 104,(ciii). 4.[*?*?]
8 (Gn 19,24 Gn 19,
9 Book 4,§ 12. the latter expression is cited inaccurately.
10 (Gn 18,25 Gn 18,
11 Omitting et benedicendo et transferrendo et nuncupando.
228 12 (Gn 35,1 Gn 35,
13 This act is used as the evidence of Moses’ righteousness.
14 (Ex 3,14 Ex 3,
15 St. Jn 5,46.
16 Reading viveres.
17 Isai. 65,16.
18 Ib. 13–16.
19 Cf. Book 3,§ 17.
20 Cf. Rm 2,29.
21 Isai. 65,1, 2.
22 (Dt 32,21 Dt 32,
229 23 Cf. Col 2,14.
24 (Rm 10,13–21.
25 Isai. 64,4.
26 St. Jn 12,41.
27 Ib. 1,18.
28 (Dt 32,39 Dt 32,
29 Book 4,§ 33.
30 (Dt 32,43 Dt 32,
31 Isai. 11,10 (Rm 15,12).
32 (Ex 3,14 Ex 3,
33 Baruch 3,35–37.
1 St. Jn 5,23.
230 2 Reading quarto instead of promo; but cf. 5,§ 3.
3 The Epistola Arii ad Alexandrum, repeated from Book 4,§§ 12. 13, where se the notes. The only difference in the text is that this copy omits alone true, at the beginning.
4 E.g. 1,§ 10, 4,§ 2; reading non semel.
5 Reading virginem.
6 I.e. a line of lights.
7 (Ex 3,14 Ex 3,
8 Psalm 109,(cx). 3.[*?*?]
9 Psalm lxxxi. (lxxxii). 6.[*?*?]
10 Reading et ad omne.
11 Cf. 2Co 11,25.
12 St. Mt 3,17.
13 Isai. 1,2.
14 St. Mt 17,5.
231 15 St. Jn 17,5; cf. 13,32, xvi. 14, 17,1.
16 St. Mt 26,64.
17 St. Jn 14,28.
18 Ib 12,27.
19 St. Mt 27,46.
20 Ib. 15,13.
21 St. Jn 2,16.
22 Ib. 3,17.
23 Ib. 9,35.
24 St. Jn 11,41.
25 Ib. 10,36.
232 26 St. Mt 11,27.
27 St. Jn 5,36, 37.
28 Ib. 5,37.
29 St. Jn 7,28, 29.
30 Reading nesciretur; cf. St. Jn 7,28 in § 28.
31 St. Jn 8,42.
32 i.e. in the Incarnation.
33 St. Jn 15,23.
34 Nativitas here, as normally in Hilary, means the eternal generation.
35 St. Jn 16,26–28.
36 Firstly, the Father’s witness is given in §§ 23–27; secondly, the Son’s, §§ 28–31; thirdly, that of the Apostles, §§ 32–46.
233 37 St. Jn 16,29, 30.
38 St. Mt 16,16.
39 St. Mt 10,40.
40 Ib. 11,27.
41 St. Hilary takes them as an allusion to the I am (qui est) of Exodus 3,14.
42 St. Mt 16,22, 23.
43 Omitting nec.
44 Reading ecclesiae.
45 St. Jn 1,18.
46 Ib. 3,16.
47 St. Jn 20,31.
234 48 (1Jn 5,1 1Jn 5,
49 Ib. 2,22.
50 Ib. 23.
51 (1Jn 5,20, the long interpolation, which resembles a creed, is only found twice elsewhere (Codex Toletanus and the so-called Speculum of Augustine), and, though evidently from the Greek, never in that language.
52 (Rm 5,10 Rm 5,
53 (1Jn 8,3 1Jn 8,
54 (1Co 1,9 1Co 1,
55 (Rm 8,14, 15.
56 Ib. 31, 32.
57 Yet His own (proprius)is on the whole characteristic of the Old Latin mss., still in existence. This passage is important as indicating the independence of scribes. Hilary seems to take it for granted that each will modify at his discretion the text from which he is copying.
58 St. Mt 3,17, again an allusion to Ex 3,14.
59 St. Jn 9,37.
235 60 St. Mt 16,16; cf. Ex iii. 14.
61 (1Jn 5,20 1Jn 5,
62 St. Jn 11,27.
63 St. Jn 9,35.
64 Ib. 9,36.
65 Ib. 9,38.
66 Reading vitam.
67 St. Lc 8,28.
68 St. Mc 14,61.
69 St. Jn 19,7.
70 St. Mt 14,33.
236 71 St. Mt 27,54.
1 The Epistola Arii ad Alexandrum; see Books 4,12, 6,5.
2 Cf. Lucan. IX. 696 ff.
3 Marcellus of Ancyra.
4 Arius.
5 Photinus of Sirmium.
6 (1Co 1,27 1Co 1,
7 St. Jn 14,9.
8 Cf. Ph 2,6.
9 St. Jn 10,30.
10 Ib. 14,28.
11 St. Jn 1,1.
237 12 (Ex 7,1 Ex 7,
13 Psalm lxxxi. (lxxxii). 6.[*?*?]
14 I.e. These are the elements of which His Person is composed by the eternal generation.
15 Word, Wisdom, Power.
16 By the Sabellians.
17 St. Jn 10,30, 16,15, 14,11.
18 St. Jn 3,6.
19 St. Jn 5,18.
20 (He 1,3 He 1,
21 St. Jn 5,19–20.
22 Ib. 5,17.
23 St. Jn 9,3.
238 24 St. Jn 10,27–30.
25 I.e. He is not Unbegotten.
26 St. Jn 10,31–33.
27 St. Jn 10,34–38.
28 (Rm 1,2–4.
29 (Ml 3,6 Ml 3,
30 St. Jn 6,57.
31 Ib. 5,26.
32 Book 1,§ 2, 6,§ 9.
33 Cf. the next section.
34 St. Jn 2,6.
239 35 St. Jn 14,6–11.
36 reading ab ea.
37 St. Jn 4,35.
38 Sabellianism.
39 Personalis occurs here for the first time; persona is found in 3,23, v. 26.
1 (Tt 1,9, 10.
2 I.e. bishop.
3 (Tt 2,7, 8.
4 Tim. 2,17.
5 (Tt 1,9 Tt 1,
6 St. Jn 10,30; 14,7, 9, 10, 11.
7 Ib. 10,30.
240 8 (Ac 4,32 Ac 4,
9 (1Co 3,8 1Co 3,
10 St. Jn 17,20, 21.
11 Reading odit.
12 (Ep 4,4, 5.
13 (Ga 3,27, 28.
14 St. Jn 10,30.
15 Ib. 17,21.
16 St. Jn 17,21.
17 Ib. 22.
18 St. Jn 17,22.
19 Ib. 22, 23.
241 20 If in the Sacrament we hold real communion with the Father and the Son, the union of Father and Son on which it is based must be also real, and not a mere concord of will.
21 St. Jn 6,55, 56.
22 Ib. 14,19, 20.
23 St. Jn 6,56.
24 Ib. 57.
25 St. Jn 10,28, 29.
26 Ib. 14,7, 9, 10, 12.
27 Ib. 15,26.
28 St. Jn 16,12–15.
29 Ib. 17,10.
30 (Rm 8,9–11.
31 St. Lc 4,18.
242 32 St. Mt 12,18.
33 Ib. 28.
34 (Ps 2,8, cf. St. Mt 3,17, & c.
35 (Ac 2,16, 17.
36 St. Jn 14,23.
37 St. Jn 10,30.
38 (1Co 12,3 1Co 12,
39 Ibid.
40 Ib. 4–7.
41 Ib. 8–10.
42 (Ac 1,4, 5.
43 Ib. 8.
243 44 I.e. in 1Co 12,8 f.
45 (1Co 12,11 1Co 12,
46 Hilary’s interpretation of this passage is not strictly Trinitarian. his view is that there are two Divine Persons at work, the Father and the Son, and that Both are embraced under the common name of ‘Spirit.0’ Compare 2,30, and the exegesis of St. Jn 4,24, which follows.
47 (1Co 12,12 1Co 12,
48 (1Co 12,5, 6.
49 (Ep 4,7, 10–12.
50 (1Co 12,5, 6.
51 Ib. 8,6.
52 (Ep 4,5, 6.
53 (1Co 12,3 1Co 12,
54 Ib. 8,6.
55 St. Jn 6,40.
244 56 St. Jn 10,30.
57 See § 31, supr., and note.
58 (Rm 9,5 Rm 9,
59 (Rm 11,36 Rm 11,
60 St. Jn 6,27–29.
61 St. Jn 6,27.
62 (Ph 2,6, 7. The sense in which Hilary understands non rapinam arbitratus est, is to be seen in his explanation, non sibi rapiens esse se aequalem Deo (see (just below).
63 Ibid.
64 St. Jn 14,9.
65 (Col 1,15 Col 1,
66 St. Jn 10,37.
245 67 (Col 1,15–20.
68 (2Co 5,18, 19.
69 St. Jn 10,30.
70 Ib. 14,11.
71 Ib. 16,15.
72 St. Jn 16,15.
73 (Col 2,8, 9.
74 (Rm 1,20 Rm 1,
1 St. Jn 10,30.
2 (Col 2,8, 9.
3 Subsistentis Christi = subsistentia distincti Christi (see (footnote in the Benedictine Edition). God the Father dwelt in Christ. But the Dweller must be personally distinct from Christ, in Whom He dwelt: and as the only distinction between the Father and Christ is that of Begetter and Begotten, therefore the words ‘God dwelt in Christ0’ prove the generation of Christ.
4 St. Jn 14,9.
5 Ib. 10,38.
6 Ib. 10,30.
7 Ib. 16,15.
246 8 St. Mc 10,18 (cf. St. Mt 19,17, St. Lc 18,19). The Greek is oujdei;" ajgaqo;", ei; mh; ei\" oJ qeov", "save one, even God" (R.V).. The application of this text by the Arians depends upon the omission of the article oJ.
9 St. Jn 17,3.
10 St. Jn 5,19.
11 Ib. 14,28.
12 St. Mc 13,32; cf. St. Matt. xxiv. 36.
13 Alluding to St. Jn 17,3, quoted in c. 2.
14 St. Mt 10,32, 33.
15 The three periods referred to in these three sentences are 1) before the Incarnation: we can assign only to His Godhead the words Christ uses in reference to this period, because He was not yet man. 2) The Incarnation: we must distinguish whether He is speaking of Himself as man or as God. 3) After the Resurrectin, when His manhood remains, but is perfected in the Godhead.
16 (Col 2,8–10.
17 (Ph 3,21 Ph 3,
18 (Ph 2,10, 11. the Greek is ‘to the glory of God the Father0’ (R.V).. There is also another reading in Hilary’s text in this place, ‘in gloria0’ instead of ‘in gloria;0’ but the latter is demanded by the context. See c. 42.
247 19 (Col 2,11, 12.
20 Ib. 13–15.
21 See 1. 13.
22 St. Jn 10,17, 18.
23 Ib. 2,19.
24 (1Co 1,24 1Co 1,
25 (2Co 13,4 2Co 13,
26 (Rm 6,10, 11.
27 St. Mc 10,18; cf. St. Mt xix. 17; St. Lc 18,19, and note on c. 2 of this book.
28 St. Mt 11,28, 30.
29 Ib. 19,16.
248 30 (Rm 10,4 Rm 10,
31 St. Mt 15,24; cf. 10,6.
32 Cf. Rm 8,3, “What the law could not do:” and Ga 3,11ff., “No man is justified by the law in the sight of God....The law is not of faith.”
33 St. Jn 13,13.
34 St. Mt 23,10.
35 i.e. including personal distinction from the Father, cf. c. 1, and note.
36 St. Jn 14,1.
37 i.e. such as Sabellius had taught by extending the unity of nature into a unity of person. There is a unity of nature in the Godhead, but a union of Persons.
38 St. Jn 5,36–38.
39 St. Mt 17,5, the occasion of the Transfiguration. But the context shews that Hilary is referring to the voice heard at the baptism, where all the three Evangelists (St. Mt 3,17, St. Mc 1,11, St. Lc 3,22), according to type commonly received text agree in omitting the words, “Hear ye Him.”
40 St. Jn 5,44. The usual text of the Greek is , “the glory that cometh from the only God” (R.V)..
249 41 At the close of this chaper, Hilary speaks as if these words were, “if another shall com in His (i.e. the Father’s) name,” through the Latin “si alius venerit in nomine suo,” is ambiguous and the Greek, “,” quite excludes this translation.
42 St. Jn 5,40–41.
43 St. Jn 5,25.
44 Ib. 5,23.
45 following the punctuation of the older Editions, and placing the full stop after, instead of before, the sentence “cum Filius ita honorandus ut Pater sit.”
46 St. Jn 11,4, “through him” = through Lazarus. The Greek is , “thereby” (R.V)..
47 St. Mc 12,29–31; cf. Mt xxii. 36–40.
48 St. Mc 12,32, 33.
49 Ib. 34.
50 (Mt 25,34 Mt 25,
51 Ib. 5,3; cf. Lc 6,20.
250 52 St. Mc 12,34–37.
53 St. Jn 17,3.
54 St. Jn 14,9–11.
55 Ib. 16,30.
56 Ib. 27, 28.
57 Ib. 31, 32.
58 St. Jn 16,33.
59 Ib. 17,1, 2.
60 See 3,12.
61 St. Jn 16,15.
62 i.e. He does not mean whatsoever the Father hath the created world; nor is the giving and receiving to be understood in a material sense, cf. c. 72.
251 63 St. Jn 16,15. The “He” is the Holy Ghost; see the context.
64 Ib. 17,3.
65 St. Jn 6,51.
66 (1Co 8,6 see above,
67 St. Jn 17,3, 4.
68 Ib. 5.
69 St. Jn 13,31, 32.
70 (Ph 2,11 Ph 2, Greek is , to the glory of God the Father , see note on
71 St. Jn 17,3.
72 St. Jn 5,19.
73 Ib. 18. the Jews sought the more to kill Him, because He not only broke the Sabbath, but also called God His own Father, making Himself equal with God.
74 Book 7,15ff.
75 St. Jn 5,16.
76 Ib. 17.
77 Ib. 14,10.
252 78 that both Father and Son work implies that They are two distinct Persons and forbids us to suppose a union of Father and Son, which gerges them into one Person.
79 St. Jn 5,18.
80 Ib. 19.
81 St. Jn 4,35.
82 Ib. cf. 23.
83 St. Jn 8,28, 29.
84 St. Jn 6,37, 38.
85 Ib. 45–47.
86 St. Jn 5,21.
87 Ib. 6,40.
88 Ib. 17,24.
253 89 St. Mt 11,27.
90 St. Jn 14,28.
91 The unity of the Father and the Son does not mean that the Son’s body was derived from the Father, as in human conception the father is in the son; but the Son Who derived His incorporeal nature from the Father at the generation, afterwards assumed a human body for the Incarnation. Thus Hilary clears himself of any Patripassian or Marcellian construction which might be put on his words.
92 St. Jn 14,9.
93 Ib. 10,38: cf. 14,10, 11.
94 Ib. 14,11.
95 Ib. 28.
96 (Ph 2,8, 9.
97 Ib. 10, 11.
98 Ib. 9.
99 St. Jn 14,30.
254 100 (Rm 8,3 Rm 8, Hilary’s pecccato peccatum...condemnans must mean ‘by means of sin.0’ In Latin of this date is often instrumental.
101 St. Jn 14,31. The words ‘but that the world...even so I do,0’ are generally connected with the previous sentence, and the last sentence, ‘arise, let us go hence,0’ is regared as the breaking off of the discourse. But the words, ‘But that the world,0’ & c., do not stand in very clear connection with the previous sentence, and the view here suggested has much to be said for it.
102 St. Jn 15,1, 2.
103 St. Mt 24,36; St. Mc xiii. 32.
104 Christ was conscious, e.g., of the sinfulness of man.
105 St. Jn 6,64.
106 (Col 1,16 Col 1,
107 Ib. 19.
108 Ib. 3,4.
109 (1Th 5,2 1Th 5,
110 (Col 2,2, 3.
255 111 (Gn 18,20, 21.
112 Gen 22,12.
113 Ib. 15,6.
114 St. Mt 7,23.
115 St. Mt 25,12.
116 Ib. 25,13.
117 (Ap 2,23 Ap 2,
118 St. Mt 9,4.
119 St. Jn 16,30. The Greek is , ‘that any one should ask thee0’ (R.V)..
120 (Col 2,3 Col 2,
121 St. Mt 24,44.
122 Ib. 46.
256 123 (1Co 2,10, 11.
124 St. Jn 14,9.
125 St. Jn 10,38; cf. 14,11.
126 Ib. 10,30.
127 (Gn 22,12, see c. 64.
128 St. Jn 12,30.
129 St. Mc 14,36.
130 St. Jn 5,19.
131 Ib. 16,15.
132 Ib. 14. “He shall glorify Me, for He shall take of Mine, and shall declare it unto you”.
133 St. Jn 6,38. Hilary means that by the mention of two wills, our Lord teaches the personal distinction of the Father and the Son: cf. cc. 49, 50.
257 134 St. Jn 17,24.
135 (Ep 1,4 Ep 1,
136 (Ac 1,7 Ac 1,
137 This last paragraph is omitted from many mss., though contained in several of high authority. It offera different explanation from that which Hilary has adopted in the rest of the book (see (especially c. 59), where me maintains that Christ avoided revealing what He really knew, by saying that He did not know. the time adopted here is the same as that in the passage found by Erasmus and inserted by him in Book 10,c. 8. This is one of several interpolations made in later, though still early, times to correct or supplement Hilary’s teaching; cf. 10,8, with the note.
1 (2Tm 4,3, 4.
2 (1Tm 4,1, 2.
3 i.e. the Arians, who maintained that Jesus was created (creatura)and not God.
4 Reading “exsulantibus” with the Benedictine Edition (Paris, 1693); Migne (Paris, 1844), “exultantibus”.
5 i.e. The generation of the second Person from the first Person of the Trinity.
6 St. Jn 10,30.
7 Supply, ‘referat0’.
258 8 The Arians accused the Catholics of a Sabellian denial of the Trinity and a Patripassian view of the Incarnation, i.e. that the unborn God became man.
9 St. Mt 1,23.
10 St. Jn 17,5.
11 “Of that day and that hour knoweth no one, not even the Angels of Heaven, neither the Son, but the Father only.”St. Mt 24,36; cf. St. Mc 13,32.
12 Hilary is granting for the moment that the Son really was ignorant of the day and hour; this he says, could be not argument for the inequality of the Son: it would serve, however, to disprove the Sabellian identificaiton of the Son and the Father by shewing that this knowledge was the possession of the Father only. Erasmus, inserted here a passage which he found in a ms.;——“and this whews us that the saying of the Word referred to the mystery of human perfection: that He, Who bore our infirminities, should take upon Himself also the infirmity of human ignorance, and that He should say He knew not the day, just as He knew not where they had laid Lazarus, or who it was when the woman touched the hem of His garment: being infirm in knowledge as He was infirm in weeping, in the endurance of weariness, hunger, and thirst, He did not disdain even the error of ignorance: especially when we consider how, when He rose from the dead, and was about to ascend up to, and above, the heavens, the Apostles approached Him as no longer ignorant, but knowing, and determining this Hes day, and put exactly the same question to Him of which He was silent during the dispensation of His humanity: that it might be made plain by their repeated question, that they understood His statement, ‘I know not0’, of an ignorance which He took upon Himself, not essential to His nature”. The passage is utterly inconsistent with Hilary’s teaching both here and in 9,58 f., and is an obvious and clumsy interpolation.
13 Throughout the whole of this discussion of Christ’s sufferings. Hilary distinguishes the feeling of pain (dolere, dolor) from the physical cause of pain, i.e. the cutting and piercing of the body (pati, passio). christ’s body suffered (pati) but He could not feel pain (dolere): see c. 23.
14 St. Mt 26,38.
15 Ib. 39.
16 Ib. 27,46.
17 St. Lc 23,46.
18 St. Mt 10,38, 39.
259 19 St. Mt 10,28.
20 St. Jn 10,18.
21 Ib. 19,30.
22 (Ps 15,10 Ps 15,
23 St. Jn 2,19; St. Mt 26,16, xxvii. 40; St. Mc 14,58.
24 Omitting ‘suo;0’ or retaining it ‘His (i.e. the Word’s) Holy Spirit.0’
25 St. Jn 3,13.
26 (1Co 15,47 1Co 15, copy reads terra terenus, of the earth, earth.
27 (Lc 1,35 Lc 1, Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee.”
28 St. Jn 6,51.
29 Ib. 6,54.
260 30 Apollinaris argued that if Christ were perfect God and perfect, there would be two Christs, the Son of God by nature and the Son of God by adoption. Hence He taught that Christ was partly God and partly man; that He received from the Virgin His body and the lower, irrational which is the condition of bodily life; while His rational Spirit was Divine. On this theory the ‘whole man0’, as Hilary says, was not born of the Virgin. Hilary denies the threefold division. The soul in every case, Christ’s included, is, he says, the immediate work of God.
31 i.e. the infinity nature of God, and the finite nature of man.
32 Form since the time of Aristotle meant the qualities which constituted the distinctive essence of a thing.
33 erasmus mentions an insertion in one ms. here, which explains what Hilary implies throughout the chapter: ‘weak as ours from sin,0’ i.e. weakness is the proper penalty for sin: pain is only a secondary and adventitious effect of the weakness of human nature brought on by sin. Christ then atoned completely for sin, by suffering, without feeling pain.
34 St. Jn 11,15, ‘Lazarus is dead. And I am glad for your sakes, that I was not there, to the intent that ye may believe0’.
35 St. Jn 7,38.
36 St. Mt 21,19 and St. Mc xi. 3.
37 (Ph 2,7 Ph 2,
38 (Rm 8,3 Rm 8,
39 St. Mt 16,22, 23.
40 Ib. 16,16.
261 41 St. Mt 26,38.
42 St. Jn 13,31.
43 St. Mc 14,36.
44 St. Jn 18,11.
45 St. Mc 15,34.; St. Mt xxvii. 46.
46 St. Mt 26,64; cf. 16,27.
47 St. Lc 23,46.
48 Ib. 43.
49 i.e. the thief on the cross.
50 In biblical an Patristic Latin chaos had acquired the sense of ; crf. ronsch, Itala u. Vulgata, p. 250.
51 Reading ‘susceptis elementis0’.
262 52 St. Mt 26,38; St. Mc xiv. 34.
53 Usque ad mortem; up to,as far as death. The Latin gives more colour to this interpretation of Hilary than the English translation ‘even unto death0’.
54 St. Mt 26,31; St. Mc xiv. 27; cf. St. Jn 16,32.
55 St. Mt 26,32; St. Mc xiv. 28; cf. 16,7.
56 St. Mt 26,33.
57 St. Mt 26,39; St. Mc xiv. 36; St. Lc 22,42.
58 i.e. the possivility that the disciples may not endure the temptation of the cup: that it might abide with them instead of passing away. See the explanation in the next chapter.
59 St. Mt 26,40, 41; St. Mark xiv. 37, 38; cf. St. Lc 22,45, 46.
60 St. Mc 14,36.
61 St. Lc 22,31, 32.
62 St. Mt 26,42. The Greek is : —‘My Father, if this cup cannot pass away except I drink of it, Thy will be done0’.
263 63 Reading ‘non nisi finito0’.
64 St. Mt 26,45.
65 this is a mistranslation of St. Luke xxii. 32, being taken as passive.
66 St. Lc 22,43, 44. The Greek is , ‘as it were drops of blood0’.
67 The Greek is . ‘His sweat became as it were great drops of blood0’ (R.V).: see supra.
68 i.e. all sects with Docetic tenets, who would not allow Christ to have had a real human body, but only to have appeared in bodily shape, like a ghost.
69 St. Jn 17,11, 12. Hilary omits after ‘keeping them in Thy Name,0’ the words ‘which Thou hast given Me, that they may be one even as We are One.0’
70 St. Mt 26,53.
71 St. Mc 13,31. In the Greek the same word is used in both cases, but Hilary uses transire in the first, praeterire in the second instance.
72 (2Co 5,17 2Co 5,
73 (1Co 7,31 1Co 7,
74 St. Jn 18,9.
264 75 i.e. St. Lc 26,31, 32, as quoted above, c. 38.
76 Reading efficit.
77 (Da 3,23 Da 3,
78 (Da 1,8–16.
79 (2Tm 4,6, 8.
80 Isai. 53,4, 5. Hilary translates from the Septuagint. The Hebrew and the Vulgate differ, cf. the English Version, “Surely He hath borne our griefs” (instead of “our sins”).
81 (2Co 5,20, 21. The Greek is , ‘on behalf of Christ0’.
82 i.e. flesh in the bad sense, “the flesh of sin”.
83 (Col 2,13–15.
84 (2Co 13,3 2Co 13,
85 Allusion to St. Mt 27,52, “many bodies of the saints that had fallen asleep were raised.”
265 86 St. Mt 27,46.
87 Apollinaris’ heresy that in Christ the place of the ordinary human soul was supplied by the Logos, the second Person in the Trinity.
88 This doctrine was held by Marcellus of Ancyra (Sozomen, H.E. II. 33), and Photinus: cp. also what Sozomen (VII. 7) says of Hebion.
89 This doctrine was held by Marcellus of Ancyra (Sozomen, H.E. II. 33), and Photinus: cp. also what Sozomen (VII. 7) says of Hebion.
90 The preaching of Sabellius, cf. I. 16, protensio sit potius quam descensio, ‘an extension rather than a descent.0’
91 i.e. it realizes the plan by which the second Person of the Trinity chose to take a human form, but refuses to separate the Divine from the human in Jesus.
92 Reading partitur for Mss. patitur.
93 Apollinarianism.
94 (1Tm 1,3, 4.
95 St. Jn 3,13.
96 Ib. 6,62.
266 97 St. Lc 19,41.
98 St. Mt 23,37; St. Lc xiii. 34.
99 The human soul in Jesus alone could feel grief and weep yet it was the divine Spirit which sent forth the prophets: for the human soul began to exist only in conjuction with His human body.
100 St. Jn 11,35.
101 Ib. 4. The Greek is , through it.
102 St. Jn 14, 15.
103 Ib. 10,17, 18.
104 St. Mt 2,20.
105 E.g. Isai. 1,14.
106 St. Lc 24,39.
107 (Ml 3,6 Ml 3,
267 108 St. Jn 2,19.
109 St. Mt 26,12.
110 Hilary is playing on the mystery of the two natures in one Person. We cannot say the God-nature was buried: nor that the human nature brought itself back to life: yet Jesus Christ died, was buried, and rose again.
111 St. Lc 23,43.
112 Ib. 46.
113 (1Tm 3,16 1Tm 3,
114 (1Co 1,23, 24.
115 (1Co 2,7, 8.
116 Ib. 2.
117 (Rm 8,33, 34.
118 (Ep 4,9, 10.
268 119 (2Co 13,4 2Co 13,
120 (1Co 15,3, 4.
121 (Rm 10,6–9.
122 (Gn 15,16 Rm 4,3 Rm 4,
123 (Dt 30,12 Dt 30, context is the assurance of Moses, that “the law is not hidden from thee, neither is it far off,” but “the word is very nigh unto thee, in thy mouth, and in thy heart.”
124 (Dt 30,13 Dt 30, V. Who shall go over the sea for us?
125 (Dt 30,14 Dt 30,
126 St. Mc 15,34.
127 St. Lc 23,46.
128 St. Jn 11,41, 42.
129 Ib. 12,30.
1 (Ep 4,4–6.
269 2 The text is very corrupt here, but the meaning seems to be that, while we have the authority of the Bible to speak of God, if we do not attach its full meaning to the word (e.g. Psalm 82,6, “I have said, ‘Ye are Gods0’,”), yet if we use the name in its proper significance it is blasphemous to call Christ God. The reading of the earlier editions and some mss., ‘duos dici irriligiosum est, et Deum non intelligi,0’ is probably a gloss to soften the difficulty.
3 Reading ‘unus est, si filius sit, si Deus sit.0’
4 Cf. Col 1,15, and Ph 2,6.
5 i.e. the occasions when Christ was speaking of His humanity and those when He was referring to His divine nature.
6 St. Jn 20,17.
7 (1Co 15,27, 28.
8 (1Tm 3,16 1Tm 3,
9 I.e. the Incarnation is the Mystery of godliness, not the infirmity of necessity.
10 St. Jn 20,17.
11 (Ps 45,7 Ps 45, general reading is, “Therefore God, thy God, & (R.V)..
12 St. Jn 14,9.
13 Ib. 10.
14 Ib. 10,29.
15 Ib. 30.
270 16 Ib. 5,22, 23.
17 Ib. 14,11; cf. 10,38.
18 Ib. 14,28.
19 Ib. 5,19.
20 (Ps 22,6 Ps 22,
21 Ib. 22.
22 (Col 1,18 Col 1,
23 (Rm 8,29 Rm 8,
24 St. Jn 1,14.
25 (Ep 1,16, 17.
26 St. Mt 1,21; St. Lc 1,31.
27 I.e. divine.
271 28 By ‘Spirit0’ Hilary means God considered as a spiritual (as opposed to a material) Being: cf. in the previous chapter, “to the prophets Christ the Lord is ‘Spirit.0’ ”
29 (Ps 45,7 Ps 45,
30 (Ac 4,27 Ac 4,
31 Ib. 10,37, 38.
32 (Ps 2,7 Ps 2, last words occur in neither in St. Mt (iii. 17), nor St. Mc (i. 11), nor St. , but there is evidence of the existence of such reading. See Tischendorf, Nov. Test. Graec., on St. Mt 3,17, and St. Lc 3,22 Lc 3,
33 (Col 1,16, 17.
34 Reading ‘quam0’ instead of qua.
35 (1Co 15,21–28.
36 Cf. Ga 1,1.
37 Cf. 2Co 12,2, 4.
38 Cf. 2Tm 1,5; 3,15.
272 39 (2Tm 2,7 2Tm 2,
40 (1Tm 5,11 1Tm 5,
41 Ib. 1,2.
42 (Ph 3,15, 16.
43 (Rm 10,4 Rm 10,
44 St. Mt 5,17.
45 St. Mt 10,22; cf. St. Mc xiii. 13.
46 (Ph 3,19, 20. The Greek paraphrased ‘expectation0’ is , ‘citizenship0’ (R.V)., or ‘commonwealth0’ (marg)..
47 St. Lc 10,22.
48 St. Mt 28,18.
49 St. Jn 6,38.
273 50 Cf. ib. 8,29.
51 Cf. St. Mt 26,39, 42; St. Mark xiv. 36; St. Lc 22,42.
52 (Ph 2,8 Ph 2,
53 (Ep 1,19-22 Ep 1,
54 St. Mt 25,41.
55 St. Jn 18,36.
56 Ib. 16,11 “The prince of this world hath been judged.”
57 Ib. 6,44.
58 Ib. 14,6.
59 (Rm 11,28 Rm 11,
60 Ib. 25–27.
274 61 Cf. 1Co 15,26.
62 Ib. 53–55. the reading ‘strife0’ instead of ‘victory0’ arose from the confusion of (=strife) and (=victory) in the original Greek.
63 (Ph 3,21 Ph 3,
64 (1Co 15,27, 28.
65 St. Mt 16,28-xvii. 2.
66 Ib. 13,40–43.
67 (1Co 15,24 1Co 15,
68 St. Mt 25,34.
69 St. Mt 5,8.
70 St. Lc 17,21.
71 (1Co 15,20, 21.
275 72 (2Tm 2,8 2Tm 2,
73 (1Co 15,24, 25.
74 Ib. 28.
75 The humanity is eternal, although He is no longer man.
76 St. Jn 13,31, 32. There is another reading in the text of Hilary, glorificabit, “shall glorify Him in Hemself,” and though it is not well supported by ms. authority, and in 9,41 all the mss. agree in the perfect honorificavit, the future is favoured by the last two sentences of this chapter. the variation between honoured and glorified shews the confusion of texts which preceded the Vulgate and caused it to be welcomed.
77 (Rm 11,33–36.
78 Isai. 9,6 in the LXX and Old Latin.
79 St. Mt 11,27.
80 (Ml 3,6 Ml 3,
81 (Col 3,9, 10.
1 (Pr 8,22 Pr 8,
276 2 (Rm 1,23 Rm 1,
3 (Gn 14,19 Gn 14,
4 (Os 13,4 Os 13, Os 13,
6 (Rm 8,19–21.
7 St. Jn 5,23.
8 (Ps 109,3 Ps 109, Ps 109,
9 (Os 13,4, according to LXX.
10 (Ps 34,15 Ps 34,
11 (Ac 13,22 cf. Ps lxxxix. Ps 20
12 1 St. Jn 5,1.
13 St. Jn 1,3.
277 14 (Ps 102,25 Ps 102,
15 Ib. cxxxviii. 8.
16 (Is 1,2 Is 1, Is 1,
17 (Ex 4,22 Ex 4,
18 St. Mt 17,5.
19 (Ps 21,32 Ps 21, Ps 21,
20 (Col 2,8, 9.
21 (2Co 10,4, 5.
22 i.e. not yet born.
23 (Ex 3,14 Ex 3, Ex 3,
24 St. Jn 1,1, 9, 18.
278 25 (Rm 9,5 Rm 9,
26 (2Tm 1,9, Tt 1,2 Tt 1,
27 Reading humanae.
28 Reading non solum.
29 Reading generationis.
30 (Tt 1,2 Tt 1,
31 (Gn 1,14 Gn 1,
32 (Ps lxxi. 17 (in LXX)..
33 Ib. 5 (LXX)..
34 (Pr 8,22 Pr 8, Pr 8,
35 Ib. 24, 25 (LXX)..
279 36 (Pr 8,26–30 (LXX)..
37 (Ps xxxii 6 (LXX)..
38 (Is 45,11 Is 45, Is 45,
39 Reading per id ipsum ea neque propter opera.
40 (Pr 8,21 Pr 8, Pr 8,
41 Ib. 4, 5.
42 Ib. 15, 16.
43 Ib. 20, 21.
44 St. Jn 14,6.
45 St. Jn 12,41.
46 (Ga 4,4, 5.
47 (Ep 4,21–24.
48 Ib. 24.
280 49 Deputantis, conj. edd. Benedict.
50 St. Jn 3,7, 8.
51 Ib. 1,1, 3.
52 (Col 1,16 Col 1,
53 St. Jn 17,10.
54 (Is 29,11 Is 29,
1 Ps, lxxxviii. (lxxxix). 20ff.[*?*?*]
2 Ib. 17,(xviii)., 45.[*?*?*]
3 Ib. 21,(xxii)., 19.[*?*?]
4 (Ps 1
5 (Pr 8,22 Pr 8,
281 6 i.e. the Psalter.
7 i.e. the Psalter.
8 Impius, which is elsewhere in the Homily traslated ungodly, is here rendered undutiful, in order to preserve to some extent the sense of undutiful towards parents in which Hilary, with true Roman appreciation of the patria potestas, uses it in this passage.
9 St. Mt 23,2.
10 (1Th 5,17 1Th 5,
11 (1Co 10,31 1Co 10,
12 (Gn 2,9 Gn 2,
13 (Pr 3,18 Pr 3,
14 St. Lc 23,43.
15 St. Mt 12,33.
16 St. Lc 23,31.
282 17 St. Mt 15,13.
18 Ib. 7,18.
19 (Is 5,2 Is 5,
20 (Ep 1,9 Ep 1,
21 (Ph 3,21 Ph 3,
22 St. Mt 24,35.
23 Apoc. 22,1.
24 (Ps 42
25 St. Jn 3,18, 19.
26 This proves that the Homily in its original form consisted of two parts.
27 (1Co 14,37 1Co 14,
283 28 (Gn 3,9 Gn 3,
29 Ib. 22,12.
1 (Ac 13,22 Ac 13,
2 St. Lc 23,46.
3 (Ps 1 Ps 9
4 (Is xxix 13.
5 (Ph 2,8 ff.
6 (2Co 13,4 2Co 13,
7 (Rm 1,16 Rm 1,
8 Ib. 8,26.
9 St. Jn 5,19.
284 10 Diapsalmus, see Suicer, s.v. and Dict. of Bible). Selah.
11 St. Jn 14,6.
12 (Ga 3,13 Ga 3,
13 (Ps 7
14 (He 7,27 He 7,
15 St. Jn 2,19.
1 (Is 40,26 Is 40,
2 St. Jn 4,35.
3 St. Mt 15,19.
1 St. Jn I. 18 (R.V)..
2 St. Mt 11,27.
3 1 Cor.ii. 11
285 4 (Sg 13,5 Sg 13,
5 Greg. Nas., Orat. 34
6 Dionys., De div. nom.., c.1.
7 Greg, Nas., Orat. 34.
8 Reading o)per de oujk ejdunavmeqa for o)per de; oujn ejdunavmeqa. Cod. Reg. 3379 gives kai; o) orj dunavmeqa..
9 (Pr 22,28 Pr 22,
10 tav te th`" qeologiva", tav te th`" oijkonomiva".
11 Dionys., De div. nom. c. I; Greg. Naz., Orat. 34 and 37.
12 ou;siva, substance, being.
13 uJpostavsesi, hypostases, persons.
14 mia` de; sunqevtw nJpostavsei.
286 15 ou;siva, substance, being.
16 Dionys., De div. nom., c. 2.
17 Ibid. c. I.
18 Supr. c. 1; cf). Greg. Naz., Orat. 34.
19 (Ps 14,I (E.V)..
20 The readings vary between ajgnwsiva" and ajgnoiva".
21 Greg. Naz., Orat. 34.
22 Reading proaivresin; a variant is trophvn.
23 Athan., Cont. Gent.
24 Various reading, Who.
25 Greg. Naz., Orat. 34.
287 26 The Greek is tw aujtomavtw to the automatic ; prehaps=to the accidental, or, to chance.
27 Or, Whose was the disposing of them in order?
28 Or, Whose are the preserving of them, and the keeping of them in accordance with the principles under which they were first placed?
29 para to; aujtovmaton; or, quite other than the spontaneous, or, than chance.
30 Athan., De Incarn. Verbi, near the beginning). Greg. Naz., Orat. 34.
31 Various reading, It is evident that the divine (to; Qei`on) is incorporeal.
32 Text a`trepton. Most mss. read septovn. So, too, Greg. Naz., Orat. 34, from which these words are taken. An old interpretation is ‘venerabile ese.0’’ But in the opinion of Combetis, Gregory’s text is corrupt, and a[trepton should be read, which reading is also supported by various authorities, including three Cod. Reg. : cf. also De Trinit. in Cyril.
33 suvqesi".
34 Greg. Naz., Orat. 32, 34.
35 Text, swqhvsetai : various reading, sunqhvsetai.
36 (Jr 23,24 Jr 23,
288 37 Greg. Naz. ut supr.
38 The reference is to the Pythagorean and Aristolian ideas of the heavens as being like the body of Deity, something uncorrupt, different from the four elements, and therefore called a fifth body, or element (stoicei`on). In his Meteor. 1,3, De Caelo 1,3, &c., Aristotle speaks of the Ether as extending from the heaven of the fixed stars down to the moon, as of a nature specially adapted for circular motion, as the first element in rank, but as the fifth, “if we enumerate beginning with the elements directly known by the senses....the subsequently so-called tteutttov otolxelov, quinta essentia.” The other elements, he taught, had the upward motion, or the downward: the earth having the attribute of heaviness, and its natural place in the world being the lowest; fire being the light element, and “its place the sphere next adjoining the sphere of the ether” See Ueberweg’s History of Philosophy, Vol. I. p. 167, Morris’s translation. and the chapter on the De Coelo in Grote’s Aristotle, Vol II. pp. 389, &c.
39 Gref. Naz. ut supr.
40 Or, such as are said to exist in the case of God, or in relation to God. The Greek is, o)sa perij Qeou`, h` peri; Qeo`n ei\nai levgetai.
41 Greg. Naz. ut supr.
42 Greg. Naz., Orat. 32, 34. The Greek is, oijkeiovteron de; ma`llon ejk th`" aJpavntwn ajfairevsew" poiei`sqai to;n lovgon.It may be given thus:-It is more in accordance with the nature of the cae rather to discourse of Him in the way of abstracting from him all that belongs to us.
43 Dionys., De Myst. Theolog.
44 Or, above being ; uJpe;r oujsivan.
45 Or, above being ; uJpe;r oujsivan.
46 Or, but only the things which relate to His nature. The Greek is, o)sa de; levgomen ejpi; Qeou` katafantikw`", o[ th;n fuvsin, ajlla; ta; peri; th;n fuvsin dhloi`.
47 Or, the things that relate to his nature.
289 48 Various reading, but that He is one.
49 (Ex 20,2,3.
50 (Dt 6,4 Dt 6,
51 Isai. xliii.10.
52 St. Jn 17,3.
53 See Thomas Aquin. I. quaest. II, Art. 4; also cf. Book iv., c. 21 beneath. The question of the unity of the Deity is similarly dealt with by those of the Fathers who wrote against the Marcionites and the Manichaeans, and by Athenagoras.
54 Or, infinite; ajperivgrapton.
55 Infr. lib. 4,c.21.
56 Greg. Nyss., Prol. Catech.
57 Greg. Naz., Orat. 35.
58 Cf). Dionys., De div. nom., c. 5, 13.
290 59 a(logon; without Word, or, without Reason.
60 Greg. Nyss., Catech., c. I.
61 In R. 2427 is added, ‘who is the Son.0’
62 dihvrhtai, i.e. distinguished from the Father. Objection is taken to the use of such a verb as suggestive f division. It is often employed, however, by Greg. Naz. (e.g. Orat. 34) to express the distinction of persons. In many passages of Gregory and other Fathers the noun diaivresi" is used to express the distinction of persons. In many passages of Gregory and other Fathers the noun oiaipeois is used to express the distinction f one thing from another: and in this sense it is opposed both to the Sabellian congusion and the Arian division.
63 Reading uJpovstasin. Varios reading, u(parxin, existence.
64 The Greek theologians, founding on the primary sense of the Greek term Pneu`ma, and on certain passages of Scripture in which the word seemed to retain that sense more or less (especially Psalm xxxiii. 6. in the Vulgate rendering, verbo Dei coeli formati sunt: et spiritu oris ejus omnis virtus eorum), spoke of the Holy Ghost as proceeding from the Father like the breath of His mouth in the utterance or emission of His Word. See ch. 15 of this Book, where we have the sentence, oujdemiva ga;r oJrmh; a[neu pneuvmato". Compare also such passages as these—Greg. Naz., Orat. 1,3: Cyril. Alex., Thes., assert. 34, De Trin. dial. 2, p 425, and 7, pp. 634, 640; Basil, Contra Eunom., B.V. and DeSpiritu Sancto, ch.18; Greg. Scholar., Contra Latin., de process. Spiritus Sancti, 1,4. where we have the statement ou(tw kai; to; a[gion Pneu`ma w)sper oJrmh; kai kivnhsi", ejndotevra th`" uJperfuou`" ejkeinh" oujsiva", so the Holy Spirit is like an impulse and movement within that supernatural essence.
65 Or, substance; oujsiva.
66 Text faneru`sa: various reading, fevrousa (cf). Cyril, De Trinitate).
67 Greg. Nyss., Catech., c.2.
68 Text, ajkouvsante": variant, ajkouvonte" (so in Cyril)
69 (So Cyril speaks frequently of the Holy spirit is proceeding from the Father and being (einai) and abiding (mevnein) in the Son; as also of the Spirit as being of the Son and having His nature in Him (ejx aujtou` kai; ejmpefukw;"). The idea seems to have been that as the Son is in the bosom of the Father so the Spirit is in the bosom of the Son. The spirit was compared again to the energy, the natural, living energy, of the Son (ejnevrgeia fusikh; kai; zwsa, to; ejnerge;" tou` ijo`), Cyril, Dial 7 ad Hermiam. such terms as proboleu;" ejkfantorikou` pneuvmato", the Producer, or, Emitter of the revealing Spirit, and the e(kfansi" or e[llamyi", the revealing, the forth-shewing, were also used to express the procession ot the one eternal Person from the Other as like the emission or forth-shewing, were also used to express the procession of the one eternal Person from the Other as like the emission or forth-shewing or light from light.
291 70 Greg. Naz., Orat. 37, 44.
71 Text, pro;" pa`san provqesin : variant qevlhsin in almost all the codices.
72 ai[resi".
73 Greg. Orat. 38, and elsewhere.
74 Greg. Nyss., Catech., c.3.
75 (Ps 119,89 Ps 119,
76 Ib. 107,30.
77 Text, diamevnei : variant, mevnei
78 (Ps civ.30.
79 Ib. xxxiii 6.
80 (Jb 33,4 Jb 33,
292 81 Basil, De Spir. Sancto, ad Amphil. c. 18.
82 Or, principle, ajrchvn.
83 Cf. Ps cxxxv. 6.
84 Or, penetrating, ejpibateuvousan.
85 ajcravntw".
86 ujperouvsion.
87 uJperqeon, uJperavgaqov, uJperplhvrh.
88 Greg. Naz., Orat. 13, n. 32.
89 An argument much used against the Arians, the Macedonians, and the Sabellians. See e.g. Athan, ad Serap. Epist. I and 2; Basilm Conta Eunom., bk. iii., and De spiritu sancto, ch. 10, 12; Greg. Naz., Orat. 34
90 St. Mt 18,19.
91 Or, principle, ajrchvn.
293 92 proboleva. The term probolhv, rendered prolatio by Tertullian and Hilary, was rejected as unsuitable to the idea of the Divine procession, e.g. by Athanasius, who in his Expos. Fidei denies that the Word is aJpovrjrJoia, efflux, or tmh`si", segmen, or probolhv, emissio or prolatio,; and by Jerome, Adv. Ruf., Apol. 2, his reason being that the word had been used by Gnostics in speaking of the emanations of Aeons, Greg. Naz., however, Orat. 13, 35, speaks of the Father as gennhvtwr and proboleuv", and of the Spirit as provblhma.
93 Greg. Naz., Orat. 36.
94 Ibid.
95 1Co 1,24.
96 The Word enhypostatic, oJ Lovgo" ejnupovstato".
97 (He 1,3 He 1,
98 the Arians admitted that the Son is in the Father, in the sense in which all created things are in God. Basil (De Spiritu Sancto, ch. 25, Orat. in Princip. evang. Joan). takes the preposition suvn, in, to express the idea of the suvnafeia, or conjuction of the two. The Scholiast on the present passages calls attention to the two prepositions with and in as denoting the Son’s eternal existance and His union with the Father, as the shining is with the light, and comes from it without separation). Basil, De Spir. Sancto, ch. 26, holds it better to say that the Spirit is one with (sunei`nai) the Father and the Son than that He is in (ejnei`nai) the Father and the Son.
99 Greg. Naz., Orat. 35.
100 Cyril, Thesaurus, assert. 4 and 5.
101 Ibid., assert. 6.
102 Ibid., assert. 4.
294 103 Greg. Naz., Orat. 29.
104 Text, ajnovmoion pantelw`", varint, ajnovmoion pantelw`" katAE oujsivan, cf. also Cyrill.
105 Greg. Naz., Orat. 29 and 35.
106 On this distinction between generation and creation, compare Athan., Contra Arianos, Or. 2, 3 ; Basil, Contra Eunom., bk. iv; Cyril, Thes., assert. 3. &c.
107 Greg. Naz., Orat. 29.
108 Cyril, Thes., assert. 7 and 18.
109 Greg. Naz., Orat. 29.
110 Cyril, Thes., assert. 5, 6, and 16; Greg., Orat. 35.
111 ajrreuvstw" genna` kai; ekto;" sunduasmou`. This argument is repeatedly made in refutation both of Gnostic ideas of emanation and Arian misrepresentation of the orthodox doctrine. Cf). Athan., De Synodis; Epiph., Haeres. 69.; Hilary, De Trin. 3,iv.; Greg. Naz., Orat. 45.
112 Infra, Book 2,c.3.
113 Greg. Naz., Orat. 45.
295 114 Text, mhdAE o(lw". Variant in many codices is mhdamw`", as in the previous sentence.
115 Greg. Naz., Orat. bk. i., Cont. Eun., p. 66; Cyril, Thes., assert. 5.
116 Greg. Naz., Orat. 36.
117 ejnupovstaton; enhypostatic. See Suicer, Thesaurus, sub voce.
118 Greg. Naz., Orat. 23, 37, and 39.
119 Cf. ibid. 23, 36.
120 Athan, Contra Arian., Orat. 2; Basil, Contra Eunom. iv.; Greg. Naz., Orat. 35.
121 ajxiwvmati.
122 Basil, bk. 2,and iv.
123 Greg. Naz., Orat. 36 and 37.
124 Man. Dialog. contr. Arian.
296 125 Cyril, Thes., assert. i, p. 12.
126 Greg. Naz., Orat. 35.
127 St. Jn 15,26.
128 Cf. Basil, Contra Eunom, 5,; Athan., Contra Arian., ii.; Cyril, Thes., assert. 32; Epiphan., Haeres. 73, &c.
129 Ephes. 3,14 and 15: Cyril. Thes., assert. 32: Dionys., De divin. nom., c. I.
130 In the first Book of his Contra Arianos Athanasius refers to Christ’s word in St. Jn 14,28. He remarks that He does not say “the Father is better (kreivsswn) than I,”" lest it should be inferred that the Son is not eaual to the Father in Dieine nature, but of another nature; but “the Father is greater (meivzwn) than I,” that is to say, not in dignity or age, but as being begotten of the Father. And further, that by the word “greater” He indicates the peculiar property of the substance (ph`" oujsiva" th;n ijdiovthta). This declaration of our Lord’s was understood in the same way by Basil, Gregory Nazianzenus, Cyril and others of the Greek Fathers, and by Hilary among the Larin Fathers. In the ixth and xth Books of his De Trinitate Hilary refers to this, and says that the Father is called ‘greater0’ propter auctoritatem, meaning by auctoritas not power, but what the Greeks understand by aijtiovth", causation, principle or authorship of being. So also Soebadius says that the Father is rightly called ‘greater,0’ because He alone is without an author cf His being. But Latin theologians usually spoke of the Father as ‘greater,0’ not because He is Father, but because the Son was made Man. To this effect also Athanasius expresses himself in his De Hum. carne suscepta, while Gregory Nazianzenus speaks otherwise in his Orat. 36.
131 St. Jn 14,28.
132 tou;" aijw`na"; Heb 1,3.
133 Greg. Naz., Orat. 37; Athan., Contr. Arian., bk. i.
134 faivnein, shines.
135 See Cyril, Ad Herm., dial. 2; Irenaeus. 4,14, 5,6, and Jn of Damascus, himself in his Dial. Contr. Manich.
297 136 Greg. Naz., Orat. 13, 31 and 37.
137 St. Jn 5,19.
138 tevleia ujpovstasi"; a perfect hyposlasis.
139 Greg. Naz., Orat. 37.
140 hJgehonikovn.
141 Greg. Naz., Orat. 49.
142 qeou`n ouj qeouvmenon.
143 Text ouj ga;r e[k tunosAE ejx eJautou` ga;r to` ei\nai e[cei, oujdev ti tw`n o(saper e[cei ejx eJtevrou e[ceiAE Another reading is, ouj ga;r e[k tino" to; einai e[cei, oujde; ti tw`n osa e[cei, i.e). or He does not derive His being nor any one of His qualities from any one.
144 See Greg. Naz., Orat. 29, 35; Thomas Aquin., I. Quaest. 35, art I.
145 Greg. Naz., Orat. 25.
146 See Athan., Contra Arian., Orat. 3; Greg. Naz., Orat. 35. So Augustine (Contr. max. 3,14, De Trin. xv).. Epiphanius (Anchor)., and Gregory of Nyssa (Epist. ad Ablab). teach that the Spirit proceeds, and is not begotten, because He is both of the Father and the Son, while the Son is only of the Father.
298 147 Reading, dia; to ei\nai to;n Patevra a variant is, dia; to; ei\nai aujto;v Pate;ra, as also in Cyrilli, De Trinitate.
148 Greg. Naz., Orat. 23.
149 Ibid., Orat., 25.
150 uJpovstasei"; hypostases.
151 See Athan., Contra Arian., Orat. 5.
152 Greg. Naz., Orat. 13 and 29: Athan., Orat. Contr. Arian.
153 The Greek is o(qen oujde; levgomen to; ei\do" ejx uJpostavsewn, ajllAE ejn uJpostavsesin. See Basil., Orat. Contr. Sabell., Ar. et Eunom.
154 See Greg. Naz., Orat. I and 37.
155 Greg. Naz., Orat. 29, 34 and 40.
156 Greg. Naz., Otat. 37.
157 Ibid. 32.
299 158 ph;n th`" gnwvmh" suvhpnoian; co-operation of judgment, or, disposition.
159 Greg. Naz., Orat. 40. The Greek is singular and difficult: to; e[n e[xalma th`" kinhvsew"; the one forthleaping of the motion, or movement.Origen speaks of hJ ajpAE auJtou` kivnhsi" (I. 436 A).. In Athanasius (I. 253 C)). kivnhsi" has the metaphorical sense of indignation.
160 Greg. Naz., Orat. 37: Greg. Nyss., Epist. ad Ablab. et Orat. 32.
161 Basil., Epist. 43.
162 St. Jn 14,II.
163 eij" e)n ai[tion. so elsewhere it is put, w(sper miva ajrchv, kata; tou`to ei| " Qeov". The three Persons or Subsistences are yet One God, because of the one Principle of Being whence Son and spirit derive. So the Father is said to be the e(nwsi" ejx ou| kai; pro;" o)n a[nagetai ta; eJxh`".
164 The Greek runs thus: —kai; th;n ejn ajllhvlai" pericwvrhsin e[cousi divca pavsh" sunaloifh`" kai; sumfuvrsew". The term pericwrhsi", circumincessio, immanentia, was meant to express the peculiarity of the relations of the Three Divine Persons or Subsistences—their Indwelling in each other, the fact that; while they are distinct they yet are in one another, the Coinherence which implies their equal and identical Godhead. “In the Trinity,” says Bishop Bull (Defence of the Nicene Creed, bk. 4,ch. iv., secs. 13, 14), “the circumincession is most proper and perfect, forasmuch as the Persons mutually contain Each Other, and all the three have an immeasureable whereabouts (immensum ubi, as the Schoolmen express it), so that wherever one Person is there the other two exist; in otherwords They are all everywhere...This outcome of the circumincession of the Persons in the Trinity is so far from introducing Sabellianism, that it is of great use, as Petavius has also observed, for confuting that heresy. For, in order to that mutual existence (in each other) which is descerned in the Father, the Son, and the Holy Ghost, it is absolutely necessary that there should be different in reality, and not in mode of conception only; for that which is simply one is not said to exist in itself, or to interpenetrate itsef... Lastly, this is to be especially considered—tht this circumincession of the Divine Persons is indeed a very great mystery, which we ought rather religiously to adore than curiously to pry into. No similitude can be devised which shall be in every respect apt to illustrate it; no language avails worthily to set it forth, seeing that it is an union which far transcends all ohter unions.”
165 Greg., Orat. 29; Dionys., De div. nom., c. 2.
166 Greg. Naz., Orat. 37.
167 Greg. Naz., Orat. 19 and 29.
168 Text, ai[tiom: variant, ajnaivtion, causeless.
300 169 Maxim. Epist. ad Marin.
170 ejk tou` UiJou de; to; Pneu`ma ouj levgomen. See also ch. xii., kai; UiJou` Pneu`ma oujc wJ" ejx aujtou`, and at the close of the Epist. ad Jordan, Pneu`ma UiJou` mh ejx UiJou`.
171 (Rm 8,9 Rm 8,
172 St. Jn 20,29.
173 Greg. Naz., Orat. 37.
174 The Greek runs:—h] scevsin tina; pro;" ti; twn ajntidiastellomevnwn, h( ti; tw`n parepomenwn th/ fu;sei, h] ejnevrgeian.
175 Rendered in the Septuagint Version, JEgwv eijmi oJ w[n.Some of the Fathers made much of the fact that it is not the neuter form to; o[n.
176 (Ex 3,14 Ex 3,
177 Greg. Naz., Orat. 36.
178 Dionys., De div. nom. c. 2, 3 and 4. this sentence and the next are absent in some mss., and are rather more obscurely stated than usual with Jn of Damascus.
179 In his Cratylus Plato gives this etymology, and Eusebius quotes it in his Prep. Evangel. 1,Clement of Alexandria refers to it more than once in his Strom., bk. iv., and in his Protrept., where he says—Sidera qevou" ejk tou’ qevein, deos a currendo nominarunt.
180 (Dt 4,24
301 181 2 Mach. 10,5.
182 kata; th;n qelhtikh;n aujtou` a[cronon e[nnoian. See Thomas Aquin., I., II. Quaest. 17, Art. I, where he says, est actus rationis, praesupposito tamen actu voluntatis.
183 This sentence is absent in some mss., being added at the end of the chapter with the mark scovl.
184 Dionys., De div. nom., c. 5.
185 parevpontai th` fuvsei; follow the nature, are consequenta of the nature, or accompany it.
186 Greg. Naz., Orat. 45; cf. also Epist. ad. Evagr., and Greg. Nyss., Epist. ad Ablab.; Dionys., De div. nom., c.2; Basil, Epist. 43 ad Greg. fratr.
187 Dionys., De div. nom., c. 2; Greg. Naz., Orat. 37 and 45; Nyss. Epist. ad. Ablab.
188 oj de; aJlhqh;" lovgo".
189 Text, a[nqrwpo", which is absent in some codices and in Dionys., De div. nom., from which these words are taken.
190 Greg. Naz., Orat. 24:Dionys., De div. nom., c.2.
191 Dionys., De div. nom., c. I.;De Cael. Hier., c. 15.
302 192 Greg. Naz., Orat. 37.
193 Text, pavnta to;n a[nqrwpon: variant, a[panta.
194 Dionys., De div. nom., c. I.
195 Athan., Orat. 2, Cont. Arian.; Cyril, Thes., assert. 13.
196 Text reads, wJ" ujpavrcio": surely a misprint for wJ" uJperavrci".
197 This chapter is not found in the oldest copies, but only in a few of the latest date. In Cod. Reg. 3109 it comes in after bk. 4,c. 9, and in Cod. Reg. 3451, after bk. 2,c. 2.
198 Greg. Naz., Orat. 36.
199 Dioyns., De div. nom., c. I
200 Text, eij de; kai; tw`n o[ntwn aij gnwsei", to; (perouvsion pw`" gnwqhvsetai; a variant, eij de; aiJ fuvsei: a[gnwstoi, aujto; uJperouvsion pw`" gnwqhsetai). If the natures are unknown how can the superessential itself be known?
201 Or, super-substantial, uJperouvsio".
202 aJnouvsio", non-substantial, without substance.
303 203 Coloss. 1,17.
204 Dionys., De div. nom., c. 5.
205 Text, ajparaleivprw": variant, ajparallavktw", unchangeably, an adverb used by the Greeks in connection with the equality of the divine persons.
206 proboleuv", Lat. productor, Emitter.
207 Or, Word: lovgo".
208 qevkhsi", cf). Cyril, Th., assert. 7; Athan., Contr. Arian. 4 ; Greg. Nyss., Contr. Eunom., p. 345.
209 hJ monh; duvnami" tou Patro;", h prokatartikh; th`" tw`n pavntwn poihvsew". The hJ prokatartikhv is understood by some to mean the primordial or immediate Cause, by others to be better rendered as the primordial Power or Energy. Basil in his De Spiritu Sancto speaks of the Father as the primordial Cause (prokatartikh; aijtiva) in the creation of the world.
210 Arist., Physic, bk. 4,4.
211 Text, oi|on oJ ajh;r perievxei, to` de` sw`ma perievcetaiAE oujc o[lo" de oJ perievcwn aJhvr, &c. Variant, oi|on oJ ajh;r perievcei tovde sw`ma, oujc o[lo", &c.
212 a[?lo" w[n. Greg. Naz., Orat. 34, Greg. Nyss., De anim. et resurr., &c. speak of God as nowhere and as everythere.
213 Greg. Naz., Orat. 34.
304 214 Isai. 6,I, seq.
215 Isai. 66,i..
216 Baruch 3,38
217 Greg. Naz., Orat. 44.
218 St. Jn 5,22.
219 St. Jn 6,46.
220 Ibid. 5,30.
221 Greg., Orat. 36.
222 (Sg 12,5 Sg 12,
223 Basil, Cont. Eun., bk. 5,
224 mevson tou` ajgennhv tou kai; tou` gennhtoy`, kai diAE Uijou` tw` Patri; sunptovhenon.
305 225 aujtokuvrio".
226 proforikov" is absent in mss. but added by a second hand in one codex.
227 oujsiwvdh" tev ejsti kai;ejnupovstato". Against the Sabellian doctrine, the views of Paul of Samosata., &c.
228 phgazovmenon.
229 Text, to; a[u>lon: in one codex there is added as emendation or explanation, to; ajplou"v, to; ajsuvnqeton.
230 Greg. Naz., Orat. I, 13 and 40.
231 Dioyns., De div. nom., c. 5.
232 Text, kaqw;" e[cei fuvsew": in the margin of the manuscript is wJ" e[cousi.
233 (Da 2,22 Da 2,
234 Greg., Orat. 40.BOOK II.
1 (Ps 90,2 Ps 90,
2 Hebr. 1,2.
306 3 Arist., De Coelo, bk. 1,text 100.
4 St. Mt 12,32; St. Lc 7,34.
5 Greg Naz., Orat. 44.
6 Basil, De Struct., hom. 2; Greg. Naz., Orat. 44.
7 Greg. Naz., Orat. 44.
8 aijwvnio", ‘eternal0’. but also ‘secular,0’ ‘aeonian,0’ ‘age-long.0’
9 Variant, kai; ajpevranton dhloi`. In Regg). aijw`no" is absent.
10 See his Contr. Cels., iv. Cf. Justin Martyr. Apol. i; Basil, Hex., hom. 3; Greg. Nyss., Orat. Catech. 26, &c
11 Greg., Naz., Orat. 38, 42; Dionys., De Qo Hier., ch. 4.
12 (Ps 104,4 Ps 104,
13 Greg. Naz., Orat. 38.
307 14 Nemes., ch. I.
15 Text, cavriti. R. 2930, kata; carin.
16 a[neu lojgou proforikou: without word of utterance.
17 Greg. Naz., Orat. 38.
18 Ibid. 34.
19 Text, ajxivoi". R. 2930, ajgivoi".
20 Theodoret, Epist. de div. decr., ch. 8.
21 ejn nohtoi`" kai; tovpoi". Cf. 1,17.
22 See Greg. Naz., Orat. 34. And cf). Cyril, Thesaur. 31, p. 266; Epiph., Haeres. 64.
23 Dionys., De Coel. Hier., ch. 3; Greg. Naz., Orat. 34.
24 Dionys., De Coel. Hier., ch. 9; Greg., Orat. 34.
308 25 Greg. Naz., Orat. 38.
26 Text, trofhn. Variant, trnfhvn, cf). Dionys., De Coel. Hier., ch. 7.
27 Dionys., De Coel. Hier., ch. 6.
28 But cf). August., Enchir., ch. 8; Greg. Naz., Orat. 34; Greg. Nyss, Contra Eunom., Orat. I; Chrysost., De incomprehens., hom. 3, &c.
29 See Epiph., Haeres. 6, n. 4 and 5; Basil, Hex. i; Chrysost., 2 Hom. in Gen.; Theodor., Qaest. 3 in Gen.
30 Greg. Naz., Orat. 2.
31 prwtostavth". Cf). Chrysost., Epist. ad Ephes., hom. 4, &c.
32 Text, ejdwrhvsato. R. 1986, ejcarivsato
33 See Iren., bk. 4,c. 48, &c.
34 Greg. Nyss., Orat. Catech., cp. 6.
35 (Gn 1,31 Gn 1,
309 36 See Greg. Naz., Orat. 19, 38; Chrysost., In S. Babyl. Or. 2; Basil, in Jesaiam, ch. I, &c.
37 Quaest. ad Antioch. 10.
38 (Jb 1,12 Jb 1,
39 St. Mc 5,13.
40 Vide lambl., De Myst., ch. II, sect. 4.
41 St. Mt 25,41.
42 Nemes., De Nat. Hom., ch. I.
43 (Ps 146,6 Ps 146,
44 Cf). Chrysost., In Genes., hom. 4; Basil, Hex. hom. 3, &c.
45 (Ps 115,16 Ps 115,
46 Ib. 148,4.
47 (2Co 12,2
310 48 (Gn 1,8 Gn 1,
49 Basil, Hom. I in Hexaemeron.
50 The Peripatetics. See Nemes., ch. 5.
51 Basil, Hom. 3, in Hexaemeron.
52 (Ps 104,2 Ps 104,
53 (Is 40,22 Is 40,
54 Chrysost., Hom.14 and 17, ad Hebr.
55 (Ps 148,5, 6.
56 Greg. Nyss. de opif. Hom.
57 (Gn 1,8 Gn 1,
58 (2Co 12,2 2Co 12,
311 59 (Ps 148,4 Ps 148,
60 Plato, Tim.
61 Basil Hom. I and 3, in Hexaemeron.
62 Just., quaest. 93.
63 (Ps 102,26 Ps 102,
64 Apoc, xxi I.
65 Cf). August., Retract. 2,2.
66 Basil, Hom. 13, in Hexaemeron.
67 (Ps xcvi. II.
68 Text, wj" tov. N). kai; to; ajnapalin.
69 (Ps 114,3 Ps 114,
70 Ibid. 5.
71 Ibid. 19,I.
312 72 Basil, Hom. I and 3, in Hexaemeron.
73 (Gn 1,3 Gn 1,
74 Text, ujper. Variant, ujpo, but this does not agree with the view of the author or the ancients.
75 (Gn 1,5 Gn 1,
76 Basil, Hom. 2, in Hexaemeron.
77 (Gn 1,5 Gn 1,
78 Basil, Hom. 2, in Hexaemeron.
79 Text, ejxousivan: variant). ejxousiva".
80 Variant here also, ejxousiva".
81 Basil, Hom. 6, in Hexaemeron.
82 Text, oj Dhmiourgov". Variant, oj dhmiorghvsa".
313 83 (Ps 8,3 Ps 8,
84 Basil, Hom. 6, in Hexaemeron.
85 Text, sugkrouvsew". Variants, sugkravsew" and sugkrivsew".
86 Basil, Hom. 6, in Hexaemeron.
87 Nemes., de Nat. Hom., ch. 34.
88 Text, poioumevnh. Variant, poiouvmenon.
89 Basil, Hom. 6, in Hexaemeron.
90 Text, qavnaton dhlou`nta basivlewn. Variant, qanavtwv basiv lewn: also qanaton, h] ajnavdeixin shmaivnousi basivlewi.
91 Basil, Christi Nativit.
92 (Rm 1,25 Rm 1,
93 Text, dianadoqh`nai: variants, diadoqh`nai and doqh`nai.
314 94 Sever. Gabal., De opif. mundi, III.
95 Ibid. De opif. mundi, III.
96 Nemes., ch. 5.
97 Vide Porph., de antro Nymph.
98 Text, div". R. 4 has deuvteron.
99 (Gn 1,2 Gn 1,
100 Sever. Gabal., Hom. I in Hexaem.
101 Nemes., De Nat. Hom. i., ch. 5.
102 These are absent in edit. Veron.
103 This paragraph is absent i almost all the copies.
104 (Gn 1 Gn 2
315 105 See Easil, Hexaem., Hom. 3.
106 Text, ujfhvplwtai. Variant, ejfhvplwtai.
107 Basil, Hom. 2 in Hexaem.; Sever. gaval., Orat. de opific. mundi.
108 (Gn 1 Gn 9
109 (Gn 1,10 Gn 1,
110 Test, sunhvcqhsan. R. 2927 has dievsthsan : Edit. Veron. Reg. 3362 has o[qen sunevsthsan : Colb. iI has ovqen sunevsth.
111 (Gn 2,10 Gn 2,
112 For potamo;" de; oj gluku; u[dwr e[cwn ejstiv, reading povtimon kai; gluku; u[dwr e[cwn.
113 Basil, Hom. 4 in Hexaem.
114 (Gn 1,2 Gn 1,
115 Sever. Gabal., Orat. 4, De opific. mundi: Basil, Hom. 8.
316 116 This chapter is wanting in certain copies, Reg. 7, Colb. I, R. 2930. In Cod. Hil. it is given after the chapter On Creation.
117 Vide Strab. bk. ii.
118 (Gn 1,I.
119 (Ps cxxxvi. 6.
120 (Jb 26,7 Jb 26,
121 (Ps lxxxv. 3.
122 Ibid. 24,2.
123 (Gn 1,2 Gn 1,
124 In this Jn does not follow Basil in his De Paradiso.
125 Basil, Hom. de Parad.
126 (Gn 3,I.
317 127 (Ps 49,12 Ps 49,
128 Basil, Hom. de Parad.
129 (Gn 1,22 Gn 1,
130 St. Mt 5,5.
131 Method, Cont. Orig. apud Epiph. Haeres. 64.
132 Only Cod. Reg. 3451 has this paragraph.
133 Greg. Nyss., De opif. Hom., ch. 2.
134 See the treatise of Anastas. II. Antiochen., on the Hexaemeron, bk. 7,
135 AEEdem, Edem, in the text). Basil, Hom de Parad.
136 See 2R 19,12; Isai. xxxvii. 12; Ez 27,23.
137 See Chrysost., In Gen). Hom. 16, Theodor., Quaest. 27, &c.
318 138 (Gn 2,9 Gn 2,
139 Text, rh;n e[fesin licnote;roi". Variant rh;n ai[sqhsin, &c.
140 Greg. Naz., Orat. 38 and 42: Method., ap Epiph). Haeres. 64.
141 (Gn 2,25 Gn 2,
142 (Ps lv. 22.
143 St. Mt 6,25.
144 Ibid. 33.
145 St. Lc 10,41, 42.
146 Nemes., de Nat. Hom., ch. I.
147 (Gn 2,16 Gn 2,
148 Greg. Naz., Orat. 38 and 42.
319 149 (Rm 1,20 Rm 1,
150 (Ps 139,6 Ps 139,
151 eqaumastwvqh hj gnw`siv" sou ejx ejmo`, toutejstin, ejk th`" ejmh`" katoskeuh`". Basil, Gregory Naz., Anastasius II., Antiochenus and ohters render it so , following the LXX. version, and not the Hebrew text.
152 Maxim., in Script. p. 10.
153 (Gn 2,16 Gn 2,
154 Ibid. 17.
155 th;n nohth;n oujsivan rational being
156 thn aisqhthvn; material being, being perceptible by sense.
157 Greg. Naz., Orat. 38 and 42.
158 (Rm 9,21 Rm 9,
159 Yuch;n logikhvn.
320 160 Cf). Chrysostom, Hom. in Gn 9; Anastasius, Hom. in Hex. 7; Clem. Alex., Strom. II.; Basil, Hom. de hom. Struct. I; Greg. Nyss., De opif. hom., ch. 16; Iren., Haer. 5,8, &c.
161 Cf). Greg. Naz., Orat. 31; Jerome, Epist. 82; August., De Genesi, 10,28, &c.
162 ejn mikrw` mevgan, is read in Nazianz. Hom. 38 and 42: so also in Nicetas, who says that ‘the world is small in comparison with man, for whose sake all was made.0’ But Combefis emended it.
163 The text read, tw` megevqei filotimouvmenosAE to; de; i[na pavscwn ujpomimnhvskhtai, kai; paideuvhtai zw`on. On the basis of varios manuscripts and the works of Gregory of Nazianzum, it is corrected so—i[na pavsch, kai; pavscwn, ujpommimnhvskhtai, kai; paideuvh tai tw` megevqei filotimouvmenon.
164 Greg. Naz., Orat. 38 and 42.
165 Reading, oujc wj" enj th` fuvsei, for ajllj oujk ejn th fuvsei.
166 Athan. llib. de inob. contr. Apoll.
167 The Fathers objected to Aristotle’s definition of the soul as the ejntelevceia prwvth swvmato" fusikou` ojrganikou` taking it to imply that the soul had no independent existence but was dissolved with the body. Cicero explains it otherwise, Tusc. Quaest., bk. I.
168 Maxim., opus de Anima.
169 Supplying the words, tw` u[dati, yucro;n ga;r kai; ujgrovnAE ai|ma, ajnalogou`.
170 tomh;, kai; pjeu`si". kai; metabolhv.
321 171 Nemes., ae Nat. Hom., ch. I.
172 Or, breath, pneu`ma.
173 Nemes., ae Nat. Hom., ch. I.
174 paqhtiko;n kai; ojrektikovn.
175 hj kaqAE ojrmh;n kivnhsi".
176 The following three paragraphs, as found in manuscripts and the old translation, are placed at the end of ch. 32, “Concerning Anger,” but do not suit the context there.
177 Supplying the word futikovn from Nemesius.
178 Nemes., ch. 23.
179 Reading, oujk a]n eu[roi ti" ijdiva" hjdonav".
180 Nemes., ch. 18: Chrys., Hom. in Joan., 74.
181 See Chrysostom, Hom. in Joannem, 74; Cicero, De fin. bon. et mal., I.
322 182 kalav", honourable, good.
183 Text, cwrouvsa". Variant, paracwrouvsa".
184 a[co".
185 a[cqo".
186 o[kno", dread.
187 ajgwniva.
188 Nemesius and certain manuscripts give these species of fear in a different order, viz., dread, consternation, panic, anxiety, shame, disgrace.
189 zevdi", boiling.
190 tou` peri; kardivan ai[mato", the blood about the heart.
191 Nemes., ch. 21.
192 fantastikovn.
323 193 Or, presented.
194 See Aristotle, De anima, III. c.7.
195 Nemes., ch. 71.
196 Nemes., ch. 9.
197 Ibid., ch. 8.
198 xhrovn is added in some mss. but wrongly: for it is what is percived by touch alone that is here spoken of, whereas, below, we are told that dryness is recognised also by sight; so also in Nemesius.
199 Nemes., ch. II.
200 Greg. Nyss., De opif. Hom., ch. 13.
201 Text, ai[tion. R. 2930, ajggei`on.
202 fantasiva.
203 kai; nohvsew" is wanting in some mss., nor is it found in Nemesius, who borrowed his description from Origen.
324 204 Text, swthriva. Variant, swreiva, a heaping up, “coacervatio.” Faber has “confirmatio,” which is nearer swthriva, conservatio, which is found in Nemesius, &c.
205 Nemes., ch. 13.
206 to; fantastikovn, the faculty of fantasy.
207 Cf. 1Co 1,10.
208 Max. ad Marin. et ad Incert. p.98.
209 to; boulhtovn.
210 Max. Dial. cum Pyrrh. et Epist. I ad Marin.
211 Thomas Aquinas (I—2, Quaest. 4, a. I and 2) lays down the position in accordance with Jn of Damascus, that there is no “counsel” in God quatenus est appetitus inquisitivus, but that there is quantum ad certitudinem judicii. Basil (Hexaem. Hom. I), arguing against the ancient philosophers who taught that the world was made ajproairevtw", affirms “counsel” in God in the latter sense.
212 Max., Epist. I ad Marin.
213 Text, oJ de; Qeo;" pavnta eijdw;" aJplw`", ouj bouleuvetai. Various reading is, oJ de; Qeo;" pavnta aiJdw;" aJplw`" bouvletai.
214 Max., Dial. cum Pyrrh.
325 215 dio; oujde; gnwmiko;n ei\ce qe;lhma.
216 gnwmh;n.
217 u. infr., lib. 3,ch. 14.
218 Or, personalities.
219 Text, qelhtovn, as given by Faber. Variant, qelhtikovn.
220 to; gnwmiko;n qevlhma, the will of individual opinion, or, the dispositional will.
221 Or, acting by opinion, or disposition.
222 Anast. Sin. in Odhg., from Greg. Nyss., p. 44; Clem. Alex. ap. Max., p. 151
223 The Greek ejnergeiva being a term with a large connotation is explained as meaning in different cases operation (operatio), action (actio), and act (actus). Nemesius defines actio a operatio rationalis, actus as perfectio potentiae.
224 Cf). Anast. Sin. in [Odhgov", p 43; (Jn of Dam., Dialect. c. 30; Greg. Nyss., in Maximus, II., p. 155.
225 pravxei". So pra`xi" is defined as ejnergeia logikhv in the following chapter.
326 226 ta; pavqh. Cf). Instit. Elem., c. 9; Greg. Nyss., Cont. Eunom., 5, p. 170.
227 Max., Dial. cum Pyrrh.
228 Greg. Nyss. ap. Max., p. 155.
229 Cf). Greg. Nyss., in Maxim.; Nemes., ch. 29.
230 Nemes., ch. 30.
231 Ibid., ch. 31.
232 Ibid., ch. 32.
233 Ibid., ch. 30.
234 Nemes., ch. 33.
235 rou` aujtexousivou. See also III. 34.
236 Nemes., ch. 39.
327 237 Text, tafron. Variant, ravfon.
238 Text, pravxew"). mss. pravxewn, as in Nemesius.
239 peri; tw`n ginomevnwn.
240 Nemes., ch. 40.
241 ta;yucika; pavnta.
242 Nemes., ch. 37.
243 This is supplied by Combefis from Nemesius.
244 Nemes., ch. 41.
245 This sentence is omitted in Basil and some mss.
246 Nemesius speaks of this at greater length.
247 (Sg 1,13 Sg 1,
328 248 Nemes., ch. 43.
249 Ibid., ch. 42.
250 (Ps cxxxv. 6.
251 (Rm 9,19 Rm 9,
252 Nemes., ch. 44.
253 The words pavnta ejpainei`n are wanting in Cod. R. 2 and in Nemes., ch. 44.
254 kat J eujdokivan.
255 kata; sugcwvrhsin.
256 There is a hiatus here in Edit. Vernon. and in Cod. R. 2927. Various readings are found in other mss., some with no ssense and ohters evidently supplied by librarians. It is best supplied from Nemesius, ch. 44, th`" de; sugcwrh;sew` polla; ei[dh, “but there are many forms of concession.”
257 Nemes, ch. 44.
258 (Jb 1,II.
329 259 (2Co 2,7 2Co 2,
260 Nemes., ch. 44.
261 St. Lc 16,19.
262 St. Jn 9,I.
263 Nemes., ch. 37.
264 Cf). Nemes., c. 27; also Cicero’s statement on Providence in the Academ. Quest.
265 See the reference in Migne.
266 St. Mt 26,24.
267 See Chrysostom, Hom. I, in Epist. ad. Ephes., and Hom. 18, in Epist. ad Hebraeos.
268 1Tm 2,4.
269 These words are wanting in two mss.
330 270 This last sentence is absent in one Codex.
271 St. Mt 8,30 seqq.
272 Chrys., Hom. 12 in Epist. ad. Ephes.
273 Cf). Maximus, Vita, n. 8; Just. Martyr, Apol. I; Tatian, Or. ad. ad Graecos; Prigen, Ep. ad Rom. I; Jerome, on Exek. c. xxiv., &c.
274 Act. S. Max.
275 Cf). Clem. Alex., Strom., bk. vi.; Jerome, on Ep. ad Gal., ch. I; Greg. Naz, Carmen de virt. hum.
276 Cf). Clem. Alex., Quis dives salvetar; Greg. Naz., Orat. 31; Chrysost., Hom. 45 in Joann., Hom. in Ep. ad Hebr. 12,2, Hom. 15 in Ep. ad Rom.; Cyril, De ador. in Spir. et ver., p. 25; Petavius, Dogm., vol. i., bk. 9,c. 4, &c.
277 Cf). ingra,bk. 3,ch. 14.
278 oj prognwvsth" Qeov". See Athanas., in Psalm I; Chrysost. in Hom. 18 in Gen.; Greg. Nyss., De opif. hom.; Athanas., Minor, Quest. 50 ad Antioch.; Thomas Aquinas I., Quaest. 98, Art. 2.
279 Greg. Nyss., De opif., ch. 20.
280 Text, eujfrainovmeno". Variant , semnunovmeno".
331 281 (Ps 49,12 Ps 49,
282 ajdokimo"; in Cod. R.2 ajdokivmaston.
283 This paranthesis is absent in almost all codices and in the translations of Faber, &c.
284 Cf). Greg. Naz., Orat. 38 and 42; Cyril Alex., Cont. Anthrop., I. 8; Anast. II Antioch., Hexaem. vi; Chrysost., Hom. 10 in Ep. ad Rom., Hom. 5 in Ep. ad Epes., &c.BOOK III.
1 (Gn 3,7 cf). Greg. Naz., Orat. 38 and 42; Greg. Nyss., Orat. Catech. c. 8.
2 Text, parei`den. Variant, periei`den.
3 (Gn 6,13 Gn 6,
4 Ibid. 11,7.
5 ejpistasiva, care, or dominion.
6 (Gn 18,I seqq.
7 Ibid 19,I seqq.
332 8 (Sg 2,24 Sg 2,
9 Greg. Naz., Orat. 12 and 38.
10 Text, pavlhn. Variant, plavsin, cf. “plasmationem” (Faber).
11 Text, pareivde. Variant, periei`den.
12 Greg. Nyss., Orat. Cathec., ch. 20 et seqq.
13 St. Jn 1,18.
14 (Ph 2,6 Ph 2,
15 “Condescends to His servants” is absent in some mss..
16 (Qo 1,10 Qo 1,
17 Greg. Nyss., Cat. ch 16.
18 Athan., De salut. adv. Christi.
333 19 Text, tou` Lovlou. Variant, tou` Qeou` Lovlou: so Dei Verbi (Faber).
20 St. Lc 1,27.
21 Hebr. 7,14.
22 St. Lc 1,28.
23 Ibid. 30, 31.
24 St. Mt 1,21.
25 St. Lc 1,34
26 “Of thee” is wanting in some mss.
27 St. Lc 1,35.
28 Ibid. 38.
29 Ibid. 27, 28
334 30 Greg. Naz., Orat. 38 and 42.
31 Cf). Athan., Ep. ad Serap., De Spiritu Sancto; Greg. Nyss., Contr. Apoll. 6, 25; Rufinus, Exp. Symb.; Tertullian, De Carne Christi and Contr. Prax.; Hilary, De Trin. II. 26.
32 Basil, Christi Nativ.
33 Cyril, Apolog. 5 and 8 anathem.
34 Cf). Greg. Naz., I Ep. ad Cledon; Cyril, I Ep. ad Nestor.; Theodor., ep. ad Joan. Antioch., &c.
35 Cyril., Epist. ad Monach.
36 Procl., Epist. 2 ad Arm.
37 rhn oijkonomivan, the oeconomy, the Incarnation.
38 Cod. R. 2428 adds here some statements taken from the Dissertation against the Nestorians.
39 kata; Monofusitw`n: these words are absent in mss.
40 Cf. Eulogius and also Polemon in the Collect. Contr. Severianos.
335 41 Max. Epist. ad Joan. cubic. p. 279.
42 Ibid. p. 286.
43 ejx ejtevrwn ta; aujtav.
44 Cf). Niceph. Call., Hist. xviii. 46.
45 Eulog. apud Max., t. 2,p. 145.
46 Cf). Sever., Ep. 2 ad Joannem.
47 Anast. Siniata, in JOdhgw`, ch. 9; Leontius, contr. Nest. et Entych.
48 Greg. Naz., Ep. ad Cled., I.
49 to;n aujto;n ejpidevcontai lo;gon th`" fuvsew"; perhaps—all admit the same account of the nature,—all can be dealt with in the same way in respect of nature.
50 Leontius, Contr. Sev. et Eutych. Max. loc. cit., p. 277.
51 Reading w[sper ejpi; ajtovmou, &c. These words are omitted in Cod. S. Hil. Reg. 10, Colb. 3, and N.
336 52 h[ suvgkrasin, h] ajnavkrasin. The mss. omit the latter.
53 The word Eujruchv". however, is omitted by the best copies.
54 Procl., Epist. 2 ad Arm.
55 Greg. Naz., Hom. 5. See also John’s Dialect., 65.
56 Leo papa, Epist. 10, ch. 4.
57 kata; to;n ajntidovsew" trovpon, in the way of a communication of properties.
58 dia` th`n eij" a[llhla tw`n merw`h pericwvrhsin. See Leont., De Sect., 7, Contr. Nest. et Eutych., I.
59 Leo papa, epist. 10, ch. 4.
60 (1Co 2,8 1Co 2,
61 St. Jn 3,13.
62 Cf). Athan., De Salut. adv. Christi; Greg. Naz., Orat. 38; Greg. Nyss., Contr. Apoll.; Leont., Contr. Nestor. et Eutych., bk. I; Thomas Aquinas, III., quaest. 16, art. 4, 5.
337 63 ei]do", form, class, species.
64 (Ps 45,7 Ps 45,
65 (Jb 1,I.
66 ajei; ajnaitivw" ejk Patrov".
67 Greg. Naz., Orat. 35.
68 1Co 2,8.
69 Baruch 3,38: these words are absent in many mss.
70 Leont., Resp. ad argum. Sever.
71 For kai; th` aijtiarh` kai; uji>kh`, kai; th` aijtiath` kai; ejkporeuth` we get kai; th` aijtiatikh`, kai; poreuth’ in Cod. Colb. I, Cod. Reg. 3, and so Faber also.
72 oijkonomiva", incarnation.
73 Leont., Resp. ad argum. Sever.
338 74 See Leont., Act. 7. De Sect., with reference to one of the arguments of the Nestorians; also Greg. Naz., Orat. 36; Max., Ep. I ad Joan. Cubic.
75 Infr. ch. 7,: Basil, Epist. 40 and Bk). De Spir. Sanct ch. 17
76 ei\do", form, class, species.
77 These words are gound only in Cod. Reg. 2927.
78 The words ou`siva paqhthv and pevponqe are omitted in some editions.
79 Against Arias, Apollinaris, and the Severians.
80 (Col 2,9 Col 2,
81 Dion., De div. nom., ch. 2.
82 Athan., De salut. adv. Christ: Greg. Naz., Epist. I ad Cled. et Orat. I: Cyril, in Jn viii.
83 Cf. Greg. Naz., Orat. I, &c.
84 Greg., Orat. I, 38–51.
339 85 pericwrei`tai ujpo tou kreivttono".
86 Infr., ch. xviii.
87 ou suvnoiko". It is proposed to read aujtou` suvnoiko", or wj" suvnoiko".
88 Greg., Epist. I ad Cled.
89 Athan., De salut. adv. Christ.
90 Ephes. 2,6.
91 Text, ujpemfaivnonte". Variant, ejmfaivnomen.
92 ajparch;n tou` hjmerevrou furavmato".
93 suvnqeton genesqai th;n proteron ajplh`n ou\san tou` Lovgou ujpovsttasin, suvnqeton de; ejk duvo telei;wn fuvsewn.
94 Text, kai; crovnw kuhvsew". Various readings, kai trovpw kuhvsew": kai; crovnw kai; kuhvsew".
95 Cf). Ruf., Expos. symb.; Epiph., in the epilogue to his De Haer.; Joan. Scyth., Epist. Dionys. 4.
340 96 Maria" is absent in most mss.
97 Expositio fidei a Patribus Nicaenis contra Paul. Samos. III. p. conc. Ephes.
98 Commonit. ad Eulog. et Epist. 2 ad Succes.; cf. supr. ch. 6,et infr. ch. xi.
99 o[lo" me;n ou\u ejsti Qeo;" te;leio", oujc o[lon de; Oeov"
100 o[lo".
101 o[lon.
102 o[lon.
103 o[lo".
104 Greg. Naz., Orat. 51.
105 the following is added in R. 2927: ejn pa`si me;n h\n, kai; ujpe;r ta; pavnta, kai ejn th gavstri th`" Qeomhvtoro", ajllAE ejn taujth te, ejnergeva th`" sarkwvsew". This is assuredly and interpolation.
106 u. supr. ch. iii.
341 107 Leontius de sectis, Act. 3.
108 Directed against the Severians. See Leont., De Sect., Act. 7; Greg. Naz., Orat. 37.
109 upo; to; sunece;" po;son ajna`gontai aij tou` Kurivou fuvdei", h] ijpo to; diwrismevnon.
110 Text, ajnavgontai. Variants, ajnafevrointo and diafevrointo.
111 miva ejpifavneia.
112 Cyril, De Anath. 8 cont. Theod.
113 The Apollinarians attacked the orthodox as ajnqrwpolavtrai, man-worshippers, and as making the Trinity a Quaternity by their doctrine of two perfect natures in Christ. see greg. Naz., Ep. I ad Cied.; Athanas., Ep. ad Epictet.; Anastas. Anitioch., De Operationibus; Cyril, Contr. Nestor. et Eutych. I.; Jn of Dam., Dialect. 29.
114 See Migne on the position of this section.
115 Another allegation of the Severian party is in view here. see Leont., De Sect., Act. 7, Contr. Nestor. et Eutych. I.; (Jn of Dam., Dialect. 29.
116 Leont., De sect., Act 7.
117 Dam., Epist. ad Jord. Archim.
342 118 Text, blavsfhmon. Variant, blasfhmivan.
119 Text, blavsfhmon. Variant, blasfhmivan.
120 (1Co 8,5 1Co 8,
121 These words which refer to the Holy Spirit are absent in R. 2930 and in 1Co viii., but are present in other Codices and in Basil, De Spirit. Sancto, and in Greg. Nazianz., Orat. 39, and further in the Damascene himself Parallel, and elsewhere, and could not be omitted here.
122 Orat. 39.
123 (Rm 11,36 Rm 11,
124 Vid. Epist. ad Jordan.
125 Orat. 42. at the beginning.
126 Epist. ad Petrum Fullonem; Theoph., Ad Arn. 5930.
127 See Niceph. Call., Hist. xviii. 51.
128 Conc. Chal., Act. I, at the end.
343 129 In Cod. S. Hil. is written above the line h[ qehlavtou ojrgh`" pauvsei, which explains the author’s meaning.
130 Niceph. Call., Hist. 18,51, speaks of this Hymn and also the fw`" ijlarovn as coming from the Apostles themselves. The writer of the Life of Basil supposed to be Amphilochius of Iconium, declares that the Trisagium was recited by Basil at Nicaea.
131 h] yilh` qewriva katanoei`tai.
132 This division is absent in some copies and is not restored in the old translation, but is not superfluous.
133 St. Jn 1,14.
134 tou` sidhvrou is absent in some codices and also in the old translation.
135 th;n oijkonomijan, the incarnation.
136 hj kaq1 hjmav" oujsiva.
137 Supr. ch. 6 and 7
138 Leont., De sect. Act. 8.
139 Cyril, Defens. II., Anath. cont. Thoed.
344 140 oj Qeo;" morfou`rai, h[toi oujsioutai to; ajllovtrion. Gregory of Nazianzum in his Carmen used the term oujsiou`sqai of the word after the assumption of our nature. See also Dionys., De div. nom., ch. 2 ; Ep. ad Carmen, 4 ; &c.
141 Dion., De div. nom., ch. 8.
142 See especially Greg. Naz., Ep. I ad Cled.; Theod., Haer. fab., 5,18.
143 Greg. Naz., Epist. I. ad Cledon.
144 Ibid.
145 Infr. ch. 18.
146 (1Co 15,21 1Co 15,
147 Greg. Naz., ibid.
148 (1Co 15,47 1Co 15,
149 (Ga 4,4 Ga 4,
150 cristotovko", as opposed to qeotovko".
345 151 Cyril, ad Monachos, Epist. I.
152 wj" ejphreazomevnhn is absent in Vegelinus.
153 i.e). Anointed One.
154 qeofovro", Deigerus. See Greg. Naz., Ep. 2, ad Cied. Basil, De Spir. Sanc., ch. 5, &c.
155 Cyril, cont. Nest., bk. I.
156 ajeiv is absent in Vegelinus.
157 oijkonomiva" lovgw, by reason of the incarnation.
158 Reading ginovmena, for which Cod. R. 2930 gives uJph`rcon.
159 Leo, Epist. 10, ad Flavian.
160 Max., Disp. cum Pyrrho.
161 Supr., bk. 2,ch. 22.
346 162 oijkonomiva"). incarnation.
163 Max., Dial. cum Pyrrho ; Anast. in JOdhgov", ch. 6, p. 40.
164 to; mevn ajplw`" qe;leinm qevlhsi", h[toi hj qelhtikh; duvnami".
165 o[rexi".
166 qevlhton, willed, the thing willed.
167 qevlhma gnwmikovn). dispositional volition, will of judgment.
168 qelhtikovn, volitive. volitivum). volitive, is the Scholastic translation qelhtikovn.
169 Max., Dial. cum Pyrrh.
170 Max., ibid.
171 Max., ibid.
172 qelhtikov", endowed with volition.
347 173 qevlhsi", will.
174 qelhtikov".
175 qelhtikov".
176 kai; kata; tou`to oij Patevre" to; hjmevteron ejn ejautw` tupw`sai aujto`n e[fhsan qevlhma: and according to this the Fathers said that He typified, moulded, had the form of our will in Himself.
177 Greg. Nyss., Cont. Apollin and others, Act. 10, sext. syn.
178 Max., Agatho pap. Epist. Syn. in VI Syn., Act. 4.
179 St. Mc 7,24
180 Max., ibid.
181 St. Mt 27,33 and 34; St. Jn 19,28 and 29
182 ejmpaqhv", passible, sensible, possessed of sensibility.
183 pavqo", sensibility.
348 184 In N. is added: kai; ei; e;n th` hjmevra to` pavqou" levgei J Pavter, eij dunato;n, parelqevtw to; pothvrion touto ajpj ejmou`. Plh;n oujc wj" ejgw; qevlw, ajll J wj" suv. AEIdou` duvo qelhvsei", qei>kh; a[ma kai; ajnqrwpivnh.
185 (Ph 2,8 Ph 2,
186 Max., ut supr.
187 tw`n ujpo; cei`ra ga;r tau`ta.
188 Orat. 36, some distance from the beginning.
189 Max., Disp. cum Pyrrh.
190 wj" suntrecouvsh" tq e[cei th`" proceirivsew", the choice, or decision, being synchronous with the moral disposition.
191 Max., Disp. cum Pyrrh.
192 prw`ton me;n, o[ti aij sunqevsei" tw`n ejn uJpostavsei o[ntwn, kai; ouj tw`n ejtevrw lovgw, kai; ouj iudivw qewroumevnwn eijsiv.
193 Max., Dial. cum Pyrrh.
194 Max., Epist. ad marin.
349 195 proaivresi".
196 Basil, on Ps xliv., or rather on Isiah 7,
197 (Is 7,16, sec. LXX.
198 Fusikai; men gavr eijsin aiJ ajretaiv; cf. Cicero, De leg. I.
199 Supr., bk. ii., ch. 30.
200 Max., Dial. cum Pyrrh.
201 (Gn 1,26 Gn 1,
202 (1Co 7,25 1Co 7,
203 (Ps 73,3 Ps 73,
204 (Da 2,15). peri; tivno" djxh`lqen hj gnwvmh hJ ajnaidh;" au[th. In our A.V., Why is the decree so hasty from the king?
205 Text, kata; ei[kosi ojktw;: Variants, kata; koinou`, kata; poluv, secunda multa (old trans)., and secundum plurima (Faber). Maximus gave 28 meanings of gnwvmh.
350 206 Cf. Anast., De operationibus, I.; Joan. Scyth, Con. Sever. VIII., &c.
207 Supr. bk. ii.: Max., Dial. cum Pyrrh.
208 Orat. 37, near the beginning.
209 Anast. Antioch., De operationibus.
210 kai; aujto; to; ajpotelouvmenon; cf. Max., ad Marin. II.
211 Max. tom. ii., Dogmat. ad Marin., p. 124.
212 St. Mt 8,3.
213 St. Jn 6,11.
214 See Act. 10 sextae synodi.
215 Text, qehgovrou". Variant, qeofovrou".
216 Orat. de natura et hyp. Also in Basil. 43.
351 217 Max., Dial. cum Pyrrh.
218 Max., Dial. cum Pyrrh.
219 St. Jn 5,17.
220 Ibid. 19.
221 Ibid. 10,38.
222 Ibid. 5,36.
223 Ibid. 21.
224 Max., ibid.
225 Maxim., lib. De duab. vol. et Dial. cum Pyrrh.
226 St. Lc 8,54; Max., Dial. cum Pyrrh.
227 Max., ibid.
352 228 Max., ibid.
229 Text, hJ de; kata; fuvsin ejnevrgeia. Variant, eij dev.
230 Hom. 1.
231 Thes., xxxii., ch. 2; Act. 10, sextae Synodi.
232 The Monotheletes made much of the case of the raising of the daughter of Jairus. See Cyril, In Joan., p. 351; Max., Dial. cum Pyrrh., Epist. ad Nicand., epist. ad Mon. Sicil.; Scholiast in Collect. cont. Severum, ch. 20.
233 oi;kouomw`", in incarnate form.
234 Leo, Epist. cit.
235 ouj ga;r ajfV eJautou; pro;" ta; fusika; pajqh th;n oJrmh;n ejpoiei`to oujdAE aujth;n ejk tw`n luph w`n aJformh;n kai; paraivthsin.
236 The term is morfhv, as in Ph 2,6, 7.
237 Dion., ch. 2, De div. nom. et Epist. 4.
238 Max., Dial. cum Pyrrh.
353 239 See the reply of Maximus in the Dialogue cum Pyrrh.
240 (Gn 1,31 Gn 1,
241 Max., Opusc. Polem., pp. 31, 32.
242 Leo, Epist. 10.
243 St. Mt 4,2.
244 Nyss., adv. Apoll.
245 Chrysost., Hom. in s. Thom.
246 diAE ajntwnumiva".
247 Cyril, in Joan., bk. viii.
248 This is directed to another argument of the Severians. Cf. Leont., De Sect., 7, Contr. Nest. et Eutych., I.
249 Epist. 2 ad Serap., towards the end; Collect., as above, c. 19.
354 250 Anast., Collect., ch. 19.
251 Epist. 1, ad Cledon.
252 Orat. 4, not far from the beginning.
253 Cf. Greg. Naz., Orat. 38, 39, 42, 51; Niceph., C.P. adv. Ep. Euseb., c. 50; Euthym., Panopl., II. 7.
254 Greg., Orat. 42.
255 Id., Orat. 39; Max. bk). De duabus voluntatibus.
256 Max., Epist. ad Nicandr.
257 Greg. Naz., Orat. 36.
258 Ibid. 35, p. 595.
259 St. Mc 7,24.
260 St. Mt 8,3.
355 261 Greg. Naz., Orat. 42.
262 Against the Apollinarians and the Monotheletes. Cf. Max., ut supra, II. p. 151.
263 Greg. Naz., Carm. sen. adv. Apollin., Epist. ad Cled., and elsewhere.
264 See also ch. 6 above, and Gregory’s lines against the Apollinarians.
265 St. Jn 1,14.
266 (Gn 46,27, ap. LXX.; Ac 7,14 Ac 7,
267 (Is 40,5 St. Lc 3,6 Lc 3,
268 St. Jn 8,40.
269 Sophron., Epist. Synod.
270 See Cyril, In Joann., ch. x.
271 St. Mt 26,39; St. Lc xxii. 22.
272 Ibid.
356 273 Max., Dial. cum Pyrrh.; Greg. Naz., Ep. 1, ad Cledon.
274 Dionys., Epist. 4, ad Caium.
275 See Severus, Ep. 3, ad Joann. Hegum.; Anastas., Sinait. Hodegus, p. 240
276 Max., Dial. cum Pyrrh.
277 Leo, Epist. 1 ad Flav.
278 Perhaps from Joann. Scythop., bk. viii.; cf. Niceph., C.P. Antirrh., III. 59.
279 Max., Dogm. ad Marin., p. 43.
280 Or, sensibilities.
281 Cf. Greg. Nyss., Contr. Apoll.; Leont., De Sect., Act. 10; Anastas., Hodegus, 13. &c.
282 Cf. Athanas., De Salut., Adventu Christi.
283 Greg. Naz., Orat. 36.
357 284 Photius, Cod. 230; Eulog., bk. x., Ep. 35; Sophron., Ep. ad Serg.; Leont., De Sect., Act. 10.
285 Cf. Sophron., Ep. ad. Serg., who refers to the Duliani (AEDoulianoiv); the opinions of Felix and Elipandas, condemned at the Synod of Frankfort; and Thomas Aquinas, III., Quoest. 20, Art. 1.
286 Greg. Naz., Orat. 24.
287 (Ga 4,7 Ga 4,
288 (Col 2,3 Col 2,
289 St. Lc 2,52.
290 Athanas., Contr. Arian., bk. iv.; Greg. Naz., Ep. I. ad Cled., and Orat. 20; Cyril, Contr. Nest., bk. iii.; Greg. Nyss., Contr. Apoll., II. 28, &c.
291 Text has peiqomai: surely it should be peiqovmenoi.
292 (1Tm 1,1 1Tm 1,
293 Max., Dial. cum Pyrrh.
294 St. Jn 12,27.
358 295 S. Athanas., De salutari adventu Christi, contra Apollinarem towards the end.
296 St. Matt., Greg. Naz, Orat. 36
297 St. Mt 3,15
298 St. Jn xi 42.
299 Greg, Naz., Orat. 42; Chyrs., Hom. 63 in Joan.
300 St. Mt 26,39
301 Chyrs. In Cat. In St. Mt xxvi
302 Greg., Orat. 36
303 St. Mt 27,46.
304 Greg., Orat. 36; Cyril, De recta fide; Athanas., Contr. Arian., bk. Iv.
305 Greg. Nyss., Orat. 38
359 306 Max. ad Marin. In solut. I dubit. Theod.
307 Greg. Naz., Orat. 36; Athanas., De Salut. Adv. Christi
308 (Ga 3,15 Ga 3,
309 Photius, Cod. 46
310 Athan., De salut. Adv. Christi
311 (Is 53,9 St. Jn 1,29 Jn 1,
312 (Rm 5,12 Rm 5,
313 Greg., Orat. 42
314 Cf). Epiph., Hoeres. 69; Greg. Nyss., Contr. Eunom., II. p. 55.
315 uJpovstasi", hypostasis.
316 Leont. De sect., Act. 10, and Dial.cont.Aphthartodoc.
360 317 Anast Sinait., Hodegus, p. 295
318 (Ps 16,10
319 Anast. Sinait., Hodegus, p. 293.
320 (1Co 15,20 1Co 15,
321 Ibid. 53.
322 Cf). Ruf., Expos. Symbol. Apost.; Cassian, Contr. Nestor, bk. vi.; Cyril, Calech. 14.
323 (Ml Iv. 2.
324 (Is Ix. 2.
325 (Is Lxi. I; St. Lc 4,19 Lc 4,
Hilary - Damascus 222