Damascus Orthodox faith 424
424 Carnal men abuse virginity415 , and the pleasure-loving bring forward the following verse in proof, Cursed be every one that raiseth not up seed in Israel416 . But we, made confident by God the Word that was made flesh of the Virgin, answer that virginity was implanted in man’s nature from above and in the beginning. For man was formed of virgin soil. From Adam alone was Eve created. In Paradise virginity held sway. Indeed, Divine Scripture tells that both Adam and Eve were naked and were not ashamed417 . But after their transgression they knew that they were naked, and in their shame they sewed aprons for themselves418 . And when, after the transgression, Adam heard, dust thou art and unto dust shalt thou return419 , when death entered into the world by reason of the transgression, then Adam knew Eve his wife, and she conceived and bare seed420 . So that to prevent the wearing out and destruction of the race by death, marriage was devised that the race of men may be preserved through the procreation of children421 .
But they will perhaps ask, what then is the meaning of “male and female422 ,” and “Be fruitful and multiply?” In answer we shall say that “Be fruitful and multiply423 “ does not altogether refer to the multiplying by the marriage connection. For God had power to multiply the race also in different ways, if they kept the precept unbroken424 to the end425 . But God, Who knoweth all things before they have existence, knowing in His foreknowledge that they would fall into transgression in the future and be condemned to death, anticipated this and made “male and female,” and bade them “be fruitful and multiply.” Let us, then, proceed on our way and see the glories426 of virginity: and this also includes chastity.
Noah when he was commanded to enter the ark and was entrusted with the preservation of the seed of the world received this command, Go in, saith the Lord, thou and thy sons, and thy wife, and thy sons’ wives427 . He separated them from their wives428 in order that with purity they might escape the flood and that shipwreck of the whole world. After the cessation of the flood, however, He said, Go forth of the ark, thou and thy sons, and thy wife, and thy sons’ wives429 . Lo, again, marriage is granted for the sake of the multiplication of the race. Next, Elias, the fire-breathing charioteer and sojourner in heaven did not embrace celibacy, and yet was not his virtue attested by his super-human ascension430 ? Who closed the heavens? Who raised the dead431 ? Who divided Jordan432 ? Was it not the virginal Elias? And did not Elisha, his disciple, after he had given proof of equal virtue, ask and obtain as an inheritance a double portion of the grace of the Spirit433 ? What of the three youths? Did they not by practising virginity become mightier than fire, their bodies through virginity being made proof against the fire434 ? And was it not Daniel’s body that was so hardened by virginity that the wild beasts’ teeth could not fasten in it435 . Did not God, when He wished the Israelites to see Him, bid them purify the body436 ? Did not the priests purify themselves and so approach the temple’s shrine and offer victims? And did not the law call chastity the great vow?
The precept of the law, therefore, is to be taken in a more spiritual sense. For there is spiritual seed which is conceived through the love and fear of God in the spiritual womb, travailing and bringing forth the spirit of salvation. And in this sense must be understood this verse: Blessed is he who hath seed in Zion and posterity in Jerusalem. For does it mean that, although he be a whoremonger and a drunkard and an idolater, he is still blessed if only he hath seed in Sion and posterity in Jerusalem? No one in his senses will say this.
Virginity is the rule of life among the angels, the property of all incorporeal nature. This we say without speaking ill of marriage: God forbid! (for we know that the Lord blessed marriage by His presence437 , and we know him who said, Marriage is and the bed undefiled438 ), but knowing that virginity is better than marriage, however good. For among the virtues, equally as among the vices, there are higher and lower grades. We know that all mortals after the first parents of the race are the offspring of marriage. For the first parents were the work of virginity and not of marriage. But celibacy is, as we said, an imitation of the angels. Wherefore virginity is as much more honourable than marriage, as the angel is higher than man. But why do I say angel? Christ Himself is the glory of virginity, who was not only-begotten of the Father without beginning or emission or connection, but also became man in our image, being made flesh for our sakes of the Virgin without connection, and manifesting in Himself the true and perfect virginity. Wherefore, although He did not enjoin that on us by law (for as He said, all men cannot receive this saying439 ), yet in actual fact He taught us that and gave us strength for it. For it is surely clear to every one that virginity now is flourishing among men.
Good indeed is the procreation of children enjoined by the law, and good is marriage440 on account of fornications, for it does away with these441 , and by lawful intercourse does not permit the madness of desire to he caromed into unlawful acts. Good is marriage for those who have no continence: but that virginity is better which increases the fruitfulness of the soul and offers to God the seasonable fruit of prayer). Marriage is honourable and the bed undefiled, but whoremongers and adulterers God will judge442 .
425 The Circumcision443 was given to Abraham before the law, after the blessings, after the promise, as a sign separating him and his offspring and his household from the Gentiles with whom he lived444 . And this is evident445 , for when the Israelites passed forty years alone by themselves in the desert, having no intercourse with any other race, all that were horn in the desert were uncircumcised: but when Joshua446 led them across Jordan, they were circumcised, and a second law of circumcision was instituted. For in Abraham’s time the law of circumcision was given, and for the forty years in the desert it fell into abeyance. And again for the second time God gave the law of Circumcision to Joshua, after the crossing of Jordan, according as it is written in the book of Joshua, the son of Nun: At that time the Lord said unto Joshua, Make thee knives of stone from the sharp rock, and assemble and circumcise the sons of Israel a second time447 ; and a little later: For the children of Israel walked forty and two448 years in the wilderness of Battaris449 , till all the people that were men of war, which came out of Egypt, were uncircumcised, because they obeyed not the voice of the Lord: unto whom the Lord sware that He would not shew them the goad land, which the Lord swore unto their fathers that He would give them, a land that floweth with milk and honey. And their children, whom He raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way450 . So that the circumcision was a sign, dividing Israel from the Gentiles with whom they dwelt.
It was, moreover, a figure of baptism451 . For just as the circumcision does not cut off a useful member of the body but only a useless superfluity, so by the holy baptism we are circumcised from sin, and sin clearly is, so to speak, the superfluous part of desire and not useful desire. For it is quite impossible that any one should have no desire at all nor ever experience the taste of pleasure. But the useless part of pleasure, that is to say, useless desire and pleasure, it is this that is sin from which holy baptism circumcises us, giving us as a token the precious cross on the brow, not to divide us from the Gentiles (for all the nations received baptism and were sealed with the sign of the Cross), but to distinguish in each nation the faithful from the Faithless. Wherefore, when the truth is revealed, circumcision is a senseless figure and shade. So circumcision is now superfluous and contrary to holy baptism). For he who is circumcised is a debtor to do the whole law452 . Further, the Lord was circumcised that He might fulfil the law: and He fulfilled the whole law and observed the Sabbath that He might fulfil and establish the law453 . Moreover after He was baptized and the Holy Spirit had appeared to men, descending on Him in the form of a dove, from that time the spiritual service and conduct of life and the Kingdom of Heaven was preached.
454 .
426 It should be known that the Antichrist is hound to come. Every one, therefore, who confesses not that the Son of God came in the flesh and is perfect God and became perfect man, after being God, is Antichrist455 . But in a peculiar and special sense he who comes at the consummation of the age is called Antichrist456 . First, then, it is requisite that the Gospel should be preached among all nations, as the Lord said457 , and then he will come to refute the impious Jews. For the Lord said to them: I am come in My Father’s name and ye receive Me not: if another shall come in his own name, him ye will receive458 . And the apostle says, Because they received not the love of the truth that they might be saved, for this cause Gad shall send them a strong delusion that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness459 . The Jews accordingly did not receive the Lord Jesus Christ who was the Son of God and God, but receive the impostor who calls himself God460 . For that he will assume the name of God, the angel teaches Daniel, saying these words, Neither shall he regard the God of his fathers461 . And the apostle says: Let no man deceive you by any means: for that day shall not come except there come a falling away first, and that man of sin be revealed, the son, of perdition: who opposeth and exalleth himself above all that is called Gad or that is worshipped, so that he sitteth in the temple of God462 , shewing himself that he is God; in the temple of God he said; not our temple, but the old Jewish temple463 . For he will come not to us but to the Jews: not for Christ or the things of Christ: wherefore he is called Antichrist464 .
First, therefore, it is necessary that the Gospel should be preached among all nations465 : And then shall that wicked one be revealed, even him whose coming is after the working of Satan with all power and signs and lying wonders466 , with all deceivableness of unrighteousness in them that perish, whom the Lord shall consume with the word of His mouth and shall destroy with the brightness of His coming467 . The devil himself468 , therefore does not become man in the way that the Lord was made man. God forbid! but he becomes man as the offspring of fornication and receiveth all the energy of Satan. For God, foreknowing the strangeness of the choice that he would make, allows the devil to take up his abode in him469 .
(He is, therefore, as we said, the offspring of fornication and is nurtured in secret, and on a sudden he rises up and rebels and assumes rule. And in the beginning of his rule, or rather tyranny, he assumes the role of sanctity470 . But when he becomes master he persecutes the Church of God and displays all his wickedness. But he will come with signs and lying wonders471 , fictitious and not real, and he will deceive and lead away from the living God those whose mind rests on an unsound and unstable foundation, so that even the elect shall, if it be possible, be made to stumble472 .
But Enoch and Elias the Thesbite shall be sent and shall turn the hearts of the fathers to the children473 , that is, the synagogue to our Lord Jesus Christ and the preaching of the apostles: and they will be destroyed by him. And the Lord shall come out of heaven, just as the holy apostles beheld Him going into heaven perfect God and perfect man, with glory and power, and will destroy the man of lawlessness, the son of destruction, with the breath of His mouth474 . Let no one, therefore, look for the Lord to come from earth, but out of Heaven, as He himself has made sure475 .
427 We believe also in the resurrection of the dead. For there will be in truth, there will be, a resurrection of the dead, and by resurrection we mean resurrection of bodies476 . For resurrection is the second state of that which has fallen. For the souls are immortal, and hence how can they rise again? For if they define death as the separation of soul and body, resurrection surely is the re-union of soul and body, and the second state of the living creature that has suffered dissolution and downfall477 . It is, then, this very body, which is corruptible and liable to dissolution, that will rise again incorruptible. For He, who made it in the beginning of the sand of the earth, does not lack the power to raise it up again after it has been dissolved again and returned to the earth from which it was taken, in accordance with the reversal of the Creator’s judgment.
For if there is no resurrection, let us eat and drink478 : let us pursue a life of pleasure and enjoyment. If there is no resurrection, wherein do we differ from the irrational brutes? If there is no resurrection, let us hold the wild beasts of the field happy who have a life free from sorrow. If there is no resurrection, neither is there any God nor Providence, but all things are driven and borne along of themselves. For observe how we see most righteous men suffering hunger and injustice and receiving no help in the present life, while sinners and unrighteous men abound in riches and every delight. And who in his senses would take this for the work of a righteous judgment or a wise providence? There must be, therefore, there must be, a resurrection. For God is just and is the rewarder of those who submit patiently to Him. Wherefore if it is the soul alone that engages in the contests of virtue, it is also the soul alone that will receive the crown. And if it were the soul alone that revels in pleasures, it would also be the soul alone that would be justly punished. But since the soul does not pursue either virtue or vice separate from the body, both together will obtain that which is their just due.
Nay, the divine Scripture bears witness that there will be a resurrection of the body. God in truth says to Moses after the flood, Even as the green herb have I given you all things. But flesh with the life thereof, which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of every man’s brother will I require the life of man. Whoso sheddeth man’s blood, for his blood his own shall be shed, for in the image of God made I man479 . How will He require the blood of man at the hand of every beast, unless because the bodies of dead men will rise again? For not for man will the beasts die.
And again to Moses, I am the God of Abra ham, the God of Isaac and the God of Jacob: God is not the God of the dead (that is, those who are dead and will be no more), but of the living480 , whose souls indeed live in His hand481 , but whose bodies will again come to life through the resurrection. And David, sire of the Divine, says to God, Thou takest away their breath, they die and return to their dust482 . See how he speaks about bodies. Then he subjoins this, Thou sendest forth Thy Spirit, they are created: and Thou renewest the face of the earth483 .
Further Isaiah says: The dead shall rise again, and they that are in the graves shall awake484 . And it is clear that the souls do not lie in the graves, but the bodies.
And again, the blessed Ezekiel says: And it was as I prophesied, and behold a shaking and the bones came together, bone to his bone, each to its own joint: and when I beheld, lo, the sinews came up upon them and the flesh grew and rose up on them and the skin covered them above485 . And later he teaches how the spirits came back when they were bidden.
And divine Daniel also says: And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such trouble as never was since there was a nation on the earth even to that same time. And at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake: some to everlasting life and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and out of the multitude of the just shall shine like stars into the ages and beyond486 . The words, many of them that sleep in the dust of the earth shall awake, clearly shew that there will be a resurrection of bodies. For no one surely would say that the souls sleep in the dust of the earth.
Moreover, even the Lord in the holy Gospels clearly allows that there is a resurrection of the bodies). For they that are in the graves, He says, shall hear His voice and shall come forth: they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation487 . Now no one in his senses would ever say that the souls are in the graves.
But it was not only by word, but also by deed, that the Lord revealed the resurrection of the bodies. First He raised up Lazarus, even after he had been dead four days, and was stinking488 . For He did not raise the soul without the body, but the body along with the soul: and not another body but the very one that was corrupt. For how could the resurrection of the dead man have been known or believed if it had not been established by his characteristic properties? But it was in fact to make the divinity of His own nature manifest and to confirm the belief in His own and our resurrection, that He raised up Lazarus who was destined once more to die. And the Lord became Himself the first-fruits of the perfect resurrection that is no longer subject to death Wherefore also the divine Apostle Paul said: If the dead rise not, then is not Christ raised. And if Christ be not raised, our faith is vain: we are jet in our sins489 . And, Now, is Christ risen from the dead and become the first-fruits of them that slept490 , and the first-born from the dead491 ; and again, For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him492 . Even so, he said, as Christ rose again. Moreover, that the resurrection of the Lord was the union of uncorrupted body and soul (for it was these that had been divided) is manifest: for He said, Destroy this temple, and in three days I will raise it up493 . And the holy Gospel is a trustworthy witness that He spoke of His own body). Handle Me and see, the Lord said to His own disciples when they were thinking that they saw a spirit, that it is I Myself, and that I am not changed494 : for a spirit hath not flesh or bones, as ye see Me have495 . And when He had said this He shewed them His handsand His side, and stretched them forward for Thomas to touch496 . Is not this sufficient to establish belief in the resurrection of bodies?
Again the divine apostle says, For this corruptible must put on incorruption, and this mortal must put on immortality497 . And again: It is sown in corruption, it is raised in incorruption: it is sawn in weakness, it is raised in power: it is sown in dishonour, it is raised in glory: it is sown a natural body (that is to say, crass and mortal), it is raised a spiritual body498 , such as was our Lord’s body after the resurrection which passed through closed doors, was unwearying, had no need of food, or sleep, or drink). For they will be, saith the Lord, as the angels of God499 : there will no longer be marriage nor procreation of children. The divine apostle, in truth, says, For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, Who shall change our vile body that it may be fashioned like unto His glorious body500 : not meaning change into another form (God forbid!), but rather the change from corruption into incorruption501 .
But some one will say, How are the dead raised up? Oh, what disbelief! Oh, what folly! Will He, Who at His solitary will changed earth into body, Who commanded the little drop of seed to grow in the mother’s womb and become in the end this varied and manifold organ of the body, not the rather raise up again at His solitary will that which was and is dissolved? And with what body do they come502 ? Thou fool, if thy hardness will not permit you to believe the words of God, at least believe His works503 ). For that which thou sowest is not quickened except it die504 . And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat or of some other grain. But God giveth it a body as it hath pleased Him, and to every seed his own body505 . Behold, therefore, how the seed is buried in the furrows as in tombs. Who is it that giveth them roots and stalk and leaves and ears and the most delicate beards? Is it not the Maker of the universe? Is it not at the bidding of Him Who hath contrived all things? Believe, therefore, in this wise, even that the resurrection of the dead will come to pass at the divine will and sign. For He has power that is able to keep pace with His will.
We shall therefore rise again, our souls being once more united with our bodies, now made incorruptible and having put off corruption, and we shall stand beside the awful judgment-seat of Christ: and the devil and his demons and the man that is his, that is the Antichrist and the impious and the sinful, will be given over to everlasting fire: not material fire506 like our fire, but such fire as God would know. But those who have done good will shine forth as the sun with the angels into life eternal, with our Lord Jesus Christ, ever seeing Him and being in His sight and deriving unceasing joy from Him, praising Him with the Father and the Holy Spirit throughout the limitless ages of ages507 . Amen.
1 St. Lc 24,43.
2 Theodor., Dial. 2; Greg. Naz., Orat. 49, Ep. 1 ad Cled.
3 (Ac 1 Ac 11
4 Athan. Jun., p. 45, ad Ant.; Basil, De Spiritu Sancto, ch. 6
5 Against the Apollinarians, &c. Cf). Greg. Naz., Ep. Ad Cled., 11.
6 Athan., bk. I., cont. Apoll. Epist. Ad Adelph. Epiphan. Ancor.?. 51.
7 A simile much used by the Fathers: cf. Supr., bk. iii., ch. 8.
8 Greg. Naz., Orat. 37; Fulg., De fid.ad Petrum; Thomas Aquinas, III., quaest. 3, Art. 6.
9 Greg. Naz., Orat. 39.
10 hJ ijdioth", Latin, proprietas, the propriety, that which is distinctive of each.
11 Text, kai; ou;k eksta;" th`" uJi>kh`" ijdioVthto". R. I has, kai; oujk ejxevsth`" oijkeiva", and the old trans. is “et non secessit a propria proprietate.”
12 (Sg Ii, 23
13 (2Co Vi. 14.
14 Athan., De Incarn. ; Cyril, In Joan., bk. I.
15 (Ex Xiv. 16.
16 uJpovstasi", hypostasis.
17 See Soophr., Ep.ad Serg.; Origen, IIeri; ajrcw`n, II. 6; Ruf., Expos.Symb., &c.
18 Origen, IIepi; ajpcw`v, bk. Ii., ch. 6.
19 Orat. 36, near the end.
20 Edit. Paris, p. 25.
21 kaqAE (vEwsiv oijkovomikhvn, in the union of the Incarnation.
22 Edit. Paris, p. 54.
23 (Ps 14,7 Ps 14,
24 (Ps 14,7 Ps 14,
25 Some copies omit the last five words.
26 (Ba 3,38 Ba 3,
27 (Ps cxxxvii. I.
29 Euthym., p. 2, tit. 8.
30 See the Scholiast on Gregory Nyssenus in Cod. Reg. 3451.
31 Vid. Apud Greg, Nyss., bk. iii., contr. Eunom
32 (Col 1 Col 15
33 Athan., Expos. Fidei.
34 (Rm Viii. 29.
35 St. Jn 20,17.
36 Ibid.
37 (Col Ii. 12.
38 St. Mt Xxviii. 19.
39 See Clem. Alex., Strom., bk. I; Basil, Ep. Ad Amphiloch. 2; Irenaeus, 1,8; Theodor., Haer. fab. C. 12; Euseb., Hist. Eccles., 7,9; Trullan Canon 95; Tertull., De Bapt., c 1, &c.
40 (He 6,4 He 6,
41 (Rm Vi. 3.
42 See Basil, De Spir, Sanct., c. 28, and Ep. 39; Jerome, Contr. Lucif.; Theodor., Haer. III. 4; Socrates, Hist. C. 23; Sozomen, Hist. VI. 26
43 Auct., Quaest. Ad. Antioch.
44 Basil., De Bapt., bk. I. Ch. 12.
45 St. Mt Xvi. 16.
46 (Ac 10,38 Ac 10,
47 (Ps 14,7 Ps 14,
48 (Is Lxi. I.
49 St. Mt Xxviii. 19.
50 Text, ejp1 ajfqarsivan. Variant, ejp1 ajfqarsiva; old interpretation, ‘in incorruption.0’
51 Method., De Resurr.
52 St. Jn 19,34.
53 Ibid. 3,5.
54 Greg., Orat. 48.
55 (Gn 1,2 Gn 1,
56 (Lv 15,10 Lv 15,
57 (Gn 6,17 Gn 6,
58 Text, kaqaivretai. Variant in many Codices is ejkavqaivreto. On one margin is, hj ejkekavqarto.
59 III. Reg. 18,32.
60 pivsti" ga;r uijoqerei`n oi\de.
61 Text, fwtismov", illumination. In R. 2626 is added, kai; ajgiasmov", which Faber translates, “et illuminatio et sanctificatio.” In R. 2924, ajgiasmov" is read instead of fwtismov".
62 2 Pet 2,22.
63 (Jc 2,26 Jc 2,
64 Greg. Naz., Orat. 40; Athan. ad Serap. De Spir. Sancto.
65 Greg. Theol., Orat. 39.
66 (Gn 7,17 Gn 7,
67 (1Co 10,1 1Co 10,
68 (Lv 14,8 Lv 14,
69 Greg., Orat. 40; Basil. Hom. de Bapt.; Chrys. in Mt Hom. 10, and others.
70 Cf). Basil, De Bapt., I. 2.
71 (Gn 18,10 Gn 18,
72 Ib. 17.
73 Ib. 20.
74 Ib. 25, 26.
75 Ib. 19,24.
76 Ib. 21,1, 2.
77 Ib. 17, 18.
78 St. Jn 8,56.
79 (He 11,6 He 11,
80 Basil. in Ps cxv.
81 Basil, cit. loc.
82 Text, propavtoro" ajmartiva. Variant, propar. AEAda;m ajmart.
83 Text, hjnoivcqhsan. Variant, hjnoivghsan.
84 Cyril, Hier. catech. 1,14.
85 Text, dia; staurou`. Variant, div aujtou`.
86 (Rm 6,3 Rm 6,
87 (Ga 3,27 Ga 3,
88 (2Co 1,24 2Co 1,
89 Basil. in Is. xi.
90 (Ex 12,23 Ex 12,
91 Cf). Cyril, Contr. Jul., bk. vi.
92 Text, oJ Torgoqa`", oJ swthvrio". Variant, oJ staurov".
93 oJ qeopavtwr Dabivd. Cf). Dionysiaster, Ep. 8.
94 (He 11,6 He 11,
95 Basil. in Ps cxv.
96 Basil, cit. loc.
97 Text, propavtoro" ajmartiva. Variant, propar. AEAda;m ajmart.
98 Text, hjnoivcqhsan. Variant, hjnoivghsan.
99 Cyril, Hier. catech. 1,14.
100 Text, dia; staurou`. Variant, div aujtou`.
101 (Rm 6,3 Rm 6,
102 (Ga 3,27 Ga 3,
103 (2Co 1,24 2Co 1,
104 Basil. in Is. xi.
105 (Ex 12,23 Ex 12,
106 Cf). Cyril, Contr. Jul., bk. vi.
107 Text, oJ Torgoqa`", oJ swthvrio". Variant, oJ staurov".
108 oJ qeopavtwr Dabivd. Cf). Dionysiaster, Ep. 8.
109 (Ps 132,7 Ps 132,
110 Ibid. 8.
111 Text, Swth`ro". Variant, staurov".
112 St. Mt 24,30.
113 St. Mc 16,6.
114 (1Co 1,23 1Co 1,
115 Text, Cristou`. Variant, staurou`.
116 (Gn 2,and iii.
117 (He 11,21 He 11,
118 Auct., Quaest. ad Antioch., 9, 63.
119 (Nb xx.
120 (Ex iv.
121 Ibid.
122 Text, oujk eijduiva. Variant, eijdwv".
123 Iren., bk. 5,, c 18.
124 Isai. 65,2.
125 Text, tou`to. Variants, tou`ton and touvtw.
126 Basil, De Spir. Sanct., c. 27; Alcuin, De Trin. 2,5; Wal. Strabo. De reb. eccles, c. 4; Hon. August., Gemma Animae. c. 950.
127 1 St. Jn 1,5.
128 (Ml 4,2 Ml 4,
129 Zach. 3,8, 6,12; St. Lc i. 78.
130 (Ps 68,32, 33.
131 (Gn 2,8 Gn 2,
132 Text, o]n parabavnra ejxwvrisen, ajpevnantiv te tou` paradeivsou th`" trufh`" katwvkisen. Variants, o]n parabavnta, th`" trfh`" ejxwrisen, and o]nn parabavnta, tou` paradeivsou th`" trufh`" ejxwvrisen, ajpevnantiv te tou` paradeivsou katwkisen.
133 Lv 16,14.
134 Ibid. 2.
135 (Nb 2,3 Nb 2,
136 (Ac 1,11 Ac 1,
137 Text, faivnetai. Variant, fqavnei. The old translation gives occupat.
138 St. Mt 24,27.
139 Basil, De Spiritu Sancto, ch. 27.
140 Greg. Naz., Orat. 42: Dion. De div. nom., ch. 3.
141 (Rm 11,36 Rm 11,
142 (He 2,17 He 2,
143 (Rm 7,17 Rm 7,
144 Variant, fuvsei kai; klhronovmoi th`" aujtou` genwvmeqa cavrito", kai aujiou uioi, kai; sugklhronovmoi.
145 Text, klhronomnvswmen. Variant, klhronomhvsante".
146 Chrys. in Matt., Hom. 83; St. Jn 3,3.
147 St. Jn 6,48.
148 Ibid. xiii.
149 St. Mt 26,26; Liturg. S. Jacobi.
150 St. Mt 26,27, 28; St. Mark xiv. 22–24; St. Lc 22,19, 20; 1Co 11,24–26
151 (He 4,12 He 4,
152 (Ps cxxxv. 6.
153 (Gn 1,3 and 6.
154 (Ps 33,6 Ps 33,
155 Text, kai; ta; th`"...kaqara; kai; ajmwvmhta ai(mata eJmata eJautw`. Variant, kai; ejk tw`n th`"...kaqarw`n kaiv ajmwmhvtwn aijmavtwn eJautw.
156 (Gn 1,11 Gn 1,
157 Iren., bk. iv., ch. 35; Gulg., Ad Monim., bk. ii., ch. 6; Chrys., De prod. Jedae; Greg. Nyss., Catech., &c.
158 St. Lc 1,34, 35
159 Nyss., Orat., Catech., ch. 37.
160 Clem., Constit., bk. viii.; Justin Martyr., Apol. i.; Iren., 5,2.
161 Greg. Nyss., Orat. Catech., c. 37.
162 Simile Nyss. loc. cit.
163 ouj is absent in some mss.
164 The Greek is oJ th`" proqevsew" oi\no", the bread of the prothesis. It is rendered panis propositionis in the old translations. These phrases designate the Shewbread in the LXX. and the Vulgate. The provqesi" is explained as a smaller table placed on the right side of the altar, on which the priests make ready the bread and the cup for consecration. See the note in Migne.
165 See Niceph., C.P., Aniirr. 2,3.
166 St. Jn 6,51–55.
167 zwh;n aijwvnion is added in many mss.
168 Cyril Hierosol., Cat. Mystag. 5; Chrys. Hom. 3 in Epist. ad Ephes.; Trull. can. 101
169 (Is 6,6 Is 6,
170 See Cyril Alex. on Isiah vi.
171 Vide Basil, ibid.
172 (Gn 14,18 Gn 14,
173 (Lv xiv.
174 (Ps 110,4 Ps 110,
175 Text, eijkovnizon. Variant, eijkonivzousi.
176 (Ml 1,11 Ml 1,
177 (1Co 11,31, 32.
178 Ibid. 29.
179 Cyril, loc. cit.
180 St. Jn 6,63.
181 Anastas., Hodegus, ch. 23.
182 St. Mt 7,6.
183 (1Co 10,17 1Co 10,
184 Text, nohtw` dia; movnh" th`" Qeva"; nohtw" is wanting in some Reg. 2928 having dia; movnh" th`" Qeiva" eJnwvsew:.
185 In Reg. 2428 is added kai; AEIwsh;f tou` mnhvstoro".
186 (Ps 132,11 Ps 132,
187 Ibid. lxxxix. 35, 36, 37.
188 (Is 11,1 Is 11,
189 (Nb 36,6 seqq.
190 skhvptrou.
191 Cf). Julius Afric., Ep. ad Aristidem, cited in Eusebius, Hist. Qo 1,7.
192 (Dt 25,5 Dt 25,
193 See the note in Migne.
194 Text, th;n a[gian Qeotovkon. Vatiant, th;n apgian [Annan.
195 St. Lc 3,24 seqq.
196 R. 2926 adds “Ethan”, the name being taken from Julius Africanus.
197 Epiph., Haeres. 79.
198 1Sam. 1,2.
199 Greg. Nyss., Orat. in nativ. Dom.: Eustath. in Hexaem.
200 Epiph., Haeres. 79.
201 thv" probatikh`", the Sheep-gate.
202 (Ps 18,25, 26.
203 (Is 7,14 St. Mt 1,23 Mt 1,
204 (1Co 3,19 Jb 5,13 Jb 5,
205 (Is 29,11 Is 29,
206 St. Jn 1,13.
207 (Is 66,7 Is 66,
208 qeofovro".
209 (Ez 44,2 Ez 44,
210 St. Mt 1,25.
211 ibid. 28,20.
212 (1Th 4,17 1Th 4,
213 St. Lc 2,35.
214 In R. 2926 is added, o[per aujth` proeivrhken oJ Qeodovco" Sumew;n, to;n Kuvrion ejnagkalisavmeno".
215 St. Jn 1,12.
216 (Ga 4,7, Rm 8,17.
217 St. Jn 15,14.
218 Ibid. 15.
219 Apoc. 19,16.
220 (Ex 2,6 Ex 2,
221 Ibid. 7,1.
222 Basil, Orat. in 40 Martyr.
223 Lv 26,12: 2Co 6,16
224 (Sg 3,1 Sg 3,
225 (Ps 40,9, 10.
226 Ibid. 116,15.
227 dia; tou` nou`
228 (1Co 2,16 1Co 2,
229 (2Co 3,17 2Co 3,
230 (2Co 3,17 2Co 3,
231 Aster., Hom. in SS. Mart.
232 (Ex 17,6 Ex 17,
233 (Jg 15,17 Jg 15,
234 (Nb 19,11 Nb 19,
235 (Jc 1,17 Jc 1,
236 Ephes. 5,19.
237 Text, prstoiv. Variant, pivstei in Reg. 1.
238 Almost all read to;n provdromon AEIwavnnhn, wj" profhvthn, &c.
239 St. Mt 11,11.
240 (Rm 8,29 Rm 8,
241 (1Co 12,24 1Co 12,
242 Ephes. 4,11.
243 Hebr. 11,37, 38.
244 Ibid. 13,7.
245 Some Mss. have the title “Concerning the adoration of the august and holy images,” or “Concerning the holy and sacred images,” or “Concerning holy images.”
246 Cf). Petavius, Theol. Dogm. xv. ch. 12.
247 (Gn 1,26 Gn 1,
248 Basil, De Spir. Sancto, ch. 18.
249 (Ex 33,10 Ex 33,
250 Ibid. 25,40: He 8,5.
251 (Ex 25,18 Ex 25,
252 (1R viii.
253 (Gn 8,21 Gn 8,
254 St. Jn 1,14; Tt 3,4.
255 (Ba 3,38 Ba 3,
256 Basil, in 40 Mart: also De Spir. Sancto, ch. 27.
257 Cf). August., contr. Donatist., bk. iv.
258 Evagr., Hist. iv., ch. 27.
259 Procop., De Bellis, 2,ch. 12.
260 i.e). Abgarus.
261 (2Th 2,15 2Th 2,
262 (1Co 11,2 1Co 11,
263 This chapter is wanting in Cod. R. 3547.
264 St. Mt 5,17.
265 St. Jn 5,39.
266 (He 1,1, 2.
267 (2Tm 3,16 2Tm 3,
268 (Ps 1,3 Ps 1,
269 (Ps 68,13 Ps 68,
270 St. Mt 21,37.
271 (Jc 1,17 Jc 1,
272 (Dt 32,7 Dt 32,
273 (1Co 8,7 1Co 8,
274 St. Jn 4,14.
275 Cyril Hieros., Cat. 4; Epiphan., De pond. et mens.
276 Many copies read Phi.
277 Writings.
278 Joshua the Son of Nun.
279 Chronicles.
280 R. 2428 reads kai; hj AEIoudi;q, kai; hj AEEsqhvr: so also in Cod. S. Hil., but Epiphanius does not mention the book of Judith, nor does the text require it.
281 R. 2428 reads kai; ejpistolai; duvo duvo dia; Klhvmento", probably an interpolation.
282 Trull., Can. 2; Euseb., hist. Qo vi., ch., ch. 23, &c.
283 St. Jn 10,30.
284 Ibid. 14,9.
285 (Ph 2,6 Ph 2,
286 (He 1,3 He 1,
287 (Is 9,6 Is 9,
288 pericwvrhsi".
289 St. Jn 14,10
290 th;n ajnekfoivthton i[drusin.
291 Cyril, Thes., bk. xxxiv., p. 341.
292 St. Jn 14,28.
293 Greg. Naz., Orat. 36, and other Greeks.
294 St. Jn 16,28.
295 Ibid. 6,57
296 Ibid. 5,19.
297 Text, metav. Various reading, katav.
298 Text, plhrou;mena. Variant, plhroumevnh".
299 kivnhsin, motion.
300 kivnhsin, motion.
301 St. Jn 11,42.
302 (Ps 107,20 Ps 107,
303 St. Jn 17,2.
304 (Ps 1,3,
305 (Za 9,9,
306 (Mi 1,3,
307 (Ba 2,38,
308 (Pr 8,22,
309 (Ps 45,7,
310 Greg. Naz., Orat. 39.
311 (Is 48,12,
312 Supr. Bk. Iii., ch. 2
313 Or, inhabitation, mutual indwelling.
314 pericwrousa
315 St. Jn 14. 1.
316 Ibid. 10,30.
317 Ibid. 7,19; 8,40.
318 Ibid. 3,14.
319 Vide supr., bk. iii., ch. 21, 22, 23.
320 prospoivhsi", feigning.
321 St. John. 11,34.
322 St. Lc 24,28.
323 Greg, Naz., Orat. 36.
324 Supr.Bk. Iii. 24.
325 Text, meta; ton ei\nai Qeov". Variant, mei`nai.
326 oikeiwsi" kai anaqorav Variant, meivai
327 St. Mt 27,46.
328 (2Co 5,21 2Co 5,
329 (Ga Iii. 13.
330 (1Co Xv. 28.
331 Greg, Naz., Orat. 36.
332 Ibid.
333 Supr., bk. Iii. Ch. 21.
334 St. John. 17,5.
335 (Rm 1,4 Rm 1,
336 Chrysost., Hom. I in Epist., ad Rom., and others.
337 St. Lc 2,40.
338 Text, xariti. Reg 1). ouneqel.
339 St. John. 4,22.
340 Ibid. 16,10.
341 Ibid.
342 1 Cor 2,8.
343 St. John. 3,13.
344 St. Mt 28,19.
345 Ibid. 20.
346 Ibid. 9.
347 Ibid. 10.
348 kata; quvsin
349 kata; prospoivhsin
350 St. Luke. 24,28.
351 St. Jn 20,17.
352 (Ps 24,7 Ps 24,
353 (He 1 He 3
354 St. Jn 20,17.
355 Epist, apologetica ad Acacium Melitinar Episcopum
356 Against Platonists, Gnostics, and Manicheans.
357 Damasc. Dial. Cont. Manich.
358 (Rm 9,21 Rm 9,
359 Basil, Homil. Quod Deus non sit auct. Malorum.
360 (2Tm 2,20,21.
361 (Rm 11,32 Rm 11,
362 (Is 29,10 Rm 11,8
363 (Am 3,6 Am 3,
364 Text, oisemqaton. Variant ousemqaton
365 Text, twn yar ekousiwn kakwn ta; akouvsia, &c. R. 2930 has twv akousiwn ta ekousia
366 Basil, .loc. cit.
367 (Ps 51,4 Ps 51,
368 nikhthv" is sometimes absent
369 Athan., Cont. Gentes.
370 Athan., Cont. omnes haeret
371 Damasc., Dial. Cont. Manich.
372 Text, apotemnomeno". Variants, apotemnomeno" and apotemnomeno".
373 Text kakonsqai. Variant, kakonxeisqai.
374 Basil, Hom). Deum non esse cause. Mal.
375 Text, parazromh. Variant, para. roph, cf. Infra.
376 (Gn 1,31 Gn 1,
377 Basil Hom). Deum non csse cause. Mal.
378 Jer., Contr. Pelag. Bk. Iii.
379 Demasc., Dialog contra Manich
380 St. Mc 14,21.
381 1 St. Jn i 7.
382 (Rm 7,23 Rm 7,
383 (Rm 7,27 Rm 7,
384 Ibid. 23.
385 Text, kata; anakrasin. The old translation is ‘secundum anacrasin, 0’i.e. ‘contractionem, refusionem per laevitatem voluptatis:0’ Faber has ‘secundum contradictionem per suadelam voluptatis.0’ The author’s meaning is that owing to the conjunction of mind with body, the law of sin is mixed with all the members.
386 (Rm 8,3, 4.
387 Ibid. 26.
388 Ibid.
389 (Gn 2,2 Gn 2,
390 (Ex 13,6 Nb 15,35
391 Greg., Naz., Orat. 44.
392 (Dt 5,14 Dt 5,
393 (Pr 12,10 Pr 12,
394 Epiph., Exp. Fid., n. 22.
395 (1Tm 1,9 1Tm 1,
396 Ex 24,18 : Ex 34,28.
397 (1R 19,8 1R 19,
398 (Da 10,2 Da 10,
399 (Gn 17,12 Gn 17,
400 (Lv 16,31 Lv 16,
401 St. Mt 12,5.
402 Epiph, Hares. 30, n. 32, et Haer;. N. 82 seqq : Athan, Hom circum, et sabb
403 (Jos iii.
404 Ath iofe.
405 (Ga 4,3 Ga 4,
406 Ibid. 4, 5.
407 St. John. 1,12.
408 (Ga 4,7 Ga 4,
409 (1Co 13,10 1Co 13,
410 Athan., loc. Cit.
411 Ibid.
412 Greg. Naz, Orat. 42
413 Exxl. 11,2.
414 (Ps xvi.
415 Vide bk. Ii. Ch. 30
416 Deut.
417 (Gn 2,25
418 Ibid. 4,7.
419 Ibid. 19.
420 (Gn 4,I.
421 Greg, Naz., De opif., hom. 16
422 Gen 1,27.
423 Ibid. 1,28.
424 Text, aparaxapakton old. Trans. “in intrasmutationem.”
425 Vid supr., bk. Ii. Ch. 30.
426 Text auqquata == increases. We have read auxhmata.
427 (Gn 6,18
428 Cf. Chrys., Hom. 28 on Genesis.
429 (Gn 8,16
430 2 Ki 2,11.
431 Ibid. 4,34
432 Ibid. 2,14.
433 Ibid. 2,9.
434 (Da 3,20 Da 3,
435 Ibid 6,16.
436 (Ex 19,15 Nb 6,2.
437 St. Jn 2,I.
438 (He 13,4,
439 St. Mt 19,11.
440 Simeou Thess., De initiat., ch. 33.
441 (1Co 7,2 1Co 7,
442 (He 13,4 He 13,
443 Just. Martyr., Dial cum Tryph., p. 241.
444 (Gn xvii.10.
445 Chrys, Hom. 39 in Gen.
446 Text, Ihsou".
447 (Jos 5,2 Jos 5,
448 Ibid. 6.
449 Text Battaritiqi as in mss.; The desert in which the Israelites dwelt is called “per antonomasiam” Madbara, from the Hebrew 72712
450 (Jos 5,6, 7.
451 Greg., Naz., Orat. 40. Athan., De Sab. Et circ.
452 (Ga 5,2 Ga 5,
453 St. Mt 5,17.
454 See the note in Migne.
455 1 St. Jn 2,22.
456 Iren., bk. V. ch. 25; Greg. Naz., Orat. 47.
457 St. Mt 24,14.
458 St. Jn 5,43.
459 (2Th 2,10, 11, 12.
460 Chrys., Hom. 4 in Epist. 2 Thess.
461 (Da 11,37 Da 11,
462 (2Th 2,3, 4.
463 Cyril of Jerusalem, Cat. 15
464 Iren., Cyril Hieros., Catech. 15 : Greg. Naz loc.cit.
465 St. Mt 25,14.
466 Text has perasi yeuqou", instead of the received text, terasi yeuqou", cf). Infr.
467 (2Th 2,8,9,10.
468 Jerome on Daniel, ch. 7,
469 Chrys., Hom. 3 in 2 Thess.
470 Text, ariosunhn Old trans. “justitiam,” but Faber has “bonitatem.”
471 (2Th 2,9 2Th 2,
472 St. Mt 24,24.
473 (Ml 4,6 Ap 11,3 Ap 11,
474 (Ac 1,11 Ac 1,
475 (2Th 2,8 2Th 2,
476 (1Co 15,35–44.
477 Epost. In Ancor. N. 89 ; Method., Contr. Orig.
478 (Is 22,13, 1Co 15,32.
479 (Gn 9,3,4,5,6.
480 (Ex iii.6 : St. Mt 22,3
481 Wis 3,1.
482 (Ps 104,29 Ps 104,
483 Ibid. 30
484 (Is 26,18 Is 26,
485 Ez. 36,7.
486 (Da 12,1,2,3.
487 St. Jn 5,28, 29.
488 St. Jn 11,39–44.
489 (1Co 15,16, 17.
490 Ibid. 20.
491 (Col 1,18 Col 1,
492 1Thess. 4,14
493 St. Jn ii.19
494 St. Lc 24,37.
495 Ibid. 24,39
496 St. Jn 20,27.
497 (1Co 15,35
498 (1Co 15,42, 44.
499 St. Mc 12,25.
500 (Ph Iii. 20, 21.
501 Nyss., loc. Citat.; Epiph., Haeres. Vi. 4.
502 (1Co 15,35 1Co 15,
503 Epiph., Ancor., n. 93.
504 1 Cor 15,35.
505 Ibid. 36,37,38.
506 See Migne’s Preface to John’s Dial., Contr. Manichaeos.
507 In R. 2924 is read: ejn tw`/ Kurivw hJmw`n, w/\ prevpei pa`sa dovxa, timh;, kai; proskuvnhsi", nu`n kai; ajei;, kai; eij" touv" aijw`na" tw`n aijwvnwn. jAmhvn., In 2928: o(ti aujtw/` prevpei dovxa, timh; kai; proskuvnhsi", nu`n kai; ajei;, &c.
[i]Roberts, Alexander and Donaldson, James, Nicene and Post-Nicene Fathers, Second Series: Volume IX, (Oak Harbor, WA: Logos Research Systems, Inc). 1997.
Damascus Orthodox faith 424