Eran.--I did not suppose that Apollinarius held these sentiments. I had other ideas about him.

Orth.--Well; now you have learnt that not only the prophets and apostles, and they who after them were ordained teachers of the world, but even Apollinarius, the writer of heretical babbling, confesses the divine Word to be immutable, states that He was not turned into flesh but assumed flesh, and this over and over again, as you have heard. Do not then struggle to throw your master's blasphemy into the shade by your own. For, says the Lord "the disciple is not above his master."

Eran.--Yes, I confess that the divine Word of God is immutable and took flesh. It were the uttermost foolishness to withstand authorities so many and so great.

Orth.--Do you wish to have a solution of the rest of the difficulties?

Eran.--Let us put off their investigation until to-morrow.

Orth.--Very well; our synod is dismissed. Let us depart, and bear in mind what we have agreed upon.

[972] Cf. note p. 36, History.

[973] "Sauromatas gentes Scytharum Græci vocant, quos Sarmatas Romani." Pliny iii.

[974] Gen. vi. 7

[975] Ps. xlix. 20

[976] John i. 14

[977] Matt. xix. 26

[978] Ps. cxxxv. 6

[979] The reference in Schulze's edition is to Jeremiah x. 16, but here the Septuagint ho plasas ta panta does not bear out the point. The quotation is no doubt of Amos v. 8, where the LXX is ho poion panta kai metaskeuazon

[980] Ps. iii. 27

[981] Mal. iii. 6

[982] John i. 14

[983] 1 Cor. xii. 4

[984] 1 Cor. xii. 11

[985] 2 Cor. iv. 13

[986] Heb. ii. 16

[987] cf. Article ix. of the English Church. Sin is not part of man's nature, but the fault or corruption of it. If in one sense the fallen Adam is the natural man, in a higher sense Christ, the Son of man, is the natural man; i.e. in Him the manhood is seen incorrupt. cf. p. 183 and note.

[988] Isaiah xli. 8

[989] Gen. xii. 3. The lxx. has eneulogethesontai en soi. In Acts iii. 25, it is to spermati sou: in Gal. iii. 8, en soi

[990] Gal. iii. 16. There is here an omission of the four words "kai to spermati sou." Of the difficulty of the passage a full discussion will be found in Bishop Lightfoot's "Galatians" --page 141.

[991] Gen. xlix. 10. Here the text follows the Alexandrine Septuagint substituting heos an elthe ho apokeitai for heos an elthe ta apokeimena auto The Vulgate runs "Non auferetur sceptrum de Iuda, et dux de femore eius, donec veniat qui mittendus est et ipse erit expectatio gentium."

[992] Hebrews ii. 16

[993] Hebrews vii. 14

[994] Micah v. 2

[995] Matthew ii. 5, 6

[996] Matthew ii. 6

[997] Micah v. 2

[998] Romans ix. 5

[999] Baruch iii. 35, 37 "The ascription of the prophecy of Baruch to Jeremiah may be explained by the fact that in the lxx. Baruch was placed either before or after Lamentations, and was regarded in the early church as an appendix to, and of equal authority with, Jeremiah. It is so quoted by Irenæus, Clemens Alexandrinus, and Tertullian." Augustine de Civ. xviii, 33. quotes Baruch iii. 16. with the remark "Hoc testimonium quidem non Hieremiæ sed Scribæ eius attribuunt qui vocabatur Baruch, sed Hieremiæ celebratius habetur."

[1000] 1 Tim. i. 17

[1001] 1 Tim. vi. 16

[1002] Baruch iii. 38

[1003] 1 Tim. i. 17

[1004] 1 Tim. vi. 16

[1005] Heb. ii. 16

[1006] 1 Tim. iii. 16. Theodoretus shews no knowledge of the reading * for * in this famous passage accepted by our revisers with the marginal comment "The word God in place of He who rests on no sufficient ancient evidence." Macedonius II, patriarch of Constantinople, is said to have been accused by his enemy the Emperor Anastasius of falsifying this particular passage. But if Theodoretus, who died c. 458, really wrote * copies of the Epistles containing this reading must have existed some half century before the dispute between Macedonius and Anastasius. Gregory of Nyssa also uses the passage as does Theodoretus; Greg. Nyss. cont. Eun. iv. i. The accepted opinion now regards the Codex of Alexandrianus as reading hos

[1007] Matt. xviii. 10. Observe the omission of the words "In heaven," which A.V. inserts with ' B D, etc.

[1008] John vi. 46

[1009] John i. 18

[1010] Exodus xxxiii. 20

[1011] Genesis xviii. i. Sept.

[1012] Isaiah vi. i

[1013] Exodus xxxiii. 11

[1014] Numbers xii. 8

[1015] Hosea xii. 10. Sept. A.V. has "used similitudes."

[1016] Matthew xviii. 10

[1017] 1 Tim. iii. 16

[1018] Hebrews x. 19-22. In iii. 607. ed. Migne this passage is quoted by Theodoret as in A.V.

[1019] Gen. xlix. 10. Compare note on p. 6.

[1020] Gen. xlix. 11

[1021] mustikoteron

[1022] John xv. 1

[1023] John xix. 34

[1024] John xii. 23

[1025] John xii. 24

[1026] This passage and a parallel passage from Dial. II. were quoted with force in the discussions of the English Reformation. Bp. Ridley on the foregoing writes (A Brief Declaration of the Lord's Supper, Parker Soc. Ed. p. 35.) "What can be more plainly said than this that this old writer saith? That although the Sacraments bear the name of the body and blood of Christ, yet is not their nature changed, but abideth still. And where is then the Papists' transubstantiation?"

[1027] Gen. xlix. 2

[1028] Matt. xxvi. 28

[1029] John vi. 51

[1030] Aristotle (OEc: 1. 6. 1.) uses the proverb as we say in English "to draw water in a sieve."

[1031] Heb. ii. 16

[1032] Gen. ii. 18

[1033] Heb. vii. 14

[1034] Heb. v. 1; viii. 3

[1035] Heb. x. 5

[1036] Matt. i. 20. The rendering of gennethen by "conceived" in the A.V. somewhat obscures the argument of Theodoret. The R.V. has "begotten" in the margin.

[1037] Ps. xl. 7. Septuagint. The difficulty how to account for the rendering of 'nms kryhlv i.e. "My ear hast thou dug" by "soma katertiso" is an old one. Did EThELECACOTIADEKATERTICO get altered by mistake into EThELECACCOMADEKATERTICO? "How the word soma came into the lxx. we cannot say; but being there it is now sanctioned for us by the citation here; not as the, or even a proper rendering of the Hebrew, but as a prophetic utterance." Alford ad loc.

[1038] I have no hesitation in translating alla here by "save," in spite of the purist prejudice which has led even the revisers of 1881 to retain something of the awkward periphrasis by which the meaning of Matt. xx. 23 and Mark x. 40. is confused in A.V., and an Arian sense given to our Lord's declaration, "To sit on my right hand and my left is not mine to give save to them for whom it is prepared." i.e. It is His to give, but not to give arbitrarily or of caprice. Liddell and Scott, Ed. 1883, recognise and illustrate this use of alla (Vide s.v. I. 3.) which in classical Greek is vindicated by such a passage as Soph. O.T. 1331. epaise d' autocheir nin outis all' ego, and in N.T. Greek, as well as by the crucial passage in question, in Mark ix. 8 ouketi oudena eidon alla ton Iesoun monon, "They no longer saw any one save Jesus only."

[1039] Ps. lxxxix. 1, 2

[1040] Ps. lxxxix. 3

[1041] Ps. lxxxix. 3

[1042] Ps. lxxxix. 4

[1043] 1 Cor. vi. 10

[1044] Gal. iii. 1

[1045] 2 Tim. iii. 8

[1046] Phil. iii. 19

[1047] Ps. lxxxix. 4

[1049] Ps. lxxxix. 25

[1050] Ps. lxxxix. 27

[1051] Ps. lxxxix. 26

[1052] Ps. lxxxix. 28, 29

[1053] Ps. lxxxix. 35, 36, 37

[1054] Heb. vi. 17

[1055] Heb. vi. 18

[1056] Is. lv. 3

[1057] Is. lv. 4, 5, lxx.

[1058] Isaiah xi. 1

[1059] Isaiah xi. 2

[1060] 1 Cor. xii. 8

[1061] A.V. "reprove with equity for the meek of the earth;" Sept. elenxei tous tapeinous tes ges

[1062] Isaiah xi. 4

[1063] Is. xi. 6

[1064] Isaiah xi. 10

[1065] Isaiah xi. 9

[1066] Acts ii. 30-31

[1067] Acts xiii. 23

[1068] 2 Tim. ii. 8

[1069] Romans i. 1-3

[1070] Matt. i. 2

[1071] John i. 14

[1072] A kene elpiso pistis would be a faith which could not possibly be realized; and mataia elpis a hope of not impossible but very improbable fulfilment. But the distinction between kenos and mataios is hardly borne out by their use in the text.

[1073] Ephes. ii. 6

[1074] John i. 14

[1075] John i. 14

[1076] Phil. ii. 5, 8

[1077] John x. 33

[1078] John ix. 16

[1079] Matt. viii. 27

[1080] 1 John iv. 2, 3

[1081] Ed. Ben. I. 2. 207.

[1082] Gal. iii. 13

[1083] I Ep. ad Cled. i. Ed. Paris. p. 744.

[1084] 2 Cor. v. 21. Gal. iii. 13

[1085] Isaiah liii. 4

[1086] de Incar. Dom. Sac. vi. II. Ed. Ben. p. 716. The Latin of Ambrose, which is not exactly rendered by Theodoret, is as follows:--"Sic scriptum est, inquiunt, quia Verbum caro factum est (Ioan 1, 14). Scriptum est, non nego: sed considera quid sequatur; sequitur enim: Et habitavit in nobis, hoc est, illud Verbum quod carnem suscepit, hoc habitavit in nobis, hoc est, in carue habitavit humana. "Miraris ergo quia scriptum est: Verbum caro factum est, cum caro assumpta sit a Dei Verbo: quando de peccato quod non habuit, scriptum est quia peccatum factus est, hoc est, non natura operationeque peccati, utpote in similitudinem carnis peccati factus: sed ut peccatum nostrum in sua carne crucifigeret, susceptionem pro nobis infirmitatum obnoxii jam corporis peccati carnalis assumpsit. Desinant ergo dicere naturam Verbi in corporis naturam esse mutatam; ne pari interpretatione videatur natura Verbi in contagium mutata peccati Aliud est enim quod assumpsit, et aliud quod assumptum est."

[1087] Compare note on page 72.

[1088] "In the Eastern church till nearly the end of the fourth century we find, as has been said, the divine celebration of Christ's nativity and baptism on January 6th. The date of the severance of the two can be approximately fixed, for Chrysostom refers to it as a matter of merely a few years' standing, in a sermon probably delivered on the Christmas day of 386 a.d. How far back we are to refer the origin of this two-fold festival it is not easy to determine, the earliest mention of any kind being the allusion by Clement of Alexandria to the annual commemoration of Christ's baptism by the Basilidians (Stromata, lib. i. c. 21). At any rate by the latter part of the fourth century the Epiphany had become one of the most important and venerable festivals in the Eastern church." Dict. Christ. Ant. i. 617.

[1089] Chrys. Ed. Sav. II. p. 598.

[1090] Gal. iii. 13

[1091] The modern reader will not omit to note the bearing of these patristic interpretations of the scriptural statements that the word was "made" flesh and that Christ was "made" a curse on later controversies concerning Transubstantiation.

[1092] On the northern seaboard of Syria. Severianus was at one time Chrysostom's commissary and afterwards his determined opponent.

[1093] The value of Chrysostom and Severianus as independent witnesses is somewhat weakened by the fact, pointed out by Schulze, that among the writings of the former some are attributed to the latter.

[1094] The Apost. Const. vii. 46. represent Ignatius as ordained by St. Paul. Malalas describes St. Peter as ordaining Ignatius on the death of Euodius. Vide article "Euodius" in Dict. Christ. Biog.

[1095] Bp. Lightfoot (Ap. Fathers pt. II. ii. 290.) adopts the reading kata thelema kai dunamin for kata theoteta, and notes "Theodoret strangely substitutes theoteta for thelema. This reading...may be due to...ignorance of the absolute use of thelema. The Armenian translator likewise has substituted another word.

[1096] Matt. iii. 15

[1097] Ig. ad Smyrn. I.

[1098] There is a play here on the sarkophoros, nekrophoros, and, possibly, theophoros. Vide Pearson and Lightfoot ad loc. (Ignat. ad Smyrn. V.)

[1099] "A saying to this effect is attributed to Our Lord by Didymus on Ps. lxxxviii. 8. It is mentioned also by Origen Hom. XX. In Jerem. Sec. III." Bp. Lightfoot l. c.

[1100] Ignat. ad Smyrn. IV.

[1101] Compare note on page 72.

[1102] Bp. Lightfoot adopts the reading of Cod. Med. "that by his passion he might cleanse the water." Ig. ad Eph. XVIII.

[1103] Ig. ad Eph. XX.

[1104] Ignat. ad Eph. VII.

[1105] Ig. ad Trall. ix.

[1106] Luke ii. 4

[1107] Ps. cxxxii. 11

[1108] Is. vii. 13

[1109] Cont. Hær. iii. 31.

[1110] John iv. 6

[1111] Ps. lxix. 26. A.V. They talk to the grief of those whom thou hast wounded. lxx. R.V. They tell of the sorrow of those whom thou hast wounded.

[1112] John xi. 35

[1113] Luke xxii. 44

Eran.--I did not suppose that Apollinarius held these sentiments. I had other ideas about him.

Historical source