[2620] tous en bathmo. cf. note on p. 218.
[2621] As being one of Basil's predecessors in the see of Cæsarea.
[2622] "Hoc Encratitarum facinore non corrupta essentialis baptismi forma. Sed novæ quædam adjectæ cærimoniæ." Ben. Ed.
[2623] i.e.those who used water instead of wine in the Eucharist, as Tatian and his followers. cf. Clem. Al., Strom. i. 19 and Cyprian. Ep. lxiii.
[2624] The Ben. note points out that the improper proceeding of the Encratites consisted not in any corruption of the baptismal formula, but in the addition of certain novel ceremonies, and proceeds: "Nam in canone 47 sic eos loquentes inducit. In Patrem et Filium et Spiritum baptizati sumus. Hinc eorum baptisma ratum habet, si qua inciderit magni momenti causa. Quod autem ait hoc facinus eos incipere, ut reditum sibi in Ecclesiam intercludant, videtur id prima specie in eam sententiam accipiendum, quasi Encratitæ baptisma suum ea mente immutassent, ut Catholicos ad illud rejiciendum incitarent, sicque plures in secta contineret odium et fuga novi baptismatis. Abhorrebat enim ab omnium animis iteratus baptismus, ut pluribus exemplis probat Augustinus, lib. v. De baptismo, n. 6. Videtur ergo prima specie Encratitis, ea, quam dixi, exstitisse causa, cur baptismum immutarent. Atque ita hunc locum interpretatur Tillemontius, tom. iv. p. 628. Sic etiam illius exemplo interpretatus sum in Præf. novæ Cypriani operum editioni præmissa cap. 4. p. 12. Sed huic interpretationi non convenit cum his quæ addit Basilius. Vereri enim se significat ne Catholici, dum Encratitas ab hac baptismi immutatione deterrere volunt, nimium restricti sint et severi in eorum baptismo rejiciendo. Sperabant ergo Catholici tardiores ad ejus modi baptisma Encratitas futuros, si illud Catholici ratum habere nollent; nedum ipsi Encratitæ baptismatis immutationem eo consilio induxerint, ut ejusmodi baptisma a Catholicis rejiceretur. Quamobrem hæc verba, ut reditum sibi in Ecclesiam intercludant, non consilium et propositum Encratitarum designant, sed incommodum quod ex eorum facinore consequebatur; velut si dicamus aliquem scelus admittere, ut æternam sibi damnationem accersat."
[2625] cf. note on p. 42. St. Cyprian (Ep. lxx.) says that heretics who have no true altar cannot have oil sanctified by the altar. "Gregory of Nazianzus, Orat. (xlviii in Jul.) speaks of oil sanctified or consecrated on the spiritual or divine table; Optatus of Milevis (c. Don. vii. 102) says that this ointment is compounded (conditur) in the name of Christ; and the Pseudo-Dionysius (De Hierarch. Eccles. c. 4) mentions the use of the sign of the cross in the consecration of it." D.C.A. i. 355.
[2626] This is the only known reference to these two bishops.
[2627] "Respicit, ni falor, ad canonem 25 apostolorum, ad quem Balsamon et Zonaras observant nonnulla esse peccata, quibus excommunicatio, non solum depositio, infligitur; velut si quis pecunia, vel magistratus potentia, sacerdotium assequatur, ut sancitur Can. 29 et 30." Ben. note.
[2628] Nahum i. 9, LXX.
[2629] "Duo veteres libri suntrimmou tes kardias." Ben. note.
[2630] cf. 1 Cor. ix. 27.
[2631] John iv. 18. For the more usual modern interpretation that the sixth union was an unlawful one, cf. Bengel. Matrimonium hoc sextum non erat legitimum, vel non consummatum, aut desertio aliudve impedimentum intercesserat, ex altera utra parte.
[2632] ton kanonikon. The Greek is of either gender. The Ben. note is: Clericos sive eos qui in canone recensentur hac voce designari hactenus existimarunt Basilii interpretes, ac ipsi etiam Zonares et Balsamon. Sed ut canonicas sive sacras virgines interpreter, plurimis rationum momentis adducor: 1. Basilius hoc nomine clericos appellare non solet, sed sacras virgines, ut persici potest ex epistolis 52 et 175; 2. præscriptum Basilii non convenit in clericos, quorum nonnullis, nempe lectoribus et aliis ejus modi venia dabatur ineundi matrimonii, quamvis in canone recenserentur; 3. prohibet Basilius ejusmodi stupra quæ honesto matrimonii nomine prætexi solebant. At id non inconcessum erat matrimonium, alios vero matrimonium post ordinationem inire nulla prorsus Ecclesia patiebatur, aut certe matrimonii pretium erat depositio. Contra virginibus nubentibus non longior poena pluribus in locis imponebatur, quam digamis, ut perspicitur ex canone 18, ubi Basilius hance consuetudinem abrogat, ac virginum matrimonia instar adulterii existimat.
[2633] So the mss. But the Ben. note points out that there must be some error, if a sin knowingly committed was punished by excommunication for fifteen years (Canons lviii., lxii., lxiii.), and one unwittingly committed by a punishment of twice the duration.
[2634] cf. 1 Tim. i. 20.
[2635] The Ben. note continues: "Deinde vero testatur Basilius eos fere hominis ætatem satanæ traditos fuisse. At ætas hominis (genea) sæpe annorum viginti spatio existimatur; velut cum ait Dionysius Alexandrinus Alexandrinus apud Eusebium, lib. vii. cap. 21. Israelitas in deserto fuisse duabus ætatibus. Ipse Basilius in Epistola 201, quæ scripta est anno 375, Neocæsarienses incusat quod sibi jam totam fere hominis ætatem succenseant; quos tamen non ita pridem amicos habuerat; ac anno 568, Musonii morte affictos litteris amicissimis consolatus fuerat. Sæculum apud Latinos non semper stricte sumitur; velut cum ait Hieronymus in Epist. 27 ad Marcellum, in Christi verbis explicandis per tanta jam sæcula tantorum ingenia sudasse; vel cum auctor libri De rebaptismate in Cyprianum tacito nomine invehitur, quod adversus prisca consulta post tot sæculorum tantam seriem nunc primum repente sine ratione insurgat, p. 357. De hoc ergo triginta annorum numero non paucos deducendos esse crediderim.
[2636] Matt. v. 32.
[2637] 1 Cor. vi. 16.
[2638] Jer. iii. 1.
[2639] Prov. xviii. 22, LXX.
[2640] The Ben. note is, Sequitur in hoc canone Basilius Romanas leges, quas tamen fatetur cum evangelio minus consentire. Lex Constantini jubet in repudio mittendo a femina hæc sola crimina inquiri, si homicidam, vel medicamentarium, vel sepulcrorum dissolutorem maritum suum esse probaverit. At eadem lege viris conceditur, ut adulteras uxores dimittant. Aliud discrimen hoc in canone uxores inter et maritos ponitur, quod uxor injuste dimissa, si ab alia ducatur, adulterii notam non effugiat; dimissus autem injuste maritus nec adulter sit, si aliam ducat, nec quæ ab eo ducitur, adultera. Cæterum Basilius ante episcopatum eodem jure uxorem ac maritum esse censebat. Nam in Moral. reg. 73statuit virum ab uxore, aut uxorem a viro non debere separari, nisi quis deprehendatur in adulterio. Utrique pariter interdicit novis nuptiis, sive repudient, sive repudientur.
[2641] 1 Cor. vii. 16.
[2642] The Ben. note refers to the case of Dracontius, who had sworn that he would escape if he were ordained bishop, and so did; but was urged by Athanasius to discharge the duties of his diocese, notwithstanding his oath.
[2643] On this obscure passage the Ben. note is: Longinus presbyter erat in agro Mestiæ subjecto. Sed cum is depositus essit ob aliquod delictum, ac forte honorem sacerdotii retineret, ut nonnumquam fiebat, Severus episcopus in ejus locum transtulit Cyriacum, quem antea Mindanis ordinaverat, ac jurare coegerat se Mindanis mansurum. Nihil hac in re statui posse videbatur, quod non in magnam aliquam diffcultatem incurreret. Nam si in agro Mestiæ subjecto Cyriacus remaneret, perjurii culpam sustinebat. Si rediret Mindana, ager Mestiæ subjectus presbytero carebat, atque hujus incommodi culpa redundabat in caput Longini, qui ob delictum depositus fuerat. Quid igitur Basilius? Utrique occurrit incommodo; jubet agrum, qui Mastiæ subjectus erat Vasodis subjici, id est loco, cui subjecta erant Mindana. Hoc ex remedio duo consequebatur Basilius, ut et ager ille presbytero non careret, et Cyriacus ibi remanens Mindana tamen redire censeretur, cum jam hic locus eidem ac Mindana chorepiscopo pareret.
[2644] Exod. xxi. 19.
[2645] Ap. Can. xiii. 14: "It is clear from the Philosophumena of Hippolytus (ix. 12) that by the beginning of the 3d century the rule of monogamy for the clergy was well established, since he complains that in the days of Callistus digamist and trigamist bishops, and priests and deacons, began to be admitted into the clergy.' Tertullian recognises the rule as to the clergy. Thus in his De Exhortatione Castitatis (c. 7) he asks scornfully; Being a digamist, dost thou baptize? Dost thou make the offering?'" Dict. C. A. i. 552. Vide also Canon Bright, Notes on the Canons of the first four General Councils. On Can. Nic. viii. p. 27.
[2646] The Ben. note quotes Balsamon, Zonaras, and Alexius Aristenus as remarking on this that Basil gives advice, not direction, and regards the hands, not the hearts, of soldiers as defiled; and as recalling that this canon was quoted in opposition to the Emperor Phocas when he wished to reckon soldiers as martyrs. The canon was little regarded, as being contrary to general Christian sentiment. cf. Athan. Ep. xlviii. p. 557 of this edition: "In war it is lawful and praiseworthy to destroy the enemy; accordingly not only are they who have distinguished themselves in the field held worthy of great honours, but monuments are put up proclaiming their achievements."
[2647] cf. Can. Nic. xvii. Canon Bright (On the Canons, etc., p. 56) remarks: "It must be remembered that interest, called tokos and fenus, as the product of the principal, was associated in the early stages of society,--in Greece and Rome as well as in Palestine,--with the notion of undue profit extorted by a rich lender from the needy borrower (see Grote, Hist. Gr. ii. 311 H.; Arnold, Hist. Rome i. 282; Mommsen, Hist. R. i. 291). Hence Tacitus says, sane vetus urbi fenebre malcum, et seditionum discordiarumque creberrima causa' (Ann. vi. 16), and Gibbon calls usury the inveterate grievance of the city, abolished by the clamours of the people, revived by their wants and idleness.'" (v. 314.)
[2648] Ps. viii. 8.
[2649] Gen. i. 20 and 21.
[2650] 2 Kings v. 1.