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82 Vid. Rom. i. 25. and so both text and application very frequently, e.g. Ep. Aeg. 4. e. 13. c. Vid. supr. 1. 8, note 8, infr. iii. 16. note

83 John xii. 34, not to the letter.

84 John x. 36.

85 Deut. xxviii. 66. Vid. [de Incar. 35. The text is frequently thus explained by the Fathers].

86 Ps. cx. 1.

87 Ps. xvi. 10.

88 Is. liii. 7.

89 Is. xxv. 8.

90 1 Cor. i. 21.

91 In the text the Mediatorial Lordship is made an office of God the Word; still, not as God, but as man. Cf. Augustine, Trin. i. 27. 28. In like manner the Priesthood is the office of God in the form of man, supr. 8, note 4. And so again none but the Eternal Son could be prwtotokoj, yet He is so called when sent as Creator and as incarnate. infr. 64.

92 Infr. iii. 32 fin.

93 oi pleistoi. [An exaggeration, cf. Rom. xi. 7, &c.]

94 §22, note.

95 Gen. xxvii. 29, Gen. xxvii. 37.

96 Alluding to the temptation.

97 Matt. xvi. 16.

98 qeou dwron. And so more distinctly S. Basil, dwron tou qeou to pneuma. de Sp. S. 57, and more frequently the later Latins, as in the Hymn, `Altissimi Donum Dei;' and the earlier, e.g. Hil. de Trin. ii. 59. and August. Trin. xv. 29. v. 15, Petav. Trin. vii. 13, §20.

99 Supr. ch. xii. 8

100 omoioj kata panta. vid. infr. §22, note 4.

101 Vid. infr. note on Orat. iii. 1.

102 Vid. John xvi. 15.

103 Prov. viii. 22. [This text, which had been immemorially applied to the Logoj (supr. p. 168, note 7), and which in the false rendering of the LXX. strongly favoured the Arian side], is presently explained at greater length than any other of the texts he handles, forming the chief subject of the Oration henceforth, alter an introduction which extends down to 44.

104 From the methodical manner in which the successive portions of his foregoing Oration are here referred to, it would almost seem as if he were answering in course some Arian work. vid. also supr. Orat. i. 37, 53. infr. Orat. iii. 26. He does not seem to be tracing the controversy historically.

105 Supr. ch. vii.

106 Ch. viii.

107 Ch. ix.

108 Ch. x.

109 Ch. xiii.

110 Ch. xiv. and xv.

111 Ch. xiv. Heb. iii. 2.

112 Vid. Arius's letter. de Syn. 16. This was the sophism by means of which Valens succeeded with the Fathers of Arminium. vid. S. Jerome in Luciferian. 18. vid. also in Eusebius, supr. Ep. Eus. 6.

113 De Syn. 32.

114 uion xrhmatizein. The question between Catholics and Arians was whether our Lord was a true Son, or only called Son. 'Since they whisper something about Word and Wisdom as only names of the Son, &c." onomata monon, supr. i. 26, note 1, and de Decr. 16, note 10. And so `the title of Image is not a token of a similar substance, but His name only,' supr. 1. 21, and so infr. 38. where toij onomasi is synonymous with kat' epinoian, as Sent. D. 22. f. a. Vid. also 39. Orat. iii. 11. 18. `not named Son, but ever Son,' iv. 24. fin. Ep. Aeg. 16. `We call Him so, and mean truly what we say; they say it, but do not confess it.' Chrysost. in Act. Hom. 33. 4. vid. also noqoij wsper onomasi, Cyril. de Trin. ii. p. 418. Non haec nuda nomina, Ambros. de Fid. i. 17. Yet, since the Sabellians equally failed here, also considering the Sonship as only a notion or title, vid. Orat. iv. 2. (where in contrast, `The Father is Father, and the Son Son,' vid. supr: p. 319, note 1.) 12. 23. 25. the word `real' was used as against them, and in opposition to anupostatoj logoj by the Arians, and in consequence failed as a test of orthodox teaching; e.g. by Arius, supr. p. 97. by Euseb. in Marc. pp. 19, d. 35, b. 161, c. by Asterius, infr. 37. by Palladius and Secundus in the Council of Aquileia ap. Ambros. Opp. t. 2. p. 791. (ed. Bened.) by Maximinus ap. August. contr. Max. i. 6.

115 Matt. xxiii. 19.

116 And so S. Ambrose, Quae enim creatura non sicut alia creatura non est? Homo non ut Angelus, terra non ut coeoelum. de Fid. i. n. 130, and a similar passage in Nyss. contr. Eun. iii. p. 132, 3.

117 ecaireton. vid. infr. Orat. iii. 3. init. iv. 28. init. Euseb. Eccl. Theol. pp. 47. b. 73. b. 89. b. 124. a. 129.. c. Theodor. H. E. p. 732. Nyss. contr. Eunom. iii. p. 133. a. Epiph. Haer. 76. p. 970. Cyril. Thes. p. 160.

118 Rom, i. 20.

119 gennhqenta h poihqenta; as if they were synonymous; in opposition to which the Nicene Creed says, gennhqenta au poihqenta. In like manner Arius in his letter to Eusebius uses the words, prin gennhqh htoi ktisqh, h orisqh, h qemeliwqh, Theodor. H. E. p. 750. And to Alexander, axronwj gennhqeij kai pro aiwnwn ktisqeij kai qemeliwqeij: de Syn. 16. And Eusebius to Paulinus, ktiston kai qemeliwton kai gennhon Theod. p. 752. The different words profess to be Scriptural, and to explain each other; `created' being in Prov. viii. 22. `made' in the passages considered in the last two chapters, `appointed' or `declared' in Rom. i. 4. and `founded' or `established' in Prov. viii. 23. which is discussed infr. 22, &c. vid. also 52.

120 21, note 2.

121 Ps. xix. 1.

122 1 Esdr. iv. 36.

123 John xiv. 6.

124 Prov. viii. 30, LXX.

125 John v. 17.

126 Orat. iii. 11. note.

127 poihtikon aition, also, infr. 27. and Orat. iii. 14. and contr. Gent. 9 init. No creature can create, vid. e.g. about Angels, August. de Civ. Dei xii. 24. de Trin. iii. 13-18. Damasc. F. O. ii. 3. Cyril in Julian, ii. p. 62. `Our reason rejects the idea that the Creator should be a creature, for creation is by the Creator.' Hil. Trin. xii. 5. pwj dunatai to ktizomenon ktizein\ h pwj o ktizwn ktizetai; Athan. ad Afros. 4 fin. Vid. also Serap. i. 24, 6. iii. 4, e. The Gnostics who attributed creation to Angels are alluded to infr. Orat. iii. 12. Epiph. Haer. 52. 53, 163, &c. Theodor. Haer. i. 1 and 3.

128 De Decr. 11.

129 prostattomenoj kai upourgwn. It is not quite clear that Athan. accepts these words in his own person, as has been assumed de Decr. 9. note a, de Syn. 27 (3). Vid. de Decr. 7. and infr. 24. and 31, which, as far as they go, are against the use of the word. Also S. Basil objects to upourgoj contr. Eunom. ii. 21. and S. Cyril in Joan. p. 48. though S. Basil speaks of ton prostattonta kurion. i. 46, note 3. and S. Cyril of the Son's upotagh, Thesaur. p. 255. Vid. `ministering, uphretounta, to the Father of all.' Just. Tryph. p. 72. `The Word become minister, uphrethj, of the Creator,' Origen Hom. in Joan. p. 61. also Constit. Ap. viii. 12. but Pseudo-Athan. objects to uphretwn, de Comm. Essent. 30. and Athan. apparently, infr. 28. Again, `Whom did tie order, praecepit?' Iren. Haer. iii. 8. n. 3. `The Father bids, entelletai (allusion to Ps. xxxiii. 9. vid. infr. 31), the Word accomplishes. ...He who commands, keleuwn, is the Father, He who obeys, upakouwn, the Son. ...The Father willed, hqelhsen, the Son did it.' Hippol. contr. Noet. 14. on which Fabricius's note. S. Hilary speaks of the Son as `subditus per obedientiae obsequelam.' de Syn. 51. Vid. below, on §31. In note 8 there the principle is laid down for the use of these expressions. [Supr. p. 87, note 2.]

130 Cf. Ep. Aeg. 14. vid. also supr. p. 155. and Orat. iii. 2. 64. Aug. in Joan. Tract. i. 11. Vid. a parallel argument with reference to the Holy Spirit. Serap. i. 25. b.

131 Vid. John xiv. 9, John xiv. 10.

132 thn kata panta omoiothta: vid. parallel instances, de Syn. 26 (5) note 1, which add, omoioj kata panta, Orat. i. 40. kata panta kai en pasi, Ep Aeg. 17, c. tou patroj omoioj, Oral. ii. 17. Orat. iii. 20, a. `not omoioj, as the Church preaches, but wj autoi qelousi' (vid. p. 289, note 4), also de Syn. 53, note 9.

133 As Sonship is implied in `Image' (supr. §2, note 2), so it is implied in `Word' and `Wisdom.' Orat. iv. 15. Orat. iii. 29 init. de Decr. 17. And still more pointedly, Orat. iv. 24 fin. vid. also supr. i. 28, note 5. And so `Image is implied in Sonship: `being Son of God He must be like Him,' supr. 17. And so `Image' is implied in Word;' en th idia eikoni, htij edtin o logoj autou, infr. 82, d. also 34, c. On the contrary, the very root of heretical error was the denial that these titles implied each other, vid. supr. 27, de Decr. 17, 24, notes.

134 Vid. Ex. xxxiii. 20.

135 Matt. xi. 27.

136 John vi. 46, not to the letter.

137 Vid. supr. 1. and Exc. B.

138 Greek text dislocated.

139 Ps. ii. 7; Matt. iii. 17.

140 De Decr. 10.

141 Vid. Orat. iii. 12.

142 Acts x. 26

143 Rev. xxii. 9.

144 [A note, to the effect that `worship' i an ambiguous term, is omitted here.

145 Vid. Judg. xiii. 16.

146 Heb. i. 6.

147 Is. xlv. 14.

148 John xiii. 13; John xx. 28.

149 diarrhgnuwsin eautouj: also ad Adelph. 8. and vid. supr. note on de Decr. 17. vid. also diarrhgnuwntai, de Syn. 54, kai diarragoien, Marcell. ap. Euseb. Eccl. Theol. p. 116. also p. 40 trizwsi touj odontwj, de Fug. 26. init. trizetwsan, ad Adelph. 8. Hist. Ar. 68. fin. and literally 72. a. koptousin eautouj. In illud Omnia 5.

150 John xvi. 15.

151 These sections 24-26 are very similar to de Decr. 7, 8, yet not in wording or order, as is the case with other passages.

152 John i. 3.

153 De Decr. 7.

154 monoj monon, also infr. 30. this phrase is synonymous with `not as one of the creatures,' vid. monoj upo monou, supr. p. 12. also p. 75. note 6. vid. monwj de Syn. 26, fin. note 2, though that term is somewhat otherwise explained by S. Greg. Naz. monwj oux wj ta swmata, Orat. 25, 16. Eunomius understood by monogenhj, not monoj gennhqeij but pata monou. It should be observed, however, that this is a sense in which some of the Greek Fathers understand the term, thus contrasting generation with procession. vid. Petav. Trin. vii. 11. §3.

155 §§29, 31.

156 Rom. ix 19.

157 Vid. de Decr. §8. supr. p. 2. also Cyril. Thesaur. pp. 150, 241. de Trin. p. 523. Basil contr. Eunom. ii. 21. vid. also infr. 29. Orat. iv. 11, 12.

158 De Decr. 8.

159 Is. xl. 28.

160 Matt. x. 29; Matt. vi. 25-30.

161 diairousin, as supr. de Decr. 7.

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