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103 Gen. i. 26, Gen. i. 27.

104 This Realism is expressed even more strongly in the De Anima et Resurrectione.

105 1 Cor. xv. 47.

106 Ps. xcv. 4.

107 Cf. Hist. Sus. 42.

108 Gen. i. 28.

109 1 Cor. xv. 51, 1 Cor. xv. 52.

110 1 Thess. iv. 17.

111 Heb. xi. 40.

112 Heb. xi. 13.

113 Heb. xi. 11.

114 Ps. lxxxiv. 3.

115 Ps. lxxxiv. 11 (LXX.).

116 Ps. lxxxiv. 10.

117 Ps. lxxxiv. 12.

118 Acts i. 7.

119 Otherwise Chap. xxiv. The Bodleian ms. of the Latin version has a title corresponding to that of the following chapter in the other mss.:-"Against those who say that matter is co-eternal with God."

120 Cf. Heb. xi. 3. The mss. give somewhat the same variations which are observable in the N. T. Codices. The reading which Forbes adopts coincides with the Textus Receptus.

121 Reading, with some of Forbes' mss., aposoj, which seems on the whole the better reading so far as sense is concerned. apoioj may be the result of a sense of the awkwardness of employing both aposoj and amegeqhj: but further on in the section we find aposoj where the mss. seem to agree. Further, the connecting particles seem to show a closer connection of sense between aposoj and amegeqhj than between amegeqhj and asunqetoj.

122 Otherwise Chap. xxv. The Bodleian ms. of the Latin version has the title:-"That all matter exists in certain quantities."

123 With this passage may be compared the idealistic doctrine of the De Anim. et Resurr.

124 Otherwise Chap. xxvi. The title in the Bodleian ms. of the Latin version is:-"Of faith in the resurrection, and of the three dead persons whom the Lord Jesus raised."

125 Cf. S. Mark xiii. 1.

126 Cf. S. Luke xxiii. 27-29.

127 S. Luke iv. 39.

128 S. John iv. 49.

129 Cf. S. Luke vii. 13-15.

130 Omitting, as several of Forbes' mss. do, and as the ms. employed by Dionysius seems to have done, the words apodidonai palin tw zhn. If these words are retained, biazomenhj must be taken passively, and the pragma feukton understood not of the condition of the corpse, but of the resurrection of Lazarus.

131 1 Thess. iv. 16.

132 S. Luke iv. 23.

133 Cf. S. John xx. 27.

134 1 Cor. xv. 12.

135 Col. ii. 8.

136 Ps. civ. 29, Ps. civ. 30 (LXX.). Cf. also with what follows vv. 31-35.

137 Otherwise Chap. xxvii. The Bodleian ms. of the Latin version has the title:-"That however much the human body may have been consumed, the Divine power can easily bring it together."

138 analusewj, in S. Gregory, seems to be frequently used in the sense of "return." Cf. Phil. i. 23, eij to analusai, kai oun Coistw einai, where Tertullian translates "cupio recipi", (De Patientia).

139 Otherwise Chap. xxviii. The title in the Bodleian ms. of the Latin version is:-"That although bodies rise together they will yet receive their own souls."

140 Cf. S. Luke xvi. 24-31.

141 The word, that is of the Prophet, or of the Saviour, as in the cases cited.

142 The "form" seems to be regarded as a seal, which, while taking its pattern from the combination of elements, yet marks those elements which have been grouped together under it; and which at the same time leaves an impression of itself upon the soul. The soul is thus enabled to recognize the elemental particles which make up that body which belonged to it, by the tupoj imprinted on them as well as on itself.

143 Otherwise Chap. xxix. The title in the Bodleian ms. of the Latin version is:-"Of different views of the origin of the soul."

144 Cf. Gen. ii. 7.

145 S. Matt. vi. 25.

146 That is, the life of the spirit before its incorporation.

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