Click to View

Early Church Fathers
Click to ViewMaster Index
Click to ViewPower Search

 Click to View

34 Matt. iii. 6.

35 Ib. iii. 7.

36 The Greek word (u 9po/stasij) is used by Polybius (xxxiv. 9) for the deposit of silver from crushed ore, and by Hippocrates for any sediment or deposit. here it means, as the context clearly shews, the old skin cast by a snake. Compare ii. 5.

37 Matt. vii. 13, 14.

38 Col. iii. 9.

39 Cant. v. 3. In the Song, this saying is an excuse for not rising from bed. S. Cyril applies it in a different way.

40 Matt. ii. 10.

41 Luke iii. 11.

42 Matt. xxi. 31.

43 1 Cor. vi. 9, 10.

44 Matt. iii. 11.

45 Acts. ii. 2.

46 Mark x. 38.

47 1 Cor. iv. 9.

48 Heb. ii. 14.

49 Job xl. 23.

50 Ps. lxxiv. 14.

51 Luke x. 19.

52 Job xl. 26 in the Sept. in place of xli. 7: Canst thou fill his skin with barbed irons, or his head with fish spears? (A.V. and R.V.)

53 Job xli. 13, Sept. but in R. V. xli. 22: And terror danceth before him.

54 1 Cor. xv. 55.

55 Compare III. 3, and see Index, "Baptism."

56 Rom. vi. 5.

57 Rom. vi. 4. Instead of "might rise again" (Roe Casaub. Mon.), the older Editions have "might raise thee up," which is less appropriate in this part of the sentence.

58 2 Cor. vi. 7.

59 Matt. iv. 17.

60 Luke iii. 22.

61 John i. 33.

62 Ib. i. 1.

63 Rom. viii. 17.

64 Acts ii. 37.

65 Ib. iii. 15.

66 Ib. ii. 58.

67 Zeph. iii. 14, 15.

68 Is. iv. 4.

69 Ezek. xxxvi. 25.

70 Cant. viii. 4, Gr. a 9delfido/n, "brother," "kinsman."

71 Ib. iv. 1, 2.

72 The Fathers sometimes speak as if Baptism was primarily the Sacrament of remission of sins, and upon that came the gift of the Spirit, which notwithstanding was but begun in Baptism and completed in Confirmation. Vid. Tertullian. de Bapt. 7, 8, supr. i. 5 fin. Hence, as in the text, Baptism may be said to be made up of two gifts, Water, which is Christ's blood, and the Spirit. There is no real difference between this and the ordinary way of speaking on the subject; - Water, which converys both gifts, is considered as a type of one especially, - conveys both remission of sins through Christ's blood and the grace of the Spirit, but is the type of one, viz. the blood of Christ, as the Oil in Confirmation is of the other. And again, remission of sins is a complete gift given at once, sanctification an increasing one. (R. W. C.) See Index, "Baptism."

1 The number "ten" is confirmed by Theodoret, who quotes the article on Christ's "Birth of the Virgin" as form Cyril's fourth Cathechetical Lecture "On the ten Doctrines." The Mss. vary between "ten" and "eleven," and differ also in the special titles and numeration of the separate Articles.

2 2 Cor. xi. 14.

3 Job xli. 24, Sept.; xli. 15: h 9 kardi/a au'tou= . . e!sthken w!sper a!kmwn a'nh/latoj. These statements concerning the Devil seem to be directed against Origen's opinion (De Principiis I. 2), that the Angels "who have been removed from their primal state of blessedness have not been removed irrecoverably." The question is discussed, and the opinions of several Fathers quoted, by Huet, Origeniana, II. c. 25.

4 Matt. vii. 15. The same text is applied to Heretics by Ignatius, Philadelph. ii. and by Irenaeus, L. I. c. i. § 2.

5 1 Pet. v. 8.

6 Col. ii. 8.

7 Prov. v. 3.

8 Is. xlvi. 3. Sept. paideuo/menoi e 9k paidi 9ou e!wj lh/rwj.

9 Rom. xvi. 17. Cyril has eu'glwtti/aj in place of eu'logi/aj.

10 Compare Ignatius, Trall. vi.

11 Matt. xxiv. 4.

12 Compare Rom. vi. 17: "that form of teaching whereunto ye were delivered." The instruction of Catechumens in the Articles of the Faith was commonly called the "Traditio Symboli," or "Delivery of the Creed."

13 Heb. v. 14.

14 Compare Hermas, Mandat. I. Athan. Epist. de Decretis Nic. Syn. xxii.: ou@tw kai\ to\ a!trepton kai\ u'nalloi/wton au'to\n ei\nai swqhsetai. So Aristotle (Metaphys. XI. c. iv. 13) describes the First Cause as a'paqe\j kai\ a'nalloi/wton.

15 Iranaeus, i. c. xxviii. says that Cerdo taught that the God of the Law and the Prophets was not the Father of our Lord Jesus Christ: for that He is known, but the other unknown, and the one is just, but the other good. Also III. c. 25, § 3: "Marcion himself, therefore, by dividing God into two, and calling the one good, and the other judicial, on both sides puts an end to Deity." Compare Tertullian, c. Marcion. i. 2 and 6,; Origen, c. Cels. iv. 54.

16 This tenet was held by the Manichaeans and other heretics, and is traced back to the Apostolic age by Bishop Person (Exposition of the Creed, Art. i. p. 79, note c). Compare Athanasius c. Apollinarium, I. 21; II. 8; c. Gentes, § 6; de Incarnatione, § 2, in this series, and Augustine (c. Faustum, xx. 15, 21, and xxi. 4).

17 Matt. vi. 24; Luke xvi. 13.

18 John i. 3; Col. i. 16.

19 S. Aug. in Ps. lxxv. 6: Si in aliquo loco esset, non esset Deus. Sermo 342: Deus habitando continet non continetur. Origen, c. Cels. vii. 34: "God is of too excellent a nature for any place: He holds all things in His power, and is Himself not confined by anything whatever." Compare the quotation from Sir Isaac Newton's Principia, in the note on Cat. vi. 8.

20 Ps. viii. 3.

21 Is. xl. 12.

22 See Cat. xv. 3, and note there.

23 i'de/an. Cyril uses the word in the Platonic sense, as in the next sentence he adopts the formula, which Plato commonly uses in describing the "idea:" a'ei\ kata\ ta\ au'ta\ kai\ w 9sau/twj e!xein. Phaed. 78 c.

24 Job xxxi. 26, 27. The worship of Sun and Moon under various names was almost universal.

25 Gaea or Tellus, the earth; Zeus or Jupiter, the sky; rivers, fountains, & c.

26 Music, Medicine, Hunting, War, Agriculture, Metallurgy, &c., represented by Apollo, Aesculapius, Diana, Mars, Ceres, Vulcan.

27 Herodotus, Book II., describes the Egyptian worship of various birds, fishes, and quadrupeds. Leeks and onions also were held sacred: Porrum et caepe nefas vilare, Juv. Sat. xv. 9. Compare Clement of Alexandria, Protrept. c. ii. § 39, Klotz.

28 Eros, Dionysus.

29 Clement of Alexandria (Protrept. c. iv. § 53, Klotz) states that the courtesan Phryne was taken as a model for Aphrodite. "Praxiteles when fashioning the statue of Aphrodite of Cnidus made it like the form of Cratine his paramour." Ibid.

30 Plutus.

31 th=j monarxi/aj tou= qeou=. See note on the title of Cat. VI. Praxeas made use of the term "Monarchy" to exclude the Son (and the Spirit) from the Godhead. Tertullian in his treatise against Praxeas maintains the true doctrine that the Son is no obstacle to the "Monarchy," because He is of the substance of the Father, does nothing without the Father's will, and has received all power from the Father, to Whom He will in the end deliver up the kingdom. In this sense Dionysius, Bishop of Rome, speaks of the Divine Monarchy as "that most sacred doctrine of the Church of God." Compare Athanas. de Decritis, Nic. Syn. c. vi. § 3 and Dr. Newman's note. In Orat. iv. c. Arian. p 606 (617), Athanasius derives the term from a'rxh/, in the sense of "beginning:" ou!twj mi/a a'rxh\ qeo/thtoj kai\ ou' du/o a'rxai/, o$qen kuri/wj kai\ monarxi/a e'sti/n. See the full discussion of Monarchianism in Athanasius, p. xxiii. ff. in this series, and Newman's Introduction to Athan. Or. iv.

32 For fora/n (Bened.) many Mss. read fqora/n, "corruption."

33 Compare xi. 4, 9, 18.

Click Your Choice