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133 ou\ nomi/zei. The Manichees boasted of their superiority to the Pagans in not worshipping God with altars, temples, images, victims, or incense (August. contra Faustum XX. cap. 15). Yet they used the names, as Augustine affirms (l. c. cap. 18): "Nevertheless I wish you would tell me why you call all those things which you approve in your own case by these names, temple, altar, sacrifice."

134 Ka'kei=noi peri\ ou'ranw=n ta\j dusfh/mouj e!xousi glw/ssaj. 0Ihsou=j le/gei peri\ tou= patro\j au'tou= Ostij to\u h$lion au'tou= a'nate/llei epi\ dikai/ouj kai\ a'di/kouj, kai= bre/xei e'pi\ ponhrou\j kai= a'goqou/j. ka'kei=noi le/gousin, o!ti oi 9 u 9etoi\ e'c e'rwtikh=j mani/aj gi/nontai, kai\ tolmw=si legein, o!tie'sti/ tij parQenoj e'n ou/ranw= eu'eidh\smeta\ neani/skou euQeidou=j, kai\ kata\ th\n tw=n kamhlw=n h@ lu/kwn kairo\n, tou\j th=j ai'sxra=j e'piqumi/aj kairou\j e!xein, kai\ kata\ th\n tou= xeimw=noj kairon, maniwdw=j au'to\n e'pitre/xein th= parqe/nw, kai\ thn me\n feu/gein fasi/, to\n de\ e'pitre/xein, ei\ta e'pitre/xonta idrou=n, a'po\ de\ tw=n i 9drw/twn au'tou= ei\/ai to\n u 9eto/n. Tau=ta ge/graptai e'n toi=j tw=n Manixai/wn Bibli/oij : tau=ta h 9mei=j a'ne/gnwmen, k. t. l.

135 2 Cor. vi. 14.

136 Gr. e'pisth/uh. See note on Introductory Lect. § 4.

137 Matt. v. 28.

138 semno/tatoj is the reading of the chief Mss. But the printed editions have semno/thtoj, comparing it with such phrases as sto/ma a'qeo/thtoj (vi. 15), and meta/noia th=j swthri/aj (xiv. 17).

139 This saying is quoted three times in the Clementine Homilies as spoken by our Lord. See Hom. II. § 51; III. § 50; XVIII. § 20 : "Every man who wishes to be saved must become, as the Teacher said, a judge of the books written to try us. For thus He spake: Become experience bankers. Now the need of bankers arises from the circumstance that the spurious is mixed up with the genuine."

On the same saying, quoted as Scripture in the Apostolic Constitutions (II. § 36), Cotelerius suggests that in oral tradition, or in some Apocryphal book, the proverb was said to come from the Old testament, and was added by some transcriber as a gloss in the margin of Matt. xxv. 27, or Luke xix. 23. Dionysius of Alexandria, Epist. VII., speaks of "the Apostolic word, which thus urges all who are endowed with greater virtue, `Be ye skillful money-changers, 0'"" referring apparently as here to 1 Thess. v. 21, 22, "try all things, &c." (See Euseb. E. H. VII. ch. 6 in this series: Suicer. Thesaurus, Trapezi/thj: and Resch. (Agrapha, pp. 233-239.)

140 Compare § 13 of this Lecture, where Cyril seems to refer especially to the heresy of Manes, as described in the Disputatio Archelai, cap. 6: "If you are desirous of being instructed in the faith of Manes, hear it briefly from me. That man worships two gods, unbegotten, self-originate, eternal, opposed one to the other. The one he represents as good, and the other as evil, naming the one Light, and the other Darkness."

1 See Lecture VI. 1, and 5.

2 "In Athanasius, Quaestio I. ad Antiochum,tom. II. p. 331, Monarchia is opposed to Polytheism: `If we worship One God, it is manifest that we agree with the Jews in believing in a Monarchia: but if we worship three gods, it is evident that we follow the Greeks by introducing Polytheism, instead of piously worshipping One Only God. 0'" (Suicer, Thesaurus, Monarxi/a.)

3 Ps. ii. 7.

4 Ib. ii. 2.

5 John xiv. 6.

6 Ib. x. 9.

7 Ps lxxxix. 26, 27.

8 vv. 29, 36, 37.

9 Ps. cx. 3: "From the womb of the morning thou hast the dew of thy youth" (R. V.).

10 Ps. lxxii. 5.

11 Compare Athanasius (de Senteutiâ Dionyssi, § 17): "Each of the names I have mentioned is inseparable and indivisible from the next to it. I spoke of the Father, and before bringing in the Son, I designated Him also in the Father. I brought in the Son, and even if I had not previously mentioned the Father, in any wise He would have been presupposed in the Son."

12 kataxrhstikw=j. A technical term in Grammar, applied to the use of a word in a derived or metaphorical sense. See Aristotle's description of the various kinds of metaphor, Poet. § xxi. 7-16. The opposite to kataxrhstikw=j is kuri/wj, as used in a parallel passage by Athanasius, Oratioi. contra Arianos, § 21 fin. "It belongs to the Godhead alone, that the Father is properly (kuri/wj) Father, and the Son properly Son."

13 "And in Them, and Them only, does it hold, that the Father is ever Father, and the Son ever Son." (Athan., as above.)

14 Compare vi. 6: o 9 gennhqei\j a'paqw=j The importance attached to the assertion of a "passionless generation" arose from the objections offered by Eusebius of Nicomedia and others to the word o 9moou/sioj when proposed by Constantine at Nicaea. We learn from Eusebius of Caesarea (Epist ad suae paroeciae homines, § 4) that the Emperor himself explained that the word was used "not in the sense of the affections (pa/qh) of bodies," because "the immaterial, and intellectual, and incorporeal nature could not be the subject of any corporeal affection." Again, in § 7, Eusebius admits that "there are grounds for saying that the Son is `one in essence 0'with the Father, not in the way of bodies, nor like mortal beings, for He is not such by division of essence, or by severance, no, nor by any affection, or alteration, or changing of the Father's essence and power." (See the next note.)

15 Athanuasius (Expos. Fidei, § 1): "word not pronounced nor mental, nor an effluence of the Perfect, nor a dividing of the passionless nature." Also (de Decretis, § 1): "God being without parts is Father of the Son without partition or passion; for there is neither effluence of the Immaterial, nor influx form without, as among men."

16 James i. 17.

17 Matt. xi. 27.

18 John viii. 49.

19 John xv. 10.

20 2 Cor. i. 3.

21 Eph. iii. 14, 15.

22 1 John ii. 22: "This is the Antichrist, even he that denieth the Father and the Son" (R. V.).

23 v. 23, bracketed in the A. V. as spurious, but rightly restored in R. V.

24 Phil. ii. 11.

25 Ex. iii. 6.

26 Compare Lect. iv. 33.

27 Luke ii. 49.

28 John ii. 16.

29 Matt. x. 29. S. Cyril instead of "your Father" writes "my Father which is in heaven:" so Origen and Athanasius.

30 Matt. vi. 26.

31 John v. 17.

32 John xx. 17. On this text, quoted again in Cat. xi. 19, see the tree Sermons of Bishop Andrewes On the Resurrection.

33 e'nergoi/a, meaning here, the operation of God, by nature in begetting His Son, by adoption in making many sons.

34 Deut. xxxii. 6.

35 Is. lxiv. 8.

36 1 Cor. iv. 15.

37 Job xxix. 16.

38 John xix. 26, 27.

39 filostorgi/a might be applied to the mutual affection of mother and son, but the context shews that it refers here to parental love only; see Polybius, V. § 74, 5; Xenoph. Cyrop. I. § 3, 2.

40 Luke ii. 33.

41 Matt. i. 25.

42 Is. lxiii. 16.

43 Ib. li. 2.

44 Ps. lxviii. 5. Cyril quotes as usual from the Septuagint (Ps. lxvii. 6), where the clause taraxqh/soutai a'po\ prosw/pou au'tou=, answering to nothing in the Hebrew is evidently an interpolation, and may have crept in from a marginal quotation of Is. lxiv. 2.

45 John xvii. 5.

46 1 Tim. ii. 16.

47 John i. 18.

48 John vi. 46: He hath seen the Father. The weight of authority is against the reading (to\n qeo/n) which Cyril follows.

49 Matt. xviii. 10.

50 Is. xl. 12 and 22.

51 Jer. ii. 27.

52 Ps. xiv. 10.

53 John viii. 41.

54 Ps. l. 18.

55 1 John iii. 10.

56 Mark iii. 23.

57 John i. 12.

58 Rom. viii. 14.

59 John viii. 39.

60 1 Pet. i. 17.

61 1 John ii. 15.

62 Matt. v. 16.

63 1 Pet. v. 7; Matt. vi. 8.

64 Heb. xii. 9.

65 Deut. v. 16.

66 Col iii. 20.

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