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46 Ps. cxlv. 16.

47 Ps. xxix. 3; Acts vii. 2.

48 Eph. iv. 15, 16.

49 Col. ii. 19.

50 Eph. I. 22.

51 John I. 16.

52 John xvi. 15

53 polu/tropoi. Cf. the cognate adverb in Heb. I. 1.

54 "e'c e'mou=." The reading in St. Luke (viii. 46) is a'p0 e'mou=. In the parallel passage, Mark v. 30, the words are, "Jesus knowing in himself that virtue had gone out of him, " e'c au'tou\ which D. inserts in Luke viii. 45.

55 Gal. vi. 8.

56 1 John iii. 24.

57 Matt. I. 20.

58 John iii. 6.

59 1 Cor. I. 9.

60 Gal. iv. 7. A.V. reads "an heir of God through Christ;" so NCD. R.V. with the copy used by Basil agrees with A.B.

61 Rom. vi.4. It is pointed out by the Rev. C.F.H. Johnston in his edition of the De Spiritu that among quotations from the New Testament on the point in question, St. Basil has omitted Heb. ii. 10, "It became him for whom (di0 o@u) are all things and through whom (di0 ou[) are all things," "where the Father is described as being the final Cause and efficient Cause of all things."

62 Is. xxix. 15, lxx.

63 1 Cor. ii. 10.

64 2 Tim. I. 14.

65 1 Cor. xii. 8.

66 Ps. cvii. 13.

67 Ps. lxxi. 6.

68 For "shall they rejoice," Ps. lxxxix. 16.

69 Eph. iii. 9.

70 2 Thess. i. 1.

71 Rom. i. 10.

72 Rom. ii. 17.

73 According to patristic usage the word "theology" is concerned with all that relates to the divine and eternal nature of Christ, as distinguished form the oi'konomi/a, which relates to the incarnation, and consequent redemption of mankind. cf. Bishop's Lightfoot's Apostolic Fathers, Part II. Vol. ii. p. 75, and Newman's Arians, Chapter I. Section iii.

74 Gen. iv. 1, lxx. A.V. renders "she conceived and bare Cain and said," and here St. Basil has been accused of quoting from memory. But in the Greek of the lxx. the subject to ei\pen is not expressed, and a possible construction of the sentence is to refer it to Adam. In his work adv. Eunom. ii. 20, St. Basil again refers the exclamation to Adam.

75 Num. xxxvi. 5, lxx.

76 Gen. xl. I, lxx.

77 Gal. iv. 4.

78 1 Cor. xi. 12.

79 The allusion is to the Docetae. cf. Luke xxiv. 39.

80 The note of the Benedictine Editors remarks that the French theologian Fronton du Duc (Ducaeus) accuses Theodoret (on Cyril's Anath. vii.) of misquoting St. Basil as writing here "God-bearing man" instead of "God bearing flesh," a term of different signification and less open as a Nestorian interpretation. "God-bearing," qeofo/roj, was an epithet applied to mere men, as, for instance, St. Ignatius. So Clement of Alexandria, 1. Strom. p. 318, and Gregory of Nazianzus, Or. xxxvii. p. 609. St. Basil does use the expression Jesus Christ a#qrwpon Qeo/n in Hom. on Ps. xlix.

81 fuoama.

82 cf. Rom. ix. 2.

83 Matt. v. 11.

84 u 9pota/ 1 Cor. xv. 27, and inf. cf. chapter xvii. u 9potetagme/noj is applied to the Son in the Macrostich or Lengthly Creed, brought by Eudoxius of Germanicia to Milan in 344. Vide Soc. ii. 19.

85 poihth\j tw=n ai'w/nwn.

86 Yet the great watchword of the Arians was h[n pote o!te ou'k h\n.

87 th= e'nnoi/a tw=n a'nqrwpwn, with the sense of "'in human thought."

88 Fa/tasi/a is the philosophic term for imagination or presentation, the mental faculty by which the object made apparent, fa/ntasma, becomes apparent, fai/netai. AAristotle, de An. III. iii. 20 defines it as "a movement of the mind generated by sensation." Fancy, which is derived from fintasi/a (fai/nw, VBHA=shine) has acquired a slightly different meaning in some usages of modern speech.

89 Eph. iv. 10.

90 Ps. cxxxix. 7, P.B.

91 Ps. cx. 1.

92 Heb. I. 3, with the variation of "of God" for "on high."

93 I know of no better way of conveying the sense of the original skai=oosj than by thus introducing the Latin sinister, which has the double meaning of left and ill-omened. It is to the credit of the unsuperstitious character of English speaking people that while the Greek skai=ooj and a'ooiuteoo/j, the Latin sinister, and laevus, the French gauche, and the German link, all have the meaning of awkward and unlucky as well as simply on the left hand, the English left (though probably derived from lift=weak) has lost all connotation but the local one.

94 1 Cor. I. 24

95 Col. i. 15.

96 Heb I. 3.

97 John vi. 27.

98 The more obvious interpretation of e'sfa/gisen in John vi. 27, would be sealed with a mark of approval, as in the miracle just performed. cf. Bengel, "sigillo id quod genuinum est commendatur, et omne quod non genuinum est excluditur." But St. Basil explains "sealed" by "stamped with the image of His Person," an interpretation which Alfred rejects. St. Basil at the end of Chapter xxvi. of this work, calls our Lord the xarakth/r kai\ i'so/tupoj sfragi/j, i.e., "express image and seal graven to the like" of the Father. St. Athanasius (Ep. I. ad Serap. xxiii.) writes, "The seal has the form of Christ the sealer, and in this the sealed participate, being formed according to it." cf. Gal. iv. 19, and 2 Pet. I. 4.

99 John xiv. 9.

100 Mark viii. 38.

101 John v. 23.

102 John i. 14.

103 John i. 18. "Only begotten God" is here the reading of five mss. of Basil. The words are wanting in one codex. In Chapter viii. of this work St. Basil distinctly quotes Scripture as calling the Son "only begotten Good." (Chapter viii. Section 17.) But in Chapter xi. Section 27, where he has been alleged to quote John I. 18, with the reading "Only begotten SON" (e.g., Alfred), the ms. authority for his text is in favour of "Only begotten God." O<,< is the reading _. b.c. r,x, of A. On the comparative weight of the textual and patristic evidence vide Bp. Westcott in loc.

104 cf. Ps. cx. 1.

105 John v. 23.

106 Matt. xvi. 27.

107 Acts vii. 55.

108 Rom. viii. 34.

109 Ps. cx. 1.

110 Heb. viii. 1.

111 Mr. Johnston well points out that these five testimonies are not cited fortuitously, but "in an order which carries the reader from the future second coming, through the present session at the right hand, back to the ascension in the past."

112 Baruch iii. 3, lxx.

113 The word a'delfo/thj is in the New Testament peculiar to S. Peter (1 Peter ii. 17, and v. 9); it occurs in the Epistle of St. Clement to the Corinthians, Chap. ii.

114 Filo/xristoi. The word is not common, but occurs in inscriptions. cf. Anth. Pal. I. x. 13.

o'pqh\n pi/stin e!xousa filoxri/stoio menoinh=j.

115 xorhgi/a. cf. the use of the cognate verb in 1 Pet. iv. 11. e'c i'sxu/ooj h!j xorhgei/ o' qeo/j.

116 prosagwgh/. cf. Eph. ii. 18.

117 oi'kei/wsin proo\j to\n Qeo/n. cf. oi'kei=oi tou= Qeou= in Eph. ii. 19.

118 e'/.

119 cf. Gal. I. 14.

120 The verb, e'ntri/bomai, appears to be used by St. Basil, if he wrote e'ntetrimme/nwn in the sense of to be e'ntribh/j or versed in a thing (cf. Soph. Ant. 177) - a sense not illustrated by classical usage. But the reading of the Moscow ms. (m) e'nteqramme/nwn, "trained in."" "nurtured in," is per se much more probable. The idea of the country folk preserving the good old traditions shews the change of circumstances in St. Basil's day from those of the 2d c., when the "pagani" or villagers were mostly still heathen, and the last to adopt the novelty of Christianity. cf. Pliny's Letter to Trajan (Ep. 96), "neque civitates tantum sed vicos etiam atque agros superstitionis istius contagio pervagata est."

121 Heb. I. 1. cf. Aug. Ep. ii. ad Serap.: "The Father is Light, and the Son brightness and true light."

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