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2 It is sufficient here to quote Eusebius (Hist. Eccl. ii. 25) as one of the earliest (before 340)maintainers of this tradition. In this passage he again quotes Gaius of Rome (3rd cent.) and Dionysius, of Corinth ( 2nd cent.) as corroborative authorities. Eusebius's own words are tbese: "Paul is recorded to have been beheaded in Rome itself, and Peter likewise to have been impaled. And this statement is supported by their names, which remain to tbis day inscribed in the cemeteries there."

3 Viz., in 444: cf. Letter VII. supra, together with the Emperor's decree (Lett. VIII.).

4 This is, of course, the Tome (Lett. XXVIII. )

5 Here `nature 0' must mean `man's original nature before the Fall, 0' when it was still in the image of Him who so created it, to which nature Christ's manhood was a triumphant return. Otherwise it's hard to see how Theodoret escapes the pitfall of Pelagianism.

6 The epithet is shown by the context to be bitterly sarcastic.

7 Chorepi copi (country bishops) were a kind of suffragan bishop to assist the town bishops in the remoter parts of their diocese. They continued in use from the end of the 3rd till the 9th century, when they were abolished.

8 Exarchus .

1 See no. 9a to Lett. XIIV., 3, where it is shown that this is a mistake, willful or otherwise, on Leo's part.

1 Sanctoe plebis acclamationibus .It seems that the people had openly expressed their disapproval of the maltreatment to which Flavian had been subjected

2 Two things are here to be noticed: (1) that the allusion appears to be to the formula of reception then in use at the Eucharist, the priest saying (Corpus Christi, and the recipient answering Amen. Cf. Serm. xci. 3, sic sacroe mensoe communicare debetis ut nihil prorsus de veritate corporis Christi et sanquinis ambigatis. Hoc enim ore sumitar quod fide creditur: et frustra ab illis Amen respondetur a quibus contra id quad accipitur disputatur ; (2) that infant communion is implied is regular: this we know to have been the case in much earlier days. Cf. Apost. Const. viii. 13, Cyprian de Lapsis, ix. and xxv. &c., also Bingham's Antiq. xv. chap. iv § 7.

3 Cf. Sermon LXIII. 7, where much the same language is used.

4 Ephes. i. 15-23.

5 S. .John i. 3.

6 S. Luke xix. l0.

7 Rom. v. 18. 19.

8 1 Cor. xv. 21, 22.

9 Habentes fidei testimonium et de justificatione gratioe et oe communione naturoe .

10 The reference is to S. Matt. xxii. 11-13.

11 Eph. v. 30,31,32.

12 Ipsa est enim novoe condiiio creaturoe quoe in baptismate non indumento veroe carnis sed contagio damnatoe vetustatis exuitur ut efficiatur homo corpus Christi, quia et Christus corpus est hominis .The most crabbed of the several crabbed passages in this letter. The mystical transmutation of the believer's body into the body of Christ is here referred to the sacrament of Baptism, while earlier in the letter (chap. ii.) it is described as one of the effects of Holy Communion.

13 The followers of Photinus, Bishop of Sirmium (circ. 410 a.d.):for an account of his heretical opinions see, Schaff's History of the Christian Church. in loc. Cf. Letter XV, 4.

14 Apollinaristarum tres partes ; see Sermon xxviii. chap. 4 (end) with Bright's n. 32 on Apollinarianism generally.

15 S. John x. 30 ; xiv. 28.

16 S. John x. 30 ; xiv. 28.

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