Early Church Fathers
19 Peter of Antioch about a.d. 1054, says that he had heard the name of the Roman Pontiff recited from the Diptychs at the mass at Constantinople forty-five years before. Le Quien, p. xii.
20 E. B. Pusey. On the Claause "and the Son," p.72.
21 Tillemont. Mémoires, Tom. ix.. art. 78, in the treatise on St. Greg. Nonz.
1 On the whole subject of the prayers of the Saints see H. R. Percival, The Invocation of Saints. (Longmans. London, 1896.) I have the less hesitation in referring to my own work as it is, so far as I can discover, the only book In the English language devoted to an historical and theological consideration of the subject. Of course the subject is treated of cursorily in numerous theological treatises and dictionaries.
1 Such is the caption in the old Greek codices. The vijth of the Ides is July 9th. "From this (says Hefele) we may conclude that this synod which according to Socrates E., V. 8) begun May 381, lasted until July of that year."
2 The theological views of Gess and Ebrard I know only from the statements of them in writers on the subject of the Incarnation, especially from those made by the Rev. A B. Bruce, D D., Professor at Free Church College, Glasgow, in his work "The Humiliation of Christ." (Lecture IV.) The following passage cited by Dr. Bruce) seems to prove his contention so far as Gess is concerned. "Dass eine wahrhaft menschliche Seele in Jesu war. versteht sich für und von selbt: er war ja sonst kein wirlicher Mensch. Aber die Frage ist, ob der in's Werden eingegangene Logos selbst diese menschliche Seele, oder oh neben dem in's Werden eingegangenen Logos noch eine becondere menschliche Seele in Jesu war ?" (Gess. Die Lehre v. d. Person Christi, ii.. p.321.) Bruce understands Gess to teach that "The only difference between the Logos and a human soul was, that he became human hy voluntary kenosis, while an ordinary human soul derives its existence from a creative act." (And refers to Gess, ut supra, p.325 et seqq.) For Ebrard's view, see his Christliche Dogmatik, II., p.40. Ritschl dubbed the whole kenotic theory as "Verschümter Socinianismus."