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36 metoxh, cf. de Syn. 48, 51, 53. This was held by Arians, but in common with Paul Samos, and many of the Monarchian heretics. The same principle in Orig. on Ps. 135 (Lomm. xiii. 134) ou kata metousian alla kat ousian qeoj.
39 The corrections were made before he could obtain the essay carefully and gratefully used, but his text is defective, especially and text of Sievers (Zeitsch. Hist. Theol. 1868), where he now from the accidental omission of one of the key-clauses of the finds them nearly all anticipated. Sievers' discussion has been whole (§17).
1 See Contra Gentes, i. The word (Makarie) may be an adjective only, but its occurrence in both places seems decisive. The name was very common (Apol. c. Ar. passim). `Macarius' was a Christian, as the present passage shews: he is presumed (c. Gent. i. 7) to have access to Scripture.
2 thj eusebeiaj. See 1 Tim. iii, 16, and note 1 on De Decr. 1.
3 Or, "been made in one way only." In the next clause I formerly translated the difficult words wj epi swmatoj enoj `as in the case of the universe;' but although the rendering has commended itself to others I now reluctantly admit that it puts too much into the Greek (in spite of §41.5).
10 c. Gent. xli. and Plato, Timoeus 29 E.
14 Eccles. vii. 29; Rom. i. 21, Rom. i. 22.
18 Cf. Concil. Araus. II. Can. 23. `Suam voluntatem homines faciunt, non Dei, quando id agunt quod Deo displicet.'
22 Gal. iii. 19 (verbally only).
23 Cf. Anselm cur Deus Homo, II. 4, `Valde alienum est ab eo, ut ullam rationalem naturam penitus perire sinat.'
24 Literally "what is reasonable with respect to God," i.e. what is involved in His attributes and in His relation to us, cf. Rom. iii. 26, cf. Anselm, ib. I. 12, who slightly narrows down the idea or Athan. `Si peccatum sic dimittitur impunitum, similiter erit apud Deum peccanti et non peccanti, quod Deo non convenit .... Inconvenientia autem iniustitia est.'
30 Cf. Orat. iii. 33, note 5, also ib. 31, note 10.
31 Cf. Orat. iii. 33, note 5, also ib. 31, note 10.
32 The simile is inverted. Men are the `straw,' death the `fire.' cf. xliv. 7.
34 Possibly suggested by the practice of the emperors. Constantinople was thus dignified a few years later (326). For this simile compare Sermo Major de Fide, c. 6.
35 Or, "to put an end to death."