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162 Vid. ib. 8. vid. also a similar argument in Epiphanius Haer. 76. p. 951. but the arguments of Ath. in these Orations are so generally adopted by the succeeding Fathers, that it is impossible and needless to enumerate the instances of agreement.
164 1. 62. and Ambros. de Fid. iii. 106.
166 Vid. Euseb. Demon. iv. 5 fin.
172 ouslwdhj sofia. vid. Orat. iv. 1.
175 vid. p. 315, note 6. Serap. ii. 2. fin.
180 Notes on §58, and de Decr. 1.
182 1 Cor. xi. 7, 1 Cor. xi. 9.
184 organon, supr. i. 26, n. 5.
186 emetoi kai nautiai\ /autiai sea-sickness; Epictetus, in a somewhat similar sense, `There is great danger of pouring forth straightway, what one has not digested.' Enchirid. 46.
190 wj dia xeiroj. vid. supr. p. 155, note 6 And so in Orat. iv. 26, a. de Incarn. contr. Arian. 12. a. krataia xeir tou patroj. Method. de Creat. ap. Phot. cod. 235. p. 937. Iren. Haer. iv. 20. n. 1. v. 1 fin. and. 5. n. 2. and 6. n. 1. Clement. Protrept. p. 93. (ed. Potter.) Tertull. contr. Hermog. 45. Cypr. Testim. ii. 4. Euseb. in Psalm cviii. 27. Clement. Recogn. viii. 43. Clement. Hom. xvi. 12. Cyril. Alex. frequently, e.g. in Joan. pp. 876, 7. Thesaur. P. 154. Pseudo-Basil. xeir dhmiourgikh, contr. Eunom. v. p. 297. Job. ap. Phot. 222. p. 582. and August. in Joann. 48, 7. though he prefers another use of the word.
191 Gen. i. 3, Gen. i. 9, Gen. i. 26.
193 Vid. de Decr. 9. contr. Gent. 46. Iren. Haer. iii. 8. n. 3. Origen contr. Cels. ii. 9. Tertull. adv. Prax. 12. fin. Patres Antioch. ap. Routh t. 2. p. 468. Prosper in Psalm. 148. (149.) Basil. de Sp. S. n. 20. Hilar. Trin. iv. 16. vid. supr. §22, note. Didym. de Sp. S. 36. August. de Trin. i. 26. On this mystery vid. Petav. Trin. vi. 4.
194 boulh. And so boulhsij presently; and zwsa boulh, supr. 2. and Orat. iii. 63. fin. and so Cyril Thes. p. 54, who uses it expressly (as it is always used by implication), in contrast to the kata boulhsin of the Arians, though Athan. uses kata to boulhma, e.g. Orat. iii. 31. where vid. note; autoj tou patroj qelhma. Nyss. contr. Eunom. xii. p. 345. The principle to be observed in the use of such words is this; that we must ever speak of the Father's will, command, &c., and the Son's fulfilment, assent, &c., as one act. vid. notes on Orat. iii. 11 and 15. infr. [Cf. p. 87. note 2.]
200 Ps. civ. 24; Ps. xxxiii. 6; 1 Cor. viii. 6.
203 touj mnqeuomenouj gigantaj, vid. supr. de Decr. fin. Also wj touj gigantaj Orat. iii. 42. In Hist. Arian. 74. he calls Constantins a gigaj The same idea is implied in the word qeomaxoj so frequently applied to Arianism, as in this sentence.
206 Ps. xxxvi. 9; Ps. civ. 24.
210 Vid. v. 150, n. 6, also Gent. 40 fin. where what is here, as commonly, applied to the Arians, is, before the rise of Arianism, applied to unbelievers.
211 Vid. de Decr. 12, 16, notes i 26, n. 2, ii. 36, n. 1. de Syn. 41, n. 1. In illud Omnia 2 fin. vid. also 6. Aug. Confess. xiii. 11. And again, Trin. xv. 39. And S. Basil contr. Eunom. ii. 17.
213 The Second Person in the Holy Trinity is not a quality of attribute or relation, but the One Eternal Substance; not a part of the First Person, but whole or entire God; nor does the generation impair the Father's Substance, which is, antecedently to it, whole and entire God. Thus there are two Persons, in Each Other ineffably, Each being wholly one and the same Divine Substance, yet not being merely separate aspects of the Same, Each being God as absolutely as if there were no other Divine Person but Himself. Such a statement indeed is not only a contradiction in the terms used, but in our ideas, yet not therefore a contradiction in fact; unless indeed any one will say that human words can express in one formula, or human thought embrace in one idea, the unknown and infinite God. Basil. contr. Eun. i. 10. vid. infr. §38, n. 3.
216 dielein, vid. §25, note 3.
220 De Decr. 7, n. 2; De Syn. 3, n. 2; Or. i. 8.
221 He here makes the test of the truth of explicit doctrinal statements to lie in their not shocking, or their answering to the religious sense of the Christian.
222 Vid. supr. de Decr. 2. n. 6. Tertullian de Carn. Christ. 17. S, Leo, as Athan. makes `seed' in the parable apply peculiarly to faith in distinction to obedience. Serm. 69. 5 init.
223 periergazontai. This can scarcely be, as Newman suggests, an error of the press for periepxontai. The Latin translates 'circumire coeperunt.
227 o thj alhqeiaj logoj elegcei. This and the like are usual forms of speech with Athan. and others. In some instances the words alhqeia, logoj, &c., are almost synonymous with the Regula Fidei; vid. parathn alhqeian, infr. 36. and Origen de Princ. Praef. 1. and 2.
229 For this contrast between the Divine Word and the human which is Its shadow, vid. also Orat. iv. 1. circ. fin. Iren. Haer. ii. 13. n. 8. Origen. in Joan. i. p. 25. e. Euseb Demonstr v. 5. P. 230. Cyril, Cat. xi. 10. Basil, Hom. xvi. 3. Nyssen contr. Eunom. xii p. 350. Orat. Cat. i. p. 478. Damasc. F. O. i. 6. August. in Psalm xliv. 5.
232 De Syn. 24, n. 9; infr. 26. note
236 Eusebius has some forcible remarks on this subject. As, he says, we do not know how God can create out of nothing, so we are utterly ignorant of the Divine Generation. It is written, He who believes, not he who knows, has eternal life. The sun's radiance itself is but an earthly image, and gives us no true idea of that which is above all images. Eccl. Theol. i. 12. So has S. Greg. Naz. Orat. 29. 8. vid. also Hippol. in Noet. 16. Cyril, Cat. xi. 11. and 19. and Origen, according to Mosheim, Ante Const. p 619. And instances in Petav. de Trin. v. 6 §2. and 3.
237 2 Ct. August. Ep. 43. init. vid. also de Bapt. contr. Don. iv. 23.
239 Vid. supr. 35. Orat. iv. 1. also presently, `He is likeness and image of the sole and true God, being Himself also,' 49. monoj en monw, Orat. iii. 21. oloj olou eikwn. Serap. i. 16, a. `The Offspring of the Ingenerate,' says S. Hilary, `is One from One, True from True, Living from Living, Perfect from Perfect, Power of Power, Wisdom of Wisdom, Glory of Glory.' de Trin. ii. 8. teleioj teleion gegennhken, pneuma pneuma. Epiph. Haer. p. 495. 'As Light from Light, and Life from Life, and Good from Good; so from Eternal Eternal. Nyss. contr. Eunom. i. p. 164. App.
240 polloi logoi, vid. de Decr. 16, n. 4. infr. 39 init. and oud ek pollwn eij, Sent. D. 25. a. also Ep. Aeg. 14. c. Origen in Joan. tom. ii. 3. Euseb. Demonstr. v. 5. p. 229 fin. contr. Marc. p. 4 fin. contr. Sabell. init. August. in Joan. Tract. i. 8. also vid. Philo's use of logoi for Angels as commented on by Burton, Bampt. Lect. p. 556. The heathens called Mercury by the name of logoj. vid. Benedictine note f. in Justin, Ap. i. 21.
241 This was the point in which Arians and [Marcellus] agreed, vid infr. Orat. iv. init. also §§22, 40, and de Decr. 24, n. 9, also Sent D. 25. Ep. Aeg. 14 fin. Epiph. Haer. 72. p. 835. b.
242 That is, they allowed Him to be `really Son,' and argued that He was but 'notionally Word. vid. §19, n. 3.
243 agennhtwj, vid. Euseb. Eccl. Theol. p. 106. d.