79 Acts viii. 36.

80 1 Sam. xvi. 7.

81 1 Kgs. x. 1.

82 Matt. xii. 42.

83 Isa. lv. 1.

84 Acts xx. 35.

85 John iv. 7.

86 Isa. xxxii. 20.

87 Joel iii. 18; The Hebrew word rendered "rushes" by the LXX is in our Hebrew text Shittim - acacia trees.

88 Exod. xii. 22.

89 i.e. when there is no danger.

90 Luke iii. 23.

91 "All the City was moved." A.V., lit. "shaken as by earthquake."

92 Matt. xxi. 10.

93 i.e., the reasons why He was not baptized till He was thirty.

94 Here is an indication that the Forty Days of Lent were a well known observance in S. Gregory's time. At the Council of Nicaea this period was taken for granted. The Great Fast of the Eastern Church begins on the Monday after the Sunday corresponding to our Quinquagesima, and the Fast is kept to some extent even on Sunday.

95 Note the rule of Fasting Communion here recognized as universal.

96 Luke xvi. 19 sq.

97 Note that this allusion implies that Communion in both Kinds was given separately, as in the Anglican Church, not by intinction, as in the present Orthodox Eastern Church.

98 John i. 11.

99 Luke xix. 1 sq.

100 Galat. iii. 27.

101 Matt. xviii. 23, &c.

102 Ps. xxxii. 1.

103 Luke xiii. 11, which S. Gregory has apparently mixed with a recollection of Matt. xv. 21.

104 Matt. ix. 20.

105 John v. 1, &c.

106 Ib. v. 14.

107 John xi. 43.

108 Mark v. 3.

109 Ps. lxxviii. 9.

110 Eccles. xii. 14.

111 Luke xvii. 12, &c.

112 Ib. vi. 6.

113 Ps. cxii. 9.

114 1 Kgs. xvii. 8, &c.

115 Mark vii. 32.

116 Ps. lviii. 4, 5.

117 Ib. xiii. 3.

118 Ib. xxxvi. 9.

119 Matt. xiii. 25.

120 Ps. lxxxiv. 6. So LXX. and Vulgate. Various interpretations are given of these Steps, but they differ only by indicating different virtues and good works as especially intended, and may well be summed up under the three heads of the purgative, illuminative, and unitive ways of salvation. A man can set in his heart such a "going up" by the co-operation of grace and free will - Neale & Littledale in Pss..

121 Luke xi. 24.

122 Mark. v. 13.

123 Ps. xcvii. 11.

124 Prov. xiii. 9.

125 Ps. lxxvi. 4.

126 Ib. xliii. 3.

127 Ib. iv. 7.

128 Isa. l. 11.

129 Luke xii. 49.

130 Anagoge is one of the three methods of mystical interpretation, according to the distich,

Quid speres anagoge: Quid agas tropologia.

131 cf. Isa. xlvii. 14. lxx..

132 Gen. xix. 24.

133 Ps. xi. 6.

134 Matt. xxv.41.

135 Ps. xcvii. 3.

136 Mark ix. 44, &c.

137 i.e. To view the Fire there spoken of as Temporal punishment, with a purpose of correcting and reforming the sinner. This is not S. Gregory's own view of the meaning of the passage, though he admits it to be tenable.

138 Isa. xvi. 3.

139 A strange paraphrase of the last clause of Ps. cxxxix. 11, in the LXX.., "And I said, then the darkness shall swallow me, and night is enlightenment in my luxury."

140 Thus LXX. in Hosea x. 12, where we read "Break up your fallow ground."

141 Matt. v. 14.

142 Phil. ii. 15, 16.

143 Jer. xlii. 16.

144 Rom xiii. 13.

145 Prov. iv. 25.

146 Matt. vii. 2.

147 Ps. lxxxv. 8.

148 Ib. cxliii. 8.

149 Ib. li. 8.

150 Ib. lvii. 4; lii. 2.

151 Ib. x. 7.

152 1 Cor. ii. 7.

153 Acts ii. 3.

154 Isa. iii. 34.

155 Cant. i. 3.

156 John xx. 28.

157 Quia gula est parens immundiatiae et luxuriae

158 Ps. xxxiv. 8.

159 Ps. cxix. 103.

160 Ephes iv. 16.

161 1 Tim. ii. 8.

162 Ps. ii. 12.

163 Hag. i. 1.

164 Mal. i. 1 sq.; Prov. i. 16.


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