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110 poo\j tou\j a0qewta/touj poluqe/ouj.
111 Fragments of a second epistle of Dionysius, Bishop of Alexandria, or of the treatise which was inscribed the "Elenchus et Apologia." [A former epistle was written when Dionysius (of Rome) was a presbyter.]
112 And in what follows (says Athanasius) he professes that Christ is always, as being the Word, and the Wisdom, and the Power.
117 From Athan., Ep. de decret. Nic. Syn., 4. 18. [See remarks on inevitable discrepancies of language and figurative illustrations at this formative period, vol. iv. p. 223.]
118 Ex Athan., Ep. de decret. Nic. Syn., 4. 17.
120 Rom. ii. 13; Jas. iv. 12. The Greek word poihth/j meaning either maker or doer, causes the ambiguity here and below.
122 Athanasius adds (ut supra, 4. 21), that Dionysius gave various replies to those that blamed him for saying that God is the Maker of Christ, whereby he cleared himself.
123 John i. 1. [For r9hma, see vol. ii. p. 15, this series.
124 Ex Athan., Ep. de decret. Nic. Syn., 4. 25. [P. 94, notes 1, 2, infra]
125 John i. 1. [For r9hma, see vol. ii. p. 15, this series.
127 Ex Athan., Ep. de decret. Nic. Syn., 4. 18.
128 Ex Athan., Ep. de decret. Nic. Syn., 4. 25. [P. 94, notes 1, 2, infra]
130 Emanant. [P. 49, supra, and vol. iii. p. 299, this series.]
131 Sermonem [So Tertullian, Sermo, vol. iii. p. 299, note 19.]
132 Ex Basilio, lib. de Spir. Sancto, chap. 29.
133 Ibid. cap. penult., p. 61.
134 Of the work itself Athanasius thus speaks: Finally, Dionysius complains that his accusers do not quote his opinions in their integrity, but mutilated, and that they do not speak out of a good conscience, but for evil inclination; and he says that they are like those who cavilled at the epistles of the blessed apostle. Certainly he meets the individual words of his accusers, and gives a solution to all their arguments; and as in those earlier writings of his he confuted Sabellius most evidently, so in these later ones he entirely declares his own pious faith. [Conf. Hermas, vol. iii. p. 15, note 7,with note 2, supra.]
135 Containing explanations which were given as answers to questions proposed by that bishop on various topics, and which have been received as canons. [The Scholium, p. 79, is transposed from here.]
136 a\ponhstizesqai dei=. Gentianus Hervetus renders this by jejunandus sit dies Paschae; and thus he translates the word by jejunare, "to fast," wherever it occurs, whereas it rather means always, jejunium solvere, it "to have done fasting." In this sense the word is used in the Apostolic Constitutions repeatedly: see book v. chap. 12, 18, etc. It occurs in the same sense in the 89th Canon of the Concilium Trullanum. The usage must evidently be the same here: so that it does not mean, What is the proper hour for fasting on the day of Pentecost? but, What is the hour at which the ante-paschal fast ought to be terminated-whether on the evening preceding the paschal festival itself, or at cockcrowing, or at another time?-Gall. See also the very full article in Suicer, s.v.
137 I give the beginning of this epistle of Dionysius of Alexandria also as it is found in not a few manuscripts, viz. e0pesteila/j moi...th= tou= pa/sxa perilusei,-the common reading being, th\n tou= pasxa h9me/ran. And the perilusij tou= pa/sxa denotes the close of the paschal fast, as Eusebius (Hist. Eccles. v. 23) uses the phrase ta\j tw=n a0sitiw=n e0piluseij,-the verbs perilu/ein, apolu/ein, e\pilu/ein, katalu/ein, being often used in this sense.-Cotelerius on the Apostolic Constitutions, v. 15.
139 [Note this and the Nicene decision which made the Alexandrian bishop the authority concerning the paschal annually, vol. ii. Elucidation II. p. 343.]
141 kata\ kairou\j e\nhllagme/nouj.
144 th|= e0pifwskou/sh|= mia=| Sabba/twn.
145 th= e\pifwskou/sh| ei0j mi/an Sabba/twn.
151 para/ tou=to...proelhluq/ei.
152 Luke xxiii. 56, xxiv. 1, 2.
154 prou>\pofainome/nhn au0th/n e0wqinh\n e0mfanizei..
156 pro\ nukto/j e@gguj h@dh mesou/shj a0nie/ntaj.
157 w9j par' o0ligon prokatalu/ontaj to\n dromon.
158 [1 Tim. iv. 8. Mark the moderation of our author in contrast with superstition. But in our days the peril is one of an opposite kind. Contrast St. Paul, 2 Cor. xi. 27.]