143 Proverbs viii. 22. Sept.

144 Romans viii. 29.

145 The original here is corrupt.

146 xarakthr cf. Heb. i. 3. I have used the equivalent given in A. V. for the Greek word of the text meaning literally stamp or impression, as on coin or seal, and to xact representation.

147 Phil. iii. 20, Phil. iii. 21.

148 Gal. iv. 4.

149 Luke ii. 22, Luke ii. 24.

150 Oratio Secunda contra Arianos. Ben. Ed. I. 1. 538.

151 Ps. cx. 1.

152 Jerem. xxiii. 24.

153 I. Cor. xi. 24.

154 Matt. xxvi. 28; Mark xiv. 24.

155 Acts ii. 22.

156 Phil. ii. 9.

157 John vii. 39.

158 Luke i. 38.

159 John ii. 19.

160 Luke xxiv. 39.

161 De incarnat. sacram. Chap. 6.

162 John x. 30.

163 De Fide ii. Chap. 9.

164 Chap. 7.

165 I. Cor. ii. 8.

166 John iii. 13.

167 Id. Chap. 9.

168 I. Cor. ii. 4.

169 De Incarn. Sac. 6.

170 De incarn. sacram. Chap. 4.

171 "Offeras transfigurandum altaribus." The Benedictine Editors, by a curious anachronism, see here a reference to transubstantiation. But metapoihsij, the word translated "transformation" implies no more than the being made to undergo a change, which may be a change in dignity without involving a change of substance. cf. pp. 200 and 201, where Orthodoxus distinctly asserts that the substance remains un changed. Transubstantiation, definitely declared an article of faith in 1215, seems to have been first taught early in the 9th c. Vide Bp. Harold Browne on Art. xxviii.

172 Gen. iv. 7. Sept.

173 Id. Chap. 6.

174 Luke 1. 35. The Latin of the Benedictine edition of Ambrose is:-

Desinant ergo dicere naturam Verbi in Corporis naturam esse mutatam; ne pari interpretatione videatur natura Verbi in contagium mutata peccati. Aliud est enim quod assumpsit, et aliud quod assumptum est. Virtus venit in Virginem, sicut et Angelus ad eam dixit "quia Virtus Altissimi obumbrabit te." Sed natum est corpus ex Virgine; et ideo coelestis quidem descensio, sed humana conceptio est. Non ergo eadem carnis potuit esse divinitatisque natura.

175 In the Greek text the last sentence is unintelligible and apparently corrupt. The translation follows the Latin text from which the version in the citation of Theodoret varies in important particulars. The Greek text of the quotation runs:-

Pausasqwsan toinon oi legontej wj h tou Logou fusij eij sarkoj metabeblhtai fusin: ina mh doch metablhqeisa kata thn authn ermhneian gegenhsqai kai h tou Logou fusij toij tou qwmatoj paqhmasi sumfqoroj. #Eteron gar esti to proslabon kai eteron esti to proslhfqen. Dunamij hlqen epi thn parqenon, wj o aggeloj proj authn legei oti Dunamij uyistou episkiasei soi: all ek tou swmatoj hn thj Parqenou to texqen: kai dia touto Qeia men h katabasij h de sullhyij anqrwpinh: ouk auth oun hdunato tou te swmatoj pneuma kai thj qeothtoj fusij.

176 Cf. Phil. ii. 16.

177 The passage quoted is not in the 43rd discourse de nova dominica but in the 40th on Holy Baptism.

178 Acts i. 11.

179 Zechariah xii. 10.

180 II. Cor. iv. 16.

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