211 Ps. cvi. 2.

212 Matt. xiv. 15, etc., Mark vi. 35, etc., Luke ix. 9, etc., John vi. 5, etc.

213 John xi. 43.

214 Matt. vii. 24; John vi. 19.

215 This and another fragment in the Catena on St. John xix. 443, is all that survives of the works of Antiochus of Ptolemais, an eloquent opponent of Chrysostom at Constantinople, and like him, said to have a "mouth of gold."

216 Hilary of Poictiers, _a.d. 368. The treatise quoted is known as "de Trinitate," and "contra Arianos," as well as "de Fide." The Greek of Theodoret differs considerably from the Latin. Of the first extract the original is nescit plane vitam suam nescit qui Christum Jesum ut verum Deum ita et verum hominem ignorat. Et ejusdem periculi res est, Christum Fesum vel Spiritum Deum, vel carnem nostri corporis denegare. Omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram patre meo qui est in coelis. Qui autem negaverit me coram hominibus, negabo et ego eum coram patre meo, qui est in coelis. Haec Verbum caro factum loquebatur, et homo Jesus Christus dominus majestatis docebat; Mediator ipse in se ad salutem Ecclesiae constitutus et illo ipso inter Deum et homines mediatoris sacramento utrumque unus existeus, dum ipse ex unitis in idipsum naturis naturae utriusque res eadem est; ita tamen, ut neutro careret in utroque, ne forte Deus esse homo nascendo desineret, et homo rursus Deus manendo non esset. Haec itaque humanae beatitudinis fides vera est, Deum et hominem praedicare, Verbum et carnem confiteri: neque Deum nescire quod homo sit, neque carnem ignorare quod Verbum sit.

217 Matt. x. 32, Matt. x. 33.

218 Natus igitur unigenitus Deus ex Virgine homo, el secundum plenitudinem temporum in semetipso provecturus in Deum hominem hunc per omnia evangelici sermonis modum tenuit, ut se filium Dei credi doceret, et hominis filium praedicari admoneret: locutus et gerens homo universa quae Dei sunt, loquens deinde et gerens Deus universa quae hominis sunit; ita tamen, ut ipso illo utriusque generis sermone numquam nisi cum significatione et hominis locutus et Dei sit; uno tamen Deo patre semper ostenso, et se in natura unius Dei per nativitatis veritatem professo: nec tamen se Deo patri non et filii honore et hominis conditione subdente: cum et nativitas omnis se referat ad auctorem, et caro se universa secundum Deum profiteatur infirmam. Hinc itaque fallendi simplices atque ignorantes haereticis occasio est, ut quae ab eo secundum hominem dicta sunt, dicta esse secundum naturae divinae infirmitatem mentiantur: et quia unus atque idem est loquens omnia quae loquitur de se ipso omnia eum locutum esse contendant.

Nec sane negamus, totum illum qui ejus manet, naturae suae esse sermonem. Sed si Jesus Christus et homo et Deus est; et neque cum homo, tum primum Deus: neque cum homo, tang non etiam et Deus; neque post hominem in Deo non totus homo totus Deus; unum atque idem necesse est dictorum ejus sacramentum esse, quod generis. Et cum in eo secundum tempus discernis hominem a Deo, Dei tamen atque hominis discerne sermonem. Et cum Deum atque hominem in tempore confiteberis, Dei atque hominis in tempore dicta dijudica. Cum vero ex homine et Deo rursus totius hominis, totius etiam Dei tempus intelligis, si quid illud ad demonstrationem ejus temporis dictum est, tempori coaptato quae dicta sunt: ut cum aliud sit ante hominem Deus, aliud sit homo et Deus, aliud sit post hominem et Deum totus homo totus Deus; non confundas temporibus; et generibus dispensationis sacramentum, cum pro qualitate generum ac naturarum, alium ei in sacramento hominis necesse est sermonem fuisse non nato, alium adhuc morituro, alium jam aeterno. Nostri igitur causa haec omnia Jesus Christus manens et corporis nostri homo natus secundum consuetudinem naturoe nostroe locutus est, non tamen omittens naturoe suae esse quod Deus est. Nam tametsi in partu ac passione ac morte naturoe nostroe rem peregit, res tamen ipsas omnes virtute naturoe suoe gessit.

219 Phil. ii. 7.

220 Tract 78.

221 cf. p. 36. Here upostasij = person.

222 Severianus, like Antiochus of Ptolemais, was moved to leave his remote diocese (Gabala is now Gibili, not far south of Latakia) to try his fortunes as a popular preacher at Constantinople: There he met with success, and was kindly treated by Chrysostom, but he turned against his friend, and was a prime agent in the plots against him. The date of his death is unknown.

223 Cf. p. 154, note. Atticus was a determined opponent of heresy as well as of Chrysostom.

224 Ep. iv. Ed. Aub. V. ii. 23.

225 id. vi. 157.

226 The word in the text is the famous qeotokoj, the watchword of the Nestorian controversy. It may be doubtful whether either the English "Mother of God" or the Latin "Deipara" exactly represents the idea intended to be expressed by the subtler Greek. Even Nestorius did not object to the Qeotokoj when rightly understood. The explanation of the symbolum drawn up by Theodoret himself at Ephesus for presentation to the Emperor is "'Ena xriston, ena uion, ena kurion omologoumen. kata tauthn: thj asugxutou enwsewj ennoian omologoumen thn agian, parqenon qeotokon, dia to ton qeon logon sapkwqhnai kai enanqrwphsai kai ec authj thj sullhyewj enwsai eautw ton ec authj lhfqenta /aon." The great point sought to be asserted was, the union of the two Natures. Gregory of Nazianzus (li. 738) says #Ei tij ou qeotokon thn Marian upolambanei xwrij esti thj Qeothtoj.

227 Here Cyril adopts the terms of the document given in the preceding note.

228 asugxutwj kai adiairetwj. These adverbs recall the famous words of Hooker. Ecc. Pol. v. 54. 10.

"There are but four things which concur to make complete the whole state of our Lord Jesus Christ: his Deity, his manhood, the conjunction of both, and the distinction of the one from the other being joined in one. Four principal heresies there are which have in those things withstood the truth: Arians, by bending themselves against the Deity of Christ; Apollinarians, by maiming and misinterpreting that which belongeth to his human nature; Nestorians, by rending Christ asunder, and dividing him into two persons; the followers of Eutyches, by confounding in his person those natures which they should distinguish. Against these there have been four most famous ancient general councils: the council of Nice to define against Arians; against Apollinarians the Council of Constantinople; the councilor Ephesus against Nestorians; against Eutychians the Chalcedon Council. In four words, alhqwj, telewj, adiairetwj, asugxutwj, truly, perfectly, indivisibly, distinctly; the first applied to his being God, and the second to his being Man, the third to his being of both One, and the fourth to his continuing in that one Both: we may fully by way of Abridgement comprise whatsoever antiquity hath at large handled either in declaration of Christian belief, or in refutation of the foresaid heresies. Within the compass of which four heads, I may truly affirm, that all heresies which touch but the person of Jesus Christ, whether they have risen in these later days, or in any age heretofore, may be with great facility brought to confine themselves."

229 Hebrews ii. 14.

230 John i. 14.

231 John v. 19.

232 Ps. cx. 1.

233 Acts ii. 34.

234 Dan. vii. 10.

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