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2 Maran (Vit. Bas. xxxvi. 5) remarks that the Acacius heading this list is probably the Acacius who in 375 had invited Basil in the name of the Church of Beroea, and was afterwards famous alike for his episcopate at Beroea and his hostility to St. Chrysostom. cf. Letter ccxx. p. 260.
2 Maran conjectures an allusion to Fronto.
2 The learned and saintly bishop of Salamis in Cyprus. About this time he published his great work against heresy, the Pana/rion, and also travelled to Antioch to reconcile the Apollinarian Vitalis to Paulinus. On the failure of his efforts, and the complicated state of parties at Antioch at this time, cf. Epiphan., lxxvii. 20-23; Jerome. Epp. 57, 58, and Soz., H. E. vi. 25.
4 This Palladius may possibly be identified with the Palladius of Caesarea of Athanasius, Ep. ad Pall . Minge, Pat. xxvi. 1167, and in the Ath. of this series, p. 580.
5 The Ben. note remarks "Cum nonnulli formulae Nicenae aliquid de Incarnatione adderent ad comprimendos Apollinaristas, id Basilius nec examinaverat," etc. I rather understand the present prosufai/nomena to refer to the proposals of Innocent to Palladius.
6 Yet Basil will admit an addition which he holds warranted, in the case of the glorification of the Spirit, and would doubtless have acquisced in the necessity of the additions finally victorious in 451.
7 cf. note on Theodoret in this series, p. 320.
8 In 377 Meletius was in exile, and Paulinus the bishop of the "old Catholics," or Eustathians (Soc., H. E. iv. 2, v. 5) opposing Vitalius, who was consecrated to the episcopate by Apollinaris. on the confusing resulting from these three nominally orthodox claimants, vide Jerome's Letter xvi. in this series, p. 20.
10 From Magusa in Arabia, cf. Plin., Nat. Hist. vi. 32.
11 With the statements of Basil may be compared those of Bardesanes in Eusebius. Praep. Evan. vi. 275 and of Epiphanius in his Exp. Cathol. Fid.
2 Bishop of Antioch in Pisidia. Soc. vii. 36; Theod. v. 8.
10 Gen. iv. 11, 12, 14, 15, LXX.
24 The Ben. note strongly objects to this slur upon the constancy of the faith of the Blessed Virgin, and is sure that St. Basil's error will not be thus corrected without his own concurrence. It supposes this interpretation of the passage in question to be derived from Origen, Hom. xxviii. In Lucam, and refers to a list of commentators who have followed him in Petavius, De Incar. xiv. 1.
1 This letter is placed in 377. Fessler styles it "celebrima." The Benedictine heading is "Cum scripsissent Basilio Sozopolitani nonnullos carnem coelestem Christo offingere et affectus humanos in ipsam divinitatem conferre; brevitar hunc errorem refellit; ac demonstrat hihil nobis prodesse passiones Christi si non eadem ac nos carnem habuit. Quod spectat ad affectus humanos, probat naturales a Christo assumptos fuisse, vitiosos vero nequaquam."
2 Sozopolis, or Suzupolis, in Pisidia (cf. Evagrius, Hist. Ecc. iii. 33), has been supposed to be the ancient name of Souzon, S. of Aglasoun, where ruins still exist. On its connexion with Apollonia. cf. Hist. Geog. A.M. p. 400.
4 Here the Ben. Ed. call attention to the fact that S. Basil may by this word indicate the appearance of the Son to the patriarch's before the Birth from the Virgin, and compares a similar statement in his Book Cont. Eunom. II.. as well as the words of Clemens Alex. in the work Quis Dives Salvandus, n. 8, in which the Son is described as a'po\ gene/sewj me/xri tou shmei/ou th\n a'nqrwpo/thta diatre/xwn.
6 krataia= with the ed. Par. seems to make better sense than krufai/a, which has better authority.
8 Autrwth/j. cf. Acts vii. 35, where R.V. gives redeemer as marginal rendering. Autrwth/j = prayer of the lu/tpou, which is the means of release (lu/w). The word is used of Moses in the Acts in a looser sense than here of the Saviour.
9 On the use of "dogma" for heretical opinion, cf. De Sp. S. note on § 66.