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28 The flesh, without ceasin to be truly flesh, is represented as becoming divine like the Word. That is, the humanity becomes so endowed with power, and knowledge, and hoiness through the unction of the Holy Ghost that its natural properties are "deified." These and similar phrases are freely used byt the Fathers of the fourth century, and may be compared with John I. 14, and 2 Pet. I. 4.
29 Passibility may not be affirmed of the dive nature of Christ which is incapable of any change or limitation within itself. At the same time the Word may be said to have suffered inasmuch as the suffering affected the flesh which He assummed. This subject was afterwards, carefullly developed by St. John of Damascus , III. 4. In c 79, Hilary criticises the Arian statement that the Son "jointly suffered," a word which meant that the divine nature of the Son shared in the sufferings which were endured by His jumanity. this phrase, like the statement of Arius that the Logos was "capable of change" implied that the Son only possessed a secondary divinity.
37 Eleusius is criticised by Socrates II. 40, for disliking any attempt at a repudiation of the "Dedication" creed of 341, although the "Dedication" creed was little better than a repudiation of the Nicene creed. He was, in fact, a semi-Arian. But his vigorous opposition to the extreme form of Arianism and the hopefulness with which Hilary always regarded the semi-Arians, here invest him with a reputation for the "true knowledge of God." In 381 he refused to accept the Nicene creed or take part in the Council of Constantinople.
44 Propricias, or sharing one's own. the word proprietas is not here used in a technical sense. In its technical sense proprietas or signifies the special property of each Person on the Godhead, and the owrd is used to secure the distinctions of the three Persons and exclude any Sabellian misunderstanding.
48 Impiare se is used by Plautus, Rua. 1, 3, 8, in the sense of . the sentence probably refers to the misuse of the word by Paul of Samosata.