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10 De se dicentem (Petschenig): Gazaeus reads descendentem.
13 Tanti mysterii sacramentum.
19 See Hooker as above (V. liii. 4) "When the Apostle saith the Jews that they crucified the Lord of Glory, and when the Son of man being on earth affirmeth that the Son of man was in heaven at the same instant, there is in these two speeches that mutual circulation before mentioned. In the one, there is attributed to God or the Lord of Glory death, whereof Divine nature is not capable; in the other ubiquity unto man which human nature admitteth not. Therefore by the Lord of Glory we must needs understand the whole person of Christ, who being Lord of Glory, was indeed crucified, but not in that nature for which he is termed the Lord of Glory. In like manner by the Son of man the whole person of Christ must necessarily be meant, who being man upon earth, filled heaven with his glorious presence, but not according to that nature for which the title of man is given Him."
20 Ne necesse sit (Petschenig).
25 The passage comes not from Jeremiah, but from Baruch (iii 36-38). It is also quoted as from Jeremiah by Augustine (c. Faustinxii. c. 43): and in the LXX. version the book of Baruch is placed among the works of Jeremiah e.g. In both the Vatican and Alexandrine mss. they stand in the following order: (1) Jeremiah (2) Baruch (3) Lamentations, (4) the Epistle of Jeremy (Baruch c. vi. in A.V.). The passage which Cassian here quotes is constantly appealed to by both Greek and Latin Fathers, as a prophecy of the Incarnation. See e.g. S. Augustine (l.c.) S. Chrysost. "Ecloga" Hom. xxxiv. Rufinus in. Symb. § 5.
44 See above Book 1. cc. ii. iii.
1 See below Book c. xiv. For the the error of Pelagianism cf. a striking article on "Theodore of Mopsuestia and Modern Thought" in the Church Quarterly Review, vol. i. See esp. p 135; where, speaking of Pelagianism, the writer says: "As the hypostatic union was denied lest it should derogate from the ethical completeness of Christ, so the efficacious working of grace must be explained away lest it should derogate from the moral dignity of Christians. The divine and human elements must be kept as jealously apart in the moral life of the members as in the person of the Head of the Church. In the ultimate analysis it must be proved that the initial movement in every good action came from the human will itself though when this was allowed, the grace of God might receive, by an exact process of assessment, its due share of credit for the result."
8 Idem credendus in corpore qui creditur in majestate, quia nasciturus in carne non divisionem, etc., (Petschenig): Gazaeus reads Idem credendus in majestate quia nasciturus in carne. Non divisionem, etc.