Church Fathers: Post-Nicene Fathers Vol 03: 23.01.24 The Immutable Part 2

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Church Fathers: Post-Nicene Fathers Vol 03: 23.01.24 The Immutable Part 2



TOPIC: Post-Nicene Fathers Vol 03 (Other Topics in this Collection)
SUBJECT: 23.01.24 The Immutable Part 2

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Orth.-The divine apostle himself clearly teaches in the very passage, for after a few words he says: "Wherefore, when He cometh into the world, He saith, sacrifice and offering thou wouldst not, but a body hast thou prepared me."hyperlink He does not say "into a body hast thou changed," but "a body hast thou prepared," and he shows plainly that the formation of the body was wrought by the Spirit in accordance with the utterance of the gospel, "Fear not to take unto thee Mary thy wife; for that which is generated in her is of the Holy Ghost."hyperlink

Eran.-The virgin then gave birth only to a body?

Orth.-It appears that you do not even understand the composition of words, much less their meaning, for he is teaching Joseph the manner, not of the generation, but of the conception. For he does not say that which is generated of her, i.e. made, or formed, is of the Holy Ghost. Joseph, ignorant of the mystery, was suspicions of adultery; he was therefore plainly taught the formation by the Spirit. It is this which He signified through the prophet when He said "A body hast thou prepared me"hyperlink for the divine Apostle being full of the Spirit interpreted the prediction. If then the offering of gifts is the special function of priests and Christ in His humanity was called priest and offered no other sacrifice savehyperlink His own body, then the Lord Christ had a body.

Eran.-This even I have repeatedly affirmed, and I do not say that the divine Word appeared without a body. What I maintain is not that He took a body but that He was made flesh.

Orth.-So far as I see our contest lies with the supporters of Valentinus, of Marcion, and of Manes; but even they never had the hardihood to say that the immutable nature underwent mutation into flesh.

Eran.-Reviling is unchristian.

Orth.-We do not revile, but we are fighting for truth, and we are vexed at your arguing about the indisputable as though it could be disputed. However, I will endeavour to put an end to your ungracious contention. Answer now; do you remember the promises which God made to David?

Eran.-Which?

Orth.-Those which the prophet inserted in the 88th Psalm.

Eran.-I know that many promises were made to David. Which are yon enquiring about now?

Orth.-Those which refer to the Lord Christ.

Eran.-Recall the utterances yourself, for you promised to adduce your proofs.

Orth.-Listen now how the prophet praises God at the very beginning of the Psalm. He saw with his prophetic eyes the future iniquity of his people, and the captivity that was in consequence foredoomed; yet he praised his own Lord for unfailing promises. "I will sing," he says, "of the mercies of the Lord forever, with my mouth will I make known Thy faithfulness to all generations, for thou hast said, Mercy shall be built up for ever, Thy faithfulness shalt Thou establish in the very heavens."hyperlink

Through all this the prophet teaches that the promise was made by God on account of lovingkindness, and that the promise is faithful. Then he goes on to say what He promised, and to whom, introducing God Himself as the speaker. ("I have made a covenant with my chosen."hyperlink ) It is the Patriarchs that He called chosen; then He goes on "I have sworn unto David my servant,"hyperlink and He states concerning what He swore, "Thy seed will I establish for ever, and build up thy throne to all generations."hyperlink

Now whom do you suppose to be called the seed of David?

Eran.-The promise was made about Solomon.

Orth.-Then he made his covenant with the Patriarchs about Solomon, for before what was said about David he mentioned the promises made to the Patriarchs "I have made a covenant with my chosen," and He promised the Patriarchs that in their seed He would bless all nations. Kindly point out how the nations were blessed through Solomon

Eran.-Then God fulfilled this promise, not by means of Solomon, but of our Saviour.

Orth.-So then our Lord Christ gave the fulfilment to the promises made to David.

Eran.-I hold that these promises were made by God, either about Solomon, or about Zerubbabel.

Orth.-Just now you used the arguments of Marcion and Valentinus and of Manes. Now you have gone over to the directly opposite faction, and are advocating the impudence of the Jews. This is just like all those who turn out of a straight road; they err and stray first one way and then another, wandering in a wilderness.

Eran.-Revilers are excluded by the Apostle from the kingdom.hyperlink

Orth.-Yes, if their revilings are vain. Sometimes the divine Apostle himself opportunely uses this mode of speech. He calls the Galatians "foolish,"hyperlink and of others he says "men of corrupt minds, reprobate concerning the faith,"hyperlink and again of another set, "Whose God is their belly, whose glory is in their shame,"hyperlink and so forth.

Eran.-What occasion did I give you for reviling?

Orth.-Do you really not think that the willing advocacy of the declared enemies of the truth furnishes the pious with very reasonable ground of indignation?

Eran.-And what enemies of the truth have I patronized?

Orth.-Now, Jews.

Eran.-How so?

Orth.-Jews connect prophecies of this kind with Solomon and Zerubbabel, in order to exhibit the groundlessness of the Christian position; but the mere words are quite enough to convict them of their iniquity, for it is written "I will establish my throne for ever."hyperlink Now not only Solomon and Zerubbabel, to whom such prophecies are applied by the Jews, have lived out their appointed time, and reached the end of life, but the whole race of David has become extinct; for who ever heard of any one at the present day descended from the root of David?

Eran.-But are not, then, those who are called Patriarchs of the Jews of the family of David?

Orth.-Certainly not.

Eran.-Whence, then, are they sprung?

Orth.-From the foreigner Herod, who, on his father's side, was an Ascalonite, and on his mother's an Idumaean;hyperlink but they, too, have all disappeared, and many years have gone by since their sovereignty came to an end. But our Lord God promised not only to maintain the seed of David for ever, but to establish his kingdom undestroyed; for He said, "I will build up my throne to all generations."

But we see that his race is gone, and his kingdom come to an end. Yet though we see this, we know that the God of the Universe is true.

Eran.-That God is true is plain.

Orth.-If, then, God is true, as in truth He is, and promised David that He would establish His race for ever, and keep his kingdom through all time, and if neither race nor kingdom are to be seen, for both have come to an end, how can we convince our opponents that God is true?

Eran.-I suppose, then, the prophecy really points to the Lord Christ.

Orth.-If, then, you confess this, let us investigate together a passage in the middle of the Psalm; we shall then more clearly see what the prophecy means.

Eran.-Lead on; I will religiously follow in your footsteps.

Orth.-After making many promises about this seed that it should be Lord both by sea and landhyperlink and higher than the kings of the earth and be called the first begotten of God,hyperlink and should boldly call God, Fatherhyperlink God also added this, "My mercy will I keep for him for evermore and my covenant shall stand fast with him. His seed also will I make to endure for ever and his throne as the days of heaven."hyperlink

Eran.-The promise goes beyond the bounds of human nature, for both the life and the honour are indestructible and eternal. But men endure but for a season; their nature is short lived and their kingdom even during its lifetime undergoes many and various vicissitudes, so that truly the greatness of the prophecy befits none but the Saviour Christ.

Orth.-Go on then to what follows and your opinion upon this point will be in every way confirmed, for again saith the God of the universe, "Once have I sworn by my holiness, if I lie unto David, his seed shall endure for ever and his throne as the sun before me. It shall be established for ever as the moon."hyperlink

Then, pointing out the truth of the promise He adds, "And the witness is faithful in heaven."

Eran.-We must believe without doubt in the promises given by the faithful witness, for, if we are wont to believe men who have promised to speak the truth even if they do not confirm their words with an oath, who can be so mad as to disbelieve the Creator of the Universe, when He adds an oath to his words? For He who forbids others to swear confirmed the immutability of his counsel by an oath,hyperlink "that by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us."hyperlink

Orth.-If then the promise is irrefragable, and among the Jews there is now neither family nor kingdom of the prophet David to be seen, let us believe that our Lord Jesus Christ is plainly called seed of David in His humanity, for of Him the life and the kingdom are both alike eternal.

Eran.-We have no doubt; and this I own to be the truth.

Orth.-These proofs then are sufficient to show clearly the manhood which our Lord and Saviour took of David's seed. But to remove all possibility of doubt by the witness of the majority, let us hear how God makes mention of the promises given to David through the voice of the prophet Isaiah. "I will make," he says, "an everlasting covenant with you," and, signifying the law-giver, he adds, "even the sure mercies of David."hyperlink

Since He made this promise to David, and spoke through Esaias, He will assuredly bring the promise to pass. And what follows after the prophecy is in harmony with what I say, for he saith "Behold I have given him for a witness to the people, a leader and commander to the people. Behold nations that know thee not shall call upon thee, and peoples that understand thee not shall run unto thee."hyperlink Now this fits in with none that are sprung from David, for who of David's descendants, as Esaias says, was made a ruler of nations? And what nations in their prayers ever called on David's descendants as God?

Eran.-About what is perfectly clear it is unbecoming to dispute, and this plainly refers to the Lord Christ.

Orth.-Then let us pass on to another prophetic testimony and let us hear the same prophet saying "There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots."hyperlink

Eran.-I think this prophecy was delivered about Zerubbabel.

Orth.-If yon hear what follows, you will not remain in your opinion. The Jews have never so understood this prediction, for the prophet goes on, "and the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord."hyperlink This would never be attributed by any one to a mere man, for even to the very holy the gifts of the Spirit are given by division, as the divine apostle witnesses when he says, "To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit,"hyperlink and so on. The prophet describes Him who sprang from the root of Jesse as possessing all the powers of the spirit.

Eran.-To gainsay this were sheer folly.

Orth.-Now hear what follows. You will see some things that transcend human nature, he goes on. "He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears, but with righteousness shall He judge the poor, and reprove with equity the mightyhyperlink of the earth, and He shall smite the earth with the word of His mouth, and with the breath of His lips shall he slay the wicked."hyperlink Now of these predictions some are human and some divine. Justice, truth, equity, and rectitude in giving judgment exhibit virtue in human nature.

Eran.-We have so far clearly learned that the prophet predicts the coming of our Saviour Christ.

Orth.-The sequel will shew you yet more plainly the truth of the interpretation. For he goes on, "The wolf shall dwell with the lamb,"hyperlink and so on, whereby he teaches at once the distinction of modes of life and the harmony of faith; and experience furnishes a proof of the prediction, for they that abound in wealth, they that live in poverty, servants and masters, rulers and ruled, soldiers and citizens and they that wield the sceptre of the world are received in one font, are all taught one doctrine, are all admitted to one mystic table, and each of the believers enjoys an equal share.

Eran.-It is thus shewn that God is spoken of.

Orth.-Not only God but man. So at the very beginning of this prediction he says that a rod shall grow out of the root of Jesse. Then at the conclusion of the prediction he takes up once more the strain with which he began, for he says "There shall be a root of Jesse which shall stand for an ensign of the people, to it shall the Gentiles seek and his rest shall be glorious."hyperlink Now Jesse was the father of David, and the promise with an oath was made to David. The prophet would not have spoken of the Lord Christ as a rod growing out of Jesse if he had only known Him as God. The prediction also foretold the change of the world, for "the earth" he says "shall be full of the knowledge of the Lord as the waters cover the sea."hyperlink

Eran.-I have heard the prophetic utterances. But I was anxious to know clearly if the divine company of the apostles also says that the Lord Christ sprang from the seed of David according to the flesh.

Orth.-You have asked for information which so far from being hard is exceedingly easy to give you. Only listen to the first of the apostles exclaiming "David being a prophet and knowing that God had sworn an oath to him that of the fruit of his loins, according to the flesh, He would raise up Christ to sit upon His throne; he seeing this before spake of the resurrection of Christ, that His soul was not left in hell neither His flesh did see corruption."hyperlink

Hence you may perceive that of the seed of David according to the flesh sprang the Lord Christ, and had not flesh only but also a soul.

Eran.-What other apostle preached this?

Orth.-The great Peter alone was sufficient to testify to the truth, for the Lord after receiving the confession of the truth given by Peter alone confirmed it by a memorable approval. But since you are anxious to hear others proclaiming this same thing, hear Paul and Barnabas preaching in Antioch in Pisidia; for they, when they had made mention of David, continued "Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus."hyperlink and so on. And in a letter to Timothy the divine Paul says "Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel."hyperlink And, when writing to the Romans, at the very outset he calls attention to the Davidic kin, for he says "Paul a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God which He had promised before by his prophets in the holy scriptures concerning His Son which was made of the seed of David according to the flesh,"hyperlink and so on.

Eran.-Your proofs are numerous and convincing; but tell me why you have omitted what follows?

Orth.-Because it is not about the Godhead, but about the manhood, that you are in difficulties. Had you been in doubt about the Godhead, I would have given you proof of it. It is enough to say "according to the Flesh" to declare the Godhead which is not expressed in terms. When speaking of a relationship of man in general I do not say the son of such an one "according to the flesh," but simply "son," so the divine Evangelist writing his genealogy says "Abraham begat Isaac"hyperlink and does not add according to the flesh, for Isaac was merely man, and he mentions the rest in like manner, for they were men and had no qualities transcending their nature. But when the heralds of the truth are discoursing of our Lord Christ, and are pointing out to the ignorant His lower relation, they add the words "according to the flesh," thus indicating His Godhead and teaching that the Lord Christ was not only man but also Eternal God.

Eran.-You have adduced many proofs from the apostles and prophets, but I follow the words of the Evangelist "The Word was made Flesh."hyperlink

Orth.-I also follow this divine teaching, but I understand it in a pious sense, as meaning that He was made Flesh by taking flesh and a reasonable soul. But if the divine Word took nothing of our nature, then the covenants made with the patriarchs by the God of all with oaths were not true, and the blessing of Judah was vain, and the promise to David was false, and the Virgin was superfluous, because she did not contribute anything of our nature to the Incarnate God. Then the predictions of the prophets have no fulfilment. Then vain is our preaching, vain our faith and vain the hope of the resurrectionhyperlink for the Apostle, it appears, lies when he says "and hath raised us up together and made us sit together in heavenly places in Christ Jesus."hyperlink For if the Lord Christ had nothing of our nature then He is falsely described as our first fruits, and His bodily nature has not risen from the dead and has not taken the seat in Heaven on the right hand; and if He has obtained none of these things, how hath God raised us up together and made us sit together with Christ, when we in no wise belong to Him in Nature? But it is impious to say this, for the divine apostle, though the general resurrection has not yet taken place, though the kingdom of heaven has not yet been bestowed upon the faithful, exclaims, "He hath raised us up together and made us sit together in heavenly places in Christ Jesus," in order to teach that since the resurrection of our first fruits, and His sitting on the right hand has come to pass, we too in general shall attain the resurrection, and that all they who share in His nature and have adopted His faith, share too in the first fruits of His glory.

Eran.-We have gone through many and sound arguments, but I was anxious to know the force of the Gospel saying.

Orth.-You stand in need of no interpretation from without. The evangelist himself interprets himself. For after saying "the Word was made flesh," he goes on "and dwelt among us."hyperlink That is to say by dwelling in us, and using the flesh taken from us as a kind of temple, He is said to have been made flesh, and, teaching that He remained unchanged, the evangelist adds "and we beheld His glory-the glory as of the only begotten of the Father, full of grace and truth."hyperlink For though clad with flesh He exhibited His Father's nobility, shot forth the beams of the Godhead, and emitted the radiance of the power of the Lord, revealing by His works of wonder His hidden nature. A similar illustration is afforded by the words of the divine apostle to the Philippians: "Let this mind be in you which was also in Christ Jesus, who being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation and took upon Him the form of a servant and was made in the likeness of men, and being found in fashion as a man he humbled Himself and became obedient unto death even the death of the cross."hyperlink

Look at the relation of the utterances. The evangelist says "the Word was made flesh and dwelt among us," the apostle, "took upon him the form of a servant;" the evangelist "We beheld His glory, the glory as of the only begotten of the Father"-the apostle, "who being in the form of God thought it not robbery to be equal with God." To put the matter briefly, both teach that being God and son of God, and clad with His Father's glory, and having the same nature and power with Him that begat Him, He that was in the beginning and was with God, and was God, and was Creator of the world, took upon Him the form of a servant, and it seemed that this was all which was seen; but it was God clad in human nature, and working out the salvation of men. This is what was meant by "The word was made flesh" and "was made in the likeness of men and being found in fashion as a man." This is all that was looked at by the Jews, and therefore they said to him "For a good work we stone Thee not but for blasphemy and because that Thou being a man makest Thyself God,"hyperlink and again "This man is not of God because He keepeth not the Sabbath Day."hyperlink

Eran.-The Jews were blind on account of their unbelief, and therefore used these words.

Orth.-If you find even the apostles before the resurrection thus saying, will you receive the interpretation? I hear them in the boat, after the mighty miracle of the calm, saying "what manner of man is this, that even the winds and the sea obey Him?"hyperlink

Eran.-This is made plain. But now tell me this;-the divine apostle says that He "was made in the likeness of man."

Orth.-What was taken of him was not man's likeness, but man's nature. For "formof a servant" is understood just as "the form of God" is understood to mean God's nature. He took this, and so was made in the likeness of man, and was found in fashion as a man. For, being God, He seemed to be man, on account of the nature which He took. The evangelist, however, speaks of His being made in the likeness of man as His being made flesh. But that you may know that they who deny the flesh of the Saviour are of the opposite spirit, hear the great John in his Catholic Epistle saying "Every spirit that confesses that Jesus Christ is come in the flesh is of God, and every spirit that confesses not that Jesus Christ is come in the flesh is not of God, and this is that spirit of Anti-Christ."hyperlink

Eran.-You have given a plausible interpretation, but I was anxious to know how the old teachers of the Church have understood the passage "the word was made flesh."

Orth.-You ought to have been persuaded by the apostolic and prophetic proofs; but since you require further the interpretations of the holy Fathers I will also furnish you, God helping me, this medicine.

Eran.-Do not bring me men of obscure position or doubtful doctrine. I shall not receive the interpretation of such as these.

Orth.-Does the far famed Athanasius, brightest light of the church of Alexandria, seem to you to be worthy of credit?

Eran.-Certainly, for he ratified his teaching by the suffering he underwent for the Truth's sake.

Orth.-Hear then how he wrote to Epictetus.hyperlink "The expression of John `the Word was made flesh' has this interpretation, so far as can be discovered from the similar passage which we find in St. Paul `Christ was made a curse for us.'hyperlink It is not because He was made a curse but because He received the curse on our behalf that He is said to have been made a curse, and so it is not because He was turned into flesh, but because He took flesh on our behalf, that He is said to have been made flesh." So far the divine Athanasius. Gregory, too, whose glory among all men is great, who formerly ruled the Imperial city at the mouth of the Bosphorus and afterwards dwelt at Nazianzus, thus wrote to Cledonius against the specious fallacies of Apollinarius.

Eran.-He was an illustrious man and a foremost fighter in the cause of piety.

Orth.-Hear him then. He sayshyperlink "the expression `He was made Flesh' seems to be parallel to His being said to have been made sin and a curse,hyperlink not because the Lord was transmuted into these,-for how could He?-but because He accepted these when He took on Him our iniquities and bore our infirmities."hyperlink

Eran.-The two interpretations agree.

Orth.-We have shown you the pastors of the south and north in harmony; now then let us introduce too the illustrious teachers of the west, who have written their interpretation, if with another tongue, yet with one and the same mind.

Eran.-I am told that Ambrosius, who adorned the episcopal throne at Milan, fought in the first ranks against all heresy, and wrote works of great beauty and in agreement with the teaching of the apostles.

Orth.-I will give you his interpretation. Ambrosius says in his work concerning the faith "It is written that the Word was made flesh. I do not deny that it is written, but look at the terms used; for there follows `and dwelt among us,' that is to say dwelt in human flesh. You are therefore astonished at the terms in which it is written that the Word was made flesh, on the assumption of flesh, by the divine Word, when also concerning sin which He had not, it is said that He was made sin, that is to say not that He was made the nature and operation of sin, but that he might crucify our sin in the flesh; let them then give over asserting that the nature of the Word has undergone change and alteration, for He who took is one and that which was taken other."hyperlink

It is now fitting that you should hear the teachers of the east, this being the only quarter of the east, this being the only quarter of the world which we have hitherto left unnoticed, though they indeed might well have first witnessed to the truth, for to them was first imparted the teaching of the apostles. But since you have sharpened your tongues against the first-born sons of piety by whetting them on the hone of falsehood, we have reserved for them the last place, that after first hearing the rest, you might lay witness by the side of witness, and so at once admire their harmony, and cease from your own interminable talk. Listen then to Flavianus who for a long time right wisely moved the tiller of the church of Antioch, and made the churches which he guided ride safe over the Arian storm, by expounding to them the word of the gospel. "The Word was made flesh and dwelt among us; He is not turned into flesh, nor yet did he cease from being God, for this he was from all eternity and became flesh in the dispensation of the incarnationhyperlink after himself building his own temple, and taking up his abode in the passible creature." And if you desire to hear the ancients of Palestine, lend your ears to the admirable Gelasius, who did diligent husbandry in the church of Caesarea. Now these are his words in his homily on the festival of the Lord's epiphany.hyperlink "Learn the truth from the words of John the Fisherman, `And the word was made flesh,' not having himself undergone change, but having taken up his abode with us. The dwelling is one thing; the Word is another; the temple is one thing, and God who dwells in it, another."



Footnotes



63 Heb. x. 5.



64 Matt. i. 20. The rendering of gennhqen by "conceived" in the A. V. somewhat obscures the argument of Theodoret. The R. V. has "begotten" in the margin.



65 Ps. xl. 7. Septuagint. The difficulty how to account for the rendering of wlhyrb Mmk)



i.e. "My ear hast thou dug" by "swma kathrtisw" is an old one. Did HQELHSASWTIADEKATHRTISW get altered by mistake into HQELHSASSWMADEKATHRTISW? "How the word swma came into the lxx. we cannot say; but being there it is now sanctioned for us by the citation here; not as the, or even a proper rendering of the Hebrew, but as a prophetic utterance." Alford ad loc.

66 I have no hesitation in translating alla here by "save," in spite of the purist prejudice which has led even the revisers of 1881 to retain something of the awkward periphrasis by which the meaning of Matt. xx. 23 and Mark x. 40. is confused in A. V., and an Arian sense given to our Lord's declaration, "To sit on my right hand and my left is not mine to give save to them for whom it is prepared." i.e. It is His to give, but not to give arbitrarily or of caprice. Liddell and Scott, Ed. 1883, recognise and illustrate this use of alla (Vide s. v. I. 3.) which in classical Greek is vindicated by such a passage as Soph. O. T. 1331. epaise d' autoxeir nin outij all' egw, and in N. T. Greek, as well as by the crucial passage in question, in Mark ix. 8. ouketi oudena eidon alla ton Ihsoun monon, "They no longer saw any one save Jesus only."



67 Ps. lxxxix. 1, 2.



68 Ps. lxxxix. 3.



69 Ps. lxxxix. 3.



70 Ps. lxxxix. 4.



71 I. Cor. vi. 10.



72 Gal. iii. 1.



73 2. Tim. iii. 8.



74 Phil. iii. 19.



75 Ps. lxxxix. 4.



76



77 Ps. lxxxix. 25.



78 Ps. lxxxix. 27.



79 Ps. lxxxix. 26.



80 Ps. lxxxix. 28, 29.



81 Ps. lxxxix. 35, 36, 37.



82 Heb. vi. 17.



83 Heb. vi. 18.



84 Is. lv. 3.



85 Is. lv. 4. Is. lv. 5, lxx.



86 Isaiah xi. 1.



87 Isaiah xi. 2.



88 I. Cor. xii. 8.



89 A. V. "reprove with equity for the meek of the earth;" Sept. elegcei touj tapeinouj thj ghj.



90 Isaiah xi. 4.



91 Is. xi. 6.



92 Isaiah xi. 10.



93 Isaiah xi. 9.



94 Acts ii. 30-31.



95 Acts xiii. 23.



96 2 Tim. ii. 8.



97 Romans i. 1-3.



98 Matt. i. 2.



99 John i. 14.



100 A kenh elpiso pistij would be a faith which could not possibly be realized; and mataia elpij a hope of not impossible but very improbable fulfilment. But the distinction between kenoj and mataioj is hardly borne out by their use in the text.



101 Ephes. ii. 6.



102 John i. 14.



103 John i. 14.



104 Phil. ii. 5. Phil. ii. 8.



105 John x. 33.



106 John ix. 16.



107 Matt. viii. 27.



108 I. John iv. 2, I. John iv. 3.



109 Ed. Ben. I. 2. 207.



110 Gal. iii. 13.



111 I Ep. ad Cled. i. Ed. Paris. p. 744.



112 II. Cor. v. 21. Gal. iii. 13.



113 Isaiah liii. 4.



114 de Incar. Dom. Sac. vi. II. Ed. Ben. p. 716. The Latin of Ambrose, which is not exactly rendered by Theodoret, is as follows:-"Sic scriptum est, inquiunt, quia Verbum caro factum est (Ioan 1, 14). Scriptum est, non negro: sed considera quid sequatur; sequitur enim: Et habitavit in nobis, hoc est, illud Verbum quod carnem suscepit, hoc habitavit in nobis, hoc est, in carue habitavit humana.



"Miraris ergo quia scriptum est: Verbum caro factium est, cum caro assumpta sit a Dei Verbo: quando de peccato quod non habuit, scriptum est quia peccatum factus est, hoc est, non natura operationeque peccati, utpote in similitudinem carnis peccati factus: sed ut peccatum nostrum in sua carne crucifigeret, susceptionem pro nobis infirmitatum obnoxii jam corporis peccati carnalis assumpsit.



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."



115 Compare note on page 72.



116 "In the Eastern church till nearly the end of the fourth century we find, as has been said, the divine celebration of Christ's nativity and baptism on January 6th. The date of the severance of the two can be approximately fixed, for Chrysostom refers to it as a matter of merely a few years' standing, in a sermon probably delivered on the Christmas day of 386 a.d. How far back we are to refer the origin of this two-fold festival it is not easy to determine, the earliest mention of any kind being the allusion by Clement of Alexandria to the annual commemoration of Christ's baptism by the Basilidians (Stromata, lib. i. c. 21). At any rate by the latter part of the fourth century the Epiphany had become one of the most important and venerable festivals in the Eastern church."



Dict. Christ. Ant. i. 617.