Church Fathers: Post-Nicene Fathers Vol 03: 23.01.28 The Unconfounded Part 3

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Church Fathers: Post-Nicene Fathers Vol 03: 23.01.28 The Unconfounded Part 3



TOPIC: Post-Nicene Fathers Vol 03 (Other Topics in this Collection)
SUBJECT: 23.01.28 The Unconfounded Part 3

Other Subjects in this Topic:

Orth.-Then, after the resurrection, nothing of all that indicates its nature remained in it?

Eran.-If it remained, the divine change did not take place.

Orth.-How then was it that He shewed His hands and His feet to the disciples who disbelieved?

Eran.-Just as He came in when the doors were shut.

Orth.-But He came in when the doors were shut just as He came out from the womb, though the virgin's bolts and bars were undrawn, and just as He walked upon the sea. Then according to your argument not even yet had the change of nature taken place?

Eran.-The Lord shewed His hands to the Apostles in the same way as He wrestled with Jacob.

Orth.-No; the Lord does not allow us to understand it in this sense. The disciples thought they saw a spirit, but the Lord dispelled this idea, and shewed the nature of the flesh, for He said "Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have."hyperlink And observe the exactness of the language. He does not say "is not flesh and bones," but "has not flesh and bones," in order to point out that the nature of the possessor and the nature of that which is possessed are distinct and separate. Just in the same way that which took and that which was taken are separate and distinct, and the Christ is beheld made one of both. Thus the part possessing is entirely different from the part possessed; and yet does not divide into two persons Him who is an object of thought in them. The Lord, indeed, while the disciples were still in doubt, asked for food and took and ate it, not consuming the food only in appearance, nor satisfyingto the need of the body.

Eran.-But one of these alternatives must be accepted; either He partook because He needed, or else, needing not, He seemed to eat, and did not really partake of food.

Orth.-His body now become immortal required no food. Of them that rise the Lord says: "they neither marry nor are given in marriage but are as Angels."hyperlink The apostles however bear witness that He partook of the food, for the blessed Luke in the preface to the Acts says "being assembled together with the apostles the Lord commanded them that they should not depart from Jerusalem"hyperlink and the very divine Peter says more distinctly: "Who did eat and drink with Him after He rose from the dead."hyperlink For since eating is proper to them that live this present life, of necessity the Lord by means of eating and drinking proved the resurrection of the flesh to them that did not acknowledge it to be real. This same course He pursued in the case of Lazarus and of Jairus' daughter. For when He had raised up the latter He ordered that something should be given her to eathyperlink and He made Lazarus sit with Him at the tablehyperlink and so shewed the reality of the rising again.

Eran.-If we grant that the Lord really ate, let us grant that after the resurrection all men partake of food.

Orth.-What was done by the Saviour through a certain oeconomy is not a rule and law of nature. This follows from the fact that He did other things by oeconomy which shall by no means be the lot of them that live again.

Eran.-What do you mean?

Orth.-Will not the bodies of them that rise become incorruptible and immortal?

Eran.-So the divine Paul has taught us. "It is sown" he says "in corruption; it is raised in incorruption; it is sown in dishonour; it is raised in glory; it is sown in weakness; it is raised in power; it is sown a natural body; it is raised a spiritual body."hyperlink

Orth.-But the Lord, who raises the bodies of all men, unmaimed and unmarred (for lameness of limb and blindness of eye are unknown among them that are risen),hyperlink left in His own body the prints of the nails, and the wound in His side, whereof are witnesses both the Lord Himself and the hand of Thomas.

Eran.-True.

Orth.-If then after the resurrection the Lord both partook of food, and shewed His hands and His feet to His disciples, and in them the prints of the nails, and His side with the mark of the wound in it, and said to them, "Handle me and see for a spirit hath not flesh and bones as ye see me have"hyperlink it follows that after His resurrection the nature of His body was preserved and was not changed into another substance.

Eran.-Then after the resurrection it is mortal and subject to suffering?

Orth.-By no means; it is incorruptible, impassible, and immortal.

Eran.-If it is incorruptible, impassible, and immortal, it has been changed into another nature.

Orth.-Therefore the bodies of all men will be changed into another substance, for all will be incorruptible and immortal. Or have you not heard the words of the Apostle, "For this corruptible must put on incorruption, and this mortal must put on immortality"?hyperlink

Eran.-I have heard.

Orth.-Therefore the nature remains, but its corruption is changed into incorruption, and its mortal into immortality. But let us look at the matter in this way; we call a body that is sick and a body that is whole, in the same way, a body.

Eran.-Unquestionably.

Orth.-Wherefore?

Eran.-Since both partake of the same substance.

Orth.-Yet we see in them a very great difference, for the one is whole, perfect, and unhurt; the other has either lost an eye, or has a broken leg, or has undergone some other suffering.

Eran.-But to the same nature belong both health and sickness.

Orth.-So the body is called substance; disease and health are called accident.

Eran.-Of course. For these things are accidents of the body, and again cease to be so.

Orth.-In the same way corruption and death must be called accidents, and not substances, for they too are accidents and ceaseto be so.

Eran.-True.

Orth.-So the body of the Lord rose incorruptible, impassible, and immortal, and is worshipped by the powers of heaven, and is yet a body having its former limitation.

Eran.-In these points you seem to say sooth, but after its assumption into heaven I do not think that you will deny that it was changed into the nature of Godhead.

Orth.-I would not so say persuaded only by human arguments, for I am not so rash as to say anything concerning which divine Scripture is silent. But I have heard the divine Paul exclaiming "God hath appointed a day in the which He will judge the world in righteousness by that man whom He hath ordained whereof He hath given assurance unto all men in that He hath raised Him from the dead,"hyperlink and I have learnt from the holy Angels that He will come in like manner as the disciples saw Him going into heaven.hyperlink Now they saw His nature not unlimited. For I have heard the words of the Lord, "Ye shall see the Son of Man coming in the clouds of heaven,"hyperlink and I acknowledge that what is seen of men is limited, for the unlimited nature is invisible. Furthermore to sit upon a throne of glory and to set the lambs upon the right and the kids upon the lefthyperlink indicates limitation.

Eran.-Then He was not unlimited even before the incarnation, for the prophet saw Him surrounded by the Seraphim.hyperlink

Orth.-The prophet did not see the substance of God, but a certain appearance accommodated to his capacity. After the resurrection, however, all the world will see the very visible nature of the judge.

Eran.-You promised that you would adduce no argument without evidence, but you are introducing arguments adapted to us.

Orth.-I have learnt these things from he divine Scripture. I have heard the words of the prophet Zechariah "They shall look on Him whom they pierced,"hyperlink and how shall the event follow the prophecy unless the crucifiers recognise the nature which they crucified? And I have heard the cry of the victorious martyr Stephen, "Behold I see the heavens opened and the Son of Man standing on the right hand of God,"hyperlink and he saw the visible, not the invisible nature.

Eran.-These things are thus written, but I do not think that you will be able to show that the body, after the ascension into heaven, is called body by the inspired writers.

Orth.-What has been already said indicates the body perfectly plainly; for what is seen is a body; but I will nevertheless point out to you that even after the assumption the body of the Lord is called a body. Hear the teaching of the Apostle, "For our conversation is in Heaven from whence also we look for the Saviour, the Lord Jesus, who shall change our vile body that it may be fashioned like unto his glorious body."hyperlink It was not changed into another nature, but remained a body, full however of divine glory, and sending forth beams of light. The bodies of the saints shall be fashioned like unto it. But if it was changed into another nature, their bodies will be likewise changed, for they shall be fashioned like unto it. But if the bodies of the saints preserve the character of their nature, then also the body of the Lord in like manner keeps its own nature unchanged.

Eran.-Then will the bodies of the saints be equal with the body of the Lord?

Orth.-In its incorruption and its immortality they too will share. Moreover in its glory they will participate, as says the Apostle, "If so be that we suffer with Him, that we may be also glorified together."hyperlink It is in quantity that the vast difference may be found, a difference as great as between sun and stars, or rather between master and slaves, and that which gives and that which receives light. Yet has He given a share of His own name to His servants and as He is Light, calls His saints light, for "Ye," He says, "are the Light of the world,"hyperlink and being named servants and being named "Sun of Righteousness"hyperlink He says of his servants "Then shall the righteous shine forth as the Sun."hyperlink It is therefore according to quality, not according to quantity, that the bodies of the saints shall be fashioned like unto the body of the Lord. Now I have shewn you plainly what you bade me. Further, if you please, let us look at the matter in yet another way.

Eran.-One ought "to stir every stone," as the proverb says,hyperlink to get at the truth; above all when it is a question of divine doctrines.

Orth.-Tell me now; the mystic symbols which are offered to God by them who perform priestly rites, of what are they symbols?

Eran.-Of the body and blood of the Lord.

Orth.-Of the real body or not?

Eran.-The real.

Orth.-Good. For there must be the archetype of the image. So painters imitate nature and paint the images of visible objects.

Eran.-True.

Orth.-If, then, the divine mysteries are antitypes of the real body,hyperlink therefore even now the body of the Lord is a body, not changed into nature of Godhead, but filled with divine glory.

Eran.-You have opportunely introduced the subject of the divine mysteries for from it I shall be able to show you the change of the Lord's body into another nature. Answer now to my questions.

Orth.-I will answer.

Eran.-What do you call the gift which is offered before the priestly invocation?

Orth.-It were wrong to say openly; perhaps some uninitiated are present.

Eran.-Let your answer be put enigmatically.

Orth.-Food of grain of such a sort.

Eran.-And how name we the other symbol?

Orth.-This name too is common, signifying species of drink.

Eran.-And after the consecration how do you name these?

Orth.-Christ's body and Christ's blood.

Eran.-And do yon believe that you partake of Christ's body and blood?

Orth.-I do.

Eran.-As, then, the symbols of the Lord's body and blood are one thing before the priestly invocation, and after the invocation are changed and become another thing; so the Lord's body after the assumption is changed into the divine substance.

Orth.-You are caught in the net you have woven yourself. For even after the consecration the mystic symbols are not deprived of their own nature; they remain in their former substance figure and form; they are visible and tangible as they were before. But they are regarded as what they are become, and believed so to be, and are worshippedhyperlink as being what they are believed to be. Compare then the image with the archetype, and you will see the likeness, for the type must be like the reality. For that body preserves its former form, figure, and limitation and in a word the substance of the body; but after the resurrection it has become immortal and superior to corruption; it has become worthy of a seat on the righthand; it is adored by every creature as being called the natural body of the Lord.

Eran.-Yes; and the mystic symbol changes its former appellation; it is no longer called by the name it went by before, but is styled body. So must the reality be called God, and not body.

Orth.-You seem to me to be ignorant-for He is called not only body but even bread of life. So the Lord Himself used this name' and that very body we call divine body, and giver of life, and of the Master and of the Lord, teaching that it is not common to every man but belongs to our Lord Jesus Christ Who is God and Man. "For Jesus Christ" is "the same yesterday, to-day, and forever."hyperlink

Eran.-You have said a great deal about this, but I follow the saints who have shone of old in the Church; show me then, if you can, these in their writings dividing the natures after the union.

Orth.-I will read you their works, and I am sure you will be astonished at the countless mentions of the distinction which in their struggle against impious heretics they have inserted in their writings. Hear now those whose testimony I have already adduced speaking openly and distinctly on these points.

Testimony of the holy Ignatius, bishop of Antioch, and martyr:-

From the Epistle to the Smyrnaeans:hyperlink "I acknowledge and believe Him after His resurrection to be existent in the flesh: and when He came to hem that were with Peter He said to them `Take; handle me and see, for I am not a bodiless daemon.'hyperlink And straightway they took hold of him and believed."

Of the same from the same epistle:-

"And after His Resurrection He ate with them, and drank with them, as being of the flesh, although He was spiritually one with the Father."

Testimony of Irenoeus, the ancient bishop of Lyons;-

From the third Book of his work "Against Heresies." (Chap. XX.)

"As we have said before, He united man to God. For had not a man vanquished man's adversary, the enemy would not have been vanquished aright; and again, had not God granted the boon of salvation we should not have possessed it in security. And had not man been united to God, he could not have shared in the incorruption. For it behoved the mediator of God and men, by means of His close kinship to either, to bring them both into friendship and unanimity, and to set man close to God and to make God known to men."

Of the same from the third book of the same treatise (Chapter XVIII):-

"So again in his Epistle he says `Whosoever believeth that Jesus is the Christ is born of God,'hyperlink recognising one and the same Jesus Christ to whom the gates of heaven were opened, on account of His assumption in the flesh. Who in the same flesh in which He also suffered shall come revealing the glory of the Father."

Of the same from the fourth book (Chapter VII):-

"As Isaiah saith `He shall cause them that come of Jacob to take root. Israel shall blossom and bud and fill the face of the world with fruit.'hyperlink So his fruit being scattered through the whole world, they who erst brought forth good fruit (for of them was produced the Christ in the flesh and the apostles) were abandoned and removed. And now they are no longer fit for bringing forth fruit."

Of the same from the same book (Chapter LIX):-

"And he judges also them of Ebion.hyperlink How can they be saved unless it was God who wrought their salvation on earth, or how shall man come to God unless God came to man?"

Of the same from the same book (Chapter LXIV):-

"They who preach that Emmanuel was of the Virgin set forth the union of God the Word with His creature."

Of the same from the same treatise (Book V. Chap. I.):-

"Now these things came to pass not in seeming but in essential truth, for if He appeared to be man though He was not man then the Spirit of God did not continue to be what in truth It is; for the Spirit is invisible; nor was there any truth in Him, for He was not what He appeared to be. And we have said before that Abraham and the rest of the prophets beheld Him in prophecy prophesying what was destined to come to pass in actual sight. If then now too He appeared to be of such a character, though in reality He was not what He appeared, then a kind of prophetic vision would have been given to men, and we must still look for yet another advent in which He will really be what He is now seen to be in prophecy. Now we have demonstrated that there is no difference between the statements that He only appeared in seeming and that He took nothing from Mary, for He did not really even possess flesh and blood whereby He redeemed us, unless He renewed in Himself the old creation of Adam. The sect of Valentinus are therefore vain in teaching thus that they may cast out the life of the flesh."

Testimony of the holy Hippolytus, bishop and martyr, from his work on the distribution of the talents:hyperlink -

"Any one might say that these and those who uphold otherwise are neighbours, erring as they do in the same manner, for even they either confess that the Christ appeared in life as mere man, denying the talent of His Godhead, or else acknowledging Him as God, on the other hand they deny the man, representing that He deluded the sight of them that beheld Him by unreal appearances; and that He wore manhood not as a Man but was rather a mere imaginary semblance, as Marcion and Valentinus and the Gnostics teach, wrenching away the Word from the flesh, and rejecting the one talent, the incarnation."

Of the same from his letter to a certain Queen:hyperlink -

"He calls Him `the first fruits of them that sleep,' as being `the first born from the dead,'hyperlink and He, after His resurrection, wishing to show that that which was risen was the same as that which had undergone death, when the disciples were doubting, called Thomas to Him, and said, `Come hither handle me and see for a spirit hath not flesh and blood as ye see me have.'"hyperlink

Of the same from his discourse on Elkanah and Hannah:-

"Wherefore three seasons of the year typified the Saviour Himself that He might fulfil the mysteries predicted about Him. In the Passover, that He might shew Himself as the sheep doomed to be sacrificed and shew a true Passover as says the Apostle. `Christ, God,hyperlink our Passover was sacrificed for us.' At Pentecost that He might announce the kingdom of heaven ascending Himself first into heaven and offering to God man as a gift."

Of the same from his work on the great Psalm:hyperlink -

"He who drew from the nethermost hell man first formed of the earth When lost and held fast in bonds of death; He who came down from above and lifted up him that was down; He who became Evangelist of the dead, ransomer of souls and resurrection of them that were entombed; this was He who became succourer of vanquished man in Himself, like man firstborn Word; visiting the first formed Adam in the Virgin; the spiritual seeking the earthy in the womb; the ever-living him who by disobedience died; the heavenly calling the earthly to the world above, the highborn meaning to make the slave free by His own obedience; He who turned to adamant man crumbled into dust anti and serpents' meat; He who made man hanging on a tree of wood Lord over him who had conquered Him and so by a tree of wood is proved victorious."

Of the same from the same book:-

"They who do not now recognise the Son of God in the flesh will one day recognise Him when He comes as judge in glory, though now in an inglorious body suffering wrong."

Of the same from the same book:-

"Moreover the apostles when they had come to the sepulchre on the third day did not find the body of Jesus, just as the children of Israel went up on the mountain, and could not find the tomb of Moses."

Of the same from his interpretation of Psalm II.:-

"When He had come into the world He was manifested as God and Man. His manhood is easy of perception because He is ahungered and aweary, in toil He is athirst, in fear He flees,hyperlink in prayer He grieves; He falls asleep upon a pillow, He prays that the cup of suffering may pass from Him, being in an agony He sweats, He is strengthened by an angel, betrayed by Judas, dishonoured by Caiaphas, set at nought by Herod, scourged by Pilate, mocked by soldiers, nailed to a cross by Jews, He commends His spirit to the Father with a cry, He leans His head as He breathes His last, He is pierced in the side with a spear and rolled in fine linen, is laid in a tomb, and on the third day He is raised by the Father. No less plainly may His divinity be seen when He is worshipped by angels, gazed on by shepherds, waited for by Simeon, testified to by Anna, sought out by Magi, pointed out by a Star, at the wedding feast makes water wine, rebukes the sea astir by force of winds, and on the same sea walks, makes a man blind from birth see, raises Lazarus who had been four days dead, works many and various wonders, remits sins and gives power to His disciples."

Of the same from his work on Psalm XXIV.:-

"He comes to the heavenly gates, angels travel with Him and the gates of the heavens are shut. For He hath not yet ascended into heaven. Now first to the heavenly powers flesh appears ascending. The Word then goes forth to the powers from the angels that speed before the Lord and Saviour, `Lift the Gates ye princes and be ye lift up ye everlasting doors and the King of glory shall come in.'"hyperlink

Testimony of the holy Eustathius, bishop of Antioch and confessor.

From his work on The Titles of the Psalms:-

"He predicted that He would sit upon a holy throne, shewing that He has been set forth on the same throne as the divine Spirit on account of the God that dwells in Him continually."

Of the same from his work upon the Soul:-

"Before His passion in each case He predicted His bodily death, saying that He would be betrayed to the father of the High Priest, and announcing the trophy of the Cross. And after the passion, when He had risen on the third day from the dead, His disciples being in doubt as to His resurrection, He appeared to them in His very body and confessed that He had complete flesh and bones, submitting to their sight His wounded side and shewing them the prints of the nails."

Of the same from his discourse on "The Lord formed me in the beginning of His ways":hyperlink -

"Paul did not say `conformed to the Son of God' but `conformed to the image of His Son'hyperlink in order to point out a distinction between the Son and His image, for the Son, wearing the divine tokens of His Father's Excellence, is an image of His Father; for since like are generated of like, offspring appear as very images of their parents, but the manhood which He wore is an image of the Son, as images even of different colours are painted on wax,hyperlink some being wrought by hand and some by nature and likeness. Moreover the very law of truth announces this, for the bodiless spirit of wisdom is not conformed to bodily men, but the express imagehyperlink made man by the spirit bearing the same number of members with all the rest, and clad in similar form."

Of the same from the same work:-

"That he speaks of the body as conformed to those of men he teaches more clearly in his Epistle to the Philippians, `our conversation' he says `is in Heaven from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto His glorious body.'hyperlink And if by changing the form of the vile body of men He fashions it like unto His own body, then the false teaching of our opponents is shewn to be in every way worthless."

Of the same from the same work:-

"But as being born of the Virgin He is said to have been made man of the woman,hyperlink so He is described as being made under the law because of His sometimes walking by the precepts of the law, as for instance when His parents zealously urged His circumcision, when He was a child eight days old, as relates the evangelist Luke, afterwards `they brought Him to present Him to the Lord,' `bringing the offerings of purification' `to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons.'hyperlink As then the gifts of purification were offered on His behalf according to the law, and He underwent circumcision on the eighth day, the Apostle very properly writes that He was thus brought under the law. Not indeed that the Word was subject to the law, (as our calumnious opponents suppose) being Himself the law, nor did God, who by one breath can cleanse and hallow all things, need sacrifices of purification. But He took from the Virgin the members of a man and became subject to the law and was purified according to the rite of the firstborn, not because He submitted to this treatment from any need on His part of such observance, but in order that He might redeem from the slavery of the law them that were sold to the doom of the curse."

Testimony of the holy Athanasius, bishop of Alexandria.

From his Second Discourse against heresies:hyperlink -

"We should not have been redeemed from sin and the curse had not the flesh which the Word wore been by nature that of man, for we should have had nothing in common with that which was not our own; just so man would not have been made God, had not the Word which was made flesh been by nature of the Father and verily and properly His. And the combination is of this character that to the natural God may be joined the natural man, and so his salvation and deification be secure. Therefore let them that deny Him to be naturally of the Father, and own Son of His substance, deny too that He took very flesh of man from the Virgin Mary."

Of the same from his Epistle to Epictetus:-

"If on account of the Saviour's Body being, and being described in the Scriptures as being, derived from Mary, and a human Body, they fancy that a quaternity is substituted for a Trinity, as though some addition were made by the body, they are quite wrong; they put the creature on a par with the Creator, and suppose that the Godhead is capable of being added to. They fail to see that the Word was not made flesh on account of any addition to Godhead, but that the flesh may rise. Not for the aggrandisement of the Word did He come forth from Mary, but that the human race may be redeemed. How can they think that the body ransomed and quickened by the Word can add anything in the way of Godhead to the Word that quickened it?"

Of the same from the same Epistle:-

"Let them be told that if the Word had been a creature, the creature would not have assumed a body to quicken it. For what help can creatures get from a creature standing itself in need of salvation? But the Word, Himself Creator, was made maker of created things, and therefore in the fulness of the ages He attached the creature to Himself, that once more as a Creator He might renew it, and might be able to create it afresh."

From the longer Discourse "De Fide":-

"This also we add concerning the words `Sit thou on my right hand,'hyperlink that they are said of the Lord's body. For if `the Lord saith, do not I fill heaven and earth,'hyperlink as says Jeremiah, and God contains all things, and is contained of none, on what kind of throne does He sit? It is therefore the body to which He says `Sit thou on my right hand,' of which too the devil with his wicked powers was foe, and Jews and Gentiles too. Through this body too He was made and was called High Priest and Apostle through the mystery whereof He gave to us, saying `This is my Body for you'hyperlink and `my Blood of the New Testament' (not of the Old), shed for you."hyperlink Now Godhead hath neither body nor blood; but the manhood which He bore of Mary was the cause of them, of whom the Apostles said `Jesus of Nazareth, a man approved of God among you.'"hyperlink

Of the same from his book against the Arians:-

"And when he says `Wherefore God hath also highly exalted Him and given Him a name which is above every name'hyperlink he speaks of the temple of the body, not of the Godhead, for the Most High is not exalted, but the flesh of the Most High is exalted, and to the flesh of the Most High He gave a name which is above every name. Nor did the Word of God receive the designation of God as a favour, but His flesh was held divine as well as Himself."

Of the same from the same work:-

"And when he says `the Holy Ghost was not yet because that Jesus was not yet glorified,'hyperlink he says that His flesh was not yet glorified, for the Lord of glory is not glorified, but the flesh itself receives glory of the glory of the Lord as it mounts with Him into Heaven; whence he says the spirit of adoption was not yet among men, because the first fruits taken from men had not yet ascended into heaven. Wherever then the Scripture says that the Son received and was glorified, it speaks because of His manhood, not His Godhead."

Of the same from the same work:-

"So that He is very God both before His being made man and after His being made mediator of God and men, Jesus Christ united to the Father in spirit, and to us in flesh, who mediated between God and men, and who is not only man but also God."



Footnotes



104 Luke xxiv. 38, Luke xxiv. 39.



105 Mark xii. 25.



106 Acts i. 4.



107 Acts x. 41.



108 Mark v. 43.



109 John xii. 21.



110 I. Cor. xv. 42, I. Cor. xv. 43, I. Cor. xv. 44.



111 Contrast Plato Gorgias §169 kateagota te ei tou hn melh h diestrammena zwntoj kai teqnewtoj tauta endhla, and Virgil Aen. vi. 494.



"Atque hic Priamiden laniatum corpore toto

Deiphobum vidit lacerum crudeliter ora."

112 Luke xxiv. 39.



113 I. Cor. xv. 53.



114 Acts xvii. 31.



115 Acts i. 11.



116 Matt. xxvi. 64.



117 Matt. xxv. 31-33.



118 Isaiah vi. 2.



119 Zech. xii. 10.



120 Acts vii. 56.



121 Phil. iii. 20, Phil. iii. 21. Observe omission of "Christ."



122 Rom. viii. 17.



123 Matt. v. 14.



124 Malachi iv. 2.



125 Matt. xiii. 43.



126 Probably the liqoj in the stone on the Draught Board. So panta kinein liqon is to make every effort in the game.



127 tou ontwj swmatwj antitupa esti ta qeia musthria. The view of Orthodoxus, it will be seen, is not that of the Roman confession. cf. note on p. 206.



128 proskuneitai.



129 Heb. xiii. 8.



130 Ad Smyr. III.



131 The quotation is not from the canonical gospels. Eusebius (iii. 36) says he does not know from what source it comes. Jerome states it to be derived from the gospel lately translated by hm, the gospel according to the Hebrews (Vir. Ill. 2) Origen ascribes the words to the "Doctrina Petri." (de Princ. Praef. 8) Bp. Lightfoot, by whom the matter is fully discussed, (Ap. Fath. pt. II. Vol. ii. p. 295) thinks that either Jerome, more suo, was forgetful, or had a different recension of the gospel to the Hebrews from that used by Origen and Eusebius, Ignatius may be quoting a verbal tradition. Bp. Lightfoot further points out that Origen (l. c.) supposes the author of the Doctrina Petri to use this epithet aswaaton not in its philosophical sense (= incorporeal) but as meaning composed of some subtle substance and without a gross body like man. Further Origen (c. Cels. V. 5) warns us that to Christians the word daemon has a special connotation, in reference to the powers that deceive and distract men.



132 I. John v. 1.



133 Isaiah xxvii. 6.



134 Vide note on page 38.



135 The only fragment of this work.



136 Several fragments of this letter will be found in Dialogue III.



137 Coloss. i. 18.



138 Vide John xx. 27 and Luke xxiv. 39. The quotation confuses the words of the resurrection day and of the week after.



139 I. Cor. v. 7. The addition of o Qeoj has no authority.



140 Probably the cxixth Ps. It is doubtful whether the work forms part of a Commentary on the Pss. or is quoted from a homily on this special Psalm.



141 The word feugein is not used of the Saviour in the Gospel. Joseph was bidden feuge eij Aigupton. When our Lord was brought to the cliff overhanging Nazareth dielqwn dia mesou autwn eporeueto.



142 Ps. xxiv. Sept.



143 Proverbs viii. 22. Sept.



144 Romans viii. 29.



145 The original here is corrupt.



146 xarakthr cf. Heb. i. 3. I have used the equivalent given in A. V. for the Greek word of the text meaning literally stamp or impression, as on coin or seal, and to xact representation.



147 Phil. iii. 20, Phil. iii. 21.



148 Gal. iv. 4.



149 Luke ii. 22, Luke ii. 24.



150 Oratio Secunda contra Arianos. Ben. Ed. I. 1. 538.



151 Ps. cx. 1.



152 Jerem. xxiii. 24.



153 I. Cor. xi. 24.



154 Matt. xxvi. 28; Mark xiv. 24.



155 Acts ii. 22.



156 Phil. ii. 9.



157 John vii. 39.