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TOPIC: Post-Nicene Fathers Vol 09 (Other Topics in this Collection)
SUBJECT: 29.01.31 On the Trinity Book X Pt 2
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37. That we may understand what was the cause of His sadness, let us see what precedes and follows this confession of sadness: for in the Passover supper our Lord completely signified the whole mystery of His Passion and our faith. After He had said that they should all be offended in Himhyperlink , but promised that He would go before them into Galileehyperlink , Peter protested that though all the rest should be offended, he would remain faithful and not be offendedhyperlink . But the Lord knowing by His Divine Nature what should come to pass, answered that Peter would deny Him thrice: that we might know from Peter how the others were offended, since even he lapsed into so great peril to his faith by the triple denial. After that, He took Peter, James and John, chosen, the first two to be His martyrs, John to be strengthened for the proclamation of the Gospel, and declared that He was sorrowful unto death. Then He went before, and prayed, saying, My Father, if it is possible, let this cup pass from Me; yet, not as I will, but as Thou wilthyperlink . He prays that the cup may pass from Him, when it was certainly already before Him: for even then was being fulfilled that pouting forth of His blood of the New Testament for the sins of many. He does not pray that it may not be with Him; but that it may pass away from Him. Then He prays that His wilt may not be done, and wills that what He wishes to be effected, may not be granted Him. For He says, Yet not as I will, but as Thou wilt: signifying by His spontaneous prayer for the cup's removal His fellowship with human anxiety, yet associating Himself with the decree of the Will which He shares inseparably with the Father. To shew, moreover, that He does not pray for Himself, and that He seeks only a conditional fulfilment of what He desires and prays for, He prefaces the whole of this request with the words, My Father, if it is possible. Is there anything for the Father the possibility of which is uncertain? But if nothing is impossible to the Father, we can see on what depends this condition, if it is possiblehyperlink : for this prayer is immediately followed by the words, And He came to His disciples and findeth sleeping, and saith to Peter, Could ye not watch one hour with Me? Watch and pray that ye enter not into temptation: for the spirit indeed is willing, but the fresh is weakhyperlink . Is the cause of this sadness and this prayer any longer doubtful? He bids them watch and pray with Him for this purpose, that they may not enter into temptation; for the spirit indeed is willing, but the flesh is weak. They were under the promise made in the constancy of faithful souls not to be offended, yet, through weakness of the flesh, they were to be offended It is not, therefore, for Himself that He is sorrowful and prays: it is for those whom He exhorts to watchfulness and prayer, lest He cup of suffering should be their lot: lest that cup which He prays may pass away from Him, should abide with them.
38. And the reason He prayed that the cup might be removed from Him, if that were possible, was that, though with God nothing is impossible, as Christ Himself says, Father, all things are possible to Theehyperlink , yet for man it is. impossible to withstand the fear of suffering, and only by trial can faith be proved. Wherefore, as Man He prays for men that the cup may pass away, but as God from God, His will is in unison with the Father's effectual will. He teaches what He meant by If it is possible, in His words to Peter, Lo, Satan hath sought you that He might sift you as wheat: but f have prayed for thee that thy faith may not failhyperlink . The cup of the Lord's Passion was to be a trial for there all, and He prays the Father for Peter that his faith may not fail: that when he denied through weakness, at least he might not fail t of penitential sorrow, for repentance would mean that faith survived.
39. The Lord was sorrowful then unto death because in presence of the death, the earthquake, the darkened day, the rent veil, the opened graves, and the resurrection of the dead, the faith of the disciples would need to be established which had been so shaken by the terror of tile night arrest, the scourging, the striking, the spitting upon, the crown of thorns, the bearing of the cross, and all the insults of the Passion, but most of all by the condemnation to the accursed cross. Knowing that all this would be at an end after His Passion, He was sad unto death. He knew, too, that the cup could not pass away unless He drank it, for He said, My Father, this cup cannot pass from Me unless I drink it: Thy will be donehyperlink : that is, with the completion of His Passion, the fear of the cup would pass away which could not pass away unless He drank it: the end of that fear would follow only when His Passion was completed and terror destroyedhyperlink , because after His death, the stumbling-block of the disciples' weakness would be removed by the glory of His power.
40. Although by His words, Thy will be done, He surrendered the Apostles to the decision of His Father's will, in regard to the offence of the cup, that is, of His Passion, still He repeated His prayer a second and a third time. After that He said, Sleep on now, and take your resthyperlink . It is not without the consciousness of some secret reason that He Who had reproached them for their sleep, now bade them sleep on, add take their rest. Luke is thought to have given us the meaning of this command. After He had told us how Satan had sought to sift the Apostles as it were wheat, and how the Lord had been entreated that the faith of Peter might not failhyperlink , he adds that the Lord prayed earnestly, and then that an angel stood by Him comforting Him, and as the angel stood by Him, He prayed the more earnestly, so that the sweat poured from His hotly in drops of bloodhyperlink . The Angel was sent, then, to watch over the Apostles, and when the Lord was comforted by him, so that He no longer sorrowed for them, He said, without fear of sadness, Sleep on now, and take your rest. Matthew and Mark are silent about the angel, and the request of the devil: but after the sorrowfulness of His soul, the reproach of the sleepers, and the prayer that the cup may be taken away, there must be some good reason for the command to the sleepers which follows; unless we assume that He Who was about to leave them, and Himself had received comfort from the Angel sent to Him, meant to abandon them to their sleep, soon to be arrested and kept in durance.
41. We must not indeed pass over the fact hat in many manuscripts, both Latin and Greek, nothing is said of the angel's coming or the Bloody Sweat. But while we suspend judgment, whether this is an omission, where it is wanting, or an interpolation, where it is found (for the discordance of the copies leaves the question uncertain), let not the heretics encourage themselves that herein lies a confirmation of His weakness, that He needed the help and comfort of an angel. Let them remember the Creator of the angels needs not the support of His creatures. Moreover His comforting must be explained in the same way as His sorrow. He was sorrowful for us, that is, on our account; He must also have been comforted for us, that is, on our account. If He sorrowed concerning us, He was comforted concerning us. The object of His comfort is the saint as that of His sadness. Nor let any one dare to impute the Sweat to a weakness, for it is contrary to nature to sweat bloodhyperlink . It was no infirmity, for His power reversed the law of nature. The bloody sweat does not for one moment support the heresy of weakness, while it establishes against the heresy which invents an apparent bodyhyperlink , the reality all His body. Since, then, His fear was concerning us, and His prayer on our behalf, we are forced to the conclusion that all this happened on our account, for whom He feared, and for whom He prayed.
42. Again the Gospels fill up what is lacking in one another: we learn some things from one, some from another, and so on, because all are the proclamation of the same spirit. Thus John, who especially brings out the working of spiritual causes in the Gospel, preserves this prayer of the Lord for the Apostles, which all the others passed over: how He prayed, namely, Holy Father, keep them in Thy Name . . . . while I was them I kept them in Thy Name: those whom Thou gavest Me I have kepthyperlink . That prayer was not for Himself but for His Apostles; nor was He sorrowful for Himself, since He bids them pray that they be not tempted; nor is the angel sent to Him, for He could summon down from Heaven, if He would, twelve thousand angelshyperlink ; nor did He fear because of death when He was troubled unto death. Again, He does not pray that the cup may pass over Himself, but that it may pass away from Himself, though before it could pass away He must have drunk it. But, further, `to pass away' does not mean merely `to leave the place,' but `not to exist any more at all:' which is shewn in the language of the Gospels and Epistles: for example, Heaven and earth shall pass away, but My word shall not perishhyperlink : also the Apostle says, Behold the old things are passed away; they are become newhyperlink . And again, The fashion of this world shall pass awayhyperlink . The cup, therefore, of which He prays to the Father, cannot pass away unless it be drunk; and when He prays, He prays for those whom He preserved, so long as He was with them, whom He now hands over to the Father to preserve. Now that He is about to accomplish the mystery of death He begs the Father to guard them. The presence of the angel who was sent to Him (if this explanation be true) is not of doubtful significance. Jesus shewed His certainty that the prayer was answered when, at its close, He bade the disciples sleep on. The effect of this prayer and the security which prompted the command, `sleep on,' is noticed by the Evangelist in the course of the Passion, when he says of the Apostles just before they escaped from the hands of the pursuers, That the word might be fulfilled which He had spoken, Of those whom Thou hast given Me I lost not one of themhyperlink . He fulfils Himself the petition of His prayer, and they are all safe; but He asks that those whom He has preserved the Father will now preserve in His own Name. And they are preserved: the faith of Peter does not fail: it cowered, but repentance followed immediately.
43. Combine the Lord's prayer in John, the request of the devil in Luke, the sorrowfulness unto death, and the protest against sleep, followed by the command, Sleep on, in Matthew and Mark, and all difficulty disappears. The prayer in John, in which He commends the Apostles to His Father, explains the cause of His sorrowfulness, and the prayer that the cup may pass away. It is not from Himself that the Lord prays the suffering may be taken away. He beseeches the Father to preserve the disciples during His coming passion. In the same way, the prayer against Satanhyperlink in St. Luke explains the confidence with which He permitted the sleep He had just forbidden.
44. There was, then, no place for human anxiety and trepidation in that nature, which was more than human. It was superior to the ills of earthly flesh; a body not sprung from earthly elements, although His origin as Son of Man was due to the mystery of the conception by the Holy Ghost. The power of the Most High imparted its power to the booty which the Virgin bare from the conception of the Holy Ghost. The animated body derives its conscious existence from association with a soul, which is diffused throughout it, and quickens it to perceive pains inflicted from without. Thus the soul, warned by the happy glow of its own heavenly faith and hope, soars above its own origin in the beginnings of an earthly body, and raiseshyperlink that body to union with itself in thought and spirit, so that it ceases to feel the suffering of that which, all the while, it suffers. Why need we then say more about the nature of the Lord's body, that of the Son of Man Who came down from heaven? Even earthly bodies can sometimes be made indifferent to the natural necessities of pain and fear.
45. Did the Jewish children fear the flames blazing up with the fuel cast upon them in the fiery furnace at Babylon? Did the terror of that terrible fire prevail over their nature, conceived though it was like ourshyperlink ? Did they feel pain, when the flames surrounded them? Perhaps, however, you may say they felt no pain, because they were not burnt: the flames were deprived of their burning nature. To be sure it is natural to the body to fear burning, and to be burnt by fire. But through the spirit of faith their earthly bodies (that is, bodies which had their origin according to the principles of natural birth) could neither be burnt nor made afraid. What, therefore, in the case of men was a violation of the order of nature, produced by faith in God, cannot be judged in God's case natural, but as an activity of the Spirit commencing with His earthly origin. The children were bound in the midst of the fire; they had no fear as they mounted the blazing pile: they felt not the flame as they prayed: though in the midst of the furnace, they could not be burnt. Both the fire and their bodies lost their proper natures; the one did not burn, the others were not burnt. Yet in all other respects, both fire and bodies retained their natures: for the bystanders were consumed, and the ministers of punishment were themselves punished. Impious heretic you will have it that Christ suffered pain from the piercing of the nails, that He felt the bitterness of the wound, when they were driven through His hands: why, pray, did not the children fear the flames? Why did they suffer no pain? What was the nature in their bodies, which overcame that of fire? In the zeal of their faith and the glory of a blessed martyrdora they forgot to fear the terrible; should Christ be sorrowful from fear of the cross, Christ, Who even if He had been conceived with our sinful origin, would have been still God upon the cross, Who was to judge the world and reign for ever and ever? Could He forget such a reward, and tremble with the anxiety of dishonourable fear?
46. Daniel, whose meat was the scanty portion of a prophethyperlink , did not fear the lions' den. The Apostles rejoiced in suffering and death for the Name of Christ. To Paul his sacrifice was the crown of righteousnesshyperlink . The Martyrs sang hymns as they offered their necks to the executioner, and climbed with psalms the blazing logs piled for them. The consciousness of faith takes away the weakness of nature, transforms the bodily senses that they feel no pain, and so the body is strengthened by the fixed purpose of the soul, and feels nothing except the impulse of its enthusiasm. The suffering which the mind despises in its desire of glory, the body does not feel, so long as the soul invigorates it. It is, then, a natural effect in man, that the zeal of the soul glowing for glory should make him unconscious of suffering, heedless of wounds, and regardless of death. But Jesus Christ the Lord of glory, the hem of Whose garment can heal, Whose spittle and word can create; for the than with the withered hand at His command stretched it forth whole, he who was born blind felt no more the defect of his birth, and the smitten ear was made sound as the other; dare we think of His pierced body in that pain and weakness, from which the spirit of faith in Him rescued the glorious and blessed Martyrs?
47. The Only-begotten God, then, suffered in His person the attacks of all the infirmities to which we are subject; but He suffered them in the power of His own nature, just as He was born in the power of His own nature, for at His birth He did not lose His omnipotent nature by being born. Though born under human conditions, He was not so conceived: His birth was surrounded by human circumstances, but His origin went beyond them. He suffered then in His body alter the manner of our infirm body, yet bore the sufferings of our body in the power of His own body. To this article of our faith the prophet bears witness when he says, He beareth our sins and grieveth for us: and we esteemed Him stricken, smitten, and afflicted: He was wounded for our transgressions and made weak for our sinshyperlink . It is then a mistaken opinion of human judgment, which thinks He felt pain because He suffered. He bore our sins, that is, He assumed our body of sin, but was Himself sinless. He was sent in the likeness of the flesh of sin, bearing sin indeed in His flesh but our sin. So too He felt pain for us, but not with our senses; He was found in fashion as a man, with a body which could feel pain, but His nature could not feel pain; for, though His fashion was that of a man, His origin was not human, but He was born by conception of the Holy Ghost.
For the reasons mentioned, He was esteemed `stricken, smitten and afflicted.' He took the form of a servant: and `man born of a Virgin' conveys to us the idea of One Whose nature felt pain when He suffered. But though He was wounded it was `for our transgressions.' The wound was not the wound of His own trangressions: the suffering not a suffering for Himself. He was not born man for His own sake, nor did He transgress in His own action. The Apostle explains the principle of the Divine Plan when he says, We beseech you through Christ to be reconciled to God. Him, Who knew no sin, He made to be sin on our behalfhyperlink . To condemn sin through sin in the flesh, He Who knew no sin was Himself made sin; that is, by means of the flesh to condemn sin in the flesh, He became flesh on our behalf but knew not fleshhyperlink : and therefore was wounded because of our transgressions.
48. Again, the Apostle knows nothing in Christ about fear of pain. When He wishes to speak of the dispensation of the Passion, He includes it in the mystery of Christ's Divinity. Forgiving us all our trespasses, blotting out the band written in ordinances, that was against us, which was contrary to us: taking it away, and nailing it to the cross; stripping off from Himself His flesh, He made a shew of principalities and towers openly triumphing over them in Himselfhyperlink . Was that the power, think you, to yield to the wound of the nail, to wince under the piercing blow, to convert itself into a nature that can feel pain? Yet the Apostle, who speaks as the mouthpiece of Christhyperlink , relating the work of our salvation through the Lord, describes the death of Christ as `stripping off from Himself His flesh, boldly putting to shame the powers and triumphing over them in Himself.' If His passion was a necessity of nature and not the free gift of your salvation: if the cross was merely the suffering of wounds, and not the fixing upon Himself of the decree of death made out against you: if His dying was a violence done by death, and not the stripping off of the flesh by the power of God: lastly, if His death itself was anything but a dishonouring of powers, an act of boldness, a triumph: then ascribe to Him infirmity, because He was therein subject to necessity and nature, to force, to If ear and disgrace. But if it is the exact opposite in the mystery of the Passion, as it was preached to us, who, pray, can be so senseless as to repudiate the faith taught by the Apostles, to reverse all feelings of religion, to distort into the dishonourable charge of natural weakness, what was an act of free-will, a mystery, a display of power and boldness, a triumph? And what a triumph it was, when He offered Himself to those who sought to crucify Him, and they could not endure His presence: when He stood under sentence of death, Who shortly was to sit on the right hand of power: when He prayed for His persecutors while the nails were driven through Him: when He completed the mystery as He drained the draught of vinegar; when He was numbered among the transgressors and meanwhile granted Paradise: that when He was lifted on the tree, the earth quaked: when He hung on the cross, sun and day were put to flight: that He left His own body, yet cubed life back to the bodies of othershyperlink : was buffed a corpse and rose again God: as man suffered all weaknesses for our sakes, as God triumphed in them all.
49. There is still, the heretics say, another serious and far reaching confession of weakness, all the more so because it is in the mouth of the Lord Himself, My God, My God, why hast Thou forsaken Mehyperlink ? They construe this into the expression of a bitter complaint, that He was deserted and given over to weakness. But what a violent interpretation of an irreligious mind! how repugnant to the whole tenor of our Lord's words! He hastened to the death, which was to glorify Him, and after which He was to sit on the right hand of power; with all those blessed expectations could He fear death, and therefore complain that His God had betrayed Him to its necessity, when it was the entrance to eternal blessedness?
50. Further their heretical ingenuity presses on in the path prepared by their own godlessness, even to the entire absorption of God the Word into the human soul, and consequent denial that Jesus Christ, the Son of Man, was the same as the Son of God. So either God the Word ceased to be Himself while He performed the function of a soul in giving life to a bodyhyperlink , or the man who was born was not the Christ at all, but the Word dwelt in him, as the Spirit dwelt in the prophetshyperlink . These absurd and perverse errors have grown in boldness and godlessness till they assert that Jesus Christ was not Christ until He was born of Mary. He Who was born was not a pre-existent Being, but began at that moment to existhyperlink .
Hence follows also the error that God the Word, as it were some part of the Divine power extending itself in unbroken continuation, dwelt within that man who received from Mary the beginning of his being, and endowed him with the power of Divine working: though that man lived and moved by the nature of his own soulhyperlink .
51. Through this subtle and mischievous doctrine they are drawn into the error that God the Word became soul to the body, His nature by self-humiliation working the change upon itself, and thus the Word ceased to be God; or else, that the Man Jesus, in the poverty and remoteness from God of His nature, was animated only by the life and motion of His own human soul, wherein the Word of God, that is, as it were, the might of His uttered voice, resided. Thus the way is opened for all manner of irreverent theorising: the sum of which is, either that God the Word was merged in the soul and ceased to be God: or that Christ had no existence before His birth from Mary, since Jesus Christ, a mere man of ordinary body and soul, began to exist only at His human birth anti was raised to the level of the Power, which worked within Him, by the extraneous force of the Divine Word extending itself into Him. Then when God the Word, after this extension, was withdrawn, He cried, My God, My God, why hast Thou forsaken Me? or at least when the divine nature of the Word once more gave place within Him to a human soul, He Who had hitherto relied on His Father's help, now separated from it, and abandoned to death, bemoaned His solitude and chid His deserter. Thus in every way arises a deadly danger of error in belief, whether it be thought that the cry of complaint denotes a weakness of nature in God the Word, or that God the Word was not pre-existent because the birth of Jesus Christ from Mary was the beginning of His being.
52. Amid these irreverent and ill-grounded theories the faith of the Church, inspired by the teaching of the Apostles, has recognised a birth of Christ, but no beginning. It knows of the dispensation, but of no divisionhyperlink : it refuses to make a separation in Jesus Christhyperlink ; whereby Jesus is one and Christ another; nor does it distinguish the Son of Man from the Son of God, lest perhaps the Son of God be not regarded as Son of Man also. It does not absorb the Son of God in the Son of Man; nor does it by a tripartite beliefhyperlink tear asunder Christ, Whose coat woven from the top throughout was not parted, dividing Jesus Christ into the Word, a body and a soul; nor, on the other hand, does it absorb the Word in body and soul. To it He is perfectly God the Word, and perfectly Christ the Man. To this alone we hold fast in the mystery of our confession, namely, the faith that Christ is none other than Jesus, and the doctrine that Jesus is none other than Christ.
53. I am not ignorant how much the grandeur of the divine mystery baffles our weak understanding, so that language can scarcely express it, or reason define it, or thought even embrace it. The Apostle, knowing that the most difficult task for an earthly nature is to apprehend, unaided, God's mode of action (for then our judgment were keener to discern than God is mighty to effect), writes to his true son according to the faith, who had received the Holy Scripture from his childhood, As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that thou mightest charge certain men not to teach a different doctrine, neither to give heed to fables and endless genealogies, the which minister questionings, rattler than the edification of God which is in faithhyperlink . He bids him forbear to handle wordy genealogies and fables, which minister endless questionings. The edification of God, he says, is in faith: he limits human reverence to the faithful worship of the Almighty, and does not suffer our weakness to strain itself in the attempt to see what only dazzles the eye. If we look at the brightness of the sun, the sight is strained and weakened: and sometimes when we scrutinise with too curious gaze the source of the shining light, the eyes lose their natural power, and the sense of sight is even destroyed. Thus it happens that through trying to see too much we see nothing at all. What must we then expect in the case of God, the Sun of Righteousness? Will not foolishness be their reward, who would be over wise? Will not dull and brainless stupor usurp the place of the burning light of intelligence? A lower nature cannot understand the principle of a higher: nor can Heaven's mode of thought be revealed to human conception, for whatever is within the range of a limited con sciousness, is itself limited. The divine power exceeds therefore the capacity of the human mind. If the limited strains itself to reach so far, it becomes even feebler than before. It loses what certainty it had: instead of seeing heavenly things it is only blinded by them. No mind can fully comprehend the divine: it punishes the obstinacy of the curious by depriving them of their power. Would we look at the sun we must remove as much of his brilliancy as we need, in order to see him: if not, by expecting too much, we fall short of the possible. In the same way we can only hope to understand the purposes of Heaven, so far as is permitted. We must expect only what He grants to our apprehension: if we attempt to go beyond the limit of His indulgence, it is withdrawn altogether. There is that in God which we can perceive: it is visible to all if we are content with the possible. Just as with the sun we can see something, if we are content to see what can be seen, but if we strain beyond the possible we lose all: so is it with the nature of God. There is that which we can understand if we are content with understanding what we can: but aim beyond your powers and you will lose even the power of attaining what was within your reach.
54. The mystery of that other timeless birth I will not yet touch upon: its treatment demands an ampler space than this. For the present I will speak of the Incarnation only. Tell me, I pray, ye who pry intosecrets of Heaven, the mystery of Christ born of a Virgin and His nature; whence will you explain that He was conceived and born of a Virgin? What was the physical cause of His origin according to your disputations? How was He formed within His mother's womb? Whence His body and His humanity?And lastly, what does it mean that the Son of Man descended from heaven Who remained in heavenhyperlink ? It is not possible by the laws of bodies for the same object to remain and to descend: the one is the change of downward motion; the other the stillness of being at rest. The Infant wails but is in Heaven: the Boy grows but remains ever the immeasurable God. By what perception of human understanding can we comprehend that He ascended where He was before, and He descended Who remained in heaven? The Lord says, What if ye should behold the Son of Man ascending thither where He was beforehyperlink ? The Son of Man ascends where He was before: can sense apprehend this? The Son of Man descends from heaven, Who is in heaven: can reason cope with this? The Word was made flesh: can words express this? The Word becomes flesh, that is, God becomes Man: the Man is in heaven: the God is from heaven. He ascends Who descended: but He descends and yet does not descend. He is as He ever was, yet He was not ever what He is. We pass in review the causes, but we cannot explain the manner: we perceive the manner, and we cannot understand the causes. Yet if we understand Christ Jesus even thus, we shall know Him: if we seek to understand Him further we shall not know Him at all.
Footnotes
54 St. Matt. xxvi. 31; St. Mark xiv. 27; cf. St. John xvi. 32.
55 St. Matt. xxvi. 32; St. Mark xiv. 28; cf. xvi. 7.
56 St. Matt. xxvi. 33.
57 St. Matt. xxvi. 39; St. Mark xiv. 36; St. Luke xxii. 42.
58 i.e. the possivility that the disciples may not endure the temptation of the cup: that it might abide with them instead of passing away. See the explanation in the next chapter.
59 St. Matt. xxvi. 40, 41; St. Mark xiv. 37, 38; cf. St. Luke xxii. 45, 46.
60 St. Mark xiv. 36.
61 St. Luke xxii. 31, 32.
62 St. Matt. xxvi. 42. The Greek is : -`My Father, if this cup cannot pass away except I drink of it, Thy will be done
0'.
63 Reading `non nisi finito
0'.
64 St. Matt. xxvi. 45.
65 this is a mistranslation of St. Luke xxii. 32, being taken as passive.
66 St. Luke xxii. 43, 44. The Greek is , `as it were drops of blood
0'.
67 The Greek is . `His sweat became as it were great drops of blood
0' (R.V.): see supra.
68 i.e. all sects with Docetic tenets, who would not allow Christ to have had a real human body, but only to have appeared in bodily shape, like a ghost.
69 St. John xvii. 11, 12. Hilary omits after `keeping them in Thy Name,
0' the words `which Thou hast given Me, that they may be one even as We are One.
0'
70 St. Matt. xxvi. 53.
71 St. Mark xiii. 31. In the Greek the same word is used in both cases, but Hilary uses transire in the first, praeterire in the second instance.
72 2 Cor. v. 17.
73 1 Cor. vii. 31.
74 St. John xviii. 9.
75 i.e. St. Luke xxvi. 31, 32, as quoted above, c. 38.
76 Reading efficit.
77 Dan. iii. 23.
78 Dan. i. 8-16.
79 2 Tim. iv. 6, 8.
80 Isai. liii. 4, 5. Hilary translates from the Septuagint. The Hebrew and the Vulgate differ, cf. the English Version, "Surely He hath borne our griefs" (instead of "our sins").
81 2 Cor. v. 20, 21. The Greek is , `on behalf of Christ
0'.
82 i.e. flesh in the bad sense, "the flesh of sin".
83 Col. ii. 13-15.
84 2 Cor. xiii. 3.
85 Allusion to St. Matt. xxvii. 52, "many bodies of the saints that had fallen asleep were raised."
86 St. Matt. xxvii. 46.
87 Apollinaris' heresy that in Christ the place of the ordinary human soul was supplied by the Logos, the second Person in the Trinity.
88 This doctrine was held by Marcellus of Ancyra (Sozomen, H.E. II. 33), and Photinus: cp. also what Sozomen (VII. 7) says of Hebion.
89 This doctrine was held by Marcellus of Ancyra (Sozomen, H.E. II. 33), and Photinus: cp. also what Sozomen (VII. 7) says of Hebion.
90 The preaching of Sabellius, cf. I. 16, protensio sit potius quam descensio, `an extension rather than a descent.
0'
91 i.e. it realizes the plan by which the second Person of the Trinity chose to take a human form, but refuses to separate the Divine from the human in Jesus.
92 Reading partitur for Mss. patitur.
93 Apollinarianism.
94 1 Tim. i. 3, 4.
95 St. John iii. 13.
96 Ib. vi. 62.
97 St. Luke xix. 41.