2 Tim. ii. 2. “By many witnesses;”³⁸⁰¹

3801 διά. A.V. “before.”

Eusebius: Ecclesiastical History, Book. VII. II. 1.

To James the Just, and John and Peter, the Lord after His resurrection imparted knowledge (τὴν γνῶσιν.) These imparted it to the rest of the apostles, and the rest of the apostles to the Seventy, of whom Barnabas was one.

Eusebius: the Same, II. 2.

And of this James, Clement also relates an anecdote worthy of remembrance in the seventh book of the Hypotyposes, from a tradition of his predecessors. He says that the man who brought him to trial, on seeing him bear his testimony, was moved, and confessed that he was a Christian himself. Accordingly, he says, they were both led away together, and on the way the other asked James to forgive him. And he, considering a little, said, “Peace be to thee” and kissed him. And so both were beheaded together.

Eusebius: the Same, VI. 14.

And now, as the blessed Presbyter used to say, since the Lord, as the Apostle of the Almighty, was sent to the Hebrews, Paul, as having been sent to the Gentiles, did not subscribe himself apostle of the Hebrews, out of modesty and reverence for the Lord, and because, being the herald and apostle of the Gentiles, his writing to the Hebrews was something over and above [his assigned function.]

Eusebius: the Same.

Again, in the same books Clement has set down a tradition which he had received from the elders before him, in regard to the order of the Gospels, to the following effect. He says that the Gospels containing the genealogies were written first, and that the Gospel according to Mark was composed in the following circumstances:—

Peter having preached the word publicly at Rome, and by the Spirit proclaimed the Gospel, those who were present, who were numerous, entreated Mark, inasmuch as he had attended him from an early period, and remembered what had been said, to write down what had been spoken. On his composing the Gospel, he handed it to those who had made the request to him; which coming to Peter’s knowledge, he neither hindered nor encouraged. But John, the last of all, seeing that what was corporeal was set forth in the Gospels, on the entreaty of his intimate friends, and inspired by the Spirit, composed a spiritual Gospel.

V.—From the Book on Providence.

S. Maximus, Vol. II. 114.

Being is in God. God is divine being, eternal and without beginning, incorporeal and illimitable, and the cause of what exists. Being is that which wholly subsists. Nature is the truth of things, or the inner reality of them. According to others, it is the production of what has come to existence; and according to others, again, it is the providence of God, causing the being, and the manner of being, in the things which are produced.

S. Maximus: in the Same, p. 152.

Willing is a natural power, which desires what is in accordance with nature. Willing is a natural appetency, corresponding with the nature of the rational creature. Willing is a natural spontaneous movement of the self-determining mind, or the mind voluntarily moved about anything. Spontaneity is the mind moved naturally, or an intellectual self-determining movement of the soul.

VI.—From the Book on the Soul.

Maximus and Antonius Melissa.³⁸⁰²

3802 Sermon 53. On The Soul, p. 156. [Anton. Melissa, a Greek monk of the twelfth century, has left works not infrequently referred to by modern authors. Flourished a.d. 1140.]

Souls that breathe free of all things, possess life, and though separated from the body, and found possessed of a longing for it, are borne immortal to the bosom of God: as in the winter season the vapours of the earth attracted by the sun’s rays rise to him.

The Barocc. ms.³⁸⁰³

3803 143, fol. 181, p. 1, chapter On Care For The Soul.

All souls are immortal, even those of the wicked, for whom it were better that they were not deathless. For, punished with the endless vengeance of quenchless fire, and not dying, it is impossible for them to have a period put to their misery.

VII.—Fragment from the Book on Slander.

Antonius Melissa, Book. II. Sermon 69.³⁸⁰⁴

3804 On Slanderers and Insult. The evidence on which this is ascribed to Clement is very slender.

Never be afraid of the slanderer who addresses you. But rather say, Stop, brother; I daily commit more grievous errors, and how can I judge him? For you will gain two things, healing with one plaster both yourself and your neighbour. He shows what is really evil. Whence, by these arguments, God has contrived to make each one’s disposition manifest.

Antonius Melissa, Book I. Sermon 64, and Book II. Sermon 87. Also Maximus, Sermon 59, p. 669; John of Damascus, Book II.

It is not abstaining from deeds that justifies the believer, but purity and sincerity of thoughts.

VIII.—Other Fragments from Antonius Melissa.

I.—Book I. Sermon 17, on Confession.

Repentance then becomes capable of wiping out every sin, when on the occurrence of the soul’s fault it admits no delay, and does not let the impulse pass on to a long space of time. For it is in this way that evil will be unable to leave a trace in us, being plucked away at the moment of its assault like a newly planted plant.

As the creatures called crabs are easy to catch, from their going sometimes forward and sometimes backward; so also the soul, which at one time is laughing, at another weeping, and at another giving way to luxury, can do no good.

He who is sometimes grieving, and is sometimes enjoying himself and laughing, is like a man pelting the dog of voluptuousness with bread, who chases it in appearance, but in fact invites it to remain near him.

2. Book I. Sermon 51, on Praise.

Some flatterers were congratulating a wise man. He said to them, If you stop praising me, I think myself something great after your departure; but if you do not stop praising me, I guess my own impurity.

Feigned praise is worth less than true censure.

3. Book II. Sermon 46, on the Lazy and Indolent.

To the weak and infirm, what is moderate appears excessive.

4. Book II. Sermon 55, on Your Neighbour—That You are to Bear His Burdens, Etc.

The reproof that is given with knowledge is very faithful. Sometimes also the knowledge of those who are condemned is found to be the most perfect demonstration.

5. Book II. Sermon 74, on the Proud, and Those Desirous of Vainglory.

To the man who exalts and magnifies himself is attached the quick transition and the fall to low estate, as the divine word teaches.

6. Book II. Sermon 87.

Pure speech and a spotless life are the throne and true temple of God.

IX.—Fragment of the Treatise on Marriage.

Maximus, Sermon III. p. 538, on Modesty and Chastity. Also, John of Damascus, Book III.—Parallel Chap. 27.

It is not only fornication, but also the giving in marriage prematurely, that is called fornication; when, so to speak, one not of ripe age is given to a husband, either of her own accord or by her parents.

X.—Fragments of Other Lost Books.

Maximus, Sermon 2.—John of Damascus, II. Chap. 70.—Antonius Melissa, Book I. Sermon 52.

Flattery is the bane of friendship. Most men are accustomed to pay court to the good fortune of princes, rather than to the princes themselves.

Maximus, Sermon 13, p. 574.—Antonius Melissa, Sermon 32, p. 45, and Sermon 33, p. 57.

The lovers of frugality shun luxury as the bane of soul and body. The possession and use of necessaries has nothing injurious in quality, but it has in quantity above measure. Scarcity of food is a necessary benefit.

Maximus, Sermon 52, p. 654.—Antonius Melissa, Book I. Sermon 54.

The vivid remembrance of death is a check upon diet; and when the diet is lessened, the passions are diminished along with it.

Maximus, Sermon 55, p. 661.

Above all, Christians are not allowed to correct with violence the delinquencies of sins. For it is not those that abstain from wickedness from compulsion, but those that abstain from choice, that God crowns. It is impossible for a man to be steadily good except by his own choice. For he that is made good by compulsion of another is not good; for he is not what he is by his own choice. For it is the freedom of each one that makes true goodness and reveals real wickedness. Whence through these dispositions God contrived to make His own disposition manifest.

XI.—Fragments Found in Greek Only in the Oxford Edition.

From the Last Work on the Passover. (Quoted in the Paschal Chronicle.)

Accordingly, in the years gone by, Jesus went to eat the passover sacrificed by the Jews, keeping the feast. But when he had preached He who was the Passover, the Lamb of God, led as a sheep to the slaughter, presently taught His disciples the mystery of the type on the thirteenth day, on which also they inquired, “Where wilt Thou that we prepare for Thee to eat the passover?”³⁸⁰⁵

3805 Matt. xxvi. 17.

The Same.

Suitably, therefore, to the fourteenth day, on which He also suffered, in the morning, the chief priests and the scribes, who brought Him to Pilate, did not enter the Prætorium, that they might not be defiled, but might freely eat the passover in the evening. With this precise determination of the days both the whole Scriptures agree, and the Gospels harmonize. The resurrection also attests it. He certainly rose on the third day, which fell on the first day of the weeks of harvest, on which the law prescribed that the priest should offer up the sheaf.

Macarius Chrysocephalus: Parable of the Prodigal Son, Luke xv., Oration on Luke xv., Towards the Close.

1. What choral dance and high festival is held in heaven, if there is one that has become an exile and a fugitive from the life led under the Father, knowing not that those who put themselves far from Him shall perish; if he has squandered the gift, and substance, and inheritance of the Father; if there is one whose faith has failed, and whose hope is spent, by rushing along with the Gentiles into the same profligacy of debauchery; and then, famished and destitute, and not even filled with what the swine eat, has arisen and come to his Father!

But the kind Father waits not till the son comes to Him. For perchance he would never be able or venture to approach, did he not find Him gracious. Wherefore, when he merely wishing, when he straightway made a beginning, when he took the first step, while he was yet a great way off, He [the Father] was moved with compassion, and ran, and fell upon his neck and kissed him. And then the son, taking courage, confessed what he had done.

Wherefore the Father bestows on him the glory and honour that was due and meet, putting on him the best robe, the robe of immortality; and a ring, a royal signet and divine seal,—impress of consecration, signature of glory, pledge of testimony (for it is said, “He hath set to his seal that God is true,”)³⁸⁰⁶

3806 John iii. 33.

and shoes, not those perishable ones which he hath set his foot on holy ground is bidden take off, nor such as he who is sent to preach the kingdom of heaven is forbidden to put on, but such as wear not, and are suited for the journey to heaven, becoming and adorning the heavenly path, such as unwashed feet never put on, but those which are washed by our Teacher and Lord.

Many, truly, are the shoes of the sinful soul, by which it is bound and cramped. For each man is cramped by the cords of his own sins. Accordingly, Abraham swears to the king of Sodom, “I will not take of all that is thine, from a thread to a shoe-latchet.”³⁸⁰⁷

3807 Gen. xiv. 23.

On account of these being defiled and polluted on the earth, every kind of wrong and selfishness engrosses life. As the Lord reproves Israel by Amos, saying, “For three iniquities of Israel, yea, for four, I will not turn him back; because they have given away the righteous for silver, and the needy for a pair of shoes, which tread upon the dust of the ground.”³⁸⁰⁸

3808 Amos. ii. 6.

2. Now the shoes which the Father bids the servant give to the repentant son who has betaken himself to Him, do not impede or drag to the earth (for the earthly tabernacle weighs down the anxious mind); but they are buoyant, and ascending, and waft to heaven, and serve as such a ladder and chariot as he requires who has turned his mind towards the Father. For, beautiful after being first beautifully adorned with all these things without, he enters into the gladness within. For “Bring out” was said by Him who had first said, “While he was yet a great way off, he ran and fell upon his neck.” For it is here³⁸⁰⁹

3809 We have ventured to substitute ἐνταῦθα instead of ἐντεὺθεν. He is showing that the preparation must be made before we go in.

that all the preparation for entrance to the marriage to which we are invited must be accomplished. He, then, who has been made ready to enter will say, “This my joy is fulfilled.”³⁸¹⁰

3810 John iii. 29.

But the unlovely and unsightly man will hear, “Friend, how camest thou in here, without having a wedding garment?”³⁸¹¹

3811 Matt. xxii. 12.

And the fat and unctuous food,—the delicacies abundant and sufficing of the blessed,—the fatted calf is killed; which is also again spoken of as a lamb (not literally); that no one may suppose it small; but it is the great and greatest. For not small is “the Lamb of God who taketh away the sin of the world,”³⁸¹²

3812 John i. 29.

who “was led as a sheep to the slaughter,” the sacrifice full of marrow, all whose fat, according to the sacred law, was the Lord’s. For He was wholly devoted and consecrated to the Lord; so well grown, and to such excessive size, as to reach and extend over all, and to fill those who eat Him and feed upon Him. For He is both flesh and bread, and has given Himself as both to us to be eaten.

To the sons, then, who come to Him, the Father gives the calf, and it is slain and eaten. But those who do not come to Him He pursues and disinherits, and is found to be a most powerful bull. Here, by reason of His size and prowess, it is said of Him, “His glory is as that of an unicorn.”³⁸¹³

3813 Numb. xxiii. 22.

And the prophet Habakkuk sees Him bearing horns, and celebrates His defensive attitude—“horns in His hands.”³⁸¹⁴

3814 Hab. iii. 4.

Wherefore the sign shows His power and authority,—horns that pierce on both sides, or rather, on all sides, and through everything. And those who eat are so strengthened, and retain such strength from the life-giving food in them, that they themselves are stronger than their enemies, and are all but armed with the horns of a bull; as it is said, “In thee shall we butt our enemies.”³⁸¹⁵

3815 Ps. xliv. 5.

3. Gladness there is, and music, and dances; although the elder son, who had ever been with and ever obedient to the Father, takes it ill, when he who never had himself been dissipated or profligate sees the guilty one made happy.

Accordingly the Father calls him, saying, “Son, thou art ever with me.” And what greater joy and feast and festivity can be than being continually with God, standing by His side and serving Him? “And all that is mine is thine.” And blessed is the heir of God, for whom the Father holds possession,—the faithful, to whom the whole world of possessions belongs.

“It was meet that we should be glad, and rejoice; for thy brother was dead, and is alive again.” Kind Father, who givest all things life, and raisest the dead. “And was lost, and is found.” And “blessed is the man whom Thou hast chosen and accepted,”³⁸¹⁶

3816 Ps. lxv. 4.

and whom having sought, Thou dost find. “Blessed are those whose iniquities are forgiven, whose sins are covered.”³⁸¹⁷

3817 Ps. xxxii. 1.

It is for man to repent of sins; but let this be accompanied with a change that will not be checked. For he who does not act so shall be put to shame, because he has acted not with his whole heart, but in haste.

And it is ours to flee to God. And let us endeavour after this ceaselessly and energetically. For He says, “Come unto Me, all ye that labour and are heavy laden, and I will give you rest.”³⁸¹⁸

3818 Matt. xi. 28.

And prayer and confession with humility are voluntary acts. Wherefore it is enjoined, “First tell thy sins, that thou mayest be justified.”³⁸¹⁹

3819 Isa. xliii. 26.

What afterwards we shall obtain, and what we shall be, it is not for us to judge.

4. Such is the strict meaning of the parable.³⁸²⁰

3820 Here Grabe notes that what follows is a new exposition of the parable, and is by another and a later hand, as is shown by the refutation of Novatus towards the end.

The repentant son came to the pitying Father, never hoping for these things,—the best robe, and the ring, and the shoes,—or to taste the fatted calf, or to share in gladness, or enjoy music and dances; but he would have been contented with obtaining what in his own estimation he deemed himself worth. “Make me,” he had made up his mind to say, “as one of thy hired servants.” But when he saw the Father’s welcome meeting him, he did not say this, but said what he had in his mind to say first, “Father, I have sinned against Heaven, and before thee.” And so both his humility and his accusation became the cause of justification and glory. For the righteous man condemns himself in his first words. So also the publican departed justified rather than the Pharisee. The son, then, knew not either what he was to obtain, or how to take or use or put on himself the things given him; since he did not take the robe himself, and put it on. But it is said, “Put it on him.” He did not himself put the ring on his finger, but those who were bidden “Put a ring on his hand.” Nor did he put the shoes on himself, but it was they who heard, “and shoes on his feet.”

And these things were perhaps incredible to him and to others, and unexpected before they took place; but gladly received and praised were the gifts with which he was presented.

5. The parable exhibits this thought, that the exercise of the faculty of reason has been accorded to each man. Wherefore the prodigal is introduced, demanding from his father his portion, that is, of the state of mind, endowed by reason. For the possession of reason is granted to all, in order to the pursuit of what is good, and the avoidance of what is bad. But many who are furnished by God with this make a bad use of the knowledge that has been given them, and land in the profligacy of evil practices, and wickedly waste the substance of reason,—the eye on disgraceful sights, the tongue on blasphemous words, the smell on fœtid licentious excesses of pleasures, the mouth on swinish gluttony, the hands on thefts, the feet on running into plots, the thoughts on impious counsels, the inclinations on indulgence on the love of ease, the mind on brutish pastime. They preserve nothing of the substance of reason unsquandered. Such an one, therefore, Christ represents in the parable,—as a rational creature, with his reason darkened, and asking from the Divine Being what is suitable to reason; then as obtaining from God, and making a wicked use of what had been given, and especially of the benefits of baptism, which had been vouchsafed to him; whence also He calls him a prodigal; and then, after the dissipation of what had been given him, and again his restoration by repentance, [He represents] the love of God shown to him.

6. For He says, “Bring hither the fatted calf, kill it, and let us eat and be merry; for this my son”—a name of nearest relationship, and significative of what is given to the faithful—“was dead and lost,”—an expression of extremest alienation; for what is more alien to the living than the lost and dead? For neither can be possessed any more. But having from the nearest relationship fallen to extremest alienation, again by repentance he returned to near relationship. For it is said, “Put on him the best robe,” which was his the moment he obtained baptism. I mean the glory of baptism, the remission of sins, and the communication of the other blessings, which he obtained immediately he had touched the font.

“And put a ring on his hand.” Here is the mystery of the Trinity; which is the seal impressed on those who believe.

“And put shoes on his feet,” for “the preparation of the Gospel of peace,”³⁸²¹

3821 Eph. vi. 15.

and the whole course that leads to good actions.

7. But whom Christ finds lost, after sin committed since baptism, those Novatus, enemy of God, resigns to destruction. Do not let us then reckon any fault if we repent; guarding against falling, let us, if we have fallen, retrace our steps. And while dreading to offend, let us, after offending, avoid despair, and be eager to be confirmed; and on sinking, let us haste to rise up again. Let us obey the Lord, who calls to us, “Come unto Me, all ye that labour, and I will give you rest.”³⁸²²

3822 Matt. xi. 28.

Let us employ the gift of reason for actions of prudence. Let us learn now abstinence from what is wicked, that we may not be forced to learn in the future. Let us employ life as a training school for what is good; and let us be roused to the hatred of sin. Let us bear about a deep love for the Creator; let us cleave to Him with our whole heart; let us not wickedly waste the substance of reason, like the prodigal. Let us obtain the joy laid up, in which Paul exulting, exclaimed, “Who shall separate us from the love of Christ?”³⁸²³

3823 Rom. viii. 35.

To Him belongs glory and honour, with the Father and the Holy Spirit, world without end. Amen.

Macarius Chrysocephalus: Oration VIII. On Matt. viii., and Book VII. On Luke xiii.

Therefore God does not here take the semblance of man, but of a dove, because He wished to show the simplicity and gentleness of the new manifestation of the Spirit by the likeness of the dove. For the law was stern, and punished with the sword; but grace is joyous, and trains by the word of meekness. Hence the Lord also says to the apostles, who said that He should punish with fire those who would not receive Him, after the manner of Elias: “Ye know not what manner of spirit ye are of.”³⁸²⁴

3824 Luke ix. 55.

From the Same.—Book XIII. Chap. IX.

Possibly by the “iota and the tittle” His righteousness exclaims, “If ye come right to me, I also will come right to you; if ye walk crooked, I also will walk crooked, saith the Lord of hosts,”³⁸²⁵

3825 Lev. xxvi. 24.

alluding to the offences of sinners under the name of crooked ways. For the straight way, and that according to nature, which is pointed out by the iota of Jesus, is His goodness, which is immoveable towards those who have obediently believed. There shall not then pass away from the law neither the iota nor the tittle; that is, neither the promise that applies to the straight in the way, nor the punishment threatened against those that diverge. For the Lord is good to the straight in the way; but “those that turn aside after their crooked ways He shall lead forth with those that work iniquity.”³⁸²⁶

3826 Ps. cxxv. 5.

“And with the innocent He is innocent, and with the froward He is froward;”³⁸²⁷

3827 Ps. xviii. 26.

and to the crooked He sends crooked ways.

His own luminous image God impressed as with a seal, even the greatest,—on man made in His likeness, that he might be ruler and lord over all things, and that all things might serve him. Wherefore God judges man to be wholly His, and His own image. He is invisible; but His image, man, is visible. Whatever one, then, does to man, whether good or bad, is referred to Himself. Wherefore from Him judgment shall proceed, appointing to all according to desert; for He will avenge His own image.

XII.—Fragments Not Given in the Oxford Edition.

1. In Anastasius Sinaita, Quest. 96.

As it is possible even now for man to form men, according to the original formation of Adam, He no longer now creates, on account of His having granted once for all to man the power of generating men, saying to our nature, “Increase, and multiply, and replenish the earth.”³⁸²⁸

3828 Gen. i. 28.

So also, by His omnipotent and omniscient power, He arranged that the dissolution and death of our bodies should be effected by a natural sequence and order, through the change of their elements, in accordance with His divine knowledge and comprehension.

2. Joannes Veccus, Patriarch of Constantinople, on the Procession of the Spirit. In Leo Allatius, Vol. I. p. 248.

Further, Clement the Stromatist, in the various definitions which he framed, that they might guide the man desirous of studying theology in every dogma of religion, defining what spirit is, and how it is called spirit, says: “Spirit is a substance, subtle, immaterial, and which issues forth without form.”

3. From the Unpublished Disputation Against Iconoclasts, of Nicephorus of Constantinople; Edited in Greek and Latin by Le Nourry in His Apparatus to the Library of the Fathers, Vol. I. p. 1334 a.b. From Clement the Presbyter of Alexandria’s Book Against Judaizers.

Solomon the son of David, in the books styled “The Reigns of the Kings,” comprehending not only that the structure of the true temple was celestial and spiritual, but had also a reference to the flesh, which He who was both the son and Lord of David was to build up, both for His own presence, where, as a living image, He resolved to make His shrine, and for the church that was to rise up through the union of faith, says expressly, “Will God in very deed dwell with men on the earth?”³⁸²⁹

3829 1 Kings viii. 27.

He dwells on the earth clothed in flesh, and His abode with men is effected by the conjunction and harmony which obtains among the righteous, and which build and rear a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter hesitates not to say, “Ye also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”³⁸³⁰

3830 1 Pet. ii. 5.

And with reference to the body, which by circumscription He consecrated as a hallowed place for Himself upon earth, He said, “Destroy this temple, and in three days I will raise it up again. The Jews therefore said, In forty-six years was this temple built, and wilt thou raise it up in three days? But He spake of the temple of His body.”³⁸³¹

3831 John ii. 19–21.

4. From ms. Marked 2431 in the Library of the Most Christian King.—Ibid. p. 1336 a. From the Very Holy and Blessed Clement, Presbyter of Alexandria, the Stromatist’s Book on Providence.

What is God? “God,” as the Lord saith, “is a Spirit.” Now spirit is properly substance, incorporeal, and uncircumscribed. And that is incorporeal which does not consist of a body, or whose existence is not according to breadth, length, and depth. And that is uncircumscribed³⁸³²

3832 With an exclamation of surprise at the Latin translator giving a translation which is utterly unintelligible, Capperonn amends the text, substituting οὗ τόπος οὐδεὶς τῷ, etc., for οᾪ τόπος οᾪδεὶς τόπος τό, etc., and translates accordingly. The emendation is adopted, with the exception of the τῷ, instead of which τό is retained.

which has no place, which is wholly in all, and in each entire, and the same in itself.

5. From the Same ms.—Ibid. 1335 D.

Φύσις (nature) is so called from τὸ πεφυκέναι (to be born). The first substance is everything which subsists by itself, as a stone is called a substance. The second is a substance capable of increase, as a plant grows and decays. The third is animated and sentient substance, as animal, horse. The fourth is animate, sentient, rational substance, as man. Wherefore each one of us is made as consisting of all, having an immaterial soul and a mind, which is the image of God.

6. In John of Damascus—Parallel—Vol. II. p. 307.

The fear of God, who is impassible, is free of perturbation. For it is not God that one dreads, but the falling away from God. He who dreads this, dreads falling into what is evil, and dreads what is evil. And he that fears a fall wishes himself to be immortal and passionless.

7. The Same, p. 341.

Let there be a law against those who dare to look at things sacred and divine irreverently, and in a way unworthy of God, to inflict on them the punishment of blindness.

8. The Same, p. 657.

Universally, the Christian is friendly to solitude, and quiet, and tranquillity, and peace.

9. From the Catena on the Pentateuch, Published in Latin by Francis Zephyrus, p. 146.

That mystic name which is called the Tetragrammaton, by which alone they who had access to the Holy of Holies were protected, is pronounced Jehovah, which means, “Who is, and who shall be.” The candlestick which stood at the south of the altar signified the seven planets, which seem to us to revolve around the meridian,³⁸³³

3833 See Stromata, book v. chap. vi. p. 452, which is plainly the source from which this extract is taken.

on either side of which rise three branches; since the sun also like the lamp, balanced in the midst of the planets by divine wisdom, illumines by its light those above and below. On the other side of the altar was situated the table on which the loaves were displayed, because from that quarter of the heaven vital and nourishing breezes blow.

10. From J. A. Cramer’s Catenæ Græcorum Patrum in Nov. Test. Oxford 1840 Vol. III.

On Acts vii. 24. The mystics say that it was by his word alone that Moses slew the Egyptian; as certainly afterwards it is related in the Acts that [Peter] slew with his word those who kept back part of the price of the land, and lied.

II. The Same, Vol. IV. p. 291.

On Rom. viii. 38. “Or life, that of our present existence,” and “death,”—that caused by the assault of persecutors, and “angels, and principalities, and powers,” apostate spirits.

12. p. 369, Chap. x. 3.

And having neither known nor done the requirement of the law, what they conceived, that they also thought that the law required. And they did not believe the law, as prophesying, but the bare word; and followed it from fear, but not with their disposition and in faith.

13. Vol. VI. p. 385.

On 2 Cor. v. 16. “And if we have known Christ after the flesh.”

And so far, he says, no one any longer lives after the flesh. For that is not life, but death. For Christ also, that He might show this,³⁸³⁴

3834 We omit ὅτι, which the text has after δείξῃ, which seems to indicate the omission of a clause, but as it stands is superfluous. The Latin translator retains it; and according to the rendering, the translation would be, “showed that He ceased.”

ceased to live after the flesh. How? Not by putting off the body! Far be it! For with it as His own He shall come, the Judge of all. But by divesting Himself of physical affections, such as hunger, and thirst, and sleep, and weariness. For now He has a body incapable of suffering and of injury.

As “after the flesh” in our case is being in the midst of sins, and being out of them is to be “not after the flesh;” so also after the flesh, in the case of Christ, was His subjection to natural affections, and not to be subject to them was not to be “after the flesh.” “But,” he says, “as He was released, so also are we.”³⁸³⁵

3835 This extract, down to “are we,” has already been given among the extracts from the Hypotyposes, p. 578.

Let there be no longer, he says, subjection to the influences of the flesh. Thus Clement, the fourth book of the Hypotyposes.

14. From the Same, p. 391.

On 2 Cor. vi. 11. “Our heart is enlarged.”

For as heat is wont to expand, so also love. For love is a thing of warmth. As if he would say, I love you not only with mouth, but with heart, and have you all within. Wherefore he says: “ye are not straitened in us, since desire itself expands the soul.” “Our heart is enlarged” to teach you all things; “but ye are straitened in your own bowels,” that is, in love to God, in which you ought to love me.

Thus Clement, in the fourth book of the Hypotyposes.

15. From Vol. III. V. 286.

Heb. i. 1. “At sundry times and divers manners.”

Since the Lord, being the Apostle of the Almighty, was sent to the Hebrews, it was out of modesty that Paul did not subscribe himself apostle of the Hebrews, from reverence for the Lord, and because he was the herald and apostle of the Gentiles, and wrote the Epistle to the Hebrews in addition [to his proper work].³⁸³⁶

3836 This extract, almost verbatim, has been already given from Eusebius, among the extracts from the Hypotyposes, p. 579.

16. From the Same.

The same work contains a passage from The Instructor, book i. chap. vi.³⁸³⁷

3837 See p. 219, and the argument following, supra.

The passage is that beginning, “For the blood is found to be,” down to “potent charms of affection.” Portions, however, are omitted. There are a good many various readings; but although the passage in question, as found in Cramer’s work, is printed in full in Migne’s edition, on the alleged ground of the considerable variation from the text of Clement, the variation is not such as to make a translation of the passage as found in Cramer of any special interest or value.

We have noted the following readings:—

γινεται, where, the verb being omitted, we have inserted is: There is an obstruction, etc.

σύριγγας, tubes, instead of σήραγγας (hollows), hollows of the breasts.

γειτνιαζουσῶν, for γειτνιουσῶν, neighbouring (arteries).

ἐπιλήψει, for ἐμπεριλήψει, interruption (such as this).

ἀποκλήρωσις occurs as in the text, for which the emendation ἀπολήρησις, as specified in the note, has been adopted.

ἥτις ἐστί, omitted here, which is “sweet through grace,” is supplied.

P. 142.

γάλα, milk, instead of μάννα, manna, (that food) manna.

P. 149.

χρὴ δὲ κατανοῆσαι τὴν φύσιν (but it is necessary to consider nature), for οὐ κατανενοηκότες, τ. φ., through want of consideration of nature.

κατακλειομένῳ, agreeing with food, for κατακλειομένω, agreeing with heat (enclosed within).

γίνεται for γὰρ (which is untranslated), (the blood) is (a preparation) for milk.

P. 144.

τοίνυν τὸν λόγον is supplied, and εἰκότως omitted in the clause, Paul using appropriate figurative language.

P. 145.

πλὴ ν is supplied before ἀλλὰ τὸ έν αὐτῇ, and the blood in it, etc., is omitted.

P. 146.

“For Diogenes Apolloniates will have it” is omitted.

πάντη, rendered “in all respects,” is connected with the preceding sentence.

P. 147.

ὅτι τοίνυν, for Ὡς δ᾽. And that (milk is produced).

τηνικαῦτα for τηνικάδε in the clause, “and the grass and meadows are juicy and moist,” not translated.

προειρημένῳ, above mentioned (milk), omitted.

τρυφῆς for τροφῆς, (sweet) nutriment.

τῷ omitted before γλυκεῖ, sweet (wine), and καθάπερ, “as, when suffering.”

τὸ λιπαρόν for τῷ λιπαρῷ, and ἀριδήλως for ἀριδήλου, in the sentence: “Further, many use the fat of milk, called butter, for the lamp, plainly,” etc.

N. B.

[Le Nourry decides that the Adumbrations were not translated from the Hypotyposes, but Kaye (p. 473) thinks on insufficient grounds. See, also (p. 5), Kaye’s learned note.]

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