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.

¹⁵⁸ Luke i. 38.

¹⁵⁹ John ii. 19.

¹⁶⁰ Luke xxiv. 39.

¹⁶¹ De incarnat. sacram. Chap. 6.

¹⁶² John x. 30.

¹⁶³ De Fide ii. Chap. 9.

¹⁶⁴ Chap. 7.

¹⁶⁵ I. Cor. ii. 8.

¹⁶⁶ John iii. 13.

¹⁶⁷ Id. Chap. 9.

¹⁶⁸ I. Cor. ii. 4.

¹⁶⁹ De Incarn. Sac. 6.

¹⁷⁰ De incarn. sacram. Chap. 4.

¹⁷¹ "Offeras transfigurandum altaribus." The Benedictine Editors, by a curious anachronism, see here a reference to transubstantiation. But metapoihsij, the word translated "transformation" implies no more than the being made to undergo a change, which may be a change in dignity without involving a change of substance. cf. pp. 200 and 201, where Orthodoxus distinctly asserts that the substance remains un changed. Transubstantiation, definitely declared an article of faith in 1215, seems to have been first taught early in the 9th c. Vide Bp. Harold Browne on Art. xxviii.

¹⁷² Gen. iv. 7. Sept.

¹⁷³ Id. Chap. 6.

¹⁷⁴ Luke 1. 35. The Latin of the Benedictine edition of Ambrose is:-

Desinant ergo dicere naturam Verbi in Corporis naturam esse mutatam; ne pari interpretatione videatur natura Verbi in contagium mutata peccati. Aliud est enim quod assumpsit, et aliud quod assumptum est. Virtus venit in Virginem, sicut et Angelus ad eam dixit "quia Virtus Altissimi obumbrabit te." Sed natum est corpus ex Virgine; et ideo coelestis quidem descensio, sed humana conceptio est. Non ergo eadem carnis potuit esse divinitatisque natura.

¹⁷⁵ In the Greek text the last sentence is unintelligible and apparently corrupt. The translation follows the Latin text from which the version in the citation of Theodoret varies in important particulars. The Greek text of the quotation runs:-

Pausasqwsan toinon oi legontej wj h tou Logou fusij eij sarkoj metabeblhtai fusin: ina mh doch metablhqeisa kata thn authn ermhneian gegenhsqai kai h tou Logou fusij toij tou qwmatoj paqhmasi sumfqoroj. #Eteron gar esti to proslabon kai eteron esti to proslhfqen. Dunamij hlqen epi thn parqenon, wj o aggeloj proj authn legei oti Dunamij uyistou episkiasei soi: all ek tou swmatoj hn thj Parqenou to texqen: kai dia touto Qeia men h katabasij h de sullhyij anqrwpinh: ouk auth oun hdunato tou te swmatoj pneuma kai thj qeothtoj fusij.

¹⁷⁶ Cf. Phil. ii. 16.

¹⁷⁷ The passage quoted is not in the 43rd discourse de nova dominica but in the 40th on Holy Baptism.

¹⁷⁸ Acts i. 11.

¹⁷⁹ Zechariah xii. 10.

¹⁸⁰ II. Cor. iv. 16.