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The Formation of Christendom, Volume II
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271
Am. Thierry, Tableau de l'Empire Romain, p. 412.
272
Zach. ii. 11, Is. ii. 2, Mich. iv. 1, compared with Titus ii. 14 and 1 Pet. ii. 9.
273
Ep. ad Diognetum, 5, 6.
274
S. Justin Martyr, Tryphon, sec. 135, 42, 116; where he refers to and explains the vision of the high-priest Jesus in the prophet Zacharias iii. 1.
275
ὡς υἱὸν Θεοῦ, Θεὸν ἐληλυθότα ἐν ἀνθρωπίνῃ ψυχῇ καὶ σώματι. Cont. Cels. iii. 29.
276
Ibid. viii. 74.
277
Cont. Cels. viii. 75.
278
Ibid. vi. 48, p. 670.
279
Cont. Cels. vi. 79, p. 692.
280
Κωλύοντος τοῦ Θεοῦ τὸ πᾶν ἐκπολεμηθῆναι αὐτῶν ἔθνος; συστῆναι γὰρ αὐτὸ ἐβούλετο καὶ πληρωθῆναι πᾶσαν τὴν γῆν τῆς σωτηρίου ταύτης καὶ εὐσεβεστάτης διδασκαλίας. Cont. Cels. iii. 8. It must be remembered that Celsus in the passage to which this is an answer had asserted that the Christians had arisen out of the Jews through a sedition; which makes the train of thought pertinent. For Origen is contrasting the losses which occur through exterminating wars, such as a sedition, or civil war, excites, with the losses to the Christian body through martyrdom. The comparison therefore lies between the whole number of Christians viewed en masse and the martyrs. Lasaulx remarks that this was written before the Decian persecution.
281
Preface to the Oxford edition of S. Cyprian's treatise on the Unity of the Church.
282
De Unitate, iii. &c.
283
Epist. 70 and 73.
284
τῇ γὰρ ἐλπίδι ἐσώθημεν.
285
Ep. 1, Oxford translation.
286
S. Irenæus, lib. iv. 33 g.
287
Dan. ii. 44. Compare Apoc. i. 9. ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ ἐν τῇ βασιλείᾳ καὶ ὑπομονῇ Ἰησοῦ Χριστοῦ.
288
Κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Χριστὸν Ἰησοῦν. Heb. iii. 1.
289
Thus S. Gregory the Great wrote to Eulogius, Patriarch of Alexandria, that the three original patriarchal Sees were all Sees of Peter: “Cum multi sint Apostoli, pro ipso tamen principatu sola Apostolorum Principis Sedes in auctoritate convaluit, quæ in tribus locis unius est.” Epist. lib. vii. 40. The Patriarchal authority is a derivation from the Primacy, which is the well-head.
290
Κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας. Matt. iv. 23.
291
S. Dionys. Alex. Ep. 2. Gallandi, iii. 512.
292
Answer of Pope Innocent I. to the Council of Carthage in 416, among the letters of S. Augustine.
293
Constant. Epist. Rom. Pontif. p. 1037.
294
Ephes. iv., written during S. Paul's imprisonment at Rome.
295
This text is continually used by S. Augustine against the Donatists, as containing an express divine prophecy that the one Catholic Church should continue to the end of the world. The Gospel of the Kingdom, and the Gospel without the Kingdom, are ideas far as the poles apart.
Am. Thierry, Tableau de l'Empire Romain, p. 412.
272
Zach. ii. 11, Is. ii. 2, Mich. iv. 1, compared with Titus ii. 14 and 1 Pet. ii. 9.
273
Ep. ad Diognetum, 5, 6.
274
S. Justin Martyr, Tryphon, sec. 135, 42, 116; where he refers to and explains the vision of the high-priest Jesus in the prophet Zacharias iii. 1.
275
ὡς υἱὸν Θεοῦ, Θεὸν ἐληλυθότα ἐν ἀνθρωπίνῃ ψυχῇ καὶ σώματι. Cont. Cels. iii. 29.
276
Ibid. viii. 74.
277
Cont. Cels. viii. 75.
278
Ibid. vi. 48, p. 670.
279
Cont. Cels. vi. 79, p. 692.
280
Κωλύοντος τοῦ Θεοῦ τὸ πᾶν ἐκπολεμηθῆναι αὐτῶν ἔθνος; συστῆναι γὰρ αὐτὸ ἐβούλετο καὶ πληρωθῆναι πᾶσαν τὴν γῆν τῆς σωτηρίου ταύτης καὶ εὐσεβεστάτης διδασκαλίας. Cont. Cels. iii. 8. It must be remembered that Celsus in the passage to which this is an answer had asserted that the Christians had arisen out of the Jews through a sedition; which makes the train of thought pertinent. For Origen is contrasting the losses which occur through exterminating wars, such as a sedition, or civil war, excites, with the losses to the Christian body through martyrdom. The comparison therefore lies between the whole number of Christians viewed en masse and the martyrs. Lasaulx remarks that this was written before the Decian persecution.
281
Preface to the Oxford edition of S. Cyprian's treatise on the Unity of the Church.
282
De Unitate, iii. &c.
283
Epist. 70 and 73.
284
τῇ γὰρ ἐλπίδι ἐσώθημεν.
285
Ep. 1, Oxford translation.
286
S. Irenæus, lib. iv. 33 g.
287
Dan. ii. 44. Compare Apoc. i. 9. ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ ἐν τῇ βασιλείᾳ καὶ ὑπομονῇ Ἰησοῦ Χριστοῦ.
288
Κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Χριστὸν Ἰησοῦν. Heb. iii. 1.
289
Thus S. Gregory the Great wrote to Eulogius, Patriarch of Alexandria, that the three original patriarchal Sees were all Sees of Peter: “Cum multi sint Apostoli, pro ipso tamen principatu sola Apostolorum Principis Sedes in auctoritate convaluit, quæ in tribus locis unius est.” Epist. lib. vii. 40. The Patriarchal authority is a derivation from the Primacy, which is the well-head.
290
Κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας. Matt. iv. 23.
291
S. Dionys. Alex. Ep. 2. Gallandi, iii. 512.
292
Answer of Pope Innocent I. to the Council of Carthage in 416, among the letters of S. Augustine.
293
Constant. Epist. Rom. Pontif. p. 1037.
294
Ephes. iv., written during S. Paul's imprisonment at Rome.
295
This text is continually used by S. Augustine against the Donatists, as containing an express divine prophecy that the one Catholic Church should continue to the end of the world. The Gospel of the Kingdom, and the Gospel without the Kingdom, are ideas far as the poles apart.
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