{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/004/footnote/fn87.htm","path":"chr/ecf/004/footnote/fn87.htm","source_url":"https://sacred-texts.com/chr/ecf/004/footnote/fn87.htm","text":"119 w9j data\\ no/mouj au0tw=n a!rxontoj.\n122 e0swterikw=n kai\\ e0poptikw=n.\n123 h@ h#rwaj e0k metabolh=j susta/ntaj a0gaqh=j a0nqrwpi/nhj yuxh=j.\n124 [See vol. ii. p. 185, and the stinging reference of Justin, vol. i. p. 172, this series.]\n125 peri\\ de\\ to= 'Ihsou= h!toi do/casa a@n ei\\nai eu0tuxh\\j, h@ kai\\ bebasanisme/nwj e0chtasme/nh, dokou=sa me\\n eu0tuxh\\j para\\ toi=j polloi=j, bebasanisme/nwj de\\ e0chtasme/nh para\\ pa/nu oligwta/toij.\n126 tosou=ton poiei= pi/stij, o0poi/a dh\\ prokatasxou=sa.\n130 a0lla\\ kai\\ e9nw/sei kai\\ a0nakra/sei.\n131 [\"By means of Origen the idea of a proper reasonable soul in Christ received a new dogmatical importance. This point, which up to this time had been altogether untouched with controversy with the Patripassians, was now for the first time expressly brought forward in a synod held against Beryllus of Bostra, a.d. 244, and the doctrine of a reasonable human soul in Christ settled as a doctrine of the Church.\" - Neander's History (ut supra), vol. ii. p. 309, with the references there. See also Waterland's Works, vol. i. pp. 330, 331. S.]\n134 ou0k ei0do/tej pw=j kai\\ kaqo/.\n135 Cf. Callimach., Hymn, i. Cf. also Tit. i. 12.\n136 th/a0rxhn tou= qanatou gegone/nai peri= to\\n Di/a.\n137 [The sarcastic raillery of Celsus in regard to the ignorance and low social scale of the early converts to Christianity is in keeping with his whole tone and manner. On the special value of the evidence of early Christian writers, such as Justin Martyr , Clement, Origen, etc., to the truth and power, among men of all classes, of the Gospel of our Lord, see Rawlinson's Bampton Lectures, The Historical Evidences of the Truth of the Scripture Records, Lect. viii. pp. 207, 420, et seqq. (Amer. ed. 1860). S.]\n139 ta\\ a!dhla kai\\ ta\\ kru/fia th=j sofi/aj sou e0dh/lwsa/j moi.\n141 kai\\ e0c au9th=j e0ge/neto.\n143 Cf. 1 Kings iv. 29-34. The text reads, peri\\ pa/ntwn tw=n basile/wn th=j gh=j, for which para/ has been substituted.\n144 kai\\ a!lla dia\\ problhma/twn.\n151 ta\\ me\\n sunagoreu/onta u9gh= kai\\ sw/masi.\n152 ta\\ prohgoume\\nwj u9festhko/ta.\n158 Mono/gamon. Cf. Can. Apost., c. xvii.: \"o9 dusi\\ ga/moij sumplakei\\j meta= to= ba/ptisma, h@ pallakh\\n kthsa/menoj, ou0 dunatai ei\\nai e0pi/skopoj, h@ presbu/teroj, h@ dia/konoj, h@ o#lwj tou= katalo/gou tou= i9eratiko=.\" Cf. note in Benedictine ed.\n159 [Origen agrees with Tertullian, passim, on this subject. Hippolytus makes Callistus, Bishop of Rome, the first to depart from this principle, - accepting \"digamists and trigamists.\"]","title":"chr/ecf/004/footnote/fn87.htm","type":"page"}