{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/114/1140100.htm","path":"chr/ecf/114/1140100.htm","source_url":"https://sacred-texts.com/chr/ecf/114/1140100.htm","text":"\u201cWho being the brightness of His Glory and the express Image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins.\u201d\n[1.] Everywhere indeed a reverential mind is requisite, but especially when we say or hear anything of God: Since neither can tongue speak nor thought 2735 hear anything suitable to our God. And why speak I of tongue or thought? 2736 For not even the understanding 2737 which far excels these, will be able to comprehend anything accurately, when we desire to utter aught concerning God. For if \u201cthe peace of God surpasseth all understanding\u201d ( Philip. iv. 7 ), and \u201cthe things which are prepared for them that love Him have not entered into the heart of man\u201d ( 1 Cor. ii. 9 ); much more He Himself, the God of peace, the Creator of all things, doth by a wide measure exceed our reasoning. We ought therefore to receive all things with faith and reverence, and when our discourse 2738 fails through weakness, and is not able to set forth accurately the things which are spoken, then especially to glorify God, for that we have such a God, surpassing both our thought and our conception. 2739 For many of our conceptions 2740 about God, we are unable to express, as also many things we express, but have not strength to conceive of them. As for instance:\u2014That God is everywhere, we know; but how, we no longer understand. 2741 That there is a certain incorporeal power the cause of all our good things, we know: but how it is, or what it is, we know not. Lo! we speak, and do not understand. I said, That He is everywhere, but I do not understand it. I said, That He is without beginning, but I do not understand it. I said, That He begat from Himself, and again I know not how I shall understand it. And some things there are which we may not even speak\u2014as for instance, thought conceives 2742 but cannot utter.\nAnd to show thee that even Paul is weak and doth not put out his illustrations with exactness; and to make thee tremble and refrain from searching too far, hear what he says, having called Him Son and named Him Creator, \u201cWho being the brightness of His Glory, and the express image of His person.\u201d\nThis we must receive with reverence and clear of all incongruities. \u201cThe brightness of His glory,\u201d saith he. But observe in what reference he understands this, and so do thou receive it:\u2014that He is of Him: 2743 without passion: that He is neither greater, nor less; since there are some, who derive certain strange things from the illustration. For, say they, \u201cthe brightness\u201d is not substantial, 2744 but hath its being in another. Now do not thou, O man, so receive it, neither be thou sick of the disease of Marcellus 2745 and Photinus. 2746 For he hath a remedy for thee close at hand, that thou fall not into that imagination, nor doth he leave thee to be hurried down into that fatal malady. And what saith he? \u201cAnd the express image of His person\u201d [or \u201csubsistence\u201d 2747 ]: that is, just as He [the Father] is personally subsisting, being in need of nothing, 2748 so also the Son. For he saith this here, showing the undeviating similitude 2749 and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.\nFor he who said above, that \u201cby Him He made all things\u201d here assigns to Him absolute authority. For what doth he add? \u201cAnd upholding all things by the word of His power\u201d; that we might hence infer not merely His being the express image of His Person, but also His governing all things with absolute authority.\nSee then, how he applies to the Son that which is proper to the Father. For on this account he did not say simply, \u201cand upholding all things,\u201d nor did he say, \u201cby His power,\u201d but, \u201cby the word of His power.\u201d For much as just now we saw him gradually ascend and descend; so also now, as by steps, he goes up on high, then again descends, and saith, \u201cby whom also He made the worlds.\u201d\nBehold how here also he goes on two paths, by the one leading us away from Sabellius, by the other from Arius, yea and on another, that He [Christ] should not be accounted un p. 371 originated, 2750 which he does also throughout, nor yet alien from God. For if, even after so much, there are some who assert that He is alien, and assign to Him another father, and say that He is at variance with Him;\u2014had [Paul] not declared these things, what would they not have uttered?\nHow then does he this? When he is compelled to heal, then is he compelled also to utter lowly things: as for instance, \u201cHe appointed Him\u201d (saith he) \u201cheir of all things,\u201d and \u201cby Him He made the worlds.\u201d ( Supra , Heb. 1.2\nHeb. 1.10 .) Nowhere is there the saying \u201cby whom,\u201d or that \u201cby Him He made the worlds.\u201d What then? Were they not made by Him? Yes, but not, as thou sayest or imaginest, \u201cas by an instrument\u201d: nor as though He would not have made them unless the Father had reached out a hand to Him. For as He \u201cjudgeth no man\u201d ( John v. 22 ), and is said to judge by the Son, in that He begat Him a judge; so also, to create by Him, in that He begat Him a Creator. And if the Father be the original cause of Him, in that He is Father, much more of the things which have been made by Him. When therefore he would show that He is of Him, he speaks of necessity lowly things. But when he would utter high things, Marcellus takes a handle, and Sabellius; avoiding however the excess of both, he holds a middle [way]. For neither does he dwell on the humiliation, lest Paul of Samosata should obtain a standing place, nor yet does he for ever abide in the high sayings; but shows on the contrary His abundant nearness, lest Sabellius rush in upon him. He names Him \u201cSon,\u201d and immediately Paul of Samosata comes on him, saying that He is a son, as the many are. But he gives him a fatal wound, calling Him \u201cHeir.\u201d But yet, with Arius, he is shameless. For the saying, \u201cHe appointed Him heir,\u201d they both hold: the former one saying, it comes of weakness; the other still presses objections, endeavoring to support himself by the clause which follows. For by saying, \u201cby whom also He made the worlds,\u201d he strikes backwards the impudent Samosatene: while Arius still seems to be strong. Nevertheless see how he smites him likewise, saying again, \u201cwho being the brightness of His glory.\u201d But behold! Sabellius again springs on us, with Marcellus, and Photinus: but on all these also he inflicts one blow, saying, \u201cand the express image of His person and upholding all things by the word of His power.\u201d Here again he wounds Marcion too; 2751 not very severely, but however he doth wound him. For through the whole of this Epistle he is fighting against them.\nBut the very thing which he said, \u201cthe brightness of the glory,\u201d hear also Christ Himself saying, \u201cI am the Light of the world.\u201d ( John viii. 12 .) Therefore he [the Apostle] uses the word \u201cbrightness,\u201d showing that this was said in the sense of \u201cLight of Light.\u201d Nor is it this alone which he shows, but also that He hath enlightened our souls; and He hath Himself manifested the Father, and by \u201cthe brightness\u201d he has indicated the nearness of the Being [of the Father and the Son 2752 ]. Observe the subtlety of his expressions. He hath taken one essence and subsistence to indicate two subsistences. Which he also doth in regard to the knowledge of the Spirit 2753 ; for as he saith that the knowledge of the Father is one with that of the Spirit, as being indeed one, and in nought varying from itself ( 1 Cor. ii. 10-12 ): so also here he hath taken hold of one certain [thing] whereby to express the subsistence of the Two. 2754\nAnd he adds that He is \u201cthe express Image.\u201d p. 372 For the \u201cexpress Image\u201d is something other 2755 than its Prototype: yet not Another in all respects, but as to having real subsistence. Since here also the term, \u201cexpress image,\u201d indicates there is no variation from that whereof it is the \u201cexpress image\u201d: its similarity in all respects. When therefore he calls Him both Form, 2756 and express Image, what can they say? \u201cYea,\u201d saith he, \u201cman is also called an Image of God.\u201d 2757 What then! is he so [an image of Him] as the Son is? No (saith he) but because the term, image, doth not show resemblance. And yet, in that man is called an Image, it showeth resemblance, as in man. For what God is in Heaven, that man is on earth, I mean as to dominion. And as he hath power over all things on earth, so also hath God power over all things which are in heaven and which are on earth. But otherwise, man is not called \u201cExpress image,\u201d he is not called Form: which phrase declares the substance, or rather both substance and similarity in substance. Therefore just as \u201cthe form of a slave\u201d ( Phil. 2:6, 7 ) expresses no other thing than a man without variation 2758 [from human nature], so also \u201cthe form of God\u201d expresses no other thing than God.\n\u201cWho being\u201d (saith he) \u201cthe brightness of His glory.\u201d See what Paul is doing. Having said, \u201cWho being the brightness of His glory,\u201d he added again, \u201cHe sat down on the right hand of the Majesty\u201d: what names he hath used, nowhere finding a name for the Substance. For neither \u201cthe Majesty,\u201d nor \u201cthe Glory\u201d setteth forth the Name, which he wishes to say, but is not able to find a name. For this is what I said at the beginning, that oftentimes we think something, and are not able to express [it]: since not even the word God is a name of substance, nor is it at all possible to find a name of that Substance.\nAnd what marvel, if it be so in respect of God, since not even in respect of an Angel, could one find a name expressive of his substance? Perhaps too, neither in respect of the soul. For this name [soul] doth not seem to me to be significative of the substance thereof, but of breathing. For one may see that the same [thing] is called both Soul and Heart and Mind: for, saith he, \u201cCreate in me a clean heart, O God\u201d ( Ps. li. 10 ), and one may often see that it [the soul] is called spirit.\n\u201cAnd upholding all things by the word of His power.\u201d Tell me, \u201cGod said\u201d (it is written), \u201cLet there be light\u201d ( Gen. i. 3 ): \u201cthe Father, saith one, 2759 commanded, and the Son obeyed\u201d? But behold here He also [the Son] acts by word. For (saith he), \u201cAnd upholding all things\u201d\u2014that is, governing; He holds together what would fall to pieces; For, to hold the world together, is no less than to make it, but even greater (if one must say a strange thing). For the one is to bring forward something out of things which are not: but the other, when things which have been made are about to fill back into non-existence, to hold and fasten them together, utterly at variance as they are with each other: this is indeed great and wonderful, and a certain proof of exceeding power.\nThen showing the easiness, he said, \u201cupholding\u201d: (he did not say, governing, 2760 from the figure of those who simply with their finger move anything, and cause it to go round.) Here he shows both the mass of the creation to be great, and that this greatness is nothing to Him. Then again he shows the freedom from the labor, saying, \u201cBy the word of His power.\u201d Well said he, \u201cBy the word.\u201d For since, with us, a word is accounted to be a bare thing, he shows that it is not bare with God. But, how \u201cHe upholdeth by the word,\u201d he hath not further added: for neither is it possible to know. Then he added concerning His majesty: for thus John also did: having said that \u201cHe is God\u201d ( John i. 1 ), he brought in the handiwork of the Creation. For the same thing which the one indirectly expressed, saying, \u201cIn the beginning was the Word,\u201d and \u201cAll things were made by Him\u201d ( John i. 3 ), this did the other also openly declare by \u201cthe Word,\u201d and by saying \u201cby whom also He made the worlds.\u201d For thus he shows Him to be both a Creator, and before all ages. What then? when the prophet saith, concerning the Father, \u201cThou art from everlasting and to everlasting\u201d ( Ps. xc. 2 ), and concerning the Son, that He is before all ages, and the maker of all things\u2014what can they say? Nay rather, when the very thing which was spoken of the Father,\u2014\u201cHe which was before the worlds,\u201d\u2014this one may see spoken of the Son also? And that which one saith, \u201cHe was life\u201d ( John i. 4 ), pointing out the preservation of the creation, that Himself is the Life of all things,\u2014so also saith this other, \u201cand upholding all things by the word of His power\u201d: not as the Greeks who defraud Him, as much as in them lies, both of Creation itself, and of Providence, shutting up His power, to reach only as far as to the Moon.\n\u201cBy Himself\u201d (saith he) \u201chaving purged our sins.\u201d Having spoken concerning those marvelous and great matters, which are most above us, he proceeds to speak also afterwards concerning His care for men. For indeed the former expression, \u201cand upholding all things,\u201d also was universal: nevertheless this is far greater, for it p. 373 also is universal: for, for His part, \u201call\u201d men believed. 2761 As John also, having said, \u201cHe was life,\u201d and so pointed out His providence, saith again, and \u201cHe was light.\u201d\n\u201cBy Himself,\u201d saith he, \u201chaving purged our sins, He sat down on the right hand of the Majesty on high.\u201d He here setteth down two very great proofs of His care: first the \u201cpurifying us from our sins,\u201d then the doing it \u201cby Himself.\u201d And in many places, thou seest him making very much of this,\u2014not only of our reconciliation with God, but also of this being accomplished through the Son. For the gift being truly great, was made even greater by the fact that it was through the Son.\nFor 2762 in saying, \u201cHe sat on the right hand,\u201d and, \u201chaving by Himself purged our sins,\u201d\u2014though he had put us in mind of the Cross, he quickly added the mention of the resurrection and ascension. And see his unspeakable wisdom: he said not, \u201cHe was commanded to sit down,\u201d but \u201cHe sat down.\u201d Then again, lest thou shouldest think that He standeth, he subjoins, \u201cFor to which of the angels said He at any time, Sit thou on My right hand.\u201d\n\u201cHe sat\u201d (saith he) \u201con the right hand of the Majesty on high.\u201d What is this \u201con high\u201d? Doth he enclose God in place? Away with such a thought! but just as, when he saith, \u201con the right hand,\u201d he did not describe Him as having figure, but showed His equal dignity with the Father; so, in saying \u201con high,\u201d he did not enclose Him there, but expressed the being higher than all things, and having ascended up above all things. That is, He attained even unto the very throne of the Father: as therefore the Father is on high, so also is He. For the \u201csitting together\u201d implies nothing else than equal dignity. But if they say, that He said, \u201cSit Thou,\u201d we may ask them, What then? did He speak to Him standing? Moreover, he said not that He commanded, not that He enjoined, but that \u201cHe said\u201d: for no other reason, than that thou mightest not think Him without origin and without cause. For that this is why he said it, is evident from the place of His sitting. For had he intended to signify inferiority, he would not have said, \u201con the right hand,\u201d but on the left hand.\nHeb. 1.4 . \u201cBeing made,\u201d saith he, \u201cso much better than the angels, as He hath by inheritance obtained a more excellent name than they.\u201d The \u201cbeing made,\u201d here, is instead of \u201cbeing shown forth,\u201d as one may say. Then also from what does he reason confidently? From the Name. Seest thou that the name Son is wont to declare true relationship? And indeed if He were not a true Son (and \u201ctrue\u201d is nothing else than \u201cof Him\u201d), how does he reason confidently from this? For if He be Son only by grace, He not only is not \u201cmore excellent than the angels,\u201d but is even less than they. How? Because righteous men too were called sons; and the name son, if it be not a genuine son, doth not avail to show the \u201cexcellency.\u201d When too he would point out that there is a certain difference between creatures and their maker, hear what he saith:\nHeb. 1.5 . \u201cFor to which of the Angels said He at any time, Thou art My Son, this day have I begotten Thee. And again, I will be to Him a Father, and He shall be to Me a Son\u201d? For these things indeed are spoken with reference also to the flesh: \u201cI will be to Him a Father, and He shall be to Me a Son\u201d\u2014while this, 2763 \u201cThou art My Son, this day have I begotten Thee,\u201d expresses nothing else than \u201cfrom [the time] that God is.\u201d For as He is said to be, 2764 from the time present (for this befits Him more than any other), so also the [word] \u201cTo-day\u201d seems to me to be spoken here with reference to the flesh. For when He hath taken hold of it, thenceforth he speaks out all boldly. For indeed the flesh partakes of the high things, just as the Godhead of the lowly. For He who disdained not to become man, and did not decline the reality, how should He have declined the expressions?\nSeeing then that we know these things, let us be ashamed of nothing, nor have any high thoughts. For if He Himself being God and Lord and Son of God, did not decline to take the form of a slave, much more ought we to do all things, though they be lowly. For tell me, O man, whence hast thou high thoughts? from things of this life? but these or ever they appear, run by. Or, from things spiritual? nay, this is itself one spiritual excellency,\u2014to have no high thoughts.\nWherefore then dost thou cherish high thoughts? because thou goest on aright? hear Christ saying, \u201cWhen ye have done all things, say, we are unprofitable servants, for we have done that which was our duty to do.\u201d ( Luke xvii. 10 .)\nOr because of thy wealth hast thou high thoughts? Dost thou not see those before thee, how they departed naked and desolate? did we not come naked into life, and naked also shall depart? who hath high thoughts on having what is another\u2019s? for they who will use it to their own enjoyment alone, are deprived of it how p. 374 ever unwillingly, often before death, and at death certainly. But (saith one) while we live we use them as we will. First of all, one doth not lightly see any man using what he hath as he will. Next, if a man do even use things as he will, neither is this a great matter: for the present time is short compared with the ages without end. Art thou high-minded, O man, because thou art rich? on what account? for what cause? for this befalleth also robbers, and thieves, and man-slayers, and effeminate, and whoremongers, and all sorts of wicked men. Wherefore then art thou high-minded? Since if thou hast made meet use of it, thou must not be high-minded, lest thou profane the commandment: but if unmeet, by this indeed [it has come to pass that] thou art become a slave of money, and goods, and art overcome by them. For tell me, if any man sick of a fever should drink much water, which for a short space indeed quencheth his thirst, but afterwards kindleth the flame, ought he to be high-minded? And what, if any man have many cares without cause, ought he therefore to be high-minded? tell me, wherefore? because thou hast many masters? because thou hast ten thousand cares? because many will flatter thee? [Surely not.] For thou art even their slave. And to prove that to thee, hear plainly. The other affections which are within us, are in some cases useful. For instance, Anger is often useful. For (saith he) \u201cunjust wrath shall not be innocent\u201d ( Ecclesiasticus 1.22 ): wherefore it is possible for one to be justly in wrath. And again, \u201cHe that is angry with his brother without cause, 2765 shall be in danger of hell.\u201d ( Matt. v. 22 .) Again for instance, emulation, desire, [are useful]: the one when it hath reference to the procreation of children, the other when he directs his emulation to excellent things. As Paul also saith, \u201cIt is good to be zealously affected always in a good thing\u201d ( Gal. iv. 18 ) and, \u201cCovet earnestly the best gifts.\u201d ( 1 Cor. xii. 31 .) Both therefore are useful: but an insolent spirit is in no case good, but is always unprofitable and hurtful.\nHowever, if a man must be proud, [let it be] for poverty, not for wealth. Wherefore? Because he who can live upon a little, is far greater and better than he who cannot. For tell me, supposing certain persons called to the Imperial City, if some of them should need neither beasts, nor slaves, nor umbrellas, nor lodging-places, nor sandals, nor vessels, but it should suffice them to have bread, and to take water from the wells,\u2014while others of them should say, \u201cunless ye give us conveyances, and a soft bed, we cannot come; unless also we have many followers, unless we may be allowed continually to rest ourselves, we cannot come, nor unless we have the use of beasts, unless too we may travel but a small portion of the day\u2014and we have need of many other things also\u201d: whom should we admire? those or these? plainly, these who require nothing. So also here: some need many things for the journey through this life; others, nothing. So that it would be more fitting to be proud, for poverty if it were fitting at all.\n\u201cBut the poor man,\u201d they say, \u201cis contemptible.\u201d Not he, but those who despise him. For why do not I despise those who know not how to admire what they ought? Why, if a person be a painter, he will laugh to scorn all who jeer at him, so long as they are uninstructed; nor doth he regard the things which they say, but is content with his own testimony. And shall we depend on the opinion of the many? Therefore, we are worthy of contempt when men despise us for our poverty, and we do not despise them nor call them miserable.\nAnd I say not how many sins are produced by wealth, and how many good things by poverty. But rather, neither wealth nor poverty is excellent in itself, but through those who use it. The Christian shines out in poverty rather than in riches. How? He will be less arrogant, more sober-minded, graver, more equitable, more considerate: but he that is in wealth, hath many impediments to these things. Let us see then what the rich man does, or rather, he who useth his wealth amiss. Such an one practiceth rapine, fraud, violence. Men\u2019s unseemly loves, unholy unions, witchcrafts, poisonings, all their other horrors,\u2014wilt thou not find them produced by wealth? Seest thou, that in poverty rather than in wealth the pursuit of virtue is less laborious? For do not, I beseech thee, think that because rich men do not suffer punishment here, neither do they sin. Since if it were easy for a rich man to suffer punishment, thou wouldest surely have found the prisons filled with them. But among its other evils, wealth hath this also, that he who possesseth it, transgressing in evil with impunity, will never be stayed from doing so, but will receive wounds without remedies, and no man will put a bridle on him.\nAnd if a man choose, he will find that poverty affords us more resources even for pleasure. How? Because it is freed from cares, hatred, fighting, contention, strife, from evils out of number.\nTherefore let us not follow after wealth, nor be forever envying those who possess much. But let those of us who have wealth, use it aright; and those who have not, let us not grieve for this, but give thanks for all things unto God, because He enableth us to receive with little labor the same reward with the rich, or even (if we will) a greater: and from small means we shall p. 375 have great gains. For so he that brought the two talents, was admired and honored equally with him who brought the five. Now why? Because he was entrusted with [but] two talents, yet he accomplished all that in him lay, and brought in what was entrusted to him, doubled. Why then are we eager to have much entrusted to us, when we may by a little reap the same fruits, or even greater? when the labor indeed is less, but the reward much more? For more easily will a poor man part with his own, than a rich man who hath many and great possessions. What, know ye not, that the more things a man hath, the more he setteth his love upon? Therefore, lest this befall us, let us not seek after wealth, nor let us be impatient of poverty, nor make haste to be rich: and let those of us who have [riches] so use them as Paul commanded. (\u201cThey that have,\u201d saith he, \u201cas though they had not, and they that use this world as not abusing it\u201d\u2014 1 Cor. 7:29, 31 ): that we may obtain the good things promised. And may it be granted to us all to obtain them, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now, and for ever, and world without end. Amen.\n\u03b4\u03b9\u03ac\u03bd\u03bf\u03b9\u03b1 \u03bf\u1f56\u03c2 , Sav. Ben. in both places.\n370:2736\n\u03c4\u1f74\u03bd \u1f14\u03bd\u03bd\u03bf\u03b9\u03b1\u03bd, \u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd , Sav. Ben.\n370:2740 370:2741 370:2742 370:2743\n\u1f45 \u03c4\u03b9 \u1f10\u03be \u03b1\u1f50\u03c4\u03bf\u1fe6 , \u201c that He [Christ] is of Him [the Father]. \u201d\n370:2744 370:2745\nMarcellus Bishop of Ancyra lapsed towards Sabellianism, holding, as it seems, virtually at least, that our Lord is not a Person eternally distinct from the Father, but, a Manifestation of the Father, lasting from the Incarnation to the Judgment. His views are anathematized in 1 Conc. Constantinop. Canon 1.\n370:2746\nPhotinus Bishop of Sirmium, who had been Deacon under Marcellus, and carried his theory out, maintaining our Lord to have had no distinct existence before His Birth of Mary. Socr. E. H. 2. 29. His doctrine too was condemned at Constantinople, ubi sup\n370:2747\n\u1f51 \u03c0\u03bf\u03c3\u03c4\u03ac\u03c3\u03b5\u03c9\u03c2 . St. Chrys. understands the word to mean here neither \u201c substance \u201d nor \u201c Person, \u201d but, if we may use such a word, \u201c substantiality, \u201d or \u201c substantive existence, \u201d which in speaking de Divinis we call \u201c Personality. \u201d See below, page 371, note 5.\n370:2748 370:2749 371:2750\n\u1f04 \u03bd\u03b1\u03c1\u03c7\u03bf\u03bd . On this third heresy respecting the Holy Trinity, see St. Greg. Naz. Orat . ii. 37; xx. 6; in both which places it is, as here, mentioned as the third form of error with Sabellianism and Arianism. See also Bp. Bull, Def. Fid. N. iv. i. 8. The mention of this is not found in the Common text, in which the whole passage is recast.\n371:2751\nBecause Marcion, holding the Creation to be evil, denied the Son\u2019s preserving Power.\n371:2752\n\u03ba\u03b1\u1f76 \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u1f00\u03c0\u03b1\u03c5\u03b3\u03ac\u03c3\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u03bf\u1f50\u03c3\u03af\u03b1\u03c2 \u03c4\u1f74\u03bd \u1f10\u03b3\u03b3\u03cd\u03c4\u03b7\u03c4\u03b1 \u1f14\u03b4\u03b5\u03b9\u03be\u03b5\u03bd . Sav. and Ben. read \u03b4\u03b9\u1f70 \u03b4\u1f72 \u03c4\u03bf\u1fe6 \u1f00. \u03c4\u1f78 \u1f34\u03c3\u03bf\u03bd \u1f10\u03c3\u03ae\u03bc\u03b1\u03bd\u03b5 \u03c4\u1fc6\u03c2 \u03bf\u1f50\u03c3\u03af\u03b1\u03c2, \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1 \u1f10\u03b3\u03b3\u03cd\u03c4\u03b7\u03c4\u03b1 . \u201c By &c. he indicated the equality of His Substance and His nearness to the Father. \u201d\n371:2753 371:2754\n\u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u03c4\u1ff6\u03bd \u03b4\u03c5\u1f78 \u1f51\u03c0\u03cc\u03c3\u03c4\u03b1\u03c3\u03b9\u03bd . Sav. and Ben. read \u1f10 . \u03c4. \u03c4. \u03b4. \u1f51\u03c0\u03bf\u03c3\u03c4\u03ac\u03c3\u03b5\u03c9\u03bd \u03b4\u03ae\u03bb\u03c9\u03c3\u03b9\u03bd , \u201c whereby to show the two Subsistencies. \u201d Mr. Field says that the old translation of Mutianus in some degree confirms this latter reading, which is easier. The word \u1f51 \u03c0\u03cc\u03c3\u03c4\u03b1\u03c3\u03b9\u03bd in the singular is used in the sense of \u201c Personality, \u201d as above, p. 370, note 12.\n372:2755 372:2756\nPhilip. ii. 6 , see below.\n372:2757\n\u03b5\u1f30\u03ba\u03cc\u03bd\u03bf\u03c2 \u03b5\u1f30\u03ba\u1f7c\u03bd , Ben.: \u03b5\u1f30\u03ba\u03ce\u03bd (only), Sav.\n372:2758 372:2759\nThis is an heretical objection, as is expressed by the reading in the editions of Sav. and Ben.\n372:2760 373:2761\n[i.e. so far as Christ\u2019s work for men was concerned, it was universal. He put it in the power of all to believe.\u2014F.G.]\n373:2762 373:2763\nSav. and Ben. omit the words \u03c3\u03ae\u03bc\u03b5\u03c1\u03bf\u03bd \u2026 \u03c3\u03b5 , and for \u1f10 \u03be \u03bf\u1f57 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u03b8\u03b5\u03cc\u03c2 \u1f65\u03c3\u03c0\u03b5\u03c1 \u03b3\u1f70\u03c1 have \u1f10 \u03be \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f10\u03c3\u03c4\u03b9\u03bd\u00b7 \u1f65\u03c3\u03c0\u03b5\u03c1 \u03b4\u1f72 , so that the passage runs; \u201c but this, \u2018 thou art My Son, \u2019 expresses nothing else than that He is of Him. And just as, \u201d &c\u2026The corrector seems to have misapprehended the meaning of \u1f10 \u03be \u03bf\u1f57 in this place.\n373:2764 374:2765\n[St. Chrys. here follows a text having the gloss \u03b5\u1f30\u03ba\u1fc6 now rejected by nearly all critical editors.\u2014F.G.]","title":"Nicene and Post-Nicene Fathers, Vol. XIV: The Homilies of St. John Chrysostom on the Epistle to the Hebrews.: Homily II","type":"page"}