53 Cognoscitur, so Vulg. representing the reading of some Mss. ginw/sketai. But the best authorities have ginw/skete.
59 Qui solvit Christum in carne venisse. Edd. Erasm. Lugd. and Ven. omit in carne venisse, but the Louvain editors attest that they are found in the Mss. of Augustine. Ed. Par. (Bodl. Mss. ext. Laud. 116, a late one, have them). Infra, Hom. vii. 2. Omnis qui solvit J.C., et negat eum in came venisse. The printed Vulg. has, Omnis spiritus qui solvit Christum ex Deo non est. In Serm. 182 and 183, preached come time later on this text, Aug. reads it, Omnis sp. qui non confitetur (and, qui negat) Jesum Christum in carne venisse. S. Cypr. Test. adv. Jud. ii. 18, qui autem negat in carne venisse, de Deo non est. S. Iren. iii. 18, in the ancient Latin version, Et omnis sp. qui solvit Jesum Christum, non est ex Deo. Tertull. adv. Marcion. v. 16, praecursores antichristi spiritus, negantes Christum in carne venisse et solventes Jesum, sc. in Deo creatore. De jejun. adv. Psych. 1, non quod alium Deum praedicent....,nec quod Jesum Christum solvant. De carne Christi, 24. Qui negat Christum in carne venisse, hic antichristus est: where he says, the apostle "by clearly marking one Christ, shakes those who argue for a Christ multiform, making Christ one, Jesus another, &c." Leo Ep. x. 5. ad Flavian, seems to have read in the Gr. diairou=n. Other Latin authorities for the reading qui solvit are cited by Mill. in loc. Socrates H. E. vii. 32, affirms, that in the old Mss. the reading was pa=n pneu ma o@ luxei to\n Ihsou=n a0po\ tou= Qeou= ou0k i@sti: adding, that the expression was expunged from the old copies by those who would fain separate the Godhead from the Man of the Incarnation, oi0 xwrizein apo= th=j oi0konomi/aj a0nqrw/pou boulo/menoi th\n qeo/thta. (Valesius in loc. suggests that Socrates may have read in his Mss. o@ lu/ei to\n Ihsou=n tou= Qeou=, e0k tou= Qeou= ou0k e@sti: Matthäi, that he wrote, o/ mh\ o9mologei=, tou/testin, o@ lu/ei.) But no extant Mss. acknowledge the reading: and the Greek Fathers headed by S. Polycarp ad Philipp. sec. 7 (pa=j o@j a@n mh\ o9mologh= I.X. e0n sarki e0lhluqe//ai,) bear witness to the received text: only Cyril. de recta Fide ad Reginas being cited by Mill for the reading lu/ei. This reading may (as Mill has suggested, comp. Grot. in loc.) have originated in a marginal gloss, directed against the Gnostics. Thus in a scholion edited by Matthäi it is said: "For the precursors of Antichrist were the heresies, whose characteristic mark it is by the means of false prophets and spirits lu/ein to\n Ihsou=n, to unmake Jesus, by not confessing that He is come in the flesh."
62 S. Aug. de Serm. Dom. in Monte, i. 21. Qui ergo solverit et docuerit homines...i.e., secundum id quod solvit, non secundum id quod invenit et legit...Qui autem fecerit et docuerit sic (ou@twj for ou@toj) h. e. secundum id quod non solvit. Here he takes docuerit sic in the sense of teaching men by and agreeably with the practice of the teacher, which is that of breaking the commandments: "whosoever shall break one of these least commandments and in that way shall teach men," solverit et secundum suam solutionem docuerit. But supra, Hom. in Ev. cxxii. 9, he seems to make it parallel with Matt. xxiii. 3, "they say and do not:" qui docent bona loquendo quae solvunt male vivendo. Comp. Serm. cclii. 3. His full meaning appears to be, that together with the good teaching in words, there goes a sort of teaching (quasi docet) not in words but in the deeds.
64 So in Serm. cclii. 3: de Civ. D. xx. 9; but otherwise explained above, Tract. cxxii. 9.
2 Jussio Dei: so the Mss. but the printed copies, visio Dei. Ben. (Bodl. 455, and Laud. 116, "visio;" Bodl. 813, so with "jussio" over the line; the rest "jussio.")
16 Deus dilectio est: Augustine here expounds it, "Love is God;" it is "of God" and "is God," (as "the Word was with God and was God:") this is clear from sec. 6 and Hom viii. 14, "For He has not hesitated to say, Deus charitas est, Charity is God." In the theological exposition de Trin. xv. 27, he takes it in the usual sense, "God is Love" (as "God is Spirit"). In the Greek the proposition is not convertible, a0la/ph being marked as the predicate by the absence of the article while qeo0j has it: o9 qeo\j a0ga/ph e0stin.
35 Ep. cliii. 17, c. litt.; Petil. ii. 67: Serm. clxxi. 5.
37 Hom. in Ev. vi. p. 82; Matt. iii. 16.
40 ["Captain (a0sxh/zoj) of their salvation." Heb. ii. 10.-J. H. M.]
1 In Augustine's time and later, it was the usage of the Latin Churches (derived, as St. Gregory relates lib. ix. Ep. 12, from the Church of Jerusalem) to sing the "Alleluia" on Easter Sunday, and during the whole Quinquagesima, or seven weeks from Easter to Whit-sunday. But it was not everywhere restricted to that time: Aug. Epist. (ad Januar.) 55, 32. Ut Alleluia per solos dies quinquaginta cantetur in Ecclesia, non usquequaque observatur: nam et aliis diebus varie cantatur alibi atque alibi: ipsis autem diebus ubique. Comp. ibid 28. Enarr. in Psa. cvi. sec. 1 where this usage is said to rest upon an ancient tradition: in Psa. cxlviii. sec. 1, and xxi. sec. 24, that it is observed throughout the whole world: Serm. ccx. 8; cclii. 9. S. Hieronym. Praef. in Psa. l. and c. Vigilant. 1 (exortus est subito Vigilantius qui dicat nunquam nisi in Pascha Alleluia cantandum: i.e.,Vig. wished it to be sung only on Easter day).
2 In Augustine's time and later, it was the usage of the Latin Churches (derived, as St. Gregory relates lib. ix. Ep. 12, from the Church of Jerusalem) to sing the "Alleluia" on Easter Sunday, and during the whole Quinquagesima, or seven weeks from Easter to Whit-sunday. But it was not everywhere restricted to that time: Aug. Epist. (ad Januar.) 55, 32. Ut Alleluia per solos dies quinquaginta cantetur in Ecclesia, non usquequaque observatur: nam et aliis diebus varie cantatur alibi atque alibi: ipsis autem diebus ubique. Comp. ibid 28. Enarr. in Psa. cvi. sec. 1 where this usage is said to rest upon an ancient tradition: in Psa. cxlviii. sec. 1, and xxi. sec. 24, that it is observed throughout the whole world: Serm. ccx. 8; cclii. 9. S. Hieronym. Praef. in Psa. l. and c. Vigilant. 1 (exortus est subito Vigilantius qui dicat nunquam nisi in Pascha Alleluia cantandum: i.e.,Vig. wished it to be sung only on Easter day).
4 De Serm. Dom. in Monte, ii. 1, ff., Serm. cxlix. 10-13; De Civ. Dei, v. 14; Enarr. in Ps. lxv. sec 2.
5 Quod susum faciens jusum; quod deorsum faciens sursum. Jusum vis facere Deum, et te susum? Infra, x. 8, Jusum me honoras susum me calcas. Several Mss. have sursum deorsum for susum jusum.-Ben. Laud. 116 and 136, and also Bodl. 813, as first written, have susum, jusum.
10 So Serm. ci. 1; clxviii. 7; cclxxix. 5; cccxv. 7; Lib. de Sp. et Litt. vii. sec. 12. But Confess. viii. 4, sec. 9, it is remarked, without reference to the etymology, that the change of name from Saul to Paul was designed to commemorate the conversion of Sergius Paulus, Acts xiii. 7, 12; Origen Praef. in Ep. ad Rom. "Some have thought that the Apostle took the name of Paulus, the Proconsul, whom at Cypress he had subjected to the faith of Christ: that as kings are wont to assume a title from the nations they have conquered, as Parthicus and Gothicus from Parthians and Goths, so the Apostle took the appellation Pauluss from the Paulus whom he had subjugated. Which we do not think is altogether to be set aside." St. Jerome Comm. in Ep. and Philem. "As Scipio took the name Africanus as conqueror of Africa, so the Apostle took the name Paulus by way of trophy, &c."