105 kleidou=xoj. Cf. Matt. xvi. 19; Cat. ii. 19; xi. 3.

106 Acts x. 11-16.

107 Ib. v. 19.

108 Ib. v. 44.

109 Ib. xi. 24.

110 Ib. v. 26. Cf. Is. lxv. 15.

111 Acts xi. 28.

112 Ib. xiii. 2-4.

113 Heb. x. 1.

114 Acts xv. 28, 29. e'pistolh/ means a message or injunction whether verbal or written.

115 See note 1 on § 1, above.

116 Acts xix. 1-6.

117 Ib. v. 12.

118 Ib. v. 19.

119 Ib. xx. 9-12.

120 Ib. v. 23.

121 Ib. xxvi. 28. Cyril evidently understood e'n o'li/gw to mean "almost" (A. V.): but the more correct rendering is, "In brief thou wouldest persuade me to become a Christian."

122 Ib. xxviii. 25.

123 1 Cor. ii. 4.

124 2 Cor. i. 22.

125 Rom. viii. 11.

126 2 Tim. I. 14: (r.v.) by the Holy Ghost which dwelleth in us.

127 1 Tim. iv. 1.

128 Eph. iii. 5.

129 Heb. iii. 7.

130 Ib. x. 15.

131 Eph. vi. 17.

132 Ib. v. 18, 19.

133 2 Cor. xiii. 14.

134 John iv. 24.

135 Lam. iv. 20. The breath of our nostrils, the anointed of the Lord: referring to the captive king.

136 John xiv. 25.

137 The distinct mention in the Creed of three Persons excludes the error of Sabellius in confusing them. Cf. Cat. iv 8; xiv. 14.

138 Rom. xi. 20.

139 Cf. Bingham, Antiquities, II. xx. 9. "When Cyril directs his Catechumens how they should behave themselves at the time of Baptism, when they came either before a bishop, or presbyter, or deacon, in city or village, - this may be presumed a fair intimation that then deacons were ordinarily allowed to minister Baptism in country places." See further `Of the power granted anciently to deacons to baptize.0' Bingham, Lay Baptism, l. i. 5.

140 Eph. i. 13. Cf. Cat. i. 2, 3.

141 Cf. Procat. § 4: "The water will receive, but the Sprit will not accept thee."

142 stratologi/a. Cf. Cat. iii. 3, me/llete stratologei=sqai.

143 The same twofold grace is ascribed to Baptism in Cat. xiii. 23: "thou receivest now remission of thy sins, and the gifts of the King's spiritual bounty."

144 pragmatei/a. Cf. 2 Tim. ii. 4; and Luke xix. 13: Trade (pragmateu/eoqe) till I come.

145 Eph. iv. ??

1 Acts xvii. 32; xxvi. 24.

2 Cf. § 12, below.

3 Tertull. De Resurr. carnis, cap. 2: "The acknowledge a half-resurrection, to wit of the soul only." Compare Iren. I. xxiii. 5, on Menander's assertion that his disciples attain to the resurrection by being baptized into him, and can die no more, but retain immortal youth: ib. xxiv. 5. Basilides taught that "salvation belongs to the soul alone." On the other forms of heresy concerning the Resurrection, see Suicer, Thesaurus, 0Ana/stasij.

4 The objections noticed in § 2 are discussed by Athenagoras, De Resurr. capp. ii., iv. - viii.; Tatian. Or. ad Graecos, cap. vi., Tertull. De Resurr. Carn. cap. 63.

5 Is. xl. 12.

6 On the argument from God's power compare Athenagor De Resurr. c. ix; Justin. M. De Resurr. c. v; Theophil. ad Autolyc. c. xiii.; Iren. V. iii. 2.

7 The argument form God's justice is treated by Athenagor De Resurr. c. x. and xx.-xxiii.; Justin M. De Resurr. c. viii.

8 th\n stefanhfori/an. Roe. Cas. A. Cf. Pind. Ol. viii. 13; Eurip. Electr. 862.

9 Athenag. De Resurr. c. iii.: "If, when they did not exist, He made at their first formation the bodies of men, and their original elements, He will, when they are dissolved, in whatever manner that may take place, raise them again with equal ease." Lactant. Institt. VII. 23 fin.: Apost. Const. V. 7.

10 An eloquent statement of the argument for the resurrection from the analogies of nature occurs in Tertull. De Resurr. c. xii. That it was not unknown to Cyril, seems probable from the concluding sentence: "And surely if all things rise again for man, for whom they have been provided - but not for man unless for his flesh also - how can the flesh itself perish utterly, for the sake and service of which nothing is allowed to perish." Tertullian himself was probably indebted, as Bp. Lightfoot suggest, to Clemens. Rom. Epist. ad Corinth. xxiv. Cf. Lactant. Div. Inst. vii. 4.

11 Cf. Cat. iv. 30. These passages shew that the Lectures were delivered in a year when Easter fell early, as was the case in 348 A.D.

12 In such cases there is, of course, no actual death.

13 The mnoco/j is supposed by the Benedictine Editor to be the toad ("Inventusque cavis bufo." Virg. Georg. i. 185), by others the marmot (mus Alpinus). More probably it is the dormouse (myoxisglis), which stores up provisions for the winter, though it sleeps through much of that season.

14 The story of the Phoenix as told by Herodotus, II. 73, is as follows: "They have also another sacred bird called the Phoenix, wich I myself have never seen, except in pictures. Indeed it is a great rarity even in Egypt, only coming there (according to the acocounts of the people of Heliopolis) once in five hundred years, when the old phoenix dies. . . . They tell a story of what this bird does, which does not seem to me to be credible: that he comes all the way from Arabia, and brings the parent bird, all plastered over with myrrh, to the temple of the Sun, and there buries the body."

The many variations and fabulous accretions of the story are detailed by Suicer, Thesaurus. Foi=nix, and by Bp. Lightfoot in a long and interesting note on Clemens Rom. Epist ad Cor. xxv. Cyril borrows the story from Clement almost verbally, yet not without some variations, which will be noticed below. The legend with all its miraculous features is told by Ovid, Metamorph. xv. 392, by Claudian, Phoenix, and by the Pseudo-Lactantius in an Elegiac poem, Phoenix, included in Weber's Corpus Poetarum Latinorum, and literally translated in Clark's Ante-Nicene Library. See also Tertull. De Resurr. Carn. c. xiii.

15 monogene\j u!parxon, Clem. Rom. ubi supra. Cf. Origen. contra Celsum, iv. 98: Apost Const.V. 7: "a bird single in its kind, which they say is without a mate, and the only one in the creation." Pseudo-Lactant. v. 30.

Unica, sed vivit morte refecta suâ"

16 "By day, in the sight of all" (Clem. R.) The city was Heliopolis, according to Herodotus and other ancient authors. But Milton, Paradise Lost, V. 272-

Why does Milton despatch his bird to Thebes rather than Heliopolis?" (Lightfoot).

17 Ovid, Met. xv. 405: "Fertque pius cunasque suas patriumque sepulcrum." See the Commentaries on Job xxix. 18:

I shall die in my nest, and I shall multiply my days as the sand.Margin R.V. Or,, the phoenix.

18 The mode of reproduction in bees was regarded by Aristotle as mysterious, having in it something supernatural (qei=on): De Generatione Animal. III. 10. 1, 27. In the story of the phoenix Herodotus makes no mention of the "worm."

19 monoeidh/j.

20 For a similar argument, see Lactant. De Resurr. c. xvii.

21 Clem. Rom. Epist. ad Cor. xxiv:

"Day and night shew unto us the resurrection. The night falleth asleep, and day ariseth; the day departeth, and night cometh on."

22 Tertull. de Resurr. Carnis, xii.: "Readorned also are the mirrors of the moon, which her monthly course had worn away." . . . . "The whole of this revolving order of things bears witness to the resurrection of the dead."

23 Ex. iii. 6. Cf. Matt. xxii. 32: "He is not the God of the dead, but of the living."

24 Gen. xviii. 25.

25 Job xiv. 9.

26 Gen. ii. 7.

27 The anamalous construction o!tan ge/graptai. . . . kai\ a'pistw=sin may be explained by the consideration, that the uncertainty expressed in o!tan attaches only to the latter Verb. See Winer's Grammar of N. T. Greek, P. III. sect. xlii. 5.