28 Ps. i. 5:

The wicked shall not stand in the judgment (R.V.).

29 Job vii. 9.

30 As to the bearing of this passage on the doctrine of Purgatory and prayer for the dead see note on xxiii. 10.

31 Job xiv. 7-10.

32 There is no indication of a question in the Septuagint version of the passage, which means in the Hebrew, and where is he? (A.V. and R.V.): Vulg. ubi, quaeso, est?

33 Job xiv. 14:

For if a man die, shall he live again?

(A.V. and R.V.). By omitting the interrogation here, and inserting it above in v. 10, Cyril exactly inverts the meaning. .

34 Ib. v. 14: (a,v,)

All the days of my appointed time (R.V. of my warfare) will I wait, till my change (R.V. release) come

35 Job xix. 26: (r.v.) and that he shall stand up at the last upon the earth: and after my skin hath skin hath been thus destroyed, &c., Cyril, as usual, follows the Septuagint.

36 Is. xxvi. 19.

37 Ezek. xxxvii. 12.

38 Dan. xii. 2.

39 Matt. xxvii. 52.

40 1 Cor. xv. 20.

41 2 Kings iv. 34.

42 "The worship of relics, and the belief in them as remedies and a protection against evil, originated in the 4th century. They first (?) appear in writings, none of which are earlier than the year 370: but they prevailed rapidly when they had once taken root" (Scudamore, Dict. Chr. Antiq. "Relics," p. 1770) Bingham (Ant. xxiii. 4, §7) quotes a law of Theodosius, "that no one should remove any dead body that was buried, from on place to another; that no one should sell or buy the relics of Martyrs: but if any one was minded to build over the grave where a martyr was buried, a church to be called a martyrium, in respect to him, he should have liberty to do it." The law wholly failed to suppress a superstition which was sanctioned by such men as Cyril, Basil, Chrysostom, Ambrose, and Augustine.

43 e'k th=j u 9perqe/sewj th=j nhstei/aj th=j paraskeuh=j, Ed. Bened. "The ecclesiastical term th=j u 9perqe/sewj we have rendered, according to the interpretation received among the Latins, by the word `superpositio.0' The ancients meant by it a fast continued for two or three days without food. Moreover, since the great week was observed with severer fastings, there were many who passed either the whole week or four, three, or two days, namely the Preparation and the Holy Sabbath (Easter Eve), entirely fasting as is testified by S. Irenaeus (Euseb. Hist. V. 24) and others The continuance of the fast throughout the Friday and Saturday was highly approved, as may be seen from the Apostolical Constitutions, V. 18."The passage referred to is as follows: "Do you therefore fast on the days of the Passover, beginning from the second day of the week until the Preparation and the Sabbath, six days, making use only of bread, and salt, and herbs, and water for your drink: but abstain on these days from wine and flesh, for they are day of lamentation and not of fasting. Do ye who are able fast throughout the Preparation and the Sabbath entirely, tasting nothing till the cockcrowing at night; but if any one is not able to combine them both, let the Sabbath at least be observed."

44 The fast of the Great Sabbath was to be continued through the night, as prescribed in the Apost. Const.V. 19: "Continue until cock-crowing and break off your fast at dawn of the first day of the week, which is the Lord's day, keeping awake from evening until cock-crowing: and assembling together in the Church, watch and pray and beseech God, in your night-long vigil, reading the Law, the Prophets. and the Psalms, until the crowing of the cocks: and after baptizing your Catechumens, and reading the Gospel in fear and trembling, and speaking to the people the things pertaining to salvation, so cease from your mourning." A chief reason for the watching was that Christ was expected to return at the came hour in which He rose. On the meaning of "superposition" see Routh's note on the Synodical Epistle of Irenaeus to Victor of Rome (Rell. Sac. ii. p. 45, ss.), and the passage of Dionysius of Alexandria there quoted.

45 1 Cor. xv. 35.

46 Ib. v. 16.

47 Ib. v. 36.

48 1 Thess. iv. 13.

49 Ib. v. 16.

50 mononouxi daktulodeiktw=n.

51 1 Cor. xv. 53.

52 metapoiei=tai. The meaning of this word as applied to the Eucharistic elements is fully discussed, and illustrated from its use by Cyril and other Fathers, by Dr. Pusey (Real Presence, p. 189).

53 Matt. xiii. 43.

54 Dan. xii. 3.

55 Cyril refers to the glow-worm (sugolampi/j, Aristot Hist. Animal V. 19, 14), or some other species of Lampyris (Arist. de Partilus Animal. I. 3. 3).

56 Cf. Cat. iv. 31.

57 tw=n genome/nwn. With the reading ginome/nwn (Codd. Monn. Vind.), the meaning will be- "share with us in the future what shall happen to us then." On the argument of this section compare the passages quoted on § 4, note 7.

58 Ps. lxxxix. 37.

59 Cat. V. 12, notes 7 and 4. Cf. Plat. Theat. 204 C: e'f e 9ka/sthj le/cewj, "each time we speak."

60 Bishop Lightfoot (Ignatius, ad Smyrnaeos, viii.) traces the original and later senses of the word "Catholic" very fully. "In its earliest usages, therefore, as a fluctuating epithet of e'kklhsi/a, `catholic0' means `universal,0' as opposed to `individual,0' `particular.0' In its later sense, as a fixed attribute, it implies orthodoxy as opposed to heresy, conformity as opposed to dissent` Commenting on this passage of Cyril, the Bishop adds that "these two latter reasons, that it (the Church) is comprehensive in doctrine, and that it is universal in application, can only be regarded as secondary glosses."

61 e'kkalei=sqai. Cf. Heb. xii. 23.

62 Lev. viii. 3: e'kklhsi/ason.

63 Deut. iv. 10.

64 Ib. ix. 10.: e'kklhsi/aj.

65 Ps. xxxv. 18; Heb. ii. 12.

66 Ps. lxviii. 26: e'n e'kklhsi/aij.

67 Matt. xvi. 18.

68 Ps. xxvi. 5.

69 Ps. xxvi. 8: Sept. eu'pre/peian. R.V. and A.V. "habitation."

70 Ib. v. 12.

71 Ps. cxlix. 1.

72 Mal. i. 10.

73 Ib. v. 11.

74 1 Tim. iii. 15.

75 Acts xix. 14.

76 Eph. v. 25.

77 Gal. iv. 26.

78 1 Cor. xii. 28.

79 2 Cor. vi. 7, 8.

80 Ps. cxlvii. 14.

81 Dan. xii. 3, Sept.

82 1 Thess. iv. 17.

83 Matt. xxv. 46.

84 John iii. 36.

85 Ib. v. 24.

86 Ib. iv. 36.

87 Ib. xii. 25.

88 Matt. xix. 29.

89 Ib. vv. 16-18.

90 Mark. x. 17.

91 Rom. vi. 22.

92 th=j u 9mete/raj e'n Xristw= a'ga/phj. Cf. Cat. xvii. 1, note 1. Athan. Epist. ad Epict. § 2: para/ th= sh= qeosebei/a. ad Serap. iv. 1: para\ th=j sh=j eu'labei/aj.

93 The place meant is not the Church of the Resurrection in which the Service had been held, but the Anastasis or actual cave of the Resurrection, which Constantine had so enlarged by additional works that a discouse to the pepople could be held there: for Jerome (Epist. 61) relates that Epiphanius had preached in that place in front of the Lord's sepulchre to clergy and people in the hearing of John the Bishop (Ben. Ed.).

94 Eph. v. 26.

95 Phil. iii. 1; and iv. 4; Luke xxi. 28.

96 Is. xl. 3.

97 Ib. lv. 1.

98 Ib. v. 2.

99 Is. lx. 1.

100 Ib. i. 26.

101 Ib. ii. 3.

102 Ib. xlix. 18.

103 Ib. lx. 8.

104 Ib. lxvi. 8.

105 Ib lxv. 18.

106 Ib. xlix. 13.