13 Matt. xxiv. 36. R.V. in this passage inserts "Neither the Son," on the authority of §, B. D. Plainly St. Basil knew no such difference of reading. On the general view taken by the Fathers on the self-limitation of the Saviour, cf. C. Gore's Bampton Lectures (vi. p. 163, and notes 48 and 49, p. 267)
24 The Benedictine note is Videtur in Harlaeano codice scriptum prima manu ei\j to\n qeo/n. Their reading is eij to\ qei=on pneu=ma to\ a!gion. cf. Ep. viii., § 2, where no variation of mss. is noted and Ep. cxli, both written before he was bishop. cf. Proleg. Gregory of Nazianzus, Or. xliii., explains the rationale of St. Basil's use of the word "God," of the Holy Ghost; alike in his public and private teaching he never shrank from using it, whenever he could with impunity, and his opinions were perfectly well known, but he sought to avoid the sentence of exile at the hands of the Arians by its unnecessary obtrusion. He never uses it in his homily De Fide, and the whole treatise De Spiritu Sancto, while it exhaustively vindicates the doctrine, ingeniously steers clear of the phrase.
26 The Ben. Edd. note "Existimat Combefisius verbum metasxhmati/zeoqai sic reddendum esse, in various formas mutari. Sed id non dicebat Sabellius. Hoc tantum dicebat, ut legimus in Epist. ccxiv. Unum quidem hypostasi Deum esse, sed sub diveris personis a Scripturare praesentari. According to Dante the minds of the heresiarchs were to Scripture as had mirrors, reflecting distorted images; and, in this sense, metasxhmatizein might be applied rather to them.
"Si fe Sabellio ed Arro e quegli stolti,
Che furon come spade alle scritture
In render torti li dir itti volti."
Par. xiii. 123 (see Cary's note).
27 e'c oi1konomi/aj. In Ep. xxxi. Basil begins a letter to Eusebius of Samosata: "The dearth has not yet left us, we are therefore compelled still to remain in the town, either for stweardship's sake or for sympathy with the afflicted." Here the Benedictines' note is Saepe apud Basilium oikonomi/a dicitur id quod pauperibus distribuitur. Vituperat in Comment. in Isa. praesules qui male patram peouniam accipiunt vel ad suos usus, h@ e'pi\ lo/gw th=j tw=n ptwxeuo/ntwn e'n th= 0Ekklhsi/a olkonomi/aj, vel per causam distribuendi pauperibus Ecclesiae. In epistola 92 Orientales inter mala Ecclesiae illud etiam deplorrant quod ambitiosi praesules oi'konom as aj ptwxwn, pecunias pauperibus destinatas in suos usus convertant.
7 Mansi iii. 502. The fruitlessness of Ancyra necessitated a second. On Gregory's deposition and banishment, see Greg. Nyss., De Vit Macr. ii. 192, and Ep. xviii. and xxii. Also Greg. Naz., Ep. cxlii.
8 Tillemont supposes this to refer to some one sent on a visitation to the Churches. The Ben. note prefers to apply it to the unknown intruder into the see of Nyssa, of whom Basil speaks with yet greater contempt in Letter ccxxxix.
3 kateca/nqh. cf. the use of katacai/nw (=card or comb) in the Letter of the Smyrneans on the Martyrdom of Polycarp, § 2 on the difference between the persecution of the Catholics by Valens and that of the earlier Christians by earlier emperors, though exile and confiscation were suffered in Basil's time.
5 xoiste/mporoi. cf. the use of the cognate subst. xristem popi/a in the letter of Alexander of Alexandria in Theodoret, Ecc. Hist. i. 3. xriste/mpopoj occurs in the Didache, § 12, and in the Pseud. Iq., eg., ad Mag. ix.