15 Such an idea is no doubt to be referred to the Manichoeans.
1 Sacramentum(as usual). I would venture to urge that Bright is hardly justified in interpreting this as "sacred observance" here, unless I have misunderstood his note 8. Surely Leo means, the facts and details and consequences arising from the mystery of the Incarnation are well known to you. This agrees better with the context and is in accordance with his common use of the word.
4 Vere humanum vereque aivinam unam ediait prole personam.
5 Misceretur: Quesnel truly remarks that the fathers securius locuti sunt nondum litigantibus Eutychianis post cuius haeresis ortum cautim-locutus est Leo. That no "fusion" of the natures is really implied Bright (note 11) clearly shows.
10 From "accordingly" to "form of GOD" occurs again in Lett. XXVIII. (Tome) chap. 3.
11 From "accordingly" to "form of GOD" occurs again in Lett. XXVIII. (Tome) chap. 3.
12 Several times in this chapter and elswhere in Leo the language reminds us forcibly of the Quicunque "which," says Bright (note 14), "whatever be its date, was clearly compiled by some one accustomed to the theological terminology of the Latin church of the fifth century."
13 From here to end of chapter occurs again in Lett. XXVIII. (Tome) chap. 3.
14 From what he goes on to say in the next chapter, is clear that Leo meant that both past and future generations of mankind shared in the benefits of the Incarnation: cf. Bright's note 16.
15 Hoc contulit faciendum quod factum, i.e. the Incarnation was but a part (though an essential part) in the Divine scheme of redemption, and, as he goes on to show, could not have occurred sooner than it did occur: for it would have marred the sequence of the whole design: cf. Brights note 17: also S. John viii. 56.
16 1 Cor. vi. 20. Glorificate et portate deum in corpore vestro, quoted again in this form in Sermon LIII. 3. Observe (1) that , "et portate "is doubtless a very old 'Western gloss" Bright, note 18), and (2) that the words "and in your spirit which are GOD'S" (A.V.) find no place in the Latin Versions, and are now omitted n R.V.
2 Instrumentis (lit. materials, stock-in-trade).
6 Is. xi. 1; in the interpretation that follows there is apparently play on the rod (virga) and the virgin (virgo).
7 Cf. 1 Cor. xv. 45, and Gen. ii. 7.
12 See Introd. p. vi., and for details of their iniquity, Serm. XVI. chaps. 4 and 5 : the words proxima confessione fix the date of this sermon probably in 444 or 445.
13 Quod oequalitati tribuere deberet, singularitati dedit, cf. Lett. XV. chap. 2, where the Priscillianists' notion (of a singularis unitas in tribus vocabulis sed non in trbus accipienda personis), is said to be taken from Sabellianism.
14 Cf. Ruff. de Symb. chap. 39, and Schaff, Ch. Hist., in loco, where the relation of Photinus to Marcellus is explained.
16 Chrisma (charisma, gift. Quesnel), salutis et signaculum vitoe aeternoe, the anointing and the sign of the cross are, as is well known, two of the oldest baptismal ceremonies; see Bingham, Antiq, Bk. xi. chap. 9.
1 Nova etiam in elementis luce radiante, the phrase seems to point to an early service as the time of delivering this sermon (possibly the missa in gallicantu).
2 Apud Dominicorum proesules gregum hodie evangelizandi forma proecondita est. This clause has been taken to be an allusion to the reciting of the angelic hymn Gloria in Excelsis, at the Holy Eucharist, but as Bright (note 20, all of which should be read) says, " the words do not necessarily mean more than that the original Angelic hymn (S. Luke ii. 14) was recited in the Christmas Day Service.
3 Interciso originalis tramite vetustatis.
4 Sanguis et caro : it is noticeable that the same order is observed in Heb. ii. 14.