16 Phase id transitus dicitur, cf. the Vulgate, Exod. xii. 11, est enim Phase (id est transitus) Domini. The form of the word is due to defective transliteration, the correct Hebrew form being Pesach, which "is derived from a root which means to step over or to overleap, and thus points back to the historical origin of the festival (Exod. xii.)." - Edersheim's Temple, p. 179.

17 S. John xiii. 1; the word for "pass" here in the Gk. is metabh, in the Lat. transeat.

18 S. John xvii. 20, 21.

19 Phil. iii. 20, 21.

1 sacramenta mysteria.

2 sacramenta mysteria.

3 S. Luke xxiv. 36: S. John xx. 19.

1 S. John xx. 29.

2 In sacramenta transivit, i.e. Christ's presence is now vouchsafed us only after a spiritual manner in His sacraments and means of grace.

3 S. John xx. 17.

4 Acts i. 11.

5 Sursum vocatos animos. The allusion no doubt is to the V. Sursum corda. R. habemus ad Dominum, with which the Church Liturgy has always ushered us into the most solemn part of the Eucharistic worship (Col. iii. 1, 2). Cf. Bright's n. 122, and Serm. LXVII. chap. i.

6 1 Pet. ii. 11.

7 Cf. 1 Tim. vi. 10; and below, 1 Cor. xiv. 1.

8 Cf. 1 Tim. vi. 10; and below, 1 Cor. xiv. 1.

1 In eo (Sc. die) a quo caepit (Sc. festum), apparently an obscure way of saying that the first Whitsunday was the same day of the week (viz. the first) as the Easter-day.

2 Acts ii. 1- 4.

3 Cf. S. John iii. 8 ; and below, Gen. i. 2.

4 Cf. S. John iii. 8 ; and below, Gen. i. 2.

5 For this statement of the doctrine of the Trinity, esp. in regard to the Twofold Procession of the Holy Ghost, cf. Lett. XV. chap. 2. Bright quotes Swete's History of the Doctrine, p. 157.

6 S. John xvi. 12-15.

7 Cf. Serm. XXVIII. chap. 4, cum gradus in vera Divinitate esse non possit, and Serm. LXXII. chap. 5, nec Unitatem gradibus dividat, and Bright's notes 29 and 116 on the subject.

8 "Arianism had spoken both of the Son and the Holy Spirit as creatures. The Macedonians, rising up out of Semi-arianism gradually reached the Church's belief as to the uncreated Majesty of the Son, even if they retained their objection to the Homo-ousion. But having, in their previously Semi-arian position refused to extend their own Homoi-ousion to the Holy Spirit, they afterwards persisted in regarding Him 'as external to the one indivisible Godhead.' Newmans Arians, p. 226." Bright's n. 129. Macodonius, from whom the sect was named, was bp. of Constantinople alternately with his rival, the orthodox Paul, between 342 and 351, and from that date he held the See in full possession till 360, when he was finally deposed.

9 S. Matt. xii. 32.

10 1 Cor. xii. 3-6.

11 1 Cor. xii. 3-6.

1 Bright (n. 133) quotes Aug (in Joan. Evan. Tr. 92, c. 1 and Serm. 267, 1) for the opinion, which Leo here seems to follow, that the "all" of Acts ii. 1 includes the 120 (cf. A i. 20) as well as the twelve.

2 Wisd. ii. 24.

3 "The Atonement is a reconciling not merely of man to GOD but of GOD to man," says Archbp. Trench, and that, as S. Thomas Aquinas explains, In regard to our sins not in regard to our nature us which regard He always loves us (passages quoted by Bright, n. 54).

4 Gal. iv. 6.