Cf. Hebrews 5:14. ↩
1 Thessalonians 5:21. ↩
Cf. 1 Corinthians 2:15. ↩
2 Timothy 2:19. ↩
Exodus 33:12 (Septuagint). ↩
St. Matthew 7:23. ↩
1 Timothy 6:10. ↩
Genesis 3:5–6 (Septuagint). ↩
Psalm 144:4 (Septuagint). ↩
Otherwise Chap. XXII. The Bodleian MS. of the Latin version gives as the title:—“That the Divine counsel is immutable.” ↩
Otherwise Chap. XXIII. The title in the Bodleian MS. of the Latin version is:—“That when the generation of man is finished, time also will come to an end.” Some MSS. of the Latin version make the first few words part of the preceding chapter. ↩
Genesis 1:26–27. ↩
This realism is expressed even more strongly in the De Anima et Resurrectione. ↩
1 Corinthians 15:47. ↩
Psalm 95:4. ↩
Cf. Susanna 42. ↩
Genesis 1:28. ↩
1 Corinthians 15:51–52. ↩
1 Thessalonians 4:17. ↩
Hebrews 11:40. ↩
Hebrews 11:13. ↩
Hebrews 11:11. ↩
Psalm 84:3. ↩
Psalm 84:11 (Septuagint). ↩
Psalm 84:10. ↩
Psalm 84:12. ↩
Acts 1:7. ↩
Otherwise Chap. XXIV. The Bodleian MS. of the Latin version has a title corresponding to that of the following chapter in the other MSS.:—“Against those who say that matter is coeternal with God.” ↩
Cf. Hebrews 11:3. The MSS. give somewhat the same variations which are observable in the N.T. Codices. The reading which Forbes adopts coincides with the Textus Receptus. ↩
Reading, with some of Forbes’ MSS., ἄποσος, which seems on the whole the better reading so far as sense is concerned. ἄποιος may be the result of a sense of the awkwardness of employing both ἄποσος and ἀμεγέθης: but further on in the section we find ἄποσος where the MSS. seem to agree. Further, the connecting particles seem to show a closer connection of sense between ἀποσὸς and ἀμεγέθης than between ἀμεγέθης and ἀσύνθετος. ↩
Otherwise Chap. XXV. The Bodleian MS. of the Latin version has the title:—“That all matter exists in certain quantities.” ↩
With this passage may be compared the idealistic doctrine of the De Anima et Resurrectione. ↩
Otherwise Chap. XXVI. The title in the Bodleian MS. of the Latin version is:—“Of faith in the resurrection, and of the three dead persons whom the Lord Jesus raised.” ↩
Cf. St. Mark 13:1. ↩
Cf. St. Luke 23:27–29. ↩
St. Luke 4:39. ↩
St. John 4:49. ↩
Cf. St. Luke 7:13–15. ↩
Omitting, as several of Forbes’ MSS. do, and as the MS. employed by Dionysius seems to have done, the words ἀποδίδοναι πάλιν τῷ ζῆν. If these words are retained, βιαζομένης must be taken passively, and the πρᾶγμα φευκτόν understood not of the condition of the corpse, but of the resurrection of Lazarus. ↩
1 Thessalonians 4:16. ↩
St. Luke 4:23. ↩
Cf. St. John 20:27. ↩
1 Corinthians 15:12. ↩
Colossians 2:8. ↩
Psalm 104:29–30 (Septuagint). Cf. also with what follows vv. 31–35. ↩
Otherwise Chap. XXVII. The Bodleian MS. of the Latin version has the title:—“That however much the human body may have been consumed, the Divine power can easily bring it together.” ↩
ἀναλυσέως, in St. Gregory, seems to be frequently used in the sense of “return.” Cf. Philippians 1:23, εἰς τὸ ἀναλῦσαι, καὶ σὺν Χριστῳ εἶναι, where Tertullian translates “cupio recipi,” (De Patientia). ↩
Otherwise Chap. XXVIII. The title in the Bodleian MS. of the Latin version is:—“That although bodies rise together they will yet receive their own souls.” ↩
Cf. St. Luke 16:24–31. ↩
The word, that is of the Prophet, or of the Saviour, as in the cases cited. ↩
The “form” seems to be regarded as a seal, which, while taking its pattern from the combination of elements, yet marks those elements which have been grouped together under it; and which at the same time leaves an impression of itself upon the soul. The soul is thus enabled to recognize the elemental particles which make up that body which belonged to it, by the τύπος imprinted on them as well as on itself. ↩
Otherwise Chap. XXIX. The title in the Bodleian MS. of the Latin version is:—“Of different views of the origin of the soul.” ↩
Cf. Genesis 2:7. ↩
St. Matthew 6:25. ↩
That is, the life of the spirit before its incorporation. ↩
In the discourse that is contained in the next chapter. The point has been mentioned, but the conclusions were not drawn from it in the opening section of this chapter. ↩
Otherwise Chap. XXX. But in the Latin translation of Dionysius, the new chapter does not begin till the end of the first sentence of the Greek text. As Forbes remarks, either place is awkward: a better beginning would be found here in the preceding chapter. The Bodleian MS.
