Texts and Studies: Contributions to Biblical and Patristic Literature, Volume 7

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Cambridge University Press, 1901
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Page 201 - Ne projicias me a facie tua: et Spiritum Sanctum tuum ne auferas a me.
Page 167 - Hilarius intellexit quod scriptum est : in quo omnes peccaverunt ; ait enim : in quo, id est in Adam, omnes peccaverunt. Deinde addidit: manifestum in Adam omnes peccasse quasi in massa; ipse enim per peccatum corruptus, omnes quos genuit nati sunt sub peccato.
Page 201 - Patres nostri omnes sub nube fuerunt, et omnes mare transierunt: et omnes in Moyse baptizati sunt, in nube , et in mari. La seconda è il battesimo del fiume, cioè quello il quale attualmente ne' suoi catecumeni usa la Chiesa di Dio , del quale Cristo dice nell'Evangelio a' suoi discepoli: Euntes ergo, docete omnes gentes, baptizantes eos, etc.
Page 201 - Chrisli, qui dédit semetipsum pro nobis, ut nos redimeret ab omni iniquitate et mundaret sibi populum acceptabilem, sectatorem bonorum 'operum.
Page 14 - Very God of very God," and so on, and then consistently added the homoousion. 'It is impossible for any one to entertain the idea of variableness of light in relation to light, of truth in relation to truth, nor of the essence of the Only begotten in relation to that of the Father.
Page 29 - The Greek word which was chosen to express this mysterious resemblance bears so close an affinity to the orthodox symbol, that the profane of every age have derided the furious contests which the difference of a single diphthong excited between the Homoousians and the Homoiousians.
Page 201 - Videte ne quis vos decipiat per philosophiam, et inanem fallaciam secundum traditionem hominum, secundum elementa mundi, et non secundum Christum : 9 Quia in ipso inhabitat omnis plenitude divini-
Page 201 - Nemo vos seducat volens in humilitate et religione angelorum, quae non vidit ambulans, frustra inflatus sensu carnis suae 19 'et non tenens caput, ex quo totum corpus per nexus et coniunctiones subministratum et constructum crescit in augmentum Dei.
Page 25 - But in the case of the Divine Nature we do not . . . learn that the Father does anything by Himself in which the Son does not work conjointly, or again that the Son has any special operation apart from the Holy Spirit; but every operation which extends from God to creation ... has its origin from the Father, and proceeds through the Son, and is perfected in the Holy Spirit.

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