Philip schaff, D. D., LL. D., Professor in the union theological seminary, new york. In connection with a number of patristic scholars of europe and america

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1313 In the first volume, first part, of Migne’s edition, col. 277–532.

1414 Migne, 111.693 sqq.

1515 Decline and Fall, ch. xxiv.

1616 Montfaucon goes with tedious minuteness into the chronology of these sermons. The twentieth was delivered ten days before Easter, the twenty-first on Easter, after the retorn of Flavian from Rome with the Emperor’s pardon. The first sermon was preached shortly before the sedition and has nothing to do with it, but is alluded to in the second. It is a temperance sermon, based on Paul’s advice to Timothy, 1Tim. v.23, where he emphasizes the word “little” and the “often infirmities.”

1717 Neander (vol. I.) gives large extracts from these ascetic treatise, with many judicious and discriminating observations.

1818 Socrates (VI. 5) says that some justified this habit by his delicate stomach and weak digestion, others attributed it to his rigid abstinence. His enemies construed it as pride, and based upon it a serious accusation.

1919 Schaff, Church History, III. 698 sqq. 1.

2020 According to the report of Socrates, VI. 18, and Sozomenus, VIII. 20. A homily which begins with this exordium: pavlin JHrwdiva" maivnetai , pavlin taravsoetai , pavlin ojrcei`tai ,pavlin e,pi; mivnaki th;n keqalh`n tou` jIwavnnou xhtei` labei`n (comp. Mark vi. 25), is unworthy of his pen and rejected as spurions by Tillemont, Savile and Moutfaucon. But it is quite probable that Chrysostom made some allusion to Eudoxia which might be construed by his enemies in that way. See Neander, II. 177 sq.

2121 See Tom. iii. of the Bened. ed. (in Migne, III. 529 sqq.)

2222 Comp. on Olympias the M*moirs of Tillemont, XI. 416–440; Stephens, l.c., 280, 367–373; and Venables in Smith & Wace,IV. 73–75. The letters to Olympias and Innocent are also published in Lomler’s selection (pp. 165–252).

2323 Docxa tw\ qew\ pavntwn e{neken.

2424 See the frontispiece in the edition of Fronto Duc’us, and in the monograph of Stephens.

2525 Luther’s intense aversion to monkery, although he himself passed through its discipline, must be taken into account in his unfavorable judgments of Chrysostom, Jerome and other Fathers except St. Augustin, whom he esteemed very highly. Of Chrysostom be must have read very little, or he could not have called him a “rhetorician full of words and empty of matter.” He spoke well, however, of Theodoret’s commentaries on the Pauline Epistles, which is an indirect testimony in favor of Chrysostom’s exegesis. See Schaff, Church Hist. vol. VI. 536.

2626 ojxugravfoi, Socrates, VI. 5. The term occurs also in the Septuagint (Ps. xlv. 2) and tn Philo. The Byzantine writers use the verb ojxugravfevw , to write fast, and the noun ojxugravfiva, the art of writing fast.

2727 The liturgical references in Chrysostom’s works are carefully collected by Bingham, in Bk. XV. of his Antiquities. Comp. Stephens, P.419 sqq.

2828 Allegorical interpretation makes the writer say something else than what he meant, a{llo me;n a,goreuvei, a[llo de voe`i.

2929 On the school of Antioch, see Schaff, Church Hist. II. 816–818 ; III.612, 707, 937; Neander, Chrysost. I.35 sqq.; Forster, Chrysostomus in seinem Verh„ltniss zur Antioch. Schule (1869); Reuss, Geschichte des N. T., 6th ed. (1887), secs. 320,518,521; Farrar, History opf Interpretation (1886), pp.210 sqq. Reuss pays this tribute to Chrysostom (p.593): “The Christian people of ancient times never enjoyed richer instruction out of the Bible than from the golden mouth of a genuine and thoroughly equipped biblical preacher.” Farrar calls Chrysostom “the ablest of Christian homilists and one of the best Christian men,” and “the bright consummate flower of the school ol Antioch.”

11 [That is events which occurred at Antioch during St. Chrysostom’s sojourn in that city —ED.]

22 [And the Goths who were threatening the Danubian frontier.—Ed.]

33 [These low foreign adventurers were sometimes hired by actors to get up applause in the theatre, or by men of rank, not overpopular, to raise a cheer when they appeared in public.—ED.]

44 See Hors. XXI., where St. Chrysostom speaks of him as especially pained at this.

55 i. e., so far as the inference is concerned. His testimony is explicit to the fact that the tax was levied for that purpose, and he was on the spot.

66 See the opening of the oration of Libanius, written as if to be delivered by him there, and Hom. XVII. 6, and Hom. XXI. (2).

77 [See also Life of St. John Chrysostom, chapter xi. by Stephens, where the sedition at Antioch is described, and a summary of the Homilies on the Statues is given.—Ed.]

88 Pascha is either Passover or Easter. St. Thos. Aquinas, in the Hymn Lauda Sion, appropriates it to the Christian Festival, calling the Jewish Phase vetus.

99 i. e., the actual days of them on the Jewish computation. This appears the true answer to the difficulty. The Jews kept the Passover this year earlier than the Christians viz. on the 14th day of the moon, or April 18. See l’Art de Verifier les Dates on the year. Thus the supposed difficulty becomes a confirmation of the date otherwise determined. Montfaucon understood it, “we must * if we follow the Judaizers.” Tillemont is at a loss to explain the title of Homily III. against the Jews. Against those who would fast the first Passover It may mean either the originall, or that which then happened to be the earlier. The word fast is explained by taking it as their expression for keep. He thinks it necessary to tell them that the true Passover is not fasting, but the Holy Communion. Ben. t. i. p. 611, b. And this agrees with what he says is the common case, viz. that the Christian Easter is so much later, as is required to complete the week.

1010 The second before Easter. It has lately become common to call the week immediately before Easter “Passion Week,” but this name belongs to the week before it. The proper title of the last is the “Great” or “Holy” Week.

1111 Feriam sextam Quadragesima. This looks like a reprint, as he is more definite.

1212 As now in the Greek church. The Latins do not count the week in which Ash-Wednesday is, as not being a whole one.

1313 It has been shewn, in a former note, that there is no reason for this doubt.

1414 accepi,” it should be, as in Text, “exegi,” “I demanded.”

1515 Lat. has only “the day before yesterday.”

1616 This must be a slip of the pen. [The sentences have clearly got transposed, and we should read “not only good when He confers favours, but also when He chastises.”—ED.]

1717 Both arguments may stand, as the common use of prw`/ is undoubted.

1818 By using the word prw`/ . But this may be in anticipation of his reference to Hom. VII. But if this Homily were delivered on Monday, the first day of strict fasting, the scruples of the congregation would be accounted for. No difficulty remains but the use of prw`/, in Hom. X., against which is ejpiou`san. Placing the trials, and Hom. XI.-XVIII. a week later throughout, seems less consistent.

1919 See note at the beginning of that Homily and the preceding; it is almost certain from the whole character of Hom. XVII. that it was not delivered immediately after the events referred to. Probably many had returned, whom St. Chrysostom wished to inform of the events during their absence.

2020 See Sir H. Nicolas, Chron. of History, p. 117. Gloss. of Dates, art. Hebdomad’ Gr’c’, observes, that the Greeks named the weeks as beginning on Monday, and taking in Sunday at the end. Still they count Monday the second day, etc. Thus the first Sunday would be the same as with the Latins, but the first week earlier. It seems probable that this was a week earlier than here stated, see Hom. XVIII.

2121 And dependent on the erroneous notions, that Hom. XVII. was delivered immediately on the arrival of the commissioners.

2222 It may be that, or the first in Lent, considered as the last on which he had preached.

2323 Printed, Constantinople.

2424 He may exclude the turoqavgo", or cheese-week, as not one of the strictcst fasting. This appears to have been the case from Homily XVIII., which cannot well be placed anywhere but on the fourth Sunday, and which says that half the fast is over.

2525 This is chiefly a reprint of this preface. Here nothing better is suggested than the supposition of a mistake in transcribing. The difficulty arises from the mistaken notion, that it was before the trials, whereas it was probably delivered a little before the return of a messenger from C’sarius. See Tabular View.

2626 In the Life “and Foot.”

2727 The Life adds, The rank of metropolis was transferred from Antioch to Laodicea, according to Theordoret, i. 5, c. 10.

2828 In the Life, and in Pref. to vol.4, it is proved from Hom. I. de Annƒ, that this Homily was actually delivered on that day. This being so, Flavian would be the “Leader” of the Festival.

2929 Dominica in albis.

3030 So called, because situated in the more ancient part of the city of Antioch, near the river Orontes. It was also called the Apostolic Church, as being that founded by the Apostles.

This Homily was spoken a little before the breaking out of the sedition. It has, however, always been classed with the rest because alluded to in tho next Homily.

3131 1 Tim. v.22.

3232 Gr., “unto your love,” a title by which St. Chrysostom addresses his hearers as we say, “Your Grace,” “Your Majesty.”

3333 The operation of roasting ore, in the Cornish mines, consists in placing it in a comminuted state in a furnace of a particular construction, where it is subjected to a strong heat, but not so strong as to smelt it; by which the arsenic, sulphur, and other impurities, are carried off in the form of vapor, leaving the heavier metallic substance behind.—Tr.

3434 See on Rom. xvi. 5, Hom. XXXI.

3535 Socr. H. E. iv. 23. Pambos was nineteen years in learning Ps. xxxix. 1. He excelled even St. Autony in exactness of speech. Pall. Hist. Laus. c. 10.

3636 Or, the teacher, as he is called emphatically, Doctor Gentium, see 1 Tim. ii. 7.

3737 Or, “claims”, parjrJhsivan. See , 1 Tim. iii. 13. Suicer misinterprets the word as used by St. Chrysostom in Gen. Hom. IX. sec. 4, of what man lost in the fall; it means there not power, but confidence before God.

3838 See on Rom. xvi. 5, Hom. XXXI.

3939 An old translation has “slight,” as if it were mikra/`.

4040 He appears to have acted beyond his local charge, as in joining in the address of several Epistles (see 2 Cor. i. 1, Phil. i. 1, Col. i. 1), and in various missions, as Phil. ii. 19, 22.

4141 2 Tim. ii. 26.

4242 i. e., by his precept to Timothy, o} (Paris reprint) seems a misprint for o{ti. Hoogeveen questions whether o{ti can be used as w{ste. If that is not the sense here, the construction is imperfect.

4343 2 Cor. iv. 17.

4444 Gr. philosophy, which is almost always used by St. Chrysostom in this practical sense. “Divine wisdom” has been sometimes put for it.

4545 movsco".

4646 1 Cor. xvi. 10.

4747 Phil. ii. 22.

4848 A course of discipline was usual with those who intended to live a truly Christian life. St. Chrysostom spent four years in retirement. St. Augustin also practised self-discipline before his baptism (Conf. ix. 14,Tr. p. 165), and afterwards x. 47, p.239 see the end of Hom. XXVI. on Rom. xvi. 2, 4. And of men’s falling off soon after baptism, on Rom. vi. 3; Hom. X. p. 160, which passage favours the reading “days,” adopted by Savile.

4949 St. Paul does not say, “I fear;” but he does say that he used means like these.

5050 1 Cor. ix. 27.

5151 Gal vi. 14.

5252 suneilhcovte". “Have shared,” makes no sense here. Valckenaer, Opusc . i. p.208, corrects the same word in Or. i. de Laud. St. Paul, fin. Read suneilocovte". Att. from sullevgw.

5353 See on Rom vii. 6; Hom. XII. p. 191.

5454 Or “which guided himself.” A less easy construction, but better suited to the context. Compare Plato’s famous illustration (probably known to St. Chrysostom), Ph’drus, 246, in which Reason is represented as a charioteer driving a chariot drawn by two horses, one of an aspiring, the other of a grovelling nature.

5555 Ps. ciii. 15. 7

5656 Ps. cxix. 71.

5757 2 Cor. xii. 2,4, 7.

5858 So he explains it also on the passage, on 2 Cor., Hom. XXVI. See also on Rom. viii. 6, Trans. p. 251, and Bp. Bull, Serm v.

5959 2 Cor. xii. 8, 9.

6060 Acts xvi. 24.

6161 1 Cor. xii. 6.

6262 Or, “he,” referring to oiJ pwri;; St. John, however, maybe included.

6363 Acts iii. 12.

6464 The heathen altars, Bwmoi;, must not be confounded with the Christian qusiasthvria raised over the relics of saints to God. St. Aug. ser. 273, c. 7, in Nat. Mart Fructuosi & c. de Sanctis , 1 (Ben. t.5). “ When didst thou ever hear me, or any of my brethren and colleagues, say at the memorial of St. Theogenes, ‘I offer to thee, St. Theogeors ; 0’ or, ‘I offer to thee, Peter; 0’ or, ‘I offer to thee, Paul? 0’ and if it be said to you, ‘Do you worship (colis) Peter? 0’ Answer,

‘I do not worship Peter, but I worship, God, whom Peter also worships. 0’ Then doth Peter love thee.” This passage of St. Chrysostom is, however, remarkable, as pointing out a tendency which has since been carried to excess.

6565 ejpiv th`/ tw`n deinw`n eujyuliva/. One would have expected ejn toi`" deinoi`"; but perhaps the true reading is deivnwn, making the sense “for the noble spirit of such and such persons.

6666 See St. Greg. Mor. in B., Job l. i, c 8,9, 23, &c. He comments on three senses, the Historical, the Allegorical, and the Moral. In the allegorical, Job represents Christ, in the moral, His Church. In the words, whence comest thou, he understands that Satan is called to account for his own ways. In Hast thou considered, &C , he sees a type of the Incarnation.

6767 Job i 9, 10.

6868 Satan. Job ii. 3, LXX.

6969 erwvmenou. The Benedictine translator is mistaken in rendering this “to love one who loves him,” see on Rom. ix. 6, Hom. XVI. Tr. p. 284. “For even being loved by Christ was not the only thing he cared for, but loving Him exceedingly. And this last he cared most for.”

7070 Job ii 5,6.

7171 tw`n e[xwqen, as being Pagan.

7272 See St. Chrysostom on 1 Tim. iv. 8, where “bodily exercise”means training for these games, or similar exercise for health. On the “garment.” see Hom. III. c. (3), and on 1 Tim. ii., Hom. VIII., Mor. Fabr. Agon. ii. 2, Gr’v. t. 8, he is mistaken in taking it to be a mere subligaculum.

7373 Job 1. 21.

7474 See the wrestling match at Patroclus’ funeral, Il. xxiii. 726, &C., where Ulysses, after an even trial, gives Ajax this advantage, and overthrows him by superior skill ; and Ajax gives it in return, and gains an even fall by his greater weight and strength.

7575 eJtevran al. ejtevroi"“brings the rest much.”

7676 Matt. v.11, 12. The last clause of this passage seems quoted from the parallel passage, Luke vi. 23.

7777 1 Thess. ii. 14.

7878 The word diavgonta", in the Greek, comes last, and so separated from the furnaces.

7979 Heb, xi. 34, 35.

8080 1 Cor. xv. 32.

8181 1 Cor. xvi. 19.

1Roberts, Alexander and Donaldson, James, Nicene and Post-Nicene Fathers, First Series: Volume IX, (Oak Harbor, WA: Logos Research Systems, Inc.) 1997.
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