12 Baruch iii. 37.

13 Ps. xxi. (xxii.) 11.

14 Dominicus Homo, literally "the Lordly man." The same title is used again by Cassian in Book VI. cc. xxi., xxii. and in the Conferences XI. xiii. It is however an instance of a title which the mature judgment of the Church has rejected as savouring of an heretical interpretation. We learn from Gregory Nazianzen (Orat. 51) that the Greek equivalent of the title o9 kuriako\j a!qropoj, was a favourite term with the Apollinarians, as it might be taken to favour their view that the Divinity supplied the place of a human soul in Christ. It is however freely used by Epiphanius in his Anchoratus and is also found in the exposition of faith assigned to Athanasius (Migne. Pat. Graec. xxv. p, 197). And Augustine himself actually uses the title Dominicus Homo in his treatise on the Sermon on the Mount, Book II. c. vi., though he afterwards retracted the term, see "Retract," Book I. c. xx. "Non video utrum recte dicatur Homo Dominicus, qui est mediator Dei et hominum, homo Christus Jesus cum sit utique Dominus: Dominicus antem homo quis in ejus sancta familia non potest dici ? Et hoc quidem ut dicerem, apud quosdam legi tractores catholicos divinorum eloquiorum. Sed ubicunque hoc dici, dixisse me nollem. Postea quippe vidi non esse dicendum, quamvis nonnulla possit ratione defendi." The question is discussed by S. Thomas, whether the title is rightly applied to Christ and decided by him in the negative. Summa III. Q. vi. art. 3.

15 Ps. lxxxiv. (lxxxv.) 2.

16 S. John xiv. 6.

17 Isa ii. 22. Cf. the note on the Institutes xii. xxxi.

18 Ps. xlv. (xlvi.) 7.

19 Ps. lxxxii. (lxxxiii.) 19.

20 Isa. lvii. 15.

21 1 John i. 1, 2.

22 Heb. xiii. 8.

23 Col. i. 12-20.

24 S. Matt. xix. 28.

25 S. John viii. 40, 42.

26 Ibid. ver. 58.

27 Exod. iii. 14.

28 S. Jude ver. 5.

29 1 Cor. x. 9.

30 Acts xv. 10, 11.

31 Deut. xxxii. 12.

32 Ps. lxxx. (lxxx) ). 10.

33 Jer. xvii. 5.

34 1 S. John iv 2, 3. It will be noticed that Cassian quotes this passage with the reading "Qui solvit Jesum," where the Greek has o9 mh\ o\mologei= to\n 0Ihsou=n. Lu/ei is found in no Greek ms. uncial or cursive, and the only Greek authority for it is that of Socrates who says it was the reading in "the old copies.'" "Qui solvit"probably an early gloss, current in very early days in the West, being found in Tertullian adv. Marc v. 16; De Jejun: i.) and in all Latin mss. whether of the Vetus or Vulgate (with a single exception), and finally becoming universal in the Fathers of the Western Church.Cf. Westcott on the Epp Of S John, p. 156, sq.

35 Non negares (Petschenig). Gazaeus has denegares.

36 The last sentences are placed in brackets by Petschenig.

37 S. Matt. xix. 6.

38 Eph. v. 25-30.

39 1 Tim. 16. Quod manifestum in carne. The true reading is pretty certainly o#j, see Wescott and Hort, Greek Testament, vol. ii., p. 132. The neuter o# is found in D. and in many Latin Fathers, as well as the Vulgate.

40 S. John x. 18.

41 Ps. xlviii. (xlix.) 8.

42 Cf. S. John vi. 62.

43 S. John iii. 13.

44 Gal. iv. 26.

45 S. Matt. xiii. 17.

46 Isa. lxiv. 1.

47 Ps. xcliii. (cxliv.) 5.

48 Exod. xxxiii. 13.

49 1 Tim. i. 7.

50 Isa. lxiv. 1.

51 Hab. iii. 2, 3, where the Old Latin has "Theman," and the Vulgate "Austro."

52 Ps. xlix. (l.) 3; lxxix. (lxx.) 2.

53 Phil. ii. 7.

54 Muneraris, (Petschenig): Gazaeus reads numeraris.

1 Nestorius, who had belonged to the monastery of St. Euprepius near the gate of Antioch before his elevation to the see of Constantinople.