| The Logos constitutes one of the most prominent concepts in Philo, and its very prominence provides a diverse array of Philonic material for examination. 2951 In the early centuries of the church some readers of the Fourth Gospel saw Philós Logos as a forerunner for that of the Christians. 2952 Thus some scholars, especially in the first half of the twentieth century, opined that John probably derived his Logos doctrine from Philo, who connected Stoic, Platonic, and Jewish ideas into a new framework. 2953 Garvie, for instance, declared, «The dependence of the Prologue on Philo is so evident as not to need discussion,» although he believes that the editor adapted it to the Johannine theology of the Gospe1. 2954 Other writers were more cautious, some suggesting that Philonic conceptions were mediated to John indirectly through other sources, 2955 or that he depended on Philo solely for the term. 2956 While stressing the latter, Middleton thinks that Philos Logos bridges the gap between Greek philosophy and rabbinic traditions. 2957 Some think that Philo himself drew the image primarily from Judaism. After citing a rabbinic saying and the targumic Memra, Klausner urged that Philo «only broadened and deepened this Jewish conception and gave it a Heraclitean-Platonic-Stoic coloring.» 2958 Bernard likewise suggests that Paul and John on the one hand and Philo on the other «represent two different streams of thought, the common origin of which was the Jewish doctrine of the Memra! " 2959 (This suggested connection with the Memra would be mistaken even if the possibly later dating of this targumic tradition were not an issue.) 2960 Dodd summarizes numerous aspects of Philós Logos that may be compared with Johannine usage; some of the parallels appear significant. 2961 Argylés many close parallels seem to support his contention that Johns Logos doctrine is closer to Philos than to anything else, although even in 1952 he concedes that this no longer represents the most popular opinion. 2962 Given both Philos attested prominence in the Alexandrian Jewish community in the first half of the first century (with the likelihood that Diaspora Jewish apologists elsewhere used his voluminous writings) and long-standing Alexandrian Jewish influence in the Jewish-Christian community of Ephesus (the probable center of Johannine thought in this decade [Acts 18:24–28]), the logic of seeking parallels here is initially sensible: |
| Napoli, Perrella, 1936. 200 p., 35 lit. Seiler, R. Athanasius Apologia contra Arianos. (Ihre Entstehung u. Datierung). [Diss.], Tübingen, 1932. V, 53 S. Simeon, X. H, Untersuchungen zu d. Briefen des Bischofs Synesios von Kyrene. Paderborn, Schöningh, 1933. 85 S. (Rhetor. Stud. H. 18). Soffray, M. Recherches sur la syntaxe de S. Jean Chrysostome. Paris, Belles-Lettres, 1940. (Coll, d’etudes anciennes). Helm, R. Die neuesten Hypothesen zu Eusebius’ (Hieronymus’) chronik. Berlin, Akad. d. Wiss., de Gruyter; 1929. 40 S. Stevenson, J. Studies in Eusebius. Cambridge, Univ. Press, 1929. VIII, 146 p. Rucker, I. Zur Literatur über Nestorius und zum Inhalt der Ephesus-Enzyklika. Oxenbronn b. Günzburg, Selbstverl.,1936. 136,54 S. Schnitzler, Th. Im Kampfe um Chalcedon. Geschichte und Inhalt des Codex Encyclicus von 458. Diss. Roma, Pontif. Univ. Gregor., 1938. IV, 132 S. Severyns, A. Recherches sur la Chrestomathie de Proclos. I Partie: Le Codex 239 de Photius. T. I. Etude paleographique et critique. T. II: Texte, traduction, commentaire. Liège – Paris, Faculté de philos. et lettres – E. Droz, 1938. XVI, 404 p., 3 tab.; 296 p. 1 ill. Marx B. Procliana. Untersuchungen über den homiletischen Nach- lass des Patriarchen Proclos von Konstantinopel. Munster i. W., 1940. X, 104 S. (Munster. Beitr. z. Theolog., 23). Hausherr, I. Les versions syriaque ef armenienne d’Evagre le Pontique. Leur valeur, leur relation, leur utilisation. Roma, 1st. Pontif. di studi orientali, 1931. 48 p. (Orientalia Christiana. Vol. 22, 2). Van den Eynde, C. La version syriaque du commentaire de Gregoire de Nysse sur le Cantique de Cantiques. Ses origines, ses temoins, son influence. Louvain, Bur. de Museon, 1939. (Bibl. du Museon, 10). Schwartz, E. Ueber die Bischofslisten der Synoden von Chalkedon, Nicaea und Konstantinopel. München, 1937. 90 S (Abh. d. Bayer. Akad. d. Wissensch.-Philos.-hist. Abt. N. F. H. 13). Schwartz, E. Zu Cassidor und Prokop. München, 1939. 22 S. (S.-B. Bayer. Akad. d. Wiss., Philos.-hist. |
| Glaser M. Zeitbilder aus Alexandrien nach Paedagogus des Clemens Alexandrinus. Amberg, 1905. Goedeckemeyer A. Die Geschichte des griechischen Skeptizismus. Leipzig, 1905. Gonzalez F.Z. Die Philosophie des hl. Thomas von Aquin. Regensburg, 1885. Bd. III. Grahmann M. Die philosophische und theologische Erkenntnisslehre des Kardinals Matthaeus von Aquasparta. Ein Beitrag zur Geschichte des Verhältnisses zwischen Augustinismus und Aristotelismus im mittelalterlichen Denken//Theologische Studien der Leo-Gesellschaft, 14. Wien, 1906. Grandgeorge L. Saint Augustin et neoplatonisme. Paris, 1896. Grassmann F. Die Schöpfungslehre des hl. Augustinus und Darwins. Regensburg, 1889. Grunwald G. Geschichte der Gottesbeweise im Mittelalter bis zum Ausgang der Hochscholastik. Münster, 1907. (Beiträge zur Geschichte der Philosophic des Mittelalters. Bd. VI. Hf. 3). Grützmacher G. Hieronymus. Eine biographische Studie zur alten Kirchengeschichte. Berlin, 1908. Bd. III. Guttman J. Die Philosophie des Solomon ibn Gabirol. Göttingen, 1889. Guyot H. L " infinité divine depui Philon le juif jusqu " a Plotin. Paris, 1906. Hänel J. Verhältnis des Glaubens zum Wissen bei Augustin. Ein Beitrag zu Angustins Erkenntnistheorie. Chemnitz, 1891. Harnack A. Der Brief des Ptolemäus an die Flora. Eine religiose Kritik am Pentateuch im 2. Jahrhundert//Sitzungsberichte der Königlich Preussischen Akademie der Wissenschaften zu Berlin. Philos.-hist. Kl. 1902. Bd. I. S. 507–545. Harnack A. Die Retractationen Augustin " s//Sitzungsberichte der Königlich Preussischen Akademie der Wissenschaften zu Berlin. Philos-hist. Kl. 1905. Bd. II. S. 1096–1131. Harnack A. Lehrbuch der Dogmengeschichte. Freiburg, 1897. Bd. III. Hatch E. The influence of greek ideas and usages upon the christian church. London, 1907. Hatzifeld A. Der heilige Augustinus/Nach der zweiten Auflage aus dem französischen übersetzt von F. Kerer. Regensburg, 1900. Hegemonius. Acta Archelai/Ed. Ch. H. Beeson. (GCS 16). Leipzig. 1906. Heinisch P. Der Einfluss Philos auf die älteste christliche Exegese. Münster, 1908. |
| 123 Plato, as cited by Laertius, (Lib. III. segm. 78) makes health, strength, the integrity of the senses, wealth, family, glory, &c. necessary to happiness; but he does not exclude virtue. So also Aristotle, according to Tatian. Orat. contra Graecos. init. 124 The opinions of the Ancients on the soul, are given at length in Aristotlés work, «De anima,» Lib. I. cap. II. 125 Aristotle, De anima, Lib. n. eap. I. seq. Diog. Laert. in vita Arist. prope finem. Plutarch de Placitis Philos. (p. 875.) [Greek] «Tum ipsa forma, quam vocamus entelecheian.» The origin of this he ascribes to Aristotle, (ib. p. 878.) as a principle in nature. [Greek] Aristotle made Entelechia, or form, matter, and privation, principles, &c. But, how this is said to be ascribed to the soul by Aristotle and his followers, may be seen in an extract from Plotinus, Prep. Evang. Lib. XV. cap. X. Edit. Viger. p. 811. seq. and Bruckeri Hist. Crit. Philos. Tom. I. p. 821. seq. Cicero (Tuscul. Qusest. Lib. I. cap. X. 22.), tells us that this was a fifth element with Aristotle: i. e. in addition to those of earth, air, fire, and water: his words are, «Quintum genus adhibet, vacans nomine; et sic ipsum animum e0ntele/xeian appellat novo nomine: quasi quandam continuatam motionem et perennem.» See also Justin Martyr. Orat. Parenet. Ed. Steph. p. 13. 1. 15. Theodoret Graec. affect. curat. p. 195. Edit. Gaisford. [Greek] 126 Lactantius Lib. I. cap. V. 22. Ed. 1698. tells us that, «Aristoteles, quamvis secum ipsa dissideat, ac repugnantia sibi et dicat et sentiat: in summum tamen unam mentem mundo praeesse testatur,» which seems to me admirably to suit this place. Brucker,----an invaluable writer on the philosophy of the ancients,----thus speaks summarily on Aristotle, (Hist. Crit. Philos. Tom. I. p. 814. Ed. secund.) 127 Again, speaking of the Demonology of Aristotle, he says (ib. p. 831.) «Quibus (i. e. demonibus) an preces et sacrificia offerenda sint,...cautus non explicuit; verisimile tamen, Aristotelem ea inter istas fabulas, ad popellum deliniendum...excogitatas, retulisse.» Athenagoras charges him with believing, that the one God consisted both of soul and body ; and that this body was ethereal, or consisted of the Aether. Legat. pro. Christ. p. 54. |
| Аноним (VII в.). Житие Алипия Стилита (VII в.) Иоанн, архиепископ Фессалоникийский (ок. 610–641) и его анонимный продолжатель (кон. VII в.). Чудеса вмч Димитрия Фессалоникского (конец VI – нач. VIII вв.). (первая часть – 580–610 гг.; вторая часть – 610-е и 670–680-е гг.) Аноним (до VIIIb.). Житие Петра Афонского (VI-VII вв.) Аноним (VIIb.?). Житие Петра, епископа Аргивского (Argivorum) (VII в.) Аноним (VIIb.?). Житие Трифиллия Кипрского (VII в.) Аноним (не ранее кон. VII в.). Воспоминания о Папе Мартине I (649–655) Аноним (рубеж VII-VIII вв.). Краткая история о сделанном против блаженного Мартина бывшего Папы Рима, а также преп. Максима и его ученика (640660-е гг.) Аноним (кон. VII-VIII вв.). Грузинское житие Максима Исповедника (580–662) VIII век Аноним (ок. 720). Житие Давида Фессалоникского (ум. ок. 538) Симеон Иеромонах (вторая четверть VIII в.). Мученичество 60 мучеников Иерусалимских (ок. 724.) («кесарейская» ред. – по рукописи Х в.) Иоанн Дамаскин (675 – умер до 754). Житие Петра Нового, мученика Капетолийского (первая треть VII в.) Иоанн Дамаскин (675 – умер до 754). Житие Варлаама и Иосафа (первая пол. VIII в.) МаринНеапольский (VII-VIIIbb.?). Житие Прокла (VII в.?) Никита (вторая треть VIII в.). Житие Андрея, архиепископа Критского (ум. ок. 712–720) Аноним (вторая пол. VIIIb.). Житие Иоанна Постника , Патриарха Константинопольского (582–595) Никифор Скевофилакс (вторая пол. – кон. VIII в.). О перенесении мощей Феодора Сикеота (ум. 613) Константин, епископ Тия (кон. VIII в.). Рассказ о перенесении мощей вмч. Евфимии (730-е гг.) Арабский аноним (вторая пол. VIII в., пер. с араб. Иоанна Иерусалимского в Хв.). Житие Иоанна Дамаскина (675 – умер до 754) Аноним (кон. VIII в.). Житие Павла Кайумского (середина VIII в.) Аноним (кон. VIII в.). Житие Льва Катанского (ум. 785) Аноним (кон. VIII в.). Житие Космы, епископа Майумского (ум. 787) Аноним (кон. VIII в.). Мученичество Вакха (ум. 788) Иоанн Сабанисдзе (кон. VIII в.). Мученичество Або Тбилели (VIII в.) Элия, эконом Великой церкви (кон. VIII в.). Чудеса Св. Марии |
| Severi Antiocheni liber contra impium Grammaticum/ed. et trad. J. Lebon. Paris, Louvain, 1929–1938. (CSCO 93, 94; 101, 102; 111, 112; Scryptores Syri 45, 46; 50, 51; 58, 59). Давыденков О., иер. Христологическая система Севира Антиохийского… С. 19–20. Anastasii Sinaitae. Viae dux. Turnhout; Leuven, 1981. Адриан (Пашин), игум. Главное христологическое произведение преподобного Анастасия Синаита «Путеводитель»: монография. СПб., 2018. 408 с. Die Schriften des Johannes von Damaskos. Bd. II: Expositio fidei/Hrsgb. B. Kotter. Berlin; New York, 1973. S. XXII. Metallidis G. The Chalcedonian Christology of St. John Damascene: Philosophical Terminology and Theological Arguments. PhD Thesis. Durham, 2003. P. 120. См.: Адриан (Пашин), игум. Главное христологическое произведение преподобного Анастасия Синаита «Путеводитель»… С. 29–31. Viae dux. II, 3, 9-10. Путеводитель. С. 163. Viae dux. II, 1, 3. Путеводитель. С. 158. TLG: Fragmenta 37.6-7 (ex. Maximus Confessor Opp. ed. Combefis. Paris 1675. II p. Το γιωττου Κλμεντος πρεσβυτρου λεξανδρεας κ το Περ προνοας). Viae dux. II, 3, 1-2. Путеводитель. С. 162. Viae dux. II, 3, 10-11. Путеводитель. С. 163. TLG: Fragmenta 38.1. См.: Соколов В., свящ. Леонтий Византийский: его жизнь и литературные труды//Леонтий Византийский: сборник исследований. М., 2006. С. 291. Johannes Damascenus. Dialectica 41.11//Die Schriften des Johannes von Damaskos. Bd. I: Institutio elementaris. Captica philosophica (Dialectica)/Hrsgb. B. Kotter. Berlin, 1969. S. 107. Рус. пер.: Иоанн Дамаскин, прп. Диалектика. С. 89. Viae dux. I, 2, 22-23; VIII, 2, 9-10; VIII, 2, 69-70; VIII, 5, 22; VIII, 5, 27; VIII, 5, 33; VIII, 5, 49; VIII, 5, 68-69; VIII, 5, 77; VIII, 5, 80-82; VIII, 5, 85-86; VIII, 5, 90; X.2, 21-22; X.2, 27; XIII, 6, 118; XIV, 1, 11; XIV, 1, 11; XX, 45. Viae dux. II, 3, 18-49. Путеводитель. С. 163–164. Viae dux. II, 3, 26; VIII, 5, 23-24. Путеводитель. С. 163, 232. Viae dux. VIII, 2, 45-46. Путеводитель. С. 225. Viae dux. II, 3, 23-24; VIII, 2, 7-8. Путеводитель. С. 163, 224. |
| Bonn, 1972. Bd. 16. S. 166–197; Duclow D. F. Pseudo-Dionysius, John Scotus Eriugena, Nicholas of Cusa: An approach to the Hermeneutic of the Divine Names//Intern. Philos. Quarterly (IPQ). 1972. Vol. 12. P. 260–278; Sheldon-Williams I. P. Henads and Angels: Proclus and the Ps.-Dionysius//Studia Patristica. 1972. T. 2. P. 65–71; Goltz H. ΙΕΡΑ ΜΕΣΙΤΕΙΑ: Zur Theorie der hierarchischen Sozietät im Corpus Areopagiticum. Erlangen, 1974; Brons B. Sekundäre Textpartien im Corpus Pseudo-Dionysiacum: Literarkritische Beobachtungen zu ausgewähiten Textstellen//Nachrichten d. Akad. d. Wiss. in Göttingen. Philos.-hist. Kl. (NAWG. PH). 1975. S. 99–140; idem. Gott und die Seienden: Untersuchungen zum Verhältnis von neuplatonischer Metaphysik und christlicher Tradition bei Dionysius Areopagita. Gött., 1976; idem. Pronoia u. das Verhältnis v. Metaphysik u. Gesch. bei Dionysius Areopagita//Freiburger Zschr. f. Philosophie und Theologie (FZPhTh). Freiburg, 1977. Bd. 24. S. 165–186; Strothmann W. Das Sakrament der Myron-weihe. Wiesbaden, 1977; Suchla B. R. Die sogennanten Maximus-Scholien des Corpus Dionysiacum Areopagiticum//Nachrichten d. Akad. d. Wiss. in Göttingen: Philol.-hist. Kl. 1980. N 3. S. 31–66; Gersh S. E. Ideas and Energies in Pseudo-Dionysius the Areopagite//Studia Patristica. 1984. T. 15. P. 297–300; Hauken A. I. Incarnation and Hierachy: The Christ According to Ps-Dionysios//Ibid. P. 317; Louth A. Pagan Theurgy and Christian Sacramentalism in Denis the Areopagite//JThSt. 1986. Vol. 37. P. 432–438; idem. Denys the Areopagite. L., 1989; Andia Y. de. Pseudo-Denys//Dictionnaire critique de théologie. P., 1988. P. 220–227; idem. La Théologie Trinitaire de Denys l " Aréopagite//Studia Patristica. 1995. Т. 32. Р. 278–301; Γιανναρς Χρ. Χαντεγγερ κα Αρεοπαγτης. Αθνα, 1988; Wesche K. P. Christological Doctrine and Liturgical Interpretation in Pseudo-Dionysius//SVTQ. 1989. Vol. 33. P. 53–73; Saffrey H. D. Un lien objectif entre le Pseudo-Denys et Proclus//Recherches sur le Néoplatonisme après Plotin. |
| Grégoire. Inscriptions. Grégoire H. Inscriptions historiques byzantines. Ancyre et les Arabes sous Michel l " lvrogne//Byz 4 (1927/1928). P. 437–468. Grégoire . Michel III. Grégoire H . Michel III et Basile le Macédonien dans les inscriptions d’Ancyre//Byz 5 (1929/30). P. 327–346. Grégoire . Neuvième siècle. Grégoire H. Études sur le neuvième siècle//Byz 8 (1933). P. 515–550. Grosse . Rom. Militärgeschichte. Grosse R. Römische Militärgeschichte von Gallienus bis zum Beginn der byzantinischen Themenverfassung. Berlin, 1920. Grumel . Chronologie. Grumel V. La Chronologie. Paris, 1958. (Bibliothèque byzantine, Traité d " Études byzantine; 1). Grumel . Reg. Grumel V. Les Regestes des Actes du Patriarchat de Constantinople, Vol. Ï Les Actes des Patriarches, fasc. 1:381–715; IÏ 715–1043; IIÏ 1043–1206. Socii Assumptionistae Chalcedonenses, 1932,1936, 1947. Halecki . Un empereur. Halecki O. Un empereur de Byzance à Rome. Vingt ans de travail pour l " union des eglises et pour la défense de l’Empire d " Orient: 1355–1375. Varsovie, 1930. Hartmann . Byz. Verwaltung. Hartmann L.M. Untersuchungen zur Geschichte der byzantinischen Verwaltung in Italien (540–750). Leipzig, 1889. Heisenberg . Neue Quellen. Heisenberg A. Neue Quellen zur Geschichte des lateinis-chen Kaisertums und der Kirchenunion I-III. München, 1923. (Sitz.-Ber. der Bayer. Akad. der Wiss., Philos.-phi-lol. u. hisf. KL, 1922,5. Abh.; 1923,2. Abh.; 1923,3. Abh.). Heisenberg . Palaiologenzeit. Heisenberg A. Aus der Geschichte und Literatur der Palaiologenzeit. Munchen, 1920. (Sitz.-Ber. der Bayer. Akad. d. Wiss., Philos.-philol. u. hist. KL 1920,10. Abh.). Heyd . Commerce du Levant. Heyd W. Histoire du commerce du Levant au Moyen âge. Leipzig, 1923 (repr.). 2 vol. Historisches Jahrbuch der Görres-Gesellschaft. Köln, München, 1880-. Honigmann . Ostgrenze. Honigmann E. Die Ostgrenze des byzantinischen Reiches von 363 bis 1071 nach griechischen, arabischen, syri-schen und armenischen Quellen. Bruxelles, 1935. (Corpus Bruxellense Hist. Byz.; III). |
| 118 So also Numenius, Prep. Evang. Lib. XI. cap. XXII. [Greek]. Plutarch ascribes the notion about Rest, to Archidamus, (Laconica Apophthegmata, p. 218. seq. Tom. II. Edit. 1620) in these words: Kalo_n h9suxi/a: i.e. Rest is good. Again, (ib. Com. repugnant Stoic, p. 1033), he speaks of this sentiment as praised by Hieronymus and Epicurus (see . 50 below), and blames the Philosophers for adopting it, while they recommended an active life. His words are: [Greek]. And so Diogenes Laertius in his life of Democritus: [Greek]. «Finem vero esse rectum, quietumque animi statum, quam eu0qumi/an vocat, quse, ut quidam oblique interpretantur, non idem sit quod voluptas, rerum secundum quam animus magna tranquilitate constantiaque beatus est, dum nullo metu, nulla superstitione, aut alia quavis perturbatione agitatur. Eandem vero et Eu0estw_ appellat, a bonitate constantiae, multisque nominibus aliis. «It should seem also, that he wrote two books on this subject, one entitled, «De sedatione Animi,» and the other, «Euesto.» See ib. This probably was the origin of the Epicurean tenet, of Pleasure being the chief good. See also Brucker, Hist. Crit. Philos. Tom. I. p. 1177. seq. it. 1200: where we are told, that the pleasure of rest was the Epicurean tenet: that of motion, the Cyrenaic: and, that Epicurus has been greatly wronged, by having been thought a sensualist. 120 And so the Hindoos of the present day. Lactantius enters fully, and eloquently on this subject, Lib. I. cap. ii. de falsa religione. 121 Such, according to Plutarch, was Euripides the tragic Poet; not daring openly to profess his notions, through fear of the Areopagus. De Placit. Philos. p. 880. Vol. II. 122 Much the same thing is said by Athenagoras, Legat. pro Christ, p. 71. D. and in the Prep. Evang. Lib. XV. cap. V. p. 708....[Greek] To the same effect also Theodoret, Serm. de Provid. I. Tom. IV. p. 322. A. Tatian. Orat. contra Graecos, in the outset, and Diog. Laert. in vita Arist. near the end. Theodoret again, Gr. affect. curat. Ed. Gaisford, adds on this subject. [Greek] Inquit enim ad lunam usque Dei gubernationem deferri; quae vero sunt infra lunam fato esse subjecta. |
| 482 See G. La Piana, “The Roman Church at the End of the Second Century” in The Harvard Theological Review, 18 (1925), and G.Bardy, La Question des Langues dans l’Église Ancienne, 1948, p.93 484 Philos. 9.12.21 (PG 15:3386. Ed.Wendland, p.249, I, 20–21): “They were ejected from the Church by us, and attached themselves to them [the followers of Callistus] and swelled the numbers of his school” 485 He regards it is a scandal that “they, past all shame, try to call themselves a Catholic Church”. Philos. 9.12.25 (PG 15:3387; Wendland, p.250, I, 21–23) 486 Against Celsus, 6.27 (PG 11:1333A). Cf. Homily on Isaiah, 7.3 (PG 13:291): “haeretici sunt... sed nos ecclesiastici sumus” 487 On the Gospel of Luke, 16 (PG 13:1841B): “Ego quia opto esse ecclesiasticus et non ab heresiarcha aliquo sed a Christi vocabulo nuncupari... cupio esse et dici Christianus” [“Because I want to be a churchman and be named after Christ and not after some heresiarch... I want both to be and to be called a Christian”] 489 “Inquiring whether they are believers, whether they are churchmen, whether they are not sullied by heresy”. From the Didascalia of the Apostles, as transmitted by the Apostolic Constitutions, 11.58 (ed.Funk, p.167) 490 J.Scherer, Entretien d’Origène avec Héraclide et les Évêques ses Collègues sur le Père, le Fils et l’Âme, 1949. Also in Sources Chrétiennes, No.67, 1960, to which references are given here 491 According to P.Nautin, op.cit., p.231, reading prosferousa (the feminine participle agreeing with “the offering of the Eucharist”) instead of prosforou agreeing with “[dia] Iisou Christou” 493 See the prayer of ordination for a Bishop (ed.Dix, pp.4–6), where the Bishop receives through it (a).the very “guiding spirit” which, according to the Christological sense of Ps. 51 /50:14, strengthened the Lord in carrying out His messianic work, and (b).“the power which Thou gavest to the Apostles” 494 Ibid. Other powers of the Bishop are added to these in the prayer: “And in the highpriestly spirit to have power to remit sins according to Thy commandment, to ordain according to Thy command, and to loose every bond according to the power which Thou gavest to the apostles” |
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