Книга первая. О вере

Expositio fidei / Statement of Faith 124 De Deo Vno / About the One God Expositio dogmatis Arriani / Exposition of the teachings of the Arians Non esse dissimilem Patri Filium Dei / The Son of God is like the Father De sempitemo Dei Filio / On the eternal Son of God Non esse creaturam Dei Filium / The Son of God is not a creation Definitio Patrum de fide / Definition of faith given by the fathers Expositio qua Arrii perfidia damnata est / Explanation of how the wickedness of Arius was condemned The number 318 consists of 300 (denoted by the Greek letter T, the symbol of the cross) and 18 (denoted by the Greek letters ΙΗ, the beginning of the name “Jesus”), see: fid. 1. 121; spir. s. l. prol. 5; 1. 147; Abr. 1. 15; 2.42; No. 33.123. Lot was Abraham's nephew. Marksis suggests seeing here a similarity with the historical situation when Gratian had to avenge his uncle, Emperor Valens, who was killed by the Goths on August 9, 378; see: Markschies. S. 141, Anm. 5. St. Ambrose speaks of the First Ecumenical Council in Nicaea (325). The headings before individual parts of the treatise, according to researchers, were given in ancient times. Moreschini writes that the term separare in Latin theology indicates the Arian heresy, since separation denotes a difference in nature. St. Ambrose uses the terminology of St. Hilary of Pictavian, see: Moreschini S. Il linguaggio teologico di Ilario di Poitiers // La Scuola Cattolica. 1975. 103. 3. P. 339–375. See: Eusebius of Caesarea, hist. eccl. 7. 6; Epiphanius of Salamis, pan. 62. 1. 4. See: Epiphanius of Salamis, pan. 71.2.5; Hilary of Pictavia, trin. 10.50. The Arians cited this quote as proof of the primacy of God the Father (see: Simonetti M. La crisi ariana nel IV secolo. Roma, 1975. P. 505). St. Athanasius of Alexandria and St. Hilary of Pictavia also applied these words to the Son; St. Ambrose and St. Gregory of Nyssa (see: adu. Eun. 3. 3. 10) refers these words to the entire Holy Trinity, see: Moreschini. R. 57, not. 6. Faller points to the Greek etymology of this interpretation (ϑεός – ϑεάομαι – δέος), see also: Servius, Verg. Aen. 12.139; see: Fallter. R. 4. See: spirit. s. 3. 116–117; incam. 7.77. See: John 1:1–14; Matthew 11:27; John 1:18; 1 Corinthians 1:24; Matthew 14:33, 16:16, 26:63; 27:40, 43, 54; Mark 14:61; Luke 1:35; John 1:34; Rom.1:4; Heb.5:8; John 4:15, etc. Compare: Athanasius of Alexandria, p. arian. 1.46. In fact, this is a quote from the book of the prophet Baruch. In Babylonian captivity, see: Var.1:1 et seq. See about the calling of the prophet Amos: Amos 7:14 et seq. See also: Madec G. Saint Ambroise et la philosophic. P., 1974. Communis natura is a Stoic term, widespread in the era of the Late Empire, introduced by Cicero (nat. deor. 2.5.13), used by Tertullian (apol. 17.5-6); see: Moreschini. R. 69, not. 1. St. Ambrose denounces sophistic art in incam. 9. 89, cf.: Tertullian, praescr. haeret. 7. 6. Wed: Matthew 1:21; 1 Corinthians 1:21. On the teachings of Eunomius, see: Basil the Great, adu. Eun.; Gregory of Nyssa, adu. Eun. Bishop Palladius of Ratiar. Demophilus, Arian bishop of Constantinople. Perhaps St. Ambrose is referring to his predecessor in the department, the Arian Auxentius. According to Faller, we are talking about Auxentius-Mercurin, Bishop of Dorostor. The saint compares the heresy with the Lernaean Hydra, in which two heads grew in place of the severed head. Hercules defeated her by burning the place of her severed head with fire. Compare: Virgil, Aen. 3. 424–432; ecl. 6. 75. For an analysis of these descriptions, see: Nazzaro A.V. Simbologia e poesia delbacqua e del mare in Ambrogio di Milano. Napoli, 1977, pp. 40–41. In the Septuagint (ed. A. Rahlfs): "mirror of action (ἔσοπτρον ἐνεργείας)." See: Crouzel N. Théologie de l’image de Dieu chez Origène. P., 1955. See: John 14:6; 1 Corinthians 1:30; 1:24. See: Athanasius of Alexandria, p. arian. 3.6; Tertullian, adu. Prax. 10. 1–2; see: Moreschini. R. 81, not. 3–4. Compare: Hilary of Pictavia, trin. 2. 13, see: Moreschini. R. 81, not. 5. Manichaean or Mani, see: Index of names. Wed: Isa.3:14. See: Moreschini. R. 87, not. 4. See: John 8:54; 12:28; 13:31–32; 17:1–5. The verb adiudicare in Roman law also meant “to independently make an opinion in someone’s favor.” – Note. ed. See: Hebrews 1:3. Compare: Athanasius of Alexandria, p. arian. 1. 14; 1. 24. See: Athanasius of Alexandria, synod. 16. See: Athanasius of Alexandria, p. arian. 2. 21. See: Rom.8:29; Col. 1:15, 18; Heb.1:6; Rev.1:5. See: John 3:16, 18; 1 John 4:9. Wed: John 1:14, 18. That is, sonship by birth, like the Son of God, and sonship by grace - adoption, like people. This passage is quoted by Bl. Augustine, see: epist. 140.31; Moreschini. R. 103, not. 6. These words were referred to at the Council of Ephesus in 431, at the Council of Chalcedon in 451, at the Second Council of Constantinople in 553, see: Faller. R. 45, not. St. Ambrose enjoyed special authority in the Orthodox East as a theologian, see: Moreschini. R. 105, not. 7. See: 2 Tim. 1:9; Titus 1:2. See: Athanasius of Alexandria, p. arian. 2.48. See: John 16:27, 28, 17:8. Wed: fid. 2. 24, and also: Te Deum. 7. See: Matthew 8:29; Mark 3:11; Luke 4:41, 8:28. See: symb. Nicaen. 8. 9. 6. 10. Compare: Hilary of Pictavia, synod. 84. Vnius substantiae - translation into Latin of the Greek ὁμοούσιος, a term affirming the fullness of the divine nature in the Son of God. The censors did not pronounce the names of senators expelled from the curia. See: St. Ambrose. Select works and letters / [Transl.] ed. Ph. Schaff. NY; Oxford, 1896. (Nicene and Post-Nicene Fathers; 10). P. 391. See: symb. Nicaen. 19; Hilary of Pictavia, synod. 84. See note. to fid. 1. prol. 3. See: Athanasius of Alexandria, synod. 9. See: Markschies. S. 238–239, Anm. 119. See: Gal.4:5–7; Rom.8:15, 23; Eph.1:5. See: Athanasius of Alexandria, p. arian. 2. 19. On divine intoxication and the sobria ebrietas associated with it, see: Isaac 50, and also: Lewy N. Sobria ebrietas. Untersuchungen zur Geschichte der antiken Mystik. Giessen, 1929. Faller sees an allusion to Empress Justina and Valentinian II, see: Faller. R. 57, not.