« السابقةمتابعة »
It is generally supposed, that Basil, commonly called the Great, was born in Cappadocia in the year 328 or 329. And according to the different apprehensions of learned men, he was ordained bishop of Cæsarea, the capital city of his native country, in 369, or 370, or 371, and died in the very beginning of 378, or 379, or 380, having been bishop eight years, and somewhat more.
Many writings have been ascribed to Basil without ground. For which reason divers learned moderns have taken commendable pains in distinguishiug the spurious from the genuine. In which service none, I think, have excelled Julian Garner, the Benedictine editor of St. Basil's works. I wish, however, that he had been able to reduce his observations into less compass.
II. I know of no reason to doubt, that Basil received all the books of the New Testament that we do; but I cannot say, that he has quoted them all. He has quoted all St. Paul's epistles, particularly that to the Hebrews, as his. He does not much quote the catholic epistles: however, he has several times quoted the first epistle of St. Peter, and the first epistle of St. John. The second epistle of St. Peter is once quoted in the fifth book against Eunomius, not allowed by all to be genuine. The epistle of St. James is very seldom quoted, the epistle of St. Jude, and the first and second epistle of St. John not at all, that I remember. Though there be
very little notice taken of the book of the Revelation in his writings, I presume it cannot be said to have been rejected by him : for in his second book against Eunomius, having before quoted St. John's gospel, i. 1, he adds : · And 4 the same evangelist in another book says: “ Which is, and “ Which was, even the Almighty.” [Rev. i. 8.] The same text is also quoted in the fourth book against Eunomius. But that book is not universally allowed to be genuine, some thinking, that Basil wrote no more than three books against Eunomius. I would add, that' Basil is named by Arethas among those who received the book of the Revelation as inspired scripture.
III. In St. Basil's second book against Eunomius is a very singular passage to this purpose. . And writing to the Ephesians, as truly united to him “who is,” through knowledge, he • called them in a peculiar sense “ such who are," saying: “ To the saints who are, and” (or • even] “ the faithful in Christ Jesus.” For so those before us have transmitted it, and we • have found it in ancient copies.'
It is well known, that there is a question agitated of late among the learned, concerning the persons, to whom the epistle, called to the Ephesians, was written. But I do not now concern myself about that question: I am at present only desirous to settle, as far as I am able, the meaning of this passage of Basil; in which he has been supposed by some to say, that he had seen copies, in which the words av Edeow, at Ephesus,' were wanting. So particularly Dr. Mill. But Mr. Lenfant in his remarks upon Mill's New Testament, soon after its publication at Oxford, argues, that Basil does not say, those words, ‘at Ephesus,' were wanting in any copies. Ludolph Kuster in the preface to his edition of Mill's New Testament, justifies Mill
, and condemns Lenfant. But this learned author soon replied in a Latin k letter, vindicating the interpretation he had given of St. Basil. Mr. Wolff, 'who approved Mr. Lenfant's opinion, has given a very good account of his argument, with some additional observations of his own in support of it. And I must own, it seems to me likewise, that Mr. Lenfant's interpretation is the truest.
Says that ingenious writer, · The TM various reading consists in the emphatical particle toll, • and not ev & Deow, as may appear from these several considerations : 1. St. Basil moves not the
question, whether that epistle be written to the Ephesians or others. 2. At the beginning of et de Spiritu Sancto volumen, et in Hexaëmeron homilias no- f Vid. Areth. p. 640. ad calcem Commentar. Ecumenii. vem, et Acxrlixov, et breves variosque tractatus. Moritur T. ii. imperante Gratiano. De V. I. cap. 116.
8 Αλλα και τους Εφεσιοις επιςελλων, ως γνησιως ηνωμενους '* Vid. Cav. H. L. Pagi Anp. 369. xvi. 370. ix. X. xxiii. τω ονλι δι' επιδνωσεως, οντας αυτες ιδιαζονίως ωνομασεν, ειπαν 378. ii. Basnag. A. 370. n. vi. &c. 380. n. viii. ix. Fabr. Τοις αιοις τοις εσι, και πιςοις εν Χρισω Ιησο. Ούτω γαρ και. Bib. Gr. T. viii. p. 60. Du Pin T. ii. p. 154. Tillem. Mem. οι προ ημων παραδεδικασι, και ημεις εν τοις παλαιοις των αντιT. ix.
Spacuur superuauer. Adv. Eunom. I. ii. p. 254. E. bi Vid. Cav. H. L. T.i. Fabr. Bib. Gr. T. viii. p. 69. &c. h Ey Epow.) Omittit Basil. 1. ii. adv. Eunomium, fide paTillem. Mem. Ec. T. ix. Du Pin Bib. T. ii. p. 154. &c. trum, quod dicit, ac veterum exemplarium. Mill. ad Eph. i. 1. C Adv. Eunom. I. v. in. T. i. p. 296. D.
Vid. et ejusdem Prolegom. 1. 89. « Αλλ' αυλος ημιν και ευαίγελισης εν έτερο λούω τα τοια72- i Bib. Choisie. T. xvi. p. 301. &c. ο ων, και ο ην, και ο παντοκράτωρ. Αdν. Εuinon. 1. ii. T. . k Bib. Choisie. T. xxi. p. 96. &c.
| Vid. Prolegom. in ep. ad Ephes. et in cap. i. p. 10-13. • Και εν τη Αποκαλύψει: ο ων, και ο ην, και ο ερχομενος.
ap. Cur. Philol. T. iv. Ady. Eunom. 1. iy. p. 292. A.
in See, as before, Bib. Ch. T. xvi.p. 301. &c.
p. 249. E.
the passage, he supposeth that it was written to the Ephesians, without saying that there was any contest about it. 3. The design of Basil is to shew, that the Ephesians are justly and properly called ovtas " such who are, because of their union with him who is.' Idiazovias, peculiarly, must relate to the emphatical article tois, which is necessary to answer to o wv, him who is,' and which, according to Mill's own account, is wanting in one MS. at • least. This is the point: Toes was wanting in the common copies in the time of St. Basil, • but he had read it in ancient MSS. and he avails himself of it, to authorize his speculation. • It is true, that in his quotation he does not put the words at Ephesus,' because that was not • the thing in contest, and he had mentioned it before, and he had no occasion to mention it again. Moreover, he might be disposed to omit those words, at Ephesus,” the more to favour
his speculation upon Tois 801, “such who are,' taken in an absolute sense. 5. St. Jerom, who • refutes this speculation of St. Basil, makes it turn upon the particle ter, and mentions not any * various reading upon the place.'
Let me enlarge a little farther, and agreeably, as I apprehend, to Lenfant's mind, though without transcribing him.
The passage of Jerom, just referred to, which is usually alleged, as illustrating the passage of Basil, in my opinion greatly favours Lenfant. Jerom 5 in his comment upon the epistle to the Ephesians mentions Basil's speculation, or forced interpretation, which we have seen and rejects it. Not a few learned men think, that · Jerom has a particular reference to Basil; but I see no ground for that supposition. He might find perhaps that observation in Origen, or Apollinarius, or Didymus, whose commentaries upon the epistle to the Ephesians, he mentions in his preface, or in some others. In Basil this interpretation is produced as an argument against the Arians; but nothing of that kind appears in Jerom's account of it: however, Jerom's passage, as I said, favours Lenfant's opinion, that Basil does not say, those words • at Ephesus, were wanting in his copies: because Jerom, mentioning the same interpretation, takes no notice of any various reading. On the contrary, he again and again supposeth the common reading. And he says, that some thought the saints and faithful at Ephesus were said to be such as are.' But others, he says, without stopping at the expression, such who are,' or without laying a stress upon that expression, understood the inscription in a plain manner and continued sense, • to the saints and faithful who are at Ephesus.'
One thing more to be observed here, and not omitted by Lenfant · in his second letter upon this subject, is, that for two hundred years last past, and more, many manuscripts of the New Testament have been discovered, and the various readings have been diligently collected; but as yet there has not been one copy found to support Basil's account; supposing him to say, that the words ev &Qerw were wanting in his time, in the ancient copies, and that it had been so transmitted by those of former times: nor is there any version, to confirm that supposition. In a word, it appears to be incredible, that such a various reading, supposing it to have been in many copies in St. Basil's time, should have been totally lost. To which might be added, that there would have been notice taken of it by many remaining ancient writers, beside Basil.
If it should be said, that there are scarce any copies, that bear witness to our supposed various reading: I think, it may be fitly answered, that our various reading is a trifling thing; but a various reading in the words ev eDeGW, is very remarkable, and must have appeared in some remaining copies, if there had been many such in Basil's time.
I should not forget to observe, that elsewhere also Basil quotes this epistle with the title of the epistle to the Ephesians, without hesitation.
a Omisit potius eas, quod ex altera parte satis ipsi erat, arti- ter, non ad eos qui sunt, sed qui Epliesi sancti et fideles sint, culum tuis ex antiquis exemplaribus tamquam necessarium scriptum arbitrantur. Hieron. in Eph. cap. i. 1. iv. P. 1. p. 323. vindicare ; ex altera vero intelligebat expositionem suam pro c Vid. Benedictin. Annot. ad Basil. loc. T. i. p. 254. not. nullâ facile habitum iri, si voces εy E Eow voci 8ci subjectæ d Denique Basilium hic tantum de articulo rois ante pour legerentur. Wolf. Curæ. T. iv. p. 12. m.
cogitâsse, ut suam posterioris vocis interpretationem ingeniose o Sanctis omnibus qui sunt Ephesi.'] Quidam curiosius potius, quam vere stabiliret, ex Hieronymi, expositionem quam necesse est, putant ex eo quod Moysi dictum sit: illam (sive apud Basilium, sive Origenem, Apollinarem et • Hæc dices filiis Israël: Qui est, misit me?' (Exod. iii. 14.) Dydimum legerit,) aversantis, loco manifestum est.etiam eos qui Ephesi sunt sancti et fideles, essentiæ vocabulo Wolff. Curæ in ep. ad Eph. i. ver. i. nuncupatos. Ut quomodo a sancto sancti, a justo justi, a e See Bib. Ch. T. xxi. p. 112. sapientia sapientes: ita ab eo qui est,' hi ' qui sunt appel- * Γραφων ο αποσολος προς Εφεσιες φησιν: Αληθευοντες δε εν lentur, et juxta eumdem Apostolum elegisse Deum ea quæ alatini x. a. (cap. iv, 15.] De Sp. Sto. cap. v. n. 9. T. iii. non erant, ut destrueret ea quæ erant. Alii vero simplici- p. 8. A.
Upon the whole, it seems to me, that there is no reason to understand St. Basil to say, that EV EQ804, at Ephesus,' was wanting in any copies in his time.
And I imagine, that there were two ways in use among those, who fancied the forced interpretation, which we have seen in Basil. Some understood it thus, . To the saints who are, even the faithful in Christ Jesus at Ephesus:' others after this manner, • To the saints and faithful in Christ Jesus at Ephesus, who are. The former seems to have been Basil's method, and the latter that of the persons mentioned by Jerom.
IV. I now proceed. St. Basil bears witness to the respect, which was all along paid by Christians to the sacred scriptures.
1. Upon Ps. lx. otherwise lix. • If ^ any should say, this psalın was written to us, he would • not say amiss: for the divine oracles are ours, and they are proposed to the church of God in every assembly, as gifts sent from God, containing nourishment for the soul, afforded by the Spirit.'
2. In a homily, containing an exhortation to baptism, having quoted a text of Isaiah, of the Psalms, the Acts, and St. Matthew, he says, . For all these were in to-day's reading.'
3. The usefulness of the divine scriptures is shewn by him in a homily upon the first Psalm : Allo scripture given by inspiration of God, is profitable, and for that end was written by the Spirit, that - as in a common treasury of medicines for souls, all might find what is proper for • the healing of their several maladies. The prophets teach some things, the historical books
other things, the law others : and the Proverbs have instructions for regulating our manners, • The book of Psalms contains whatever is useful in all the rest.'
4. In a letter to Gregory Nazianzen: • The best way to know our duty is to meditate on • the divinely inspired scriptures: here are instructions concerning our conduct; and the
examples of good men recorded therein, are as it were living patterns, set before us for our • imitation. And whatever malady any man labours under, if he acquaints himself with the • scriptures, he will there find a medicine suited to his case.' 5. In a letter to a woman of condition who was a widow, and had sought to him for counsel,
• If you attend to the consolations of the divine scriptures, you will neither need my • advice, nor the advice of any other, the directions of the Holy Ghost being sufficient to lead ' you into a right,conduct.'
6. To another widow of quality he writes: • And by you I salute your good daughter, and I exhort her to live in the meditation of the oracles of the Lord, that by their excellent institution her mind may be nourished, and improve more than her body does according to the course of nature.'
According to Basil therefore, the scriptures might be profitably read by all sorts of people.
7. I might add other passages, where he says, all things are to be proved by the scriptures. And whatever appears agreeable to the divinely inspired scriptures, let that be received by us as true. He likewise says, that * hearers well acquainted with the scriptures, ought to examine what is said by their teachers; and to embrace what is agreeable to the scriptures, and to reject what is otherwise. If any should say, that Basil speaks only of such as are well acquainted
with the scriptures,' I think it may be justly answered, that Basil's rule is general. All ought to be well acquainted with the scriptures, and may be so, if they will but seriously endeavour it.
• Hom. in Ps. lix. T. i. p. 190. E.
h Οι δει σαν ρημα η πραίμα σισεσθαι τη μαρτυρια της 6 Συ δε, δια τροφηλων διδασκομενος-δια ψαλμων νοθεία
-δια ψαλμων νεθελο- θεοπνευσε γραφης. κ. λ. Moral. Reg. 26. T. ii. p. 256. B. G. μενος-δι' αποσολων ευαίγελιζομενος --υπ' αύθα το κυρια 1 Ουκεν η θεοπνευσος, ημιν διαιτησαθω γραφη και παρ' οίς αν προσλαμβανομενος, λείοντος. Ταυλα γαρ παντα σημερον συν- ευρεθη τα δούμαια συνωδα τοις θειοις λοξοις, επι τελος παντως της Espaue wpos any avalywoiy. Hom. in sanct. bapt. T. ii. p. 114. anygelas y ympos. Ep. 189. al. 80. T. iii. p. 277. E. Vid. et B: C. c In Ps. i. T. i. p. 90. A. B
Moral. Reg. 80. c. 22. 4-ωσπερ εν κοινω των ψυχων ιαιρειω. κ. λ.
* Οι δει των ακροαλων τες σεπαιδευμενες τας γραφας δοκιμαe Ad Gregor. Ep. ii. al. 1. T. iii. p. 72, 73,
ζειν τα παρα των διδασκαλων λείομενα και τα μεν συμφωνα Ep. 283. al. 284. p. 424. D. E.
ταις γραφεις δεχεσθαι, τα δε αλλοθρια αποβάλλειν, κ. λ. 3 Ep. 296. al. 285, T. P. 434, B.
Moral. Reg. 72. cap. 1.
1. His time. II. A catalogue of the books of the Old and New Testament, with remarks.
III. General titles and division of scripture. IV. Select passages.
Though Jerom's chapter concerning Gregory Nazianzen be somewhat long, I cannot forbear to transcribe the greatest part of it: but I shall not translate it. In the general, I observe, that Jerom celebrates Gregory's eloquence, and calls him his master, whom he had heard interpreting the scriptures: of which he likewise speaks 6 elsewhere. He also mentions several of his works; and says, he had died about three years before. For fuller accounts of Gregory's life and works, I refer to several.
It is, I think, generally allowed, that Gregory flourished about the year 370, and afterwards. But learned men are not agreed about the time of his birth, and the age at which he died. Cave says he was born about the time of the Nicene council, and died in 389, and about the 65th year of his age. With whom Basnage d agrees, supposing, that Gregory might be born in 326. But Suidas expressly says, that · Gregory died in the 13th of the emperor Theodosius, (or the year of our Lord 391], when he was above 90 years of age. This has induced Pagi to argue, and with some appearance of truth, that' Gregory was born in 301, and died in 391: nor does Jerom, as he thinks, contradict, but confirm this account, when he says, in his Catalogue of Ecclesiastical Writers, that Gregory had died three years before. For he says, that Jerom did not publish that work till the 15th year of Theodosius, the year of our Lord 393; and, understanding those three years to be incomplete on both sides, Gregory died, according to him, in 391. This opinion has been embraced by: I. A. Fabricius ; and in his notes upon the 117th chapter of Jerom's fore-cited work, seems to suppose it the general opinion of learned men at present. And indeed I observe, that the late Mr. Le Clerc readily followed Pagi therein. But all do not: S. Basnage * argues strongly against Pagi, and supposeth that he confutes him. Tillemont,' after weighing arguments on both sides, still inclines to the other opinion, as most probable, and thinks, that Gregory was born in 329, or thereabout.
Indeed, the opinion of Pagi is attended with several great difficulties : first, he is obliged to allow, that " Gregory was thirty years at Athens, and did not leave it before the 55th or 56th year of his age; which is very strange. Secondly, the intimate friendship of Gregory and Basil seems to imply their being of near the same age: it is, I think, generally allowed, that. Basil was born in 328 or 329, or thereabout; if Gregory was a little older than Basil, and survived him some years, that will make little difference. Thirdly, Jerom mentions the time of Gregory's death; if he had reached to the age of ninety years, that being a remarkable circumstance, he could not have avoided mentioning that also. Fourthly, if Gregory had been ninety years of age when he died, it would have been taken notice of by many writers before Suidas.
Gregorius, primum Sasimorum, deinde Nazianzenus acclamante, cogeris invitus scire quod nescis. &c. Ad Nepoepiscopus, vir eloquentissimus, præceptor meus, quo Scriptu- tian. ep. 34. al. 2. p. 262. ras explanante didici, ad triginta millia versuum omnia opera Et præceptor meus Gregorius Nazianzenus virginitatem et sua composuit. E quibus illa sunt: De mortc fratris Cæsarii. nuptias disserens Græcis versibus explicavit. Adv. Jovin. 1. i. IIepi pinorlwyras. Laudes Maccabæorum. Laudes Cypriani. p. 157. Landes Athanasii-et liber, hexametro versu, Virginitatis et · Cav. H. L. P. I. p. 246. Du Pin Bib. des Aut. Ec, T ii. Nuptiarum contra se disserentium. Adversum Eunomium p. 201. &c. Tillem. Mem. Ec. T. ix. Basnag. Ann. 373. liber unus. De Spiritu sancto liber unus. Contra Julianum xvi.-xix. et alibi. Fabric. Bib. Gr. T. vii. p. 507. &c. Imperatorem libri duo. Sequutus est autem Polemonem di- d Ann. 373. n. xvi. cendi charactere. Vivoque se episcopum in loco suo ordinans, • Ελασας δε περι τα εννενηκονία είη και επεκεινα, Θεοδοσια ruri vitam monachi exercuit. Decessitque ante hoc ferme opiloy rau dexalov slos alovlos, xalaauer Toy Bioy. Suid. V. triennium sub Theodosio Principe. De V. I. cap. 117. Γρηθοριος. .
b_sine caussâ Gregorium Nazianzenum et Didymum Vid. Ann. 354. si.- xiii. 389. n. iv. v. in Scripturis sanctis catechistas habui. Ad Domnion. ep. 32. & Bib. Gr. T. vii. p. 508. al. 51. T. iv. p. 245. in.
h Cum Hieronymus A. 392 hunc librum scripserit, putavit Numquid in illâ epistola Gregorium virum eloquentissimum is Nazianzenum exstinctum A. 389. Sed viri docti malunt non potui nominare? Quis apud Latinos par sui est ? Quo assentiri Suidæ, qui ait obiisse anno xiii. Theodosii Magni, ego magistro glorior et exulto. Adv. Ruf. 1. i. p. 363. m. hoc est, Christi 391, ætatis 90. Ad Hieron. cap. 117. ap.
Præceptor quondam meus Gregorius Nazianzenus, rogatus Bib. Ecc. · Bibl. univ. T. 18. p. 2, 3. a me ut exponeret, quid sibi vellet in Luca Sabbatum devleço- * Ann. 373. n. xvi. et 390. n. ix. #pulov, id est, secundoprimum, eleganter lusit: Docebo te, | S. Greg de Naz. art. i. viii, et note iv. Mem. T. ix. inquiens, super hac re in ecclesià, in qua mihi omni populo Ann, 354. n. xii.
II. Among the poems of Gregory Nazianzen, there is one, which contains a catalogue of the books of the Old and New Testament, and is to this purpose :
• Meditate and discourse much on the word of God......But as there are many falsely • ascribed writings, tending to deceive, accept, my friend, this certain number. There are twelve • historical books of the most ancient Hebrew wisdom: the first Genesis, then Exodus, Leviticus, • Numbers, Deuteronomy; the next Joshua, the Judges, Ruth the eighth, the ninth and tenth 'the Acts of the Kings, and then the Remains, and Esdras the last. Then the five books in
verse, the first Job, next David, then the three books of Solomon, Ecclesiastes, the Song, and * the Proverbs. The prophetic books are five: the twelve prophets are one book, Hosea, Amos,
Micah, Joel, Jonah, Obadiah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; all these make one book: the second is Isaiah, then Jeremiah, Ezekiel, and Daniel. Which make twenty-two books, according to the number of the Hebrew letters. The books of the New « Testament are as follows: Matthew wrote for the Hebrews, Mark for the Italians, Luke for the
Greeks, for all that great herald John, enlightened with the heavenly mysteries. Next the • Acts of the apostles; fourteen epistles of Paul; seven catholic epistles, which are these, one of • James, two of Peter, three of John, one of Jude, which is the seventh. If there are any · besides, they are not among the genuine.'
1. I scarce need to make remarks upon any parts of this catalogue. The reader is able to do it of himself. ... 2. The number of the books of the Old Testament is exactly according to the Hebrews: but the book of Esther is not particularly mentioned. The catalogue of the books of the New Testament contains all those, which are now commonly received, except the book of the Revelation. And there is no notice taken of any later books as having the least title to make a part of the Christian canon.
3. I would not deny, that Gregory supposed Matthew to have written his gospel in Hebrew; though his manner of expression does not necessarily imply it: for he says, that Mark • wrote . for the Italians;' and yet, undoubtedly, he allowed him to have written in Greek: he seeins therefore only to intimate that Matthew published his gospel in Judea, Mark his in Italy, and Luke his in Achaia, or Greece. There is another passage of Gregory, in which he speaks of the places, where several of Christ's apostles preached, that will countenance this supposition.
4. Whether Gregory Nazianzen received the book of the Revelation, is doubted: if this poem be his, as is generally supposed, it may be argued, that he did not receive it. Baronius gives him up, and reckons him with Basil, Nyssen, and other Greeks, whom he supposes not to have received it. Andrew of Cæsarea, in his Commentary upon the book of the Revelation, names Gregory among others, by whom it was received: as does Arethas likewise. But James Basnage thinks this poem to be of greater value for shewing Gregory's opinion, than the testi
et note 1.
· Seo S. Basile. Du Pin. T. ii. p. 154. and S. Basile art. i. quaquam putandum, Hieronymum ea temere effutisse, aut Tillem. Mem. ix.
Græcorum ecclesias calumniatum esse. Sed eâ in re visus est • Carm. 33. T. ii. p. 98.
habuisse respectum ad sanctum Basilium, Amphilochium, Αρχαιας μεν εθηκα δυο και εικοσι βιλες. .
Gregorium Nazianzenum, atque Nyssenum, qui visi sunt ab 4 Μαΐθαιος μεν εδραψεν Εβραιοις θαυμαία Χρις,
eà interdum abstinuisse. Nam ipse Gregorius Nazianzenus, Μαρκος δ' Ιταλιη, Λακας Αχαϊαδι.
dum texuit catalogum librorum canonicorum, nullam penitus Ιασι δ' Ιωαννης κηρυξ μετας ερανοφοίτης.
de Apocalypsi Joannis habuit mentionem, sicut nec Concilium • Ει τι δε ταίων εκλος, 8κ εν γνήσιοις.
Laodicenum-Et Amphilochius, æqualis Basilii atque Gre* Εσω Πειρε η Ιεδαια, τι Παυλω κοινον προς τα εθνη, Λεκα gorii, in carmine ad Seleucum, φuo texit catalogum canonicoπρος Αχαιαν, Ανδρεα προς Ηπειρον, Ιωαννη προς Εφεσον, rum librorum, hæc in fine babet. Μαρκω προς Ιταλιαν.- -Orat. 25. T. i. p. 438. A. B.
Ast Apocalypsim Joannis aliqui 8 Quod vero idem auctor [Hieronymus] affirmat suis tem
Iis inserunt. Rursus sed longe plurimi poribus Græcorum ecclesias non recipere Joannis Apocalypsin.
Baroi). Ann. 97. n. vi. -Certe inter Græcos scriptores ecclesiasticos, eosdemque Gregoire de Nazianze, qui dressa dans ce tems là un Catholicos, qui Hieronymi ætate vixere, Epiphanius- non canon des Ecritures, passoit l'Apocalypse sous, silence: ce huic yeritati adstipulatur, sed non ab aliis quam hæreticis Alogis qu'il n'auroit pas fait, s'il l' ayoit reçuë dans le canon des Ecritradit impugnatam esse Joannis Apocalypsim. Cæterum ne- tures. Sixte de Sienne (Bib, sacr. I. viii:.: X.] et plusieurs