MINER SUPPLEMENTS
I. From the unpublished chronicles of George Hamartolus and John Siculus
1. Eusebius says in his work *To Marinus*: A “For the Church of Christ prescribes two ways of life: the one, supernatural and exceeding the common human lifestyle, which admits neither marriage, nor the begetting of children, nor the possession of wealth, but is altogether and in every way estranged from the common and customary conduct of worldly men, and dedicated solely to the service of God, impelled by a transcendent love of heavenly things. For those who pursue this way of life, appearing already dead, carry about on earth a life morti- B fied, and possessing only the body, while their spirit has already been translated to heaven; like celestial beings, they observe human affairs, since they are themselves consecrated to God for the common salvation, purified not by bloody victims or libations and fats, but by the correct dogmas of true piety, by a purified disposition of soul, and furthermore by works and words in accordance with virtue. By these means they reconcile the Divine to themselves and perform a priesthood on their own behalf and on behalf of their fellow men. And this is the perfect and primary way of the Christian life. The second way of life is more lowly and labors under human frailty, and it cannot altogether be compared to the former: indeed, it allows for modest marriage and the procreation of children, and exercises care for household affairs with justice, and commands the performance of military duties, and conducts agriculture, commerce, and other public business not without piety. Otherwise, these men have fixed times for religious worship and instruction, and vacant hours for hearing the divine utterances: and to these a second degree of piety is allotted, providing the utility appropriate to such a life.” C
II. From the Greek scholiast on Mark, in *Criticial History of the Interpreters of the New Testament*, ch. 6.
2. This prophetic text belongs to Malachi, not to Isaiah. It is therefore a scribe’s error, as Eusebius of Caesarea states in his work *To Marinus* concerning the apparent disagreement in the Gospels regarding the resurrection.
III. From Possinus’s Catena on Mark, p. 343, where it treats of the Cyrenian bearing the Lord’s cross.
A 3. For no one in the city of the Jews was worthy, as Eusebius says in chapter 13 *To Marinus*, to bear the trophy against the devil, that is to say, the cross. Wherefore he was chosen who was coming from the country, and who had in no way conspired in the murder of Christ.
IV. From Corderius’s Catena on John, p. 436.
4. Eusebius of Caesarea, who is called the son of Pamphilus, in his *Questions and Solutions To Marinus* concerning the Passion and Resurrection of the Savior, also brings this matter under examination: that the divine evangelist Mark says that it was the third hour at which Christ our God and Savior was crucified; but that the most theological John writes that at the sixth hour Pilate sat upon the judgment seat in the place called the Pavement to pass sentence against Jesus. Eusebius contends that this is a scribe’s error, which those who first copied the Gospels did not notice. For since the letter gamma signifies the third hour, and the episemon (G) the sixth, and since these characters have a great similarity to one another, the letter gamma, by which the third hour is indicated—having been curved—was, through a mistake, reduced to the figure of the episemon, which indicates the sixth hour. Indeed, since the three evangelists, Matthew, Mark, and Luke, agree that from the sixth hour there was darkness over the whole land until the ninth, it is absolutely clear that the Lord and God Jesus was crucified before the sixth hour, that is, before the darkness came to be, namely, about the third hour, as Mark narrates. Therefore, John also correctly recorded the third hour, although the copyists later changed the gamma into the episemon. B
V. From Possinus’s Catena on Mark, p. 364.
5. He appeared first to Mary Magdalene. In his work *To Marinus*, Eusebius says that this Mary is different from the one who saw the young man. Or both were from Magdala.
A 6. Eusebius of Caesarea, in fact, says that Mary Magdalene and Mary the mother of James prepared spices; but they were not the same ones who came in the morning when the sun had risen, but other, nameless ones: for there were many who had come up with the Savior from Galilee. Whence, they do not arrive at night but in the morning, and having heard to announce the matter to the disciples and to Peter, they fled, and said nothing to anyone, for they were afraid. For, because they arrived after the sun had risen, they were not even deemed worthy to see the Savior. Nor could it be that Magdalene, after so many visions, with the sun having risen, still doubted and did not know who would roll away the stone.
VII. From Anastasius of Sinai, Q. CLIII.
B 7. We find, then, all the Maries present at Christ’s passion along with the other women; the first is the Mother of God, the second is her sister Mary of Cleopas, the third is Magdalene. Some interpreters, however, say that there are two Magdalenes: one, who is at the end of the Sabbath in Matthew, and another who came to the tomb in the morning according to John; and that this one is the one of whom Mark also speaks, and from whom seven demons had been cast out. For Eusebius says that Mark, having another, not this one, before his eyes, says: "When he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons." And this seems to be the one who heard, "Do not touch me," not the one in Matthew. For even if it be true that she, too, was from Magdala, Scripture does not narrate the same reproaches regarding her. But if one says that it is one and the same Magdalene, the holy Gospels are still truthful, and in no way contradict one another; provided they present the same Mary Magdalene as both not touching Jesus at first, when she was incredulous, and then touching him as soon as she was ordered to rejoice along with the other Mary. For she finally adored him as God, not as a human being, as she had at first when she was weeping and incredulous.
VIII. From the same Anastasius.
D 8. Eusebius, from his work *To Marinus*. Regarding the question raised again, how it is that according to Matthew the Lord is seen by the disciples in Galilee on the mountain, but according to John by the sea of Tiberias, I say indeed that Jesus was seen not just once or twice, but many times. Wherefore you will not be wrong if you consider that vision which occurred in Matthew to be a fourth one. For Matthew writes that this did not happen to those looking at him around the Sea of Galilee, but on the mountain to the eleven disciples: "The eleven disciples went to the mountain, where Jesus had appointed for them; and having seen him, they adored him." And after this he did not
A say that he appeared to those same eleven disciples gathered together, and to the seventy at the same time. But the Apostle records that the Lord was seen by even more than these after the resurrection, saying: "That he rose again the third day according to the Scriptures, and was seen by Cephas, then by the twelve, then he was seen by more than five hundred brethren at once." Do you see how often and by how many he was seen after the resurrection? Thus he also appeared to those hiding in Jerusalem for fear of the Jews, and above all men to Simon Peter, and of the women to those around the Magdalene; whence also Luke says: "For forty days appearing to them, and conversing with them, he delivered the lessons regarding the kingdom of God."
IX. From the same Anastasiuos, quest. 148.
B The Holy Spirit, breathed into the apostles by Christ, had the power of loosening and forgiving every sin. But the promise that they would be baptized in the Holy Spirit signified that they would become possessed of the capacity for taking action, by whose aid they would perform miracles, and receive power and constancy against the dangers that were about to rise up against them. For he did not wish them to preach to the Gentiles before receiving this power, but ordered them to wait and remain until they received it from on high. And the Apostle shows that he sufficiently distinguishes this gift from the other operations of the Holy Spirit when he says: "To another, operations of powers." C And prophecy says: "The Lord shall give a word to those who preach the gospel with great power." When they did not yet possess this power, they all denied him and were scandalized at the time of the passion; but when they possessed it, they all shone forth in their testimonies and confessions for Christ. For God, renewing man, gave back again the grace which man had lost—that which was once bestowed by the inspiration of God—breathing into the faces of the disciples and saying: "Receive the Holy Spirit."
X. From the Florilegium of Macarius Chrysocephalus, in Villoison, Anecdot. t. II, p. 74.
D Eusebius of Pamphilus, in his letter to Marinus, explains the aforementioned matter in this way: that there are divisions of graces, as the Apostle says, but the same Spirit. And again: to each is given the manifestation for what is profitable: "For to one is given by the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another faith in the same Spirit; to another the operations of powers; to another prophecy; to another the discerning of spirits; to another the variety of tongues: but all these things one and the same Spirit worketh."
A For the Apostle clearly shows, through one and the same Spirit, that there are many powers, being the producers of diverse operations. Consider, therefore, whether Christ at this time conferred some particular grace upon the disciples; not, indeed, to raise the dead and perform prodigies, but to forgive sins. For there are, as we have said, diverse gifts of the Spirit. Wherefore He now added, "Whose sins you shall forgive, they are forgiven them," etc., by which words He shows that this kind of grace was at that time conferred upon them by Him. But after His ascension, the Spirit Himself coming down brought to them also the power and virtue of miracles and of every kind of grace. Therefore, here He says without the article, "Receive the Holy Spirit," B signifying that He is bestowing a certain partial operation of the Spirit. But concerning that other, He says: "You shall receive power when the Holy Spirit comes upon you."
Then Eusebius proceeds in Xiphilinus using the same words as in the preceding fragment in Anastasius; namely, "For before this power," etc., up to "they excelled in confessions."
I Cor. XII, 8-11. Act. I, 8.
C ... opus of the Questions of the Old and New Testament; as also the pseudo-Chrysostom or Titus of Bostra; then Hesychius of Jerusalem and John of Thessalonica, in their respective Questions on the Gospels; all of which authors seem to have drawn copiously and in many ways from the Eusebian source. But indeed, we have enumerated in the preface many more likely plunderers, or at any rate imitators, of the Eusebian questions. Furthermore, from these lucubrations of the ancients, interpreters of the middle and later ages have also derived their solutions as it pleased them.
ECLOGÆ PROPHETICÆ. FROM THE VIENNA MS. CODEX.
EUSEBIUS PAMPHILI, BISHOP OF CÆSAREA, ECLOGÆ PROPHETICÆ.
From the manuscript codex of the Imperial Vienna Library, now edited for the first time by Thomas Gaisford, S.T.P., Dean of Christ Church and Regius Professor of the Greek Language. Oxford, at the University Press, 1842, 8vo.
THOMAS GAISFORD SENDS GREETINGS TO BARTHOLOMEW KOPITAR
It returns to you, excellent sir, the Eusebian volume which I received, faithfully transcribed from the manuscript codex of the renowned Imperial Library through your agency, and now elegantly printed in the type of our Academy. Since this has been long and greatly desired by students of antiquity and especially of theology, I confess I am moved by no small joy that, through your kindness, it has fallen to my lot to be able to draw forth from the darkness of the shelves so distinguished a monument of an ancient age. Furthermore, in editing this, I set this rule for myself: that I should strictly follow the reading of the transcript throughout, except in punctuation, and in breathings and accents, which are placed very carelessly; nor did I think it necessary to preserve certain obvious defects of the scribe, which anyone could easily correct. If I have silently removed a few of these, and those very slight, in most cases that needed amendment I have acted in such a way that I enclosed in square brackets those things which had to be cut, and in parentheses those which had to be added or changed. However, I have added neither a Latin translation nor any annotation (a): for I did not wish to cause an excessive delay to the work; in the margin, however (besides the numbers of the leaves of the ms. codex placed to the left), I have appended the places of Holy Scripture and of a few other writers cited by Eusebius, so that the reader might not consume ungrateful labor in searching for and comparing them, or, through sloth, by neglecting this, understand the mind of the author less rightly on some occasions. Farewell. Given from Christ Church, May 31, 1842.
(a) We have taken care to prepare a Latin translation, EDIT. PATR.
FROM P. LAMBECIUS’ COMMENTARIES ON THE IMPERIAL VIENNA LIBRARY. (Book III, Vol. III, p. 201, Kollar ed.)
Codex 55, Greek, parchment, very ancient, of excellent quality, in-folio, consists of 249 leaves, and was once acquired at Constantinople by A. Busbeck. It contains the following: From leaf 1, up to leaf 61: The four books of the Eclogæ Propheticæ concerning Christ by Eusebius Pamphili, Bishop of Cæsarea in Palestine, tainted by Arianism, and hitherto unpublished.
On which passage Kollar commented in this manner: Lambecius has dealt more fully elsewhere with these four books of Eusebius Pamphili which were hitherto unpublished; all of which I shall now strive to collect and to call into examination for the sake of the sacred letters. Towards the end of the third volume of his Apparatus Sacer, Possevinus once published a catalog of certain of our manuscripts, whose more obvious errors Lambecius was beginning to amend [in his] Commentaries, book 1, p. 211. In that same catalog of Possevinus, under the letter G, among other things the following are read: A Greek codex, mutilated, entirely containing expositions on some chapters of Genesis. Striking this with a censorial comma, Lambecius clearly shows that the books of the Eclogæ Propheticæ of Eusebius Pamphili are contained in that codex: for which evidence he would indeed have deserved no common praise if, having performed the office of a diligent and learned critic, he had built up his assertion with invincible arguments, by which then