Nicholas Constas on the Birth of Jesus Among the Patristics

The following comes from:

 

Nicholas Constas, Proclus of Constantinople and the Cult of the Virgin in Late Antiquity: Homilies 1-5, Texts and Translations (Supplements to Vigilae Christianae 86; Leiden: Brill, 2003), 296:

 

 

. . . the emphasis on Mary’s full pregnancy is clearly a counterweight to the docetic assertion that the Word took nothing from the humanity of Mary but instead passed through her like ‘water through a tube’ (δια σωληνος). This latter formula was traditionally associated with the christologies of Valentinus and Apollinarius, and was uniformly condemned by such notables as Irenaeus, Cyril of Jerusalem, Gregory Nazianzus, Ephrem, Epiphanius, Chrysostom, Theodoret, [69] and John of Damascus, who provides an interesting variant: “Christ was conceived through the Virgin’s sense of hearing (δι’ ακοης), but made his exit in the more usual manner, even though some myth-makers claim that he was delivered through her side (πλευρα).” [70]

 

Notes for the Above:

 

[69] Irenaeus, Adversus haereses, 1.7.2: “They say that Christ passed through (διοδευσαντα) Mary like water flows through a tube (καθαπερ υδωρ δια σμληνος οδευει)” (ed. Rousseau, SC 264 [1979], 103, line 698); Cyril of Jerusalem, Cat. illum., 4.9: ‘The incarnation did not occur in semblance or fantasy, but in truth; neither did the Lord pass through the Virgin as if through a tube (ουδε δια σωληνος διελθων)’ (PG 33.465B); Gregory Nazianzus, ep. 101.16: “If anyone says that Christ passed through (διαδραμειν) the Virgin like water through a tube (δια σωληνος) he is likewise separated from God (ομοιως αθεος)” (ed. Gallay, SC 208 [1974], 42); Ephrem, Homily on the Nativity: “Not as he entered did he leave her, for from her he put on a body and came forth” (Brock, Harp of the Spirit [1985], 66, lines 137–38); Epiphanius, Panarion, 31.7.4: “They (i.e., the Valentinians) say that his body came down from heaven and passed through (διεληλθιεναι) Mary like water through a tube (δια σωληνος)” (ed. Holl, GCS 25 [1915], 1:396, lines 9–11; cf. ibid., 31.4.3, p. 388, lines 8–11); Chrysostom, in Mt. 4.3: “The Gospel says just enough to refute those who say that Christ passed through (παρηλθον) the Virgin as if through a tube (δια τινος σωληνος)” (PG 57.43B); and Theodoret, ep. 145: “Valentinus and Basilides, Bardesanes and Harmonius, and those of their company, allow indeed the Virgin’s conception and the birth, but affirm that God the Word took nothing from the Virgin, but devised an alternative way (παροδον τινα ποιησασθαι) and passed through her like a tube (δια σωληνος)” (PG 83.1380B); cf. id., Haer. fab. comp., 5.11 (ibid., 488D); and Hippolytus, Elenchus, 6.35 (ed. Wendland, GCS 26 [1916], 3:164–65). See also the study of Tardieu, “Comme a travers un tuyau” (1981), 151–77.

 

[70] De fide orthodoxa, 87.4.14 (as above, n. 30). That Christ emerged from Mary’s ‘side’ is a reference to the formation of Eve from the side of Adam, cf. Gen. 2.21–22: “And God formed the rib (πλευρα) which he took from Adam into a woman.” By extension, this is also a reference to the passion, foreshadowed in the striking and piercing of Mary’s ear.

 

Baptismal Regeneration in the theology of Proclus of Constantinople (d. 446)

The following is from “Homily 3: On the Incarnation of the Lord”:

 

IV. The festivals of the Christians, on the other hand, are divine and wondrous, truly fountainheads and treasuries of salvation. For the first of our feats proclaims the advent of God among men. The second represents the sanctification of the waters and the womb of baptism (η δε μετ’ εκεινην υδατων αγιασμον και βαπτισματος εικονογραφει μητραν). The third joyfully announces the destruction of death, the trophy of the cross, the gift of resurrection, and the liberation of our fathers. The fourth proclaims both the ascension of the first fruit of humanity into the heavens and its seat at the right hand (of the Father). The fifth heralds the descent of the Holy Spirit and the thunderous rain of a thousand graces. These are the feasts “which the Lord has made, let us rejoice and be glad in them.” (Nicholas Constas, Proclus of Constantinople and the Cult of the Virgin in Late Antiquity: Homilies 1-5, Texts and Translations [Supplements to Vigilae Christianae 86; Leiden: Brill, 2003], 199-200)

 

Commenting on this passage, the translator, Nicholas Constas, wrote:

 

3.IV,28: ‘The womb of baptism.’ Proclus frequently describes the baptismal font as an indefatigable womb ceaselessly bearing children, based in part on Jn. 3.5, where baptism is described as a ‘birth understood by Nicodemus as a return to the ‘maternal womb,’ cf. Proclus, hom.5.III: “’God is with us,’ and the baptismal font gives birth without tiring” (μεθ’ ημων ο Θεος και η κολυμβηθρα τικτουσα συ καμνει) (lines 102-103); hom. 12.1: “The empress (i.e., Pulcheria) . . . marvels at the baptismal font that is both a virgin and the mother of many” (την τασουστου τεκουσαν και μεινασαν παρθενον) (PG 65.788C); hom. 16.61: GK (ed. Leroy, 197; cf. 250); hom. 18.1: την κολυμβηθρας (PG 65.820A); hom. 19.3: την του βαπτισματος μητραν (PG 65.825C); hom. 28.2: η Βηθλεεμ εκει λοιπον ατεκνος, η κολυμβηθρα δε ενταυθα πολυτεκνος (ed. Leroy, 197); Basil of Seleucia, Thom., 4: την πνευματικης κολυμβηθρας ωδινες (Pg 28.1085C). (Ibid., 207)

 

 

θεοπνευστος in the Works of Proclus of Constantinople (d. 446)

The following is from “Homily 2: On the Incarnation and the Lampstand of Zechariah”:

 

I. The lyre of the psalms is beautiful; the harp of the Spirit is inspired by God (Καλη η των ψαλμων λυρα θεοπνευστος η του πνευματος κιθαρα). (Nicholas Constas, Proclus of Constantinople and the Cult of the Virgin in Late Antiquity: Homilies 1-5, Texts and Translations [Supplements to Vigilae Christianae 86; Leiden: Brill, 2003], 165)

 

2.I, 4: ‘Inspired by God’ (θεοπνευστος); cf. 2 Tim. 3:16; Proclus, hom. 22.1: κοινος μεν ο λογος της θεοπνευστου γραφης (PG 65.837CD); and Reck, “2 Tim. 3.16 in der altchristlichen Literatur” (1990). (Ibid., 180) (Nicholas Constas, Proclus of Constantinople and the Cult of the Virgin in Late Antiquity: Homilies 1-5, Texts and Translations [Supplements to Vigilae Christianae 86; Leiden: Brill, 2003], 180)

 

Here is the relevant portion of PG 65:837 that uses θεοπνευστος:

Catholic Commentaries on 1 Timothy 1:4 and "endless genealogies"

  

“fables and endless genealogies”: μυθοις και γενεαλογιαις απεραντοις, lit., “endless myths and genealogies.” We get glimpses of this problem in other chapters and NT books: 1Tm 6:3-4 speaks of “questions and strifes of words”; in Ti 1:14 concerning, “Jewish fables and commandments of men”; in Ti 3:9 concerning “foolish questions and genealogies and contentions and strivings about the law.” Most of the promoters of these fictional stories were Jews loosely affiliated with the Church. Since many of the fables were based in part on the OT, naïve Christians would be persuaded that the fables had some authority, even paying the Jews for the information. Paul, who knew Jewish history better than anyone, tells Timothy that the originators are merely “vain talkers and seducers: especially they who are of the circumcision. Who must be reproved, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake” (Ti 1:10-11). Many of these corrupt teachings came from Jewish ‘midrash halakhah’ or ‘midrash aggadah,’ which were popular commentaries on OT biblical passages, many concentrating on the genealogies (e.g., Gn 5, 11; 1Ch 1-10) wherein names of wives and mythical tales were added profusely. The Jewish Book of Jubilees is another example. Paul calls these “foolish and old wives fables” (1Tm 4:7). The Jews promoted genealogies because it gave them somewhat of a prestige among the naïve Christians of Ephesus, making it appear as if they had a pedigree from ancient times that Christians did not have. (Robert A. Sungenis, The Epistles to Timothy and Titus [Catholic Apologetics Study Bible 10; State Line, Pa.: Catholic Apologetics International Publishing, Inc., 2020], 3 n. 6]

 

Ver. 4. Nor to give heed to fables and endless genealogies, or disputes about pedigrees from Abraham and David, which furnish questions rather than the edification of God, or godly edification. In some Greek MSS. is read, dispensation, or economy; and so the sense may be, which contribute nothing to the explaining the dispensation of grace in the mystery of Christ’s incarnation. The construction of this and the former verse is imperfect, when it is said, as I desired thee, nothing being expressed corresponding to the word as. Some understand it, As I desired before, so now in this epistle I desire it of thee again. The same difficulty occurs in the Greek as in the Latin text. Wi.—The Jews were accustomed to dispute and make endless questions concerning their origin from Abraham, Isaac, and other patriarchs, and concerning their different tribes, which their captivity had confounded together. Hence there was no end of their questions, how, when, why? which gave rise to many fables, to the great disturbance of the faithful. Whereas, they ought to have taken the shortest way to edification, which was to confine themselves to what was of faith. S. Ambrose. (George Leo Haydock, Haydock’s Catholic Bible Commentary [New York: Edward Dunigan and Brother, 1859], Logos ed.)

 

4. Fables and Endless Genealogies—Cf. 4:7; 6:20; 2 Tim 2:16, 23; Tit 3:9. Some think that these were part of some teaching similar to that of the later Gnostics, a sort of pre-Gnosticism, referring to successive generations of aeons or angelic beings from the creator of the material universe. More probably Paul has in mind Jewish speculations which added legends and spurious pedigrees to the OT narrative. The apocryphal Book of Jubilees is an excellent example of the futile speculation he is attacking. He is obviously not concerned here with formal heresies which would have been denounced in sterner tones, but rather with vain and idle questions, quibbling about the Law, all of which was either misleading or to no purpose. (R. J. Foster, “The Pastoral Epistles,” in A Catholic Commentary on Holy Scripture, ed. Bernard Orchard and Edmund F. Sutcliffe (Toronto: Thomas Nelson, 1953], 1145)

 

4. “To fables,” which word probably refers to the fabulous traditions of the Jewish Rabbins, many of which are to be seen in the Talmud. “And endless genealogies,” which are understood by some of the Eons of the Gnostics. They are, however, more commonly understood to refer to the Jewish practice of enumerating their ancestry, and claiming a descent from Abraham, as if a carnal descent from that Patriarch were sufficient to make them heirs of his glorious promises, an error which the Apostle ably refutes, chap. 9 of his Epistle to the Romans. St. Chrysostom understands it to refer to the heathenish fables respecting the origin of the Pagan divinities. “The edification of God,” i.e., true piety, whereby our souls, which are so many temples of the Holy Ghost, are advanced in the knowledge and love of God, and thus his glory, promoted. This piety is founded on, and perfected by faith, animated with charity. Instead of “edification of God,” some Greek copies have, the economy of God. According to this reading, the Apostle refers to the economy or design of God in bringing man to salvation through faith, and not through the observance of the ceremonial precepts of the Mosaic law, or, by the force of human reasonings. (John MacEvilly, An Exposition of the Epistles of St. Paul and of the Catholic Epistles, 2 vols. (Dublin: M. H. Gill & Son, 1898], 2:90)

 

Use of Isaiah 1:18 by David H. Cannon (April 1898 General Conference)

  

At the time of the dedication of the Salt Lake Temple, I remember with a great deal of pleasure the promises that were made to the people by President Woodruff, that if we would go forth from that time and seek to keep the commandments of God, and conform our lives to the requirements of the Gospel, that our sins as a people though as scarlet should become as white as wool, and that we should be free to serve God, and have greater influence in the midst of the nations of the earth, and that the persecution that is being brought to bear upon the people would cease. I say I remember these predictions with a great deal of pleasure; and I have watched with equal satisfaction the fulfillment of every prediction that was ever made to the people. Wherever we have gone forth laboring to promote righteousness in the earth, God has blessed our labors, and His Spirit has attended His people in their undertakings. His servants have gone forth to the nations and have had influence and power wherever they have traveled, to an extent that was never before experienced since the organization of the Church upon the earth. And if the Saints continue to improve in their lives, as a people, this Spirit will continue to increase, and more success will attend the preaching of the Gospel. (David H. Cannon, Conference Report [April 1898]: 70-71)

 

Further Reading:

 

Refuting Matthew Paulson on Isaiah 1:18

Clement of Rome: Proof of Papal Authority?

 

Clement of Rome: Proof of Papal Authority?

LeGrand Richard's Use of Isaiah 1:18 in "The Mormons and the Jewish People" (1975)

  

If the Jewish people really understood, they would realize that no other people, organization, or church, has as much in common with them as do the Mormons, as members of The Church of Jesus Christ of Lattr-day Saints.

 

. . .

 

The Jewish people will find our message most fascinating. The complete accomplishment of our mutual and heaven-assigned responsibilities involve our becoming united (as the descendants of Joseph) with the descendants of Judah (the Jewish people) in the fulfillment of the promises given by the Lord to Abraham and renewed upon the heads of Isaac and Jacob, that through them and their seed all nations of the earth would be blessed.

 

Therefore, JUDAH, we as descendants of Joseph, a part of the great family of Israel, invite you to consider with us some very important matters that affect both of us and our future as promised by the Lord and proclaimed by His Holy Prophets. In the words of the Prophet Isaiah, we say: "Come now, and let us reason together. . . ." (Isaiah 1:18) (LeGrand Richards, The Mormons and the Jewish People [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1975], 1-2)

 

Further Reading:

 

Refuting Matthew Paulson on Isaiah 1:18