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Archelaus
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Introductory Notice to Archelaus.
[1728] Recte videre. But perhaps we should read “recte vivere,” to lead a righteous life.
[1729] The phrase is imaginariam legem.On this expression there is a note in Migne, which is worth quoting, to this effect: Archelaus calls the Old Testament an emblematic or imaginary law, because it was the type or image of a future new law. So, too, Petrus de Vineis, more than once in his Epistles, calls a messenger or legate a homo imaginarius, as Du Cange observes in his Glossary, because he represents the person by whom he is sent, and, as it were, reflects his image. This word is also used in a similar manner by the old interpreter of Evagrius the monk, in the Disputation between Theophilus, bishop of Alexandria, and Simon the Jew, ch. 13, where the Sabbath is called the requies imaginaria of that seventh day on which God rested. Hence Archelaus, in his answer to the presbyter Diodorus, ch xli. beneath, devotes himself to proving that the Old Testament is not to he rejected, because, like a mirror, it gives us a true image of the new law.
[1731] Reading “invisibilia autem et intrinsecus.” The Codex Casinensis has “invisibili autem et trinsecus.”
[1732] Absurdam, standing probably for ἄτοπον, which may also be = flagitious.
[1733] The codex reads, “ultionem fecerat retorquebat.” We adopt either “ultionem quam fecerat retorquebat,” or “ultionem fecit retorqueri.”
[1738] This is one of those passages in which we detect the tendency of many of the early fathers to adopt the peculiar opinions of the Jewish rabbis on difficult points of Scripture. See also the Disputation between Theophilus of Alexandria and the Jew Simon, ch. 13. In accordance with the opinion propounded here by Archelaus, we find, for instance, in the Scemoth Rabba, p. 157, col. 1, that the making of the golden calf is ascribed to the Egyptian proselytes. See the note in Migne. [The passage is a note of antiquity and in so far of authenticity.]
[1739] The text is in quo nec scelerum pœnas aliquando rependeret.
[1741] Reading commonens for communis ne. Communiens is also suggested.
[1743] We have another instance here of a characteristic opinion of the Jewish rabbis adopted by a Christian father. This notion as to the intercourse of the angels with the daughters of men was a current interpretation among the Jews from the times of Philo and Josephus, and was followed in whole or in part by Tertullian, Justin, Irenæus, Clemens Alexandrinus, Athenagoras, Methodius, Cyprian, Lactantius, etc. Consult the note in Migne; [also p. 131, note 2, supra].
[1744] We give the above as a possible rendering. Routh, however, understands the matter otherwise. The text is, “alii vero in felicitate hominum filiabus admisti a dracone afflicti,” etc. Routh takes the phrase in felicitate as ="adhuc in statu felici existentes:” so that the sense would be, “others, while they still abode in the blessed estate, had intercourse,” etc. [Routh, R. S., vol. v. pp. 118–122.]
[1745] Archelaus seems here to assign a twofold etymology for the name devil, deriving the Greek διάβολος, accuser, from διαβάλλω, in its two senses of trajicere and traducere, to cross over and to slander.
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