Footnotes
[1.] Tertull. Apolog. xxiv, “Ideo et Ægyptiis permissa est tam vanæ superstitionis potestas, avibus et bestiis consecrandis, et capite damnandis qui aliquem hujusmodi Deum occiderint. Unicuique etiam provinciæ et civitati suus Deus est, ut Syriæ Astartes, ut Arabiæ Disares, ut Noricis Belenus, ut Africæ Cælestis, ut Mauritaniæ Reguli sui,” &c.; and Minucius Felix, Octavius vi., in like manner. [2.] See Aug. de Civ. Dei, l. viii. 24. [3.] Döllinger, Heidenthum und Judenthum, pp. 528, 529. [4.] From Heidenthum und Judenthum, pp. 101-2. [5.] Heidenthum und Judenthum, p. 480. [6.] Heidenthum und Judenthum, p. 107. [7.] Heidenthum und Judenthum, p. 469. [8.] Ibid. pp. 468, 480. [9.] Heidenthum und Judenthum, p. 344. [10.] Ibid. p. 312. [11.] “Epulæ, lectisternia, nudipedalia.” [12.] These incidents are taken from various places in Heidenthum und Judenthum, pp. 531, 549, 550, &c. [13.] Champagny, Les Antonins, liv. v. c. 3. [14.] De Divinat. ii. 72. [15.] Valerius Max. i. c. 2, 3. [16.] Merivale's History of the Romans, ii. 447. [17.] See Varro, quoted by S. Aug. De Civ. Dei, lib. vi. 5. [18.] De Civ. Dei, l. vi. 5, 6, 7. [19.] “Illam theatricam et fabulosam theologiam ab ista civili pendere noverunt, et ei de carminibus poetarum tanquam de speculo resultare: et ideo ista exposita, quam damnare non audent, illam ejus imaginem liberius arguunt.” De Civ. Dei, vi. 9; id. vi. 7. [20.] “Quæ sunt ergo illa sacra quibus agendis tales elegit sanctitas quales nec thymelica in se admittit obscœnitas.” De Civ. Dei, vi. 7. [21.] “Omnes cultores talium deorum—magis intuentur quid Jupiter fecerit, quam quid docuerit Plato vel censuerit Cato.” De Civ. Dei, ii. 7. [22.] De Civ. Dei, ii. 6. “Demonstrentur vel commemorentur loca—ubi populi audirent quid dii præciperent de cohibenda avaritia, ambitione frangenda, luxuria refrænanda.” See also sec. 28. [23.] See Heidenthum und Judenthum, p. 398. Herodotus, i. 199. Baruch, vi. 42-3. [24.] See S. Athan, con. Gentes, 5-9. In like manner S. Theophilus, lib. i. ad Autolyc. c. 2. [25.] In order to form a notion how far this division of gods could descend, and what an incredible depth of turpitude it reached, see De Civ. Dei, l. vi. c. 9, de officiis singulorum deorum. Its foulness prevents any adequate representation of it. [26.] See S. Thomas, Summa, 2, 2, q. 94, a. 4. [27.] Of this whole polytheism in the mass S. Paul pronounces the judgment: Οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα. Rom. i. 25. And the Psalmist adds: Ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια; ὁ δὲ Κύριος τοὺς οὐρανοὺς ἐποίησεν. Sept. xcv. 5. See also Ps. cv. 37. [28.] See John xii. 31; xiv. 30; xvi. 11; Luke xxii. 53; x. 19; Apoc. xii. 9; Heb. ii. 14; 1 John v. 18; Ephes. vi. 12; ii. 2; 2 Cor. iv. 3. [29.] These two subjects occupy respectively the first five and the second five books of S. Augustine's City of God, where the argument is carried out in great detail. [30.] Rom. i. 20. See the Stoical argument for the unity of the deity in Cic. de Nat. Deor. 2. [31.] Tertullian de Testimonio Animæ, 2. [32.] Οὔτω τοίνυν ἀλογωθέντων τῶν ἀνθρώπων, καὶ οὕτω τῆς δαιμονικῆς πλάνης ἐπισκιαζούσης τὰ πανταχοῦ, καὶ κρυπτούσης τὴν περὶ τοῦ ἀληθινοῦ Θεοῦ γνῶσιν. S. Athan. de Incar. 13. [33.] See S. August. de Civ. Dei, viii. 24. “Immundi spiritus, eisdem simulacris arte illa nefaria colligati, cultorum suorum animas in suam societatem redigendo miserabiliter captivaverant.” [34.] Called by S. Athan. ἡ τῶν δαιμόνων ἀπάτη—μανία—φαντασίαι. Thus De Inc. 47. πάλαι μὲν δαίμονες ἐφαντασιασκόπουν τοὺς ἀνθρώπους. προκαταλαμβάνοντες πηγὰς ἢ ποταμοὺς, ἢ ξύλα, ἢ λίθους, καὶ οὕτω ταῖς μαγγανείαις ἐξέπληττον τοὺς ἄφρονας. Νῦν δὲ τῆς θείας ἐπιφανείας τοῦ Λόγου γεγενημένης. πέπαυται τούτων ἡ φαντασία. [35.]
“Humana ante oculos fœde quam vita jaceret
In terris, oppressa gravi sub religione,” &c. Lucret. i. 63.
“Felix qui potuit rerum cognoscere causas,
Atque metus omnes et inexorabile fatum
Subjecit pedibus, strepitumque Acherontis avari.”
Virg. Geo. ii. 491.
Ἡ ἀλήθεια: there seems to be no one word in the New Testament of more pregnant signification than this, which in a great number of instances bears the sense of the whole body of the divine revelation. The root of this meaning would seem to lie in Christ Himself, who as the Divine Word is the αὐτοαλήθεια, the εἰκὼν of the Father; on which title S. Athanasius and S. Cyril of Alexandria specially dwell, while S. Hilary expresses the Blessed Trinity by “Æternitas in Patre, Species in Imagine, Usus in Munere,” on which see S. Augustine's magnificent comment, de Trin. l. vi. 10, p. 850; and as our Lord is from eternity the Truth, so in and by His Incarnation He becomes in a special sense the Truth to man: ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή: and so the Spirit who proceeds from the Father and the Son, “ille ineffabilis quidam complexus Patris et Imaginis” (S. Aug.), is τὸ Πνεῦμα τῆς ἀληθείας, who ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν: and again, 1 John v. 6, τὸ Πνεῦμά ἐστι τὸ μαρτυροῦν, ὅτι τὸ Πνεῦμά ἐστιν ἡ ἀλήθεια. This is the first meaning. Secondly, as derived from it, the Truth is the whole body of the divine revelation. In this sense it is used in a great many places of S. John's Gospel and the Apostolic Epistles, e.g. John i. 14, 17; viii. 31; xvi. 13; xvii. 17; xviii. 37; 1 John ii. 21; iii. 19; 2 John i. 1-3; 3 John 3, 4, 8, 12; 1 Tim. iii. 15, where, because this whole body of truth dwells in the Church of Christ and there alone, it is emphatically called the “House of God, which is the Church of the living God, the pillar and ground of the Truth;” 1 Tim. ii. 3; Rom. xv. 8; 2 Cor, iv. 2; xiii. 8; Gal. iii. 1; v. 7; Ephes. i. 13; iv. 21-24 (in which passage the Apostle contrasts heathen man with Christian, the one, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἁπάτης; the other, τὸν κατὰ Θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας, and again, the mass of the Gentiles, as τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ἐσκοτισμένοι τῇ διανοίᾳ, while Christians ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ); 2 Thess. ii. 8-13; 1 Tim. iv. 3; vi. 5; 2 Tim. ii. 15, 25; iii. 7, 8; iv. 4; Titus i. 1 and 14; Heb. x. 26; Jac. v. 19; 1 Pet. i. 22; 2 Pet. ii. 2. In this second sense, as signifying the whole body of the divine revelation, the expression has been searched for, but without success, in the Gospels of S. Matthew, S. Mark, and S. Luke, and in the Acts.
Thirdly, as the effect of this revelation to man, the Truth signifies uprightness, as equivalent to justice or sanctity, in the individual.
Fourthly, it means sincerity, absence of hypocrisy: and Fifthly, correspondence to fact.
In the Apocalypse our Lord is designated “the holy, the true,” “the Amen, the Witness faithful and true,” the rider of the white horse, “called faithful and true,” “whose name is the Word of God.” iii. 7, 14; xix. 11.
Σωκ. Ἀναγκαῖον οὖν ἐστὶ περιμένειν ἕως ἄν τις μάθῃ ὡς δεῖ πρὸς θεοὺς καὶ πρὸς ἀνθρώπους διακεῖσθαι.
Αλκ. Πότε οὖν παρέσται ὁ χρόνος οὗτος, ὦ Σώκρατες? καὶ τίς ὁ παιδεύσων? ἥδιστα γὰρ ἄν μοι δοκῶ ἰδεῖν τοῦτον τὸν ἄνθρωπον τίς ἐστιν.
Σωκ. Οὗτος ἐστιν ᾧ μέλει περὶ σοῦ.
Vidi il maestro di color che sanuo
Seder tra filosofica famiglia.
Dante, Inf. iv. 131.