Letter 116

Possessing a wise means of discovering truth, namely the many-shaped device of torments, use fear with regard to judgment, since divine legislation has established you as a fear for the wicked. Cf. Gregory of Nazianzus, letter 101,7 (Grégoire de Nazianze, Lettres théologiques, Sources Chrétiennes, no. 208,38) With the alteration ‘one’ (nature) featuring in place of ‘appearance’ this injunction is specifically ascribed to Isidore by one of his earlier testimonia, See P.T.R. Gray: Leontius of Jerusalem: Against the Monophysites; Testimonies of the Saints and Aphoriae (Oxford Early Christian Texts), 2006, 84. I Tim. 3,2 – 7; Tit. 1, 7 -9 cf. I Sam. 7,1. cf. Ex. 3,5 Mt. 3,7 Isidore’s treatment differs substantially from the Physiologus. Jn. 2,16 Mt. 11,15 lit; unfold A term for professor of rhetoric. 1 Cor. 13,1 cf. Gen;, 3,19 diakonti – perhaps a corruption of a present participle (dative masc. sing.) although LSJ (and Bailly) quote the middle form diakontizomai. Alternatively participle. dioikounti. Lit.calling. synecdoche Following Josephus, Jewish Antiquities 1, 39, Hesychius glosses Geon (Gihon, Gen. 2,13) as the Nile. Lc.8,24 Less frequent among the many navigational metaphors of salvation. cf. Heb.6,19 In this short selection of letters, only Ausonius’ existence (not even that of bishop Eusebius) is confirmed in J.R. Martindale, The Prosopography of the Later Roman Empire, Vol. II, A.D.395-527, but on the evidence alone of a fair number of letters addressed by Isidore to Ausonius or to a slightly varying homonym. Rom.13,4. End.

Ausonius[20] the Corrector. Possessing a wise means of discovering truth, namely the many-shaped device of torments, use fear with regard to judgment, since divine legislation[21] has established you as a fear for the wicked. [1] Cf. Gregory of Nazianzus, letter 101,7 (Grégoire de Nazianze, Lettres théologiques, Sources Chrétiennes, no. 208,38) [2] With the alteration ‘one’ (nature) featuring in place of ‘appearance’ this injunction is specifically ascribed to Isidore by one of his earlier testimonia, See P.T.R. Gray: Leontius of Jerusalem: Against the Monophysites; Testimonies of the Saints and Aphoriae (Oxford Early Christian Texts), 2006, 84. [3] I Tim. 3,2 – 7; Tit. 1, 7 -9 [4] cf. I Sam. 7,1. [5] cf. Ex. 3,5 [6] Mt. 3,7 [7] Isidore’s treatment differs substantially from the Physiologus. [8] Jn. 2,16 [9] Mt. 11,15 [10] lit; unfold [11] A term for professor of rhetoric. [12] 1 Cor. 13,1 [13] cf. Gen;, 3,19 [14] diakonti – perhaps a corruption of a present participle (dative masc. sing.) although LSJ (and Bailly) quote the middle form diakontizomai. Alternatively participle. dioikounti. [15] Lit.calling. [16] synecdoche [17]Following Josephus, Jewish Antiquities 1, 39, Hesychius glosses Geon (Gihon, Gen. 2,13) as the Nile. [18] Lc.8,24 [19] Less frequent among the many navigational metaphors of salvation. cf. Heb.6,19 [20] In this short selection of letters, only Ausonius’ existence (not even that of bishop Eusebius) is confirmed in J.R. Martindale, The Prosopography of the Later Roman Empire, Vol. II, A.D.395-527, but on the evidence alone of a fair number of letters addressed by Isidore to Ausonius or to a slightly varying homonym. [21] Rom.13,4. End.

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