), [Greek: ho theos peponthen
hupo dexias Israelitidos], Anonym ap Euseb H. E. V. 28 11, [Greek: ho
eusplanchnos theos kai kurios hemon Iesous Christos ouk ebouleto
apolesthai martura ton idion pathematon], Test XII. Patriarch. (Levi. 4)
[Greek: epi to pathei tou hupsistou]; Tertull. de carne 5, "passiones
dei," ad Uxor. II. 3: "sanguine dei." Tertullian also speaks frequently
of the crucifying of God, the flesh of God, the death of God. (see
Lightfoot, Clem. of Rome, p. 400, sq.). These formulae were first
subjected to examination in the Patripassian controversy. They were
rejected by Athanasius for example in the fourth century (cf. Apollin.
II. 13, 14, Opp. I. p. 758) [Greek: pos oun gegraphate hoti theos ho dia
sarkos pathon kai anastas, ... oudamou de haima theou dicha sarkos
paradedokasin hai graphai e theon dia sarkos pathonta kai anastanta].
They continued in use in the west and became of the utmost significance
in the christological controversies of the fifth century. It is not
quite certain whether there is a theologia Christi in such passages as
Tit. II. 13, 2 Pet. I. 1 (see the controversies on Rom. IX. 5). Finally
[Greek: theos] and Christus were often interchanged in religious
discourse (see above). In the so called second Epistle of Clement (c. 1.
4) the dispensing of right knowledge is traced back to Christ. It is
said of him that like a Father, he has called us children, he has
delivered us, he has called us into existence out of non-existence and
in this God himself is not thought of. Indeed he is called (2. 2. 3) the
hearer of prayer and the controller of history, but immediately thereon
a saying of the Lord is introduced as a saying of God (Matt. IX. 13). On
the contrary Isaiah XXIX. 13 is quoted (3. 5) as a declaration of Jesus,
and again (13. 4) a saying of the Lord with the formula [Greek: legei o
theos]. It is Christ who pitied us (3. 1, 16. 2), he is described simply
as the Lord who hath called and redeemed us (5. 1, 8. 2, 9. 5 etc). Not
only is there frequent mention of the [Greek: entolai] ([Greek:
entalmata]) of Christ, but 6. 7 (see 14. 1) speak directly of a [Greek:
poiein to thelema tou Christou]. Above all, in the entire first division
(up to 9. 5) the religious situation is for the most part treated as if
it were something essentially between the believer and Christ. On the
other hand, (10. 1), the Father is he who calls (see also 16. 1), who
brings salvation (9. 7), who accepts us as Sons