Letter 116: Possessing a wise means of discovering truth, namely the many-shaped device of torments, use fear with regard to...
Isidore of Pelusium→Ausonius Corrector|c. 393 AD|Isidore of Pelusium
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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.
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.
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.
Modern English rendering for readability. See the 19th-century translation or original Latin/Greek for scholarly use.