PROFESSOR'S LECTURES.

1. What proof of the existence of the Deity does Kant accept as legically valid? State this argument fully.

2. What is the nature of Kant's objection to the argument from Design? and in what words does he, nevertheless, admit its value?

3. What is the Pantheistic objection to the doctrine of Creation? ani how may it be set aside?

4. Explain Leibnitz's theory to account for the origin of Evil.

5. How does Archbishop Trench distinguish between the words thentic and genuine? Illustrate this distinction.

6. Give the classification by Eusebius of the books which claimed to be Canonical. What Books of the New Testament are included in these classes?

7. The fallacy of Hume's objection to the value of testimo y as eridence for Miracles has been shown by Archbishop Whately in syogistic form?

8. How does the later representation of his theory of the Life of Christ differ from the earlier ? Show the importance of this.

9. State clearly the different forms of the Sabellian beresy, and b they may be answered.

10. How may the early date of the Athanasian Creed be determined by its references to the various heresies?

11. Distinguish between the theological terms apócs, sin.a. izé

στασις.

12. State the origin of the word satisfaction as applied to Christ's work of Atonement, adding the classical force of the word. objection founded on the use of this term.

Answer the

COMPOSITION.

Classify, and describe briefly, the drift and connexion of the
Parables contained in S. Matt. xiii.

FOR LATIN PROSE.

MR. PALMER.

For the contemplative life is aptly illustrated by the comparson employed by Pythagoras to maintain the honour and glory of contem plation and philosophy: for on being asked by Hiero what he was, be replied: "That Hiero (if he chanced ever to be present at the Olympic games) must have observed, that it happened there that some came to try their fortune in the contests; others, as merchants, to make sale of their commodities; others to meet their friends flocking together from

all quarters, and indulge in feasting and merriment; others, lastly, to look on at the rest and that he was one of those who came to look on." But men should know that in this theatre of human life, it is the part of God only, and the angels, to be lookers-on.

THEOLOGICAL EXHIBITION EXAMINATION.

REGIUS PROFESSOR OF DIVINITY.

Athanasius.

I. Translate the following passages:

(α). Οὗτοι γοῦν μολυβδίνας τινὰς ἀργὰς περιφέρονται, ὡς ἑαυτοὺς μὲν κατ ̓ ἀντίδοσιν πλήττειν, ἡμᾶς δὲ πρὸς κέρδος τῆς οἰκείας κολάσεως ἀπάγειν· καὶ ὁ μὲν καλῶς διδάξας πολέμιος κρίνεται· ὁ δὲ τὴν φθόνου κακίαν προβεβλημένος, ἐκεῖνος τὴν τοῦ λαοῦ ἡμερότητα οὐ δεόντως καταλαμβάνει, πορθεῖ, καταναλίσκει, καὶ ἑαυτὸν κακοθελεῖ ἐγκωμίῳ κοσμεῖ καὶ συντίθησι, τὴν δὲ ἀλήθειαν ἀνατρέπει, καὶ τὴν πίστιν ἀπατᾷ, μέχρις οὗ τῷ οἰκείῳ συνειδότι φωλεὸν καὶ κρυπτηρίαν ἐπιζητήσας εὕρῃ. Αὕτη γοῦν αὐτοὺς ἡ σκαιότης ἀθλίους ποιεῖ, ὅταν προπετῶς ἑαυτοὺς ἀναξίους ὄντας ἀποδέχωνται, λέγοντες· ‘Φεῦ τῶν κακῶν· ἐκεῖνος πρεσβύτερος ἐστι, καὶ ἐκεῖνος παῖς, ἐμοῦ ἅπτεται ἡ τιμὴ, ἐμοὶ ὀφείλεται, ἐκείνου ἀφῃρέθη· ἐπεὶ αὐτὸς, ἐμαυτῷ ἀφαρπάσας ἅπαντας. ἐπ ̓ ἐξουσίας ἀπορέσαι πειράσομαι. Λαμπρά τις ἡ τῆς μανίας ἐκβόησις· τάγματα καὶ συλλόγους, ἢ, ἵν ̓ οὕτως εἴπω, ἀρχιερεσίαν τῶν ἀτόπων τούτων συστημάτων ἰδεῖν.

(β). Πῶς δὲ σύνοδον ὀνομάζειν τολμῶσιν, ἧς κόμης προὐκάθητο, καὶ παρῆν σπεκουλάτωρ, καὶ κομεντάριος ἡμᾶς εἰσῆγεν ἀντὶ διακόνων τῆς ἐκκλησίας; Ἐκεῖνος ἐφθέγγετο, καὶ οἱ παρόντες ἐσιώπων, μᾶλλον δὲ ὑπήκουον τῷ κόμητι καὶ τὸ κινοῦν τοὺς δοκοῦντας ἐπισκόπους ὑπὸ τῆς ἐκείνου βουλῆς ἐνεποδίζετο. Ἐκεῖνος ἐκέλευεν, ἡμεῖς ὑπὸ στρατιωτῶν ἠγόμεθα· μᾶλλον δὲ τῶν περὶ Εὐσέβιον κελευόντων, ἐκεῖνος ταῖς τούτων ἐξυπηρετεῖτο γνώμαις· Τὸ δὲ ὅλον, ἀγαπητοὶ, ποία σύνοδος ἔνθα τὸ τέλος ἐξοριστία καὶ φόνος εἰς δόξαν ἦν βασιλεῖ;

(c). Πῶς γὰρ οὐ συκοφάνται Μελιτιανοὶ, καὶ πρό γε πάντων Ἰωάννης ; ὁ εἰσελθὼν εἰς τὴν ἐκκλησίαν, κοινωνήσας ἡμῖν, καταγνοὺς ἑαυτοῦ, μηδὲν ἔτι περὶ τοῦ ποτηρίου κινήσας, ἐπειδὴ τοὺς περὶ Εὐσέβιον εἶδε σπουδάζοντας τοῖς Αρειομανίταις, οὐκ ἀποτολμῶντας δὲ φανερῶς αὐτοῖς συνεργεῖν, ἀλλὰ ζητοῦντας ἄλλοις χρῆσθαι προσώποις, ἑαυτὸν ὑποβέβληκεν, ὥσπερ τῶν ἔξω θεάτρων, ὑποκριτήν. Καὶ ἡ μὲν ὑπόθεσις ἦν 'Αρειανῶν αγών καὶ τὸ πρωτότυπον, ἐκείνους κατορθοῦν· ὑποβολὴ δὲ καὶ παράρτημα τούτων, Ιωάννης καὶ οἱ σὺν αὐτῷ· ἵνα οἱ τῶν ̓Αρειανῶν σπουδασταὶ διὰ τῆς τούτων προφάσεως, δικαστῶν σχήματι, τοὺς ἐχθροὺς τῆς ἀσεβείας ἀπώσωνται, καὶ τὴν ἀσέβειαν ἐγκαταπήξωσι, καὶ τοὺς ̓Αρειανοὺς εἰσαγάγωσι τῇ ἐκκλησίᾳ·

2. Athanasius argues from the witnesses brought forward that the charge of breaking the Cup must be unfounded?

3. Another of his arguments throws light on the question of the frequency of Eucharistic celebration in Egypt at the time?

Σκοπεῖτε τοίνυν, τίνες εἰσὶν οἱ παρὰ κανόνας πράξαντες, ἡμεῖς οἱ μετὰ τοσούτων ἀποδείξεων τὸν ἄνδρα δεξάμενοι, ἢ οἱ ἀπὸ τριάκοντα καὶ ἓξ μονῶν ἐν ̓Αντιοχείᾳ ὀνομάσαντές τινα ὡς ἐπίσκοπον ξένον.

In what other sense does the word μονή occur in Athanasius ?

5. Explain the references

(α). κατὰ τὴν ἐν ταῖς παροιμίαις βδέλλαν.

(5). κατὰ τὴν παροιμίαν, νοητῶς νοεῖν τὰ παραθέμενα ἡμῖν.

(c). ὃν πυλωροὶ ᾅδου ἰδόντες ἔφριξαν.

6. Translate the following and explain the Scripture references at the end :

̓Αλλ ̓ ἐκβληθεὶς καὶ ἐπιτριβεὶς ̓́Αρειος παρὰ τῶν περὶ Εὐσέβιον, συνέθηκεν ἑαυτοῦ τὴν αἵρεσιν ἐν χάρτῃ, καὶ ὡς ἐν Θαλίᾳ ζηλώσας οὐδένα τῶν φρονίμων, ἀλλὰ τὸν Αἰγύπτιον Σωσάτην ἐν τῷ ἤθει καὶ τῇ ἐκλύσει τοῦ μέλους, γράφει μὲν πολλὰ, ἀπὸ μέρους δέ ἐστιν αὐτοῦ ταῦτα·

Οὐδὲ γάρ ἐστιν ἀΐδιος, ἢ συναΐδιος, ἢ συναγένητος τῷ Πατρί· οὐδὲ ἅμα τῷ Πατρὶ τὸ εἶναι ἔχει, ὥς τινες λέγουσι τὰ πρός τι, δύο ἀγεννήτους ἀρχὰς εἰσηγούμενοι· ἀλλ' ὡς μονὰς καὶ ἀρχὴ πάντων, οὕτως ὁ Θεὸς πρὸ πάντων ἐστί. Διὸ καὶ πρὸ τοῦ Υἱοῦ ἔστιν· ὡς καὶ παρὰ σοῦ μεμαθήκαμεν κατὰ μέσην τὴν ἐκκλησίαν κηρύξαντος. Καθὸ οὖν παρὰ τοῦ Θεοῦ τὸ εἶναι ἔχει, καὶ τὰς δόξας καὶ τὸ ζῇν, καὶ τὰ πάντα αὐτῷ παρεδόθη, κατὰ τοῦτο ἀρχὴ αὐτοῦ ἐστιν ὁ Θεός. Αρχει γὰρ αὐτοῦ, ὡς Θεὸς αὐτοῦ καὶ πρὸ αὐτοῦ ὤν. Εἰ δὲ τὸ, ̔ ἐξ αὐτοῦ, καὶ τὸ, “ ἐκ γαστρός, καὶ τὸ, “ ἐκ τοῦ Πατρὸς ἐξῆλθον, καὶ ἥκω, ὡς μέρος αὐτοῦ ὁμοουσίου, καὶ ὡς προβολὴ ὑπό τινων νοεῖται, σύνθετος ἔσται ὁ Πατὴρ καὶ διαιρετὸς, καὶ τρεπτὸς, καὶ σῶμα κατ ̓ αὐτοὺς, καὶ τὸ ὅσον ἐπ' αὐτοῖς, τὰ ἀκόλουθα σώματι πάσχων, ὁ ἀσώματος Θεός.

νας

7. What is referred to in τὴν ἀκρίδα καὶ τὴν κάμπην τῷ Χριστῷ συγκρί

8. Who are referred to in οἱ ἀπὸ Μαρκέλλου καὶ Σκοτεινοῦ τῶν ̓Αγκυ ρογαλατῶν ?

9. What is the reference in the phrase Πᾶς κατώδυνος καὶ ὑπόχρεως ? Io. What use does Athanasius make of the text Δέδεσαι γυναικὶ, μὴ ζήτει λύσιν ?

II. What word does he use in speaking of the basket in which Paul was let down?

12. How does Athanasius assail the dated creed?

13. What use had been made by Paul of Samosata of the word ὁμοούσιος ?

14. How are the following words or phrases used :-συνάγω, κατὰ μονομέρειαν, καττύω, τυρεύω, ἀλειτουργησία, ὁ κρείττων, βρεβίον, κέπφος, γλωσσόκομον ? The last two are Scriptural words ?

I. Translate

AUGUSTINE, De Civ. Dei.

(a). Sed viderint eorum conjectores, quomodo ex eis sive fallantur, sive instinctu spirituum, quibus cura est tali poena dignos animos hominum noxiae curiositatis retibus implicare, etiam vera praedicant, sive multa dicendo aliquando in aliquid veritatis incurrant. Nobis tamen ista quae velut contra naturam fiunt et contra naturam fieri dicuntur (quo more hominum locutus est et apostolus dicendo contra naturam in olea insitum oleastrum factum esse participem pinguedinis oleae), et monstra, ostenta, portenta, prodigia nuncupantur, hoc monstrare debent hoc ostendere, vel praeostendere, hoc praedicere quod facturus sit Deus, quae de corporibus hominum se praenunciavit esse facturum nulla impediente difficultate, nulla prescribente lege naturae.

(b). Ideo autem Dominus et dextris eleemosynas ab eis factas, et sinistris non factas se imputaturum esse praedixit ut hinc ostenderet quantum valeant eleemosynae ad priora delenda, non ad perpetua impune committenda peccata. Tales autem eleemosynas non dicendi sunt facere qui vitam nolunt a consuetudine scelerum in melius commutare. Quae et in hoc quod ait "Quando uni ex minimis meis non fecistis mihi non fecistis," ostendit eos non facere etiam quando se facere existiment. Si enim Christiano esurienti panem tanquam Christiano darent profecto sibi panem justitiae quod ipse Christus est non negarent quoniam Deus, non cui datur, sed quo animo datur attendit. Non itaque propterea Dominus ait, "si dimiseritis peccata hominibus dimittet et vobis Pater vester peccata vestra" ut de hac oratione confisi securi quotidiana scelera faceremus, vel potentia qua non timeremus hominum leges vel astutia qua ipsos homines falleremus; sed ut per illam disceremus, non putare nos esse sine peccatis etiamsi a criminibus essemus immunes, sicut etiam legis veteris sacerdotes hoc ipsum Deus de sacrificiis admonuit, quae jussit eos primum pro suis, deinde pro populi offerre peccatis. Nam et ipsa verba tanti magistri et Domini nostri vigilenter intuenda sunt. Non enim ait si dimiseritis peccata hominibus, et Pater vester dimittet vobis qualiacumque peccata, sed ait, peccata vestra Quotidianam quippe orationem docebat et justificatis utique discipilis loquebatur. Quid est ergo peccata vestra nisi peccata sine quibus nec vos eritis qui justificati et sanctificati estis.

Briefly sum up the conclusion of the argument.

2. Hoc enim credidit mundus quod praedixit Deus qui etiam hoc praedixit quod hanc rem mundus fuerat crediturus. Neque enim Petri maleficiis eam cum laude credentium tanto ante praenuntiare compulsus est.

What is here referrred to ?

3. What Scripture proof does Augustine offer that body as well as soul shall suffer hereafter ?

4. What reply does he make to the argument, that it is unjust to punish eternally sins committed in finite time?

5. What are the different theories of the "Misericordes" which Augustine examines? Origen does not really deserve to be counted among the Misericordes.

6. What arguments have been founded on the following texts: "Quam multa multitudo dulcedinis tuae Domine quam abscondisti metuentibus te."

"Donec occurramus in virum perfectum in mensuram aetatis plenitudinis Christi."

7. How did some explain the good seed which brought forth some thirty-fold, some sixty-fold, some a hundred-fold?

8. Why could not the Body of Christ be offered to the Martyrs ?

9. What solution does Augustine give of the difficulty concerning the resurrection of the body of a man which had been eaten by another man and become part of his body?

10. How does Augustine elicit Christian doctrine from a combination of doctrines taught by different heathen philosophers?

II. How does he count the six ages of the world?

BIBLICAL GREEK PRIZE EXAMINATION.

MR. ABBOTT.

The Book of Wisdom.

Α.

I. Translate, and, where necessary, explain:

α. βασκανία γὰρ φαυλότητος ἀμαυροῖ τὰ καλὰ, καὶ ῥεμβασμὸς ἐπιθυμίας μεταλλεύει νοῦν ἄκακον. iv. 12,

6. αὐτὸς γάρ μοι ἔδωκε τῶν ὄντων γνῶσιν ἀψευδῆ, εἰδέναι σύστασιν κόσμου καὶ ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα χρόνων, τροπῶν ἀλλαγὰς καὶ μεταβολὰς καιρῶν, ἐνιαυτῶν κύκλους καὶ ἄστρων θέσεις, φύσεις ζώων καὶ θύμους θηρίων, πνευμάτων βίας καὶ διαλογισμοὺς ἀνθρώπων. vii. 17-20.

c. δειλὸν γὰρ ἰδίως πονηρία μαρτυρεῖ καταδικαζομένη, ἀεὶ δὲ προσείληφε τὰ χαλεπὰ συνεχομένη τῇ συνειδήσει. xvii. 11.

α. οἱ μὲν γὰρ τοὺς ἀγνοοῦντας οὐκ ἐδέχοντο παρόντας, οὗτοι δὲ εὐεργέτας ξένους ἐδουλοῦντο. καὶ οὐ μόνον, ἀλλ ̓ ἥτις ἐπισκοπὴ ἔσται αὐτῶν, ἐπεὶ ἀπεχθῶς προσεδέχοντο τοὺς ἀλλοτρίους.

ε. καὶ ἐκ πετροβόλου θυμοῦ πλήρεις ῥιφήσονται χάλαζαι.

2. ὁ Θεὸς ἔκτισε τὸν ἄνθρωπον ἐπ ̓ ἀφθαρσίᾳ καὶ εἰκόνα τῆς ἰδίας ἰδιότητος ἐποίησεν αὐτόν.

What reading is adopted by the English Version?

3. In what sense do the following words occur: μονογενής, ἀπαύγασμα, σκῆνος, φιλόψυχος, δίεσις.