[1] James 2:24 (This and all other Scriptural citations are taken from the Douay-Rheims translation of the Latin Vulgate. For the sake of greater readability, however, we have substituted modern grammatical forms for the archaic ones found in this translation, e.g. "he has" for "he hast".)
[2] James 2:26
[3] I Tim 1:19
[4] I Tim 3:9
[5] Hebrews 11:6
[6] Hebrews 11:1-2
[7] Romans 10:10
[8] II Thess 2:14
[9] I Cor. 11:2
[10] Ps. Dion., De Eccles. Hier., 1,4 PG 3, 376 (trans. R.P.)
[11] Ps 15:1
[12] II Cor 4:13
[13] Ps 148:5
[14] Eph 4:6
[15] Cyril of Jerus. in Catech. vi, 7. PG 33, 548 B (trans. R.P.)
[16] Is 44:6
[17] Deut 6:4
[18] Matt 28:19
[19] F.O. 1, 8 PG 94, 829 A (trans. R.P.)
[20] Ibid.,821 D (trans- R-P )
[21] Rom 11:36
[22] Although given as Greg. of Naz., Or. 39, 12, the Schaff-Wace edition of 1893 (Eerdmans, Grand Rapids, 2nd series, Vol. Vll, p. 356) has no trace of it.
[23] I John 5:7
[24] Is 46:5
[25] II Cor 10:5
[26] Ecclus 3:22
[27] Gen 1:26
[28] Gen 3:22
[29] Gen 11:7
[30] Is 6:3
[31] Ps 32:6
[32] Ps 109:3
[33] Gregory of Naz., Or. 25, n. 17. PG 33, 1221 B (trans. R.P.)
[34] Apoc 1:8
[35] Luke 1:37
[36] Ps 113-bis:3
[37] Heb 6: 18
[38] Ps 76:14-15
[39] FO, L , 1,c. xiii, PG94, 852 B
[40] Ecclus 23:28
[41] Ecclus 42:19
[42] Apoc 2:23
[43] Dan 2:22
[44] Acts 5:19
[45] Acts 12:7, 8, 11
[46] Matt 18:10
[47] De Cael. hier. C IV, PG 3,180 B
[48] Matt 2:13
[49] Ps 91:11-12
[50] Dion., De cael. hier. C VI, PG 3, 200
[51] John 8:44
[52] I Peter 5:8
[53] Matt 8:31-32
[54] Matt 25:41
[55] Gen 1:26
[56] Ps 8:7-9
[57] Ps. 8:6
[58] Ps 48:13
[59] Gen 3:19
[60] Ecclus 15:11
[61] Ecclus 15:14, 16, 18 and21
[62] Rom 6:23
[63] Ps 21:7
[64] Gen 2:17
[65] Rom 5:12 (Mohila here obviously follows the Vulgate translation of the Greek "eph ho" as "in quo", referring to Adam. This is not the traditional reading of the Greek Fathers, who give "eph ho" as "because".)
[66] Ps 50:7
[67] FO, II, XXX, PG 94, 969
[68] "De Duabus in Christo Voluntatibus", John Damascene, Ch. 40, PG 95, 180 B
[69] Cf. FO, IV, XIX, PG 94, 1193 A
[70] Amos 3:6
[71] Cf. FO, II, XIX, PG 94, 972 A
[72] Basil, "in Is".,14, PG 30, 612 C
[73] I Cor 4:15
[74] John 1:12
[75] Zach 12:1
[76] Ecclus 12:7
[77] Luke 23:43
[78] Matt 22:31-32
[79] Matt 10:29-30
[80] Ps 144:15-16
[81] Rom 8:29-30
[82] John 17:5
[83] Heb 1:2
[84] John 1:10
[85] Matt 1:21
[86] Ps 44:8
[87] Is 61:1
[88] Luke 4:21
[89] Heb 5:10
[90] Heb 9:14
[91] Heb 9:28
[92] Luke 1:32-33
[93] Matt 2:2
[94] John 19:19
[95] Deut 18:15
[96] John 17:26
[97] John 17:8
[98] John 1:14
[99] John 1:18
[100] John 1:12
[101] Gen 1:3-4
[102] Is 60:19
[103] Heb 1:3
[104] John 8:12
[105] John 1:10
[106] John 3:13
[107] Luke 1:38
[108] Luke 1:43
[109] Luke 1:41-42
[110] Cyril of Jerus., Catech. 4, PG 33, 468 A. Cf. Damasc. I, III c. xii PG 94, 1028
[111] Ps 44: 10
[112] Luke 23:46
[113] Eph 1:5, 7
[114] I Peter 1:18-19
[115] John 1:29
[116] John 10:18
[117] Col 1:22
[118] Is 53:4-5
[119] Lament 1:12
[120] I Tim 2:6
[121] Eph 5:2
[122] Rom 5:8-9
[123] Col 1:20
[124] Col 2:14
[125] Matt 27:64
[126] Matt 27:65-66
[127] Matt 28:2, 4
[128] Matt 28:11
[129] Matt 28:5-7
[130] Is 11:10
[131] Gal 6:14
[132] I Cor 1:18
[133] Cyril of Jerus., "Catech"., XIII, 36. (PG 33, 816 B, trans. R.P.)
[134] Ibid., IV. 14 (PG 33, 472 B)
[135] Mark 14:21
[136] Luke 24:26-27
[137] II Peter 1:19
[138] I Cor 15:3-8
[139] Matt 12:39-40
[140] Acts 1:11
[141] Matt 25:31
[142] Matt 24:27
[143] Matt 24:36
[144] Matt 24:21
[145] II Tim 4:1
[146] Matt 12:36
[147] I Cor 4: 5
[48] Matt 25:34
[149] Matt 25:41
[50] Mark 9:47
[151] Greg. of Naz., Or. Vll, n. 21. PG 35, 781-84. (trans. R.P.)
[152] John 14:2
[153] Luke 7:47
[154] Rom 2:6
[155] Luke 12:47-48
[156] Ps 6:6
[157] Ps 113 : 17
[158] Luke 5:24
[159] Theophyl. in Luc. 5:24. PG 123, 764 D (trans. R.P.)
[160] Theophyl. in Matt .22:13. PG 123, 388 B-C .
[161] Theophyl. in Matt 25:10. PG 123, 425 A.
[162] Luke 12:5
[163] Theophyl. in Luke 12:5 PG 123,880.
[164] Wisdom 3:1
[165] Luke 23:43
[166] Matt 8:11
[167] Is 14:14-15
[168] Matt 25:41
[169] Matt 25:30
[170] I Cor 12:4-6
[171] II Cor 13:13
[172] Acts 5:3
[173] Acts 5:4
[174] John 15:26
[175] Pseudo Athanasian Creed,4,20 PG 28,177 B (trans. RP.)
[176] Gregory of Nazianzus, Oration 31, Vlll, PG 36, 141 B (trans. R.P.)
[177] Acts 15:28
[178] Apoc 4:5
[179] Is 11:2-3
[180] John 1:14,16
[181] Luke2:40
[182] James 3:17
[183] II Cor 1:12
[184] I Cor 1:19-20 [185] Exodus 36:1
[186] Dan 1:17
[187] Luke 24:45
[188] II Tim 2:7
[189]Luke 24:25
[190]Gal 3:3
[191] Acts 20:27
[192] Ps 1:1
[193] Ps 32:10
[194] I Cor 16:13
[195] Eph 6:14-17
[196] Luke 12:5
[197] Ps 13:5
[198] Ps 93:10
[199] Jer 3:15
[200] Ps 78:6
[201] I Tim 4:8
[202] Matt 15:8
[203] Matt 23:26
[204] Ps 33:10
[205] I John 4:18
[206] Ps 21:24-25
[207] John 14:23
[208] Gal 5:23
[209] Eph 5:27 (a paraphraseÑR.P.)
[210] Luke 24:46-48
[211] Acts 1:8
[212] Acts 11:2-3
[213] Acts 11: 17- 18 (This citation actually supports the opposite of Mohila's intimation, i.e. that Peter rendered his "accounts" before the Jerusalem assembly).
[214] Acts 11:22
[215] Acts 15:2
[216] Acts 15:28
[217] Acts 16:4
[218] I Cor 3:11
[219] Apoc 21:14
[220] Eph 2:20
[221] Eph 5:23
[222] Col 1:18
[223] Acts 20:28
[224] I Pet 5:4
[225] Matt 18:17
[226] lI Tim 3:15
[227] Luke 18:1
[228] Eph 6:18
[229] I Thess 5:17-18
[230] Matt 4:2
[231] Acts 13:3
[232] I Cor 4:1
[233] I Thess 5:12-13
[234] I Cor 9:13-14
[235] I Tim 5:17
[236] Gal 6:1
[237] Ps 1:1
[238] Tit 3:10
[239] I Tim 2:1-3
[240] Acts 12:5
[241] Acts 11:29-30
[242] I Tim 3:15
[243] II Peter 1:21
[244] I Thess 2:13
[245] Mark 1:15
[246] John 3:5
[247] I Cor 6:11
[248] Gal 3:27
[249] II Cor I1:21-22
[250] Acts 8:17
[251] Ps. Dion., "De eccl. hier"., IV, 4. PG 3, 461
[252] Tit 3:5-6
[253] John 19:34
[254] John 20:29
[255] Dam. FO, I, 4, 14 PG 94, 1135. Nyss., "in Or. Cat. magna", c. 37. PG 45, 93.
[256] John 6:54
[257] John 6:57
[258] I Cor 11:23-25
[259] Matt 16:16
[260] I Cor 11:26
[261] I Peter 2:9
[262] Apoc 5:9-10
[263] I Peter 2:5
[264] Rom 12:1
[265] I Cor 4:1
[266] Matt 18:18
[267] Matt 28:19
[268] Acts 8:17
[269] Acts 13:2-3
[270] I Tim 5:22
[271] Rom 10:15
[272] John 20:22-23
[273] Ps 50:19
[274] Acts 19:18
[275] James 5:16
[276] Mark 1:5
[277] Ps 33:15
[278] John 8:11
[279] John 5:14
[280] Heb 13:4
[281] ICor 7:2
[282] Gen 2:24
[283] Mark 6:13
[284] James 5:14-15
[285] John 5:28-29
[286] Job 19:25-27
[287] I Cor 15:51-53
[288] I Cor 2:9
[289] Rom 14:17
[290] Matt 22:30
[291] I Cor 15 :52-53
[292] I Cor 13:12
[293] Ex 33:20
[294] Ps 35:10
[295] Ps 16:15

(1) The Malvy/Viller edition, Paris, 1927, has "Dei" instead of "fidei", an obvious inadvertance, since the Greek Ms. text reads the latter in accord with S.S.
(2) In the Ms. margin there is reference to I Cor 13:13.
(3) Margin here carries reference to Matt 22:39-40.
(4) In Ms. margin: Sixth Council, canon 82. Seems to refer to Trullo in 692.
(5) This parenthetic phrase is not in the Greek Ms. and refers to St. Basil's classical text on tradition in "De Spiritu Sancto", c. 27, n 66. PG 32, 188. This is clearly Mohila's own reference to St. Basil, not that of Dionysius.
(6) Malvy and Viller see a clear reference here to the 'filioque' and its later Western introduction into the Creed. Op. cit., p. 4, n. 2.
(7) Margin of Ms. reads: Deut 6.
(8) This line, missing from the Latin Ms. was gained from the Greek Ms. parallel.
(9) The Ms. refers to Basil, "contra Eunom"., Lib. lll.
(10) A reference to the ancient Creed "Quicunque", traditionally ascribed to St. Athanasius. This creed was both known and accepted by the medieval Eastern Church. See Ch. IV, "On the Holy Spirit".
(11) The Ms. refers to St. John Damascene, l, l c 11 (PG 94, 792 C)
(12) The Ms. refers to St. John Damascene, l, ll, c. iii.
(13) Here the Latin Ms. refers to Matt 1.
(14) The Latin text reads "choir", but the context clearly demands "order".
(15) The Vulgate reads "angelis", the plural.
(16) Basil, "Hom. in princ. Prov". n. 1, PG 31, 408-409.
(17) The Latin Ms. reads in the margin: I Peter 1.
(18) In margin: Basil, "Hom 9", "Quod Deus non sit auctor mali." (PG 31, 333)
(19) Cited in the Ms. margin is Damasc. l, l, c. xvii. (PG 94, 853 A)
(20) The Latin text omits the end of verse 29: "to be made conformable to the image of his Son; that he might be the firstborn among many brothers."
(21) Cited in the Latin Ms. margin are: Matt 19; Gen 3; Basil, Ser. 9; Damascene.
(22) 'Textus Receptus' reads: "And in one Lord, Jesus Christ, the only- begotten Son of God. And born of the Father before all ages. God of God, light of light, true God of true God. Begotten not made, consubstantial with the Father: through whom all things were made." (D. 150).
(23) Noted in the Latin Ms. margin is: Damascene 1, IV, c. viii (PG 94, 117 A)
(24) The Latin reads "gratia adoptivis", a miscopy of "gratia adoptionis".
(25) These last words are not found in the Greek Ms.
(26) This last prepositional phrase was added to the Vulgate text.
(27) "Textus Receptus" reads: "... was incarnate of the Holy Spirit from the Virgin Mary, and became man." (D. 150)
(28) The margin refers to Damascene 1,11, c. iiu (PG 94, 988).
(29) Here the margin notes: Isaias 7. Presumably verse 14 is meant.
(30) The Slavonic version adds the words "Christ the Deliverer" to the last phrase. This, the Eastern version of the "Ave", is found in the ancient liturgies of St. Basil, St. James and St. Mark.
(31) This is the classical hymn of praise written in honor of Mary to commemorate her aid in raising the siege of Constantinople in 626 under Emperor Heraclius. Authorship is most commonly attributed to George Pisides.
(32) This is the liturgical Canon or hymn of praise written by Theodore Lascaris.
(33) The "Received Text" reads: "was crucified also for us: suffered under Pontius Pilate, and was buried."
(34) The Vulgate reads "sin" (peccatum) and not "sins", a point not without theological significance in the understanding of sin in the Johanine tradition.
(35) In the margin: Dam. Hom. de S. Salva. The reference is to Damascene's "Homily on Holy Saturday", n. 29. PG 96,632 B.
(36) This last phrase is an addition found in the Greek Ms. There is no trace of it in the Vulgate, although it is found in the Septuagint.
(37) This phrase "ut omnibus certum sit" was added here to complete the sense in accord with the Greek Ms.
(38) Latin Ms. refers to John Damascene, "Hoary. in Sanctum Sabbatum", n. 25 PG 96,625.
(39) Christ's descent into hell ("in inferna"), while absent in the MceneConstantinopolitan and primitive Apostles' Creeds, is found in the later Western version of the latter Creed. Scriptural basis for the descent is that of 1 Pet 3:19; 4:6.
(40) This text is found in Goar's "Euchologion", p.63; this prayer is recited by the deacon during the first incensation of the Liturgy of John Chrysostom.
(41) This method of the sign of the cross varies from the Greek usage as also from the Greek Ms. Therein, the words "and the Holy Spirit" are described as being said at the right shoulder and "Amen" at the left. Interestingly, until today, Polish Catholics of the Latin Rite cross themselves by saying "Holy" after "Spirit". The latter, of course, use the Western style, from left to right side.
(42) "Textus Receptus" reads: "And he resurrected on the third day, according to the Scriptures." (D. 150).
(43) The Latin Ms. refers to Luke 24:6.
(44) "Textus Receptus" reads: "and he ascended into heaven: he sits at the right hand of the Father." (D.150).
(45) The word "glory" is absent in the Latin but present in the Greek Ms. Malvy/Viller sees the Latin accusatives ("gloriam et laudem'') as indications of a borrowing from Damascene, perhaps from his FO, IV, 2. PG 94,1104 B.
(46) The Lutheran teaching of the ubiquity of Christ's body lies behind this affirmation, according to editors Malvy/Viller, Ibid., p. 34.
(47) "Textus Receptus" reads: "and again will come with glory to judge the living and the dead: of whose kingdom there will be no end." (D.150).
(48) The Latin reads "sigillatim", an obvious miscopy of "singillatim".
(49) Margin refers here to Luke 16:22, the parable of the rich fool.
(50) This refers to the so-called Athanasian Creed or the "Quicunque", after the statement's opening word. The Westem version carries the "filioque", whereas the Eastern form omits the same. ~ Denzinger Edition 35, p. 41.
(51) The Ms. margin reads: Bar. A.D. 809, N. 6. This is a reference to the Annales of Baronius, Romanian Edition, 1600, p. 554. Pope St. Leo III (795-816) was the contemporary of Charlemagne, who presided over the introduction of the ''filioque''in Western Europe through the Carolingian reform.
(52) The phrase "in the Spirit" is not found in the noted Vulgate text and may have been taken unconsciously from the parallel text of Luke 1:80 that refers to the Baptist.
(53) These concluding words are not in the Exodus citation but in Daniel 1:17.
(54) This catalogue of fruits differs from the Vulgate's list of twelve in Gal. 5:23, which is the usual Western scholastic account. Mohila follows the Eastern listing of nine, just as found in the Greek New Testament.
(55) The Ms. margin refers to Apoc. 2, wherein the seven churches are named.
(56) "Forty-day Fast" is the typical Eastern "terminus technicus" for Lent.
(57) "Dormition" is the ancient Eastern term, still in use today, for the Feast of the Assumption of Mary (August 15).
(58) Since Sunday is the first day of the week, according to Eastern liturgical computation, the fast-days are Wednesday and Friday.
(59) Great Saturday, known in the West as "Holy Saturday", takes its name from "Great Week", the seven days preceding Easter Sunday in the Eastern Church.
(60) The preceding part of this sentence is missing in the Latin Ms., but added here in accord with the Greek Ms.
(61) This is the thirty third Sunday after Pentecost, three weeks before Lent.
(62) This citation was obviously meant to indict members of exempt pare-religious lay groups, so prominent in Ukraine in the form of Brotherhoods during Mohila's time. Answerable solely to the Patriarch of Constantinople, they enjoyed the privilege of"stauropegia".
(63) This anointing is not that of the seventh sacrament, but that which is commonly administered by the priest at the conclusion of every Divine Liturgy. Today, it is administered only on Feastdays by Eastern priests.
(64) These objects of prayer witness the cultural and political scene of Ukraine in the 17th century, especially the Polish structure of political hegemony.
(65) This refers to the first of three letters or responses of Patriarch Jeremias II of Constantinople (1586-95), written to explain the true orthodox teaching on grace and the Holy Spirit to the Lutheran theologians at Tubingen. These letters fomm one of the "Symbolical Books" of the Eastern Church.
(66) The Greek term for sacrament is "mysterion", translated into Slavonic as "Tayna". Both terms underscore the role of God in the sacramental system.
(67) This is the silk cloth, laid on the altar, upon which the gifts are consecrated in the Eastern Church. It is inscribed with the name of the church and relics of the saints are sewn into it. It is blessed by the bishop on Holy or Great Thursday.
(68) This is the preparatory ritual and first part of the Divine Liturgy. It is customarily celebrated silently by the priest on the side altar.
(69) This is the prayer of the Epiclesis of the Liturgy of John Chrysostom. (trans. Rr.)
(70) These are the opening words of the Communion Prayer in the Liturgy of St. John Chrysostom.
(71) The context demands the second half of this citation, which, in fact, is found in the Greek Ms. - "Whatever you shall loose upon earth, shall also be loosed in heaven."
(72) The Euckologion is the general encyclopedia Service Book containing all the sacraments; the Hieratikon contains the rituals of the sacrament of Holy Orders.
(73) The official "Received Text" reads: "I await the resurrection of the dead." (D. 150).
(74) This sentence follows the Greek New Textament and not the Vulgate, which reads: "We shall all indeed rise again, but we shall not all be changed."