εὐδαιμονία .
A modest reference to himself—"mediocrity" as opposed to (e.g.) "majesty" or "highness." Lampe suggests "your humble servant" as a possible equivalent.
εὐδαιμονεῖν .
ἀδόκιμος .
πρόνοια ; alternatively, "providence" or "forethought."
Variant reading: "speech." Jesus was frequently represented with what seems to be a "magic wand," especially in connection with the Lazarus story, although this does not correspond to the Biblical text (hence the apparent correction represented by the variant reading here); see R. M. Jensen, Understanding Early Christian Art (Routledge, 2000), pp. 120-24.
I.e., the teaching of Arius, as Hansen, "Eine fingierte Ansprache," p. 188 n. 31, notes.
This appears to be a reference to natural phenomena like the movements of the stars.
Hansen, following Lietzmann, suggests "the knowledge" as the most likely supplement here.
τὸ γήινον ; perhaps, as Hansen, "Eine fingierte Ansprache," p. 139, suggests, supply "light" rather than the more generic "things."
λανθάνουσιν ; alternatively, "secretly."
ἁρμονία .
προσηγορία . The "name" in question seems to be a reference to sin, but "name" seems inappropriate; one suggested emendation is "wickedness" ( πονηρία ).
I.e., the general political and social life of the Empire.
At this point, the text of Theodoret becomes the model; additions to that text are left in plain type, whereas the words taken from Theodoret are in italics.
This passage is identified by Heyden, "Christliche Geschichte," p. 227, as a fragment of Philip, but not by Hansen, either in his article, "Eine fingierte Ansprache" or in his edition of the Anonyme Kirchengeschichte .
Here, Hansen, "Eine fingierte Ansprache," pp. 195-6, argues that Philip has reworked Gelasius of Caesarea's narrative, whose version can be reconstructed from Rufinus and Georgius Monachus. Especially significant is the conclusion, where there seem to be both a lightly revised version of Gelasius' concluding statement, and then in addition to that a sentence more freely composed, but with elements from Gelasius' statement still visible as the framework of construction. In Hansens' edition of the Anonyme Kirchengeschichte, he indicates in detail which words and phrases he considers to be additions to Gelasius' narrative; in this translation, the additions (by Philip) are in plain type, whereas the originally Gelasian narrative is in italics.
οὐσία .
ὑπόστασις .
I.e., bishops.
Ps. 118[119].60.