PG 10 · cols. 803–830

Hippolytus, Against Noetus

Editors' preface

Editors' notes and page, col. 803

Latin title (Migne's translation, untranslated)

SANCTI HIPPOLYTI ARCHIEPISCOPI ET MARTYRIS CONTRA HAERESIN NOETI CUJUSDAM Francisco Turriano interprete. (GALLAND, ibid. p. 454.)

Page

running head: 803 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 804
marginal letters: A ‹I. Alii quidam aliam doctrinam›; B ‹collectis aliis qui in eodem›; C (in the gutter beside the footnotes, level with note 66)
old-edition numerals: (none)
signature: (none)
other: the work's full-width Greek and Latin titles head the page (cols 803–804); the Greek title is set under the rail of col 804. This column is Migne's Latin version (not set). Footnotes (65)–(67), called in the Greek of col 804, are printed at the foot of this column and set in n804.

PG 10:804

ΤΟΥ ΑΓΙΟΥ ΙΠΠΟΛΥΤΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΑΙ ΜΑΡΤΥΡΟΣ

Of Saint Hippolytus, Archbishop and Martyr

ΕΙΣ ΤΗΝ ΑΙΡΕΣΙΝ ΝΟΕΤΟΥ ΤΙΝΟΣ

Against the Heresy of One Noetus

[1] Ἕτεροί τινες ἑτέραν διδασκαλίαν παρεισάγουσιν, γενόμενοι τινὸς Νοήτου μαθηταί, ὃς τὸ μὲν γένος ἦν Σμυρναῖος, οὐ [πρὸ] πολλοῦ χρόνου γενόμενος. Οὗτος φυσιωθεὶς εἰς ἐπηρμένον ἤχθη, οἰήσει πνεύματος ἀλλοτρίου ἐπαχθείς. Ἔφη τὸν Χριστὸν αὐτὸν εἶναι τὸν Πατέρα, καὶ αὐτὸν τὸν Πατέρα γεγεννῆσθαι καὶ πεπονθέναι καὶ ἀποτεθνηκέναι. Ὁρᾶτε, ὅσον ἔπαρμα καρδίας καὶ φυσίωμα πνεύματος ἀλλοτρίου ὑπεισῆλθεν εἰς αὐτόν· ἤδη μὲν οὖν ἐκ τῶν ἑτέρων πράξεων εἰς τοῦτο φέρεται ὁ ἔλεγχος αὐτῶν, ὅτι μὴ καθαρῷ πνεύματι ἐφθέγγετο· ὁ γὰρ εἰς Πνεῦμα ἅγιον βλασφημῶν, ἔκβλητος γένηται κλήρου ἁγίου.

[1] Certain others are bringing in another doctrine, having become disciples of one Noetus, who was a Smyrnaean by birth, [and] who arose not [before] much time. This man, puffed up, was carried into an exalted state, lifted up by the conceit of an alien spirit. He said that Christ was the Father Himself, and that the Father Himself had been born and had suffered and had died. See how great a swelling of heart and puffing-up of an alien spirit crept into him: already, then, from their other doings the proof against them comes to this, that he did not speak by a pure spirit; for he who blasphemes against the Holy Spirit becomes an outcast from the holy inheritance.

Οὗτος ἔλεγεν ἑαυτὸν εἶναι Μωϋσῆν, καὶ τὸν ἀδελφὸν αὐτοῦ Ἀαρών. Ταῦτα ἀκούσαντες οἱ μακάριοι πρεσβύτεροι προσκαλεσάμενοι ἐνώπιον τῆς ἐκκλησίας ἐξήταζον. Ὁ δὲ ἠρνεῖτο, λέγων τὰς ἀρχὰς μὴ φρονεῖν. Ὕστερον δὲ ἐμφωλεύσας ἔν τισιν, καὶ συσκευάσας ἑαυτῷ συμπλανωμένους, καθαρὸν ὕστερον ἱστᾷν τὸ δόγμα ἐβούλετο. Ὃν πάλιν προσκαλεσάμενοι οἱ μακάριοι πρεσβύτεροι ἤλεγξαν. Ὁ δὲ ἀντίστατο, λέγων· Τί οὖν κακὸν ποιῶ δοξάζων

This man said that he himself was Moses, and his brother Aaron. Hearing these things, the blessed presbyters summoned him before the church and examined him. But he denied it, saying that at the beginning he did not hold these views. But later, having gone to ground among certain people and having gathered to himself companions in his error, he wished afterwards to establish his doctrine openly. The blessed presbyters summoned him again and refuted him. But he stood against them, saying: What evil, then, am I doing in glorifying […]

Editors' notes and page, col. 804

Footnotes

(65) ‹τὸ μὲν γένος ἦν Σμυρναῖος› · printed under col 803

Σμυρναῖος. Smyrnaeum Noetum fuisse ait etiam Theodoretus lib. III Haeret. fab., c. 3, et Damascenus sect. LVII, qui solet Epiphanium sequi; et tamen apud Epiphanium, haeresi 57, legas Noetum fuisse Ἀσιανὸν τῆς Ἐφέσου πόλεως. FABRIC.

Σμυρναῖος. That Noetus was a Smyrnaean is stated also by Theodoret, book 3 of the Compendium of Heretical Fables, ch. 3, and by Damascene, section 57, who usually follows Epiphanius; and yet in Epiphanius, heresy 57, you may read that Noetus was an Asian of the city of Ephesus. FABRICIUS.

(66) ‹πολλοῦ χρόνου γενόμενος› · printed under col 803

Οὐ.... γενόμενος. Epiphanius ait Noetum prodidisse haeresim suam ante annos circiter 130; οὐ πρὸ ἐτῶν πλειόνων, ἀλλ' ὡς πρὸ χρόνου τῶν τούτων ἑκατὸν τριάκοντα, πλείω ἢ ἐλάσσω. Scripsit Epiphanius anno Christi 375. His si centum ac triginta demas, manet annus 245. Mox idem testatur Noetum, ἔναγχος, « paulo post, » una cum fratre mortuum esse. ID.

Οὐ.... γενόμενος. Epiphanius says that Noetus put forth his heresy about 130 years before: "not many years ago, but about a hundred and thirty years before these times, more or less." Epiphanius wrote in the year of Christ 375. If you take a hundred and thirty from these, the year 245 remains. Shortly after, the same writer attests that Noetus, ἔναγχος, "a little later," died together with his brother. THE SAME.

(67) ‹πεπονθέναι καὶ ἀποτεθνηκέναι› · printed under cols 803–804

Ἔφη.... ἀποτεθνηκέναι. Turrianus, apud Fabricium, hunc locum ita interpretatur: « Dixit hic Christum esse eumdem Patrem, ipsumque Patrem genitum esse et passum. » Versionem praetulimus cl. Wesselingii, Probabil., cap. 26, p. 227.

Ἔφη.... ἀποτεθνηκέναι. Turrianus, in Fabricius, translates this passage thus: "This man said that Christ is the same as the Father, and that the Father Himself was born and suffered." We have preferred the version of the celebrated Wesseling, Probabilia, ch. 26, p. 227.

(68) ‹τὸν ἀδελφὸν αὐτοῦ Ἀαρών› · printed under col 804

Ἔλεγεν.... Ἀαρών. Ita et Epiphanius, et Damascenus. Sed Philastrius haeresi 53: « Noetiani insensati, ἀνόητοι, cujusdam nomine Noeti... hic etiam dicebat se Moysem esse, et fratrem suum Eliam prophetam. » FABRIC.

Ἔλεγεν.... Ἀαρών. So also Epiphanius and Damascene. But Philastrius, heresy 53: "The Noetians, senseless ones, ἀνόητοι, [followers] of one named Noetus... he also said that he was Moses, and his brother Elijah the prophet." FABRICIUS.

(69) ‹καὶ συσκευάσας› · printed under col 804

Συσκευάσας. Tantum decem fuisse, Epiphanius adnotavit. ID.

Συσκευάσας. Epiphanius noted that there were only ten. THE SAME.

(70) ‹Τί οὖν κακὸν› · printed under col 804

Τί οὖν κακόν. Apud Epiphanium qui ad verbum propemodum eadem de presbyteris ex Hippolyto, licet haud nominato, refert pag. 480: Τί γὰρ κακὸν πεποίηκα; ἕνα Θεὸν δοξάζω, ἕνα ἐπίσταμαι, καὶ οὐκ ἄλλον πλὴν αὐτοῦ, γεννηθέντα, ἀποθανόντα. ID.

Τί οὖν κακόν. In Epiphanius, who relates almost word for word the same things about the presbyters from Hippolytus, though without naming him, p. 480: "For what evil have I done? I glorify one God, I know one, and no other besides Him, Who was born, Who died." THE SAME.

Page

running head: 803 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 804
marginal letters: A ‹Ἕτεροί τινες ἑτέραν›; B ‹ἐκκλησίας ἐξήταζον›; C (in the gutter beside the footnotes, level with note 66)
old-edition numerals: (none)
signature: (none)
other: the full-width Greek title at the head of the page (cols 803–804) is set under this column's rail; Migne's Latin title is in n803. No section numeral is printed in the Greek; "[1]" is supplied from Migne's facing Latin (I.). Notes (65)–(67) are printed under col 803, (67) running over into this column.

PG 10:805

τὸν Χριστόν; Πρὸς ὃν ἀνταποκρίνονται οἱ πρεσβύτεροι· Καὶ ἡμεῖς ἕνα Θεὸν οἴδαμεν ἀληθῶς· οἴδαμεν Χριστόν· οἴδαμεν τὸν Υἱὸν παθόντα, καθὼς ἔπαθεν, ἀποθανόντα καθὼς ἀπέθανεν, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, καὶ ὄντα ἐν δεξιᾷ τοῦ Πατρός, καὶ ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ ταῦτα λέγομεν ἃ ἐμάθομεν. Τότε τοῦτον ἐλέγξαντες ἐξέωσαν τῆς ἐκκλησίας· ὃς εἰς τοσοῦτο φυσίωμα ἠνέχθη, ὡς διδασκαλεῖον συστῆσαι.

[…] Christ? To whom the presbyters replied: We too truly know one God; we know Christ; we know the Son Who suffered as He suffered, Who died as He died, and Who rose on the third day, and is at the right hand of the Father, and comes to judge the living and the dead. And these things we say which we have learned. Then, having refuted him, they expelled him from the church; and he was carried to such a pitch of conceit as to set up a school.

[2] Οἳ καὶ δεῖξαι βούλονται σύστασιν τῷ δόγματι, λέγοντες· Εἶπεν ἐν νόμῳ· « Ἐγώ εἰμι ὁ Θεὸς τῶν πατέρων ὑμῶν· οὐκ ἔσονται ὑμῖν θεοὶ ἕτεροι πλὴν ἐμοῦ. » Καὶ πάλιν ἐν ἑτέρῳ· « Ἐγώ, φησίν, πρῶτος, καὶ ἔσχατος, καὶ μετ' ἐμὲ οὐκ ἔστιν οὐδείς. » Οὕτω φάσκουσιν συνιστᾷν ἕνα Θεόν. Οἳ ἀποκρίνονται λέγοντες· Εἰ οὖν Χριστὸν ὁμολογῶ Θεόν, αὐτὸς ἄρα ἐστὶν ὁ Πατήρ, εἰ γάρ ἐστιν ὁ Θεός· ἔπαθεν δὲ Χριστός, αὐτὸς ὢν Θεός, ἄρα οὖν ἔπαθεν Πατήρ· Πατὴρ γὰρ αὐτὸς ἦν. Ἀλλ' οὐχ οὕτως ἔχει· οὐδὲ γὰρ οὕτως αἱ Γραφαὶ διηγοῦνται. Χρῶνται δὲ καὶ ἑτέραις μαρτυρίαις, λέγοντες· Οὕτω γέγραπται· « Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ' αὐτοῦ· μετὰ ταῦτα ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. »

[2] And they wish also to show a proof for their doctrine, saying: He said in the law: "I am the God of your fathers: you shall have no other gods besides Me." And again in another [place]: "I, He says, [am] the first and the last, and after Me there is no one." Thus they claim to establish one God. And they answer, saying: If then I confess Christ as God, He then is the Father, if indeed He is God; and Christ suffered, being Himself God; therefore then the Father suffered, for He Himself was the Father. But it is not so; for neither do the Scriptures relate it so. And they use other testimonies too, saying: Thus it is written: "This is our God; no other shall be reckoned beside Him. He found out every way of knowledge, and gave it to Jacob His servant, and to Israel who is beloved by Him. After these things He was seen upon earth, and lived among men."

Ὁρᾷς οὖν, φησίν, ὅτι οὗτός ἐστιν ὁ Θεός, ὁ μόνος ὢν, καὶ ὕστερον ὀφθείς, καὶ τοῖς ἀνθρώποις συναναστραφείς. [Ἐν] ἑτέρῳ δέ, φησίν, λέγει· « Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπόρια Αἰθιόπων καὶ οἱ Σαβαεὶμ, ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται [καὶ σοὶ ἔσονται δοῦλοι] καὶ πορεύσονται ὀπίσω σου δεδεμένοι ἐν χειροπέδαις, καὶ ἐν σοὶ προσκυνήσουσιν· ὅτι ἐν σοὶ ὁ Θεός ἐστιν, καὶ ἐν σοὶ προσεύξονται· καὶ οὐκ ἔστιν Θεὸς πλὴν σοῦ. Σὺ γὰρ εἶ Θεός, καὶ οὐκ ἤδειμεν· ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ. » Ὁρᾷς, φησίν, πῶς ἕνα Θεὸν κηρύσσουσιν αἱ Γραφαί; Τούτου ἐμφανοῦς δεικνυμένου, τῶν οὕτως μαρτυρουμένων, ἀνάγκην, φησίν, ἔχω ἑνὸς ὁμολογουμένου, τοῦτον ὑπὸ πάθος φέρειν. Χριστὸς γὰρ ἦν Θεός, καὶ ἔπασχεν δι' ἡμᾶς, αὐτὸς ὢν ὁ Πατήρ, ἵνα καὶ σῶσαι ἡμᾶς δυνηθῇ. Ἄλλο δέ, φησίν, οὐ δυνάμεθα λέγειν· καὶ γὰρ ὁ Ἀπόστολος ἕνα Θεὸν ὁμολογεῖ, λέγων· « Ὧν οἱ πατέρες, ἐξ ὧν Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. »

You see then, he says, that this is God, Who alone is, and Who was afterwards seen and lived among men. And in another [place], he says, it says: "Egypt has laboured, and the merchandise of the Ethiopians, and the Sabeans, tall men, shall pass over to you [and shall be your servants], and shall walk behind you bound in manacles, and in you they shall worship; for God is in you, and in you they shall pray; and there is no God besides you. For Thou art God, and we did not know it; the God of Israel, the Saviour." You see, he says, how the Scriptures proclaim one God? This being plainly shown, and these things being so attested, I am bound, he says, since one [God] is confessed, to bring this One under suffering. For Christ was God, and suffered for us, being Himself the Father, that He might also be able to save us. And we cannot say anything else, he says; for the Apostle too confesses one God, saying: "Whose are the fathers, of whom is Christ according to the flesh, Who is over all, God blessed unto the ages."

[3] Καὶ ταῦτα βούλονται οὕτω διηγεῖσθαι καὶ αὐτοῖς μονόκωλα χρώμενοι, ὃν τρόπον εἶπεν Θεόδοτος

[3] And they wish to expound these things thus, they too using them one-sidedly, in the way that Theodotus said […]

Editors' notes and page, col. 805

Footnotes

(71) ‹Καὶ ἡμεῖς ἕνα Θεὸν› · printed under col 805

Ἕνα Θεόν, κ. τ. λ. Quae sequuntur, sunt ipsa verba Symboli, quale exstat apud Irenaeum lib. I, c. 2 seq., lib. III, c. 4; Tertullianum contra Praxeam, c. 2, et De Praescript., c. 13, et De virginibus velandis, c. 1, etc. FABRIC.

Ἕνα Θεόν, etc. What follows is the very words of the Creed, such as it stands in Irenaeus, book 1, ch. 2 and following, book 3, ch. 4; in Tertullian, Against Praxeas, ch. 2, and On Prescription, ch. 13, and On the Veiling of Virgins, ch. 1, etc. FABRICIUS.

(72) ‹ἐξέωσαν τῆς ἐκκλησίας› · printed under col 805

Ἐξέωσαν τῆς Ἐκκλησίας. Noetum damnatum a Tranquillo episcopo Chalcedoniorum Syriae, scribit auctor Praedestinati, cap. 30. Quod autem in Synodico libello cap. 50, legis in Synodo Romana damnatum Noetum a Papa Victore, temporum ratio non patitur. Sed sunt quaedam et alia in illo Synodico parum accurate tradita, licet scriptum ipsum alioqui est neutiquam contemnendum. ID.

Ἐξέωσαν τῆς Ἐκκλησίας. The author of the Praedestinatus, ch. 30, writes that Noetus was condemned by Tranquillus, bishop of the Chalcedonians of Syria. But what you read in the Synodical Book, ch. 50, that Noetus was condemned in a Roman synod by Pope Victor, the reckoning of the dates does not allow. But there are also some other things in that Synodicon handed down with little accuracy, although the writing itself is otherwise by no means to be despised. THE SAME.

(73) ‹καὶ αὐτοῖς μονόκωλα› · printed under col 806, continued under col 807

Μονόκ. Μονόκωλα apparet adverbialiter poni pro μονοκώλως et μονοτύπως, quibus verbis Epiphanius, pag. 481, Hippolyti vestigiis insistens utitur: Βούλονται δὲ διηγεῖσθαι μονοκώλως τοῦτον τὸν τρόπον ὡς Θεόδοτος. Sensus est, Noetianos ad unum tantummodo in explicandis S. Scripturae de Christo dictis veluti membrum respicere, divinam scilicet naturam: uti vicissim Theodotus ad alterum recurrens extremum in sola haerebat humanitate, et Christum nudum esse hominem affirmabat. De Theodoto praeter alios meminit etiam Timotheus presbyter a Cotelerio editus Monument. tom. III, pag. 389: Τοῦτον τὸν Θεόδοτόν φασιν τῆς τοῦ Σαμωσατέως αἱρέσεως ἀρχηγὸν καὶ πατέρα γενέσθαι, πρῶτον εἰπόντα τὸν Χριστὸν ψιλὸν ἄνθρωπον. Denique observandum, quod τῷ μονοκώλως, infra c. 4 opponitur ὁλοκλήρως.

Μονόκ. It appears that μονόκωλα is used adverbially for μονοκώλως and μονοτύπως, words which Epiphanius uses, p. 481, following in the footsteps of Hippolytus: "They wish to expound in a one-sided way, in this manner, like Theodotus." The sense is that the Noetians, in explaining the sayings of Holy Scripture about Christ, look only to one member, as it were, namely the divine nature; just as Theodotus, running in turn to the other extreme, stuck to the humanity alone, and affirmed that Christ was a mere man. Of Theodotus, besides others, mention is made also by Timothy the presbyter, edited by Cotelier, Monumenta, vol. 3, p. 389: "This Theodotus, they say, became the founder and father of the heresy of the Samosatene, having first said that Christ was a mere man." Finally it should be observed that to μονοκώλως is opposed ὁλοκλήρως below, ch. 4.

Page

running head: 805 CONTRA HAERESIN NOETI. 806
marginal letters: A ‹τὸν Χριστόν; Πρὸς ὃν›; B ‹γοντες· Εἰ οὖν Χριστὸν›; C ‹σονται [καὶ σοὶ ἔσονται δοῦλοι]›; D ‹Καὶ ταῦτα βούλονται›
old-edition numerals: (none)
signature: (none)
other: the line ‹Τότε τοῦτον ἐλέγξαντες … φυσίωμα ἠνέχθη,› is printed full width across both columns; set here. No section numerals are printed in the Greek; "[2]" and "[3]" are supplied from Migne's facing Latin (II., III., col 806). Scripture notes 29–34 at the foot of the page are called in the Latin and set in n806. Note (73) is set whole here, from under col 806 and the head of the footnotes under col 807.

PG 10:806

Editors' notes and page, col. 806

Footnotes

29 ‹Deus patrum tuorum› · printed under cols 805–806 Exod. III, 6.

Exod. 3:6.

30 ‹alii dii praeter me› · printed under cols 805–806 Exod. XX, 3.

Exod. 20:3.

31 ‹post me non est alius› · printed under cols 805–806 Isa. XLIV, 6.

Isa. 44:6.

32 ‹cum hominibus conversatus est› · printed under cols 805–806 Baruch. III, 36-38.

Bar. 3:36–38.

33 ‹Deus Israel Salvator› · printed under cols 805–806 Isa. XLV, 14.

Isa. 45:14.

34 ‹benedictus in saecula› · printed under cols 805–806 Rom. IX, 5.

Rom. 9:5.

Page

running head: 805 CONTRA HAERESIN NOETI. 806
marginal letters: A ‹Filium passum, sicut passus est›; B ‹Si Christum confitemur Deum›; C ‹erunt; et ibunt post te›; D ‹III. Sic volunt ista recitare›
old-edition numerals: (none)
signature: (none)
other: Migne's Latin version (not set). The scripture notes 29–34 are printed in one line across the foot of the page (under cols 805–806). Note (73), called in the Greek of col 805, is printed under this column and set in n805. The full-width Greek line ‹Τότε τοῦτον ἐλέγξαντες …› runs into this column's space and is set in col 805.

PG 10:807

Editors' notes and page, col. 807

Footnotes

35 ‹ex quo omnis paternitas› · printed under cols 807–808 Ephes. III, 15.

Eph. 3:15.

36 ‹et nos in ipso› · printed under cols 807–808 I Cor. VIII, 6.

1 Cor. 8:6.

37 ‹Aethiopum et Sabaim› · printed under cols 807–808 Isa. XLV, 14.

Isa. 45:14.

38 ‹Deus Israel Salvator› · printed under cols 807–808 Ibid. 11-15.

Ibid. 11–15.

Page

running head: 807 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 808
marginal letters: A ‹hominem nudum. Sed nec illi›; B ‹Deum, « ex quo omnis paternitas›; C ‹de filiis meis et de filiabus›; D ‹in Christo Jesu, Verbo Patris›
old-edition numerals: (none)
signature: (none)
other: Migne's Latin version (not set); section IV. begins in it at ‹IV. Videamus›. The scripture notes 35–38 are printed in one line across the foot of the page; the fourth number is small and blurred and is read 38 by sequence. The end of note (73) (set in n805) and the beginning of note (74) (set in n808) are printed under this column.

PG 10:808

ἄνθρωπον συνιστᾷν ψιλὸν βουλόμενος. Ἀλλ' οὔτε ἐκεῖνοί τε νενοήκασιν ἀληθές, οὔθ' οὗτοι, καθὼς αὐταὶ αἱ Γραφαὶ ἐλέγχουσιν αὐτῶν τὴν ἀμαθίαν, μαρτυροῦσαι τῇ ἀληθείᾳ. Ὁρᾶτε, ἀδελφοί, πῶς προπετὲς καὶ τολμηρὸν δόγμα παρεισήνεγκαν, ἀναισχύντως λέγοντες· Αὐτός ἐστι Χριστὸς ὁ Πατήρ, αὐτὸς Υἱός, αὐτὸς ἐγεννήθη, αὐτὸς ἔπαθεν, αὐτὸς ἑαυτὸν ἤγειρεν. Ἀλλ' οὐχ οὕτως ἔχει· αἱ μὲν Γραφαὶ ὀρθῶς λέγουσιν, ἀλλὰ ἂν καὶ Νόητος νοεῖ. Οὐχ ἤδη δὲ εἰ Νόητος μὴ νοεῖ, παρὰ τοῦτο ἔκβλητοι αἱ Γραφαί. Τίς γὰρ οὐκ ἐρεῖ ἕνα Θεὸν εἶναι; Ἀλλ' οὐ τὴν οἰκονομίαν ἀναιρήσει. Οὕτως μὲν οὖν τὰ κεφάλαια διὰ ταῦτα πρότερον δεῖ ἀνατραπῆναι κατὰ τὸν ἐκείνων νοῦν, κατὰ δὲ τὴν ἀλήθειαν δειχθῆναι. Πρότερον γὰρ ὄντως ἐστὶν διηγήσασθαι, ὅτι εἷς Θεὸς ὁ Πατήρ, « ἐξ οὗ πᾶσα πατριά, δι' οὗ τὰ πάντα, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς ἐν αὐτῷ. »

[…] wishing to establish [Christ as] a mere man. But neither have those understood the truth, nor these, as the Scriptures themselves refute their ignorance, bearing witness to the truth. See, brethren, what a rash and audacious doctrine they have brought in, shamelessly saying: Christ is Himself the Father, Himself the Son; He Himself was born, He Himself suffered, He Himself raised Himself. But it is not so: the Scriptures indeed speak rightly, even if Noetus also has his understanding [of them]. But it does not at once follow that, if Noetus does not understand, the Scriptures are on that account to be cast out. For who will not say that there is one God? But he will not [on that account] do away with the economy. Thus, then, for these reasons the chief points must first be overthrown according to their sense, and shown according to the truth. For in truth it must first be related that there is one God, the Father, "of Whom is all fatherhood, through Whom are all things, of Whom are all things, and we in Him."

[4] Ἴδωμεν, ὡς εἶπον, τὴν αὐτοῦ ἀνατροπήν, εἶθ' οὕτως τὴν ἀλήθειαν διηγησώμεθα. Φησὶ γάρ· « Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπόρια Αἰθιόπων, καὶ οἱ Σαβαεὶμ, » καὶ τὰ λοιπά· ἵνα εἴπῃ· « Σὺ γὰρ ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ· » οὐ νοῶν τὸ προειρημένον. Ὁπόταν γὰρ θελήσωσιν πανουργεύεσθαι, περικόπτουσι τὰς Γραφάς. Ὁλοκλήρως δὲ εἰπάτω, καὶ εὑρήσει τὴν αἰτίαν πρὸς τίνα λέγεται. Ἀνωτέρω γὰρ μικρὸν ἀρχὴ τοῦ κεφαλαίου τυγχάνει· ὅθεν δεῖ ἀρξάμενον δεῖξαι, πρὸς τίνα λέγει καὶ περὶ τίνος.

[4] Let us see, as I said, his overthrow, and then let us relate the truth. For he says: "Egypt has laboured, and the merchandise of the Ethiopians, and the Sabeans," and the rest, so that he may say: "For Thou art the God of Israel, the Saviour"; not understanding what was said before. For whenever they wish to play the knave, they cut the Scriptures short. But let him quote it whole, and he will find the reason [why] and to whom it is said. For the beginning of the passage lies a little above; whence one must begin and show to whom it speaks and about whom.

Ἄνωθεν γὰρ ἡ ἀρχὴ τοῦ κεφαλαίου τοῦτ' ἔχει· « Ἐρωτήσατέ με περὶ τῶν υἱῶν μου, καὶ τῶν θυγατέρων μου, καὶ τῶν ἔργων τῶν χειρῶν μου ἐντείλασθέ μοι. Ἐγὼ ἐποίησα γῆν καὶ ἄνθρωπον ἐπ' αὐτῆς. Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν. Ἐγὼ πᾶσιν τοῖς ἄστροις ἐνετειλάμην. Ἐγὼ ἤγειρα αὐτόν, καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ εὐθεῖαι. Οὗτος οἰκοδομήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν ἐπιστρέψει· οὐ μετὰ λύτρων, οὐδὲ μετὰ δώρων, εἶπεν Κύριος Σαβαώθ. Οὕτως εἶπεν Κύριος Σαβαώθ· Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπόρια Αἰθιόπων καὶ οἱ Σαβαεὶμ, ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται, καὶ σοὶ ἔσονται δοῦλοι, καὶ ὀπίσω σου ἀκολουθήσουσιν δεδεμένοι χειροπέδαις, καὶ ἐν σοὶ προσκυνήσουσι, καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ ὁ Θεός ἐστι, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Σὺ γὰρ εἶ Θεός, καὶ οὐκ ἤδειμεν· ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ. Ἐν σοὶ οὖν, φησίν, ὁ Θεός ἐστιν. » Ἐν τίνι δὲ ὁ Θεός, ἀλλ' ἢ ἐν Χριστῷ Ἰησοῦ τῷ Πατρῴῳ Λόγῳ, καὶ τῷ μυστηρίῳ τῆς οἰκονομίας; Περὶ οὗ πάλιν δεικνύων τὸ κατὰ σάρκα αὐτοῦ σημαίνει· « Ἐγὼ ἤγειρα αὐτὸν μετὰ δικαιοσύνης, καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ εὐθεῖαι. » Τί οὖν; περὶ τίνος μαρτυρεῖ Πατήρ; περὶ τοῦ Υἱοῦ Πατὴρ λέγει· « Ἐγὼ ἤγειρα αὐτὸν μετὰ δικαιοσύνης. » Ὅτι δὲ Πατὴρ ἤγειρεν αὐτοῦ τὸν Υἱὸν ἐν δικαιοσύνῃ, μαρτυρεῖ ὁ ἀπόστολος Παῦλος λέγων· « Εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείραντος Χριστὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν

For above, the beginning of the passage runs thus: "Ask Me concerning My sons and concerning My daughters, and concerning the works of My hands command Me. I made the earth and man upon it. I with My hand established the heaven. I gave commands to all the stars. I raised Him up, and all His ways are straight. He shall build My city, and shall turn back the captivity; not with ransoms, nor with gifts, said the Lord Sabaoth. Thus said the Lord Sabaoth: Egypt has laboured, and the merchandise of the Ethiopians and the Sabeans, tall men, shall pass over to you, and shall be your servants, and shall follow behind you bound in manacles, and in you they shall worship, and in you they shall pray, because God is in you, and there is no God besides you. For Thou art God, and we did not know it; the God of Israel, the Saviour. In you, then, he says, is God." But in whom is God, if not in Christ Jesus, the Word of the Father, and in the mystery of the economy? Concerning Whom again, showing what He is according to the flesh, he signifies: "I raised Him up in righteousness, and all His ways are straight." What then? About whom does the Father bear witness? It is about the Son that the Father says: "I raised Him up in righteousness." And that the Father raised His Son in righteousness, the apostle Paul bears witness, saying: "But if the Spirit of Him Who raised Christ Jesus from the dead dwells in […]

Editors' notes and page, col. 808

Footnotes

(74) ‹Ἀλλ' οὐ τὴν οἰκονομίαν› · printed under cols 807–808

Οἰκονομίαν. Vid. in hunc locum infra adnotata ad cap. 14.

Οἰκονομίαν. On this passage see what is noted below at ch. 14.

(75) ‹τοῦ ἐγείραντος Χριστὸν Ἰησοῦν› · printed under col 808

Ἰησοῦν. Jesu nomen hoc loco addunt Epistolae ad Rom. codices quidam, veteresque scriptores, ut a Jo. Millio adnotatum. FABRIC.

Ἰησοῦν. Some manuscripts of the Epistle to the Romans, and ancient writers, add the name of Jesus in this place, as has been noted by John Mill. FABRICIUS.

Page

running head: 807 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 808 (the last figure of 808 is blurred and looks like 3)
marginal letters: A ‹ἄνθρωπον συνιστᾷν ψιλὸν›; B ‹πᾶσα πατριά, δι' οὗ›; C ‹γατέρων μου, καὶ τῶν ἔργων›; D ‹ἐστιν. » Ἐν τίνι δὲ ὁ Θεός›
old-edition numerals: (none)
signature: (none)
other: no section numeral is printed in the Greek; "[4]" is supplied from Migne's facing Latin (IV., col 807).

PG 10:809

ὑμῖν· ὁ ἐγείρας τὸν Χριστὸν Ἰησοῦν ἐκ νεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν. » Ἰδοὺ συνέστηκε τὸ διὰ τοῦ προφήτου εἰρημένον· « Ἐγὼ ἤγειρα μετὰ δικαιοσύνης. » Τὸ δὲ εἰπεῖν, ὅτι « ἐν σοὶ ὁ Θεός ἐστιν, » ἐδείκνυε μυστήριον οἰκονομίας, ὅτι σεσαρκωμένου τοῦ Λόγου, καὶ ἐνανθρωπήσαντος, ὁ Πατὴρ ἦν ἐν τῷ Υἱῷ, καὶ ὁ Υἱὸς ἐν τῷ Πατρί, ἐμπολιτευομένου τοῦ Υἱοῦ ἐν ἀνθρώποις. Τοῦτο οὖν ἐσημαίνετο, ἀδελφοί, ὅτι ὄντως μυστήριον οἰκονομίας ἐκ Πνεύματος ἁγίου ἦν οὗτος ὁ Λόγος καὶ Παρθένου, ἕνα Υἱὸν Θεῷ ἀπεργασάμενος.

[…] you, He Who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit Who dwells in you." See, what was said through the prophet stands firm: "I raised [Him] up in righteousness." And the saying that "God is in you" showed the mystery of the economy: that when the Word had been made flesh and had become man, the Father was in the Son, and the Son in the Father, while the Son lived as a citizen among men. This, then, was signified, brethren: that this Word was in truth the mystery of the economy, from the Holy Spirit and the Virgin, having wrought one Son to God.

Τοῦτο δὲ οὐκ ἐγὼ λέγω, ἀλλ' αὐτὸς μαρτυρεῖ ὁ καταβὰς ἐκ τοῦ οὐρανοῦ· οὕτω γὰρ λέγει· « Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὢν ἐν τῷ οὐρανῷ. » Τί οὖν ζητεῖ παρὰ τὸ εἰρημένον; Μήτι ἐρεῖ, ὅτι ἐν οὐρανῷ σὰρξ ἦν; Ἔστι μὲν οὖν σὰρξ ἡ ὑπὸ τοῦ Λόγου τοῦ Πατρῴου προσενεχθεῖσα δῶρον, ἡ ἐκ Πνεύματος καὶ Παρθένου, τέλειος Υἱὸς Θεοῦ ἀποδεδειγμένος. Πρόδηλον οὖν, ὅτι αὐτὸς ἑαυτὸν προσέφερε τῷ Πατρί. Πρὸ δὲ τούτου ἐν οὐρανῷ σὰρξ οὐκ ἦν. Τίς οὖν ἦν ἐν οὐρανῷ ἀλλ' ἢ Λόγος ἄσαρκος, ἀποσταλεὶς ἵνα δείξῃ αὐτὸν ἐπὶ γῆς ὄντα, εἶναι καὶ ἐν οὐρανῷ; Λόγος γὰρ ἦν, πνεῦμα ἦν, δύναμις ἦν. Εἰς τὸ κοινὸν ὄνομα καὶ παρὰ ἀνθρώποις χωρητὸν, ἀνελάμβανεν εἰς ἑαυτὸν τοῦτο, καλούμενος ἀπ' ἀρχῆς Υἱὸς ἀνθρώπου διὰ τὸ μέλλον, καίτοι μήπω ὢν ἄνθρωπος, καθὼς ὁ Δανιὴλ μαρτυρεῖ, λέγων· « Εἶδον, καὶ ἰδοὺ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ἐρχόμενον ὡς Υἱὸν ἀνθρώπου. » Δικαίως οὖν ἐν τῷ οὐρανῷ ὄντα ἔλεγεν τούτῳ ὀνόματι, τοῦτο ἀπ' ἀρχῆς ὄντα, καλεῖσθαι ἀπ' ἀρχῆς Λόγον Θεοῦ.

And it is not I who say this, but He Himself bears witness Who came down from heaven; for thus He says: "No one has ascended into heaven, except He Who came down from heaven, the Son of Man, Who is in heaven." What then does he seek beyond what has been said? Will he say that flesh was in heaven? There is indeed flesh, offered as a gift by the Word of the Father, the [flesh] from the Spirit and the Virgin, shown forth as the perfect Son of God. It is plain, then, that He offered Himself to the Father. But before this there was no flesh in heaven. Who then was in heaven, if not the Word without flesh, sent in order to show that He, being upon earth, was also in heaven? For He was Word, He was Spirit, He was Power. He took this upon Himself for the common name, [the one] that can be received among men, being called from the beginning Son of Man because of what was to be, although He was not yet man, as Daniel bears witness, saying: "I saw, and behold, one coming on the clouds of heaven as a Son of Man." Rightly, then, did he call Him Who was in heaven by this name, being this from the beginning, [He Who is] called from the beginning the Word of God.

[5] Ἀλλὰ τί μοι, φησίν, λέγει ἐν ἑτέρῳ· « Οὗτος ὁ Θεός· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν; » Καλῶς εἶπεν. Πρὸς γὰρ τὸν Πατέρα τίς λογισθήσεται; Ὁ δὲ λέγει· « Οὗτος ὁ Θεὸς ἡμῶν· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ' αὐτοῦ. » Καλῶς λέγει. Τίς γάρ ἐστιν Ἰακὼβ ὁ παῖς αὐτοῦ, Ἰσραὴλ ὁ ἠγαπημένος ὑπ' αὐτοῦ, ἀλλ' ἢ οὗτος περὶ οὗ βοᾷ λέγων· « Οὗτός ἐστιν ὁ Υἱός μου ἀγαπητός, εἰς ὃν ηὐδόκησα· τούτου ἀκούετε; » Πᾶσαν οὖν τὴν ἐπιστήμην παρὰ τοῦ Πατρὸς λαβὼν ὁ τέλειος Ἰσραήλ, ὁ ἀληθινὸς Ἰακώβ, « μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. » Ἰσραὴλ δὲ τίς ἐστιν ἀλλ' ἢ

[5] But what, he says, does it tell me in another [place]: "This is God; no other shall be reckoned beside Him"? It spoke well. For who shall be reckoned beside the Father? And it says: "This is our God; no other shall be reckoned beside Him. He found out every way of knowledge, and gave it to Jacob His servant, and to Israel who is beloved by Him." It says well. For who is Jacob His servant, Israel who is beloved by Him, if not He of Whom [the Father] cries out, saying: "This is My beloved Son, in Whom I am well pleased; hear Him"? Having received all knowledge from the Father, then, the perfect Israel, the true Jacob, "afterwards was seen upon the earth, and lived among men." And who is Israel, if not […]

Editors' notes and page, col. 809

Footnotes

(76) ‹ἕνα Υἱὸν Θεῷ ἀπεργασάμενος› · printed under col 809

Ὁ Λόγος... ἀπεργασάμενος. « Verbum Dei operatum est Deo unum Filium. » Id est Verbum Dei fecit, ut qui erat unus Filius Dei, idem ipse esset unus Filius hominis, quia in hypostasi sua assumpsit carnem. Sic enim Verbum caro factum est. FRANCISCUS TURRIANUS.

Ὁ Λόγος... ἀπεργασάμενος. "The Word of God wrought one Son to God." That is, the Word of God brought it about that He Who was the one Son of God should Himself also be the one Son of Man, because He assumed flesh in His own hypostasis. For thus the Word was made flesh. FRANCIS TURRIANUS.

(77) ‹Λόγος γὰρ ἦν› · printed under col 809

Λόγος γὰρ ἦν. Male apud Fabricium, Λόγος σὰρξ ἦν.

Λόγος γὰρ ἦν. Wrongly in Fabricius: Λόγος σὰρξ ἦν.

(78) ‹Ἰσραὴλ δὲ τίς ἐστιν› · printed under col 809, continued under col 810 and under col 811

Ἰσραήλ, κ. τ. λ. Nomen ישראל Philoni De praemiis et poenis, pag. 710, atque alibi, exponitur ὁρῶν Θεόν, איש ראה אל. Sic et Constitutiones apostol., VII, 37, VIII, 15. Eusebius XI, 6, pag. 519, Praeparat., multique alii. Quo etiam referes eos quibus Israel est ὁρατικὸς ἀνὴρ καὶ θεωρητικός, ut Eusebio, pag. 310, Praeparat., vel νοῦς ὁρῶν Θεόν, ut S. Optato in fine libri II; Didymo apud Hieron. et Hieronymo ipsi pluribus locis; S. Maximo t. I, p. 284; Olympiodoro in c. I Ecclesiastae, Leontio De sectis, p. 392; Theophani Cerameo homil. 4, p. 22, etc. Aliam etymologiam probat Justinus martyr Dialogo cum Tryphone, pag. 354, ἄνθρωπος νικῶν δύναμιν. Τὸ γὰρ ἰσρα ἄνθρωπος νικῶν ἐστι, τὸ δὲ ἠλ δύναμις. Sane איש virum denotat, et שרר est dominari ac vincere, אל et potentiam sonat et angelum (unde Josephus lib. Antiq., pag. 33, exponit τὸν ἀντιστάντα ἀγγέλῳ θείῳ), et Deum: unde Moyse ipso auctore Genes. XXXII, 23, interpretantur alii « adversus Deum fortis, » ἄρχων πρὸς Θεόν· ita Symmachus. At Eucherius, « Princeps cum Deo. » Aquila: ἄρχων μετὰ Θεοῦ. Ita et Gallus confessor p. 18. Theodotion et LXX, ἐνισχύσας μετὰ Θεοῦ. Symmachi interpretationem probat Hieronymus in Quaest. Hebr. Idem in Isa. XLIV: « Proprie juxta Hebraeos et litterarum fidem Israel εὐθύτατος Θεοῦ, rectus Dei ישר אל dicitur. Vir autem videns Deum, non in elementis, sed in sono vocis est. » Confer Drusium II Animadvers., c. 27; Frontonem Ducaeum ad Paulini epist. 1, Cotelerium t. I PP. apostol., p. 376; Jo. Dallaeum De pseudepigraphis apostolicis, pag. 183; Combefisium ad S. Maximum t. I pag. 683. FABRIC.

Ἰσραήλ, etc. The name ישראל is explained by Philo, On Rewards and Punishments, p. 710, and elsewhere, as "seeing God," איש ראה אל. So too the Apostolic Constitutions, 7.37, 8.15; Eusebius, Preparation [for the Gospel] 11.6, p. 519, and many others. To this you will also refer those for whom Israel is "a man of sight and contemplation," as for Eusebius, Preparation, p. 310, or "a mind seeing God," as for St Optatus at the end of book 2; for Didymus in Jerome, and for Jerome himself in several places; for St Maximus, vol. 1, p. 284; for Olympiodorus on ch. 1 of Ecclesiastes; for Leontius, On the Sects, p. 392; for Theophanes Kerameus, homily 4, p. 22, etc. Justin Martyr, in the Dialogue with Trypho, p. 354, approves another etymology, "a man overcoming power": "For isra is a man overcoming, and el is power." Indeed איש denotes a man, and שרר is to rule and to overcome; אל means both power and angel (whence Josephus, Antiquities, p. 33, explains [the name as] "him who withstood a divine angel"), and God: whence, on the authority of Moses himself, Gen. 32:23, others interpret it "strong against God," ἄρχων πρὸς Θεόν; so Symmachus. But Eucherius: "Prince with God." Aquila: ἄρχων μετὰ Θεοῦ. So too Gall the Confessor, p. 18. Theodotion and the Seventy: ἐνισχύσας μετὰ Θεοῦ. Jerome approves the interpretation of Symmachus in the Hebrew Questions. The same, on Isaiah 44: "Properly, according to the Hebrews and the faith of the letters, Israel is called εὐθύτατος Θεοῦ, most upright of God, ישר אל. But 'a man seeing God' does not lie in the letters, but in the sound of the word." Compare Drusius, Animadversions 2, ch. 27; Fronton du Duc on the first letter of Paulinus; Cotelier, Apostolic Fathers, vol. 1, p. 376; John Daillé, On the Pseudepigrapha of the Apostles, p. 183; Combefis on St Maximus, vol. 1, p. 683. FABRICIUS.

Page

running head: 809 CONTRA HAERESIN NOETI. 810
marginal letters: A ‹ὑμῖν· ὁ ἐγείρας›; B ‹ἀνθρώπου, ὁ ὢν ἐν τῷ οὐρανῷ›; C ‹Δικαίως οὖν ἐν τῷ οὐρανῷ›; D ‹τρὸς λαβὼν ὁ τέλειος Ἰσραήλ›
old-edition numerals: (none)
signature: PATROL. GR. X. (at the foot of this column)
other: no section numeral is printed in the Greek; "[5]" is supplied from Migne's facing Latin (V., col 810). Scripture notes 39–45 are called in the Latin and set in n810. The Hebrew words in note (78) are small and worn; they are set in their evident forms. In note (78), "Genes. XXXII, 23" is set as it reads (the naming of Israel is Gen. 32:28; 3 and 8 may be confused in this type).

PG 10:810

Editors' notes and page, col. 810

Footnotes

39 ‹per inhabitantem Spiritum ejus in vobis› · printed under cols 809–810 (scripture reference line across the page) Rom. VIII, 11.

Rom. 8:11.

40 ‹Filius hominis qui est in coelo› · printed under cols 809–810 (scripture reference line across the page) Joan. III, 13.

John 3:13.

41 ‹tanquam Filium hominis› · printed under cols 809–810 (scripture reference line across the page) Dan. VII, 13.

Dan. 7:13.

42 ‹non reputabitur alius ad eum› · printed under cols 809–810 (scripture reference line across the page) Baruch. III, 36.

Bar. 3:36.

43 ‹et Israel dilecto suo› · printed under cols 809–810 (scripture reference line across the page) ibid. 36, 37.

Ibid. 36, 37.

44 ‹ipsum audite› · printed under cols 809–810 (scripture reference line across the page) Matth. XVII, 5; III, 17.

Matt. 17:5; 3:17.

45 ‹cum hominibus conversatus est› · printed under cols 809–810 (scripture reference line across the page) Baruch. III, 38.

Bar. 3:38.

Page

running head: 809 CONTRA HAERESIN NOETI. 810
marginal letters: A ‹vivificabit etiam mortalia›; B ‹dictum est? Nunquid dicturus›; C ‹igitur dixit, eum qui in coelo›; D ‹verus Jacob, « post haec›
old-edition numerals: (none)
signature: 26 (at the foot of this column)
other: Migne's Latin version (not set); section V. begins in it at ‹V. Sed quid mihi›. The scripture reference line (39–45) runs across the page in two lines; the second figure of note 43 looks like 57 and is read 37 (3/5 lookalike; Baruch 3:37 follows 3:36). Notes (76)–(78), called in the Greek of col 809, are printed under cols 809–810 and set in n809.

PG 10:811

Editors' notes and page, col. 811

Footnotes

46 ‹ipse enarravit› · printed under cols 811–812 (scripture reference line across the page) Joan. I, 18.

John 1:18.

47 ‹quod audivit et vidit, testatur› · printed under cols 811–812 (scripture reference line across the page) Joan. III, 11, 13.

John 3:11, 13.

48 ‹Deus benedictus in saecula› · printed under cols 811–812 (scripture reference line across the page) Rom. IX, 15.

Rom. 9:15.

49 ‹Omnia mihi tradita sunt a Patre› · printed under cols 811–812 (scripture reference line across the page) Matt. XI, 27.

Matt. 11:27.

50 ‹Deus omnipotens› · printed under cols 811–812 (scripture reference line across the page) Apoc. I, 8.

Rev. 1:8.

51 ‹mihi tradita sunt a Patre› · printed under cols 811–812 (scripture reference line across the page) Matth. XI, 27.

Matt. 11:27.

52 ‹ut sit Deus omnia in omnibus› · printed under cols 811–812 (scripture reference line across the page) I Cor. XV, 23-28.

1 Cor. 15:23–28.

53 ‹Deum meum et Deum vestrum› · printed under cols 811–812 (scripture reference line across the page) Joan. XX, 17.

John 20:17.

Page

running head: 811 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 812
marginal letters: A ‹nemo nisi solus puer›; B ‹est super omnia Deus benedictus, genitus›; C ‹tem inimica destruetur mors›; D ‹Deum meum et Deum vestrum›
old-edition numerals: (none)
signature: (none)
other: Migne's Latin version (not set); section VI. begins in it at ‹VI. Quod autem dicit Apostolus›. Note 48 reads "Rom. IX, 15." as printed (the verse quoted is Rom. 9:5). The end of note (78) (set in n809) is printed at the head of the footnotes under this column, followed by (79)–(80) at the foot of col 812.

PG 10:812

ἄνθρωπος ὁρῶν τὸν Θεόν, ὁρῶν δὲ τὸν Θεὸν οὐδ' εἷς εἰ μὴ μόνος ὁ παῖς καὶ τέλειος ἄνθρωπος καὶ μόνος διηγησάμενος τὴν βουλὴν τοῦ Πατρός. Λέγει γὰρ καὶ Ἰωάννης· « Θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς Υἱὸς ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρός, αὐτὸς διηγήσατο. » Καὶ πάλιν· « Ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὃ ἤκουσεν καὶ ἑώρακεν, μαρτυρεῖ. » Οὗτος οὖν ἐστιν ᾧ πᾶσαν ἐπιστήμην Πατὴρ ἔδωκεν, ὃς ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη.

[…] a man seeing God; and no one sees God except the Servant alone, the perfect Man, Who alone has declared the counsel of the Father. For John too says: "No one has ever seen God; the only-begotten Son, Who is in the bosom of the Father, He has declared [Him]." And again: "He Who came down from heaven bears witness to what He has heard and seen." This, then, is He to Whom the Father gave all knowledge, Who was seen upon earth and lived among men.

[6] Ὃ δὲ λέγει ὁ Ἀπόστολος· « Ὧν οἱ πατέρες, ἐξ ὧν ὁ Χριστὸς ὁ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, » καλῶς διηγεῖται καὶ λαμπρὸν τὸ τῆς ἀληθείας μυστήριον. Οὗτος ὁ ὢν ἐπὶ πάντων Θεός ἐστιν, λέγει γὰρ οὕτω μετὰ παρρησίας· « Πάντα μοι παραδέδοται ὑπὸ τοῦ Πατρός. » Ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς γεγένηται, καὶ ἄνθρωπος γενόμενος Θεός ἐστιν εἰς τοὺς αἰῶνας.

[6] And what the Apostle says, "Whose are the fathers, of whom is Christ, He Who is according to the flesh, Who is over all, God blessed unto the ages," declares well and clearly the mystery of the truth. He Who is over all is God; for He says thus with boldness: "All things have been delivered to Me by the Father." He Who is over all, God blessed, has been born, and having become man, He is God unto the ages.

Οὕτως γὰρ καὶ Ἰωάννης εἶπεν· « Ὁ ὢν καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, ὁ Θεὸς ὁ παντοκράτωρ. » Καλῶς εἶπεν παντοκράτορα Χριστόν. Τοῦτο γὰρ εἶπεν ὅπερ καὶ αὐτῷ μαρτυρήσει ὁ Χριστός. Μαρτυρῶν γὰρ Χριστὸς ἔφη· « Πάντα μοι παραδέδοται παρὰ τοῦ Πατρός· » καὶ πάντων κρατεῖ, παντοκράτωρ παρὰ Πατρὸς κατεστάθη Χριστός. Ἤδη δὲ καὶ Παῦλος δεικνύς, ὅτι πάντα αὐτῷ παραδέδοται, οὕτως ἔφη· « Ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· εἶτα τὸ τέλος ὅταν παραδιδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί· ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν. Δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρις οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. Ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος. Πάντα γὰρ ὑποτέτακται αὐτῷ. Ὅταν δὲ εἴπῃ· Πάντα ὑποτέτακται αὐτῷ, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. Τότε καὶ αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ Θεὸς πάντα ἐν πᾶσιν. » Εἰ οὖν τὰ πάντα ὑποτέτακται αὐτῷ ἐκτὸς τοῦ ὑποτάξαντος, πάντων κρατεῖ, αὐτοῦ δὲ ὁ Πατήρ· ἵνα ἐν πᾶσιν εἷς Θεὸς φανῇ, ᾧ τὰ πάντα ὑποτάσσεται ἅμα Χριστῷ, ᾧ τὰ πάντα Πατὴρ ὑπέταξεν παρὲξ ἑαυτοῦ. Τοῦτο γὰρ Χριστὸς ἔφη, ὡς ἐν τῷ Εὐαγγελίῳ καὶ Πατέρα ἴδιον καὶ Θεὸν ὡμολόγησεν. Λέγει γὰρ οὕτως· « Ὑπάγω πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. » Εἰ οὖν Νόητος τολμᾷ λέγειν αὐτὸν εἶναι τὸν Πατέρα, πρὸς ποῖον Πατέρα ἐρεῖ πορεύεσθαι Χριστὸν κατὰ τὴν εὐαγγελικὴν φωνήν; Εἰ δὲ ἀξιοῖ καταλείψαντας

For thus John also said: "He Who is and Who was and Who is to come, God the Almighty." Rightly did he call Christ Almighty. For he said that which Christ Himself will also testify. For in testifying Christ said: "All things have been delivered to Me by the Father"; and He rules all things: Christ was appointed Almighty by the Father. And Paul too, showing that all things have been delivered to Him, spoke thus: "Christ the firstfruits, then those who are Christ's at His coming; then the end, when He delivers the kingdom to God and the Father, when He shall have abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy to be abolished is death. For all things are subjected to Him. But when it says, All things are subjected to Him, it is plain that He is excepted Who subjected all things to Him. Then He Himself also shall be subjected to Him Who subjected all things to Him, that God may be all in all." If, then, all things are subjected to Him except Him Who subjected them, He rules all things, but the Father [rules] Him; so that in all things one God may be manifested, to Whom all things are subjected together with Christ, to Whom the Father subjected all things except Himself. For Christ said this, as in the Gospel He also confessed [Him] as His own Father and God. For He speaks thus: "I go to My Father and your Father, and to My God and your God." If, then, Noetus dares to say that He is the Father Himself, to what Father will he say that Christ goes, according to the word of the Gospel? But if he thinks it right that we, having abandoned […]

Editors' notes and page, col. 812

Footnotes

(79) ‹μόνος ὁ παῖς› · printed under col 812

Ὁ παῖς. « Filius, » ut infra cap. 7 et 11. ID.

Ὁ παῖς. "The Son," as below, chs. 7 and 11. THE SAME.

(80) ‹καὶ λαμπρὸν› · printed under col 812

Λαμπρόν. Interpres legit λαμπρῶς. ID.

Λαμπρόν. The translator read λαμπρῶς. THE SAME.

(81) ‹Ἰωάννης εἶπεν› · printed under col 812

Ἰωάννης εἶπεν. Quod Joannes in Apocalypsi, cap. I, ait: « Qui est, et qui erat, et qui venturus est; » Paulus ait ad Rom. cap. IX, 5: « Deus in saecula. » Propter divinitatem enim Deus ante saecula, et propter carnem Deus in saecula: et propter divinitatem et carnem, qui est, et qui erat, et qui venturus est, Deus omnipotens. FRANCISCUS TURRIANUS.

Ἰωάννης εἶπεν. What John says in the Apocalypse, ch. 1, "Who is, and Who was, and Who is to come," Paul says in Romans, ch. 9:5, "God unto the ages." For by reason of the divinity He is God before the ages, and by reason of the flesh God unto the ages; and by reason of the divinity and the flesh, He Who is, and Who was, and Who is to come, God Almighty. FRANCIS TURRIANUS.

Page

running head: 811 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 812
marginal letters: A ‹ἄνθρωπος ὁρῶν τὸν Θεόν›; B ‹ἐπὶ πάντων Θεὸς εὐλογητὸς γεγένηται›; C ‹ὑπὸ τοὺς πόδας αὐτοῦ. Ἔσχατος›; D ‹τὸν Πατέρα, πρὸς ποῖον Πατέρα›
old-edition numerals: (none)
signature: (none)
other: no section numeral is printed in the Greek; "[6]" is supplied from Migne's facing Latin (VI., col 811). The word καταλείψαντας, hyphenated across into col 813, is set whole at the end of this column. The right edge of the column is slightly cropped in the scan (last letters of some lines, all legible). Scripture notes 46–53 are called in the Latin and set in n811.

PG 10:813

ἡμᾶς τὸ Εὐαγγέλιον, τῇ αὐτοῦ ἀφροσύνῃ πιστεύειν, μάτην κάμνει· « πειθαρχεῖν γὰρ δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις. »

[…] the Gospel, should believe his folly, he labours in vain; "for one must obey God rather than men."

[7] Ἐὰν δὲ λέγει· Αὐτὸς εἶπεν· « Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· » ἐπιστανέτω τὸν νοῦν καὶ μανθανέτω, ὅτι οὐκ εἶπεν, ὅτι « Ἐγὼ καὶ ὁ Πατὴρ ἕν εἰμι, » ἀλλὰ « ἕν ἐσμεν. » Τὸ γὰρ « ἐσμὲν » οὐκ ἐφ' ἑνὸς λέγεται, ἀλλ' ἐπὶ δύο πρόσωπα ἔδειξεν, δύναμιν δὲ μίαν. Αὐτὸς δὲ αὐτὸ ἀπέλυσεν εἰπὼν περὶ μαθητῶν πρὸς τὸν Πατέρα· « Τὴν δόξαν ἣν ἔδωκάς μοι, ἔδωκα αὐτοῖς, ἵνα ὦσιν ἕν, καθὼς ἡμεῖς ἕν. Ἐγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας. » Τί πρὸς ταῦτα ἔχουσι λέγειν οἱ Νοητιανοί; Μὴ πάντες ἓν σῶμά ἐστιν κατὰ τὴν οὐσίαν, ἢ τῇ δυνάμει καὶ τῇ διαθέσει τῆς ὁμοφρονίας ἓν γινόμεθα;

[7] And if he says: He Himself said, "I and the Father are one," let him set his mind to it and learn that He did not say, "I and the Father am one," but "are one." For "are" is not said of one; rather, it pointed to two persons, but one power. He Himself resolved it, when He said to the Father concerning the disciples: "The glory which Thou gavest Me, I have given to them, that they may be one, as We are one: I in them, and Thou in Me, that they may be perfected into one, that the world may know that Thou didst send Me." What have the Noetians to say to this? Are all one body according to substance, or do we become one by the power and disposition of like-mindedness?

Τὸν αὐτὸν δὴ τρόπον ὁ παῖς ὁ πεμφθεὶς καὶ ὑπ' αὐτῶν μὴ γινωσκόμενος ὄντων ἐν κόσμῳ, ὡμολόγησεν εἶναι ἐν τῷ Πατρὶ δυνάμει [καὶ] διαθέσει. Εἷς γὰρ νοῦς Πατρὸς ὁ παῖς. Οἱ νοῦν Πατρὸς ἔχοντες οὕτω πιστεύομεν· οἱ δὲ τὸν νοῦν μὴ ἔχοντες τὸν Υἱὸν ἤρνηνται. Εἰ δὲ καὶ Φίλιππον ἐπερωτᾷν περὶ Πατρὸς (sic), βούλοιντο λέγειν· « Δεῖξον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν· » πρὸς ὃν ἀπεκρίθη ὁ Κύριος, λέγων· « Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, Φίλιππε, καὶ οὐκ ἔγνωκάς με· ὁ ἑωρακὼς ἐμέ, ἑώρακε τὸν Πατέρα. Οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρί, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν; » καὶ θέλουσι λέγειν, διὰ τούτου κρατύνεσθαι τὸ δόγμα αὐτῶν, ὁμολογοῦντος αὐτοῦ ἑαυτὸν Πατέρα· γνώτωσαν ὅτι μέγιστον ἑαυτοῖς ἐναντίωμα ἐπιφέρουσιν, ὑπ' αὐτοῦ τοῦ ῥητοῦ ἐλεγχόμενοι. Τοῦ γὰρ Χριστοῦ ἑαυτὸν ἐν πᾶσιν Υἱὸν εἰπόντος καὶ δείξαντος, οὐκ ἐπέγνωσαν οὐδὲ καταλαβέσθαι ἢ ἀτενίσαι τὴν δύναμιν ἐδυνήθησαν. Καὶ τοῦτο μὴ χωρήσας Φίλιππος, καθ' ὃ ἦν ἰδεῖν, τὸν Πατέρα ἠξίου βλέπειν. Πρὸς ὃν ὁ Κύριος ἔφη· « Φίλιππε, τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με; ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. » Τουτέστιν, εἰ ἐμὲ ἑώρακας, δι' ἐμοῦ τὸν Πατέρα γνῶναι δύνῃ. Διὰ γὰρ τῆς

In the same way the Servant, Who was sent and was not known by those who were in the world, confessed that He is in the Father by power [and] disposition. For the Servant is the one mind of the Father. We who have the mind of the Father believe so; but those who do not have the mind have denied the Son. And if they would say that Philip too asked about the Father (sic), "Show us the Father, and it is enough for us"; to whom the Lord answered, saying: "I have been with you so long a time, Philip, and you have not known Me: he who has seen Me has seen the Father. Do you not believe that I am in the Father, and the Father is in Me?"; and if they wish to say that by this their doctrine is strengthened, since He confesses Himself [to be] the Father: let them know that they bring upon themselves the greatest contradiction, being refuted by the very saying. For although Christ had in all things called and shown Himself the Son, they did not recognize [Him], nor were they able to grasp or gaze upon His power. And Philip, not having taken this in, asked to see the Father, so far as it was possible to see. To whom the Lord said: "Philip, have I been with you so long a time, and have you not known Me? He who has seen Me has seen the Father." That is: if you have seen Me, you can know the Father through Me. For through the […]

Editors' notes and page, col. 813

Footnotes

(82) ‹Τὸν αὐτὸν δὴ τρόπον ὁ παῖς› · printed under col 813

Ὁ παῖς. « Filius. » Sic et paulo post, ut supra cap. 5, et infra cap. 11. Per « puerum, » Filium intellige. FABRIC.

Ὁ παῖς. "The Son." So too a little later, as above in ch. 5 and below in ch. 11. By "the servant" understand the Son. FABRICIUS.

(83) ‹δυνάμει [καὶ] διαθέσει› · printed under cols 813–814

Δυνάμει, διαθέσει. Confessus est se esse in Patre, potestate et affectione, multis in locis Evangelii. Joan. cap. X, 38: « Si mihi non vultis credere, operibus credite: ut cognoscatis et credatis quia Pater in me est, et ego in Patre. » Opera autem erant non solum miracula quae secundum divinitatem operabatur, sed virtutes quas secundum humanitatem, sicut de eo scriptum est, Hebr. cap. I, ex Psal. XLIV: « Dilexisti justitiam, et odisti iniquitatem; propterea unxit te Deus, Deus tuus, oleo laetitiae prae participibus tuis. » Item Joan. cap. XII: « Qui videt me, videt eum qui misit me. » Et paulo post: « Sed qui misit me Pater, ipse mihi mandatum dedit, quid dicam, et quid loquar; et scio quia mandatum ejus est vita aeterna. » Erat igitur in Patre potestate secundum operationem mandatorum ejus, id est, charitatis et omnis virtutis. Et cap. XIV: « Pater autem in me manens, ipse facit opera. Non creditis quia ego in Patre et Pater in me est? alioqui propter opera ipsa credite. » Quia semper hic homo operabatur justitiam, misericordiam, charitatem et caeteras virtutes immutabiliter secundum Dei voluntatem; hac etiam ratione, id est, potestate et consensione mentis et voluntatis, et non solum secundum substantiam, ipse et Pater unum erant, sicut volebat discipulos suos esse unum in Christo et in Patre, potestate et consensione voluntatis suae cum voluntate Patris et Filii. FR. TURRIANUS.

Δυνάμει, διαθέσει. He confessed that He is in the Father by power and affection in many places of the Gospel. John, ch. 10:38: "If you will not believe Me, believe the works, that you may know and believe that the Father is in Me and I in the Father." And the works were not only the miracles which He wrought according to the divinity, but the virtues which [He wrought] according to the humanity, as it is written of Him, Heb. ch. 1, from Ps. 44: "Thou hast loved justice and hated iniquity; therefore God, Thy God, has anointed Thee with the oil of gladness above Thy fellows." Likewise John, ch. 12: "He who sees Me sees Him Who sent Me." And a little after: "But the Father Who sent Me, He gave Me a commandment, what I should say and what I should speak; and I know that His commandment is eternal life." He was therefore in the Father by power, according to the working of His commandments, that is, of charity and of every virtue. And ch. 14: "But the Father abiding in Me, He does the works. Do you not believe that I am in the Father and the Father is in Me? Otherwise believe for the sake of the works themselves." Because this Man always worked justice, mercy, charity and the other virtues unchangeably according to the will of God; for this reason also, that is, by power and by agreement of mind and will, and not only according to substance, He and the Father were one, just as He wished His disciples to be one in Christ and in the Father, by power and by the agreement of their will with the will of the Father and the Son. FR. TURRIANUS.

(84) ‹Εἷς γὰρ νοῦς Πατρὸς ὁ παῖς› · printed under col 814

Εἷς γὰρ νοῦς Πατρὸς ὁ παῖς. Id est, mens humana Christi non discrepat a mente divina Patris; et hac ratione mens humana Christi etsi non erat essentialiter mens divina, erat tamen potestate et affectione, sive dispositione consensionis, quia afficiebatur secundum voluntatem Dei voluntas et mens humana Christi; ita ut δυνάμει una essent, quae erant secundum substantiam duae mentes. ID.

Εἷς γὰρ νοῦς Πατρὸς ὁ παῖς. That is, the human mind of Christ does not differ from the divine mind of the Father; and for this reason the human mind of Christ, although it was not essentially the divine mind, yet was [so] by power and affection, or by the disposition of agreement, because the will and human mind of Christ were moved according to the will of God; so that those which according to substance were two minds were one δυνάμει. THE SAME.

Page

running head: 813 CONTRA HAERESIN NOETI. 814 (the last figure of 813 is blurred and looks like 5)
marginal letters: A ‹ταλείψαντας ἡμᾶς τὸ Εὐαγγέλιον›; B ‹ἐστιν κατὰ τὴν οὐσίαν›; C ‹σθαι τὸ δόγμα αὐτῶν›; D (in the gutter beside the footnotes, level with note 82)
old-edition numerals: (none)
signature: (none)
other: the column opens with the second half of καταλείψαντας, set whole at the end of col 812. "(sic)" after περὶ Πατρὸς is printed in the text and kept. No section numeral is printed in the Greek; "[7]" is supplied from Migne's facing Latin (VII., col 814). Scripture notes 54–58 are called in the Latin and set in n814. The column ends at a sentence break (no hyphen); the text continues in the Greek of col 816.

PG 10:814

Editors' notes and page, col. 814

Footnotes

54 ‹magis Deo quam hominibus› · printed under cols 813–814 (scripture reference line across the page) Act. V, 29; IV, 19.

Acts 5:29; 4:19.

55 ‹Ego et Pater unum sumus› · printed under cols 813–814 (scripture reference line across the page) Joan. X, 30.

John 10:30.

56 ‹quod tu me misisti› · printed under cols 813–814 (scripture reference line across the page) Joan. XVII, 22, 23.

John 17:22, 23.

57 ‹non cognitus› · printed under cols 813–814 (scripture reference line across the page) Joan. I, 10.

John 1:10.

58 ‹et Pater in me est› · printed under cols 813–814 (scripture reference line across the page) Joan. XIV, 8, 9.

John 14:8, 9.

Footnotes

59 ‹Filium « propositum› · printed under cols 815–816 (scripture reference line across the page) Rom. III, 25.

Rom. 3:25.

60 ‹missum esse a Patre› · printed under cols 815–816 (scripture reference line across the page) Joan. V, 30; VI, 29; VIII, 16, 18, etc.

John 5:30; 6:29; 8:16, 18, etc.

61 ‹et ad Patrem ire› · printed under cols 815–816 (scripture reference line across the page) Joan. XIII, 1; XIV, 12.

John 13:1; 14:12.

Page

running head: 815 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 816
marginal letters: A ‹vidit Patrem. » Id est›; B ‹ad virtutem pertinet›; C ‹agnoscimus, quam ex sanctis›; D (in the gutter beside the footnotes, level with note 86)
old-edition numerals: (none)
signature: (none seen)
other: Migne's Latin version (not set); sections VIII. and IX. begin in it (‹VIII. Multa alia›, ‹IX. Unus Deus est›), facing the Greek of col 816. Footnotes (85)–(87), printed under this column, are called in the Greek of col 816 and belong to n816.

PG 10:816

εἰκόνος ὁμοίας τυγχανούσης εὔγνωστος ὁ Πατὴρ γίνεται. Εἰ δὲ τὴν εἰκόνα, ἥτις ἐστὶν ὁ Υἱὸς, οὐκ ἔγνως, πῶς ἰδεῖν θέλεις τὸν Πατέρα; Ὅτι ταῦθ' οὕτως ἔχει, τὰ ἐπικείμενα τῷ κεφαλαίῳ καὶ ὑποκείμενα ἀπολύει, « τὸν προκείμενον » Υἱὸν « ἀπεσταλμένον παρὰ Πατρὸς καὶ πρὸς Πατέρα πορευόμενον » σημαίνονται.

[…] image, which is like [Him], the Father becomes easily known. But if you have not known the image, which is the Son, how do you wish to see the Father? That these things are so, the [words] set before and after the chapter make plain: they signify the Son "set forth", "sent from the Father and going to the Father."

[8] Πολλὰ δὲ καὶ ἕτερα, μᾶλλον δὲ πάντα ἐστὶν μαρτυροῦντα τῇ ἀληθείᾳ. Ἀνάγκην οὖν ἔχει καὶ μὴ θέλων ὁμολογεῖν Πατέρα Θεὸν παντοκράτορα, καὶ Χριστὸν Ἰησοῦν Υἱὸν Θεοῦ, Θεὸν ἄνθρωπον γενόμενον, ᾧ πάντα Πατὴρ ὑπέταξε παρεκτὸς ἑαυτοῦ, καὶ Πνεύματος ἁγίου, καὶ τούτους εἶναι οὕτως τρία. Εἰ δὲ βούλεται μαθεῖν, πῶς εἷς Θεὸς ἀποδείκνυται, γινωσκέτω ὅτι μία δύναμις τούτου. Καὶ ὅσον μὲν κατὰ τὴν δύναμιν, εἷς ἐστι Θεός· ὅσον δὲ κατὰ τὴν οἰκονομίαν, τριχὴς ἡ ἐπίδειξις, ὡς ὕστερον ἀποδειχθήσεται, ἀποδιδόντων ἡμῶν περὶ ἀληθείας λόγον. Ταῦτα μὲν οὖν, ἀδελφοὶ, δείκνυται ἡμῖν συμφώνως εἰρημένα. Εἷς γὰρ Θεός ἐστιν ᾧ δεῖ πιστεύειν, ἀλλ' ἀγένητος, ἀπαθὴς, ἀθάνατος, πάντα ποιῶν ὡς θέλει, καθὼς θέλει, ὅτε θέλει. Τί οὖν πρὸς ταῦτα τολμήσει Νόητος, μὴ νοῶν τὴν ἀλήθειαν; Ἐπειδὴ οὖν ἤδη καὶ ὁ Νόητος ἀνατέτραπται, ἔλθωμεν ἐπὶ τὴν τῆς ἀληθείας ἀπόδειξιν, ἵνα συστήσωμεν τὴν ἀλήθειαν· καθ' ἧς πᾶσαι τοσαῦται αἱρέσεις γεγένηνται, μηδὲν δυνάμεναι εἰπεῖν.

[8] And many other things, or rather all things, bear witness to the truth. He is compelled, then, even against his will, to confess the Father, God Almighty, and Christ Jesus, Son of God, God become man, to Whom the Father subjected all things save Himself, and the Holy Spirit, and that these are thus three. And if he wishes to learn how one God is demonstrated, let him know that His power is one. As far as regards the power, God is one; but as far as regards the economy, the manifestation is threefold, as will be demonstrated later, when we give an account concerning the truth. These things, then, brethren, are shown to us as spoken in agreement. For there is one God, in Whom we must believe; but He is unbegotten, impassible, immortal, doing all things as He wills, in the way He wills, when He wills. What, then, will Noetus dare [to say] to these things, not understanding the truth? Since, then, Noetus has now been overthrown, let us come to the demonstration of the truth, so that we may establish the truth, against which all these so many heresies have arisen, without being able to say anything.

[9] Εἷς Θεὸς, ὃν οὐκ ἄλλοθεν ἐπιγινώσκομεν, ἀδελφοί. ἢ [ἐκ] τῶν ἁγίων Γραφῶν. Ὃν γὰρ τρόπον ἐάν τις βουληθῇ τὴν σοφίαν τοῦ αἰῶνος τούτου ἀσκεῖν, οὐκ ἄλλως δυνήσεται τούτου τυχεῖν, ἐὰν μὴ δόγμασι φιλοσόφων ἐντύχῃ· τὸν αὐτὸν δὴ τρόπον ὅσοι θεοσέβειαν ἀσκεῖν βουλόμεθα, οὐκ ἄλλοθεν ἀσκήσομεν ἢ ἐκ τῶν λογίων τοῦ Θεοῦ. Ὅσα τοίνυν κηρύσσουσιν αἱ

[9] There is one God, whom we come to know, brethren, from no other source than [from] the holy Scriptures. For just as, if anyone wishes to practise the wisdom of this age, he will not be able to attain it otherwise than by applying himself to the doctrines of the philosophers, in the same way all of us who wish to practise the fear of God will practise it from no other source than from the oracles of God. Whatever things, then, the

Editors' notes and page, col. 816

Footnotes

(85) ‹ὅσον δὲ κατὰ τὴν οἰκονομίαν› · printed under col 815

Κατὰ τὴν οἰκονομίαν. Interpres Turrianus hunc locum ita reddidit: « Quantum vero ad incarnationem pertinet, tertia est ostensio. » Sequi maluimus versionem cl. Marani De divinit. J. C., lib. IV, cap. 13, § 2, pag. 456.

Κατὰ τὴν οἰκονομίαν. The translator Turrianus rendered this passage thus: "But as far as it pertains to the incarnation, the demonstration is threefold." We have preferred to follow the version of the celebrated Maran, On the Divinity of J[esus] C[hrist], book 4, ch. 13, § 2, p. 456.

(86) ‹πᾶσαι τοσαῦται αἱρέσεις› · printed under col 815

Τοσαῦται αἱρέσεις. Non Noeti tantum, sed et aliae XXXI, quas hactenus Hippolytus oppugnaverat. Ex his verbis clarissime apparet clausulam hanc esse libri adversus haereses. Apparet etiam Epiphanium Hippolyti exemplo opus suum adversus haereses expositione fidei obsignasse. FABRIC.

Τοσαῦται αἱρέσεις. Not Noetus' only, but also the other 31, which Hippolytus had attacked up to this point. From these words it appears most clearly that this is the closing section of the book against heresies. It appears also that Epiphanius, following Hippolytus' example, sealed his own work against heresies with an exposition of the faith. FABRICIUS.

(87) ‹ἐκ τῶν λογίων τοῦ Θεοῦ› · printed under cols 815–816

Οὐκ ἄλλοθεν ἀσκήσομεν ἢ ἐκ τῶν λογίων τοῦ Θεοῦ. Visus est sibi Fabricius in hoc loco « insigne de Scripturae sufficientia testimonium » animadvertere. Sed traditionem a Scriptura non dissociat Hippolytus, dum pietatem « non aliunde » repetit, « quam ex Scripturis divinis. » Non enim aliam defendit contra haereticos interpretationem Scripturae, quam quae Ecclesiae traditione nitebatur. Quapropter verbis modo citatis paulo post haec addit: Μὴ κατ' ἰδίαν προαίρεσιν, μηδὲ κατ' ἴδιον νοῦν, μηδὲ βιαζόμενοι τὰ ὑπὸ τοῦ Θεοῦ δεδομένα. « Non secundum propriam voluntatem, neque secundum proprium sensum, neque vim inferentes iis, quae a Deo data sunt. » Praeterea Noetum merito ejectum a presbyteris narrat cap. 1, quod Ecclesiae traditionem, quam ei objiciebant, contempserit. Dicebant enim Noeto presbyteri Ecclesiae: Ταῦτα λέγομεν ἃ ἐμάθομεν. « Haec dicimus, quae didicimus. » His adde, non dubium esse quin sanctus martyr in hoc adversus haereses opere, cujus materiam ex libris Irenaei mutuo sumpserat, traditionem et Ecclesiae auctoritatem Irenaei exemplo acerrime defenderit. MARAN. l. c. — Hinc item eliditur alterum ejusdem Fabricii hac ipsa de re commentum, quo iterum sibi finxit Hippolytum veluti « Scripturae sufficientiam » astruentem infra cap. 17, ubi sanctus Pater ad credendum κατὰ τὴν παράδοσιν τῶν ἀποστόλων, « secundum traditionem apostolorum, » fideles hortatur. Ibi namque ne quis putet traditionem quoque praeter Scripturam sanctum martyrem admisisse, sollicite Fabricius haec adnotat: « En παράδοσιν ἀποστολικὴν, sed quam mox ex scriptis apostolicis clarissime testatam facit Hippolytus. » Incassum laborat hic scholiastes. Siquidem sanctus Pater lib. De Antichristo, cap. 1, Pauli apostoli exemplum secutus, qui Timotheum ad « depositum custodiendum, atque ad ea fidelibus hominibus commendanda quae abs se per multas exhortationes audierat, » hortabatur; pari ratione Theophilum suum traditionem edocere comperitur.

Οὐκ ἄλλοθεν ἀσκήσομεν ἢ ἐκ τῶν λογίων τοῦ Θεοῦ. Fabricius thought he saw in this place "a remarkable testimony to the sufficiency of Scripture." But Hippolytus does not separate tradition from Scripture when he derives piety "from nowhere else" "than from the divine Scriptures." For he defends against the heretics no other interpretation of Scripture than that which rested on the tradition of the Church. Therefore, a little after the words just quoted, he adds this: Μὴ κατ' ἰδίαν προαίρεσιν, μηδὲ κατ' ἴδιον νοῦν, μηδὲ βιαζόμενοι τὰ ὑπὸ τοῦ Θεοῦ δεδομένα. "Not according to our own will, nor according to our own sense, nor doing violence to the things that were given by God." Moreover, he relates in ch. 1 that Noetus was deservedly cast out by the presbyters because he had despised the tradition of the Church which they set against him. For the presbyters of the Church said to Noetus: Ταῦτα λέγομεν ἃ ἐμάθομεν. "We say these things which we have learned." Add to this that there is no doubt that the holy martyr, in this work against heresies, whose material he had borrowed from the books of Irenaeus, defended tradition and the authority of the Church most vigorously after the example of Irenaeus. MARAN, loc. cit. — Hence likewise is overthrown another invention of the same Fabricius on this very matter, by which he again imagined Hippolytus to be, as it were, asserting "the sufficiency of Scripture" below in ch. 17, where the holy Father exhorts the faithful to believe κατὰ τὴν παράδοσιν τῶν ἀποστόλων, "according to the tradition of the apostles." For there, lest anyone think that the holy martyr admitted tradition also besides Scripture, Fabricius anxiously notes this: "Behold παράδοσιν ἀποστολικὴν, but one which Hippolytus soon shows to be most clearly attested from the apostolic writings." The commentator labours in vain here. For the holy Father, in the book On Antichrist, ch. 1, following the example of the apostle Paul, who exhorted Timothy "to guard the deposit, and to commend to faithful men the things which he had heard from him through many exhortations," is found in like manner to teach tradition to his Theophilus.

Page

running head: 815 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 816
marginal letters: A ‹εἰκόνος ὁμοίας τυγχανούσης›; B ‹σκέτω ὅτι μία δύναμις›; C ‹ἢ [ἐκ] τῶν ἁγίων Γραφῶν›; D (in the gutter beside the footnotes, level with note 86)
old-edition numerals: (none)
signature: (none seen)
other: the column opens with the end of ch. 7 continuing from col 813 (‹εἰκόνος ὁμοίας … σημαίνονται›), which the imported part lacked and which is now set; the imported text (R0027) begins at ‹Πολλὰ δὲ καὶ ἕτερα›. No section numerals are printed in the Greek; "[8]" and "[9]" are supplied from Migne's facing Latin (VIII., IX., col 815). Notes (85)–(87) are printed under col 815 and run across under col 816. Scripture notes 59–61 (line across the page) are called in the Latin and set in n815. The column ends mid-sentence (‹κηρύσσουσιν αἱ›), no hyphen; the text continues in col 817.

PG 10:817

θεῖαι Γραφαί, ἴδωμεν, καὶ ὅσα διδάσκουσιν, ἐπιγνῶμεν, καὶ ὡς θέλει Πατὴρ πιστεύεσθαι, πιστεύσωμεν, καὶ ὡς θέλει Υἱὸν δοξάζεσθαι, δοξάσωμεν, καὶ ὡς θέλει Πνεῦμα ἅγιον δωρεῖσθαι, λάβωμεν. Μὴ κατ' ἰδίαν προαίρεσιν, μηδὲ κατ' ἴδιον νοῦν, μηδὲ βιαζόμενοι τὰ ὑπὸ τοῦ Θεοῦ δεδομένα· ἀλλ' ὃν τρόπον αὐτὸς ἐβουλήθη διὰ τῶν ἁγίων Γραφῶν δεῖξαι, οὕτως ἴδωμεν.

divine Scriptures proclaim, let us see; and whatever they teach, let us come to know; and as the Father wills to be believed, let us believe; and as He wills the Son to be glorified, let us glorify Him; and as He wills the Holy Spirit to be bestowed, let us receive Him. Not according to our own choice, nor according to our own mind, nor doing violence to the things given by God; but in the way that He Himself willed to show through the holy Scriptures, so let us see.

[10] Θεὸς μόνος ὑπάρχων, καὶ μηδὲν ἔχων ἑαυτῷ σύγχρονον, ἐβουλήθη κόσμον κτίσαι. Ὁ κόσμον ἐννοηθεὶς, θελήσας τε καὶ φθεγξάμενος ἐποίησεν, ᾧ παραυτίκα παρέστη τὸ γενόμενον ὡς ἠθέλησεν. Αὐταρκὲς οὖν ἡμῖν ἐστιν μόνον εἰδέναι ὅτι [οὐδὲν] σύγχρονον Θεοῦ. Οὐδὲν πλὴν αὐτὸς ἦν· αὐτὸς δὲ μόνος ὢν, πολὺς ἦν. Οὔτε γὰρ ἄλογος, οὔτε ἄσοφος, οὔτε ἀδύνατος, οὔτε ἀβούλευτος ἦν. Πάντα δὲ ἦν ἐν αὐτῷ, αὐτὸς δὲ ἦν τὸ πᾶν. Ὅτε ἠθέλησεν, καθὼς ἠθέλησεν, ἔδειξε τὸν Λόγον αὐτοῦ καιροῖς ὡρισμένοις παρ' αὐτῷ, δι' οὗ τὰ πάντα ἐποίησεν. Ὅτε μὲν θέλει, ποιεῖ· ὅτε δὲ ἐνθυμεῖται, τελεῖ· ὅτε δὲ φθέγγεται, δεικνύει· ὅτε πλάσσει, σοφίζεται. Πάντα γὰρ τὰ γενόμενα, διὰ λόγου καὶ σοφίας τεχνάζεται, λόγῳ μὲν κτίζων, σοφίᾳ δὲ κοσμῶν. Ἐποίησεν οὖν ὡς ἠθέλησεν, Θεὸς γὰρ ἦν. Τῶν δὲ γινομένων ἀρχηγὸν καὶ σύμβουλον καὶ ἐργάτην ἐγέννα Λόγον, ὃν Λόγον ἔχων ἐν ἑαυτῷ, ἀόρατόν τε ὄντα τῷ κτιζομένῳ κόσμῳ, ὁρατὸν ποιεῖ, προτέραν φωνὴν φθεγγόμενος, καὶ φῶς ἐκ φωτὸς γεννῶν, προῆκεν τῇ κτίσει Κύριον, τὸν ἴδιον νοῦν, αὐτῷ μόνῳ πρότερον ὁρατὸν ὑπάρχοντα, τῷ δὲ γινομένῳ κόσμῳ ἀόρατον ὄντα, ὁρατὸν ποιεῖ, ὅπως διὰ τοῦ φανῆναι ἰδὼν ὁ κόσμος, σωθῆναι δυνηθῇ.

[10] God, existing alone, and having nothing contemporaneous with Himself, willed to create a world. Having conceived the world in thought, and having willed and uttered [it], He made it; and to Him forthwith the thing made stood present, as He had willed. It is enough for us, then, only to know that [there is nothing] contemporaneous with God. There was nothing besides Himself; but He, being alone, was manifold. For He was neither without reason, nor without wisdom, nor without power, nor without counsel. All things were in Him, and He was the All. When He willed, as He willed, He showed forth His Word at the times determined with Him, through Whom He made all things. When He wills, He makes; when He conceives in thought, He accomplishes; when He utters, He shows forth; when He fashions, He acts with wisdom. For all things that come to be He contrives through reason and wisdom, creating by reason and ordering by wisdom. He made, then, as He willed, for He was God. And as author and counsellor and worker of the things that come to be He begot the Word; and having this Word in Himself, and [the Word] being invisible to the world that was being created, He makes Him visible; uttering the first voice, and begetting light from light, He sent forth to the creation as Lord His own Mind; and Him, Who before was visible to Himself alone and invisible to the world that was coming to be, He makes visible, so that the world, seeing [Him] through His appearing, might be able to be saved.

[11] Καὶ οὕτως παρίστατο αὐτῷ ἕτερος. Ἕτερον δὲ λέγων οὐ δύο Θεοὺς λέγω, ἀλλ' ὡς φῶς ἐκ φωτὸς, ἢ ὡς ὕδωρ ἐκ πηγῆς, ἢ ὡς ἀκτῖνα ἀπὸ ἡλίου. Δύναμις γὰρ μία ἡ ἐκ τοῦ παντός· τὸ δὲ πᾶν Πατὴρ, ἐξ οὗ δύναμις Λόγος. Οὗτος δὲ νοῦς, ὃς προβὰς ἐν κόσμῳ ἐδείκνυτο παῖς Θεοῦ. Πάντα τοίνυν δι' αὐτοῦ, αὐτὸς δὲ μόνος ἐκ Πατρός. Τίς τοίνυν ἀποφαίνεται

[11] And thus there stood beside Him another. But in saying "another" I do not say two Gods, but as light from light, or as water from a spring, or as a ray from the sun. For there is one power, that which is from the All; and the All is the Father, from Whom is the power, the Word. And this is the Mind, Who, coming forth into the world, was shown as the Child of God. All things, then, are through Him [John 1:3], but He alone is from the Father. Who, then, declares

Editors' notes and page, col. 817

Footnotes

(88) ‹αὐτὸς δὲ μόνος ὢν, πολὺς ἦν› · printed under col 817

Αὐτὸς δὲ μόνος ὢν, πολὺς ἦν. Hunc locum egregie illustrat Georgius Bullus Defens. fid. Nic., sect. III, cap. 8, § 2, pag. 219.

Αὐτὸς δὲ μόνος ὢν, πολὺς ἦν. George Bull illustrates this passage excellently, Defence of the Nicene Faith, sect. 3, ch. 8, § 2, p. 219.

(89) ‹Ὅτε ἠθέλησεν› · printed under col 817

Ὅτε ἠθέλησεν, κ. τ. λ. Haec et sequentia mirum in modum explanat simul et strenue tuetur contra Jurium doctissimus Bossuetius Meldensis episcopus, Avertiss. VI, § 68, sur les lettres de M. Jurieu.

Ὅτε ἠθέλησεν, etc. These words and those that follow are explained wonderfully, and at the same time vigorously defended against Jurieu, by the most learned Bossuet, bishop of Meaux, Avertissement 6, § 68, on the letters of M. Jurieu.

(90) ‹ἐγέννα Λόγον› · printed under col 817

Ἐγέννα Λόγον. Ait Hippolytus Deum generasse Verbum, quod ab aeterno in se habuerat. Quomodo? « Ipsum, inquit, temporibus apud se definitis ostendit; ipsum creaturae ut Dominum deprompsit: ipsum denique sibimet soli prius notum, mundo visibilem fecit. » Itaque generatio qua de loquitur Hippolytus, non est Verbi productio; sed ipsius, ex aeterno Patri coexsistentis, ostensio, depromptio et manifestatio quae res creatas respexerit. Bullus et Bossuetius ll. cc. Neque aliter Maranus De divinit. J. C., lib. IV, cap. 13, § 3, pag. 458.

Ἐγέννα Λόγον. Hippolytus says that God begot the Word, which He had had in Himself from eternity. How? "He showed Him," he says, "at the times determined with Himself; He brought Him forth to the creation as Lord; lastly, He made Him, before known to Himself alone, visible to the world." Therefore the generation of which Hippolytus speaks is not a production of the Word, but a showing, bringing forth and manifestation of Him, coexisting with the Father from eternity, which had regard to created things. Bull and Bossuet, in the places cited. Nor does Maran say otherwise, On the Divinity of J[esus] C[hrist], book 4, ch. 13, § 3, p. 458.

(91) ‹καὶ φῶς ἐκ φωτὸς› · printed under cols 817–818

Φῶς ἐκ φωτός. Sic locuti ante Patres Nicaenos, praeter Hippolytum nostrum, sunt Justinus martyr, Tatianus et Athenagoras, ut notatum doctissimo Grabio ad Irenaeum lib. II, c. 23. His adde Methodium in homilia de Simeone et Anna, pag. 152: Σὺ εἶ φῶς ἀληθινὸν ἐκ φωτὸς ἀληθινοῦ, Θεὸς ἀληθινὸς ἐκ Θεοῦ ἀληθινοῦ. Athanasius postea dixit λύχνον ἐκ λύχνου, tom. I, pag. 881, edit. Lipsiens. FABRIC.

Φῶς ἐκ φωτός. So spoke, before the Nicene Fathers, besides our Hippolytus, Justin Martyr, Tatian and Athenagoras, as was noted by the most learned Grabe on Irenaeus, book 2, ch. 23. Add to these Methodius in the homily on Simeon and Anna, p. 152: Σὺ εἶ φῶς ἀληθινὸν ἐκ φωτὸς ἀληθινοῦ, Θεὸς ἀληθινὸς ἐκ Θεοῦ ἀληθινοῦ. Athanasius later said λύχνον ἐκ λύχνου, vol. 1, p. 881, Leipzig edition. FABRICIUS.

(92) ‹τὸν ἴδιον νοῦν› · printed under col 818

Ἴδιον νοῦν. Filius, νοῦς, σοφία Patris, et infra c. 13, Voluntas. ID.

Ἴδιον νοῦν. The Son [is] the νοῦς, the σοφία of the Father, and below, ch. 13, [His] Will. THE SAME.

(93) ‹Ἕτερον δὲ λέγων› · printed under col 818

Ἕτερον δὲ λέγων. Justino martyri quando Filius ἕτερόν τι a Patre esse dicitur, et Tertulliano quando « Filium et Patrem esse aliud ab alio » affirmat, eadem quae Hippolyto mens, ut Personarum distinctionem ostendant, non ut ὁμοούσιον inficientur. ID.

Ἕτερον δὲ λέγων. In Justin Martyr, when the Son is said to be ἕτερόν τι from the Father, and in Tertullian, when he affirms "that the Son and the Father are other the one from the other," the mind is the same as in Hippolytus: to show the distinction of the Persons, not to deny the ὁμοούσιον. THE SAME.

(94) ‹Οὗτος δὲ νοῦς› · printed under col 818

Οὗτος δὲ νοῦς. Turrianus hunc locum sic reddiderat: « Hoc vero mens sive sensus, qui prodiens in mundum, ostensus est puer Dei. Omnia igitur per eum facta sunt; ipse solus ex Patre genitus. » Graecis pressius inhaerentem Maranum secuti sumus l. c. pag. 459, quem adeas velim.

Οὗτος δὲ νοῦς. Turrianus had rendered this passage thus: "And this [is] the mind or sense, which, coming forth into the world, was shown [as] the Son of God. All things therefore were made through Him; He alone [was] begotten of the Father." We have followed Maran, who keeps more closely to the Greek, loc. cit., p. 459, whom I would have you consult.

Page

running head: 817 CONTRA HAERESIN NOETI. 818
marginal letters: A ‹θεῖαι Γραφαί, ἴδωμεν›; B ‹ἀβούλευτος ἦν. Πάντα δὲ ἦν›; C ‹τοῦ φανῆναι ἰδὼν ὁ κόσμος›; D (in the gutter beside the footnotes, level with note 91)
old-edition numerals: (none)
signature: (none seen)
other: imported column (R0027), checked against the page: complete from ‹θεῖαι Γραφαί› to ‹Τίς τοίνυν ἀποφαίνεται›, no hyphen at either end. No section numerals are printed in the Greek; "[10]" and "[11]" are supplied from Migne's facing Latin (X., XI., col 818). Notes (88)–(94) are printed under cols 817–818. Scripture note 62 (under col 817) is called in the Latin and set in n818. Marginal letters read from a low-zoom overview.

PG 10:818

Editors' notes and page, col. 818

Footnotes

62 ‹Omnia igitur per ipsum› · printed under col 817 Joan. I, 3.

John 1:3.

Page

running head: 817 CONTRA HAERESIN NOETI. 818
marginal letters: A ‹divinae Scripturae praedicant›; B ‹tia, sine potentia, sine consilio›; C ‹visibilis, mundo autem invisibilis›; D (in the gutter beside the footnotes, level with note 91)
old-edition numerals: (none)
signature: (none seen)
other: Migne's Latin version (not set); sections X. and XI. begin in it (‹X. Deus solus cum esset›, ‹XI. Atque ita astitit›), facing the Greek of col 817. Notes (91)–(94), printed partly or wholly under this column, are called in the Greek of col 817 and set in n817. Marginal letters read from a low-zoom overview.

PG 10:819

Editors' notes and page, col. 819

Footnotes

63 ‹non interrogabant me› · printed under cols 819–820 (scripture reference line across the page) Isa. LXV, 1.

Isa. 65:1.

64 ‹factum est nihil› · printed under cols 819–820 (scripture reference line across the page) Joan. I, 1-3.

John 1:1–3.

65 ‹sui eum non receperunt› · printed under cols 819–820 (scripture reference line across the page) ibid. 10, 11.

ibid. 1:10, 11.

66 ‹Verbo Domini coeli firmati sunt› · printed under cols 819–820 (scripture reference line across the page) Psal. XXXII, 6.

Ps. 32:6.

67 ‹et vidit Verbum ejus› · printed under cols 819–820 (scripture reference line across the page) Jer. XXIII, 18.

Jer. 23:18.

68 ‹Hic est Deus, omnium Dominus› · printed under cols 819–820 (scripture reference line across the page) Act. X, 36.

Acts 10:36.

Page

running head: 819 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 820
marginal letters: A ‹fert multitudinem deorum›; B ‹que futurum esse, ut Verbum›; C ‹mundus, inquit, per ipsum›; D ‹per praedicationem Jesu Christi›
old-edition numerals: (none)
signature: (none seen)
other: Migne's Latin version (not set); sections XII. and XIII. begin in it (‹XII. In his igitur Verbum›, ‹XIII. Jeremias etiam dicit›), facing the Greek of col 820. Notes (95)–(96), printed under this column, are called in the Greek of col 820 and set in n820. Marginal letters read from a low-zoom overview.

PG 10:820

πληθὺν θεῶν παραβαλλομένην κατὰ καιρούς; Καὶ γὰρ πάντες ἀπεκλείσθησαν εἰς τοῦτο ἄκοντες εἰπεῖν, ὅτι τὸ πᾶν εἰς ἕνα ἀνατρέχει. Εἰ οὖν τὰ πάντα εἰς ἕνα ἀνατρέχει, καὶ κατὰ Οὐαλεντῖνον καὶ κατὰ Μαρκίωνα, Κήρινθόν τε καὶ πᾶσαν τὴν ἐκείνων φλυαρίαν, καὶ ἄκοντες εἰς τοῦτο περιέπεσαν, ἵνα τὸν ἕνα ὁμολογήσωσιν αἴτιον τῶν πάντων· οὕτως οὖν συντρέχουσιν καὶ αὐτοὶ μὴ θέλοντες τῇ ἀληθείᾳ ἕνα Θεὸν λέγειν ποιήσαντα ὡς ἠθέλησεν. Οὗτος δὲ ἔδωκεν νόμον καὶ προφήτας, καὶ δοὺς διὰ Πνεύματος ἁγίου ἠνάγκασεν τούτους φθέγξασθαι, ὅπως τῆς Πατρῴας δυνάμεως τὴν ἀπόπνοιαν λαβόντες, τὴν βουλὴν καὶ τὸ θέλημα τοῦ Πατρὸς καταγγείλωσιν.

a multitude of gods brought in from time to time? For indeed all [of them] have been shut up, against their will, to saying this: that the All runs back to one. If, then, all things run back to one, even according to Valentinus and according to Marcion, and Cerinthus, and all their foolish talk, they too have fallen into this against their will, so as to confess the One as the cause of all things. Thus, then, they too, not wishing it, run together with the truth in saying that there is one God, Who made as He willed. And He gave the law and the prophets; and in giving them He constrained them through the Holy Spirit to speak, so that, receiving the breath of the Father's power, they might announce the counsel and the will of the Father.

[12] Ἐν τούτοις τοίνυν πολιτευόμενος ὁ Λόγος ἐφθέγγετο περὶ ἑαυτοῦ. Ἤδη γὰρ αὐτὸς ἑαυτοῦ κῆρυξ ἐγένετο, δεικνύων μέλλοντα Λόγον φαίνεσθαι ἐν ἀνθρώποις, δι' ἣν αἰτίαν οὕτως ἐβόα· « Ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν, εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. » Τίς δέ ἐστιν ὁ ἐμφανὴς γενόμενος, ἀλλ' ἢ ὁ Λόγος τοῦ Πατρός; ὃν ἀποστέλλων Πατὴρ ἐδείκνυεν ἀνθρώποις τὴν παρ' ἑαυτοῦ ἐξουσίαν. Οὕτως οὖν ἐμφανὴς ἐγένετο ὁ Λόγος, καθὼς λέγει, ἀνακεφαλαιοῦται γὰρ ὁ μακάριος Ἰωάννης τὰ διὰ τῶν προφητῶν εἰρημένα, δεικνὺς τοῦτον εἶναι τὸν Λόγον, δι' οὗ τὰ πάντα ἐγένετο. Φησὶν γὰρ οὕτως· « Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. » Ὑπο[βὰς] δὲ ἔφη· « Ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. » Εἰ οὖν, ἔφη, ὁ κόσμος δι' αὐτοῦ γεγένηται, καθὼς λέγει ὁ Προφήτης· « Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν· » ἄρα οὗτός ἐστιν ὁ Λόγος ὁ καὶ ἐμφανὴς δεικνύμενος. Οὐκοῦν ἔνσαρκον Λόγον θεωροῦμεν, Πατέρα δι' αὐτοῦ νοοῦμεν, Υἱῷ δὲ πιστεύομεν, Πνεύματι ἁγίῳ προσκυνοῦμεν. Ἴδωμεν οὖν τὰ γεγραμμένα, ὅτι μὲν ἐμφανὴς ὁ Λόγος ἐσόμενος ἐκηρύσσετο.

[12] Being conversant, then, in these things, the Word spoke concerning Himself. For already He Himself became His own herald, showing that the Word was about to appear among men; for which cause He cried out thus: « I became manifest to those who do not seek me; I was found by those who do not ask for me » [Isa. 65:1]. And who is He who became manifest, but the Word of the Father? Whom the Father sending showed to men the power that is from Himself. Thus, then, the Word became manifest, as He says; for the blessed John sums up the things spoken through the prophets, showing that this is the Word through Whom all things came to be. For he says thus: « In the beginning was the Word, and the Word was with God, and the Word was God. All things came to be through Him, and without Him came to be not one thing » [John 1:1–3]. And going on [a little] he said: « The world came to be through Him, and the world knew Him not. He came unto His own, and His own received Him not » [ibid. 10, 11]. If, then, he said, the world has come to be through Him, as the Prophet says, « By the Word of the Lord the heavens were made firm » [Ps. 32:6], then this is the Word Who was also shown forth as manifest. Therefore we contemplate the Word incarnate; through Him we understand the Father; we believe the Son; we worship the Holy Spirit. Let us see, then, the things that are written: that the Word was proclaimed as one who would be manifest.

[13] Καὶ Ἱερεμίας λέγει· « Τίς ἔστη ἐν ὑποστήματι Κυρίου, καὶ εἶδεν τὸν Λόγον αὐτοῦ; » Λόγος δὲ Θεοῦ μόνος ὁρατὸς, ἀνθρώπου δὲ ἀκουστός. Ὅπου ὁρᾶν τὸν Λόγον λέγει, ἀνάγκην ἔχω πιστεύειν ὁρατὸν τοῦτον ἀπεσταλμένον. Οὐκ ἄλλος ἦν ἀλλ' ἢ ὁ Λόγος. Ὅτι δὲ ἀπεστάλη, μαρτυρεῖ Πέτρος, πρὸς τὸν ἑκατόνταρχον Κορνήλιον λέγων· « Ἐξαπέστειλεν ὁ Θεὸς τὸν Λόγον αὐτοῦ τοῖς υἱοῖς Ἰσραὴλ διὰ κηρύγματος Ἰησοῦ Χριστοῦ. Οὗτός ἐστιν ὁ Θεὸς ὁ πάντων Κύριος. » Εἰ δὲ οὖν Λόγος ἀποστέλλεται διὰ Ἰησοῦ Χριστοῦ, τὸ θέλημα τοῦ Πατρός ἐστιν Ἰησοῦς Χριστός.

[13] And Jeremiah says: « Who has stood in the substance of the Lord, and has seen His Word? » [Jer. 23:18]. But the Word of God alone is visible, while [the word] of man is audible. Where he speaks of seeing the Word, I am compelled to believe that this [Word] was sent visible. There was no other but the Word. And that He was sent, Peter bears witness, saying to Cornelius the centurion: « God sent forth His Word to the sons of Israel through the preaching of Jesus Christ. This is the God Who is Lord of all » [Acts 10:36]. If, then, the Word is sent through Jesus Christ, the will of the Father is Jesus Christ.

Editors' notes and page, col. 820

Footnotes

(95) ‹τούτους φθέγξασθαι› · printed under col 819

Ἠνάγκασεν τούτους φθέγξασθαι. « Coegit hos per Spiritum sanctum loqui. » Cogebat sanctos prophetas, quatenus volentes sequi voluntatem Dei, non poterant non loqui illa quae loquebantur. Sic Petrus in Actis apostol. c. III: « Non possumus, inquit, quae vidimus et audivimus non loqui. » Sic prophetae audiebant Spiritum Verbi Dei intus loquentem, et non poterant, sicut Petrus hic dixit, non loqui quae audiebant. FR. TURRIANUS.

Ἠνάγκασεν τούτους φθέγξασθαι. "He compelled them to speak through the Holy Spirit." He compelled the holy prophets in so far as, wishing to follow the will of God, they could not but speak the things which they spoke. So Peter in the Acts of the Apostles, ch. 3: "We cannot," he says, "not speak the things which we have seen and heard." So the prophets heard the Spirit of the Word of God speaking within, and could not, as Peter said here, not speak what they heard. FR. TURRIANUS.

(96) ‹χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν› · printed under cols 819–820

Οὐδὲ ἕν. Post οὐδὲ ἕν in verbis Joannis στιγμὴν, praeter Hippolytum, faciunt Irenaeus, Clemens Alex., Origenes, Theophilus Antiochenus et Eusebius pluribus locis: atque e Latinis Tertullianus ac Lactantius, Victorinus, Augustinus, et longe post Honorius Augustodunensis lib. I De imagine mundi, c. 2. Quoniam vero eadem interpunctio placuit etiam haereticis Valentino, Heracleoni, Theodoto, et Macedonianis, Eunomianisque; hinc ab Epiphanio t. II, pag. 80, et a Chrysostomo rejicitur. FABRIC.

Οὐδὲ ἕν. After οὐδὲ ἕν in the words of John, besides Hippolytus, Irenaeus, Clement of Alexandria, Origen, Theophilus of Antioch and Eusebius in several places make a στιγμή [a full stop]; and among the Latins Tertullian and Lactantius, Victorinus, Augustine, and long after, Honorius of Autun, book 1 On the Image of the World, ch. 2. But since the same punctuation pleased the heretics too, Valentinus, Heracleon, Theodotus, and the Macedonians and Eunomians, it is therefore rejected by Epiphanius, vol. 2, p. 80, and by Chrysostom. FABRICIUS.

(97) ‹Τίς ἔστη ἐν ὑποστήματι› · printed under col 820

Τίς ἔστη ἐν ὑποστήματι. Victor in Catena, ἐν τῇ ὑποστάσει: pro quo Symmachus, ἐν τῇ ὁμιλίᾳ edidit. ID.

Τίς ἔστη ἐν ὑποστήματι. Victor in the Catena [has] ἐν τῇ ὑποστάσει; for which Symmachus gave ἐν τῇ ὁμιλίᾳ. THE SAME.

(98) ‹τοῦ Πατρός ἐστιν Ἰησοῦς Χριστός› · printed under cols 820–821

Τὸ θέλημα… Χριστός. Sic Filium βούλησιν sive θέλημα Patris dixere multi veteres; quorum loca vide, si placet, apud Petavium lib. VI De SS. Trinitate, cap. 8, § 21, et lib. VII, cap. 12, § 12. FABRIC.

Τὸ θέλημα … Χριστός. So many of the ancients called the Son the βούλησις or θέλημα of the Father; see their passages, if you please, in Petau, book 6 On the Holy Trinity, ch. 8, § 21, and book 7, ch. 12, § 12. FABRICIUS.

Page

running head: 819 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 820
marginal letters: A ‹πληθὺν θεῶν παραβαλλομένην›; B ‹γετο περὶ ἑαυτοῦ›; C ‹ἴδια ἦλθεν, καὶ οἱ ἴδιοι›; D ‹Λόγον αὐτοῦ τοῖς υἱοῖς›
old-edition numerals: (none)
signature: (none seen)
other: imported column (R0027), checked against the page: complete from ‹πληθὺν θεῶν› to ‹Ἰησοῦς Χριστός›, no hyphen at either end. No section numerals are printed in the Greek; "[12]" and "[13]" are supplied from Migne's facing Latin (XII., XIII., col 819). Notes (95)–(98) are printed under cols 819–820; (98) runs over to the foot of col 821. Scripture notes 63–68 (line across the page) are called in the Latin and set in n819. Marginal letters read from a low-zoom overview.

PG 10:821

[14] Ταῦτα μὲν οὖν, ἀδελφοὶ, σημαίνουσιν αἱ Γραφαί. Ταύτην τὴν οἰκονομίαν παραδίδωσιν ἡμῖν καὶ ὁ μακάριος Ἰωάννης ἐν Εὐαγγελίῳ μαρτυρῶν, καὶ τοῦτον τὸν Λόγον Θεὸν ὁμολογεῖ οὕτως λέγων· « Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. » Εἰ δὲ οὖν ὁ Λόγος πρὸς τὸν Θεὸν, Θεὸς ὤν, τί οὖν; φήσειεν ἄν τις δύο λέγειν Θεούς; Δύο μὲν οὐκ ἐρῶ Θεοὺς, ἀλλ' ἢ ἕνα, Πρόσωπα δὲ δύο, οἰκονομίαν δὲ τρίτην, τὴν χάριν τοῦ ἁγίου Πνεύματος. Πατὴρ μὲν γὰρ εἷς, Πρόσωπα δὲ δύο, ὅτι καὶ ὁ Υἱὸς, τὸ δὲ τρίτον τὸ ἅγιον Πνεῦμα. Πατὴρ ἐντέλλεται, Λόγος ἀποτελεῖ, Υἱὸς δὲ δείκνυται δι' οὗ Πατὴρ πιστεύεται. Οἰκονομία συμφωνίας συνάγεται εἰς ἕνα Θεόν· εἷς γάρ ἐστιν ὁ Θεός· ὁ γὰρ κελεύων Πατὴρ, ὁ δὲ ὑπακούων Υἱὸς, τὸ δὲ συνετίζον ἅγιον Πνεῦμα. Ὁ ὢν Πατὴρ « ἐπὶ πάντων, » ὁ δὲ Υἱὸς « διὰ πάντων, » τὸ δὲ ἅγιον Πνεῦμα « ἐν πᾶσιν. » Ἄλλως τε ἕνα Θεὸν νομίσαι μὴ δυνάμεθα, ἐὰν μὴ ὄντως Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι πιστεύσωμεν. Ἰουδαῖοι μὲν γὰρ ἐδόξασαν Πατέρα, ἀλλ' οὐκ ηὐχαρίστησαν, Υἱὸν γὰρ οὐκ ἐπέγνωσαν. Μαθηταὶ ἐπέγνωσαν Υἱὸν, ἀλλ' οὐκ ἐν Πνεύματι ἁγίῳ, δι' ὃ καὶ ἠρνήσαντο. Γινώσκων οὖν ὁ πατρῷος Λόγος τὴν οἰκονομίαν καὶ τὸ θέλημα τοῦ Πατρὸς, ὅτι οὐκ ἄλλως βούλεται δοξάζεσθαι ὁ Πατὴρ ἢ οὕτως, ἀναστὰς παρέδωκεν τοῖς μαθηταῖς λέγων· « Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, » δεικνύων ὅτι πᾶς ὃς ἂν ἕν τι τούτων ἐκλίπῃ, τελείως Θεὸν οὐκ ἐδόξασεν. Διὰ γὰρ τῆς Τριάδος ταύτης Πατὴρ δοξάζεται. Πατὴρ γὰρ ἠθέλησεν, Υἱὸς ἐποίησεν, Πνεῦμα ἐφανέρωσεν. Πᾶσαι τοίνυν αἱ Γραφαὶ περὶ τούτου κηρύσσουσι.

[14] These things, then, brethren, the Scriptures signify. This economy the blessed John also hands down to us, bearing witness in the Gospel, and he confesses this Word to be God, saying thus: « In the beginning was the Word, and the Word was with God, and the Word was God » [John 1:1]. If, then, the Word is with God, being God, what then? Would someone say that he speaks of two Gods? I will not say two Gods, but one; but two Persons, and a third economy, the grace of the Holy Spirit. For the Father is one, but the Persons two, because there is also the Son; and the third is the Holy Spirit. The Father commands, the Word accomplishes, and the Son is shown, through Whom the Father is believed. An economy of concord is gathered into one God; for God is one: for it is the Father Who commands, the Son Who obeys, and the Holy Spirit Who gives understanding. The Father, Who is « over all », and the Son « through all », and the Holy Spirit « in all » [Eph. 4:6]. And otherwise we cannot think of one God, unless we truly believe in the Father and the Son and the Holy Spirit. For the Jews glorified the Father, but did not give thanks, for they did not recognize the Son. The disciples recognized the Son, but not in the Holy Spirit; wherefore they also denied Him. The Father's Word, then, knowing the economy and the will of the Father, that the Father wishes to be glorified in no other way than this, having risen handed it on to the disciples, saying: « Go, make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit » [Matt. 28:19], showing that everyone who leaves out any one of these has not perfectly glorified God. For through this Trinity the Father is glorified. For the Father willed, the Son made, the Spirit manifested. All the Scriptures, then, proclaim this.

[15] Ἀλλ' ἐρεῖ μοί τις· Ξένον μοι φέρεις, Λόγον λέγων Υἱόν. Ἰωάννης μὲν γὰρ λέγει Λόγον, ἀλλ' ἄλλως

[15] But someone will say to me: "You bring me something strange, calling the Word Son. For John indeed says 'Word', but otherwise […]

Editors' notes and page, col. 821

Footnotes

(99) ‹τὸ δὲ τρίτον τὸ ἅγιον Πνεῦμα› · printed under col 821

Δύο μὲν οὐκ ἐρῶ Θεοὺς… ἅγιον Πνεῦμα. Liquet ex hoc testimonio unum omnino Deum, tres Personas ab Hippolyto doceri. Paulo ante cap. 8 dixerat unum Deum esse secundum virtutem, sive secundum essentiam divinam, quae una prorsus est in tribus Personis; secundum autem oeconomiam tres Personas ostendi. Intelligit ergo, ut Tertullianus adversus Praxeam, cap. 3 oeconomiae nomine « numerum et dispositionem Trinitatis. » Hoc autem loco gratiam Spiritus sancti appellat « tertiam oeconomiam; » sed eodem sensu ac Tertullianus, qui Spiritum sanctum appellat « tertium gradum. » Nam gradus, forma, species, dispositio sive oeconomia, idem sonant apud Tertullianum. Quare si Spiritus sanctus dicitur tertius gradus, dici etiam potest tertia dispositio sive oeconomia. Minus accurate in Latina interpretatione incarnatio « oeconomiae » nomine designatur, in his verbis quae leguntur cap. 3: Τίς γὰρ οὐκ ἐρεῖ ἕνα Θεὸν εἶναι; ἀλλ' οὐ τὴν οἰκονομίαν ἀναιρήσει. « Quis enim non dicet unum esse Deum? Non tamen continuo oeconomiam, id est, incarnationem, negabit. » Non incarnationem, sed numerum et dispositionem Trinitatis considerat Hippolytus hoc in loco et in pluribus aliis. MARANUS, l. c. pag. 457.

Δύο μὲν οὐκ ἐρῶ Θεοὺς … ἅγιον Πνεῦμα. It is clear from this testimony that one God altogether, three Persons, is taught by Hippolytus. A little before, in ch. 8, he had said that God is one according to power, that is, according to the divine essence, which is wholly one in three Persons, but that according to the economy three Persons are shown. He therefore understands by the name of economy, as Tertullian does, Against Praxeas, ch. 3, "the number and disposition of the Trinity." And in this place he calls the grace of the Holy Spirit "the third economy," but in the same sense as Tertullian, who calls the Holy Spirit "the third degree." For degree, form, species, disposition or economy mean the same in Tertullian. Therefore, if the Holy Spirit is called the third degree, He can also be called the third disposition or economy. Less accurately, in the Latin translation, the incarnation is designated by the name of "economy" in these words which are read in ch. 3: Τίς γὰρ οὐκ ἐρεῖ ἕνα Θεὸν εἶναι; ἀλλ' οὐ τὴν οἰκονομίαν ἀναιρήσει. "For who will not say that God is one? Yet he will not straightway deny the economy, that is, the incarnation." Not the incarnation, but the number and disposition of the Trinity is what Hippolytus considers in this place and in many others. MARAN, loc. cit., p. 457.

(1) ‹ὁ γὰρ κελεύων Πατὴρ› · printed under cols 821–822

Κελεύων Πατὴρ… ὑπακούων Υἱός. Hoc « mandandi et praecipiendi » vocabulo de Patre, et « obediendi » de Filio, sine ulla offensione usi sunt non modo ante concilium Nicaenum S. Irenaeus, Hippolytus noster, Origenes et alii: sed et post illud concilium, adversarii et hostes Arianae haereseos acerrimi, Athanasius, Basilius, Marius Victorinus, Hilarius, Prosper, etc. Vide Petavium lib. I De Trinit., cap. 7, § 7, et Bullum in Defens. fid. Nic., pagg. 138, 164, 167, 170. FABRIC.

Κελεύων Πατὴρ … ὑπακούων Υἱός. This term of "commanding and ordering" for the Father, and of "obeying" for the Son, was used without any offence not only before the Council of Nicaea by St Irenaeus, our Hippolytus, Origen and others, but also after that council by the most vehement adversaries and enemies of the Arian heresy, Athanasius, Basil, Marius Victorinus, Hilary, Prosper, etc. See Petau, book 1 On the Trinity, ch. 7, § 7, and Bull in the Defence of the Nicene Faith, pp. 138, 164, 167, 170. FABRICIUS.

(2) ‹Ὁ ὢν Πατὴρ « ἐπὶ πάντων› · printed under col 822

Πατὴρ ἐπὶ πάντων. Cum Paulus ait de Deo Ephes. IV, 6: « Qui est super omnia, et per omnia, et in omnibus, » tres Personas designat, et unitatem Dei in illis: quia unius ejusdemque virtutis ac potentiae est, esse super omnia, et per omnia, et in omnibus; et secundum ordinem confessionis sanctae Trinitatis, primum tribuit Patri, secundum Filio, tertium Spiritui sancto; quia est tertia Persona secundum ordinem confessionis, ut antiqui theologi loquuntur, et nos loqui docuerunt. FR. TURRIANUS.

Πατὴρ ἐπὶ πάντων. When Paul says of God, Eph. 4:6, "Who is above all, and through all, and in all," he designates three Persons, and the unity of God in them: because it belongs to one and the same power and might to be above all, and through all, and in all; and according to the order of the confession of the Holy Trinity he assigns the first to the Father, the second to the Son, the third to the Holy Spirit; because He is the third Person according to the order of the confession, as the ancient theologians speak and have taught us to speak. FR. TURRIANUS.

(3) ‹Ἄλλως τε ἕνα Θεὸν› · printed under col 822

Ἄλλως τε ἕνα Θεὸν… Πνεῦμα ἐφανέρωσεν. Non poterat accuratius exponi dogma Christianorum. Non solum enim numerum Personarum nihil de Dei singularitate detrahere contendit; sed etiam ipsam Dei singularitatem sine hoc Personarum numero nec consistere, nec coli posse. MARANUS, l. c. pag. 458.

Ἄλλως τε ἕνα Θεὸν … Πνεῦμα ἐφανέρωσεν. The doctrine of the Christians could not have been set out more accurately. For he maintains not only that the number of the Persons takes nothing away from the singleness of God, but also that the very singleness of God can neither subsist nor be worshipped without this number of Persons. MARAN, loc. cit., p. 458.

(4) ‹δι' ὃ καὶ ἠρνήσαντο› · printed under col 822

Ἠρνήσαντο. Hoc dicit propter Petrum, quem legimus in Evangelio Christum negasse. FR. TUR.

Ἠρνήσαντο. He says this on account of Peter, who, we read in the Gospel, denied Christ. FR. TUR[RIANUS].

(5) ‹Λόγον λέγων Υἱόν› · printed under cols 822–823

Ξένον μοι φέρεις, Λόγον λέγων Υἱόν. Hunc locum puto a Turriano minus bene sic redditum: « Novum verbum mihi affers, cum Filium vocas; » atque Hippolytum potius in hanc sententiam scripsisse: « Novum mihi affers, cum Filium Verbum vocas, » sive Verbi appellas nomine. FABRIC… Neque aliter Wesselingius Probabil. cap. 26, pag. 252 cujus proinde versionem expressimus.

Ξένον μοι φέρεις, Λόγον λέγων Υἱόν. I think this passage was rendered less well by Turrianus thus: "You bring me a new word when you call [Him] Son"; and that Hippolytus rather wrote in this sense: "You bring me something new when you call the Son the Word," or give [Him] the name of the Word. FABRICIUS … Nor does Wesseling say otherwise, Probabilia, ch. 26, p. 252, whose version we have therefore expressed.

Page

running head: 821 CONTRA HAERESIN NOETI. 822 (the first figure of 821 is damaged)
marginal letters: A ‹Ταῦτα μὲν οὖν, ἀδελφοὶ›; B ‹τῶν, » τὸ δὲ ἅγιον Πνεῦμα›; C ‹ταύτης Πατὴρ δοξάζεται›; D (in the gutter beside the footnotes, level with note 99)
old-edition numerals: (none)
signature: (none seen)
other: imported column (R0027), checked against the page: the import ended at ‹περὶ τούτου κηρύσσουσι.› (end of ch. 14), but the column prints two more lines, the opening of ch. 15 (‹Ἀλλ' ἐρεῖ μοί τις … ἀλλ' ἄλλως›), now set as "[15]", supplied from Migne's Latin (XV., col 822); "[14]" likewise supplied. The column ends on the whole word ἄλλως (no hyphen); the text continues in col 824. The note numbering restarts after (99): notes (1)–(5) are called here. Note (98), called in col 820, runs over under this column (set in n820). Scripture notes 69–71 (line across the page) are called in the Latin and set in n822. Marginal letters read from a low-zoom overview.

PG 10:822

Editors' notes and page, col. 822

Footnotes

69 ‹et Deus erat Verbum› · printed under cols 821–822 (scripture reference line across the page) Joan. I, 1.

John 1:1.

70 ‹Spiritus sanctus « in omnibus› · printed under cols 821–822 (scripture reference line across the page) Ephes. IV, 6.

Eph. 4:6.

71 ‹et Filii, et Spiritus sancti› · printed under cols 821–822 (scripture reference line across the page) Matth. XXVIII, 19.

Matt. 28:19.

Page

running head: 821 CONTRA HAERESIN NOETI. 822
marginal letters: A ‹XIV. Haec igitur, fratres›; B ‹qui docet scientiam, Spiritus sanctus›; C ‹Per hanc enim Trinitatem›; D (in the gutter beside the footnotes, level with note 99)
old-edition numerals: (none)
signature: (none seen)
other: Migne's Latin version (not set); sections XIV. and XV. begin in it (‹XIV. Haec igitur, fratres›, ‹XV. Sed dicet mihi aliquis›), facing the Greek of col 821. Notes (1)–(5), printed partly under this column, are called in the Greek of col 821 and set in n821. Marginal letters read from a low-zoom overview.

PG 10:823

Editors' notes and page, col. 823

Footnotes

72 ‹nomen ejus, Verbum Dei› · printed under cols 823–824 (scripture reference line across the page) Apoc. XIX, 11-13.

Rev. 19:11–13.

73 ‹gloriam ejus detraxerunt› · printed under cols 823–824 (scripture reference line across the page) Mich. II, 7, 8.

Mic. 2:7, 8.

74 ‹sed secundum Spiritum› · printed under cols 823–824 (scripture reference line across the page) Rom. VIII, 3, 4.

Rom. 8:3, 4.

Page

running head: 823 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 824
marginal letters: A ‹Verbum quidem dicit›; B ‹« Domus Jacob irritavit›; C ‹Nec enim Verbum per se›; D (in the gutter beside the footnotes, level with note 6)
old-edition numerals: (none)
signature: (none seen)
other: Migne's Latin version (not set), continuing section XV., facing the Greek of col 824. Notes (5) (end) and (6)–(9), printed under this column, are called in the Greek of cols 821 and 824 and set in n821 and n824. Marginal letters read from a low-zoom overview.

PG 10:824

ἀλληγορεῖ. Οὕτως γὰρ δεικνύων τὸν Λόγον τοῦ Θεοῦ τοῦτον ὄντα ἀπ' ἀρχῆς καὶ νῦν ἀπεσταλμένον, ὑποδὰς ἐν τῇ Ἀποκαλύψει ἔφη· « Καὶ ἴδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκὸς, καὶ ὁ καθήμενος ἐπ' αὐτοῦ πιστὸς καὶ ἀληθινὸς, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ. Οἱ δὲ ὀφθαλμοὶ αὐτοῦ φλὸξ πυρός· καὶ διαδήματα πολλὰ ἐπὶ τὴν κεφαλὴν αὐτοῦ, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός. Καὶ περιβεβλημένος ἱμάτιον ἐῤῥαντισμένον αἵματι· καὶ κέκληται τὸ ὄνομα αὐτοῦ, ὁ Λόγος τοῦ Θεοῦ. »

[…] speaks allegorically." For, showing thus that this Word of God is He Who was from the beginning and has now been sent, he said further on in the Apocalypse: "And I saw heaven opened, and behold, a white horse, and He Who sat upon it [is] faithful and true, and in righteousness He judges and makes war. And His eyes [are] a flame of fire; and many diadems [are] upon His head, having a name written which no one knows but He Himself. And [He is] clothed in a garment sprinkled with blood; and His name is called the Word of God."

Ὁρᾶτε οὖν, ἀδελφοὶ, πῶς ἐν συμβόλῳ τὸ ἱμάτιον τὸ ἐῤῥαντισμένον αἵματι, τὴν σάρκα διηγήσατο, δι' ἧς καὶ ὑπὸ πάθος ἦλθεν, ὁ ἀπαθὴς τοῦ Θεοῦ Λόγος, καθὼς μαρτυροῦσίν μοι οἱ προφῆται. Λέγει γὰρ οὕτως ὁ μακάριος Μιχαίας· « Οἶκος Ἰακὼβ παρώργισε Πνεῦμα Κυρίου. Ταῦτα τὰ ἐπιτηδεύματα αὐτοῖς ἐστιν. Οὐχ οἱ λόγοι αὐτοῦ καλοὶ μετ' αὐτῶν, καὶ ὀρθοὶ πορεύονται; Καὶ αὐτοὶ ἀντέστησαν εἰς ἔχθραν κατὰ πρόσωπον τῆς εἰρήνης αὐτοῦ, τὴν δόξαν ἐξέδειραν αὐτοῦ. » Τουτέστιν, τὸ σαρκὶ παθεῖν αὐτόν. Ὡσαύτως καὶ ὁ μακάριος Παῦλος λέγει· « Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου φανερωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ Πνεῦμα. » Ποῖον οὖν Υἱὸν ἑαυτοῦ ὁ Θεὸς διὰ τῆς σαρκὸς κατέπεμψεν, ἀλλ' ἢ τὸν Λόγον, ὃν Υἱὸν προσηγόρευε διὰ τὸ μέλλειν αὐτὸν γενέσθαι; Καὶ τὸ κοινὸν ὄνομα τῆς εἰς ἀνθρώπους φιλοστοργίας ἀναλαμβάνει ὁ Υἱὸς καλούμενος. Οὔτε γὰρ ἄσαρκος καὶ καθ' ἑαυτὸν ὁ Λόγος, τέλειος ἦν Υἱὸς, καίτοι τέλειος Λόγος ὢν, Μονογενής. Οὐθ' ἡ σὰρξ

You see, then, brethren, how in a symbol he described the flesh as the garment sprinkled with blood, [the flesh] through which the impassible Word of God came even under suffering, as the prophets bear witness to me. For the blessed Micah speaks thus: "The house of Jacob has provoked the Spirit of the Lord. These are their practices. Are not His words good with them, and do they walk upright? And they have stood up in enmity against the face of His peace; they have stripped off His glory." That is, His suffering in the flesh. In like manner the blessed Paul also says: "For what was impossible to the law, in that it was weak, God, sending His own Son in the likeness of sinful flesh, condemned sin in the flesh, that the righteousness of the law might be made manifest in us, who walk not according to the flesh but according to the Spirit." What Son of His own, then, did God send down through the flesh, but the Word, Whom He called Son because He was to become [Son]? And He takes up the common name of tender love towards men in being called Son. For neither was the Word, without flesh and by Himself, perfect Son, although He was perfect Word, Only-begotten; nor was the flesh […]

Editors' notes and page, col. 824

Footnotes

(6) ‹ἀλλ' ἄλλως ἀλληγορεῖ› · printed under col 823

Ἀλλ' ἄλλως ἀλληγορεῖ. « Sed aliter interpretatur. » Statimque ista in versione subduntur: « Imo, non aliter per allegoriam interpretatur; » adeoque legerit interpres: μενοῦνγε οὐκ ἄλλως ἀλληγορεῖ; quae quidem sive exscriptori sive typothetae ob repetitum ἀλληγορεῖ exciderint: ea siquidem contextus postulare videtur. Ad hunc autem locum haec adnotat Turrianus: « Verbum Dei non allegorice, sed proprie Filium Dei significat. Hoc ipsum beatus Cyrillus lib. VII Thesauri, cap. 1, contra Eunomium docuit; et per Scripturas probavit esse Verbum proprium nomen Filii: id est, hanc vocem, Verbum, proprie et decenter, et non per abusionem aut allegoriam, Filium Dei significare. »

Ἀλλ' ἄλλως ἀλληγορεῖ. "But he interprets otherwise." And immediately these words are added in the version: "Nay rather, he does not interpret otherwise by allegory"; and so the translator would have read μενοῦνγε οὐκ ἄλλως ἀλληγορεῖ; which words the copyist or the typesetter may have dropped because of the repeated ἀλληγορεῖ; for the context seems to require them. And on this place Turrianus notes this: "'Word of God' signifies the Son of God not allegorically but properly. This very thing blessed Cyril taught in book 7 of the Thesaurus, ch. 1, against Eunomius; and he proved through the Scriptures that 'Word' is the proper name of the Son: that is, that this term, 'Word', signifies the Son of God properly and fittingly, and not by misuse or allegory."

(7) ‹πῶς ἐν συμβόλῳ› · printed under col 823

Ἐν συμβόλῳ. Hoc est, in figura, qua utitur etiam propheta Isaias LXIII, 1. FABRIC.

Ἐν συμβόλῳ. That is, in a figure, which the prophet Isaiah also uses, 63:1. FABRICIUS.

(8) ‹τὴν δόξαν› · printed under col 823

Τὴν δόξαν. Sic habebant LXX in exemplari Hippolyti, δόξαν, non δοράν, ut nunc in nostris. Convenit haec lectio cum Isa. LIII, 2: « Non est species ei, neque decor. » FR. TURR.

Τὴν δόξαν. So the Septuagint had in Hippolytus' copy, δόξαν, not δοράν, as now in ours. This reading agrees with Isa. 53:2: "He has no form nor comeliness." FR. TURR[IANUS].

(9) ‹σαρκὸς ἁμαρτίας› · printed under col 823

Ἁμαρτίας. Omittit verba, καὶ περὶ ἁμαρτίας, quae et in uno Covelli codice absunt: sed ab aliis codicibus, quemadmodum et versionibus antiquis Epistolae ad Romanos, agnoscuntur. FABRIC.

Ἁμαρτίας. He omits the words καὶ περὶ ἁμαρτίας, which are also absent from one manuscript of Covel's; but they are recognized by other manuscripts, as also by the ancient versions of the Epistle to the Romans. FABRICIUS.

(10) ‹τῆς εἰς ἀνθρώπους φιλοστοργίας› · printed under col 824

Τὸ κοινὸν ὄνομα τῆς… φιλοστοργίας. « Commune nomen amoris. » Filius Dei, filius hominis nominatus est et fuit, ut nos filii Dei nominemur et simus: quod fuit summae erga nos charitatis. « Videte, » inquit Joannes in Epist. I, cap. I, 1, « qualem charitatem dedit nobis Pater, ut filii Dei nominemur et simus! » Nisi enim sic Pater dilexisset mundum, ut Filium suum factum filium hominis pro nobis in mortem tradidisset, adoptionem filiorum Dei quam accepimus, non accepissemus. FR. TURRIAN.

Τὸ κοινὸν ὄνομα τῆς … φιλοστοργίας. "The common name of love." The Son of God was named, and was, son of man, that we might be named, and be, sons of God: which was [a mark] of the highest charity towards us. "See," says John in Epistle 1, ch. 1, 1, "what charity the Father has given us, that we should be named and be sons of God!" For unless the Father had so loved the world as to give up His Son, made son of man, to death for us, we should not have received the adoption of sons of God which we have received. FR. TURRIAN[US].

(11) ‹τέλειος ἦν Υἱός› · printed under cols 824–825

Οὔτε γὰρ… τέλειος ἦν Υἱός. « Nec enim perfectus Filius erat. » Nihil deerat Filio Dei ad perfectionem generationis aeternae ex Patre, antequam fieret filius hominis: sed ad perfectum mysterium oeconomiae deerat Christo Filio Dei, ut fieret filius hominis, et sic esset perfectus Christus. Cum carne itaque factus est perfectus Christus, et perfectus sive completus Filius; Filius scilicet Dei, et filius hominis: quia hypostasis Christi, ut antiqui theologi et ecclesiastici Patres tradunt, est quid completum ex duabus naturis, divina scilicet et humana unita Verbo. Et beatus Cyrillus lib. II contra Nestorium: « Corpus, inquit, ex muliere natum, unitum Verbo secundum hypostasin, Christum unum et Filium et Dominum perfecit, sive complevit eumdem Deum et hominem; » quod perinde est ut diceret, Filium Dei et eumdem filium hominis. Convenimus cum his quae Leontius Byzantius lib. I contra Nestorianos et Eutychianos scripsit, duplicem esse perfectionem in Christo: unam quae simpliciter dicitur, alteram quae in habitudine cernitur, secundum magnum Gregorium. « Perfectum enim, inquit, est Verbum et plenum, et praebens perfectionem; perfecta autem est et anima hominis, quantum ad definitionem essentiae suae: sed tamen neque Verbum est perfectus Christus non unita humanitate, quamvis perfectus Deus sit; sicut nec anima perfectus homo est sine corpore, etsi perfectam substantiam habet. » Hactenus Leontius. FR. TURR.

Οὔτε γὰρ … τέλειος ἦν Υἱός. "For neither was He perfect Son." Nothing was lacking to the Son of God for the perfection of the eternal generation from the Father before He became son of man; but for the perfect mystery of the economy it was lacking to Christ the Son of God that He should become son of man, and so be perfect Christ. With the flesh, therefore, He was made perfect Christ, and perfect or complete Son; Son, that is, of God and son of man: because the hypostasis of Christ, as the ancient theologians and the Fathers of the Church teach, is something complete from two natures, the divine, namely, and the human united to the Word. And blessed Cyril, book 2 against Nestorius: "The body," he says, "born of a woman, united to the Word according to hypostasis, made one Christ, both Son and Lord, or completed the same [as] God and man"; which is as if he said, the Son of God and the same [as] son of man. We agree with what Leontius of Byzantium wrote in book 1 against the Nestorians and Eutychians, that there is a twofold perfection in Christ: one which is so called simply, the other which is seen in relation, according to the great Gregory. "For the Word," he says, "is perfect and full, and bestows perfection; and the soul of man also is perfect as regards the definition of its essence; but yet neither is the Word perfect Christ without the humanity united [to Him], although He is perfect God; just as the soul is not a perfect man without the body, although it has a perfect substance." Thus far Leontius. FR. TURR[IANUS].

Page

running head: 823 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 824 (the last figure of 824 is blurred)
marginal letters: A ‹ἀλληγορεῖ. Οὕτως γὰρ›; B ‹Πνεῦμα Κυρίου. Ταῦτα›; C ‹ἄσαρκος καὶ καθ' ἑαυτὸν›; D (in the gutter beside the footnotes, level with note 6)
old-edition numerals: (none)
signature: (none seen)
other: the column opens with ἀλληγορεῖ, completing the sentence begun at the foot of col 821 (ch. 15, no hyphen at the break). The column ends mid-sentence at ‹Οὐθ' ἡ σὰρξ›, no hyphen; the text continues in col 825. Notes (6)–(9) are printed under col 823, (10)–(11) under col 824, (11) running over to the foot of col 825. Scripture notes 72–74 (line across the page) are called in the Latin and set in n823. Marginal letters read from a low-zoom overview.

PG 10:825

καθ' ἑαυτὴν δίχα τοῦ Λόγου ὑποστᾶναι ἠδύνατο, διὰ τὸ ἐν Λόγῳ τὴν σύστασιν ἔχειν. Οὕτως οὖν εἷς Υἱὸς τέλειος Θεοῦ ἐφανερώθη.

[…] able to subsist by itself apart from the Word, because it has its subsistence in the Word. Thus, then, one perfect Son of God was manifested.

[16] Καὶ ταῦτα μὲν περὶ σαρκώσεως τοῦ Λόγου μαρτύρια· ἔστιν δὲ καὶ ἕτερα πλεῖστα. Ἴδωμεν δὲ καὶ τὸ προκείμενον· ὅτι ὄντως, ἀδελφοὶ, ἡ δύναμις ἡ Πατρῷα, ὅ ἐστιν Λόγος, ἀπ' οὐρανοῦ κατῆλθεν, καὶ οὐχ αὐτὸς ὁ Πατήρ. Λέγει γὰρ οὕτως· « Ἐγὼ ἐκ τοῦ Πατρὸς ἐξῆλθον, καὶ ἥκω. » Τί δέ ἐστιν τὸ, ἐξῆλθον ἐκ τοῦ Πατρὸς, ἀλλ' ἢ ὁ Λόγος; Τί δὲ τὸ ἐξ αὐτοῦ γεννηθὲν, ἀλλ' ἢ Πνεῦμα, τουτέστιν ὁ Λόγος; Ἀλλ' ἐρεῖς μοι· Πῶς γεγέννηται; Τὴν μὲν κατὰ σὲ διήγησιν, ὡς ἐγέννησαι, οὐ δύνῃ ἐξειπεῖν, καίτοι τῆς ἑκάστης ἡμέρας ὁρῶν τὴν κατὰ ἄνθρωπον αἰτίαν, καὶ τὴν περὶ τοῦτον οἰκονομίαν ἀκριβῶς ἐξειπεῖν οὐ δύνασαι. Οὐ γὰρ πάρεστίν σοι γινώσκειν τὴν τοῦ δημιουργήσαντος ἔμπειρον καὶ ἀνεκδιήγητον τέχνην, ἀλλ' ἢ μόνον ὁρῶντα νοεῖν καὶ πιστεύειν ὅτι ἔργον Θεοῦ ἄνθρωπος. Περὶ δὲ Λόγου γένεσιν ζητεῖς, ὅνπερ βουληθεὶς ὁ Θεὸς Πατὴρ ἐγέννησεν ὡς ἠθέλησεν. Οὐ γὰρ αὐτάρκες σοί ἐστιν μαθεῖν ὅτι κόσμον ὁ Θεὸς ἐποίησεν, ἀλλὰ καὶ πόθεν ἐποίησεν, τολμᾷς ἐπιζητεῖν; Ἢ οὐκ αὐτάρκες σοί ἐστιν μαθεῖν, ὅτι Υἱὸς Θεοῦ σοι ἐφανερώθη εἰς σωτηρίαν, ἐὰν πιστεύσῃς, ἀλλὰ καὶ πῶς ἐγεννήθη κατὰ Πνεῦμα, πολυπραγμονεῖς; Καὶ τὴν μὲν κατὰ σάρκα γέννησιν αὐτοῦ οὐ πλείονες ἐπιστεύθησαν διηγήσασθαι πλὴν δύο· καὶ σὺ τολμᾷς ἐπιζητεῖν τὴν κατὰ Πνεῦμα διήγησιν, ἣν παρ' ἑαυτῷ φυλάττει Πατὴρ, ἀποκαλύπτειν μέλλων τότε τοῖς ἁγίοις καὶ ἀξίοις ἰδεῖν τὸ πρόσωπον αὐτοῦ; Αὐτάρκες σοι ἤτω τὸ εἰρημένον ὑπὸ τοῦ Χριστοῦ· ὅτι « τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν· » καθὼς διὰ τοῦ Προφήτου τὴν τοῦ Λόγου γέννησιν σημαίνων ὅτι γεγέννηται, τὸ δὲ πῶς φυλάσσει καιρῷ ὡρισμένῳ παρ' αὐτῷ μέλλων ἀποκαλύπτειν. Λέγει δὲ οὕτως· « Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐξεγέννησά σε. »

[16] And these are testimonies concerning the incarnation of the Word; and there are very many others besides. But let us see also the matter set before us: that truly, brethren, the Power of the Father, which is the Word, came down from heaven, and not the Father Himself. For He speaks thus: "I came forth from the Father, and I have come." And what is it that "came forth from the Father" but the Word? And what is that which was begotten of Him but the Spirit, that is, the Word? But you will say to me: "How has He been begotten?" The account of yourself, how you were begotten, you cannot tell, although every day you see the cause of it in man's way; nor can you tell accurately the economy concerning it. For it is not granted to you to know the skilled and indescribable art of Him Who fashioned [you], but only, seeing, to understand and believe that man is the work of God. And yet you inquire into the generation of the Word, Whom God the Father, having willed, begot as He willed. Is it not enough for you to learn that God made the world, but you dare to inquire also from what He made it? Or is it not enough for you to learn that the Son of God has been manifested to you for salvation, if you believe, but you busy yourself also [about] how He was begotten according to the Spirit? And no more than two were entrusted with narrating His generation according to the flesh; and do you dare to inquire into the account according to the Spirit, which the Father keeps with Himself, being about to reveal it then to the saints and to those worthy to see His face? Let what was said by Christ suffice you: that "that which is born of the Spirit is spirit"; just as, through the Prophet, signifying of the generation of the Word that He has been begotten, He keeps the how [to Himself], being about to reveal it at a time determined with Himself. And He speaks thus: "From the womb, before the morning star, I have begotten Thee."

[17] Αὐτάρκεις αὗται αἱ μαρτυρίαι πιστοῖς ἀλήθειαν ἀσκοῦσιν· οἱ δὲ ἄπιστοι οὐδενὶ πιστεύουσιν. Καὶ γὰρ τὸ Πνεῦμα τὸ ἅγιον ἐκ προσώπου τῶν ἀποστόλων διεμαρτύρατο, λέγων· « Καὶ τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; » Ὥστε μὴ γενώμεθα ἄπιστοι, μήποτε ἐφ' ἡμῖν τελεσθῇ τὸ εἰρημένον. Πιστεύσωμεν οὖν, μακάριοι ἀδελφοὶ, κατὰ τὴν παράδοσιν τῶν ἀποστόλων, ὅτι Θεὸς Λόγος ἀπ' οὐρανῶν κατῆλθεν εἰς τὴν ἁγίαν Παρθένον Μαρίαν, ἵνα σαρκωθεὶς ἐξ αὐτῆς, λαβὼν δὲ καὶ ψυχὴν τὴν ἀνθρωπίνην, λογικὴν δὲ λέγω, γεγονὼς πάντα ὅσα ἐστὶν ἄνθρωπος, ἐκτὸς ἁμαρτίας,

[17] These testimonies are sufficient for the faithful who practise the truth; but the unbelieving believe no one. For the Holy Spirit too bore witness in the person of the apostles, saying: "And who has believed our report?" So let us not become unbelieving, lest what was said be fulfilled in us. Let us believe, then, blessed brethren, according to the tradition of the apostles, that God the Word came down from heaven into the holy Virgin Mary, in order that, having been made flesh of her, and having taken also the human soul (a rational one, I mean), having become all that man is, sin excepted, […]

Editors' notes and page, col. 825

Footnotes

(12) ‹εἷς Υἱὸς τέλειος Θεοῦ ἐφανερώθη› · printed under col 825

Οὕτως οὖν εἷς Υἱὸς τέλειος Θεοῦ ἐφανερώθη. Hic locus quo plurimum se efferunt Unitarii, astruitur atque illustratur superius in Prolegomenis, ubi de hoc Hippolyti opusculo sermo recurrit.

Οὕτως οὖν εἷς Υἱὸς τέλειος Θεοῦ ἐφανερώθη. This passage, on which the Unitarians pride themselves most, is established and explained above in the Prolegomena, where the discussion returns to this little work of Hippolytus.

(12*) ‹Τί δέ ἐστιν τὸ, ἐξῆλθον› · printed under cols 825–826 Si interpreti fides, legendum: τί δὲ τὸ ἐξελθόν…, quae quidem lectio ex sequentibus confirmatur; mox enim legitur: τί δὲ τὸ… γεννηθέν. EDIT. PATROL.

If the translator is to be trusted, we should read τί δὲ τὸ ἐξελθόν …, a reading which is indeed confirmed by what follows; for soon after we read: τί δὲ τὸ … γεννηθέν. EDITOR OF THE PATROLOGY.

(13) ‹ἀλλ' ἢ Πνεῦμα› · printed under col 826

Ἀλλ' ἢ Πνεῦμα. Divina Christi natura, uti est, ita passim etiam dicitur « Spiritus » antiquis Ecclesiae doctoribus διὰ τὸ ἀσχημάτιστον, ut loquitur Proclus CPolitanus. Vide Hugonem Grotium ad Marc. II, 8. FABRIC.

Ἀλλ' ἢ Πνεῦμα. The divine nature of Christ, as it is [spirit], so also is commonly called "Spirit" by the ancient doctors of the Church, διὰ τὸ ἀσχημάτιστον [because it is without form], as Proclus of Constantinople puts it. See Hugo Grotius on Mark 2:8. FABRICIUS.

(14) ‹διηγήσασθαι πλὴν δύο› · printed under col 826

Πλὴν δύο. Matthaeo nimirum, et Lucae in Evangel. FR. TURRIANUS.

Πλὴν δύο. Namely, Matthew and Luke, in the Gospel. FR. TURRIANUS.

(15) ‹κατὰ τὴν παράδοσιν τῶν ἀποστόλων› · printed under col 826

Κατὰ τὴν παράδοσιν τῶν ἀποστόλων. Vide in hunc locum adnotata supra ad cap. 9.

Κατὰ τὴν παράδοσιν τῶν ἀποστόλων. See what was noted on this place above, at ch. 9.

Page

running head: 825 CONTRA HAERESIN NOETI. 826 (both figures blurred)
marginal letters: A ‹καθ' ἑαυτὴν δίχα τοῦ Λόγου›; B ‹ἑκάστης ἡμέρας ὁρῶν›; C ‹ἣν παρ' ἑαυτῷ φυλάττει Πατὴρ›; D ‹μακάριοι ἀδελφοὶ, κατὰ τὴν παράδοσιν›
old-edition numerals: (none)
signature: (none seen)
other: the column opens mid-sentence, continuing ‹Οὐθ' ἡ σὰρξ› from col 824 (no hyphen). No section numerals are printed in the Greek; "[16]" and "[17]" are supplied from Migne's facing Latin (XVI., XVII., col 826). The column ends mid-sentence at ‹ἐκτὸς ἁμαρτίας,›, no hyphen; the text continues in col 828. The call "(12*)" is printed so, after ἐξῆλθον. Note (11), called in col 824, ends under this column (set in n824). Scripture notes 75–78 (line across the page) are called in the Latin and set in n826. Note (15) refers back to note (87), on ch. 9. Marginal letters read from a low-zoom overview.

PG 10:826

Editors' notes and page, col. 826

Footnotes

75 ‹ex Patre exivi, et venio› · printed under cols 825–826 (scripture reference line across the page) Joan. XVI, 28.

John 16:28.

76 ‹spiritus est› · printed under cols 825–826 (scripture reference line across the page) Joan. III, 6.

John 3:6.

77 ‹luciferum genui te› · printed under cols 825–826 (scripture reference line across the page) Psal. CIX, 3.

Ps. 109:3.

78 ‹quis credidit auditui nostro› · printed under cols 825–826 (scripture reference line across the page) Isa. LIII, 1.

Isa. 53:1.

Page

running head: 825 CONTRA HAERESIN NOETI. 826
marginal letters: A ‹Unigenitus. Neque caro›; B ‹dum generationis non potes›; C ‹dum Spiritum scrutari›; D ‹igitur, dilecti fratres›
old-edition numerals: (none)
signature: (none seen)
other: Migne's Latin version (not set); sections XVI. and XVII. begin in it (‹XVI. Atque haec quidem›, ‹XVII. Sufficiunt haec testimonia›), facing the Greek of col 825. Notes (12*) (end) and (13)–(15), printed under this column, are called in the Greek of col 825 and set in n825. Marginal letters read from a low-zoom overview.

PG 10:827

Editors' notes and page, col. 827

Footnotes

79 ‹potestatem habeo iterum sumendi eam› · printed under col 827 (scripture reference line) Joan. X, 18.

John 10:18.

80 ‹Ego a me ipso pono eam› · printed under col 827 (scripture reference line) Ibid.

Ibid.

81 ‹sicut dixit Isaias propheta› · printed under col 827 (scripture reference line) Isa. LIII, 4.

Isa. 53:4.

Page

running head: 827 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 828
marginal letters: A ‹cato, salvaret Adam›; B ‹nem, sed vere factus est homo›; C ‹militibus illuditur›; D ‹mitates nostras suscepit›
old-edition numerals: (none)
signature: (none seen)
other: Migne's Latin version (not set); section XVIII. begins in it (‹XVIII. Sic igitur humana sua›), facing the Greek of col 828. Notes (16)–(17), printed under this column, are called in the Greek of col 828 and set in n828. Marginal letters read from a low-zoom overview.

PG 10:828

σώθη τὸν πεπτωκότα, καὶ ἀφθαρσίαν ἀνθρώποις παράσχῃ τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ. Ἐν πᾶσιν οὖν ἀποδέδεικται ἡμῖν τῆς ἀληθείας λόγος, ὅτι εἷς ἐστιν ὁ Πατὴρ, οὗ πάρεστι Λόγος, δι' οὗ τὰ πάντα ἐποίησεν· ὃν ὑστέροις καιροῖς, καθὼς εἴπαμεν ἀνωτέρω, ἀπέστειλεν ὁ Πατὴρ πρὸς σωτηρίαν ἀνθρώπων. Οὗτος διὰ νόμου καὶ προφητῶν ἐκηρύχθη παρεσόμενος εἰς τὸν κόσμον. Καθ' ὃν οὖν τρόπον ἐκηρύχθη, κατὰ τοῦτον καὶ παρὼν ἐφανέρωσεν ἑαυτὸν ἐκ Παρθένου καὶ ἁγίου Πνεύματος, καινὸς ἄνθρωπος γενόμενος· τὸ μὲν οὐράνιον ἔχων τὸ Πατρῷον ὡς Λόγος, τὸ δὲ ἐπίγειον ὡς ἐκ παλαιοῦ Ἀδὰμ διὰ Παρθένου σαρκούμενος. Οὗτος προελθὼν εἰς κόσμον Θεὸς ἐν σώματι ἐφανερώθη, ἄνθρωπος τέλειος προελθών. Οὐ γὰρ κατὰ φαντασίαν ἢ τροπὴν, ἀλλ' ἀληθῶς γενόμενος ἄνθρωπος.

[…] might save the fallen, and grant incorruption to men who believe in His name. In all things, then, the word of truth has been demonstrated to us: that the Father is one, with Whom His Word is present, through Whom He made all things; Whom in later times, as we said above, the Father sent for the salvation of men. He was proclaimed through the law and the prophets as One Who would come into the world. In the same manner, then, in which He was proclaimed, in that manner also, when He was present, He manifested Himself from the Virgin and the Holy Spirit, having become a new man: having the heavenly [nature], that of the Father, as the Word, and the earthly as being made flesh from the old Adam through the Virgin. He, coming forth into the world, was manifested as God in a body, coming forth as perfect man. For not in appearance or by change, but truly, did He become man.

[18] Οὕτως οὖν καὶ τὰ ἀνθρώπινα ἑαυτοῦ οὐκ ἀπαναίνεται ἐνδεικνύμενος Θεὸς ὢν, ὅτε πεινᾷ καὶ κοπιᾷ, καὶ κάμνων διψᾷ· καὶ δειλιῶν φεύγει, καὶ προσευχόμενος λυπεῖται, καὶ ἐπὶ προσκεφάλαιον καθεύδει, ὁ ἄϋπνον ἔχων τὴν φύσιν ὡς Θεός· καὶ ποτηρίου πάθος παραιτεῖται, ὁ διὰ τοῦτο παραγεγονὼς ἐν κόσμῳ· καὶ ἀγωνιῶν ἱδροῖ, καὶ ὑπ' ἀγγέλου ἐνδυναμοῦται, ὁ ἐνδυναμῶν τοὺς εἰς αὐτὸν πιστεύοντας, καὶ θανάτου καταφρονεῖν ἔργῳ διδάξας· καὶ ὑπὸ Ἰούδα παραδίδοται, ὁ γινώσκων τὸν Ἰούδαν τίς ἐστιν· καὶ ἀτιμάζεται ὑπὸ Καϊάφα, ὁ πρότερον ὑπ' αὐτοῦ ἱερατευόμενος ὡς Θεός· καὶ ὑπὸ Ἡρώδου ἐξουθενεῖται, ὁ μέλλων κρῖναι πᾶσαν τὴν γῆν· καὶ μαστίζεται ὑπὸ Πιλάτου, ὁ τὰς ἀσθενείας ἡμῶν ἀναδεξάμενος· καὶ ὑπὸ στρατιωτῶν παίζεται, ᾧ παρεστήκουσι χίλιαι χιλιάδες καὶ μυρίαι μυριάδες ἀγγέλων καὶ ἀρχαγγέλων· καὶ ὑπὸ Ἰουδαίων ξύλῳ προσπήγνυται, ὁ πήξας ὡς καμάραν τὸν οὐρανόν· καὶ πρὸς Πατέρα βοῶν παρατίθεται τὸ πνεῦμα, ὁ ἀχώριστος τοῦ Πατρός· καὶ κλίνων κεφαλὴν, ἐκπνεῖ, ὁ εἴπας· « Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. » Ὅτι δὲ οὐκ ἐκυριεύετο ὑπὸ θανάτου, ὡς ζωὴ, εἶπεν· « Ἐγὼ ἀπ' ἐμαυτοῦ τίθημι αὐτήν· » καὶ πλευρὰν λόγχῃ νύσσεται, ὁ τὴν ζωὴν πᾶσιν χαριζόμενος· καὶ σίνδονι ἑλισσόμενος ἐν μνημείῳ τίθεται, ὁ τοὺς νεκροὺς ἐγείρων· καὶ τριήμερος ὑπὸ Πατρὸς ἀνίσταται, αὐτὸς ὢν ἡ ἀνάστασις καὶ ἡ ζωή. Ταῦτα γὰρ πάντα ἡμῖν κατώρθωσεν, ὃς δι' ἡμᾶς γέγονεν καθ' ἡμᾶς. « Αὐτὸς γὰρ τὰς ἀσθενείας ἡμῶν ἀνεδέξατο καὶ τὰς νόσους ἐβάστασεν, » καὶ περὶ ἡμῶν ὠδυνᾶτο, καθὼς εἶπεν Ἡσαΐας ὁ προφήτης· ὁ ὑπ' ἀγγέλων ὑμνούμενος καὶ ὑπὸ ποιμένων θεωρούμενος, καὶ ὑπὸ Συμεῶνος προσδοκώμενος, καὶ ὑπὸ Ἄννα μαρτυρούμενος. Οὗτος ἦν ὁ ζητούμενος ὑπὸ μάγων, καὶ σημαινόμενος ὑπ' ἀστέρος· ὁ καὶ ἐν

[18] Thus, then, He does not disown His human [properties] either, while showing that He is God: when He hungers and toils, and, being weary, thirsts; and, being afraid, flees; and, praying, is grieved; and sleeps upon a pillow, He Who as God has a nature that needs no sleep; and asks to be spared the suffering of the cup, He Who came into the world for this very purpose; and in agony sweats, and is strengthened by an angel, He Who strengthens those who believe in Him and taught them by deed to despise death; and is betrayed by Judas, He Who knows who Judas is; and is dishonoured by Caiaphas, He Who was formerly served by him in the priesthood as God; and is set at nought by Herod, He Who is to judge the whole earth; and is scourged by Pilate, He Who took up our infirmities; and is mocked by soldiers, He Whom a thousand thousands and ten thousand times ten thousand angels and archangels stand beside; and is fastened to the wood by the Jews, He Who fixed the heaven as a vault; and, crying out to the Father, commends His spirit, He Who is inseparable from the Father; and, bowing His head, breathes His last, He Who said: "I have power to lay down My life, and I have power to take it again." And because He was not mastered by death, being Life, He said: "I lay it down of Myself." And His side is pierced with a lance, He Who bestows life on all; and, wrapped in a linen cloth, He is laid in a tomb, He Who raises the dead; and on the third day He is raised up by the Father, He Who is Himself the Resurrection and the Life. For all these things He accomplished for us, He Who for our sakes became as we are. "For He Himself took up our infirmities and bore our diseases," and was in pain for us, as Isaiah the prophet said; He Who was hymned by angels and beheld by shepherds, and awaited by Simeon, and witnessed to by Anna. He it was Who was sought by the Magi, and pointed out by a star; He Who also in […]

Editors' notes and page, col. 828

Footnotes

(16) ‹ὅτε πεινᾷ καὶ κοπιᾷ› · printed under col 827

Ὅτε πεινᾷ καὶ κοπιᾷ, κ. τ. λ. Quae hic sequuntur, ad verbum fere conveniunt cum iis quae ex S. Hippolyti Memoria haeresium laudat S. Gelasius De duabus naturis in Christo, tom. VIII Bibl. Patrum, edit. Lugd. pag. 704. FABRIC.

Ὅτε πεινᾷ καὶ κοπιᾷ, etc. What follows here agrees almost word for word with the passage which St Gelasius quotes from St Hippolytus' Memorial of Heresies, On the Two Natures in Christ, vol. 8 of the Library of the Fathers, Lyons edition, p. 704. FABRICIUS.

(17) ‹ἱερατευόμενος ὡς Θεός› · printed under cols 827–828

Ἱερατευόμενος ὡς Θεός. « Tanquam Deus honoratus. » Quia cum esset pontifex anni illius, prophetavit Caiphas Joan. XI, 51, 52, « quod Jesus moriturus erat pro gente, et non tantum pro gente, sed ut filios Dei qui erant dispersi congregaret in unum; » quod quidem facere non poterat, nisi Deus esset. FR. TURRIAN.

Ἱερατευόμενος ὡς Θεός. "Honoured as God." Because, being high priest that year, Caiaphas prophesied, John 11:51, 52, "that Jesus was to die for the nation, and not for the nation only, but to gather into one the children of God who were scattered abroad"; which indeed He could not do unless He were God. FR. TURRIAN[US].

Page

running head: 827 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 828
marginal letters: A ‹σώθη τὸν πεπτωκότα›; B ‹ἄνθρωπος.› (last line of ch. 17); C ‹στρατιωτῶν παίζεται›; D ‹γονεν καθ' ἡμᾶς›
old-edition numerals: (none)
signature: (none seen)
other: the column opens mid-sentence, continuing ‹ἐκτὸς ἁμαρτίας,› from col 825 (no hyphen). No section numeral is printed in the Greek; "[18]" is supplied from Migne's facing Latin (XVIII., col 827). The column ends mid-sentence at ‹ὁ καὶ ἐν›, no hyphen; the work continues in col 829 (see n829). Scripture notes 79–81 (line across the page) are called in the Latin and set in n827. Marginal letters read from a low-zoom overview.

PG 10:829

οἴκῳ Πατρὸς πολιτευόμενος, καὶ ὑπὸ Ἰωάννου δακτυλοδεικτούμενος· ὁ ὑπὸ Πατρὸς ἄνωθεν μαρτυρούμενος· « Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἀκούετε αὐτοῦ. » Οὗτος στεφανοῦται κατὰ διαβόλου. Οὗτός ἐστιν Ἰησοῦς ὁ Ναζαραῖος ὁ ἐν Κανᾷ ἐν γάμοις κληθεὶς, καὶ τὸ ὕδωρ εἰς οἶνον μεταβαλὼν, καὶ θαλάσσῃ ὑπὸ βίας ἀνέμων κινουμένη ἐπιτιμῶν, καὶ ἐπὶ θαλάσσης περιπατῶν ὡς ἐπὶ ξηρᾶς γῆς, καὶ τυφλὸν ἐκ γενετῆς ὁρᾷν ποιῶν, καὶ νεκρὸν Λάζαρον τετραήμερον ἀνιστῶν, καὶ ποικίλας δυνάμεις ἀποτελῶν, καὶ ἁμαρτίας ἀφεὶς, καὶ ἐξουσίαν διδοὺς μαθηταῖς, καὶ αἷμα καὶ ὕδωρ ἐξ ἁγίας πλευρᾶς ῥεύσας, λόγχῃ νυγείς.

[…] the house of the Father lived His life, and was pointed out with the finger by John; He Who was borne witness to by the Father from above: "This is My beloved Son; hear Him." He it is Who is crowned [as victor] over the devil. He it is, Jesus the Nazarene, Who was invited to the marriage in Cana and changed the water into wine, and rebuked the sea when it was stirred by the violence of the winds, and walked upon the sea as upon dry land, and made the man blind from birth see, and raised Lazarus, four days dead, and performed manifold mighty works, and forgave sins, and gave authority to the disciples, and made blood and water flow from His holy side when He was pierced by a lance.

Τούτου χάριν ἥλιος σκοτίζεται, ἡμέρα οὐ φωτίζεται, ῥήγνυνται πέτραι, σχίζεται καταπέτασμα, τὰ θεμέλια γῆς σείεται, ἀνοίγονται τάφοι καὶ ἐγείρονται νεκροὶ, καὶ ἄρχοντες καταισχύνονται, τὸν γὰρ κοσμήτορα τοῦ παντὸς ἐπὶ σταυροῦ βλέποντες καμμύσαντα τὸν ὀφθαλμὸν καὶ παραδώσαντα τὸ πνεῦμα· ἰδοῦσα ἡ κτίσις ἐταράσσετο, καὶ τὴν αὐτοῦ ὑπερβάλλουσαν δόξαν χωρῆσαι οὐ δυναμένη ἐσκοτίζετο. Οὗτος ἐμφυσῶν δίδωσι τὸ Πνεῦμα μαθηταῖς, καὶ θυρῶν κεκλεισμένων εἰσέρχεται· καὶ βλεπόντων μαθητῶν ὑπὸ νεφέλης ἀναλαμβάνεται εἰς οὐρανοὺς, καὶ ἐκ δεξιῶν Πατρὸς καθίζεται, καὶ ζώντων καὶ νεκρῶν παραγίνεται κριτής. Οὗτος ὁ Θεὸς, ὁ ἄνθρωπος δι' ἡμᾶς γεγονὼς, ᾧ πάντα ὑπέταξεν Πατήρ. Αὐτῷ ἡ δόξα καὶ τὸ κράτος ἅμα Πατρὶ καὶ ἁγίῳ Πνεύματι, ἐν τῇ ἁγίᾳ Ἐκκλησίᾳ, καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Because of Him the sun is darkened, the day is not lit, the rocks are rent, the veil is torn, the foundations of the earth are shaken, the tombs are opened and the dead are raised, and the rulers are put to shame; for, seeing the Orderer of the universe upon the cross closing His eye and giving up the spirit, the creation, having seen it, was troubled, and, not being able to contain His surpassing glory, was darkened. He, breathing upon [them], gives the Spirit to the disciples, and enters when the doors are shut; and while the disciples look on He is taken up by a cloud into the heavens, and sits at the right hand of the Father, and comes as judge of the living and the dead. This is God, Who became man for our sakes, to Whom the Father subjected all things. To Him be the glory and the power, together with the Father and the Holy Spirit, in the holy Church, both now and always and to the ages of ages. Amen.

Editors' notes and page, col. 829

Footnotes

(18) ‹Οὗτος στεφανοῦται κατὰ διαβόλου› · printed under col 829

Στεφανοῦται κατὰ διαβόλου. Matth. XXVII, 29. Victores in certaminibus coronabantur: de quo multa Carolus Paschalius lib. VI De coronis. FABRIC.

Στεφανοῦται κατὰ διαβόλου. Matt. 27:29. Victors in contests were crowned; on which Charles Paschal [says] much, book 6, On Crowns. FABRICIUS.

Page

running head: 829 CONTRA BERONEM ET HELICONEM. 830 (the head already names the next work)
marginal letters: A ‹οἴκῳ Πατρὸς πολιτευόμενος›; B ‹ρονται νεκροὶ, καὶ ἄρχοντες›; C (beside the first line of the next work, not this unit)
old-edition numerals: (none)
signature: (none seen)
other: the column opens mid-sentence, continuing ‹ὁ καὶ ἐν› from col 828 (no hyphen). The work ends in this column with ‹τῶν αἰώνων. Ἀμήν.›; its last line and a half run across the full page width and are set here, with the Greek column. Below a rule follows, across the page, the next work: the Greek title ΤΟΥ ΑΓΙΟΥ ΙΠΠΟΛΥΤΟΥ ΕΠΙΣΚΟΠΟΥ ΠΟΡΤΟΥ … (Against Beron and Helix), Migne's Latin title SANCTI HIPPOLYTI … ANASTASIO PRESBYTERO INTERPRETE, and its text from ‹Ἀπειροδυνάμῳ γὰρ θελήσει›; with its notes (19)–(20) it belongs to the next work's unit and is not set here. Scripture note 82 (under this column) is called in the Latin and set in n830.

PG 10:830

Editors' notes and page, col. 830

Footnotes

82 ‹ipsum audite› · printed under col 829 Matth. XVII, 5.

Matt. 17:5.

Page

running head: 829 CONTRA BERONEM ET HELICONEM. 830
marginal letters: A ‹perne testimonium dedit›; B ‹sum ornavit, claudentem oculos›
old-edition numerals: (none)
signature: (none seen)
other: Migne's Latin version (not set) of the end of the work, from ‹perne testimonium dedit› to ‹in saecula saeculorum. Amen.›, facing the Greek of col 829; only this top part of the column is in the unit. Below the full-width title follow Migne's Latin title and version of the next work (Against Beron and Helix, from ‹I. Immensae quippe virtutis›) and notes (19)–(20), which belong to that work's unit.