PG 10 · cols. 847–852

Cl. Capperonnier, Animadversiones in Anastasii versionem Latinam fragmentorum Hippolyti contra Beronem et Helicem, juxta editionem Fabricianam

Editors' preface

Claudii Capperonnier v. c. animadversiones in Anastasii Versionem Latinam Fragmentorum Hippolyti, Contra Beronem et Helicem: juxta editionem Fabricianam.

Animadversions of Claude Capperonnier, a most distinguished man, on Anastasius's Latin version of the fragments of Hippolytus Against Beron and Helix: following the edition of Fabricius.

Anast. versio. | Graeca. | Emendata.

Anastasius's version. | The Greek. | Emended.

α Naturalibus producta legibus. | Τοῖς ἕκαστα φυσικοῖς διεξαγόμενα νόμοις. | Suis quaeque legibus temperata, vel ordinata.

α Brought forth by natural laws. | Things each carried through by natural laws. | Each thing regulated, or ordered, by its own laws.

β Vertibilitas enim ejus qui est inexpers motionis, motus est infiniti. | Τροπὴ γὰρ τοῦ κατὰ φύσιν ἀπείρου, κινεῖσθαι μὴ πεφυκότος, ἡ κίνησις. | Mutatio non debet tribui ei qui de natura sua sit immotionis expers. Immensum moveri non potest.

β For the changeableness of him who is without share in motion is the motion of the infinite. | For to what is by nature infinite, not being of a nature to be moved, motion is a change. | Change ought not to be ascribed to him who by his own nature is without share in motion. The immeasurable cannot be moved.

Editors' notes and page, col. 847

Footnotes

87 ‹anchor: et non erat auditio› · call in col 847 III Reg. XVIII, 26.

3 Kings (1 Kings) 18:26.

88 ‹anchor: viris accepimus› · call in col 848 Gal. I, 8.

Galatians 1:8.

(printed under page 434)

(64) ‹anchor: not on this page› · call not on this page

Magnus ab immortalitate cognominatus. Athanasius de synod. Seleuc. et Arimin. Sed mendum in voce pene. Num consules, vel tempus aut defectum? COMBEF.

"Magnus, surnamed from immortality." Athanasius, On the Synods of Seleucia and Ariminum. But there is a corruption in the word pene ("almost"). Should it be consules ("consuls"), or tempus ("time") or defectum ("failure")? COMBEFIS.

(printed under page 434)

(66) ‹anchor: motus est infiniti› · call in col 847

Haec versio nullum legenti sensum exhibet.

This translation offers the reader no sense at all.

(printed under page 434)

Page

running head: 847 S. HIPPOLYTI OPP. PARS II. — DO
marginal letters: A si quemadmodum magnus; B et duas, id; C stum Deum simul
old-edition numerals: (none)
other: Latin only, no Greek printed; upper part continues in col. 848 with word split: in-[creatam]; full-width heading in lower part (Claudii Capperonnier v. c. animadversiones in A... / torum Hippolyti, Contra Beronem et Helicem...) and middle subcolumn (Graeca.) cut off at right edge, not set; editors' matter: Anast. versio.
other: a full-width band stands across cols 847/848 in mid-page: the 3 paragraph(s) above it in col 848 are set here, after the 2 above it in col 847 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Anast. versio.
running head: 847 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 848
marginal letters: A beside "si quemadmodum magnus" / "creatam et creatam"; B beside "et duas, id est tres operationes" / "formem errorem"; C beside "stum Deum simul et hominem" / "et Patri, una cum sanctissimo"
old-edition numerals: (none)

PG 10:848

γ Omni etiam excepta circumscriptione permansit. | Πάσης ἔξω περιγραφῆς μεμένηκε. | Sine omni circumscriptione permansit.

γ He remained also exempted from all circumscription. | He has remained outside all circumscription. | He remained without any circumscription.

Editors' notes and page, col. 848

Footnotes

(65) ‹anchor: avertere› · call in col 848

Avertere. Aversari. BAUN.

"Turn away from" (avertere): read "shun" (aversari). BAUN.

(printed under page 434)

Page

running head: PARS II. — DOGMAT. ET HISTORIC. 848
marginal letters: A creatam et creatam; B formem errorem, verum; C et Patri, una
old-edition numerals: (none)
other: Latin only, no Greek printed; upper part continues from col. 847 with word split at start: [in]creatam; full-width heading in lower part (...ersiones in Anastasii Versionem Latinam Fragmen- / ...nem et Helicem : juxta editionem Fabricianam.) and middle subcolumn (Graeca.) cut off at left edge, not set; editors' matter: Emendata.
other: the 3 paragraph(s) of this column above the full-width band are set under col 847 (reading order, moved on receipt)
running head: 847 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 848
marginal letters: (none in this part of the page)
old-edition numerals: (none)
other: second half of the page's layer-1 text (table entry γ); the table continues on the next page.

PG 10:849

Anast. versio.

Version of Anastasius.

δ Secundum eamdem quae veraciter vera est et naturalis substantia.

δ According to the same substance which is truly true and natural.

ε Utriusque perfecte perfectionem habentem.

ε Having the perfection of each perfectly.

ζ Sed non, sicut quidam aiunt, secundum comparationem : comparationes sunt eorum ejusdem naturae et non quae diversae; cum Deo autem auctore omnium factorum, et infinito finitore finitorum, et cum infinitate nulla ratione comparatur finitum.

ζ But not, as certain say, according to comparison: comparisons are of those things of the same nature and not of those which are diverse; whereas with God the author of all things made, and the infinite limiter of finite things, and with infinity, the finite is by no reason compared.

η Quanquam in unam substantiam utriusque facta sit unitas.

η Although the unity of both was made into one substance.

θ Quem per indissimilia non exsistentem dissimilibus non fugientem ostendens eum subauditum.

θ Showing it understood as not existing through things not dissimilar, not fleeing through things dissimilar.

ι Quantum aestimare possumus quod modis omnibus est inaestimabile.

ι So far as we can estimate that which in all ways is inestimable.

κ Licet per carnem fulgeret natura circumfinita.

κ Although He shone forth through flesh limited in nature.

λ Licet cooriatur et per conceptionem omnem sensum circumscribentem.

λ Although it arises together also through a conception circumscribing every sense.

μ Nec etiam in eodem ipso sibi natura differtur aliquando et naturalis operatio.

μ Nor indeed is nature ever carried apart from itself in the very same thing, nor natural operation.

ν Connaturalium enim tantum per se operans est motus, manifestans substantiam, cujus naturalem constat esse virtutem.

ν For of connatural things alone is the movement operating of itself, manifesting the substance of which it is established to be the natural power.

ξ Quarum donec unum secundum substantiam non cognitum fuerit Verbum unius operationis, cum utriusque sit, nunquam aliquando cognoscetur motus.

ξ Of which so long as the Word of one operation is not known as one according to substance, since it is of both, never at any time will the movement be known.

ο Secundum utrumque suum semper permanens sine casu, quibus divine pariter et humane operatus est : perfectionem per omnem utriusque rationem sibi naturaliter incommutabilem salvans.

ο According to each of His own always remaining without falling, in the things wherein He operated at once divinely and humanly: preserving His perfection throughout the whole principle of each naturally unchangeable for Himself.

π Quam secundum ipsos habebit essentiam mutatione divinitatis factus homo, et carnis translatione Deus? Casus enim in alterutras omnimoda est utrarumque peremptio.

π What essence will He have according to them, having become man by a change of the divinity, and God by a transference of the flesh? For the falling into one another is the utter destruction of both.

ρ Secundum eamdem naturam.

ρ According to the same nature.

σ Et suae ipsius per omnia eorum quae sua sunt, naturalis extraneus factus aequalitatis et identitatis.

σ And throughout all of the things that are His own, having become a stranger to His own natural equality and identity.

Graeca.

Greek text.

Κατ' αὐτὴν τὴν ὄντως ἀληθῆ καὶ φυσικὴν ὕπαρξιν.

According to the very existence which is truly real and natural.

Τὴν οὐσίαν ἑκατέρου τελείως τελείαν ἔχοντα.

Having the substance of each perfectly complete.

Ἀλλὰ οὐχ, ὥς τινές φασιν, κατὰ σύγκρισιν. . . . ὁμοφυῶν γὰρ, οὐχ ἑτεροφύων, αἱ συγκρίσεις. Θεῷ δὲ ποιητῇ τῶν ὅλων ποιητῶν, ἀπείρῳ περατῶν καὶ ἀπειρίᾳ πέρας κατ' οὐδένα συγκρίνεται λόγον. — Hic aliter Graeca, et Anastasii versio. Locum confer supra.

But not, as certain say, according to concretion. . . . for concretions are of things of the same nature, not of things of different nature. And with God the Maker of all things made, the Infinite of things finite, and with infinity a limit is by no reason concreted. — Here the Greek and the version of Anastasius differ. Compare the passage above.

Κἂν εἰς μίαν ὑπόστασιν ἀμφοτέρων γέγονεν ἕνωσις.

Even though the union of both took place into one hypostasis.

Διὰ τῶν ἀνομοίων μὲν ὑπάρχοντα, καὶ διὰ τῶν ἀνομοίων μὴ τραπέντα δεικνὺς αὐτὸν ἐξακουόμενον.

Showing it as being heard, existing indeed through things unlike, and not changed through things unlike.

Ὅσον εἰκάσαι τὸ παντελῶς ἀνείκαστον.

So far as to compare that which is altogether beyond comparison.

Κἂν διὰ σαρκὸς διέλαμψε φύσει πεπερασμένης.

Even though it shone forth through flesh limited by nature.

Κἂν συνέφυ αὐτῷ κατὰ σύλληψιν πάντα περιγράφουσαν νοῦν.

Even though it grew together with it according to a conception circumscribing every mind.

Οὔτε μὴν εἰς τ' αὐτὸν αὐτῷ φέρεσθαι (supple πέφυκε) φύσεώς ποτε καὶ φυσικῆς ἐνεργείας.

Nor indeed to be brought (supply: is it of a nature) to the same thing with it at any time in respect of nature and natural operation.

Ὁμοφυῶν γὰρ μόνων ἡ ταυτουργός ἐστι κίνησις, σημαίνουσα τὴν οὐσίαν ἧς φυσικὴ καθέστηκε δύναμις.

For of things of the same nature alone is the identically operating movement, signifying the substance of which it is the natural power.

Ἕως ἂν οὐχ (sed legendum videtur οὖν) εἷς κατὰ τὴν οὐσίαν γνωρίζεται Λόγος μιᾶς ἐνεργείας, οὐδέποτε καθ' ὁτιοῦν ἀμφοτέρων γνωσθήσεται κίνησις.

So long as (but it seems one should read: therefore) the Word of one operation is not recognized as one according to substance, never in any respect will the movement of both be known.

Ἑαυτοῦ καθ' ἑκάτερον ἀεὶ μένων ἀνέκπτωτος, οἷς θεϊκῶς ὁμοῦ καὶ ἀνθρωπίνως ἐνήργησε, τέλειον κατὰ τὸν ἑκατέρου λόγον σώζων ἑαυτοῦ φυσικῶς ἀναλλοίωτον.

Remaining always unfallen from Himself in each respect, in the things wherein He operated at once divinely and humanly, preserving His own perfection according to the principle of each naturally unchangeable.

Ποίαν κατ' αὐτοὺς ἕξει τὴν ὕπαρξιν, μεταβολῇ θεότητος γενόμενος ἄνθρωπος, καὶ σαρκὸς μεταποιήσει Θεός; ἡ γὰρ εἰς ἀλλήλας τούτων μετάπτωσις, παντελής ἐστιν ἀμφοτέρων ἀναίρεσις.

What sort of existence will He have according to them, having become man by a transformation of the Godhead, and God by a conversion of the flesh? For the transition of these into one another is the utter destruction of both.

Κατ' αὐτὴν φύσιν.

According to the nature itself.

Καὶ τῆς αὐτοῦ δι' ὅλων τῶν ἑαυτοῦ φυσικῆς ἔξω γεγονὼς ἰσότητος καὶ ταυτότητος.

And having fallen outside His own natural equality and identity throughout all the things that are His own.

Editors' notes and page, col. 849

Footnotes

(67) ‹anchor: not visible on page foot› · call in col 849

Haec versio Eutychianismum Hippolyto affingit; aliunde vero confundit τὸ αὐτήν (ipsam) cum τῷ τὴν αὐτήν (eamdem).

This translation fastens Eutychianism on Hippolytus; besides, it confuses αὐτήν ("itself") with τὴν αὐτήν ("the same").

(printed under page 435)

(68) ‹anchor: not visible on page foot› · call in col 849

Σύγκρισις. Hoc loco non comparationem significat, sed naturarum divinae et humanae concretionem et commistionem, quam in incarnatione Apollinaris et Eutyches commenti sunt, etsi error hic a Tertulliano contra Praxeam, c. 27, jam fuerat confutatus.

Σύγκρισις. In this place it means not "comparison" but the compounding and commingling of the divine and human natures, which Apollinaris and Eutyches invented in the incarnation, although this error had already been refuted by Tertullian, Against Praxeas, ch. 27.

(printed under page 435)

(69) ‹anchor: not visible on page foot› · call in col 849

Substantiam. Mendum puto potius editionis Fabricianae, quam interpretis Anastasii. Sirmondiana enim et Combefisiana exhibent « subsistentiam, » ut suo loco notatum.

"Substance" (substantiam). I think this a misprint of Fabricius's edition rather than of the translator Anastasius; for Sirmond's and Combefis's editions give "subsistence" (subsistentiam), as noted in its place.

(printed under page 435)

(70) ‹anchor: not visible on page foot› · call in col 849

Purum putum Eutychianismum S. Hippolyto affingit interpres.

The translator fastens pure, unadulterated Eutychianism on St Hippolytus.

(printed under page 435)

(71) ‹anchor: not visible on page foot› · call in col 849

Ex hac versione nullus elici sensus poterat, sed emendationi nostrae jam praeluserat Franciscus Combefis. in S. Maximo tom. I, p. 73.

No sense could be drawn from this translation; but Francis Combefis had already anticipated our emendation in his St Maximus, vol. I, p. 73.

(printed under page 435)

(72) ‹anchor: tura circumscripta› · call in col 849

Hunc etiam locum jam emendarat Franciscus Combefis.

This place too Francis Combefis had already emended.

(printed under page 435)

(73) ‹anchor: Ἕως ἂν οὐχ› · call in col 849

Quamvis Combefisius legerit ἕως ἂν οὐχ, persuasum tamen habeo legendum hic esse ἕως ἂν οὖν. Nam supra dixerat Hippolytus incarnationis mysterium διττὴν καὶ διαφορὰν ἔχειν θεωρίαν, et constare divinitate atque humanitate Verbi. Itaque non vult ut Verbum sit unum secundum substantiam; ait ruere mysterium, quandiu agnoscetur Verbum unum secundum substantiam, etc.

Although Combefis read ἕως ἂν οὐχ, I am persuaded that ἕως ἂν οὖν should be read here. For Hippolytus had said above that the mystery of the incarnation "admits a twofold and differing contemplation", and consists of the Word's divinity and humanity. So he does not hold that the Word is one according to substance; he says the mystery collapses so long as the Word is acknowledged to be one according to substance, etc.

(printed under page 435)

(74) ‹anchor: eamdem naturam› · call in col 849

Vide notam (67) ad has emendationes.

See note (67) on these emendations.

(printed under page 435)

Page

running head: 849 CONTRA BERONEM ET HELICONEM.
marginal letters: (none)
old-edition numerals: (none)
other: editors' matter: Anast. versio., Graeca. (Capperonnier's animadversions comparing Anastasius's Latin version with the Greek)

PG 10:850

Emendata.

Emended version.

Secundum ipsam realiter veram naturalemque exsistentiam.

According to the very existence which is really true and natural.

Qui utriusque perfecte perfectam habeat substantiam.

Who has the substance of each perfectly complete.

Neque enim, ut dicunt aliqui, secundum concretionem et commistionem; naturalium quippe sunt concretiones seu commistiones : sed Deo creatori omnium creaturarum infinito finitum nulla ratione potest commisceri; nam non per concretionem seu commistionem differunt.

For neither, as some say, is it according to concretion and commixture; for concretions or commixtures are of things of the same nature: but with God the infinite Creator of all creatures the finite can by no reason be commingled; for they do not differ by concretion or commixture.

Quanquam in unam personam utriusque facta sit unitio.

Although the union of both was made into one person.

Ostendens ipsum (sermonem meum) audiri, cum per ea (litterarum elementa) quae dissimilia sunt, exsistat; nec tamen per ea (elementa) quae dissimilia sunt, mutationem admittat.

Showing that it (my speech) is heard, though it exists through those things (the elements of letters) which are dissimilar; and yet does not admit change through those things (the elements) which are dissimilar.

Quantum assimilare licet id, quod omnino assimilari non potest.

So far as it is permitted to compare that which cannot at all be compared.

Licet per carnem natura sua finitam fulgeret.

Although it shone forth through flesh finite by its own nature.

Licet ei coaluerit per conceptionem quae mentem omnem refrenat.

Although it grew together with it through a conception which checks every mind.

Nec etiam in eamdem cum ipso naturam et naturalem operationem transferri unquam potest.

Nor also can it ever be transferred into the same nature and natural operation with it.

Eorum enim duntaxat quae sunt ejusdem naturae, motus eadem operatur, substantiam significans, cujus naturalis est virtus.

For of those things alone which are of the same nature does the movement operate the same things, signifying the substance of which it is the natural power.

Quandiu igitur unum secundum substantiam agnoscitur Verbum unius operationis, nulla unquam ratione cognoscetur ambarum motio.

So long therefore as the Word of one operation is recognized as one according to substance, by no reason will the movement of both ever be known.

Secundum utrumque a se ipso nunquam excidens, divinis pariter atque humanis operationibus suis perfectam incommutabilitatem servans secundum (essentialem) utriusque rationem.

According to each never falling away from Himself, by His divine and at the same time human operations preserving His perfect incommutability according to the (essential) principle of each.

Qualem secundum ipsos exsistentiam habebit, factus divinitatis mutatione homo, et carnis transmutatione Deus? nam harum mutua in se invicem mutatio, est ambarum omnimoda interemptio.

What sort of existence will He have according to them, having become man by a change of the divinity, and God by a transmutation of the flesh? For the mutual change of these into one another is the utter destruction of both.

Secundum ipsam naturam.

According to the nature itself.

Et per omnia quae sua sunt, a naturali sua aequalitate et identitate excessisse.

And throughout all the things that are His own, to have departed from His natural equality and identity.

Editors' notes and page, col. 850

Footnotes

89 ‹anchor: aqua supra coelos› · call in col 851 Psal. CXLVIII, 4.

Psalm 148:4.

(printed under page 436)

(75) ‹anchor: esse significativam› · call in col 851

Hunc quoque locum emendare jam occuparat Franciscus Combefis.

This passage too François Combefis had already been beforehand in emending.

(printed under the table in col 851, page 436)

Page

running head: 851 S. HIPPOLYTI OPP. PARS II.
marginal letters: A I. Omnia certe; B sarium magis munus
old-edition numerals: (none)
other: top part (τ Qua totum..., υ Ignorans...) is Latin editors' matter (continuation of Capperonnier's table), with middle Greek subcolumn (ᾟ τὸ πᾶν... / Ἀγνοήσας...) cut off at right edge, not set; full-width titles in middle (ΤΟΥ ΑΓΙΟΥ... / ΕΠΙΣΚΟΠΟΥ ΚΑ... / ΛΟΓΟΣ ΕΙΣ ΤΑ ΑΓ... / SANCTI H... / EPISCOPI ET... / SERMO IN SANCT...) cut off at right edge, not set; lower part (I. Omnia certe Dei... supra coelos.) is facing Latin version of col. 852, not set

PG 10:852

Ἧ τὸ πᾶν ὁ Χριστὸς οὐσιώσας, καθ' ὃ νοεῖται Θεὸς, συνέχει κρατούμενον.

By which Christ, having given being to the universe, in so far as He is understood as God, holds it together under His rule.

Qua Christus (secundum quod intelligitur Deus) productam hancce rerum universitatem conservat et sub imperio tenet.

By which Christ (in so far as He is understood as God) preserves this universe of things which He brought forth, and holds it under His rule.

Ἀγνοήσας μόνης τῆς τῶν ὁμοφυῶν προσώπων ὁμοφυοῦς ταυτότητος τὴν ταυτουργίαν εἶναι δηλωτικήν.

Not knowing that identity of operation is indicative only of the connatural identity of persons of the same nature.

Ignorans quod operationis identitas solam significet connaturalem identitatem personarum quae sint ejusdem naturae.

Not knowing that identity of operation signifies only the connatural identity of persons which are of the same nature.

Editors' notes and page, col. 852