PG 10 · cols. 829–840

S. Hippolytus (ascriptum), Contra Beronem et Heliconem haereticos, Fragmenta

Editors' preface

PG 10:829

ΤΟΥ ΑΓΙΟΥ ΙΠΠΟΛΥΤΟΥ

OF SAINT HIPPOLYTUS

ΕΠΙΣΚΟΠΟΥ ΠΟΡΤΟΥ, ΗΓΟΥΝ ΤΟΥ ΛΙΜΕΝΟΣ ΡΩΜΗΣ

BISHOP OF PORTUS, THAT IS, OF THE HARBOUR OF ROME,

ΚΑΙ ΜΑΡΤΥΡΟΣ ΤΗΣ ΑΛΗΘΕΙΑΣ,

AND MARTYR OF THE TRUTH,

Ἐκ τοῦ κατὰ Βήρωνος καὶ Ἤλικος τῶν αἱρετικῶν Περὶ θεολογίας καὶ σαρκώσεως κατὰ στοιχεῖον λόγου, οὗ ἡ ἀρχὴ, Ἅγιος, Ἅγιος, Ἅγιος Κύριος Σαβαὼθ, ἀσιγήτῳ φωνῇ βοῶντα τὰ Σεραφὶμ τὸν Θεὸν δοξάζουσιν.

From the discourse, arranged by letters, On theology and incarnation, against the heretics Beron and Helix, whose beginning is: "Holy, Holy, Holy Lord of Sabaoth", crying with unceasing voice the Seraphim glorify God.

Ἀπειροδυνάμῳ γὰρ θελήσει τοῦ Θεοῦ καὶ γέγονε πάντα, καὶ σώζεται τὰ γενόμενα, κατὰ τοὺς ἑαυτῶν

For by the infinitely powerful will of God all things both came into being, and the things that have come into being are preserved, according to their own

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.
other: page shared with PG010/contra_noetum; this file is a copy of its notes (QA keeps this unit's own)
running head: 829 CONTRA BERONEM ET HELICONEM. 830
marginal letters: A ‹οἴκῳ Πατρὸς πολιτευόμενος› (preceding piece); B ‹ρονται νεκροὶ, καὶ ἄρχοντες› (preceding piece); C ‹Ἀπειροδυνάμῳ γὰρ θελήσει›; D (none)
old-edition numerals: (none)

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Editors' notes and page, col. 830

Footnotes

(82) ‹anchor: ipsum audite› · call in col 830

⁸² Matth. XVII, 5.

82 Matthew 17:5.

(printed under page 425)

(18) ‹anchor: Στεφανοῦται κατὰ διαβόλου› · call in col 830

(printed under page 425) (18) Στεφανοῦται κατὰ διαβόλου. Matth. XXVII, 29. Victores in certaminibus coronabantur: de quo multa Carolus Paschalius lib. vi De coronis. Fabric.

(18) "He is crowned against the devil." Matthew 27:29. Victors in contests used to be crowned: on which Carolus Paschalius has much in Book VI of his De coronis. Fabricius.

(printed under page 425)

(19) ‹anchor: Βήρωνος καὶ Ἥλικος› · call in col 830 (in the title, set across the full page width)

(printed under page 425)

(19) Κατὰ Βήρωνος καὶ Ἥλικος. De Berone Hippolytus infra cap. 5. Pro Ἥλικος, codex Regius et Colbertinus Nicephori CP., in cujus Antirrheticis adversus Iconomachos Hippolyti fragmenta Graece servata sunt, praefert ἡλικίωνος τῶν αἱρετικῶν· pro quo lib. v Bibl. Graecae, pag. 207, jam notavi me legendum suspicari ἡλικιωτῶν αἱρετικῶν, ut sensus sit: « Adversus Beronem et haereticos alios ejus aequales. » Fabric.

(19) "Against Beron and Helix." On Beron, Hippolytus below, ch. 5. For Ἥλικος the Royal and the Colbert manuscripts of Nicephorus of Constantinople, in whose Antirrhetici against the Iconomachs the fragments of Hippolytus are preserved in Greek, give ἡλικίωνος τῶν αἱρετικῶν; for which, in Book V of the Bibliotheca Graeca, p. 207, I have already noted that I suspect we should read ἡλικιωτῶν αἱρετικῶν, so that the sense is: "Against Beron and the other heretics of his own age." Fabricius.

(printed under page 425)

(20) ‹anchor: κατὰ στοιχεῖον λόγου› · call in col 830 (in the title, set across the full page width)

(printed under page 425) (20) Ἐκ τοῦ . . . κατὰ στοιχεῖον λόγου. Haec (continues)

(20) "From the … discourse by elements." These (continues)

(printed under page 425)

Page

running head: CONTRA BERONEM ET HELICONEM.
marginal letters: A, B, C
old-edition numerals: (none)
other: facing Latin version, not set; one full-width Greek line from the end of the preceding text in col. 829 (ἁγίᾳ Ἐκκλησίᾳ, καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας) and full-width Greek and Latin title lines for Contra Beronem et Heliconem extend across this column and are cut off at the left edge
other: facing Latin version, not set
other: Latin title band (untranslated): SANCTI HIPPOLYTI EPISCOPI PORTUS ROMANI, ET MARTYRIS VERITATIS, Ex sermone qui est per elementum, De theologia et incarnatione, contra Beronem et Heliconem haereticos, cujus initium est: Sanctus, Sanctus, Sanctus Dominus Sabaoth, incessanti voce clamantes Seraphim Deum glorificant, ANASTASIO PRESBYTERO INTERPRETE.
running head: 829 CONTRA BERONEM ET HELICONEM. 830

PG 10:831

Editors' notes and page, col. 831

Footnotes

(21) ‹anchor: not visible› · call in col 831

(printed under page 426) (21) Ἑαυτῶν. « Ipsorum. » Combef.

(21) Ἑαυτῶν: "of themselves." Combefis.

(printed under page 426)

(22) ‹anchor: not visible› · call in col 831

(printed under page 426) (22) Μηδ' ἐπὶ . . . διὰ τὴν κένωσιν. Anastasii versionem mutilam, nec sensu sanam, ita emendat Combefisius: « Nullo omnino quod idipsum est Patri, idipsum factum carni propter exinanitionem. » Paulo aliter, et quidem clarius, eruditissimus Baunius Sirmondianorum editor: « Nulla re omnino Verbum, quod idem est cum Patre, factum est idem cum carne propter unionem; » secutus nimirum lectionem Graeci codicis Nicephori, qui pro κένωσιν exhibet ἕνωσιν. Quae quidem lectio magis probatur Basnagio: hic enim, inquit, de unione agitur. Infra sub initium cap. 2, rursus legimus διὰ τὴν κένωσιν . . . Verbum autem « idem cum Patre » dicitur propter τὸ ὁμοούσιον. Vide Bullum in Defens. fid. Nic., pag. 161. Fabric.

(22) "Nor in … on account of the emptying." Anastasius's version, mutilated and unsound in sense, Combefis emends thus: "In nothing at all was that which is the selfsame with the Father made the selfsame with the flesh, on account of the emptying." Somewhat differently, and indeed more clearly, the most learned Baune, editor of Sirmond's works: "In nothing at all was the Word, which is the same with the Father, made the same with the flesh, on account of the union"; following, that is, the reading of the Greek manuscript of Nicephorus, which has ἕνωσιν (union) for κένωσιν (emptying). This reading is the more approved by Basnage: for here, he says, the subject is the union. Below, near the beginning of ch. 2, we read again διὰ τὴν κένωσιν … The Word, moreover, is called "the same with the Father" on account of the ὁμοούσιον. See Bull, Defensio fidei Nicaenae, p. 161. Fabricius.

(printed under page 426)

(23) ‹anchor: εἰς μίαν ὑπόστασιν› · call in col 831

(printed under page 426) (23) Ὑπόστασιν. « Substantiam » edidit Fabricius in versione Anastasii: quod mendum typothetae existimaverim. Sirmondiana et Combefisiana editiones habent « subsistentiam. » Vide mox infra Capperonnierii Animadvers. Paulo ante editi, « omnium factorum. »

(23) Ὑπόστασιν. Fabricius printed "substantiam" in Anastasius's version, which I would judge a typesetter's error. The Sirmond and Combefis editions have "subsistentiam." See presently, below, Capperonnier's Animadversiones. A little before, the editions read "of all things made."

(printed under page 426)

Page

running head: S. HIPPOLYTI OPP. PARS II. — DO
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; two full-width Latin lines extend into col. 832 before section II

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εὐκρινῶς ἕκαστα συντηρούμενα λόγους, αὐτῷ τῷ κατὰ φύσιν ἀπειροδυνάμῳ Θεῷ, καὶ ποιητῇ τῶν ὅλων· τῆς θείας αὐτοῦ θελήσεως, ἣ τὰ πάντα πεποίηκέ τε καὶ κινεῖ, τοῖς ἑαυτῶν ἕκαστα φυσικοῖς διεξαγόμενα νόμοις, ἀκινήτου συνδιαμενούσης. Τὸ γὰρ ἄπειρον κατ' οὐδένα τρόπον, ἢ λόγον, ἐπιδέχεται κίνησιν, οὐκ ἔχον ὅποι καὶ περὶ ὃ κινηθήσεται. Τροπὴ γὰρ τοῦ κατὰ φύσιν ἀπείρου, κινεῖσθαι μὴ πεφυκότος, ἡ κίνησις. Διὸ καὶ καθ' ἡμᾶς ἀληθῶς γενόμενος ἄνθρωπος χωρὶς ἁμαρτίας ὁ τοῦ Θεοῦ Λόγος, ἐνεργήσας τε καὶ παθὼν ἀνθρωπίνως ὅσα τῆς φύσεώς ἐστιν ἀναμάρτητα, καὶ φυσικῆς σαρκὸς περιγραφῆς ἀνασχόμενος δι' ἡμᾶς, τροπὴν οὐχ ὑπέμεινεν, μηδ' ἑνὶ παντελῶς ὃ ταυτόν ἐστι τῷ Πατρὶ, γενόμενος ταυτὸν τῇ σαρκὶ διὰ τὴν κένωσιν. Ἀλλ' ὥσπερ ἦν δίχα σαρκὸς, πάσης ἔξω περιγραφῆς μεμένηκε· καὶ διὰ σαρκὸς θεϊκῶς ἐνεργήσας ἅπερ θεότητός ἐστιν· ἀμφότερα δεικνὺς ἑαυτὸν, δι' ὧν ἀμφοτέρως, θεϊκῶς δή φημι καὶ ἀνθρωπίνως, ἐνήργησε, κατ' αὐτὴν τὴν ὄντως ἀληθῆ καὶ φυσικὴν ὕπαρξιν· Θεὸν ἄπειρον ὁμοῦ καὶ περιγραπτὸν ἄνθρωπον ὄντα τε καὶ νοούμενον, τὴν οὐσίαν ἑκατέρου τελείως ἔχοντα, μετὰ τῆς αὐτῆς ἐνεργείας, ἤγουν φυσικῆς ἰδιότητος· ἐξ ὧν μένουσαν ἀεὶ κατὰ φύσιν δίχα τροπῆς τὴν αὐτῶν ἴσμεν διαφοράν. Ἀλλ' οὐχ ὥς τινές φασι κατὰ σύγκρισιν· ἵνα μὴ τὸν αὐτὸν ἑαυτῷ κατὰ τὸ αὐτὸ, παρ' ὃ δεῖ, μείζονα καὶ μείονα λέγωμεν. Ὁμοφυῶν γὰρ, οὐχ ἑτεροφυῶν, αἱ συγκρίσεις. Θεῷ δὲ ποιητῇ τῶν ὅλων ποιητὸν, ἀπείρῳ περατὸν, καὶ ἀπειρίᾳ πέρας, κατ' οὐδένα συγκρίνεται λόγον, ἀεὶ κατὰ πάντα φυσικῶς, ἀλλ' οὐ συγκριτικῶς, ἀλλήλων διαφέροντα. Κἂν ἄῤῥητός τις καὶ ἄῤῥηκτος εἰς μίαν ὑπόστασιν ἀμφοτέρων γέγονεν ἕνωσις, πᾶσαν παντὸς γενητοῦ παντελῶς διαφεύγουσα γνῶσιν. Τὸ γὰρ θεῖον, ὡς ἦν πρὸ σαρκώσεως, ἐστὶ καὶ μετὰ σάρκωσιν, κατὰ φύσιν ἄπειρον, ἄσχετον, ἀπαθὲς, ἀσύγκριτον, ἀναλλοίωτον, ἄτρεπτον, αὐτοσθενὲς, καὶ τὸ πᾶν εἰπεῖν, ὑφεστὼς οὐσιῶδες μόνον ἀπειροσθενὲς ἀγαθόν.

principles, each distinctly preserved, by the very God Who is by nature of infinite power and Creator of all things; while His divine will, which both made and moves all things, each conducted by its own natural laws, abides altogether immovable. For the infinite in no way or manner admits of motion, having neither whither nor whereabout it may be moved. For motion is a turning of that which is by nature infinite and not of a nature to be moved. Wherefore also the Word of God, having truly become man like us without sin, and having acted and suffered humanly whatsoever things belong to nature without sin, and having submitted for our sake to the circumscription of natural flesh, underwent no turning, nor in anything at all wherein He is the same with the Father did He become the same with the flesh on account of the self-emptying. But just as He was apart from flesh, He has remained outside all circumscription, even working divinely through the flesh the things that belong to deity; showing Himself to be both through the things which He wrought in both ways—divinely, I mean, and humanly—according to the same truly real and natural existence: at once infinite God and circumscribed man, both being and being understood as such, possessing perfectly the substance of each, together with the same activity, that is to say, natural property; whence we know their difference, which ever abides by nature without turning. Yet not, as some say, by way of comparison, lest we improperly call the same One greater and less than Himself in the same respect. For comparisons belong to things of the same nature, not to things of different natures. Now to God the Creator of all things that which is created, and to the infinite that which is finite, and to infinity a limit, is compared according to no principle, since they always and in all respects differ from one another naturally, and not comparatively. Even though a certain ineffable and indissoluble union of both into one hypostasis has taken place, altogether escaping all knowledge of every created being. For the divine, as it was before the incarnation, is also after the incarnation, by nature infinite, unrestricted, impassible, incomparable, immutable, unchangeable, self-mighty, and to say all, the only subsisting, substantial, infinitely mighty Good.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ Λόγου. βʹ.

Of the same, from the same discourse. II.

Γέγονεν οὖν ἀληθῶς, κατὰ τὰς Γραφὰς, μὴ τραπεὶς ὁ τῶν ὅλων Θεὸς, ἄνθρωπος ἀναμάρτητος· ὡς

The God of all things, therefore, truly became, according to the Scriptures, without undergoing turning, a sinless man; as He

Editors' notes and page, col. 832

Page

running head: PARS II. — DOGMAT. ET HISTORIC.
marginal letters: A τῶν εὐκρινῶς ἕκαστα; B Ἀλλ' ὥσπερ ἦν; C ἀπειρίᾳ πέρας, κατ'; D (in footnote)
old-edition numerals: (none)
other: begins with word fragment τῶν (from ἑαυ- in col. 829) and ends mid-sentence; two full-width Latin lines from col. 831 extend across this column after ἀγαθόν.

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οἶδεν αὐτὸς μόνος, ὑπάρχων τεχνίτης φυσικὸς τῶν ὑπὲρ ἔννοιαν· κατ' αὐτὴν ἅμα τὴν σωτήριον σάρκωσιν, τῆς ἰδίας θεότητος ἐμποιήσας τῇ σαρκὶ τὴν ἐνέργειαν, οὐ περιγραφομένην αὐτῇ διὰ τὴν κένωσιν· οὐδ' ὥσπερ τῆς αὐτοῦ θεότητος, οὕτω καὶ αὐτῆς φυσικῶς ἐκφυομένην· ἀλλ' ἐν οἷς ἂν σαρκωθεὶς θεϊκῶς ἐνήργησε, δι' αὐτῆς ἐκφαινομένην. Οὐ γὰρ γέγονε φύσει θεότης μεταβληθεῖσα τὴν φύσιν, ἡ σὰρξ γενομένη τῇ φύσει θεότητος σάρξ· ἀλλ' ὅπερ ἦν καὶ θεότητι συμφυεῖσα μεμένηκε τὴν φύσιν καὶ τὴν ἐνέργειαν· καθὼς εἶπεν ὁ Σωτήρ· « Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής· » καθ' ἣν ἐνεργήσας τε καὶ παθὼν ἅπερ ἦν ἀναμαρτήτου σαρκὸς, τὴν ὑπὲρ ἡμῶν ἐπιστώσατο κένωσιν θεότητος, θαύμασι καὶ σαρκὸς παθήμασι φυσικῶς βεβαιουμένην. Διὰ γὰρ τοῦτο γέγονεν ἄνθρωπος ὁ τῶν ὅλων Θεὸς, ἵνα σαρκὶ μὲν παθητῇ πάσχων, ἅπαν ἡμῶν τὸ τῷ θανάτῳ πραθὲν λυτρώσηται γένος· ἀπαθεῖ δὲ θεότητι διὰ σαρκὸς θαυματουργῶν, πρὸς τὴν ἀκήρατον αὐτοῦ καὶ μακαρίαν ἐπαναγάγῃ ζωὴν, ἧς ἀπέπεσεν τῷ διαβόλῳ πειθόμενος· καὶ τὰ κατ' οὐρανοὺς ἅγια τάγματα τῶν νοερῶν οὐσιῶν στομώσῃ πρὸς ἀτρεψίαν τῷ μυστηρίῳ τῆς αὐτοῦ σωματώσεως· ἧς ἔργον ἡ τῶν ὅλων ἐστὶν εἰς αὐτὸν ἀνακεφαλαίωσις. Μεμένηκεν οὖν καὶ σαρκωθεὶς κατὰ τὴν φύσιν Θεὸς ὑπεράπειρος, τὴν ἑαυτῷ συγγενῆ καὶ κατάλληλον ἔχων ἐνέργειαν· τῆς μὲν θεότητος οὐσιωδῶς ἐκφυομένην· διὰ δὲ τῆς αὐτοῦ παναγίας σαρκὸς ἐν τοῖς θαύμασιν οἰκονομικῶς ἐκφαινομένην· ἵνα πιστευθῇ Θεὸς εἶναι, δι' ἀσθενοῦς φύσει σαρκὸς αὐτουργῶν τὴν τοῦ παντὸς σωτηρίαν.

Himself alone knows, being the natural Artificer of things beyond comprehension; at the very time of the saving incarnation, having implanted in the flesh the activity of His own deity, neither circumscribed by it on account of the self-emptying, nor springing naturally from the flesh itself in the same way as from His deity, but manifested through it in whatsoever things He wrought divinely when incarnate. For the flesh, having become by nature the flesh of deity, did not become deity by nature through a change of its nature; but what it was even when grown together with deity it has remained in nature and activity, even as the Saviour said: "The spirit indeed is willing, but the flesh is weak"; according to which, having both acted and suffered the things that belonged to sinless flesh, He confirmed the self-emptying of deity on our behalf, naturally established by miracles and sufferings of the flesh. For on this account the God of all things became man, that suffering in passible flesh He might redeem our whole race sold unto death, and working miracles through the flesh by impassible deity He might lead it back to His undefiled and blessed life, from which it fell away by obeying the devil; and might temper unto immutability the holy orders of intelligent substances in the heavens by the mystery of His embodiment, the work of which is the recapitulation of all things into Himself. He has remained, therefore, even when incarnate, God supra-infinite according to nature, possessing the activity akin and corresponding to Himself, springing substantially from the deity, and manifested economically in the miracles through His all-holy flesh, that He might be believed to be God, working out by Himself the salvation of the universe through flesh weak by nature.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ Λόγου. γʹ.

Of the same, from the same discourse. III.

Κἀμοὶ γὰρ, ἵνα τρανώσω παραδείγματι τὸ περὶ Σωτῆρος λεχθὲν, ὁ φυσικός μου λόγος συγγενής ἐστι καὶ κατάλληλος ὄντι λογικῷ τε καὶ νοερῷ τὴν ψυχήν· ἧς κατὰ φύσιν ἐστὶν αὐτοκίνητος ἐνέργειά τε καὶ πρώτη δύναμις, ἀεικίνητος, ὁ λόγος φυσικῶς αὐτῆς πηγαζόμενος. Ὃν ῥηματίσας τε καὶ γραμμαῖς εὖ χαράξας, γλώσσῃ μὲν ὀργανικῶς, ὅτε χρὴ προφέρω, καὶ γράμμασι τεχνικῶς διὰ τῶν ἀνομοίων μὲν ὑπάρχοντα καὶ διὰ τῶν ἀνομοίων μὴ τραπέντα δεικνὺς αὐτὸν ἐξακουόμενον. Οὐ γὰρ γλώσσης καὶ γραμμάτων ὁ φυσικός μου λόγος ἐστὶ, κἂν δι' αὐτῶν αὐτοῦ ποιοῦμαι τὴν προφοράν· ἀλλ' ἐμοῦ τοῦ κατὰ φύσιν λαλοῦντος, καὶ δι' ἀμφοῖν αὐτὸν ὡς ἐμὸν ἐκφωνοῦντος· τῆς μὲν νοερᾶς μου ψυχῆς φυσικῶς ἀεὶ

For to me also—to make clear by an example what has been said concerning the Saviour—my natural word is akin and corresponding, since I am rational and intellectual in soul; of which the self-moved activity and first power according to nature, ever-moving, is the word naturally welling forth from it. And having expressed it in spoken words and traced it well in lines, I utter it instrumentally with the tongue when necessary, and with letters artificially, showing it to be heard as existing through things unlike it and not changed because of the things unlike it. For my natural word does not belong to tongue and letters, even though through them I make its utterance; but to me who speak according to nature, and through both pronounce it as my own: from my intellectual soul naturally always

Editors' notes and page, col. 833

Footnotes

(24) Ἐκφυομένην. « Enatam. » Male edit., « cognatam (al. cognitam). » Combef.

(24) Ἐκφυομένην: "sprung forth." The edition wrongly has "cognate" (another reading, "known"). Combefis.

(printed under page 427) (25) Μεμένηκε τὴν φύσιν καὶ τὴν ἐνέργειαν. Omnino legendum videtur, μεμένηκεν ἤγουν σὰρξ ἀσθενὴς καὶ παθητὴ τὴν φύσιν καὶ τὴν ἐνέργειαν. Capperonn.

(25) "It has remained in nature and in operation." It seems we should certainly read: "it has remained, that is, flesh weak and passible, in nature and in operation." Capperonnier.

(printed under page 427) (26) Τὸ μὲν Πνεῦμα, κ. τ. λ. Spiritus, τὸ νοητὸν in Christo, ipsa deitas; sic Athan. etc.; caro, τὸ αἰσθητόν. Combefis.

(26) "The Spirit," etc. The Spirit, the intelligible in Christ, is the Godhead itself; so Athanasius and others; the flesh, the perceptible. Combefis.

(printed under page 427) (27) Ἐπιστώσατο. « Probavit, persuasit. » Basn.

(27) Ἐπιστώσατο: "he proved, he persuaded." Basnage.

(printed under page 427) (28) Ὡς . . . πειθόμενος. Haec in editt. Sirmond. et Fabric. male omittuntur, quae agnoscit interpres. — Forte leg. πειθόμενον, ut ad γένος referatur. Edit. Patrol.

(28) "As … persuaded." These words are wrongly omitted in the Sirmond and Fabricius editions; the translator recognizes them. — Perhaps read πειθόμενον, so that it refers to γένος. Editor of the Patrologia.

(printed under page 427) (29) Καὶ τὰ κατ' οὐρανούς. Atqui angeli ante Christi incorporationem alioque ordine confirmati. Combef. — Respexisse videtur S. Pater ad illud Ephes. I, 10: « In dispensatione plenitudinis temporum, instaurare omnia in Christo, quae in coelis, et quae in terra sunt, in ipso. »

(29) "And the things in the heavens." Yet the angels were confirmed before Christ's incorporation, and by another order. Combefis. — The holy Father seems to have had in view that text, Ephesians 1:10: "In the dispensation of the fullness of times, to restore all things in Christ, which are in heaven and which are on earth, in him."

(printed under page 427) (30) Μὲν ὑπάρχοντα. Anastasius legit μή. Et mox ποιοῦμεν. Combefisius tamen edidit ποιουμένου; atque ita interpretatur: « licet per eas (litteras) ipsum (sermonem) profero. »

(30) Μὲν ὑπάρχοντα. Anastasius read μή (not). And just after, ποιοῦμεν (we make). Combefis, however, printed ποιουμένου, and interprets thus: "although through them (the letters) I utter it (the word)."

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Footnotes

(83) ‹anchor: not visible (scripture reference)› · call in col 834

⁸³ Matth. XXVI, 42.

83 Matthew 26:42.

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(24) ‹anchor: οὐσιωδῶς ἐκφυομένην› · call in col 834

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(25) ‹anchor: not visible› · call in col 834

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(26) ‹anchor: not visible› · call in col 834

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(27) ‹anchor: not visible› · call in col 834

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(29) ‹anchor: Καὶ τὰ κατ' οὐρανούς› · call in col 834

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(30) ‹anchor: τῶν ἀνομοίων μὲν ὑπάρχοντα› · call in col 834

(printed under page 427)

Footnotes

(31) ‹anchor: not visible› · call in col 835

(printed under page 428) (31) Ὥσπερ οὖν. Nicephorus patriarcha CP. citat hunc locum in libro contra impugnatores imaginum, qui ms. exstat in bibliotheca Regia et in Colbertina. Sirmond.

(31) "Just as, then." Nicephorus, patriarch of Constantinople, quotes this passage in his book against the assailants of images, which survives in manuscript in the Royal library and in the Colbert library. Sirmond.

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(32) ‹anchor: not visible› · call in col 835

(printed under page 428) (32) Διαδείκνυται. Legebat Anastasius διεδείκνυτο. Baun.

(32) Διαδείκνυται (is shown). Anastasius read διεδείκνυτο (was shown). Baune.

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(printed under page 428) (33) Πεπερασμένης. Addit Nicephorus hanc adnotationem: Σημειωτέον ὅτι τὸ πεπερασμένης τ' αὐτόν ἐστι τῷ περιγεγραμμένης. Sirmond.

(33) Πεπερασμένης (limited). Nicephorus adds this annotation: "Note that 'limited' is the same as 'circumscribed'." Sirmond.

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(printed under page 428) (34) Φέρεσθαι. Supple πέφυκε. Capperonn.

(34) Φέρεσθαι (to be borne). Supply πέφυκε (is by nature apt). Capperonnier.

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(printed under page 428) (35) Ἕως ἂν οὐχ. Persuasum habet Capperonnierius, legendum hic esse ἕως ἂν οὖν. Ipsum adeas infra not. 73. Nemo autem non videt, in Anastasii versione pro « Quarum » quod habent editt. Sirmondi et Fabricii, legendum cum Combefisio « Quandiu; » qui et hic adnotat: « Eadem fere concilium Chalced., Leo papa, etc. »

(35) "Until … not." Capperonnier is convinced that we should read here ἕως ἂν οὖν (until, then). Consult him below, note 73. Everyone sees, moreover, that in Anastasius's version, for "Quarum" (of which), which the Sirmond and Fabricius editions have, we should read with Combefis "Quandiu" (as long as); and he also notes here: "Much the same in the Council of Chalcedon, Pope Leo, etc."

(printed under page 428)

Page

running head: S. HIPPOLYTI OPP. PARS II. — DO
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; two full-width Latin lines extend into col. 836 before section IV

PG 10:836

πηγαζόμενον· διὰ δὲ τῆς σωματικῆς μου γλώσσης ὀργανικῶς, ὡς ἔφην, ὅτε χρὴ προφερόμενον. Ὥσπερ οὖν ἐφ' ἡμῶν, ὅσον εἰκάσαι τὸ παντελῶς ἀνείκαστον, διὰ τῆς σωματικῆς ἡμῶν γλώσσης ἀτρέπτως ἡ κατὰ φύσιν τῆς ψυχῆς λογικὴ προφέρεται δύναμις· οὕτω καὶ ἐπὶ τῆς ὑπερφυοῦς τοῦ Θεοῦ σωματώσεως, διὰ τῆς αὐτοῦ παναγίας σαρκὸς, ἐν οἷς ἂν θεϊκῶς ἐνήργησε, δίχα τροπῆς ἡ παντοκρατορικὴ, καὶ τῶν ὅλων ποιητικὴ τῆς ὅλης θεότητος ἐνέργεια διαδείκνυται, πάσης ἐκτὸς κατὰ φύσιν περιγραφῆς διαμένουσα, κἂν διὰ σαρκὸς διέλαμψε φύσει πεπερασμένης. Οὐ γὰρ πέφυκε περιγράφεσθαι γενητῇ φύσει τὸ κατὰ φύσιν ἀγένητον· κἂν συνέφυ αὐτῷ κατὰ σύλληψιν πάντα περιγράφουσαν νοῦν· οὔτε μὴν εἰς τ' αὐτὸν αὐτῷ φέρεσθαι φύσεώς ποτε καὶ φυσικῆς ἐνεργείας, ἕως ἂν ἑκάτερον τῆς ἰδίας ἐντὸς μένει φυσικῆς ἀτρεψίας. Ὁμοφυῶν γὰρ μόνων ἡ ταυτουργός ἐστι κίνησις σημαίνουσα τὴν οὐσίαν, ἧς φυσικὴ καθέστηκε δύναμις, ἑτεροφυοῦς ἰδιότητος οὐσίας εἶναι κατ' οὐδένα λόγον, ἢ γενέσθαι δίχα τροπῆς δυναμένην.

springing forth; and through my bodily tongue instrumentally, as I said, brought forth when necessary. Just as therefore in our case, so far as to compare that which is altogether beyond comparison, through our bodily tongue without change the natural rational power of the soul is brought forth; so also in the supernatural embodiment of God, through His all-holy flesh, in whatsoever things He operated divinely, without change the almighty and all-creative operation of the whole Godhead is manifested, remaining outside all circumscription according to nature, even though it shone forth through flesh limited by nature. For that which is by nature unoriginate is not of a nature to be circumscribed by an originate nature, even though it grew together with it according to a conception circumscribing every mind; nor indeed to be brought to the same thing with it at any time in respect of nature and natural operation, so long as each remains within its own natural immutability. For of things of the same nature alone is the identically operating movement indicative of the substance, of which it is the natural power, capable by no reason of being or becoming without change that of a substance of a property of a different nature.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ Λόγου. δʹ.

Of the same, from the same discourse. IV.

Τὸ γὰρ μυστήριον τῆς θείας σαρκώσεως, ἀποστόλοις τε, καὶ προφήταις, καὶ διδασκάλοις, διττὴν καὶ διαφορὰν ἔχον διέγνωσται τὴν ἐν πᾶσι φυσικὴν θεωρίαν· ἀνελλιποῦς ὑπάρχον θεότητος, καὶ πλήρους ἐνδεικτικὸν ἀνθρωπότητος ὄν. Ἕως ἂν οὐχ εἷς κατὰ τὴν οὐσίαν γνωρίζεται Λόγος μιᾶς ἐνεργείας, οὐδέποτε καθ' ὁτιοῦν ἀμφοτέρων γνωσθήσεται κίνησις. Ὁ γὰρ ἀεὶ κατὰ φύσιν ὑπάρχων Θεὸς, ὑπεραπείρῳ δυνάμει γενόμενος ὡς ἠθέλησεν ἄνθρωπος ἀναμάρτητος, ὅπερ ἦν ἐστι, μεθ' ὅσων νοεῖται Θεός· καὶ ὅπερ γέγονεν, ἐστὶ μεθ' ὅσων νοεῖται καὶ γνωρίζεσθαι πέφυκεν ἄνθρωπος· ἑαυτοῦ καθ' ἑκάτερον ἀεὶ μένων ἀνέκπτωτος, οἷς θεϊκῶς ὁμοῦ καὶ ἀνθρωπίνως ἐνήργησε, τέλειον κατὰ τὸν ἑκατέρου λόγον σώζων ἑαυτοῦ φυσικῶς ἀναλλοίωτον.

For the mystery of the divine incarnation has been recognized by apostles, and prophets, and teachers, as having in all things a twofold and distinct natural contemplation; being of an unfailing Godhead, and indicative of a full manhood. So long as the Word of one operation is not recognized as one according to substance, never in any respect will the movement of both be known. For He Who always by nature is God, having by super-infinite power become as He willed a sinless man, is that which He was, with all the attributes wherewith God is conceived; and that which He became, He is with all the attributes wherewith man is conceived and is by nature known; 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.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ Λόγου. εʹ.

Of the same, from the same discourse. V.

Βήρων γάρ τις ἔναγχος, μεθ' ἑτέρων τινῶν, τὴν Βαλεντίνου φαντασίαν ἀφέντες, χείρονι κακῷ κατεπάρησαν, λέγοντες, τὴν μὲν προσληφθεῖσαν τῷ Λόγῳ σάρκα γενέσθαι ταυτουργὸν τῇ θεότητι, διὰ τὴν πρόσληψιν· τὴν θεότηνα δὲ γενέσθαι ταυτοπαθῆ τῇ σαρκὶ, διὰ κένωσιν· τροπὴν ὁμοῦ, καὶ φύρσιν, καὶ σύγχυσιν, καὶ τὴν εἰς ἀλλήλους ἀμφοτέρων μεταβολὴν δογματίζοντες. Εἰ γὰρ προσληφθεῖσα ἡ σὰρξ

For a certain Beron recently, with certain others, having left the fantasy of Valentinus, have been pierced with a worse evil, saying that the flesh assumed by the Word became identical in operation with the Godhead through the assumption; and that the Godhead became identical in passibility with the flesh through emptying; teaching at once change, and mixture, and confusion, and the transformation of both into one another. For if the flesh having been assumed

Editors' notes and page, col. 836

Page

running head: PARS II. — DOGMAT. ET HISTORIC. 836
marginal letters: A πηγαζόμενον· διὰ δὲ; B ποτε καὶ φυσικῆς; C ρίαν· ἀνελλιποῦς ὑπάρχον; D Βαλεντίνου φαντασίαν ἀφέντες
old-edition numerals: (none)
other: running head cut off at left edge (S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC.)

PG 10:837

γέγονε ταυτουργὸς τῇ θεότητι, δηλονότι καὶ φύσει Θεὸς μεθ' ὅσων φυσικῶς νοεῖται Θεός· καὶ εἰ γέγονε κενωθεῖσα τῇ σαρκὶ ταυτοπαθὴς ἡ θεότης, δηλονότι καὶ φύσει σὰρξ, μεθ' ὅσων φυσικῶς γνωρίζεσθαι πέφυκε σάρξ. Τὰ γὰρ ἀλλήλοις ὁμοεργῆ, καὶ ταυτουργὰ, καὶ ὁμόφυλα πάντως, καὶ ταυτοπαθῆ, διαφορὰν οὐκ ἐπιδέχεται φύσεως· καὶ φύσεων αὐτοῖς συγκεχυμένων, ἔσται δυὰς ὁ Χριστὸς, καὶ προσώπων μεμερισμένων τετρὰς, τὸ φευκτότατον. Καὶ πῶς αὐτοῖς εἷς καὶ ὁ αὐτὸς, Θεὸς ὁμοῦ φύσει καὶ ἄνθρωπος, ὁ Χριστός; ποίαν δὲ κατ' αὐτοὺς ἕξει τὴν ὕπαρξιν, μεταβολῇ θεότητος γενόμενος ἄνθρωπος, καὶ σαρκὸς μεταποιήσει Θεός; Ἡ γὰρ εἰς ἀλλήλας τούτων μετάπτωσις, παντελής ἐστιν ἀμφοτέρων ἀναίρεσις. Σκοπείσθω δὴ πάλιν ἡμῖν ἑτέρως ὁ λόγος.

has become identical in operation with the Godhead, manifestly it is also by nature God with all the attributes wherewith God is naturally conceived; and if the Godhead having been emptied has become identical in passibility with the flesh, manifestly it is also by nature flesh, with all the attributes wherewith flesh is by nature known. For things working in like manner with one another, and identical in operation, are also altogether of the same race, and identical in passibility, and do not admit a difference of nature; and when the natures have been confused by them, Christ will be a duality, and of divided persons a quaternity, which is most to be shunned. And how for them will Christ be one and the same, at once God by nature and man? And 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. Let the argument then be examined again by us in another way.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ Λόγου. ϛʹ.

Of the same, from the same discourse. VI.

Εὐσεβὲς κεκύρωται δόγμα Χριστιανοῖς, κατ' αὐτήν τε φύσιν, καὶ τὴν ἐνέργειαν, καὶ πᾶν ἕτερον αὐτῷ προσφυὲς, ἴσον ἑαυτῷ καὶ ταυτὸν εἶναι τὸν Θεόν· μηδὲν ἑαυτῷ τῶν ἑαυτοῦ παντελῶς ἄνισον ἔχοντα, καὶ ἀκατάλληλον. Εἰ τοίνυν κατὰ Βήρωνα τῆς αὐτῆς αὐτῷ προσληφθεῖσα φυσικῆς ἐνεργείας γέγονεν ἡ σὰρξ, δηλονότι καὶ τῆς αὐτῆς αὐτῷ γέγονε φύσεως μεθ' ὅσων ἡ φύσις, ἀναρχίας, ἀγενησίας, ἀπειρίας, ἀϊδιότητος, ἀκαταληψίας, καὶ τῶν ὅσα τούτων καθ' ὑπεροχὴν ὁ θεολογικὸς ὑπερφυῶς ἐνορᾷ τῇ θεότητι λόγος· καὶ τροπὴν ἀμφότερα πέπονθεν, μηδετέρου τὸν τῆς ἰδίας φύσεως οὐσιώδη λόγον ἔτι σωζόμενον ἔχοντος. Ὁ γὰρ ἑτεροφυῶν εἰδὼς ταυτουργίαν, σύγχυσιν ὁμοῦ φυσικὴν, καὶ διαίρεσιν αὐτῶν εἰσηγεῖται πρὸσωπικήν· ἀδιαγνώστου παντελῶς τῇ τῶν ἰδιωμάτων μεταβολῇ τῆς φυσικῆς αὐτῶν γενομένης ὑπάρξεως.

A pious dogma has been ratified for Christians, that according to His very nature, and operation, and everything else natural to Him, God is equal to Himself and the same; having nothing at all of the things that are His own unequal to Himself, and incongruous. If therefore according to Beron the flesh having been assumed has become of the same natural operation with Him, manifestly it has also become of the same nature with Him, with all the attributes that the nature has: beginninglessness, unoriginateness, infinity, eternity, incomprehensibility, and whatsoever things among these by way of pre-eminence theological reason supernaturally beholds in the Godhead; and both have suffered change, neither any longer having the essential principle of its own nature preserved. For he who recognizes identity of operation in things of different natures introduces at once a natural confusion and a personal division of them, their natural existence having become altogether indistinguishable by the interchange of the properties.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ Λόγου. ζʹ.

Of the same, from the same discourse. VII.

Εἰ δὲ τῆς αὐτῆς αὐτῷ μὴ γέγονε φύσεως, οὐδὲ τῆς αὐτῆς αὐτῷ ποτε γενήσεται φυσικῆς ἐνεργείας· ἵνα μὴ δειχθῇ τῇ φύσει τὴν ἐνέργειαν ἄνισον ἔχων, καὶ ἀκατάλληλον· καὶ τῆς αὐτοῦ δι' ὅλων τῶν ἑαυτοῦ φυσικῆς ἔξω γεγονὼς ἰσότητος, καὶ ταυτότητος· ὅπερ ἀσεβές.

But if it did not become of the same nature with Him, neither will it ever become of the same natural operation with Him; lest He be shown as having His operation unequal to His nature, and incongruous; and as having fallen outside His own natural equality and identity throughout all the things that are His own; which is impious.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ Λόγου. ηʹ.

Of the same, from the same discourse. VIII.

Εἰς ταύτην δὲ τὴν πλάνην κατήχθησαν, κακῶς πεισθέντες ἰδίαν γενέσθαι τῆς σαρκὸς τὴν δι' αὐτῆς ἐκφανθεῖσα⟨ν⟩ ἐν τοῖς θαύμασι θείαν ἐνέργειαν· ᾗ τὸ πᾶν ὁ Χριστὸς οὐσιώσας καθ' ὃ νοεῖται Θεὸς, συνέχει κρατούμενον. Οὐ γὰρ ἔγνωσαν, ἀδύνατον εἶναι θείας ἐνέργειαν φύσεως ἑτεροφανοῦς οὐσίας ἰδίωμα γενέσθαι δίχα τροπῆς· οὐδὲ συνῆκαν, ὡς οὐ παντὸς ἴδιόν ἐστι σαρκὸς, τὸ δι' αὐτῆς μὲν ἐκφαινόμενον, οὐκ αὐτῆς δὲ φυσικῶς ἐκφυόμενον· καίτοι σαφοῦς αὐτοῖς οὔσης, καὶ προφανοῦς τῆς ἀποδείξεως. Ἐγὼ γὰρ γλώσσῃ λαλῶν, καὶ χειρὶ γράφων, μίαν καὶ αὐτὴν

And into this error they were led, having been wickedly persuaded that the divine operation manifested through it in the miracles became proper to the flesh; whereby Christ, having given substance to the universe according as He is conceived as God, holds it together under His sway. For they did not know that it is impossible for the operation of the divine nature to become the property of a substance of different manifestation without change; nor did they understand that not everything manifested through the flesh, yet not naturally springing from it, is proper to the flesh; although the demonstration is clear and evident to them. For I, speaking with the tongue, and writing with the hand, set forth one and the same

Editors' notes and page, col. 837

Footnotes

(36) Μή. Ita cum interprete Combefisius. Editi Sirmond. et Fabric. praeter rem, μέν.

(36) Μή (not). So Combefis, with the translator. The Sirmond and Fabricius editions have, beside the point, μέν.

(printed under page 429)

Footnotes

(36) ‹anchor: ἵνα μὴ› · call in col 838

(printed under page 429)

Page

running head: ERONEM ET HELICONEM.
marginal letters: A facta est cooperatrix; B Inspiciatur itaque a; C et vicissitudinem utraque; D impium.
old-edition numerals: (none)
other: facing Latin version, not set

PG 10:839

δι' ἀμφοῖν τῆς νοερᾶς μου ψυχῆς ἐκφαίνω διάνοιαν, ἐνέργειαν αὐτῆς ὑπάρχουσαν φυσικήν· μηδενὶ λόγῳ δείξας αὐτὴν γλώσσης, ἢ χειρὸς, φυσικῶς ἐκφυομένην· μήτε μὴν γενομένην αὐτῶν ἢ λεγομένην διάνοιαν, διὰ τὴν δι' ἀμφοῖν αὐτῆς ἔκφανσιν. Γλῶσσαν γὰρ, ἢ χεῖρα, διανοητικὴν συνετὸς οἶδεν οὐδείς· ὥσπερ οὐδὲ τὴν παναγίαν τοῦ Θεοῦ σάρκα, διὰ τὸ προσληφθῆναι, καὶ τὸ δι' αὐτῆς ἐκφανθῆναι τὴν θείαν ἐνέργειαν, γενομένην κατ' αὐτὸν φύσει δημιουργόν. Ἀλλ' εὐσεβῶς ὁμολογεῖ πιστεύων, ὅτι διὰ τὴν ἡμῶν σωτηρίαν, καὶ τὸ δῆσαι πρὸς ἀτρεψίαν τὸ πᾶν, ὁ τῶν ὅλων δημιουργὸς ἐκ τῆς παναγίας ἀειπαρθένου Μαρίας, κατὰ σύλληψιν ἄχραντον, δίχα τροπῆς, ἐνουσιώσας ἑαυτῷ ψυχὴν νοερὰν μετὰ αἰσθητικοῦ σώματος, γέγονεν ἄνθρωπος φύσει κακίας ἀλλότριος· ὅλος Θεὸς ὁ αὐτὸς, καὶ ὅλος ἄνθρωπος ὁ αὐτός· ὅλος Θεὸς ὁμοῦ φύσει καὶ ἄνθρωπος ὁ αὐτός. Θεότητι μὲν τὰ θεῖα διὰ τῆς αὐτοῦ παναγίας σαρκὸς, οὐκ ὄντα φύσει τῆς σαρκὸς ἐνεργῶν ἀνθρωπότητι δὲ τὰ ἀνθρώπινα, οὐκ ὄντα φύσει θεότητος, ἀνοχῇ πάσχων θεότητος. Μηδὲν θεῖον γύμνὸν σώματος ἐνεργήσας· μηδὲ ἀνθρώπινον ὁ αὐτὸς ἄμοιρον δράσας θεότητος· τηρῶν ἑαυτῷ καὶ καθ' ὃν ἐνήργησεν ἀμφότερα καινοπρεπῆ τρόπον, τὸ κατ' ἄμφω φυσικῶς ἀναλλοίωτον· εἰς πίστωσιν τῆς ἑαυτοῦ τελείας ἐνανθρωπήσεως, τῆς ὄντως ἀληθοῦς, καὶ μηδὲν ἐχούσης φαυλότητος. Ὁ μὲν οὖν Βήρων, οὕτως ἔχων, ὡς ἔφην, ἐνεργείας μονάδι τὴν θεότητα τοῦ Χριστοῦ καὶ τὴν ἀνθρωπότητα συγχέας ὁμοῦ φυσικῶς, καὶ προσωπικῶς μερίζων, καταλύει τὸν βίον· ἀγνοήσας μόνης τῆς τῶν ὁμοφυῶν προσώπων ὁμοφυοῦς ταυτότητος τὴν ταυτουργίαν εἶναι δηλωτικήν.

thought of my intellectual soul through both, being its natural operation; having by no reason shown it to spring naturally from tongue or hand; nor indeed to have become or to be called their thought, on account of its manifestation through both. For no intelligent man knows a tongue or a hand to be intellectual; just as neither does he know the all-holy flesh of God, on account of its having been assumed and the divine operation having been manifested through it, to have become like Him a creator by nature. But believing, he piously confesses that for our salvation, and to bind the universe to immutability, the Creator of all, from the all-holy ever-virgin Mary, according to an immaculate conception, without change, having united substantially to Himself an intellectual soul with a sentient body, became man by nature alien to wickedness; wholly God the same, and wholly man the same; wholly God at once by nature and man the same. By His Godhead indeed operating the divine things through His all-holy flesh, which are not by nature of the flesh, and by His manhood suffering the human things, which are not by nature of the Godhead, by the permission of the Godhead. Having operated nothing divine bare of the body; nor having done anything human, He the same, devoid of the Godhead; preserving for Himself, even in the newly-fitting manner wherein He operated both, unchangeableness by nature in respect of both, for the confirmation of His perfect incarnation, which is truly real and has nothing of baseness. Beron, therefore, holding thus, as I said, by a monad of operation confusing at once naturally the Godhead of Christ and the manhood, and dividing them personally, ends his life, having been ignorant that identity of operation is indicative only of the consubstantial identity of persons of the same nature.

Editors' notes and page, col. 839

Footnotes

(37) ‹anchor: Θεότητι› · call in col 839 (in the Greek moved here from col 840)

(printed under page 430)

(37) Ὅλος Θεὸς...θεότητι. Ita cum interprete Combefisius. Reliqui, Sirmond., Fabric. et Basnag., ὁ Λόγος Θεὸς ὁ αὐτός· θεότητι, κ. τ. λ. Interjecta, ob repetitam vocem αὐτὸς, excidisse videntur. Haec item ex Combefisio in interpretatione restituimus, « deitatis indulgentia patiens; » quae alias desunt.

(37) "Wholly God … by the Godhead." So Combefis, with the translator. The others, Sirmond, Fabricius and Basnage, read "the Word, God, the same; by the Godhead," etc. The intervening words seem to have dropped out because the word αὐτός is repeated. From Combefis we have likewise restored in the translation "suffering by the indulgence of the Godhead," which is otherwise missing.

(printed under page 430)

(38) ‹anchor: καινοπρεπῆ τρόπον› · call in col 839

(printed under page 430) (38) Καινοπρεπῆ τρόπον. « Nova decentique ratione. » Affine istud τῷ, καινήν τινα ἐνέργειαν ἡμῖν πολιτεύσας. Dionys. epist. 4 ad Caium. Combefis.

(38) Καινοπρεπῆ τρόπον: "in a new and fitting manner." This is akin to "having lived among us a certain new operation," Dionysius, Letter 4 to Gaius. Combefis.

(printed under page 430)

(39) ‹anchor: De suppositis› · call in col 839 (in the title, set across the full page width)

(printed under page 430) (39) Suppositis. Id est, supra positis. Fabric.

(39) "Suppositis": that is, set out above. Fabricius.

(printed under page 430)

Page

running head: 839 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. (across the page, ending over col 840)
marginal letters: A enim lingua loquens; B sivo corpore, natura; C tiens personaliter, dissolvit; D ita etiam duas
old-edition numerals: (none)
other: upper part of column (enim lingua loquens... esse signifi-) is facing Latin version of col. 840, not set; full-width title in middle (SYLLO... / De suppositis (39) divinitu... / et aliis, ejusdem...) cut off at right edge, not set; lower part (I. « Ecce nunc...) is Latin only, no Greek printed, continuing in col. 840
other: a full-width band stands across cols 839/840 in mid-page: the 1 paragraph(s) above it in col 840 are set here, after the 0 above it in col 839 (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 continues with I. « Ecce nunc et sacratissimus hic (another unit); not set here
other: QA Q1: the Greek moved here from col 840 opened with τὴν, the tail of αὐ-|τὴν split from col 837 (μίαν καὶ αὐ-); the tail is removed here, and col 837 must set the word whole as αὐτὴν (not yet done there)

PG 10:840

Editors' notes and page, col. 840