Migne Reading Room
PG 10 · cols. 839–848
Syllogismi de suppositis divinitus sapientibus testimoniis et aliis ejusdem S. Hippolyti (in Anastasii versione Latina)
Editors' preface
SYLLOGISMI.
De suppositis (39) divinitus sapientibus testimoniis, et aliis, ejusdem S. Anastasii.
SYLLOGISMS.
On the divinely wise testimonies set down above (39), and on others, by the same St Anastasius.
I. « Ecce nunc et sacratissimus hic et magnus doctor, veritatisque testis fidelis, concorditer cum aliis omnibus sanctis catholicae Dei ac apostolicae institutoribus Ecclesiae, duas secundum unitionem inconfusam et impartibilem, quemadmodum naturas, ita etiam duas voluntates et duas operationes congruentes et convenientes naturis, divinam ut dictum est et humanam, increatam et creatam, non incoeptam et coeptam, tanquam Dei simul et hominis unius et ejusdem Domini nostri Jesu Christi, magna voce confitetur ac praedicat, et confiteri nobis sine
I. "Behold, now this most sacred and great doctor also, and faithful witness of the truth, harmoniously with all the other holy teachers of the catholic and apostolic Church of God, with a loud voice confesses and proclaims two wills and two operations congruent and fitting to the natures, just as two natures, according to an unconfused and indivisible union—divine, as has been said, and human, uncreated and created, unbegun and begun, as of one and the same God at once and man, our Lord Jesus Christ—and commands us to confess without
Editors' notes and page, col. 839
Footnotes
(37) ‹anchor: Θεότητι (37), Greek of col 840 above the band (previous unit)› · call in 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 deity." So Combefis, together with the translator. The others, Sirmond, Fabricius and Basnage, read "the Word, God, the same; by the deity," etc. The intervening words seem to have dropped out because of the repeated word "same" (αὐτός). From Combefis we have likewise restored in the translation the words "suffering by the indulgence of the deity," which are otherwise missing.
(printed under page 430)
(38) ‹anchor: καινοπρεπῆ τρόπον / decenti more› · 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) "In a new and fitting manner": "in a new and becoming way." This is akin to the phrase "having lived out among us a certain new operation," Dionysius, Letter 4, to Gaius. Combefis.
(printed under page 430)
(39) ‹anchor: De suppositis› · call in col 839
(printed under page 430) (39) Suppositis. Id est, supra positis. FABRIC.
(39) "Subjoined": that is, set out above. Fabricius.
(printed under page 430)
Page
- running head: 839 S. HIPPOLYTI OPP. PARS I
- 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, read whole on the page (SYLLOGISMI. / De suppositis (39) divinitus sapientibus testimoniis, / et aliis, ejusdem S. Anastasii.), to be set at the move with full_width; the page names the author as S. Anastasius; 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 opens with the end of the previous work (another unit); not set here: the unit begins at I. « Ecce nunc et sacratissimus hic
praevaricatione jubet. Difficillimum autem esse, ac modis omnibus impossibile definit, ut unam voluntatem et operationem, aut naturam unam deitatis et humanitatis ejus confiteantur hi, qui pie vivere volunt. Propter quod et tale quid in eo dogmatizantes, tanquam impios et alienos immaculatae nostrae Christianorum fidei abjicit et condemnat, nosque hoc facere protestatur. De duabus enim Salvatoris nostri Christi naturis et operationibus, ut breviter pauca ex sacris illius eloquiis expediam, haec evidenter affatur. »
prevarication. Moreover, he defines it to be most difficult, and in all ways impossible, that those who wish to live piously should confess one will and operation, or one nature of His Godhead and manhood. Wherefore also he rejects and condemns those who dogmatize any such thing in Him, as impious and alien to our immaculate faith of Christians, and protests that we should do this. For concerning the two natures and operations of our Saviour Christ, that I may briefly set forth a few things from his sacred utterances, he clearly speaks thus."
Editors' notes and page, col. 840
Page
- running head: TI OPP. PARS II. — DOGMAT. ET HISTORIC. 840
- marginal letters: A τὴν δι' ἀμφοῖν; B κίας ἀλλότριος· ὅλος; C βίον· ἀγνοήσας μόνης; D dogmatizantes, tanquam impios
- old-edition numerals: (none)
- other: word split at start of column: [αὐ]τὴν; full-width title in middle (SYLLOGISMI. / (39) divinitus sapientibus testimoniis, / t aliis, ejusdem S. Anastasii.) cut off at left edge, not set; lower part (praevaricatione jubet...) is Latin only, no Greek printed, continued from col. 839
- other: the 1 paragraph(s) of this column above the full-width band are set under col 839 (reading order, moved on receipt)
Ex editione Sirmondiana.
From the Sirmondian edition.
II. Utraque ostendens super quae dupliciter, divine scilicet et humane, operatum est secundum eamdem quae veraciter vera est et naturalis substantia, Deum immensum simul et circumscriptum hominem exsistentem et intellectum, substantiam utriusque perfecte perfectam habentem cum operatione sua, id est naturali proprietate. Et rursus : Non enim facta est natura deitas transmutata natura caro, facta natura divinitatis caro : sed quod erat etiam deitati coaptata mansit caro, infirma et passibilis natura et operatione, sicut ait Salvator : « Spiritus quidem promptus, caro autem infirma. » Et iterum : Per quam operatus et patiens quae erant carnis sine peccato, pro nobis indicavit exinanitionem deitatis, miraculis et carnis passionibus naturaliter roboratam. Et iterum : Mysterium divinae incarnationis apostolis et prophetis atque doctoribus duplam et diversam habere dignoscitur naturalem in omnibus theoriam, indiminutae deitatis exsistens, et plenae demonstrativum humanitatis. Et iterum : Quibus divine pariter et humane operatus est, perfectionem, per omnem utriusque rationem, sibi naturaliter incommutabilem salvans. Et iterum : Nil divinum nudum corpore operatus, nil humanum idem ipse privatum divinitate gerens : servans sibimet modum secundum utrumque immutabilem, per quem operatus est utraque decenti more, ad approbationem perfectae ac verae nihilque habentis pravitatis inhumanationis suae.
II. Showing both, over the things which in a twofold manner, namely divinely and humanly, it operated according to the same substance which is truly true and natural, existing and understood as at once immense God and circumscribed man, having the substance of each perfectly complete with its own operation, that is its natural property. And again: For the Godhead was not made flesh by nature through its nature being transmuted, the flesh being made the nature of the divinity: but what it was, even when fitted to the Godhead, the flesh remained, weak and passible in nature and operation, just as the Saviour says: "The spirit indeed is willing, but the flesh is weak" (Matt. 26:41). And again: Through which operating and suffering the things that were of the flesh without sin, He showed for our sake the emptying of the Godhead, naturally confirmed by miracles and by the passions of the flesh. And again: The mystery of the divine incarnation is recognized by apostles and prophets and teachers as having in all things a twofold and diverse natural contemplation, being of an undiminished Godhead, and demonstrative of a full manhood. And again: By the things wherein He operated at once divinely and humanly, preserving His perfection naturally unchangeable for Himself throughout the whole principle of each. And again: Having operated nothing divine bare of the body, He the same doing nothing human deprived of the divinity: preserving for Himself a mode unchangeable according to each, through which He operated both in a fitting manner, for the proof of His perfect and true incarnation having nothing of depravity.
III. De his vero, qui unam deitatis et humanitatis ejus operationem, et naturam unam dogmatizant, dicit : Non enim circumscribitur factitia natura id quod per naturam factum non est, licet cooriatur ei per conceptionem, omnem circumscribentem sensum : nec etiam in eodem ipso sibi natura differtur aliquando et naturalis operatio, donec utrumque intra propriam manet naturalem inconversibilitatem. Et item : Connaturalium quippe tantum est eadem ipsa operans motus, essentiam indicans, cujus naturalem constat esse virtutem, alterius naturae proprietate substantiae secundum nullam rationem esse vel fieri sine conversibilitate valente. Item : Ea quippe, quae mutuo sunt cooperantia, et eadem operantia, et ejusdem originis; profecto et compassibilia naturae non suscipientia differentiam : et naturis sibi confusis erit dualitas Christus, et personis separatis fiet quaternitas : quod est nimium fugiendum. Et iterum : Si
III. And concerning those who dogmatize one operation of His Godhead and manhood, and one nature, he says: For that which is not made by nature is not circumscribed by a made nature, although it arises together with it through a conception circumscribing every sense: nor also is it ever borne to the same thing with it in nature and natural operation, so long as each remains within its own natural inconvertibility. And likewise: For of connatural things alone is the identically operating movement, indicating the essence of which it is established to be the natural power, able according to no reason to be or to become that of a substance of the property of another nature without convertibility. Likewise: For those things which are mutually cooperating, and operating the same things, are also of the same origin, and assuredly also compassible, not admitting a difference of nature: and when the natures are confused with one another, Christ will be a duality, and when the persons are separated there will become a quaternity: which is exceedingly to be shunned. And again: If
Editors' notes and page, col. 841
Footnotes
(84) ‹anchor: not visible on page foot› · call in col 841
⁸⁴ Matth. XXVI, 42.
84. Matthew 26:42.
(printed under page 431)
(40) ‹anchor: not visible on page foot› · call in col 841
(printed under page 431) (40) Utraque. Supra cap. 1, seu testimon. 1.
(40) "Both." Above, chapter 1, that is, testimony 1.
(printed under page 431)
(41) ‹anchor: not visible on page foot› · call in col 841
(printed under page 431) (41) Non enim. Testim. 2.
(41) "For not." Testimony 2.
(printed under page 431)
(42) ‹anchor: not visible on page foot› · call in col 841
(printed under page 431) (42) Per quam. Ibid.
(42) "Through which." Same place.
(printed under page 431)
(43) ‹anchor: not visible on page foot› · call in col 841
(printed under page 431) (43) Mysterium. Testim. 4.
(43) "Mystery." Testimony 4.
(printed under page 431)
(44) ‹anchor: not visible on page foot› · call in col 841
(printed under page 431) (44) Quibus. Ibid.
(44) "By which." Same place.
(printed under page 431)
(45) ‹anchor: Nil divinum› · call in col 841
(printed under page 431) (45) Nil divinum. Testim. 8.
(45) "Nothing divine." Testimony 8.
(printed under page 431)
(46) ‹anchor: Non enim› · call in col 841
(printed under page 431) (46) Non enim. Testim. 3.
(46) "For not." Testimony 3.
(printed under page 431)
(47) ‹anchor: Connaturalium› · call in col 841
(printed under page 431) (47) Connaturalium. Ibid.
(47) "Of things of the same nature." Same place.
(printed under page 431)
(48) ‹anchor: Ea quippe› · call in col 841
(printed under page 431) (48) Ea quippe. Testim. 5.
(48) "Those things indeed." Testimony 5.
(printed under page 431) (49) Haec testimonia, ex superiore S. Hippolyti sermone contra Beronem ab Anastasio desumpta, recensuit castigavitque Combefisius in editione operum S. Maximi, tom. I, pag. 76, eo quod in edito Sirmondiano Anastasii versio implexa passim ac mendosa noscatur. Utraque sive cum textu, sive cum notis et animadversionibus Capperonnierii infra relatis conferenda.
(49) These testimonies, taken by Anastasius from the foregoing discourse of St Hippolytus against Beron, were revised and corrected by Combefis in his edition of the works of St Maximus, vol. I, p. 76, because in Sirmond's edition Anastasius's version is found to be tangled and faulty throughout. Both are to be compared, whether with the text or with the notes and remarks of Capperonnier given below.
(printed under page 431)
Page
- running head: 841 CONTRA BERONEM ET
- marginal letters: A II. Utraque ostendens; B indicavit exinanitionem deitatis; C manationis suae.; D valente. Item : Ea
- old-edition numerals: (none)
- other: Latin only, no Greek printed; editors' matter: Ex editione Sirmondiana.
Ex editione Combefisiana.
From the Combefisian edition.
II. Utraque ostendens se, eo quod dupliciter (divine scilicet et humane) operatum est, secundum eamdem quae veraciter vera et naturalis substantia est, Deum immensum simul, et circumscriptum exsistere ac intelligi hominem; utriusque perfecte perfectam essentiam habentem, cum illius operatione, id est, naturali proprietate. Et rursus : Non enim caro facta est natura deitas, translata natura, facta videlicet secundum naturam divinitatis caro; sed quod erat, etiam deitati coapta, mansit, id est, caro infirma et passibilis natura et operatione, sicut ait Salvator : « Spiritus quidem promptus, caro autem infirma. » Et rursus : Qua operatus et passus, quae erant carnis ab omni peccato immunis, divinitatis pro nobis exinanitionem miraculis et carnis passionibus naturaliter confirmatam, probavit. Et iterum : Mysterium divinae incarnationis, apostolis et prophetis atque doctoribus, duplam ac diversam in omnibus habere compertum est naturalem considerationem; cum perfectae deitatis, et plenae vim habeat ostendendae humanitatis. Et iterum : Quibus divine pariter et humane operatus est, perfecte utroque sui rationem natura servans incommutabilem. Et iterum : Nihil divinum nudum corpore operatus, nihil humanum idem ipse gerens quod expers esset deitatis : qua ipsa nova decentique ratione utraque operatus est, utriusque ratione immunem se a mutatione servans, ad perfectae suae humanationis, quae plane vera sit, nihilque aut vitii aut labis admittat, fidem astruendam.
II. Showing Himself in both ways, in that He operated in a twofold manner (namely divinely and humanly), according to the same substance which is truly true and natural, to exist and be understood as at once immense God and circumscribed man; having the perfectly complete essence of each, with its operation, that is, its natural property. And again: For the Godhead was not made flesh by nature, its nature being transferred, the flesh namely being made according to the nature of the divinity; but what it was, even when fitted to the Godhead, it remained, that is, flesh weak and passible in nature and operation, just as the Saviour says: "The spirit indeed is willing, but the flesh is weak" (Matt. 26:41). And again: Through which having operated and suffered the things that were of the flesh immune from all sin, He proved the emptying of the divinity for our sake, naturally confirmed by miracles and by the passions of the flesh. And again: The mystery of the divine incarnation has been found by apostles and prophets and teachers to have in all things a twofold and diverse natural consideration; since it has the power of showing a perfect Godhead and a full manhood. And again: By the things wherein He operated at once divinely and humanly, preserving in both ways perfectly the principle of Himself unchangeable by nature. And again: Having operated nothing divine bare of the body, He the same doing nothing human that was devoid of the Godhead: by which very new and fitting manner He operated both, preserving Himself immune from change in the principle of each, to establish faith in His perfect humanation, which is plainly true and admits nothing either of fault or of blemish.
III. De his vero, qui unam deitatis et humanitatis ejus operationem, et naturam dogmatizant, dicit : Non enim circumscribi natura genita comparatum est, quod secundum naturam ingenitum est, tametsi ei coaluit, per conceptionem, quae vim omnem mentis circumscribit; ac nec unquam in eamdem naturam naturalemque virtutem seu operationem vertantur, donec utrumque intra propriam naturalem inconvertibilitatem manet. Et item : Eorum enim duntaxat, quae ejusdem naturae sunt, motus ejusdem virtutis ac efficaciae est, substantiam designans, cujus est naturalis virtus; cum substantia diversae natura proprietatis nulla ratione esse possit aut fieri, absque convertibilitate. Item : Ea enim, quae ejusdem inter se virtutis sunt et operationis, ejusdemque prorsus originis ac earumdem passionum, ea naturae distinctionem non admittunt; confusisque secum naturis, erit Christus dualitas, personisque divisis fiet quaternitas : quod omnium
III. And concerning those who dogmatize one operation of His Godhead and manhood, and one nature, he says: For that which according to nature is unbegotten is not constituted to be circumscribed by a begotten nature, although it grew together with it through a conception which circumscribes all the power of the mind; and neither may they ever be turned into the same nature and natural power or operation, so long as each remains within its own natural inconvertibility. And likewise: For of those things alone which are of the same nature is the movement of the same power and efficacy, designating the substance of which it is the natural power; since it cannot by any reason be or become the substance of the property of a diverse nature, without convertibility. Likewise: For those things which are of the same power and operation among themselves, and altogether of the same origin and of the same passions, do not admit a distinction of nature; and when the natures are confused with one another, Christ will be a duality, and when the persons are divided there will become a quaternity: which of all things
Editors' notes and page, col. 842
Footnotes
(49) ‹anchor: not visible on page foot› · call in col 842
(printed under page 431)
Page
- running head: BERONEM ET HELICONEM. 842
- marginal letters: A Ex editione Combefisiana; B divinitatis pro nobis; C humanationis, quae plane; D aut fieri, absque
- old-edition numerals: (none)
- other: Latin only, no Greek printed; editors' matter: Ex editione Combefisiana.
Ex editione Sirmondiana.
From the Sirmondian edition.
igitur secundum Beronem assumpta sibi caro ejusdem operationis effecta est, haud dubium quin et ejusdem facta est sibi naturae, cum quotquot est natura, id est inprincipalitate, infactione, infinitate, sempiternitate, incomprehensibilitate; et quaecunque horum secundum magnitudinem theologica amplissime in deitate ratio contemplatur : et vicissitudinem utraque passa sunt, neutro naturae suae substantialem rationem ultra salvandam habente. Et rursus : Qui enim eorum, quae alterius sunt naturae, eamdem ipsam sentit operationem; confusionem pariter naturalem, et divisionem eorum inducit personalem; incognita prorsus idiomatum translatione naturali eorum facta essentia. Item : Si vero ejusdem sibi non fuit naturae, neque ejusdem sibi fiet naturalis operationis. Et iterum : In eumdem autem errorem illati sunt, male credentes propriam factam carnis divinam operationem, quae in miraculis per ipsam apparuit, qua totum Christus substantians secundum quod intelligitur Deus continet retentum. Et iterum : Non enim cognoverunt impossibile esse divinae operationem naturae idioma fieri sine convertibilitate. Et iterum : Quarum donec unam secundum substantiam cognoscatur Verbum unius operationis, nunquam aliquando eo quod utriusque sit cognoscetur motus. Et iterum : Itaque Bero quidem sic se habens, ut dixi, operationis unalitate deitatem Christi et humanitatem simul confundens naturaliter, et partiens personaliter, dissolvit vitam; ignorans solius connaturalium personarum connaturalis identitatis eamdem ipsam operationem esse significativam.
therefore according to Bero the flesh assumed to Himself was made of the same operation, there is no doubt that it was also made of the same nature with Him, with all the attributes that the nature is, that is beginninglessness, uncreatedness, infinity, eternity, incomprehensibility; and whatsoever of these according to greatness theological reason most amply contemplates in the Godhead: and both have suffered change, neither having the substantial principle of its own nature any longer to be preserved. And again: For he who holds the very same operation of those things which are of another nature introduces at once a natural confusion and a personal division of them, their natural essence having become altogether unrecognizable by the transference of the properties. Likewise: But if it was not of the same nature with Him, neither will it become of the same natural operation with Him. And again: Moreover into the same error they were borne, wickedly believing that the divine operation, which appeared in the miracles through it, was made proper to the flesh, whereby Christ, giving substance to the whole according as He is understood as God, holds it retained. And again: For they did not know that it is impossible for the operation of the divine nature to become a property without convertibility. And again: Of which so long as the Word of one operation is known as one according to substance, never at any time by the fact that it is of each will the movement be known. And again: Therefore Bero indeed holding thus, as I said, by a oneness of operation confusing at once naturally the Godhead of Christ and the manhood, and dividing them personally, ends his life; being ignorant that the very same operation is significative only of the connatural identity of connatural persons.
« IV. His igitur ita et ab hoc quoque sacratissimo et magno doctore ac martyre veritatis (id ipsum autem est, si dicamus a sanctissimo, qui in eo loquitur, Spiritu), manifestius dictis, diligenter intendant qui volunt, et maxime qui communicant his, qui novitates nunc operati sunt : et sciant certissime, quia qui duas Salvatoris nostri Christi voluntates naturales et operationes denegant et abjiciunt, impiam ac alienam Christianici dogmatis tam sacram et orthodoxam confessionem appellant, unamque deitatis et humanitatis ejus voluntatem et operationem dogmatizant, eos qui taliter sibi consone non confitentur anathematizantes, liquido et absque ullo tegente velamine sanctos prophetas et apostolos atque doctores; vel etiam, ut verius dicatur, sanctissimum Spiritum qui in illis locutus est, quinimo et loquitur, anathematizant, et ab eo per illos traditam nobis sacram et orthodoxam confessionem
"IV. Since these things therefore have been thus even more manifestly spoken by this most sacred and great doctor also and martyr of the truth (and it is the very same thing if we say by the most holy Spirit Who speaks in him), let those who wish attend diligently, and especially those who communicate with these men who have now wrought novelties: and let them know most certainly that those who deny and reject the two natural wills and operations of our Saviour Christ, and call so sacred and orthodox a confession impious and alien to Christian dogma, and dogmatize one will and operation of His Godhead and manhood, anathematizing those who do not confess harmoniously with themselves in such a manner, clearly and without any covering veil anathematize the holy prophets and apostles and doctors; or even, to speak more truly, the most holy Spirit Who spoke in them, nay rather even now speaks, and the sacred and orthodox confession handed down to us from Him through them
Editors' notes and page, col. 843
Footnotes
(50) ‹anchor: not visible on page foot› · call in col 843
(printed under page 432) (50) Si igitur. Testim. 6.
(50) "If therefore." Testimony 6.
(printed under page 432)
(51) ‹anchor: not visible on page foot› · call in col 843
(printed under page 432) (51) Qui enim. Ibid.
(51) "For he who." Same place.
(printed under page 432)
(52) ‹anchor: not visible on page foot› · call in col 843
(printed under page 432) (52) Si vero. Testim. 7.
(52) "But if." Testimony 7.
(printed under page 432)
(53) ‹anchor: not visible on page foot› · call in col 843
(printed under page 432) (53) In eumdem. Testim. 8.
(53) "Into the same." Testimony 8.
(printed under page 432)
(54) ‹anchor: Non enim› · call in col 843
(printed under page 432) (54) Non enim. Ibid.
(54) "For not." Same place.
(printed under page 432)
(55) ‹anchor: Et iterum: Quarum› · call in col 843
(printed under page 432) (55) Quarum. Testim. 4.
(55) "Of which." Testimony 4.
(printed under page 432)
(56) ‹anchor: Itaque Bero› · call in col 843
(printed under page 432) (56) Itaque Bero. Testim. 8.
(56) "Thus Beron." Testimony 8.
(printed under page 432)
Page
- running head: 843 S. HIPPOLYTI OPP. PARS II. — DO
- marginal letters: A Ex editione Sirmondiana.; B Item : Si vero; C naturaliter, et partiens; D luntates naturales et
- old-edition numerals: (none)
- other: Latin only, no Greek printed; editors' matter: Ex editione Sirmondiana.; upper part continues from col. 841; lower part (IV. His igitur...) continues in col. 844; word split at end of column: con-[fessionem]
- other: the column ends with the half-word con-; the page sets two texts in parallel columns and its rest opens col 845 (dogmatizata): left as printed; join the word in the editorial pass
Ex editione Combefisiana.
From the Combefisian edition.
maxime cavendum. Et iterum : Siquidem igitur, ut auctor Bero est, assumpta illi caro ejusdem ac ipse virtutis seu operationis facta est; plane etiam ejusdem facta est naturae, cum quibus omnibus natura est, quod principii expers, quod ingenita, quod infinita, quod sempiterna, quod incomprehensa, et si qua ejusmodi secundum excellentiam theologicus sermo eximie in deitate contemplatur : et vicissitudinem utraque passa sunt, neutro substantialem naturae suae rationem ultra incolumem servante. Et rursus : Qui enim eorum, quae sunt diversae naturae, eamdem sentit operationem; confusionem pariter naturalem divisionemque ipsorum inducit naturalem; ignota prorsus ac obscurata per idiomatum commutationem naturali eorum substantia exsistentiaque. Item : Si vero non ejusdem ac ille facta est naturae, nec ejusdem unquam fiet operationis. Et iterum : In hunc autem errorem impegerunt, credentes male propriam carnis effectam divinam operationem, quae per ipsam in miraculis manifestata est; qua Christus, rerum hac universitate condita, secundum quod intelligitur Deus, quod ita conditum est, tenet ac conservat. Et iterum : Non enim cognoverunt, fieri non posse, ut divinae naturae operatio, alterius diversaeque substantiae proprietas fieret, absque convertibilitate. Et iterum : Quandiu non unum secundum essentiam unius noscitur Verbum operationis, nulla unquam ratione fiat, ut amborum motus cognoscatur. Et iterum : Itaque Bero, qui sic habeat, ut dicebam, una operatione Christi pariter deitatem et humanitatem natura confundens ac personis dividens, vitam dissolvit; qui nempe nesciat, eamdem operationem, personarum quae ejusdem naturae sint, identitatem duntaxat designare.
is most to be shunned. And again: Since therefore, as Bero is the author of saying, the flesh assumed to Him has become of the same power or operation as He Himself; plainly it has also become of the same nature, with all the things wherewith the nature is: that it is without beginning, that it is unbegotten, that it is infinite, that it is eternal, that it is incomprehensible, and whatever things of this kind according to excellence theological discourse pre-eminently contemplates in the Godhead: and both have suffered change, neither preserving the substantial principle of its own nature safe any longer. And again: For he who holds the same operation of those things which are of diverse nature introduces at once a natural confusion and a natural division of them; their natural substance and existence having become altogether unknown and obscured through the interchange of the properties. Likewise: But if it was not made of the same nature as He, neither will it ever become of the same operation. And again: Moreover into this error they stumbled, wickedly believing that the divine operation, which was manifested through it in the miracles, was made proper to the flesh; whereby Christ, having founded this universe of things, according as He is understood as God, holds and preserves what has been thus founded. And again: For they did not know that it cannot be that the operation of the divine nature should become the property of another and diverse substance, without convertibility. And again: So long as the Word of one operation is not known as one according to essence, by no reason may it ever come to pass that the movement of both should be known. And again: Therefore Bero, holding thus, as I was saying, by one operation confusing in nature at once the Godhead and the manhood of Christ and dividing them in persons, ends his life; inasmuch as he does not know that the same operation designates only the identity of persons that are of the same nature.
abnegant et abjiciunt, atque impiam et alienam a Christianico dogmate esse asseverant, et aeque ut praedictus haereticus, quin potius ut omnes simul profani haeretici, qui in confusione ac phantasia et divisione decepti sunt, solum supersubstantialis theologiae ac incarnatae dispensationis non abnegant et subvertunt mysterium : quaternitatem quidem Personarum sanctam confitentes Trinitatem; at vero unum hujus, id est Dominum nostrum Jesum Christum, inanimatum, et sine intellectu ac sine ratione, secundum quod propter nos factus est homo, introducentes, et convertibilitatem simul et conspersionem ac mutabilitatem, confusionemque ac phantasiam et divisionem utriusque naturae ipsius pronuntiantes, et puri per hoc hominis, vel prodigii cujusdam matrem sanctam semper virginem ac Dei genitricem Mariam scribentes.
they deny and reject, and assert to be impious and alien from Christian dogma, and equally with the aforesaid heretic, nay rather with all profane heretics together who have been deceived in confusion and fantasy and division, they do not merely deny and subvert the mystery of supersubstantial theology and of the incarnate dispensation: confessing indeed the holy Trinity as a quaternity of Persons; and introducing One of This, that is our Lord Jesus Christ, as inanimate, and without intellect and without reason, according as He was made man for our sake, and pronouncing at once convertibility and mingling and mutability, and confusion and fantasy and division of both His natures, and writing down through this the holy ever-virgin and Mother of God, Mary, as the mother of a mere man, or of some prodigy.
« V. Deinde vero hanc, quae videlicet in eo ab illis
"V. And next, as for this, which namely in Him by them
Editors' notes and page, col. 844
Page
- running head: PARS II. — DOGMAT. ET HISTORIC. 844
- marginal letters: A Ex editione Combefisiana.; B tum commutationem naturali; C Et iterum : Itaque; D dem Personarum sanctam
- old-edition numerals: (none)
- other: Latin only, no Greek printed; editors' matter: Ex editione Combefisiana.; upper part continues from col. 842; lower part (fessionem abnegant...) continues from col. 843, with word split at start of lower section: [con]fessionem
dogmatizata est, unam voluntatem et unam operationem respuentes, et neque unam, neque duas, id est divinam et humanam voluntatem vel operationem in eo, vel quamdam ex omnibus confiteri volentes, non solum instabiles et tergiversatores, sed et haereticis qui in confusione ac phantasia et divisione erraverunt, magis impios ipsi seipsos propriis verbis et dogmatibus monstrant. Nam illi quidem vel unam, isti vero nec unam voluntatem vel operationem eum habere volunt, ac per hoc insubstantialem illum et inessentialem; minus enim est dicere, sine voluntate ac impotem secundum utrasque naturas pronuntiant, cum juxta sacras definitiones et rationes corruptio, id est interemptio et inexsistentia naturae, naturalium habitudinum et operationum atque virtutum infirmitas et defectus exsistat, et quod universaliter voluntate naturali ac substantiali operatione privatur, neque est, neque aliquid est, neque est quaevis ejus essentia.
has been dogmatized - the one will and one operation - they reject, and wishing to confess neither one, nor two, that is a divine and a human will or operation in Him, or any one out of all, they show themselves by their own words and dogmas to be not only unstable and shufflers, but even more impious than the heretics who erred in confusion and fantasy and division. For those men indeed wish Him to have at least one, whereas these wish Him to have not even one will or operation, and through this they pronounce Him insubstantial and inessential—for it is too little to say without will and powerless—according to both natures, since according to the sacred definitions and principles the weakness and defect of natural habitudes and operations and powers is corruption, that is the destruction and non-existence of nature, and that which is universally deprived of natural will and substantial operation neither is, nor is anything, nor is there any essence of it whatever.
« VI. Et non ipsum tantum, sed et Patrem, et Spiritum sanctum, insubstantivum astruunt et inexsistentem. Ejusdem enim utrisque illis substantiae, id est deitatis, et voluntatis, ac operationis Salvator exsistit, secundum quod est et dicitur natura Deus; ita ut subsequenter et dominam nostram vere sanctissimam, super omnes sanctos venerandam scilicet et laudandam, ut proprie ac non fallaciter, veraciter Dei genitricem semperque virginem, non proprie ac veraciter matrem Dei describant, sed ejus qui nullomodo secundum ipsos exsistit. Et isti quidem talibus ac tantis impietatibus capti, per sua ipsius dogmata propalantur. Hi vero, qui simul cum duabus voluntatibus et operationibus, quae sanctis catholicae institutoribus Ecclesiae pie in Salvatore nostro Christo dicuntur, aliam unam nescio unde fingentes confiteri volunt, et anathematizant eos qui non consone sibi unam et duas, id est tres voluntates et operationes in eo confitentur; nihilominus et isti sanctos prophetas et apostolos ac doctores, quin et super hos, qui in ipsis locutus est, imo et nunc per eos affatur, sanctissimum Spiritum anathematizant, et traditam per eos nobis ab illo sanctam et immaculatam fidem novis adulterantes adinventionibus abnegant, et aliam in Salvatore Christo naturam praeter divinam et humanam, extraneam quamdam et omnium alienam exsistentium fingunt, cujus esse volunt a se fictam in illo unam voluntatem et operationem. Quoniam omnis voluntas naturalis et substantialis operatio, naturae profecto voluntativae ac operativae idiomata sunt. Et omnis operatio naturalis substantiam indicat, ex qua procedit et inest : et indicativum
"VI. And not Him only, but also the Father and the Holy Spirit they represent as insubstantial and non-existent. For the Saviour exists of the same substance, that is Godhead, and will, and operation with Both of Them, according as He is and is called God by nature; so that consequently they also describe our truly most holy Lady, to be venerated namely and praised above all the saints, as properly and not deceitfully, truly the Mother of God and ever-virgin, not as properly and truly the mother of God, but of one who in no way exists according to them. And these men indeed, caught in such and so great impieties, are exposed through their very own dogmas. Those, however, who together with the two wills and operations, which by the holy teachers of the catholic Church are piously spoken of in our Saviour Christ, fashioning from I know not where another single one, wish to confess it, and anathematize those who do not harmoniously with themselves confess one and two, that is three wills and operations in Him; nonetheless these men also anathematize the holy prophets and apostles and doctors, nay even above these the most holy Spirit Who spoke in them, yea and now speaks through them, and adulterating with new inventions the holy and immaculate faith handed down to us by Him through them, they deny it, and fashion in the Saviour Christ another nature besides the divine and the human, a certain extraneous one and alien to all existing things, of which they wish the one will and operation fashioned by themselves in Him to be. Because every natural will and substantial operation are assuredly properties of a willing and operating nature. And every natural operation indicates the substance from which it proceeds and in which it inheres: and is indicative
Editors' notes and page, col. 845
Footnotes
(57) ‹anchor: not visible on page foot› · call in col 845
(printed under page 433) (57) Impotem. Impotentem. BAUK.
(57) "Impotem": read "impotentem" (powerless). [Editor's siglum as it appears on the scan; reading uncertain.]
(printed under page 433)
(58) ‹anchor: per sua ipsius› · call in col 845
(printed under page 433) (58) Ipsius. Ipsorum. ID.
(58) "His": read "their." The same.
(printed under page 433)
(59) ‹anchor: exsistentium fingunt› · call in col 845
(printed under page 433) (59) Et omnium... fingunt. Et ab omnibus quae sunt in rebus alienam, fingunt. COMBEF.
(59) "And of all ... they invent": read "and foreign to all things that exist, they invent." Combefis.
(printed under page 433)
(60) ‹anchor: procedit et inest› · call in col 845
(printed under page 433) (60) Et inest. Cui inest. ID.
(60) "And is present in": read "in which it is present." The same.
(printed under page 433) (61) Constat ... possibile. Constare sine quadam substantia, est possibile. ID.
(61) "It is established ... possible": read "it is possible to exist without some substance." The same.
(printed under page 433) (62) Et necessitate. Ex necessitate. ID.
(62) "And by necessity": read "of necessity." The same.
(printed under page 433) (63) Cujus esse. Cujus velint esse. ID.
(63) "Whose to be": read "whose they would have it be." The same.
(printed under page 433)
Page
- running head: 845 CONTRA BERONEM ET H
- marginal letters: A dogmatizata est, unam; B operationum atque virtutum; C capti, per sua; D manam, extraneam quamdam
- old-edition numerals: (none)
- other: Latin only, no Greek printed; word split at end of column: indica-[tivum]
uniuscujusque naturae operatio et est et cognoscitur naturalis : et omnis natura propriae operationis substantiali ratione cognoscitur, et omnis natura convenientem sibi seque significantem habet operationem, hanc ab aliis discernentem, definitionesque substantiarum naturales earum operationes vera ratio novit. Et ut compendiose dicatur, nec naturam sine operatione quae illam substantialiter characterizet, nec rursus voluntatem vel operationem constat esse sine quadam substantia, id est possibile; quemadmodum divina concionantur Eloquia, et ipsa rerum natura clamat.
of each nature its natural operation both is and is known to be: and every nature is known by the substantial principle of its own operation, and every nature has an operation fitting to itself and signifying itself, distinguishing it from others, and true reason knows the natural operations of substances to be their definitions. And to speak briefly, it is established that neither a nature without an operation which substantially characterizes it, nor again a will or operation without some substance, is possible to exist; just as the divine Oracles proclaim, and the very nature of things cries aloud.
« VII. Igitur voluntatem et operationem unam praeter duas circa Salvatorem Christum fingentes, et necessitate etiam aliam naturam praeter divinam, ut dictum est, et humanam extraneam quamdam exsistentium omnium alienam plasmantes applicant ei, cujus esse jam dictam a se unam voluntatem, quae inane figmentum fictae cogitationis est, et germen quod ab idololatria nil penitus differt. Deus enim simul et homo Salvator exsistens, duas tantum congruentes sibi naturas et voluntates et operationes, id est divinam et humanam habet, quemadmodum inclyti praeceptores nostri ac doctores affirmant : non unam et duas, id est tres, ut adversarii dogmatizant; quo illud evidentissime gerant, quod olim a Deo per Isaiam prophetam in calumniam dicitur, id est : Caupones tui vinum aqua miscent. Ut enim apparet, et isti verbum veritatis cauponum more adulterando, naturalem dualitatem voluntatum et operationum Salvatoris nostri Christi una voluntate ac operatione, quae in ipso ab haereticis qui in confusione ac divisione seu phantasia decepti sunt, impie dogmatizata est, veluti vinum aqua miscentes, utrasque sectas confiteri compellunt; quod impium veraciter est et alienum immaculatae fidei nostrae Christianorum; qui ex diametro similiter ut praecessores sui etiam per hunc a veritate decidunt modum. Aequale quippe ex diametro et simile malum est cum haeretica opinione paternam projicere ac reprobare orthodoxiam, et e diverso cum hac pariter et illam confiteri et approbare : Quae enim participatio justitiae et iniquitati? aut quae societas luci ad tenebras? aut quae conventio Christi ad Belial? aut quae pars fideli cum infideli? qui autem consensus templo Dei cum idolis? divinus ait Apostolus. Inquam vero et ipse : Quae participatio, vel communicatio, conventio, aut pars, aut consensus paternae orthodoxiae, ad nequam haereticorum opinionem, ut cum altera altera praedicetur, vel etiam respuatur?
"VII. Therefore those who fashion one will and operation besides the two in respect of the Saviour Christ also of necessity, moulding another nature besides the divine, as has been said, and the human, a certain extraneous one alien to all existing things, apply it to Him, of which they wish the one will already spoken of by themselves to be, which is an empty figment of a feigned thought, and a shoot which differs nothing at all from idolatry. For the Saviour, existing at once God and man, has only two natures and wills and operations congruent to Himself, that is the divine and the human, just as our renowned teachers and doctors affirm: not one and two, that is three, as the adversaries dogmatize; whereby they most evidently do that which of old was spoken by God through Isaiah the prophet in reproach, that is: Your vintners mingle wine with water (Isa. 1:22). For as appears, these men also, adulterating the word of truth after the manner of vintners, mingling the natural duality of the wills and operations of our Saviour Christ with the one will and operation which was impiously dogmatized in Him by the heretics who were deceived in confusion and division or fantasy, as it were wine with water, compel men to confess both sects; which is truly impious and alien to our immaculate faith of Christians; who diametrically, in like manner as their predecessors, fall away from the truth through this way also. For it is a diametrically equal and similar evil to cast away and reject paternal orthodoxy along with heretical opinion, and conversely along with the former to confess and approve the latter as well: For what participation has righteousness with unrighteousness? or what fellowship has light with darkness? or what concord has Christ with Belial? or what part has a believer with an unbeliever? and what agreement has the temple of God with idols? (2 Cor. 6:14–16) says the divine Apostle. And I myself also say: What participation, or communion, concord, or part, or agreement has paternal orthodoxy with the wicked opinion of heretics, that the one should be proclaimed with the other, or even rejected with it?
« VIII. Et hoc quoque diligenter intendant, quia
"VIII. And let them attend diligently to this also, that
Editors' notes and page, col. 846
Footnotes
(85) ‹anchor: aqua miscent› · call in col 846
⁸⁵ Isa. I, 22.
85. Isaiah 1:22.
(printed under page 433)
(86) ‹anchor: cum idolis› · call in col 846
⁸⁶ II Cor. VI, 14-16.
86. 2 Corinthians 6:14–16.
(printed under page 433)
(61) ‹anchor: possibile (61)› · call in col 846
(printed under page 433) (61) Constat ... possibile. Constare sine quadam substantia, est possibile. ID.
(61) "It is established ... possible": to be established without some substance is possible. The same (Combefis).
(printed under page 433)
(62) ‹anchor: necessitate (62)› · call in col 846
(printed under page 433) (62) Et necessitate. Ex necessitate. ID.
(62) "And by necessity": out of necessity. The same.
(printed under page 433)
(63) ‹anchor: esse (63)› · call in col 846
(printed under page 433) (63) Cujus esse. Cujus velint esse. ID.
(63) "Of which ... to be": of which they would have it to be. The same.
(printed under page 433)
Page
- running head: BERONEM ET HELICONEM. 846
- marginal letters: A tivum uniuscujusque naturae; B vinam, ut dictum; C lem dualitatem voluntatum; D quac pars fideli
- old-edition numerals: (none)
- other: Latin only, no Greek printed; word split at start of column: [indica]tivum
si quemadmodum magnus ab immortalitate cognominatus, imo vero cunctus sanctorum chorus affirmat, quod pene fides Salvatoris nostri non admittat, cum hoc instabile quiddam secundum suam ipsius rationem exsistat. Quod si hoc fuerit passa, et quod huic est contrarium procul dubio sustinebit, additamentum scilicet, et quomodo manebit ulterius fides defectibus ac profectibus immutata? Dicant, inquit, nobis, qui per singulos dies fides creant, imo deos sibi diversos fingunt, quoniam cum fidei verbo mutatur atque multiplicatur a talibus id quod creditur. Ergo et adversarii fides sibi condentes diversas, absque omni contradictione secundum qualitatem et quantitatem atque immutationem dogmatum suorum, immutant simul et multiplicant id quod creditur, et quinque Christos eatenus plasmasse monstrantur. Hunc quidem unam operationem, illum vero nec unam operationem, et alium unam voluntatem, et alterum nec unam voluntatem : porro quintum unam et duas, atque unam et duas, id est tres operationes et tres voluntates, ut aiunt, habentem. Et dicant si volunt illi ipsi, qui talia exponunt dogmata, et qui communicant eis, in quem talium ac tot Christorum a se fictorum credentes baptizati sunt vel baptizantur : aut cujus eorum corpus et sanguinem sumunt atque distribuunt; utrum ejus qui unam, an qui nec unam operationem; ejus qui unam voluntatem, an ejus qui unam et duas, et unam et duas, id est tres operationes et tres voluntates, et propterea jam ex necessitate tres etiam naturas habet. Sed non erat vox et non erat auditio, quemadmodum ait propheta magnus Elias, scelestos sacerdotes et pseudoprophetas confusionis redarguens.
if, just as the great one surnamed from immortality, nay rather the whole choir of the saints affirms, that the faith of our Saviour scarcely admits this, since according to its own principle this is something unstable. Which if it has suffered this, it will without doubt undergo that also which is contrary to this, namely an addition, and how will the faith remain any longer unchanged by defects and increases? Let them tell us, he says, who every day create faiths, nay rather fashion diverse gods for themselves, since along with the word of faith that which is believed is changed and multiplied by such men. Therefore the adversaries also, founding diverse faiths for themselves, without any contradiction according to the quality and quantity and alteration of their dogmas, at once change and multiply that which is believed, and are shown thus far to have moulded five Christs: this one indeed having one operation, and that one not even one operation, and another one will, and another not even one will; furthermore a fifth having one and two, and one and two, that is three operations and three wills, as they say. And let those very men who set forth such dogmas, and who communicate with them, say if they wish, into which of such and so many Christs fashioned by themselves believing they were baptized or are baptized; or of which of them they take and distribute the body and blood: whether of him who has one, or who has not even one operation; of him who has one will, or of him who has one and two, and one and two, that is three operations and three wills, and on that account now of necessity has three natures also. But there was no voice and there was no hearing (1 Kgs. 18:26), just as the great prophet Elias says, convicting the wicked priests and false prophets of confusion.
« IX. Nam quidquid horum dixerint, illinc cum impietate etiam redargutionem sermo eorum circumferet; quoniam non in verum et veraciter exsistentem Christum credunt atque baptizant, nec illius corpus et sanguinem accipiunt et distribuunt. Illum enim, verum scilicet, et qui vere consistit, Christum Deum simul et hominem inclyti magistri nostri ac praeceptores scientes, duas et tantum quemadmodum naturas, sic etiam et duas voluntates, et totidem operationes congruentes sibi, divinam scilicet, ut jam dictum est et comprobatum, et humanam, in-
"IX. For whichever of these they say, thence along with impiety their speech will also carry about its refutation; because they do not believe and baptize into the true and truly existing Christ, nor do they receive and distribute His body and blood. For our renowned masters and teachers, knowing Him, namely the true Christ and Who truly subsists, at once God and man, two and only two wills, and just as many operations congruent to Himself, just as two natures, namely a divine, as has already been said and proved, and a human, un-
creatam et creatam, sine inceptione et cum inceptione, in ipso confitentur et confiteri nobis praecipiunt. Non autem, ut hi nunc novitates fecerunt, unam et nec unam, nec duas, et rursus unam et duas, id est tres voluntates et operationes habere illum fatentur.
created and created, without beginning and with beginning, confess in Him and command us to confess. They do not, however, as these men have now made novelties, confess Him to have one and not even one, nor two, and again one and two, that is three wills and operations.
« X. Super haec autem omnia quae dicta sunt, et illud quoque certissime noverint, quoniam unam nec unam, neque duas, et iterum unam et duas voluntates et operationes, et omnia cum anathematibus et depositionibus ac excommunicatione dogmatizantes, aperte sibi et alterutris repugnare probantur; et ipsi per se ipsos et invicem subvertunt ac destruunt, alterna verba et dogmata, seque ipsos et alterutros, et eos qui sibi communicant, anathematizant, et ab omni sacra dignitate ac ministerio pellunt atque deponunt. Necnon et a perceptione illibatae communionis vivifici corporis et sanguinis magni Dei et Salvatoris nostri Jesu Christi sequestrant.
"X. And above all these things which have been said, let them also know this most certainly, that dogmatizing one, not even one, nor two, and again one and two wills and operations, and all things with anathemas and depositions and excommunication, they are proved openly to contradict themselves and one another; and by themselves and mutually they subvert and destroy their alternate words and dogmas, and anathematize themselves and one another, and those who communicate with them, and drive and depose them from every sacred dignity and ministry. And furthermore they separate them from the partaking of the unblemished communion of the life-giving body and blood of our great God and Saviour Jesus Christ.
« XI. Et haec liquido nos, et nullo intuentes et scientes obstante velamine, non solum propter multiformem errorem, verum etiam et propter instabilitatem et absurditatem ac reciprocationem talium virorum et dogmatum, omni custodia nosmetipsos ab illorum impietate et communione servemus, quotquot in veritate esse ac dici Christiani volumus. Alienum quippe a Christianis est, cum orthodoxia etiam impietatem suscipere; aut confiteri quidem orthodoxam fidem, communicare vero his qui hanc per novas inventiones abnegant et adulterant. Propter quod divina nobis lex simul et apostolica jubet, eos qui aliud praeter quod a Christiferis viris accepimus, docere ac introducere conati fuerint, avertere et anathematizare, non tantum si homines fuerint, sed et licet angeli fortassis e coelo descendentes exstiterint. Et si hoc fecerimus, et divinam sine praevaricatione adimpleverimus praeceptionem, sacramque ac orthodoxam fidem absque adulteratione simul et innovatione possederimus et confessi fuerimus; ad vitam salvi efficiemur aeternam in Christo Jesu Domino nostro : cum quo Deo et Patri, una cum sanctissimo et bono ac vivifico Spiritu, gloria, honor, imperium, et adoratio nunc et semper, et in omnia nunquamque finienda saecula saeculorum. Amen. »
"XI. And beholding and knowing these things clearly and with no veil standing in the way, not only on account of the manifold error, but also on account of the instability and absurdity and alternation of such men and dogmas, let us with all vigilance keep ourselves from their impiety and communion, as many of us as wish in truth to be and to be called Christians. For it is alien to Christians to receive impiety also along with orthodoxy; or to confess indeed the orthodox faith, yet to communicate with those who through new inventions deny and adulterate it. Wherefore the divine and at the same time apostolic law commands us to turn away from and anathematize those who attempt to teach and introduce anything besides what we have received from the Christ-bearing men, not only if they be men, but even though perhaps they should be angels coming down from heaven (Gal. 1:8). And if we do this, and fulfil the divine precept without prevarication, and possess and confess the sacred and orthodox faith without both adulteration and innovation, we shall be saved unto eternal life in Christ Jesus our Lord: with Whom to God the Father, together with the most holy and good and life-giving Spirit, be glory, honour, empire, and adoration now and always, and unto all never-ending ages of ages. Amen."
Editors' notes and page, col. 847
Footnotes
(87) ‹anchor: non erat auditio› · call in col 847
⁸⁷ III Reg. XVIII, 26.
87. 3 Kings (1 Kings) 18:26.
(printed under page 434)
(64) ‹anchor: not visible on page foot› · call in col 847
(printed under page 434) (64) Magnus ab immortalitate cognominatus. Athanasius de synod. Seleuc. et Arimin. Sed mendum in voce pene. Num consules, vel tempus aut defectum? COMBEF.
(64) "Surnamed the Great from immortality." Athanasius, On the Synods of Seleucia and Ariminum. But there is a fault in the word "pene" (almost). Should it be "consuls," or "time," or "failure"? Combefis.
(printed under page 434) (65) Avertere. Aversari. BAUN.
(65) "To turn away": read "to shun." [Editor's siglum as it appears on the scan; reading uncertain.]
(printed under page 434)
(66) ‹anchor: motus est infiniti› · call in col 847
(printed under page 434) (66) Haec versio nullum legenti sensum exhibet.
(66) This version yields no sense to the reader.
(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 continues with Anast. versio. (another unit); not set here
Editors' notes and page, col. 848
Footnotes
(88) ‹anchor: accepimus› · call in col 848
⁸⁸ Gal. I, 8.
88. Galatians 1:8.
(printed under page 434)
(65) ‹anchor: avertere› · call in col 848
(printed under page 434) (65) Avertere. Aversari. BAUN.
(65) "Turn away": that is, shun. Baunius.
(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, read whole across the page (Claudii Capperonnier v. c. animadversiones in Anastasii Versionem Latinam Fragmentorum Hippolyti, Contra Beronem et Helicem : juxta editionem Fabricianam.), next unit, not set; below it three subcolumns (Anast. versio. / Graeca. / Emendata.), next unit; 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)
- other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)