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Theognostus Alexandrinus, Fragmenta ex libris VII Hypotyposeon

Editors' preface

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Editors' notes and page, col. 239

Footnotes

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Joan. XVI, 12, 13.

John 16:12, 13.

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Οὐκ ἔξωθεν. Huic fragmento sequentia praemittit Athanasius: Μάθετε τοίνυν, ὦ Χριστομάχοι Ἀρειανοί, ὅτι Θεόγνωστος μὲν, ἀνὴρ λόγιος, οὐ παρῃτήσατο τὸ ἐκ τῆς οὐσίας εἰπεῖν. Γράφων γὰρ περὶ Υἱοῦ ἐν τῷ δευτέρῳ τῶν Ὑποτυπώσεων, οὕτως εἴρηκεν· Οὐκ ἔξ. «Discite igitur, o Christi hostes Ariani, Theognostum virum eruditum minime refugisse ab hac ipsa dictione ex substantia. Nam in secundo Hypotyposeon haec de Filio scribit: Non extrinsecus, » etc.

"Not from outside." Athanasius puts the following before this fragment: "Learn then, you Arians, enemies of Christ, that Theognostus, a learned man, did not shrink from saying 'from the substance'. For writing about the Son in the second book of the Hypotyposes, he spoke thus: 'Not from out[side]'." [The Latin then renders the same:] "Learn therefore, you Arians, enemies of Christ, that Theognostus, a learned man, by no means shrank from this very expression 'from the substance'. For in the second book of the Hypotyposes he writes this about the Son: 'Not from outside,'" etc.

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Τυγχάνοι. Sic codd. mss. Regius et Seguerianus. Basiliensis vero, τυγχάνῃ. Editi, τύχοι. Montf.

"Τυγχάνοι" (would obtain): so the manuscripts, the Regius and the Seguerianus. But the Basle manuscript has τυγχάνῃ; the printed editions, τύχοι. Montfaucon.

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Περὶ Πατρός. Reg. et Seguer., περὶ τοῦ Πατρός. Id.

"Περὶ Πατρός" (about the Father): the Regius and the Seguerianus read περὶ τοῦ Πατρός. The same [Montfaucon].

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Τὸν ἐπί. Τὸν deest in Reg. et Seguer. Mox Regius, Seguer., Angl., Gobler. et Felckmanni 1, καὶ τῇ τοῦ Πνεύματος. Editi, καὶ τὸν ἐπὶ τῇ τοῦ Πνεύματος. Id.

"Τὸν ἐπί": τὸν is missing in the Regius and the Seguerianus. Just after, the Regius, the Seguerianus, the English manuscript, Gobler's and Felckmann's first read καὶ τῇ τοῦ Πνεύματος; the printed editions, καὶ τὸν ἐπὶ τῇ τοῦ Πνεύματος. The same [Montfaucon].

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Ἔτι. Reg. et Seguer., ἐπεί. Paulo post in iisdem δέ deest post ὅταν. Ibidem Reg., Seguer., Gobler. et Felckmanni 1, τὸ ἅγιον Πνεῦμα. Editi, τὸ Πνεῦμα τὸ ἅγιον. Hic autem Scripturae locus, quoad sententiam tantum, non ad verbum ab Athanasio affertur. Id.

"Ἔτι" (yet): the Regius and the Seguerianus read ἐπεί. A little after, δέ is missing after ὅταν in the same manuscripts. In the same place the Regius, the Seguerianus, Gobler's and Felckmann's first read τὸ ἅγιον Πνεῦμα; the printed editions, τὸ Πνεῦμα τὸ ἅγιον. This passage of Scripture, however, is cited by Athanasius only for its sense, not word for word. The same [Montfaucon].

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running head: 239 THEOGNOSTI ALEXAN
marginal letters: A Non extrinsecus; B plicio dignus; C Deinde ait
old-edition numerals: (none)
other: facing Latin version, not set; full-width headings (THEOGNOSTI..., Ex libris VII H..., I., (Ex libro II. Apud Athanasium..., II., Apud Athanasium epist. 4..., III., Ibidem) cut off at right edge; set under the rail of col. 240
other: col. 239 prints only the facing Latin version (not set in layer 1). The full-width title band and source lines above cols 239–240, and the Greek of fragments I–III, are set under the rail of col. 240.

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THEOGNOSTI FRAGMENTA

Ex libris VII Hypotyposeon.

FRAGMENTS OF THEOGNOSTUS

From the seven books of the Hypotyposes.

(Ex libro II. Apud Athanasium De decret. Nicaenae synodi, § XXV, ex edit. BB. Paris. 1698, t. I, part. I, pag. 230.)

(From Book II. In Athanasius, On the Decrees of the Synod of Nicaea, § 25, Benedictine edition, Paris 1698, vol. I, part 1, p. 230.)

Οὐκ ἔξωθέν τις ἐστὶν ἐφευρεθεῖσα ἡ τοῦ Υἱοῦ οὐσία, οὐδὲ ἐκ μὴ ὄντων ἐπεισήχθη· ἀλλὰ ἐκ τῆς τοῦ Πατρὸς οὐσίας ἔφυ, ὡς τοῦ φωτὸς τὸ ἀπαύγασμα, ὡς ὕδατος ἀτμίς. Οὔτε γὰρ τὸ ἀπαύγασμα, οὔτε ἡ ἀτμὶς, αὐτὸ τὸ ὕδωρ ἐστὶν, ἢ αὐτὸς ὁ ἥλιος· οὔτε ἀλλότριον, ἀλλ' ἀπόῤῥοια τῆς τοῦ Πατρὸς οὐσίας, οὐ μερισμὸν ὑπομεινάσης τῆς τοῦ Πατρὸς οὐσίας. Ὡς γὰρ μένων ὁ ἥλιος ὁ αὐτὸς, οὐ μειοῦται ταῖς ἐκχεομέναις ὑπ' αὐτοῦ αὐγαῖς· οὕτως οὐδὲ ἡ οὐσία τοῦ Πατρὸς ἀλλοίωσιν ὑπέμεινεν, εἰκόνα ἑαυτῆς ἔχουσα τὸν Υἱόν.

The substance of the Son is not something devised from without, nor was it brought in out of non-existence; rather, it sprang from the substance of the Father, as the radiance of light, as the vapour of water. For neither the radiance nor the vapour is the water itself or the sun itself; nor is it something alien, but an effluence of the substance of the Father, without the substance of the Father undergoing division. For just as the sun, remaining the same, is not diminished by the rays poured forth by it, so neither did the substance of the Father undergo alteration in having the Son as an image of itself.

II.

Apud Athanasium epist. 4, ad Serapionem, § 11, tom. I, part. II, pag. 703.

II.

In Athanasius, Letter 4 to Serapion, § 11, vol. I, part 2, p. 703.

Ὁ δὲ Θεόγνωστος καὶ αὐτὸς προστιθείς φησι ταῦτα· Ὁ πρῶτον παραβεβηκὼς ὅρον καὶ δεύτερον, ἐλάττονος ἂν ἀξιοῖτο τιμωρίας· ὁ δὲ καὶ τὸν τρίτον ὑπεριδὼν, οὐκέτι ἂν συγγνώμης τυγχάνοι. Πρῶτον δὲ ὅρον καὶ δεύτερόν φησι τὴν περὶ Πατρὸς καὶ Υἱοῦ κατήχησιν· τὸν δὲ τρίτον, τὸν ἐπὶ τῇ τελειώσει καὶ τῇ τοῦ Πνεύματος μετοχῇ παραδιδόμενον Λόγον. Καὶ τοῦτο βεβαιῶσαι θέλων, ἐπάγει τὸ παρὰ τοῦ Σωτῆρος εἰρημένον τοῖς μαθηταῖς· « Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλ' οὔπω δύνασθε χωρεῖν. Ὅταν δὲ ἔλθῃ τὸ ἅγιον Πνεῦμα, διδάξει ὑμᾶς. »

And Theognostus himself also adds and says these things: He who has transgressed the first bound and the second might be deemed worthy of a lesser punishment; but he who has despised the third also would no longer obtain pardon. And he says that the first bound and the second are the catechetical instruction concerning the Father and the Son; whereas the third is the word handed down at perfection and at the participation of the Spirit. And wishing to confirm this, he adduces what was spoken by the Saviour to the disciples: "I have yet many things to say to you, but you cannot bear them now. When, however, the Holy Spirit comes, He will teach you."

III.

Ibidem.

III.

In the same place.

Εἶτά φησιν· Ὥσπερ τοῖς μηδέπω χωρεῖν δυναμένοις τὰ τέλεια διαλέγεται ὁ Σωτὴρ, συγκαταβαίνων αὐτῶν τῇ σμικρότητι· τοῖς δὲ τελειουμένοις συγγίνεται τὸ Πνεῦμα τὸ ἅγιον, καὶ οὐδέπου τοῖς ἐκ τούτων ἂν φαίη τὴν τοῦ Πνεύματος διδασκαλίαν ὑπερβάλλειν τῆς τοῦ Υἱοῦ διδαχῆς· ἀλλ' ὅτι ὁ μὲν Υἱὸς συγκαταβαίνει τοῖς ἀτελέσι, τὸ δὲ Πνεῦμα σφραγίς ἐστι τῶν

Then he says: Just as the Saviour converses with those who are not yet able to receive perfect things, condescending to their littleness, while the Holy Spirit communes with those who are being perfected, yet one would by no means say on account of these things that the teaching of the Spirit surpasses the teaching of the Son; rather, it is because the Son condescends to the imperfect, whereas the Spirit is the seal of those

Editors' notes and page, col. 240

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running head: NOSTI ALEXANDRINI FRAGMENTA. 240
marginal letters: A Οὐκ ἔξωθέν; B ἐλάττονος ἂν; C Εἶτά φησιν
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other: full-width headings (...NOSTI FRAGMENTA, ...libris VII Hypotyposeon., I., ...decret. Nicaenae synodi..., II., ...4, ad Serapionem..., III., Ibidem.) cut off at left edge; set full-width under the rail of col. 240

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τελειουμένων· οὕτως οὐ διὰ τὴν ὑπερβολὴν τοῦ Πνεύματος πρὸς τὸν Υἱὸν ἄφυκτός ἐστι καὶ ἀσύγγνωστος ἡ εἰς τὸ Πνεῦμα βλασφημία· ἀλλ' ὅτι ἐπὶ μὲν τοῖς ἀτελέσιν ἐστὶ συγγνώμη, ἐπὶ δὲ τοῖς γευσαμένοις τῆς οὐρανίου δωρεᾶς καὶ τελειωθεῖσιν, οὐδεμία περιλείπεται συγγνώμης ἀπολογία καὶ παραίτησις.

who are being perfected; so it is not on account of the superiority of the Spirit over the Son that blasphemy against the Spirit is inescapable and unpardonable, but because for the imperfect indeed there is pardon, whereas for those who have tasted the heavenly gift and been perfected, there is left no defence or plea for pardon.

Editors' notes and page, col. 241

Footnotes

[Page heading: CATECHISTA ALEXANDRINUS (Pierius), NOTITIA; author's text is set full width, Latin only.] (printed under page 131)

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Ex his fuere duodecim libri Pierii de quibus Photius cod. 119, Palladius in Lausiaca, c. 12, narrat Ammonium plura potuisse memoriter recitare ex scriptis Origenis, Didymi, Stephani ac Pierii. Fabricius.

Among these were the twelve books of Pierius which Photius mentions in codex 119. Palladius, in the Lausiac History, ch. 12, relates that Ammonius could recite many things by heart from the writings of Origen, Didymus, Stephen and Pierius. Fabricius.

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Footnotes

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Carus praefuit imperio ann. 282, 283. Diocletianus ab an. 284 ad 305. Theonas qui an. 265 Dionysio in episcopatu Alexandrino successit, defunctus est an. 300. Fabricius.

Carus held the empire in the years 282 and 283; Diocletian from the year 284 to 305. Theonas, who succeeded Dionysius in the see of Alexandria in the year 265, died in the year 300. Fabricius.

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Eusebius de Pierio, VII, 32: Ἐν δὲ τοῖς μάλιστα καθ' ἡμᾶς σπανιωτάτους γενομένους ἴσμεν, τῶν μὲν ἐπ' Ἀλεξανδρείας πρεσβυτέρων Πιέριον· Μελέτιον δὲ τῶν κατὰ Πόντον Ἐκκλησιῶν ἐπίσκοπον. Ἀλλ' ὁ μὲν ἄκρως ἀκτήμονι βίῳ καὶ μαθήμασι φιλοσόφοις δεδοκίμαστο· ταῖς περὶ τὰ θεῖα θεωρίαις καὶ ἐξηγήσεσι, καὶ ταῖς ἐπὶ τοῦ κοινοῦ τῆς Ἐκκλησίας διαλέξεσιν ὑπερφυῶς ἐξησκημένος. Ὁ δὲ Μελέτιος, etc. Post Dionysium scholae catecheticae Alexandrinae praefectum fuisse Pierium tradit Philippus Sidetes in fragmento quod ad calcem diss. in Irenaeum publicavit H. Dodwellus. Et Photius cod. 119: Παμφίλου τε τοῦ μάρτυρος ὑφηγητὴν φασιν τῶν ἐκκλησιαστικῶν γενέσθαι μαθημάτων, καὶ κατ' Ἀλεξάνδρειαν ἡγήσασθαι παιδευτηρίου. Fabricius. — De isthac vero Pierii praefectura dubitare se profitetur cl. Lardnerus, De Fide hist. evang., p. II, lib. I, c. 24, propterea quod sileant de ea Eusebius et Hieronymus. Eidem viro cl. incerta quoque videtur Photii narratio, mox a me afferenda, qua dicitur Pierius, quem quidem Hieronymus Romae siccam mortem obiisse significat, martyrium una cum Isidoro fratre subiisse suo. Vid. et de hac re Tillemont. in Mém. eccl. ad ipsum finem vol. IV. In litteris quidem Dionysii Alexandrini ad Fabium, scriptum exstat, Isidorum quemdam Aegyptium in vexatione Deciana pro Christo passum esse; utrum veró hujus Pierii frater fuerit, necne, ignoro; certe, si res ita haberet, eodem simul tempore fratres martyrium haud passi sunt, cum Pierius Dionysio superstes fuerit. Atque fieri potest, ut templum illud domusque (hae sunt, ni fallor, aedes sacrae minus amplae), quae Pierio atque Isidoro constructa fuisse narrat Photius, cod. 118, in illius quidem Isidori memoriam sacrata fuerint, in alius autem cujusdam Pierii honorem erecta, qui martyr esset. Ecclesiam quidem Alexandriae exstitisse, quae Pierii et Serapionis nominibus dicabatur, memorat Epiphanius haeres. 69, ab Hoeschelio ad Photii locum indicatus. Serapionis autem martyris mentionem facit Dionysius in epistola jam laudata. Verumtamen omnes Ecclesias Alexandrinas martyrum nominibus appellatas fuisse, prohibet nos credere eodem loco Epiphanius, qui Ecclesias Dionysii et Theonae episcoporum, non martyrum, inter alias recensuit. Itaque nuncupari Pierii ecclesia posset, etsi ille martyr non fuerit, et, Hieronymo id narrante, persecutioni, haec est ultima illa, supervixerit.

Eusebius on Pierius, VII, 32: "Among those who have been most rare in our time we know, of the presbyters at Alexandria, Pierius, and Meletius, bishop of the Churches in Pontus. The former was highly esteemed for his life of utmost poverty and for his philosophical learning, being extraordinarily practised in the contemplation and exposition of divine things and in discourses delivered in the common assembly of the Church. Meletius," etc. That Pierius was head of the Alexandrian catechetical school after Dionysius is reported by Philip of Side in a fragment that H. Dodwell published at the end of his dissertation on Irenaeus. And Photius, codex 119: "They say that he became the teacher of Pamphilus the martyr in ecclesiastical learning, and that he presided over the school at Alexandria." Fabricius. — The learned Lardner, however, says he doubts this headship of Pierius (On the Credibility of the Gospel History, part II, book I, ch. 24), because Eusebius and Jerome say nothing of it. To the same learned man the account of Photius, which I shall cite shortly, also seems uncertain, in which Pierius, who Jerome indicates died a natural death at Rome, is said to have suffered martyrdom together with his brother Isidore. See also Tillemont on this matter, in the Mémoires ecclésiastiques, at the very end of vol. IV. In the letter of Dionysius of Alexandria to Fabius, indeed, it is written that a certain Isidore, an Egyptian, suffered for Christ in the Decian persecution; but whether he was the brother of this Pierius or not, I do not know. Certainly, if the matter stood so, the brothers did not suffer martyrdom at the same time, since Pierius outlived Dionysius. And it may be that the church and the house (these are, unless I am mistaken, smaller sacred buildings) which Photius, codex 118, says were built for Pierius and Isidore were dedicated to the memory of that Isidore, but erected in honour of some other Pierius who was a martyr. That there was indeed a church at Alexandria dedicated in the names of Pierius and Serapion is recorded by Epiphanius, Heresy 69, as Hoeschel pointed out at the place in Photius. And Dionysius mentions the martyr Serapion in the letter already cited. Yet that all the churches of Alexandria were named after martyrs, Epiphanius forbids us to believe in the same place, since he lists among others churches of the bishops Dionysius and Theonas, who were not martyrs. So a church could be called Pierius's even if he was not a martyr, and even if, as Jerome tells it, he survived the persecution, that is, the last one.

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Ex his fuere duodecim libri Pierii de quibus Photius cod. 119, Palladius in Lausiaca, c. 12, narrat Ammonium plura potuisse memoriter recitare ex scriptis Origenis; Didymi, Stephani ac Pierii. Fabricius.

Among these were the twelve books of Pierius of which Photius speaks, codex 119. Palladius, in the Lausiac History, ch. 12, relates that Ammonius could recite from memory a great deal from the writings of Origen, Didymus, Stephen and Pierius. Fabricius.

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Euseb.: Ἀλλ' ὁ μὲν ἄκρως ἀκτήμονι βίῳ καὶ μαθήμασι φιλοσόφοις δεδοκίμαστο. Id.

Eusebius: "The former was highly esteemed for his life of utmost poverty and for his philosophical learning." The same [Fabricius].

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running head: EXANDRINUS. — NOTITIA. 242
marginal letters: A gillum sit
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other: facing Latin (end of fragment III), not set; below the double rule, the full-width Pierius notice (CIRCA ANNUM DOMINI CCLX., PIERIUS, CATECHISTA ALEXANDRINUS., NOTITIA., source line, text) lies outside the unit, not set; under the Latin, the tail of the Theognostus footnote called at "initiati sunt" (col 241), continued from col 241