PG 10 · cols. 851–862

Hippolytus, Sermon on the Holy Theophany

Editors' preface

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Editors' notes and page, col. 851

Footnotes

(89) ‹supra coelos› · printed under col 851

Psal. CXLVIII, 4.

Ps. 148:4.

Latin title (Migne's translation, untranslated)

SANCTI HIPPOLYTI EPISCOPI ET MARTYRIS SERMO IN SANCTA THEOPHANIA.

Page

running head: 851 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 852
marginal letters: A ‹I. Omnia certe Dei›; B ‹sarium magis munus reperitur›
old-edition numerals: (none)
signature: (none)
other: the top of the page (above the full-width Greek and Latin titles) holds the close of the preceding fragment in three columns with its note (75); not part of this unit. The Latin column below the title is Migne's translation of section I (not set); the footnote number 89 is confirmed by the sequence 90–99 on col 854.

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ΤΟΥ ΑΓΙΟΥ ΙΠΠΟΛΥΤΟΥ ΕΠΙΣΚΟΠΟΥ ΚΑΙ ΜΑΡΤΥΡΟΣ ΛΟΓΟΣ ΕΙΣ ΤΑ ΑΓΙΑ ΘΕΟΦΑΝΕΙΑ.

OF SAINT HIPPOLYTUS, BISHOP AND MARTYR, DISCOURSE ON THE HOLY THEOPHANY.

[I.] Πάντα μὲν καλὰ, καὶ καλὰ λίαν τὰ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν δημιουργήματα, ὅσα τε ὀφθαλμὸς ὁρᾷ, καὶ ὅσα ψυχὴ διανοεῖται· ὅσα τε λόγος ἑρμηνεύει, καὶ ὅσα χεὶρ περιστρέφει· ὅσα ἡ διάνοια περιέχει, καὶ ὅσα ἡ ἀνθρωπότης καταλαμβάνει. Τί γὰρ τοῦ οὐρανίου δίσκου πολυμορφώτερον κάλλος; τί δὲ τοῦ ἐπιγείου χωρίου πολυανθέστερον εἶδος; τί δὲ τοῦ ἡλιακοῦ ἅρματος ὀξυτικώτερον εἰς δρόμον, τί δὲ τοῦ σεληνιακοῦ στοιχείου χαριέστερον ζεῦγος; τί δὲ τοῦ πολυπηγήτου τῶν ἄστρων μουσίου, ἀξιαγαστότερον ἔργον; τί δὲ τῶν ἐπιτηδείων ἀνέμων πλουσιώτερον εἰς πρόσοδον; τί δὲ τοῦ ἡμερινοῦ φωτὸς ἀκηλιδώτερον ἔσοπτρον; τί δὲ τοῦ ἀνθρώπου ἐντιμότερον ζῶον; Πάντα μὲν οὖν καλὰ λίαν τὰ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν δημιουργήματα. Τί δὲ καὶ τῆς τοῦ ὕδατος φύσεως ἀναγκαιότερον χάρισμα; πάντα γὰρ τοῖς ὕδασιν καὶ λούεται, καὶ τρέφεται, καὶ καθαίρεται καὶ ἀρδεύεται. Ὕδωρ τὴν γῆν βαστάζει, ὕδωρ τὴν δρόσον τίκτει, τὴν ἄμπελον ἱλαρύνει· ὕδωρ τὸν στάχυν τελεσφορεῖ, ὕδωρ τὴν βότρυν ἀπομφακίζει, ὕδωρ ἔλαιον ἁπαλύνει, ὕδωρ τὸν φοίνικα γλυκαίνει, ὕδωρ τὸ ῥόδον ἐρυθραίνει, καὶ τὸ ἴον ἀνθίζει, ὕδωρ τὸ κρίνον λαμπροῖς τοῖς κάλυξιν τρέφει. Καὶ τί μακρολογῶ; Ἄνευ τῆς τῶν ὑδάτων φύσεως οὐδὲν τῶν παρόντων συνίσταται· οὕτως ἡ τῶν ὑδάτων φύσις ἀναγκαία, ὅτι τὰ μὲν ἄλλα στοιχεῖα ὑπὸ τῶν καμαρωδεστάτων οὐρανῶν τὴν οἴκησιν ἔλαβεν· ἡ δὲ τῶν ὑδάτων φύσις καὶ ἐπάνω τῶν οὐρανῶν τὴν μονὴν ἐδέξατο. Καὶ τούτου μάρτυς αὐτὸς ὁ Προφήτης βοῶν· « Αἰνεῖτε τὸν Κύριον, οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ τὸ ὕδωρ τὸ ἐπάνω τῶν οὐρανῶν. »

[I.] All the works of our God and Saviour are good, and very good: all that the eye sees, and all that the soul conceives; all that speech interprets, and all that the hand turns about; all that the mind embraces, and all that mankind apprehends. For what beauty is more manifold than the disc of heaven? What aspect more full of flowers than the region of the earth? What swifter for the course than the chariot of the sun, what more graceful yoke than the lunar element? What work more admirable than the many-fountained choir of the stars? What richer in its yield than the seasonable winds? What mirror more spotless than the light of day? What living thing more honourable than man? All, then, the works of our God and Saviour are very good. And what gift is more necessary than the nature of water? For all things are washed and nourished and cleansed and watered by the waters. Water bears the earth, water gives birth to the dew, gladdens the vine; water brings the ear of corn to fulness, water ripens the grape from its sourness, water softens the olive, water sweetens the date-palm, water reddens the rose, and makes the violet bloom, water nourishes the lily with its bright cups. And why do I speak at length? Without the nature of water nothing that is at hand holds together. So necessary is the nature of water that the other elements received their dwelling beneath the arching vault of the heavens, but the nature of the waters obtained its abode even above the heavens. And of this the Prophet himself is witness, crying: « Praise the Lord, you heavens of heavens, and the water that is above the heavens » [Ps. 148:4].

Editors' notes and page, col. 852

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running head: 851 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 852
marginal letters: A ‹Πάντα μὲν καλὰ›; B ‹ἡμῶν δημιουργήματα›
old-edition numerals: (none)
signature: (none)
other: the full-width Greek title printed across the page above both columns is set as layer 1 at the head of this column (imported); Migne's Latin title below it is recorded in n851. The top of the page holds the close of the preceding fragment, not part of this unit.

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[II.] Οὐ μόνον δὲ τοῦτο τὴν ἀξιοπιστίαν τοῦ ὕδατος παρίστησιν, ἀλλὰ καὶ τὸ πάντων αἰδεσιμώτερον, ὅτι ὁ πάντων δημιουργὸς Χριστὸς, ὡς ὑετὸς κατῆλθεν, καὶ ὡς πηγὴ ἐγνώσθη, καὶ ὡς ποταμὸς διεδόθη, καὶ ἐν τῷ Ἰορδάνῃ ἐβαπτίσθη. Ἤκουες γὰρ ἀρτίως πῶς ἐλθὼν ὁ Ἰησοῦς πρὸς τὸν Ἰωάννην ἐν τῷ Ἰορδάνῃ ἐβαπτίσθη ὑπ' αὐτοῦ. Ὢ παραδόξων πραγμάτων· πῶς ὁ ἀπερίγραπτος ποταμὸς ὁ εὐφραίνων τὴν πόλιν τοῦ Θεοῦ, ἐν ὀλίγῳ ὕδατι ἐλούετο; Ἡ ἀκατάληπτος πηγὴ, ἡ ζωὴν βλαστάνουσα πᾶσιν ἀνθρώποις καὶ τέλος μὴ ἔχουσα, ὑπὸ πενιχρῶν καὶ προσκαίρων ὑδάτων ἐκαλύπτετο. Ὁ παντῇ παρὼν, καὶ μηδαμοῦ ἀπολιμπανόμενος, ὁ ἀκατάληπτος ἀγγέλοις καὶ ἀόρατος ἀνθρώποις, ἐπὶ τὸ βάπτισμα ἔρχεται, ὡς ηὐδόκησεν.

[II.] And not only does this establish the trustworthiness of the water, but also what is more venerable than all: that Christ, the Maker of all, came down as rain, and was known as a spring, and was poured out as a river, and was baptized in the Jordan. For you heard just now how Jesus, coming to John, was baptized by him in the Jordan. O wondrous deeds! How was the uncircumscribed river, which makes glad the city of God, washed in a little water? The incomprehensible spring, which puts forth life for all men and has no end, was covered by poor and transitory waters. He who is present everywhere and absent nowhere, incomprehensible to angels and invisible to men, comes to baptism as it pleased Him.

Ταῦτα ἀκούων, ἀγαπητὲ, μὴ φυσικῶς ἐκλάμβανε τὰ λεγόμενα, ἀλλ' οἰκονομικῶς δέχου τὰ παρατιθέμενα. Διὸ καὶ ὁ Κύριος τῇ φιλανθρωπίᾳ τῆς συγκαταβάσεως οὐκ ἔλαθεν τὴν τῶν ὑδάτων φύσιν, ὅπερ ἐποίησεν ἐν κρυφῇ. «Εἶδον γὰρ αὐτὸν τὰ ὕδατα, καὶ ἐφοβήθησαν.» Ἐξέστησαν μικροῦ δεῖν, καὶ τῆς ὁροθεσίας ἀπέφυγον. Ὅθεν ὁ Προφήτης ἐκ πολλῶν τῶν χρόνων τοῦτο θεωρήσας, ἐπερωτᾷ λέγων· «Τί σοι ἐστὶ, θάλασσα, ὅτι ἔφυγες, καὶ σὺ, Ἰορδάνη, ὅτι ἐστράφης εἰς τὰ ὀπίσω;» Αὐτὰ δὲ ἀποκριθέντα εἶπον· Τὸν πάντων κτίστην ἐν μορφῇ δούλου εἴδομεν, καὶ τὸ μυστήριον τῆς οἰκονομίας ἀγνοήσαντες, ἀπὸ τῆς δειλίας ἐλαυνόμεθα.

Hearing these things, beloved, do not take what is said in a natural sense, but receive what is set before you as [spoken] of the dispensation. Therefore what the Lord did in secret, in the loving-kindness of His condescension, did not escape the nature of the waters. 'For the waters saw Him, and were afraid.' They were all but beside themselves, and fled from their bounds. Whence the Prophet, beholding this many ages before, asks, saying: 'What ails you, O sea, that you fled, and you, Jordan, that you were turned back?' And they answered and said: 'We saw the Creator of all in the form of a servant, and, not knowing the mystery of the dispensation, we are driven by fear.'

[III.] Νῦν δὲ γνόντες τὴν οἰκονομίαν, προσκυνοῦμεν αὐτοῦ τὴν εὐσπλαγχνίαν, ὅτι παραγέγονε σῶσαι καὶ οὐ κρῖναι τὴν οἰκουμένην. Ὅθεν Ἰωάννης ὁ τοῦ Κυρίου πρόδρομος ἀγνοήσας τοῦτο τὸ μυστήριον, καὶ μαθὼν, ὅτι ἀληθῶς ὁ Κύριός ἐστιν, ἐβόα λέγων τοῖς ἀπερχομένοις ὑπ' αὐτοῦ βαπτισθῆναι· « Γεννήματα ἐχιδνῶν, » τί μοι σφοδρῶς ἀτενίζετε; « Οὐκ εἰμὶ ἐγὼ ὁ Χριστός· » ὑπηρέτης εἰμὶ καὶ οὐκ αὐθέντης· ἰδιώτης εἰμὶ, οὐ βασιλεύς· πρόβατόν εἰμι, οὐ ποιμήν· ἄνθρωπός εἰμι, οὐ Θεός. Στείρωσιν ἔλυσα μητρὸς γεννηθεὶς, οὐ παρθενίαν ἐστείρωσα. Ἐκ τῶν κάτωθεν ἀνεδόθην, ἐκ τῶν ἄνωθεν οὐ κατῆλθον. Πατρικὴν ἔδησα γλῶσσαν, οὐ θεϊκὴν ἥπλωσα χάριν. Ὑπὸ μητρὸς ἐγνώσθην, ὑπὸ ἀστέρος δὲ οὐκ ἐμηνύθην. Ἐγὼ εὐτελὴς καὶ ἐλάχιστος, ἔρχεται δὲ ὀπίσω μου ὃς ἔμπροσθέν μου ἐστίν· ὀπίσω διὰ τὸν χρόνον, ἔμπροσθεν δὲ διὰ τὸ ἀπρόσιτον καὶ ἀνέκφραστον τῆς θεότητος φῶς. « Ἔρχεται ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι, αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. » Ἐγὼ ὑπεξούσιος, αὐτὸς δὲ αὐτεξούσιος. Ἐγὼ ἁμαρτιῶν ἔνοχος, αὐτὸς δὲ ἁμαρτιῶν ἀφαιρέτης. Ἐγὼ τὸν νόμον παράπτω, αὐτὸς δὲ τὴν χάριν φωταγωγεῖ. Ἐγὼ ὡς δοῦλος κατηχῶν, αὐτὸς δὲ ὡς δεσπότης κρίνων. Ἐγὼ τὸ ἔδαφος κλίνην ἔχω, αὐτὸς τὸν οὐρανὸν ἔχει. Ἐγὼ μετανοίας βαπτίζω βάπτισμα,

[III.] But now, knowing the dispensation, we worship His tender mercy, that He has come to save and not to judge the world. Whence John, the forerunner of the Lord, who had not known this mystery, having learned that He is truly the Lord, cried out, saying to those who were going out to be baptized by him: « Offspring of vipers » [Matt. 3:7], why do you gaze so intently upon me? « I am not the Christ » [John 1:20]. I am a servant and not a master; I am a private man, not a king; I am a sheep, not a shepherd; I am a man, not God. By being born I loosed my mother's barrenness; I did not make her virginity barren. I was brought up from things below; I did not come down from things above. I bound my father's tongue [Luke 1:20]; I did not unfold divine grace. I was made known by my mother; I was not announced by a star [Matt. 2:9]. I am poor and least, but after me comes He Who is before me [John 1:27]: after, by reason of time, but before, by reason of the unapproachable and ineffable light of the Godhead. « There comes He that is mightier than I, Whose shoes I am not worthy to bear; He shall baptize you in the Holy Spirit and in fire » [Matt. 3:11]. I am under authority, but He has authority in Himself. I am liable for sins, but He is the taker-away of sins [John 1:29]. I kindle the law, but He brings the light of grace. I instruct as a servant, but He judges as master. I have the ground for my bed, but He has heaven. I baptize with a baptism of repentance,

Editors' notes and page, col. 853

Footnotes

(76) ‹οὐ παρθενίαν ἐστείρωσα› · printed full width under cols 853–854

Οὐ παρθενίαν ἐστείρωσα. Gregorius Thaumaturgus in sancta Theophania, p. 106 edit. Vossii: Σὺ δὲ τεχθεὶς ἐκ τῆς παρθένου Μαρίας... οὐκ ἔλυσας παρθενίαν αὐτῆς· ἀλλὰ καὶ ταύτην ἐφρούρησας, καὶ τῆς μητρὸς αὐτῇ προσηγορίαν ἐδωρήσας. « Tu vero ex Maria natus virgine..., non solvisti virginitatem ejus: sed et hanc custodisti, et ipsam matris appellatione donasti. » Fabric.

"I did not make barren [her] virginity." Gregory Thaumaturgus, in On the Holy Theophany, p. 106 of Vossius' edition: "But Thou, born of the Virgin Mary..., didst not undo her virginity, but didst also guard it, and didst bestow on her the name of mother." « But Thou, born of the Virgin Mary..., didst not dissolve her virginity: but Thou didst both keep it and grant her the very name of mother. » Fabricius.

Footnotes

(90) ‹in morem descendit› · printed full width under cols 853–854

Osee VI, 3.

Hos. 6:3.

(91) ‹cognitus› · printed full width under cols 853–854

Joan. IV, 14.

John 4:14.

(92) ‹diffudit› · printed full width under cols 853–854

Joan. VII, 38.

John 7:38.

(93) ‹Jesus› · printed full width under cols 853–854

Matth. III, 13.

Matt. 3:13.

(94) ‹laetificat civitatem Dei› · printed full width under cols 853–854

Psal. XLV, 5.

Ps. 45:5.

(95) ‹timuerunt› · printed full width under cols 853–854

Psal. LXXVI, 17.

Ps. 76:17.

(96) ‹retrorsum› · printed full width under cols 853–854

Psal. CXIII, 5.

Ps. 113:5.

(97) ‹vidimus› · printed full width under cols 853–854

Philipp. II, 7.

Phil. 2:7.

(98) ‹viperarum› · printed full width under cols 853–854

Matth. III, 7.

Matt. 3:7.

(99) ‹Christus› · printed full width under cols 853–854

Joan. I, 20.

John 1:20.

(1) ‹ligavi› · printed full width under cols 853–854

Luc. I, 20.

Luke 1:20.

(2) ‹praesignificatus sum› · printed full width under cols 853–854

Matth. II, 9.

Matt. 2:9.

(3) ‹ante me est› · printed full width under cols 853–854

Joan. I, 27.

John 1:27.

(4) ‹igne› · printed full width under cols 853–854

Matth. III, 11.

Matt. 3:11.

(5) ‹peccata› · printed full width under cols 853–854

Joan. I, 29.

John 1:29.

Footnotes

(6) ‹et tu venis ad me› · printed under col 855

Matth. III, 14.

Matt. 3:14.

(7) ‹in justitiam omni credenti› · printed under col 855

Rom. X, 4.

Rom. 10:4.

(8) ‹implere omnem justitiam› · printed under col 855

Matth. III, 15.

Matt. 3:15.

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running head: 855 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 856
marginal letters: A ‹Ego poenitentiae baptizo›; B ‹nem, rei admiratione stupens›; C ‹Etiamsi ego te baptizare›; D ‹venit nobis omnem justitiam›
old-edition numerals: (none)
signature: (none)
other: Migne's Latin translation of col 856 (end of III, IV, V), not set.

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αὐτὸς δὲ υἱοθεσίας δωρεῖται χάρισμα· αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. Τί ἐμοὶ προσανέχετε; οὐκ εἰμὶ ἐγὼ ὁ Χριστός.

but He bestows the gift of adoption; He shall baptize you in the Holy Spirit and in fire. Why do you attend to me? I am not the Christ.

[IV.] Ταῦτα τοῦ Ἰωάννου πρὸς τὸν ὄχλον λέγοντος καὶ τοῦ λαοῦ καραδοκοῦντος ξένον τι θέαμα τοῖς σωματικοῖς ὀφθαλμοῖς θεάσασθαι, καὶ τοῦ διαβόλου καταπληττομένου ἐπὶ τῇ τοσαύτῃ τοῦ Ἰωάννου μαρτυρίᾳ· ἰδοὺ ὁ Κύριος παραγίνεται λιτὸς, μόνος, γυμνὸς, ἀπροστάτευτος, ἔνδυμα ἔχων τὸ ἀνθρώπινον σῶμα, κρύπτων δὲ τὸ τῆς θεότητος ἀξίωμα, ἵνα λάθῃ τοῦ δράκοντος τὸ πανούργημα. Καὶ οὐ μόνον ὡς Κύριος ἐκτὸς τῆς βασιλικῆς δορυφορίας πρὸς τὸν Ἰωάννην παραγέγονεν, ἀλλὰ καὶ ὡς ἄνθρωπος λιτὸς καὶ ὑπόχρεως ἁμαρτιῶν, ἔκλινεν τὴν κεφαλὴν αὐτοῦ βαπτισθῆναι ὑπὸ Ἰωάννου. Ὅθεν ὁ Ἰωάννης θεασάμενος τὴν τοσαύτην ταπεινοφροσύνην, θαμβηθεὶς ἐπὶ τῷ πράγματι, ἤρξατο διακωλύειν αὐτὸν λέγων, καθὼς ἀρτίως ἠκούσατε· « Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; » Τί ποιεῖς, ὦ Δέσποτα; ἀκανόνιστα δογματίζεις. Ἄλλα κατήγγειλα, καὶ ἄλλα μετέρχῃ· ἄλλα ἤκουσεν ὁ διάβολος, καὶ ἄλλα κατανοεῖ. Βάπτισόν με τῷ πυρὶ τῆς θεότητος· τί περιμένεις τὸ ὕδωρ; Φώτισον τῷ Πνεύματι· τί προσανέχεις τῷ κτίσματι; Βάπτισόν με τὸν βαπτιστὴν, ἵνα γνωσθῇ σου ἡ ὑπεροχή. Ἐγὼ, Δέσποτα, μετανοίας βαπτίζω βάπτισμα, καὶ τοὺς προσερχομένους πρός με ἀμήχανον βαπτίσαι ἐὰν μὴ τὰς ἁμαρτίας αὐτῶν ἐξομολογήσωνται. Κείσθω ὅτι βαπτίζω σε, τί ἔχεις ἐξομολογήσασθαι; Ἁμαρτιῶν ἀφαιρέτης ὑπάρχεις, καὶ τὸ τῆς μετανοίας θέλεις βαπτισθῆναι βάπτισμα; Εἰ καὶ ἐγὼ σε τολμήσω βαπτίσαι, ὁ Ἰορδάνης οὐ τολμᾷ πλησιάσαι. « Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; »

[IV.] While John was saying these things to the crowd, and the people were watching eagerly to behold some strange sight with their bodily eyes, and the devil was struck with amazement at so great a testimony of John: behold, the Lord arrives, plain, alone, bare, without escort, having for garment the human body, and hiding the dignity of the Godhead, so that the cunning of the dragon might be kept from knowing. And not only did he come to John as Lord without the royal bodyguard, but also, as a plain man and one under the debt of sins, he bowed his head to be baptized by John. Whence John, beholding so great humility, amazed at the thing, began to hinder Him, saying, as you have heard just now: « I have need to be baptized by Thee, and dost Thou come to me? » [Matt. 3:14]. What doest Thou, O Master? Thou layest down a doctrine against the rule. I proclaimed one thing, and Thou pursuest another; the devil heard one thing, and perceives another. Baptize me with the fire of the Godhead; why dost Thou wait for the water? Enlighten me with the Spirit; why dost Thou attend to the creature? Baptize me, the baptist, so that Thy pre-eminence may be made known. I, O Master, baptize with a baptism of repentance, and it is impossible [for me] to baptize those who come to me unless they confess their sins. Suppose that I baptize Thee: what hast Thou to confess? Thou art the taker-away of sins, and dost Thou wish to be baptized with the baptism of repentance? Even if I should dare to baptize Thee, the Jordan does not dare to draw near. « I have need to be baptized by Thee, and dost Thou come to me? »

[V.] Τί οὖν ὁ Κύριος πρὸς αὐτόν; « Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἡμῖν ἐστιν πληρῶσαι πᾶσαν δικαιοσύνην. » Ἄφες ἄρτι, Ἰωάννη, οὐκ εἶ μου σοφώτερος. Σὺ ὡς ἄνθρωπος βλέπεις, ἐγὼ ὡς Θεὸς προγινώσκω. Πρῶτόν με δεῖ ποιῆσαι, καὶ οὕτως διδάξαι. Οὐδὲν ἀπρεπὲς μετέρχομαι, εὐπρέπειαν γὰρ περιβέβλημαι. Θαυμάζεις, ὦ Ἰωάννη, ὅτι οὐκ ἦλθον μετὰ τοῦ ἀξιώματός μου; Ἰδιώτῃ μὲν γὰρ οὐ πρέπει βασιλικὴ ἁλουργὶς, βασιλεῖ δὲ πρέπει στρατιωτικὸν σχῆμα· πρὸς τύραννον ἦλθον, μὴ γὰρ πρὸς φίλον; Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἡμῖν ἐστιν, πᾶσαν δικαιοσύνην πληρῶσαι. Πληρωτής εἰμι νόμου, οὐδὲν βούλομαι ἐλλιπὲς καταλεῖψαι εἰς πᾶν τὸ πλήρωμα ἵνα μετ' ἐμὲ βοήσῃ ὁ Παῦλος· « Πλήρωμα νόμου ὁ Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι. » Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἡμῖν ἐστιν, πληρῶσαι πᾶσαν δικαιοσύνην. » Βάπτισόν με, Ἰωάννη, ἵνα μηδεὶς βαπτίσματος καταφρονήσῃ. Ὑπὸ σοῦ τοῦ δούλου βαπτίζομαι, ἵνα μηδεὶς βασιλέων ἢ ὑπερεχόντων διαπτύσῃ ὑπὸ πενιχροῦ ἱερέως βαπτισθῆναι. Ἄφες ἐν τῷ Ἰορδάνῃ κατέλθω, ἵνα ἀκούσωσιν τὴν Πατρῴαν μαρτυρίαν, καὶ

[V.] What, then, [says] the Lord to him? « Suffer it now, for thus it becomes us to fulfil all righteousness » [Matt. 3:15]. Suffer it now, John; you are not wiser than I. You see as a man; I foreknow as God. I must first do, and so teach. I pursue nothing unbecoming, for I am clothed with seemliness. Do you wonder, O John, that I did not come with my dignity? For a king's purple does not become a private man, but a soldier's garb becomes a king. I have come against a tyrant; have I, then, come to a friend? Suffer it now, for thus it becomes us to fulfil all righteousness. I am the fulfiller of the law; I wish to leave nothing lacking to its whole fulness, so that after me Paul may cry: « Christ is the fulfilment of the law unto righteousness for everyone who believes » [Rom. 10:4]. Suffer it now, for thus it becomes us to fulfil all righteousness. » Baptize me, John, so that no one may despise baptism. I am baptized by you, the servant, so that none of kings or of those in high place may disdain to be baptized by a poor priest. Suffer me to go down into the Jordan, so that they may hear the Father's testimony, and

Editors' notes and page, col. 856

Footnotes

(77) ‹τοῦ διαβόλου καταπληττομένου› · printed full width under cols 855–856

Τοῦ διαβόλου καταπληττομένου. Communis veterum sententia est, diabolum ignorasse oeconomiae mysterium, ex Matth. IV, 3, et I Cor. II, 8. Fabric.

"The devil being astounded." It is the common opinion of the ancients that the devil did not know the mystery of the economy, from Matt. 4:3 and 1 Cor. 2:8. Fabricius.

Page

running head: 855 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 856
marginal letters: A ‹αὐτὸς δὲ υἱοθεσίας›; B ‹πτισθῆναι ὑπὸ Ἰωάννου›; C ‹ἐξομολογήσασθαι›; D ‹τι, οὕτως γὰρ πρέπον›
old-edition numerals: (none)
signature: (none)
other: (none)

PG 10:857

ἐπιγνώσωνται τὴν τοῦ Υἱοῦ δύναμιν. Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἡμῖν ἐστιν πληρῶσαι πᾶσαν δικαιοσύνην. Τότε λοιπὸν ἀφίησιν αὐτὸν ὁ Ἰωάννης, « καὶ βαπτισθεὶς ὁ Ἰησοῦς εὐθέως ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἠνεῴχθησαν αὐτῷ οἱ οὐρανοὶ, καὶ ἰδοὺ τὸ Πνεῦμα τοῦ Θεοῦ κατέρχεται ἐν εἴδει περιστερᾶς, καὶ ἔμεινεν ἐπ' αὐτόν. Καὶ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα.

may recognize the power of the Son. Suffer it now, for thus it becomes us to fulfil all righteousness. Then at last John suffers Him; « and Jesus, having been baptized, went up straightway from the water; and the heavens were opened to Him, and behold, the Spirit of God comes down in the form of a dove, and remained upon Him. And a voice from the heavens, saying: This is my beloved Son, in whom I am well pleased » [Matt. 3:16, 17].

[VI.] Ἴδες, ἀγαπητὲ, πόσων καὶ πηλίκων ἀγαθῶν ἐμέλλομεν ζημιοῦσθαι, εἰ εἶξεν ὁ Κύριος τῇ τοῦ Ἰωάννου παρακλήσει, καὶ παρῃτήσατο τὸ βάπτισμα; Κεκλεισμένοι γὰρ ἦσαν πρὸ τούτου οἱ οὐρανοί, ἄβατον ἦν τὸ ἄνω χωρίον. Ἐν τοῖς κάτω κατῄειμεν, ἐν τοῖς ἄνω δὲ οὐκ ἀνῄειμεν. Μόνον δὲ ὁ Δεσπότης ἐβαπτίσθη; καὶ τὸν παλαιὸν ἄνθρωπον ἀνεκαίνισεν, καὶ τὰ σκῆπτρα τῆς υἱοθεσίας αὐτῷ πάλιν ἐπίστευσεν. Εὐθέως γὰρ «ἠνεῴχθησαν αὐτῷ οἱ οὐρανοί.» Διαλλαγὴ γέγονεν τῶν ὁρατῶν πρὸς τὰ ἀόρατα· ἐχαροποιήθησαν τὰ οὐράνια τάγματα, ἰάθη τὰ ἐπίγεια νοσήματα, ἐγνώσθη τὰ ἀπόῤῥητα πράγματα, ἐφιλιώθη τὰ ἐχθραίνοντα. Ἤκουες γὰρ τοῦ εὐαγγελιστοῦ λέγοντος· «Ἠνεῴχθησαν αὐτῷ οἱ οὐρανοί·» τριῶν παραδόξων χάριν. Τοῦ γὰρ νυμφίου Χριστοῦ βαπτιζομένου, ἔδει τὸν οὐράνιον θάλαμον τὰς λαμπροφόρους ἀνοῖξαι πύλας. Ὡσαύτως δὲ καὶ τοῦ ἁγίου Πνεύματος ἐν εἴδει περιστερᾶς κατιόντος, καὶ τῆς Πατρῴας φωνῆς πανταχοῦ διαδεδραμένης, ἔδει τὰς «ἐπουρανίους πύλας ἐπηρμένας ὑπάρχειν.» Καὶ ἰδοὺ ἠνεῴχθησαν αὐτῷ οἱ οὐρανοί, καὶ φωνὴ ἐγένετο, λέγουσα· «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα.» Ἀγαπητὸς ἀγάπην γεννᾷ, καὶ φῶς ἄϋλον, φῶς ἀπρόσιτον. «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς,» ὁ κάτω ἐπιφανεὶς καὶ τῶν Πατρῴων κόλπων μὴ χωρισθεὶς, ἐπεφάνη, οὐκ ἐφάνη· ἄλλο γὰρ τὸ φανῆναι, ἐπειδὴ πρὸς τὸ φαινόμενον ὁ βαπτίζων τοῦ βαπτιζομένου προέχει. Τούτου ἕνεκεν ὁ Πατὴρ οὐρανόθεν τὸ ἅγιον Πνεῦμα ἐπὶ τὸν βαπτιζόμενον κατέπεμπεν. Ὥσπερ γὰρ ἐν τῇ κιβωτῷ τοῦ Νῶε διὰ περιστερᾶς μηνύεται ἡ φιλανθρωπία τοῦ Θεοῦ, οὕτως καὶ νῦν τὸ ἐν εἴδει περιστερᾶς κατελθὸν Πνεῦμα, ὡς καρπὸν ἐλαίας βαστάσαν, ἐπὶ τὸν μαρτυρούμενον κατέστη. Διὰ τί; ἵνα καὶ τῆς Πατρῴας φωνῆς τὸ βέβαιον γνωρισθῇ, καὶ ἡ προφητικὴ πρόῤῥησις ἐκ πολλῶν τῶν χρόνων πιστωθῇ. Ποία αὕτη; «Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων, ὁ Θεὸς τῆς δόξης ἐβρόντησεν, Κύριος ἐπὶ ὑδάτων πολλῶν.» Ποία φωνή; «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα.» Οὗτός ἐστιν ὁ τοῦ Ἰωσὴφ ὀνομαζόμενος υἱὸς, καὶ ἐμὸς Μονογενὴς κατὰ τὴν θεϊκὴν οὐσίαν. «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός·» ὁ πεινῶν, καὶ τρέφων μυριάδας· καὶ κοπιῶν, καὶ ἀναπαύων τοὺς κοπιῶντας· ὁ μὴ ἔχων ποῦ τὴν κεφαλὴν κλῖναι, καὶ πάντα ἐν τῇ χειρὶ βαστάζων· ὁ πάσχων, καὶ τὰ πάθη ἰώμενος· ὁ ῥαπιζόμενος, καὶ ἐλευθερίαν τῷ κόσμῳ δωρούμενος· ὁ τὴν πλευρὰν νυττόμενος,

[VI.] See you, beloved, of how many and how great good things we should have suffered the loss, if the Lord had yielded to the entreaty of John and declined the baptism? For before this the heavens were shut, the region above was inaccessible. We went down among the things below, but did not go up among the things above. And was the Master merely baptized? He also renewed the old man, and entrusted to him again the sceptre of adoption. For at once 'the heavens were opened to Him.' A reconciliation took place of the visible with the invisible: the heavenly ranks were gladdened, the diseases of earth were healed, secret things were made known, things at enmity were made friends. For you heard the evangelist saying, 'The heavens were opened to Him' — by reason of three wonders. For when Christ the Bridegroom was baptized, the heavenly bride-chamber had to open its shining gates. And likewise, when the Holy Spirit descended in the form of a dove, and the Father's voice had spread everywhere, 'the heavenly gates' had to 'be lifted up.' 'And lo, the heavens were opened to Him, and a voice came, saying: This is my beloved Son, in whom I am well pleased.' [VII.] The beloved begets love, and immaterial light, light unapproachable. 'This is my beloved Son': He Who appeared below and was not separated from the Father's bosom appeared, [and yet] did not appear; for to appear is another thing, since in respect of what appeared the baptizer is superior to the baptized. For this reason the Father sent down the Holy Spirit from heaven upon Him Who was being baptized. For as in the ark of Noe the loving-kindness of God is signified by a dove, so now too the Spirit, having come down in the form of a dove, as bearing the fruit of the olive, rested upon Him to Whom witness was borne. Wherefore? That both the certainty of the Father's voice might be made known, and the prophetic prediction made many ages before might be confirmed. Which is this? 'The voice of the Lord upon the waters; the God of glory thundered; the Lord upon many waters.' What voice? 'This is my beloved Son, in whom I am well pleased.' This is He Who is called the son of Joseph, and is my Only-begotten according to the divine essence. 'This is my beloved Son': He Who hungers, and feeds myriads; and labours, and gives rest to them that labour; Who has not where to lay His head, and bears all things in His hand; Who suffers, and heals sufferings; Who is struck with the palm, and bestows freedom on the world; Who is pierced

Editors' notes and page, col. 857

Footnotes

(78) ‹φῶς ἀπρόσιτον› · printed under col 857

Φῶς ἄϋλον γεννᾷ φῶς ἀπρόσιτον. Filius, « lumen de lumine » dictus etiam ab Hippolyto superius cap. 10 contra Noetum. Φῶς ἀπρόσιτον respicit ad I Tim. VI, 16. Fabric.

"Immaterial light begets light unapproachable." The Son is also called « light from light » by Hippolytus above, chapter 10 of Against Noetus. "Light unapproachable" looks to 1 Tim. 6:16. Fabricius.

(79) ‹τῷ κόσμῳ δωρούμενος› · printed under col 858

Ὁ ῥαπιζόμενος, καὶ ἐλευθερίαν τῷ κόσμῳ δωρούμενος. Alludit hic Hippolytus ad morem manumittendi servos per alapam. Id.

"He Who is struck with the palm, and bestows freedom on the world." Hippolytus here alludes to the custom of manumitting slaves by a slap. The same [Fabricius].

Footnotes

(9) ‹in quo complacui› · printed under cols 857–858

Matth. III, 16, 17.

Matt. 3:16, 17.

(10) ‹portas attolli coelestes› · printed under cols 857–858

Psal. XXIII, 7;

Ps. 23:7;

(11) ‹super aquas multas› · printed under cols 857–858

Psal. XXVIII, 3.

Ps. 28:3.

(12) ‹ubi caput reclinet suum› · printed under cols 857–858

Luc. IX, 5.

Luke 9:5 [read 9:58].

(79) printed under col 858; call in col 857, set in n857

Footnotes

(13) ‹donat libertate› · printed full width under cols 859–860

Heb. I, 3.

Heb. 1:3.

(14) ‹in latere percutitur› · printed full width under cols 859–860

Matth. XXVI, 67.

Matt. 26:67.

(15) ‹latus Adami corrigit› · printed full width under cols 859–860

Joan. XIX, 34.

John 19:34.

(16) ‹Deus etiam erit› · printed full width under cols 859–860

II Pet. I, 4.

2 Pet. 1:4.

(17) ‹cohaeres Christi esse› · printed full width under cols 859–860

Rom. VIII, 17.

Rom. 8:17.

(18) ‹ferebatur super aquas› · printed full width under cols 859–860

Gen. I, 2.

Gen. 1:2.

(19) ‹in prophetis operatus est› · printed full width under cols 859–860

Act. XXVIII, 25.

Acts 28:25.

(20) ‹in Christum devolavit› · printed full width under cols 859–860

Matth. III, 16.

Matt. 3:16.

(21) ‹datus apostolis› · printed full width under cols 859–860

Act. II, 3.

Acts 2:3.

(22) ‹in visceribus meis› · printed full width under cols 859–860

Psal. L, 12.

Ps. 50:12.

(23) ‹obumbrabit tibi› · printed full width under cols 859–860

Luc. I, 35.

Luke 1:35.

(24) ‹Filius Dei viventis› · printed full width under cols 859–860

Matth. XVI, 16.

Matt. 16:16.

(25) ‹petra est› · printed full width under cols 859–860

Ibid. 18.

(26) ‹propter te missus› · printed full width under cols 859–860

Joan. XVI, 26.

John 16:26.

(27) ‹nec caedem commiseris› · printed full width under cols 859–860

Ephes. VI, 14.

Eph. 6:14.

Page

running head: 859 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 860
marginal letters: A ‹nat libertate; qui in latere›; B ‹bus gentium, ad baptismata›; C ‹creata consistit›; D ‹X. Accede igitur›
old-edition numerals: (none)
signature: (none)
other: Migne's Latin translation of col 860 (end of VII, VIII, IX, beginning of X), not set. The calls 13–15 stand on the first two lines of this column, but their references seem to answer the words one step earlier (13 fits "omnia gerens manu" in col 858, where no call is printed; 14 the blows, 15 the pierced side); they are recorded under the calls as printed. In note 23 the figure read as 35 (3/5 ambiguous in this type), confirmed by the sense.

PG 10:860

καὶ τὴν πλευρὰν τοῦ Ἀδὰμ διορθούμενος.

in the side, and sets right the side of Adam.

[VIII.] Ἀλλὰ συντείνατέ μοι τὸν νοῦν, παρακαλῶ, μετὰ ἀκριβείας· βούλομαι γὰρ ἐπὶ τὴν πηγὴν τῆς ζωῆς ἀναδραμεῖν, καὶ θεάσασθαι τὴν πηγὴν τῶν ἰαμάτων πηγάζουσαν. Ὁ τῆς ἀθανασίας Πατὴρ, τὸν ἀθάνατον Υἱὸν καὶ Λόγον ἀπέστειλεν εἰς τὸν κόσμον· ὃς ἀφικόμενος εἰς τὸν ἄνθρωπον, λούσασθαι ὕδατι καὶ Πνεύματι· καὶ ἀναγεννήσας πρὸς ἀφθαρσίαν ψυχῆς τε καὶ σώματος, ἐνεφύσησεν ἡμῖν πνεῦμα ζωῆς, περιαμφιάσας ἡμᾶς ἀφθάρτῳ πανοπλίᾳ. Εἰ οὖν ἀθάνατος γέγονεν ὁ ἄνθρωπος, ἔσται καὶ Θεός. Εἰ δὲ Θεὸς δι' ὕδατος καὶ Πνεύματος ἁγίου μετὰ τὴν τῆς κολυμβήθρας ἀναγέννησιν γίνεται, εὑρίσκεται καὶ συγκληρονόμος Χριστοῦ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν.

[VIII.] But strain your mind to me, I pray, with exactness; for I wish to run back to the fountain of life, and to behold the fountain gushing forth healings. The Father of immortality sent the immortal Son and Word into the world; Who, having come to man, [came] to wash him in water and Spirit; and, having regenerated him unto incorruption of soul and body, He breathed into us the spirit of life, clothing us round with incorruptible armour. If, then, man has become immortal, he will also be God. And if he becomes God through water and the Holy Spirit after the regeneration of the font, he is found also a joint-heir with Christ after the resurrection from the dead.

Διὸ κηρύσσω λέγων· Δεῦτε, πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν, ἐπὶ τὴν τοῦ βαπτίσματος ἀθανασίαν. Ζωὴν ὑμῖν εὐαγγελίζομαι, τοῖς ἐν τῷ ζόφῳ τῆς ἀγνωσίας ἐνδιατρίβουσιν. Δεῦτε εἰς ἐλευθερίαν ἐκ δουλείας, εἰς βασιλείαν ἐκ τυραννίδος, εἰς ἀφθαρσίαν ἐκ τῆς φθορᾶς. Καὶ πῶς, φησὶν, ἐλευσόμεθα; Πῶς; Δι' ὕδατος καὶ ἁγίου Πνεύματος. Τοῦτο δέ ἐστιν τὸ ὕδωρ τὸ Πνεύματι κοινωνοῦν, δι' οὗ παράδεισος ποτίζεται, δι' οὗ ἡ γῆ πιαίνεται, δι' οὗ φυτὸν αὔξει, δι' οὗ ζῶα τεκνογονεῖ· καὶ ἵνα πάντα συνελὼν εἴπω, δι' οὗ ἀναγεννώμενος ζωογονεῖται ἄνθρωπος, ἐν ᾧ καὶ ὁ Χριστὸς ἐβαπτίσατο, ἐν ᾧ καὶ τὸ Πνεῦμα κατήρχετο ἐν εἴδει περιστερᾶς.

Therefore I proclaim, saying: Come, all you families of the nations, to the immortality of baptism. I bring you the good news of life, you who linger in the darkness of ignorance. Come into freedom out of slavery, into a kingdom out of tyranny, into incorruption out of corruption. And how, one says, shall we come? How? Through water and the Holy Spirit. This is the water that shares in the Spirit, by which paradise is watered, by which the earth is made fat, by which the plant grows, by which living things bring forth young; and, to sum up all in a word, by which man, being regenerated, is quickened to life; in which Christ too was baptized, in which the Spirit too came down in the form of a dove.

[IX.] Τοῦτο δέ ἐστιν τὸ Πνεῦμα, τὸ ἀπ' ἀρχῆς « ἐπιφερόμενον ἐπάνω τῶν ὑδάτων· » δι' οὗ κόσμος κινεῖται, δι' οὗ κτίσις ἵσταται καὶ τὰ σύμπαντα ζωογονεῖται· τὸ ἐν προφήταις ἐνεργῆσαν, τὸ ἐπὶ Χριστὸν καταπτάν. Τοῦτό ἐστιν τὸ Πνεῦμα τὸ δοθὲν τοῖς ἀποστόλοις ἐν εἴδει πυρίνων γλωσσῶν. Τοῦτο τὸ Πνεῦμα ἐζήτει Δαβὶδ λέγων· « Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. » Περὶ τούτου καὶ Γαβριὴλ ἔλεγεν τῇ Παρθένῳ· « Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι. » Διὰ τούτου τοῦ Πνεύματος Πέτρος ἐφθέγξατο τὴν μακαρίαν ἐκείνην φωνήν· « Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ ζῶντος. » Διὰ τούτου τοῦ Πνεύματος ἐστερεώθη ἡ πέτρα τῆς Ἐκκλησίας. Τοῦτό ἐστιν τὸ Πνεῦμα, ὁ Παράκλητος, τὸ διὰ σὲ πεμπόμενον, ἵνα δείξῃ σε τέκνον Θεοῦ.

[IX.] And this is the Spirit which from the beginning « was borne over the waters » [Gen. 1:2]; through Whom the world is moved, through Whom creation stands and all things are quickened to life; Who wrought in the prophets, Who flew down upon Christ. This is the Spirit Who was given to the apostles in the form of fiery tongues. This Spirit David sought, saying: « Create a clean heart in me, O God, and renew a right spirit within my inward parts » [Ps. 50:12]. Concerning Him Gabriel too said to the Virgin: « The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you » [Luke 1:35]. Through this Spirit Peter uttered that blessed saying: « Thou art the Christ, the Son of the living God » [Matt. 16:16]. Through this Spirit the rock of the Church was made firm [ibid. 18]. This is the Spirit, the Paraclete, Who is sent for your sake, to show you a child of God.

[X.] Δεῦρο τοίνυν, ἀναγεννήθητι, ἄνθρωπε, εἰς υἱοθεσίαν Θεοῦ. Καὶ πῶς; φησίν· ἐὰν μηκέτι μοιχεύσῃς, μηδὲ φονεύσῃς, μηδὲ εἰδωλολατρεύσῃς· ἐὰν μὴ κρατηθῇς ὑφ' ἡδονῆς, ἐὰν μὴ πάθος ὑπερηφανίας κυριεύσῃ σου· ἐὰν ἀποξέσῃς τὸν ῥύπον τῆς ἀκαθαρσίας, καὶ ἀποῤῥίψῃς τὸ φορτίον τῆς ἁμαρτίας· ἐὰν ἀποδύσῃ τὴν πανοπλίαν τοῦ διαβόλου, καὶ ἐνδύσῃ τὸν θώρακα τῆς πίστεως, καθώς φησιν Ἡσαΐας· «Λούσασθε καὶ ζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ,

[X.] Come then, be born again, O man, into the adoption of God. And how? one says. If you no longer commit adultery, nor murder, nor serve idols; if you be not mastered by pleasure, if the passion of pride do not lord it over you; if you scrape off the filth of uncleanness, and cast away the burden of sin; if you put off the armour of the devil, and put on the breastplate of faith, as Isaias says: 'Wash yourselves, and seek judgement; deliver him that is wronged, judge [for] the orphan,

Editors' notes and page, col. 860

Footnotes

(80) ‹τοῦ Ἀδὰμ διορθούμενος› · printed under col 859

Τὴν πλευρὰν τοῦ Ἀδὰμ διορθούμενος. Id est, peccatum per Evam introductum, quae ex latere Adami formata a Deo fuerat. Fabric.

"Setting right the side of Adam." That is, the sin brought in through Eve, who had been formed by God from the side of Adam. Fabricius.

(81) ‹ἔσται καὶ Θεός› · printed under cols 859–860

Ἔσται καὶ Θεός. Ad illud respicit II Pet. I, 4: Ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως· « Ut per haec efficiamini divinae consortes naturae. »

"He will also be God." He looks to that passage, 2 Pet. 1:4: "That through these you may become partakers of the divine nature"; « That through these you may be made sharers of the divine nature. »

(82) ‹ἐὰν μηκέτι μοιχεύσῃς› · printed under col 860

Ἐὰν μηκέτι μοιχεύσῃς. In hunc locum vide Possinum ad S. Nili epistolam 2. Fabric.

"If you no longer commit adultery." On this passage see Possinus on the second letter of St Nilus. Fabricius.

Page

running head: 859 S. HIPPOLYTI OPP. PARS II. — DOGMAT. ET HISTORIC. 860
marginal letters: A ‹τόμενος, καὶ τὴν πλευρὰν›; B ‹χηρύσσω λέγων›; C ‹μενον ἐπάνω τῶν ὑδάτων›; D ‹νον, ἵνα δείξῃ σε›
old-edition numerals: (none)
signature: (none)
other: the first line begins with the second half of a word hyphenated from col 857, which the import sets whole at the end of col 857.

PG 10:861

καὶ δικαιώσατε χήραν. Καὶ δεῦτε καὶ διαλεχθῶμεν, λέγει Κύριος. Καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανῶ. Καὶ ἐὰν θέλητε καὶ τῆς φωνῆς μου ἀκούσητε, τὰ ἀγαθὰ τῆς γῆς φάγεσθε.»

and justify the widow. And come, and let us reason together, says the Lord. And if your sins be as purple, I will make them white as snow; and if they be as scarlet, I will make them white as wool. And if you be willing and will hear my voice, you shall eat the good things of the earth.'

Ἴδες, ἀγαπητὲ, πῶς προεῖπεν ὁ προφήτης τὸ τοῦ βαπτίσματος καθάρσιον; Ὁ γὰρ καταβαίνων μετὰ πίστεως εἰς τὸ τῆς ἀναγεννήσεως λουτρὸν διατάσσεται τῷ πονηρῷ, συντάσσεται δὲ τῷ Χριστῷ· ἀπαρνεῖται τὸν ἐχθρὸν, ὁμολογεῖ δὲ τὸ, Θεὸν εἶναι τὸν Χριστόν· ἀποδύεται τὴν δουλείαν, ἐνδύεται δὲ τὴν υἱοθεσίαν· ἀνέρχεται ἀπὸ τοῦ βαπτίσματος λαμπρὸς ὡς ὁ ἥλιος, ἀπαστράπτων τὰς τῆς δικαιοσύνης ἀκτῖνας· τὸ δὲ μέγιστον, ἄνεισιν υἱὸς Θεοῦ, καὶ συγκληρονόμος Χριστοῦ. Αὐτῷ ἡ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ αὐτοῦ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς σύμπαντας αἰῶνας τῶν αἰώνων. Ἀμήν.

See you, beloved, how the prophet foretold the cleansing of baptism? For he who goes down with faith into the laver of regeneration renounces the evil one, and enlists with Christ; he denies the enemy, and confesses that Christ is God; he puts off slavery, and puts on adoption; he comes up from baptism bright as the sun, flashing forth the rays of righteousness; and, greatest of all, he goes up a son of God and joint-heir with Christ. To Him be the glory and the might, with His all-holy and good and life-giving Spirit, now and always, and unto all the ages of ages. Amen.

Editors' notes and page, col. 861

Footnotes

(83) ‹λαμπρὸς ὡς ὁ ἥλιος› · printed under col 861

Λαμπρὸς ὡς ὁ ἥλιος. Illud videtur respicere, quod poetae dicunt de sole ex Oceani undis emergente. Fabric.

"Radiant as the sun." This seems to look to what the poets say of the sun rising from the waves of Ocean. Fabricius.

Footnotes

(28) ‹terrae comedetis› · printed under col 861

Isa. I, 16-19.

Isa. 1:16–19.