Hippolytus

Footnotes

^[1073] [Here the Edinburgh has “nature.” The context seems to require the more comprehensive word “Truth.”]

Chapter XXVIII.—The Doctrine of the Truth.

^[1074] The margin of the ms. has the words “Origen and Origen’s opinion.” This seemed to confirm the criticism which ascribes The Refutation to Origin. But even supposing Origen not the author, the copyer of the ms. might have written Origen’s name on the margin, as indicating the transcriber’s opinion concerning the coincidence of creed between Origen and the author of The Refutation. The fact, however, is that the doctrine of eternal punishment, asserted in the concluding chapter of The Refutation, was actually controverted by Origen. See translator’s Introductory Notice. [See also Wordsworth (a lucid exposition), p. 20, etc., and infra, cap. xxix. note 5.]

^[1075] ὀροφήν (Scott). The ms. has μορφήν.

^[1076] Here we have another reference intimately bearing on the authorship of The Refutation. What follows corresponds with a fragment having a similar title to that stated above, first published by Le Moyne, and inserted in Fabricius (i. pp. 220–222) as the work of Hippolytus. Photius mentions this work, and gives an extract from it corresponding with what is furnished by Hippolytus. Photius, however, mentions that the book On the Substance of the Universe was said to be written by Josephus, but discovers in marginal notes the ascription of it to Caius. But Caius cannot be the writer, since Photius states that the author of The Labyrinth affirmed that he had written On the Substance of the Universe. Now Hippolytus informs us that he is author of The Labyrinth. Hippolytus thus refers to three of his works in The Refutation: (1) ἕτεραι βίβλοι, i.e., on Chronology; (2) Concerning the Substance of the Universe; (3) Little Labyrinth. Except Hippolytus and Photius refer to different works in speaking of The Labyrinth, the foregoing settles the question of the authorship of The Refutation. [See the case of Caius stated, Wordsworth, cap. iv. p. 27, etc.]

Chapter XXIX.—The Doctrine of the Truth Continued.

^[1077] [Elucidation XVI.]

^[1078] This passage is differently rendered, according as we read φωνὴ with Bunsen, or φωνὴν with Dr. Wordsworth. The latter also alters the reading of the ms. (at the end of the next sentence), ἀπετελεῖτο ἀρέκων Θεῷ, into ἀπετελεῖ τὸ ἄρεσκον, “he carried into effect what was pleasing to the Deity.”

^[1079] Dr. Wordsworth suggests for γενέσει, ἐπιγενέσει, i.e., a continuous series of procreation.

^[1080] See Origen, in Joann., tom. ii. sec. 8.

^[1081] [Rather, His will.]

^[1082] Compare Origen, in Joann., sec. 2, where we have a similar opinion stated. A certain parallel in this and other portions of Hippolytus’ concluding remarks, induces the transcriber, no doubt, to write “Origen’s opinion” in the margin.

^[1083] Matt. xxv. 21, 23; Luke xvi. 10-12. [Also 2 Pet. i. 4, one of the king-texts of the inspired oracles.]

^[1084] [Nicene doctrine, ruling out all conditions of time from the idea of the generation of the Logos.]

^[1085] αὐτεξούσιος. Hippolytus here follows his master Irenæus (Hær., iv. 9), and in doing so enunciates an opinion, and uses an expression adopted universally by patristic writers, up to the period of St. Augustine. This great philosopher and divine, however, shook the entire fabric of existing theology respecting the will, and started difficulties, speculative ones at least, which admit of no solution short of the annihilation of finite thought and volition. See translator’s Treatise on Metaphysics, chap. x. [Also compare Irenæus, vol. i. p. 518, and Clement, vol. ii. pp. 319 passim to 525; also vol. iii. 301, and vol. iv. Tertullian and Origen. See Indexes on Free-will.]

^[1086] Dr. Wordsworth translates the passage thus: “Endued with free will, but not dominant; having reason, but not able to govern,” etc.

^[1087] [One of the most pithy of all statements as to the origin of subjective evil, i.e., evil in humanity.]

^[1088] See Origen, in Joann., tom. ii. sec. 7.

^[1089] Ps. xxxii. 9.

^[1090] Ps. cx. 3; 2 Pet. i. 18-19.

^[1091] In making the Logos a living principle in the prophets, and as speaking through them to the Church of God in all ages, Hippolytus agrees with Origen. This constitutes another reason for the marginal note “Origen’s opinion,” already mentioned. (See Origen, Περὶ ᾽Αρχῶν, i. 1.)

^[1092] Hippolytus expresses similar opinions respecting the economy of the prophets, in his work, De Antichristo, sec. 2.

^[1093] Hippolytus here compares the ancient prophets with the oracles of the Gentiles. The heathen seers did not give forth their vaticinations spontaneously, but furnished responses to those only who made inquiries after them, says Dr. Wordsworth.

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