Hippolytus

Footnotes

^[1101] Schneidewin suggests a comparison of this passage with Hippolytus’ fragment, Against Plato, concerning the Cause of the Universe (p. 220, ed. Fabricii; p. 68, ed. de Lagarde).

^[1102] The different renderings of this passage, according to different readings, are as follow: “And the worm the scum of the body, turning to the Body that foamed it forth as to that which nourisheth it” (Wordsworth). “The worm which winds itself without rest round the mouldering body, to feed upon it” (Bunsen and Scott). “The worm wriggling as over the filth of the (putrescent) flesh towards the exhaling body” (Roeper). “The worm turning itself towards the substance of the body, towards, (I say,) the exhalations of the decaying frame, as to food” (Schneidewin). The words chiefly altered are: ἀπουσίαν, into (1) ἐπ᾽ οὐσίαν, (2) ἐπ᾽ ἀλουσίᾳ (3) ἀπαύστως; and ἐπιστρεφόμενον into (1) ἐπιστρέφον, (2) ἐπὶ τροφήν.

^[1103] [This startling expression is justified by such texts as 2 Pet. 1.4; John 17.22-23; Rev. 3.21. Thus, Christ overrules the Tempter (Gen. iii. 5), and gives more than was offered by the “Father of Lies.”]

^[1104] [Compare John 10.34; Rev. 5.10. Kings of the earth may be called “gods,” in a sense; ergo, etc.]

^[1105] Bunsen translates thus: “Doubt not that you will exist again,” a rendering which Dr. Wordsworth controverts in favour of the one adopted above.

^[1106] Bunsen translates thus: “For Christ is He whom the God of all has ordered to wash away the sins,” etc. Dr. Wordsworth severely censures this rendering in a lengthened note.

^[1107] πτωχευει. Bunsen translates, “for God acts the beggar towards thee,” which is literal, though rather unintelligible. Dr. Wordsworth renders the word thus: “God has a longing for thee.”

^[1108] Hippolytus, by his argument, recognises the duty not merely of overthrowing error but substantiating truth, or in other words, the negative and positive aspect of theology. His brief statement (chap. xxviii.–xxx.) in the latter department, along with being eminently reflective, constitutes a noble specimen of patristic eloquence. [This is most just: and it must be observed, that having summed up his argument against the heresies derived from carnal and inferior sources, and shown the primal truth, he advances (in chap. xxviii.) to the Nicene position, and proves himself one of the witnesses on whose traditive testimony that sublime formulary was given to the whole Church as the κτῆμα ἐς ἀεὶ of Christendom,—a formal countersign of apostolic doctrine.]

II. (Caulacau, p. 52.)

^[1109] I venture to state this to encourage young students to keep pen in hand in all their researches, and always to make notes.

III. (The Phrygians call Papa, p. 54.)

^[1110] Pompey and others were called imperatores before the Cæsars, but who includes them with the Roman emperors?

^[1111] How St. Peter would regard it, see 1 Pet. v. 1-3. I am sorry to find Dr. Schaff, in his useful compilation, History of the Christian Church, vol. ii. p 166, dropping into the old ruts of fable, after sufficiently proving just before, what I have maintained. He speaks of “the insignificance of the first Popes,”—meaning the early Bishops of Rome, men who minded their own business, but could not have been “insignificant” had they even imagined themselves “Popes.”

^[1112] See Bossuet, passim, and all the Gallican doctors down to our own times. In England the “supremacy” was never acknowledged, nor in France, until now.

IV. (Contemporaneous heresy, p. 125.)

^[1113] See his Hippol., vol. i. pp. 209, 311.

^[1114] See vol. ii. p. 298, this series.

^[1115] p. 207.

^[1116] Vol. iv. p 114, Elucidation II., this series.

^[1117] Even Quinet notes this. See his Ultramontanism, p. 40, ed. 1845.

^[1118] Bunsen gives it as the thirty-fifth, vol. i. p. 311.

^[1119] Of which we shall learn in vol. viii., this series.

^[1120] See Bingham, book ix. cap. i. sec. 9.

V. (Affairs of the Church, p. 125.)

^[1121] Wordsworth, chap. viii. p. 93.

VI. (We offered them opposition, p. 125.)

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