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Hippolytus
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Introductory Notice to Hippolytus.
[1641] δύναμιν.
[1643] ἢτῇ δυνάμει καὶ τῇ διαθέσει τῆς ὁμοφρονίας ἓν γινόμεθα.
[1646] John v. 30; vi. 29; viii. 16, 18, etc.
[1648] δύναμις.
[1649] There is perhaps a play on the words here—Νόητος μὴ νοῶν.
[1650] i.e., the other thirty-one heresies, which Hippolytus had already attacked. From these words it is apparent also that this treatise was the closing portion of a book against the heresies (Fabricius).
[1651] [This emphatic testimony of our author to the sufficiency of the Scriptures is entirely in keeping with the entire system of the Ante-Nicene Fathers. Note our teeming indexes of Scripture texts.]
[1652] See, on this passage, Bull’s Defens. Fid. Nic., sec. iii. cap. viii. § 2, p. 219.
[1653] πολὺς ἦν.
[1654] ἄλογος, ἄσοφος, ἀδύνατος, ἀβούλευτος.
[1655] On these words see Bossuet’s explanation and defence, Avertiss., vi. § 68, sur les lettres de M. Jurieu.
[1656] ἀρχηγόν, καὶ σύμβουλον, καὶ ἐργάτην.
[1657] The “begetting” of which Hippolytus speaks here is not the generation, properly so called, but that manifestation and bringing forth of the Word co-existing from eternity with the Father, which referred to the creation of the world. So at least Bull and Bossuet, as cited above; also Maranus, De Divinit. J. C., lib. iv. cap. xiii. § 3, p. 458.
[1658] φως ἐκ φωτός. This phrase, adopted by the Nicene Fathers, occurs before their time not only here, but also in Justin Martyr, Tatian, and Athenagoras, as is noticed by Grabe, ad Irenæum, lib. ii. c. xxiii. Methodius also, in his Homily on Simeon and Anna, p. 152, has the expression, σὺ εἶ φῶς ἀληθινὸν ἐκ φωτὸς ἀληθινοῦ Θεὸς ἀληθινὸς ἐκ Θεοῦ ἀληθινοῦ. Athanasius himself also uses the phrase λύχνον ἐκ λύχνου, vol. i. p. 881, ed. Lips. [Illustrating my remarks (p. v. of this volume), in the preface, as to the study of Nicene theology in Ante-Nicene authors.]
[1659] νοῦν.
[1660] Justin Martyr also says that the Son is ἕτερόν τι, something other, from the Father; and Tertullian affirms, Filium et Patrem esse aluid ab alio, with the same intent as Hippolytus here, viz., to express the distinction of persons. [See vol. i. pp. 170, 216, 263, and vol. iii. p. 604.]
[1661] ἐκ τοῦ παντός.
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