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Hippolytus
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Introductory Notice to Hippolytus.
[1668] ὑποστήματι, foundation. Victor reads ἐν τῇ ὑποστάσει, in the substance, nature; Symmachus has ἐν τῇ ὁμιλίᾳ, in the fellowship.
[1671] τὸ θέλημα. Many of the patristic theologians called the Son the Father’s βούλησις or θέλημα. See the passages in Petavius, De S. S. Trinitate, lib. vi. c. 8, § 21, and vii. 12, § 12. [Dubious.]
[1672] From this passage it is clear that Hippolytus taught the doctrine of one God alone and three Persons. A little before, in the eighth chapter, he said that there is one God, according to substance or divine essence, which one substance is in three Persons; and that, according to disposition or economy, there are three Persons manifested. By the term economy, therefore, he understands, with Tertullian, adversus Praxeam. ch. iii., the number and disposition of the Trinity (numerum et dispositionem Trinitatis). Here he also calls the grace of the Holy Spirit the third economy, but in the same way as Tertullian, who calls the Holy Spirit the third grade (tertium gradum). For the terms gradus, forma, species, dispositio, andœconimia mean the same in Tertullian. (Maranus.) [Another proof that the Nicene Creed was a compilation from Ante-Nicene theologians.]
[1673] οἰκονομία συμφωνίας συνάγεται εἰς ἕνα Θεόν, perhaps = "the" economy as being one of harmony, leads to one God.
[1674] This mode of speaking of the Father’s commanding, and the Son’s obeying, was used without any offence, not only by Irenæus, Hippolytus, Origen, and others before the Council of Nicæa, but also after that council by the keenest opponents of the Arian heresy—Athanasius, Basil, Marius Victorinus, Hilary, Prosper, and others. See Petavius, De Trin., i. 7, § 7; and Bull, Defens Fid. Nic., pp. 138, 164, 167, 170. (Fabricius.)
[1675] συνέτιζον.
[1676] Referring probably to Eph. iv. 6.
[1677] The Christian doctrine, Maranus remarks, could not be set forth more accurately; for he contends not only that the number of Persons in no manner detracts from the unity of God, but that the unity of God itself can neither consist nor be adored without this number of Persons.
[1678] This is said probably with reference to Peter’s denial.
[1680] Τριαδος. [See Theophilus, vol. ii. p. 101, note.]
[1681] ἀλλ᾽ ἄλλως ἀλληγορεῖ. The words in Italics are given only in the Latin. They may have dropped from the Greek text. At any rate, some such addition seems necessary for the sense.
[1683] Mic. ii. 7, 8. δόξαν: In the present text of the Septuagint it is δοράν, skin.
[1684] Hippolytus omits the words διὰ τῆς σαρκός and καὶ περὶ ἁμαρτίας, and reads φανερωθῇ for πληρωθῇ.
[1685] ὅν Υἱὸν προσηγόρευε διὰ τὸ μέλλειν αὐτὸν γενέσθαι.
[1686] Hippolytus thus gives more definite expression to this temporality of the Sonship, as Dorner remarks, than even Tertullian. See Dorner’s Doctrine of the Person of Christ (T. & T. Clark), div. i. vol. ii. p. 88, etc. [Pearson On the Creed, art. ii. p. 199 et seqq. The patristic citations are sufficient, and Hippolytus may be harmonized with them.]
[1687] τὴν σύστασιν.
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