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Hippolytus
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Introductory Notice to Hippolytus.
[1717] μηδ᾽ ἑνὶ παντελῶς ὃ ταυτόν ἐστι τῷ Πατρὶ γενόμενος ταυτὸν τῇ σαρκὶ διὰ τὴν κένωσιν. Thus in effect Combefisius, correcting the Latin version of Anastasius. Baunius adopts the reading in the Greek Codex Nicephori, viz., ἕνωσιν for κένωσιν, and renders it, “In nothing was the Word, who is the same with the Father, made the same with the flesh through the union:” nulla re Verbum quod idem est cum Patre factum est idem cum carne propter unionem.
[1718] δίχα σαρκὸς, i.e., what He was before assuming the flesh, that He continued to be in Himself, viz., independent of limitation.
[1719] θεϊκῶς.
[1720] Or existence, ὕπαρξιν. Anastasius makes it substantia.
[1721] οὐσίαν.
[1722] ἐνεργείας.
[1723] φυσικῆς ἰδιότητος.
[1724] κατὰ σύγκρισιν. Migne follows Capperonnier in taking σύγκρισις in this passage to mean not “comparison” or “relation,” but “commixture,” the “concretion and commixture” of the divine and human, which was the error of Apollinaris and Eutyches in their doctrine of the incarnation, and which had been already refuted by Tertullian, Contra Praxeam, c. xxvii.
[1725] Or, “for that would be to speak of the same being as greater and less than Himself.”
[1726] υποστασιν.
[1727] αὐτοσθενές.
[1728] σωτήριον σάρκωσιν.
[1729] οὐδ᾽ ὥσπερ τῆς αὐτοῦ θεότητος οὕτω καὶ αὐτῆς φυσικῶς ἐκφυομένην.
[1731] σωματώσεως.
[1732] Referring probably to Eph. i. 10.
[1733] ὑπεράπειρος.
[1734] αὐτουργῶν.
[1735] λόγος.
[1736] The text is, διὰ τῶν ἀνομοίων μὲν ύπάρχοντα. Anastasius reads μὴ for μέν.
[1737] σωματώσεως.
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