Hippolytus

Footnotes

^[899] ᾽Αντιθέσεις. This is the emendation proposed by the Abbe Cruice. The textual reading is ἀντιπαραθέσεις (comparisons).

^[900] See [ut supra, p. 353], Tertullian, Præscript., c. li., and Epiphanius, Hær., c. xliii.

Chapter XXVI.—The Doctrines of Apelles; Philumene, His Prophetess.

^[901] See [vol. iii. p. 257] Tertullian, Præscript., c. xxx.; Eusebius, Hist. Ecclesiast., v. 13; Epiphanius, Hær., c. xliv.; Theodoret, Hær. Fab., i. 25; and St. Augustine, Hær., c. xxiv.

^[902] φανερώσεσι. Miller’s text reads φανερῶς, the error of which is obvious from Tertullian’s Præscript., c. xxx. Cruice considers the word to signify the title of a work written by Apelles.

Book VIII.

^[903] Much that we have in this book is quite new. Hippolytus derives his article on Tatian, and in a measure that on the Encratites, from Irenæus. The rest is probably from original sources.

Contents.

^[904] Or, “Noimus.”

^[905] [Note the honour uniformly rendered to the Holy Scriptures by the Fathers.]

Chapter I.—Heresies Hitherto Refuted; Opinions of the Docetæ.

^[906] Matt. vii. 3-4; Luke vi. 41-42.

^[907] See [vol. i. p. 526] Irenæus v. 1; Theodoret, Hær. Fab., v. 12; and [vol. ii. p. 398, and Elucidation XIV. p. 407] Clemens Alexandrinus (Strom., iii.), who informs us that Julius Cassianus—a pupil of Valentinus—was founder of the Docetic heresy.

^[908] Miller’s text reads ταπεινὸν (lowly), but this is obviously untenable. Duncker alters it into ἄπειρον (infinite), and joins ταπεινὸν with the word following. He renders the passage thus: “but infinite in power—a lowly magnitude.” Cruice strikes out the word ταπεινὸν, and renders the passage thus: “but infinite in power, a magnitude incalculable in bulk.” The above rendering seems to convey Hippolytus’ meaning.

^[909] Or,“ the Lord came in search of fruit” (Roeper). The reading followed in the translation agrees with the scriptural account; see Luke xiii. 7.

^[910] Matt. xxi. 19-20; Mark xi. 13-14, 20, 21.

^[911] Deut. v. 22.

Chapter II.—Docetic Notion of the Incarnation; Their Doctrines of Æons; Their Account of Creation; Their Notion of a Fiery God.

^[912] Matt. xiii. 3-8; Mark iv. 3-8; Luke viii. 5-8.

^[913] The word Mary seems interpolated. Miller’s text reads it after ἐν μεσότητι. The passage would then be rendered thus: “that is, Him who through the intervention of Mary (has been born into the world) the Saviour of all.”

^[914] Τὸ ἀσφαλὲς: Cruice reads, on the authority of Bernays, ἀφελὲς, i.e., the simplicity.

^[915] Gen. i. 4-5, 7.

^[916] Gen. i. 1.

^[917] Ex. iii. 2.

^[918] The Docetæ here attempted to substantiate their system from Scripture by a play upon words.

Chapter III.—Christ Undoes the Work of the Demiurge; Docetic Account of the Baptism and Death of Jesus; Why He Lived for Thirty Years on Earth.

^[919] The Greek word for soul is derived from the same root as that for refrigeration.

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