Hippolytus

Footnotes

^[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.

^[920] These words are spoken of the wife of Job, as the feminine form, πλανῆτις and λάτρις, proves. They have been added from apocryphal sources to the Greek version (ii. 9), but are absent from the English translation. The passage stands thus: καὶ ἐγὼ πλανῆτις καὶ λάτρις τόπον ἐκ τόπου περιερχομένη καὶ οἰκίαν ἐξ οἰκίας. The Abbe Cruice refers to St. Chrysostom’s Hom. de Statuis [vol. ii. p. 139, opp. ed. Migne, not textually quoted.]

^[921] Matt. xi. 14, 15.

^[922] Or, “a fleshly membrane.”

^[923] Miller reads, “of the third Æon.”

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