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Hippolytus
When one looks at the infinite variety of opinions, phrases, ideas, and the like, with which the heresies of three centuries threatened to obscure, defile, and destroy the revelations of Holy Scripture, who can but wonder at the miracle of orthodoxy? Note with what fidelity the good fight of faith was maintained, the depositum preserved, and the Gospel epitomized at last in the Nicæno-Constantinopolitan definitions, which Professor Shedd, as I have previously noted, declares to be the accepted confession of all the reformed, reputed orthodox, as well as of Greeks and Latins. Let us not be surprised, that, during these conflicts, truth on such mysterious subjects was reflected from good men’s minds with slight variations of expression. Rather behold the miracle of their essential agreement, and of their entire harmony in the Great Symbol, universally accepted as the testimony of the ante-Nicene witnesses. The Word was Himself the cause of all created things; Himself increate; His eternal generation implied in the eternity of His existence and His distinct personality.
I am a little surprised at the innocent statement of the learned translator, that “Dr. Wordsworth justifies Hippolytus’ use of this word.” It must have occurred to every student of the Greek Testament that St. Peter justifies this use in the passage quoted by Wordsworth, which one would think must be self-suggested to any theologian reading our author’s text. In short, Hippolytus quotes the second Epistle of St. Peter[1132] (2 Pet. 2.4) when he uses this otherwise startling word. Josephus also employs it;[1133] it was familiar to the Jews, and the apostle had no scruple in adopting a word which proves the Gentile world acquainted with a Gehenna as well as a Sheol.
Dr. Wordsworth justly censures Bunsen for his rendering of this passage,[1134] also for manufacturing for Hippolytus a “Confession of Faith” out of his tenth book.[1135] I must refer the student to that all-important chapter in Dr. Wordsworth’s work (cap. xi.) on the “Development of Christian Doctrine.” It is masterly, as against Dr. Newman, as well; and the respectful justice which he renders at the same time to Dr. Bunsen is worthy of all admiration. Let it be noted, that, while one must be surprised by the ready command of literary and theological materials which the learned doctor and chevalier brings into instantaneous use for his work, it is hardly less surprising, in spite of all that, that he was willing to throw off his theories and strictures, without any delay, during the confusions of that memorable year 1851, when I had the honour of meeting him among London notabilities. He says to his “dearest friend, Archdeacon Hare,…Dr. Tregelles informed me last week of the appearance of the work (of Hippolytus)…I procured a copy in consequence, and perused it as soon as I could; and I have already arrived at conclusions which seem to me so evident that I feel no hesitation in expressing them to you at once.” These conclusions were creditable to his acumen and learning in general; eminently so. But the theories he had so hastily conceived, in other particulars, crop out in so many crudities of theological caprice, that nobody should try to study his theoretical opinions without the aid of that calm reviewal they have received from Dr. Wordsworth’s ripe and sober scholarship and well-balanced intellect.
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