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| The Doctrine of the Truth Continued. PREVIOUS SECTION - NEXT SECTION - HELP
Chapter XXIX.—The Doctrine of the Truth
Continued.
Therefore this solitary and supreme Deity, by an
exercise of reflection, brought forth the Logos first; not the word in
the sense of being articulated by voice, but as a ratiocination
of the universe, conceived and residing in the divine
mind. Him alone He produced from existing things; for the
Father Himself constituted existence, and the being born from Him was
the cause of all things that are produced.1077 The Logos was in the Father
Himself, bearing the will of His progenitor, and not being
unacquainted with the
mind of the Father. For simultaneously1078
1078 This
passage is differently rendered, according as we read φωνὴ with Bunsen, or
φωνὴν
with Dr. Wordsworth. The latter also alters the reading of
the ms. (at the end of the next
sentence), ἀπετελεῖτο
ἀρέκων Θεῷ, into
ἀπετελεῖ τὸ
ἄρεσκον, “he carried
into effect what was pleasing to the Deity.” | with His procession from His Progenitor,
inasmuch as He is this Progenitor’s first-born, He has, as
a voice in Himself, the ideas conceived in the Father. And so it
was, that when the Father ordered the world to come into existence, the
Logos one by one completed each object of creation, thus
pleasing God. And some things which multiply by
generation1079
1079 Dr.
Wordsworth suggests for γενέσει, ἐπιγενέσει,
i.e., a continuous series of procreation. | He formed male
and female; but whatsoever beings were designed for service and
ministration He made either male, or not requiring females, or
neither male nor female. For even the primary substances of
these, which were formed out of nonentities, viz., fire and spirit,
water and earth, are neither male nor female; nor could male or female
proceed from any one of these, were it not that God, who is the source
of all authority, wished that the Logos might render
assistance1080
1080
See Origen, in Joann., tom. ii. sec. 8. | in
accomplishing a production of this kind. I confess that
angels are of fire, and I maintain that female spirits are not present
with them. And I am of opinion that sun and moon and stars, in
like manner, are produced from fire and spirit, and are neither
male nor female. And the will of the Creator is, that swimming
and winged animals are from water, male and female. For so God,
whose will it was, ordered that there should exist a moist substance,
endued with productive power. And in like manner God
commanded, that from earth should arise reptiles and beasts, as
well males and females of all sorts of animals; for so the nature of
the things produced admitted. For as many things as He willed,
God made from time to time. These things He created through
the Logos, it not being possible for things to be generated
otherwise than as they were produced. But when, according as He
willed, He also formed (objects), He called them by names, and thus
notified His creative effort.1081 And making these, He formed
the ruler of all, and fashioned him out of all composite
substances.1082
1082
Compare Origen, in Joann., sec. 2, where we have a similar
opinion stated. A certain parallel in this and other portions of
Hippolytus’ concluding remarks, induces the transcriber, no
doubt, to write “Origen’s opinion” in the
margin. | The
Creator did not wish to make him a god, and failed in His aim; nor
an angel,—be not deceived,—but a man. For if He had
willed to make thee a god, He could have done so. Thou hast the
example of the Logos. His will, however, was, that you should be
a man, and He has made thee a man. But if thou art
desirous of also becoming a god, obey Him that has created thee, and
resist not now, in order that, being found faithful in that which is
small, you may be enabled to have entrusted to you also that which is
great.1083
1083
Matt. xxv. 21, 23; Luke xvi.
10, 11, 12. [Also
2 Pet. i. 4, one of the king-texts of the inspired
oracles.] |
The Logos alone of this God is from
God himself; wherefore also the Logos is God, being
the substance of God.1084
1084
[Nicene doctrine, ruling out all conditions of time from the idea of
the generation of the Logos.] | Now the world was made from
nothing; wherefore it is not God; as also because this
world admits of dissolution whenever the Creator so wishes
it. But God, who created it, did not, nor does not, make
evil. He makes what is glorious and excellent; for He who makes
it is good. Now man, that was brought into existence, was
a creature endued with a capacity of self-determination,1085
1085
αὐτεξούσιος. Hippolytus here follows his master Irenæus
(Hær., iv. 9), and in doing so enunciates an opinion, and
uses an expression adopted universally by patristic writers, up to the
period of St. Augustine. This great philosopher and divine,
however, shook the entire fabric of existing theology respecting the
will, and started difficulties, speculative ones at least, which admit
of no solution short of the annihilation of finite thought and
volition. See translator’s Treatise on Metaphysics,
chap. x. [Also compare Irenæus, vol. i. p. 518, and Clement,
vol. ii. pp. 319 passim to 525; also vol. iii. 301, and vol. iv.
Tertullian and Origen. See Indexes on
Free-will.] | yet not
possessing a sovereign intellect,1086
1086 Dr.
Wordsworth translates the passage thus: “Endued with free
will, but not dominant; having reason, but not able to govern,”
etc. | nor holding sway over all things by
reflection, and authority, and power, but a slave to his
passions, and comprising all sorts of contrarieties in
himself. But man, from the fact of his possessing a capacity of
self-determination, brings forth what is evil,1087
1087
[One of the most pithy of all statements as to the origin of
subjective evil, i.e., evil in humanity.] | that is, accidentally; which evil
is not consummated except you actually commit some piece of
wickedness. For it is in regard of our desiring anything that is
wicked, or our meditating upon it, that what is evil is so
denominated. Evil had no existence from the beginning, but came
into being subsequently.1088
1088
See Origen, in Joann., tom. ii. sec. 7. | Since man has free will, a law
has been defined for his guidance by the Deity, not without
answering a good purpose. For if man did not possess the power to
will and not to will, why should a law be established? For a law
will not be laid down for an animal devoid of reason, but a bridle and
a whip;1089 whereas to man
has been given a precept and penalty to perform, or for not carrying
into execution what has been enjoined. For man thus constituted
has a law been enacted by just men in primitive ages. Nearer our
own day was there established a law, full of gravity and justice, by
Moses, to whom allusion has been already made, a devout man, and one
beloved of God.
Now the Logos of God controls all these; the first
begotten Child of the Father, the voice of the Dawn antecedent to the
Morning Star.1090
1090
Ps. cx. 3; 2 Pet. i. 18,
19. | Afterwards
just men were born, friends of God; and these have been styled
prophets,1091
1091 In
making the Logos a living principle in the prophets, and as speaking
through them to the Church of God in all ages, Hippolytus agrees with
Origen. This constitutes another reason for the marginal note
“Origen’s opinion,” already mentioned. (See
Origen, Περὶ
᾽Αρχῶν, i. 1.) | on account of their
foreshowing future events. And the word of
prophecy1092
1092
Hippolytus expresses similar opinions respecting the economy of
the prophets, in his work, De Antichristo, sec. 2. | was committed unto
them, not for one age only; but also the utterances of events
predicted throughout all generations, were vouchsafed in perfect
clearness. And this, too, not at the time merely when
seers furnished a reply to those present;1093
1093
Hippolytus here compares the ancient prophets with the oracles of the
Gentiles. The heathen seers did not give forth their
vaticinations spontaneously, but furnished responses to those only who
made inquiries after them, says Dr. Wordsworth. | but also events that would happen
throughout all ages, have been manifested beforehand; because, in
speaking of incidents gone by, the prophets brought them back to
the recollection of humanity; whereas, in showing forth present
occurrences, they endeavoured to persuade men not to be remiss; while,
by foretelling future events, they have rendered each one of us
terrified on beholding events that had been predicted long before,
and on expecting likewise those events predicted as still
future. Such is our faith, O all ye men,—ours, I
say, who are not persuaded by empty expressions, nor caught away by
sudden impulses of the heart, nor beguiled by the plausibility
of eloquent discourses, yet who do not refuse to obey words that have
been uttered by divine power. And these injunctions has God given
to the Word. But the Word, by declaring them, promulgated the
divine commandments, thereby turning man from disobedience, not
bringing him into servitude by force of necessity, but summoning him to
liberty through a choice involving spontaneity.
This Logos the Father in the latter days
sent forth, no longer to speak by a prophet, and not wishing that
the Word, being obscurely proclaimed, should be made the subject
of mere conjecture, but that He should be manifested, so that we could
see Him with our own eyes. This Logos, I say, the Father
sent forth, in order that the world, on beholding Him, might
reverence Him who was delivering precepts not by the person of
prophets, nor terrifying the soul by an angel, but who was
Himself—He that had spoken—corporally present
amongst us. This Logos we know to have received a
body from a virgin, and to have remodelled the old man1094
1094
πεφυρακότα. This is the reading adopted by Cruice and Wordsworth. The
translator has followed Cruice’s rendering, refinxisse,
while Dr. Wordsworth construes the word “fashioned.”
The latter is more literal, as φυράω means to knead, though the
sense imparted to it by Cruice would seem more coincident with the
scriptural account (1 Cor. v.
7; 2 Cor. v. 17; Gal. vi. 15). Bunsen does not alter
πεφορηκότα
, the reading of the ms., and translates it,
“to have put on the old man through a new formation.”
Sauppe reads πεφυρηκότα. See Hippolytus, De Antichristo, sec. 26, in
Danielem (p. 205, Mai); and Irenæus, v. 6. | by a new
creation. And we believe the Logos to have passed through
every period in this life, in order that He Himself might serve
as a law for every age,1095
1095 [See
Irenæus (a very beautiful passage), vol. i. p. 391.] |
and that, by being present (amongst) us, He might exhibit His own
manhood as an aim for all men. And that by Himself in
person He might prove that God made nothing evil, and that man
possesses the capacity of self-determination, inasmuch as he is able to
will and not to will, and is endued with power to do
both.1096
1096 [See
vol. iv. pp. 255 and 383.] | This
Man we know to have been made out of the compound of our
humanity. For if He were not of the same nature with
ourselves, in vain does He ordain that we should imitate the
Teacher. For if that Man happened to be of a different substance
from us, why does He lay injunctions similar to those He has
received on myself, who am born weak; and how is this the act of
one that is good and just? In order, however, that He might
not be supposed to be different from us, He even underwent toil,
and was willing to endure hunger, and did not refuse to feel thirst,
and sunk into the quietude of slumber. He did not protest against
His Passion, but became obedient unto death, and manifested His
resurrection. Now in all these acts He offered up, as the
first-fruits, His own manhood, in order that thou, when thou art in
tribulation, mayest not be disheartened, but, confessing thyself to be
a man (of like nature with the Redeemer), mayest dwell in expectation
of also receiving what the Father has granted unto this
Son.1097
1097 This
is the reading adopted by Cruice and Bunsen. Dr. Wordsworth
translates the passage thus: “acknowledging thyself a man
of like nature with Christ, and thou also waiting for the appearance of
what thou gavest Him.” The source of consolation to man
which Hippolytus, according to Dr. Wordsworth, is here anxious to
indicate, is the glorification of human nature in the person of the
Lord Jesus Christ. Dr. Wordsworth therefore objects to
Bunsen’s rendering, as it gives to the passage a meaning
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