# Against the Heresy of Noetus - Author: [Hippolytus of Rome](https://sophiascriptura.com/fathers/authors/hippolytus/) - Latin title: *Contra haeresin Noeti* - Date: ca. 200–230 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 10 (Paris: Migne, 1857), cols. 803–830 - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Robert Butterworth, ed., Hippolytus of Rome: Contra Noetum (London: Heythrop College, 1977) - Work page: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/ - Passages: 18 ## Against Noetus 1 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-1 - Source: PG 10:804a–805a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Noetus of Smyrna taught that Christ was the Father himself; examined twice by the presbyters, he was expelled and founded a school. ### Greek text Ἐτεροί τινες ἐτέραν διδασκαλίαν παρεισάγουσιν, γενόμενοι τινὸς Νοήτου μαθηταὶ, ὅς τὸ μὲν γένος ἦν Σμυρναῖος, οὐ [πρὸ] πολλοῦ χρόνου γενόμενος. Οὗτος φυσιωθεὶς εἰς ἐπηρμένον ἤχθη, οἰήσει πνεύματος ἀλλοτρίου ἐπαχθείς. Ἐφη τὸν Χριστὸν αὐτὸν εἶναι τὸν Πατέρα, καὶ αὐτὸν τὸν Πατέρα γεγεννῆσθαι καὶ πεπονθέναι καὶ ἀποτεθνηκέναι. Ὁρᾶτε, ὅσον ἔπαρμα καρδίας καὶ φυσίωμα πνεύματος ἀλλοτρίου ὑπεισῆλθεν εἰς αὐτόν· ἤδη μὲν οὖν ἐκ τῶν ἐτέρων πράξεων εἰς τοῦτο φέρεται ὁ ἔλεγχος αὐτῶν, ὅτι μὴ καθαρῷ πνεύματι ἐφθέγγετο· ὁ γὰρ εἰς Πνεῦμα ἅγιον βλασφημῶν, ἔκβλητος γένηται κλήρου ἀγίου. Οὗτος ἔλεγεν ἑαυτὸν εἶναι Μωῦσῆν, καὶ τὸν ἀδελφὸν αὐτοῦ Ἀαρών. Ταῦτα ἀκούσαντες οἱ μακάριοι πρεσβύτεροι προσκαλεσάμενοι ἐνώπιον τῆς ἐκκλησίας ἐξήταζον. Ὁ δὲ ἠρνεῖτο, λέγων τὰς ἀρχὰς. μὴ φρονεῖν. Ὕστερον δὲ ἐμφωλεύσας ἔν τισιν, καὶ συσκευάσας ἐαυτῷ συμπλανωμένους, καθαρὸν ὕστερον ἱστᾶν τὸ δόγμα ἐβούλετο. Ὁν πάλιν προσκαλεσάμενοι οἱ μακάριοι πρεσβύτεροι ἤλεγξαν. Ὁ δὲ ἀντίστατο, λέγων· Τί οὖν κακὸν ποιῶ δοξάζων τὸν Χριστόν; Πρὸς ὃν ἀνταποκρίνονται οἱ πρεσβύτεροι· Καὶ ἡμεῖς ἕνα Θεὸν οἴδαμεν ἀληθῶς· οἴδαμεν Χριστόν· οἴδαμεν τὸν Υἱὸν παθόντα, καθὼς ἔπαθεν, ἀποθανόντα καθὼς ἀπέθανεν, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα, καὶ ὄντα ἐν δεξιᾷ τοῦ Πατρὸς, καὶ ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ ταῦτα λέγομεν ὰ ἐμάθομεν. Τότε τοῦτον ἐλέγξαντες ἐξέωσαν ὡς διδασκαλεῖον συστῆσαι. ### English translation (Claude) Some others are introducing another doctrine, having become disciples of a certain Noetus, who was a Smyrnaean by birth and lived not long ago. This man, puffed up, was carried away into pride, swept along by the conceit of an alien spirit. He said that Christ was himself the Father, and that the Father himself had been born, had suffered, and had died. See how much pride of heart and inflation of an alien spirit crept into him! Already, then, from his other actions the proof against them leads to this: that he did not speak with a pure spirit; for whoever blasphemes against the Holy Spirit is cast out of the holy inheritance. He said that he himself was Moses, and his brother Aaron. When the blessed presbyters heard this, they summoned him before the church and examined him. But he denied it, saying that at first he did not hold these views. Later, however, having gone to ground among some people and gathered to himself companions in error, he wished afterwards to establish his doctrine openly. The blessed presbyters summoned him again and refuted him. But he resisted, saying: "What evil am I doing, then, in glorifying Christ?" To him the presbyters replied: "We too know in truth one God; we know Christ; we know the Son, who suffered as he suffered, died as he died, rose on the third day, is at the right hand of the Father, and is coming to judge the living and the dead. And these things we say, which we have learned." Then, having refuted him, they expelled him, … so as to set up a school. ### Scripture references - Matt 12:31: allusion, medium confidence - 2 Tim 4:1: echo, medium confidence - 1 Pet 4:5: echo, low confidence ### Translation notes - Noetus taught what was later called modalism or patripassianism (that the Father himself suffered). The presbyters' reply is an early summary of the rule of faith. - Words are lost in the scan between "they expelled him" and "so as to set up a school" (the sense is that he went on to found a school of his own); they are shown as "…". A stray footnote number is removed. - "Blasphemes against the Holy Spirit": Matt 12:31–32. ### Citation (SBL) Hippolytus, Noet. 1 (PG 10:804a–805a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-1). ## Against Noetus 2 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-2 - Source: PG 10:805a–805c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Noetians argue from texts on the one God that Christ, being God, is the Father, and so the Father suffered. ### Greek text Οἱ καὶ δεῖξαι βούλονται σύστασιν τῷ δόγματι, λέγοντες· Εἶπεν ἐν νόμῳ· « Ἐγώ εἰμι ὁ Θεὸς τῶν πατέρων ὑμῶν· οὐκ ἔσονται ὑμῖν θεοὶ ἔτεροι πλὴν ἐμοῦ.» Καὶ πάλιν ἐν ἐτέρῳ· « Ἐγὼ, φησὶν, πρῶτος, καὶ ἔσχατος, καὶ μετʼ ἐμὲ οὐκ ἔστιν οὐδείς. » Οὕτω φάσκουσιν συνιστᾶν ἔνα Θεόν. Οἱ ἀποκρίνονται λέγοντες· Εἰ οὖν Χριστὸν ὀμολογῶ Θεὸν, αὐτὸς ἄρα ἐστὶν ὁ Πατὴρ, εἰ γάρ ἐστιν ὁ Θεός· ἔπαθεν δὲ Χριστὸς, αὐτὸς ὡν Θεὸς, ἄρα οὖν ἔπαθεν Πατήρ· Πατὴρ γὰρ αὐτὸς ἦν. Ἀλλʼ οὐχ οὕτως ἔχει· οὐδὲ γὰρ οὕτως αἱ Γραφαὶ διηγοῦνται. Χρῶνται δὲ καὶ ἐτέραις μαρτυρίαις, λέγοντες· Οὕτω γέγραπται· « Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἔτερος πρὸς αὐτόν. Ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπʼ αὐτοῦ· μετὰ ταῦτα ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. » Ὁρᾷς οὖν, φησὶν, ὅτι οὗτός ἐστιν ὁ Θεὸς, ὁ μόνος ὡν, καὶ ὕστερον ὡφθεὶς, καὶ τοῖς ἀνθρώποις συναναστραφείς. [ Ἐν] ἐτέρῳ δὲ, φησὶν, λέγει· « Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπόρια Αἰθιόπων καὶ οἱ Σαβαεὶμ, ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται [καὶ σοὶ ἔσονται δοῦλοι ] καὶ πορεύσονται ὀπίσω σου δεδεμένοι ἐν χειροπέδαις, καὶ ἐν σοὶ προσκυνήσουσιν· ὅτι ἐν σοὶ ὁ Θεός ἐστιν, καὶ ἐν σοὶ προσεύξονται· καὶ οὐκ ἔστιν Θεὸς πλὴν σοῦ. Σὺ γὰρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ. Ὁρᾷς, φησὶν, πῶς ἕνα Θεὸν κηρύσσουσιν αἱ Γραφαί; Τούτου ἐμφανοῦς δεικνυμένου, τῶν οὕτως μαρτυρουμένων, ἀνάγκην, φησὶν, ἔχω ἑνὸς ὀμολογουμένου, τοῦτον ὑπὸ πάθος φέρειν. Χριστὸς γὰρ ἦν Θεὸς, καὶ ἔπασχεν διʼ ἡμᾶς. αὐτὸς ὦν ὁ Πατὴρ, ἵνα καὶ σῶσαι ἡμᾶς δυνηθῇ. Ἀλλο δὲ, φησὶν, οὐ δυνάμεθα λέγειν· καὶ γὰρ ὁ Ἀπόστολος ἕνα Θεὸν ὀμολογεῖ, λέγων· « Ὡν οἱ πατέρες, ἐξ ὧν Χριστὸς τὸ κατὰ σάρκα, ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. » ### English translation (Claude) They also want to show support for their doctrine by saying: "He said in the law: I am the God of your fathers; you shall have no other gods besides me. And again in another place: I, he says, am the first and the last, and after me there is no one." In this way they claim to establish one God. They answer by saying: "If, then, I confess Christ to be God, he is therefore the Father, if indeed he is God; and Christ, being himself God, suffered; therefore the Father suffered, for he was himself the Father." But it is not so; for the Scriptures do not set it out so. They also use other testimonies, saying: "Thus it is written: This is our God; no other will be reckoned beside him. He found out every way of knowledge and gave it to Jacob his servant and to Israel who was loved by him. Afterwards he appeared on earth and lived among men. You see, then," he says, "that this is God, who alone is, and who later appeared and lived among men." And in another place, he says, it says: "Egypt has laboured, and the merchandise of the Ethiopians and the Sabeans, tall men, will pass over to you [and will be your slaves], and will follow after you bound in manacles, and will worship in you, because God is in you, and will pray in you; and there is no God besides you. For you are God, and we did not know it, the God of Israel, the Saviour. You see," he says, "how the Scriptures proclaim one God? This being clearly shown, and these being the testimonies, I am compelled," he says, "since one is confessed, to make this one subject to suffering. For Christ was God and suffered for us, being himself the Father, so that he might be able to save us. We cannot say anything else," he says; "for the apostle too confesses one God, saying: Of whom are the fathers, from whom is Christ according to the flesh, who is God over all, blessed for ever." ### Scripture references - Exod 3:6: quotation, high confidence - Exod 20:3: quotation, high confidence - Isa 44:6: quotation, high confidence - Isa 45:14: quotation, high confidence - Isa 45:15: quotation, high confidence - Rom 9:5: quotation, high confidence ### Extrabiblical texts - Bar 3:35-37 (Baruch): quotation, high confidence ### Translation notes - Exod 3:6 and 20:3; Isa 44:6; Bar 3:35–37 ("This is our God…", which the Noetians cite as Scripture); Isa 45:14–15 (Septuagint; the words in square brackets are supplied in Migne); Rom 9:5. The arguments are those of Noetus's followers, reported by Hippolytus. ### Citation (SBL) Hippolytus, Noet. 2 (PG 10:805a–805c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-2). ## Against Noetus 3 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-3 - Source: PG 10:805c–807b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Theodotus, who made Christ a mere man, Noetus reads Scripture one-sidedly; one God does not abolish the economy. ### Greek text Καὶ ταῦτα βούλονται οὕτω διηγεῖσθαι καὶ αὐτοῖς μονόκωλα χρώμενοι, ὅν τρόπον εἶπεν Θεόδοτος … τῆς ἐκκλησίας· ὅς εἰς τοσοῦτο φυσίωμα ἠνέχθη, ἄνθρωπον συνιστᾶν ψιλὸν βουλόμενος. Ἀλλ’ οὔτε ἐκεῖνοί τε νενοήκασιν ἀληθὲς, οὗθ’ οὗτοι, καθὼς αὐταὶ αἱ Γραφαὶ ἐλέγχουσιν αὐτῶν τὴν ἀμαθίαν, μαρτυροῦσαι τῇ ἀληθείᾳ. Ὁρᾶτε, ἀδελφοί, πῶς προπετὲς καὶ τολμηρὸν δόγμα παρεισήνεγκαν, ἀναισχύντως λέγοντες Αὐτός ἐστι Χριστὸς ὁ Πατὴρ, αὐτὸς Υἱὸς, αὐτὸς ἐγεννήθη, αὐτὸς ἔπαθεν, αὐτὸς ἐαυτὸν ἤγειρεν. Ἀλλ’ οὐχ οὕτως ἔχει* αἱ μὲν Γραφαὶ ὀρθῶς λέγουσιν, ἄλλα ἂν καὶ Νόητος νοεῖ. Οὐκ ἤδη δὲ εἰ Νόητος μὴ νοεῖ, παρὰ τοῦτο ἔκβλητοι αἱ Γραφαί. Τίς γὰρ οὐκ ἐρεῖ ἕνα Θεὸν εἷναι; Ἀλλ’ οὐ τὴν οἰκονομίαν ἀναιρήσει. Ὄντως μὲν οὖν τὰ κεφάλαια διὰ ταῦτα πρότερον δεῖ ἀνατραπῆναι κατὰ τὸν ἐκείνων νοῦν, κατὰ δέ τὴν ἀλήθειαν δειχθῆναι. Πρότερον γὰρ ὅντως ἐστὶν διηγήσασθαι, ὅτι εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ πᾶσα πατριὰ, δι’ οὗ τὰ πάντα, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς ἐν αὐτῷ. ### English translation (Claude) And they want to expound these things in this way, themselves using them one-sidedly, in the way that Theodotus, … of the church, spoke, who was carried to such a pitch of conceit that he wished to make (Christ) a mere man. But neither have those understood the truth, nor these, as the Scriptures themselves refute their ignorance, bearing witness to the truth. See, brothers, what a rash and audacious doctrine they have introduced, shamelessly saying: "Christ himself is the Father; he himself is the Son; he himself was born, he himself suffered, he himself raised himself." But it is not so. The Scriptures speak rightly, but Noetus understands otherwise. Yet if Noetus does not understand, the Scriptures are not on that account to be thrown out. For who will not say that there is one God? But he will not (on that account) do away with the economy. In truth, then, these chief passages must first be overturned as those men understand them, and then shown according to the truth. For first it is truly right to set out that there is one God, the Father, from whom is every family, through whom are all things, from whom are all things, and we in him. ### Scripture references - Eph 3:15: quotation, high confidence - 1 Cor 8:6: quotation, high confidence - Rom 11:36: allusion, medium confidence ### Extrabiblical texts - Hippolytus, Haer. 7.35.1 (Refutation of All Heresies): echo, medium confidence ### Translation notes - "Economy" (οἰκονομία) is Hippolytus's term for the ordered disposition by which the one God is Father, Son, and Holy Spirit, and by which the Son became man; it is rendered "economy" throughout. - Theodotus: Theodotus the leather-worker of Byzantium, excommunicated at Rome for teaching that Christ was a mere man (Hippolytus, Refutation 7.35). One or two words after his name are illegible in the scan (probably "cast out"). - Eph 3:15; 1 Cor 8:6; Rom 11:36. "One-sidedly" renders μονόκωλα, literally "single-limbed". ### Citation (SBL) Hippolytus, Noet. 3 (PG 10:805c–807b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-3). ## Against Noetus 4 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-4 - Source: PG 10:807b–809c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Read in full, Isa 45 speaks of the Son in whom God is, the Word made flesh, who was in heaven as the Word before he took flesh. ### Greek text Ἰδωμεν, ὡς εἶπον, τὴν αὑτοῦ ἀνατροπὴν, εἶθʼ οὕτως τὴν ἀλήθειαν διηγησώμεθα. Φησὶ γάρ· « Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπόρια Αἰθιόπων, καὶ οἱ Σαβαεὶμ, » καὶ τὰ λοιπά· ἵνα εἴπῃ· « Σὺ γὰρ ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ· » οὐ νοῶν τὸ προειρημένον. Ὀπὸταν γὰρ θελήσωσιν πανουργεύεσθαι, περικόπτουσι τὰς Γραφάς. Ὀλοκλήρως δὲ εἰπάτω, καὶ εὑρήσει τὴν αἰτίαν πρὸς τίνα λέγεται. Ἀνωτέρω γὰρ μικρὸν ἀρχὴ τοῦ κεφαλαίου τυγχάνει· ὅθεν δεῖ ἀρξάμενον δεῖξαι, πρὸς τίνα λέγει καὶ περὶ τίνος. Ἀνωθεν γὰρ ή ἀρχὴ τοῦ κεφαλαίου τοῦτʼ ἔχει· « Ἐρωτήσατέ με περὶ τῶν υἱῶν μου , καὶ τῶν θυγατέρων μου, καὶ τῶν ἔργων τῶν χειρῶν μου ἐντείλασθέ μοι. Ἐγὼ ἐποίησα γῆν καὶ ἄνθρωπον ἐπʼ αὐτῆς. Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν. Ἐγὼ πᾶσιν τοῖς ἄστροις ἐνετειλάμην. Ἐγὼ ἤγειρα αὐτὸν, καὶ πᾶσαι αἱ ὁδοὶ αὑτοῦ εὐθεῖαι. Οὗτος οἰκοδομήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν ἐπιστρέψει, οὐ μετὰ λύτρων, οὐδὲ μετά δώρων, εἶπεν Κύριος Σαβαώθ. Οὕτως εἶπεν Κύριος Σαβαώθ· Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπόρια Αἰθιόπων καὶ οἱ Σαβαεὶμ, ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται, καὶ σοὶ ἔσονται δοῦλοι, καὶ ὀπίσω σου ἀκολουθήσουσιν δεδεμένοι χειροπέδαις, καὶ ἐν σοὶ προσκυνήσουσι, καὶ ἐν σοὶ προσεύξονται, ὃτι ἐν σοὶ ὀ Θεός ἐστι, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Σὺ γάρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν, ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ. Ἐν σοὶ οὖν, φησιν, ὁ θεός ἐστιν. Ἐν τίνι δὲ ὁ Θεὸς, ἀλλʼ ἢ ἐν Χριστῷ Ἰησοῦ τῷ Πατρῴῳ Λόγῳ, καὶ τῷ μυστηρίῳ τῆς οἰκονομίας; Περὶ οὗ πάλιν δεικνύων τὸ κατά σάρκα αὐτοῦ σημαίνει· « Ἐγὼ ἤγειρα αὐτὸν μετά δικαιοσύνης, καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ εὐθεῖαι. » Τί οὖν; περὶ τίνος μαρτυρεῖ Πατήρ; περὶ τοῦ Υίοῦ Πατήρ λέγει· « Ἐγὼ ἤγειρα αὐτὸν μετὰ δικαιοσύνης. » Ὅτι δὲ Πατὴρ ἤγειρεν αὑτοῦ τὸν Υἱὸν ἐν δικαιοσύνῃ, μαρτυρεῖ ὁ ἀπόστολος Παῦλος λέγων· « Εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείραντος Χριστὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας τὸν Χριστὸν Ἰησοῦν ἐκ νεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν. » Ἰδοὺ συνέστηκε τὸ διὰ τοῦ προφήτου εἰρημένον· « Ἐγὼ ἤγειρα μετὰ δικαιοσύνης. » Τὸ δὲ εἰπεῖν, ὅτι « ἐν σοὶ ὁ Θεός ἐστιν, » ἐδείκνυε μυστήριον οἰκονομίας, ὅτι σεσαρκωμένου τοῦ Λόγου, καὶ ἐνανθρωπήσαντος, ὁ Πατὴρ ἐν τῷ Υἱῷ, καὶ ὁ Υἱὸς ἐν τῷ Πατρὶ, ἐμπολιτευομένου τοῦ Υἱοῦ ἐν ἀνθρώποις. Τοῦτο οὖν ἐσημαίνετο, ἀδελφοὶ, ὅτι ὄντως μυστήριον οἰκονομίας ἐκ Πνεύματος ἁγίου ἦν οὗτος ὁ Λόγος καὶ Παρθένου, ἕνα Υἱὸν Θεῷ ἀπεργασάμενος. Τοῦτο δὲ οὐκ ἐγὼ λέγω, ἀλλʼ αὐτὸς μαρτυρεὶ ὁ καταβὰς ἐκ τοῦ οὐρανοῦ· οὕτω γὰρ λέγει· « Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὦν ἐν τῷ οὐρανῷ. » Τί οὗν ζητεῖ παρὰ τὸ εἰρημένον; Μήτι ἐρεῖ, ὅτι ἐν οὐρανῷ σὰρξ ἦν; Ἔστι μὲν οὖν σὰρξ ἡ ὑπὸ τοῦ Λόγου τοῦ Πατρώου προσενεχθεῖσα δῶρον, ἡ ἐκ Πνεύματος καὶ Παρθένου, τέλειος Υἱὸς Θεοῦ ἀποδεδειγμένος. Πρόδηλον οὖν, ὅτι αὐτὸς ἑαυτὸν προσέφερε τῷ Πατρί. Πρὸ δὲ τούτου ἐν οὐρανῷ σὰρξ οὐκ ἦν. Τίς οὖν ἦν ἐν οὐρανῷ ἀλλʼ ἢ Λόγος ἄσαρκος, ἀποσταλεὶς ἵνα δείξῃ αὐτὸν ἐπὶ γῆς ὄντα, εἶναι καὶ ἐν οὐρανῷ; Λόγος γὰρ ἦν, πνεῦμα ἦν, δύναμις ἦν. Οὗτος τὸ κοινὸν ὄνομα καὶ παρὰ ἀνθρώποις χωρητὸν ἀνελάμβανεν εἰς ἔαυτὸν τοῦτο, καλούμενος ἀπʼ ἀρχῆς Υἱὸς ἀνθρώπου διὰ τὸ μέλλον, καίτοι μήπω ὦν ἄνθρωπος, καθὼς ὁ Δανιὴλ μαρτυρεῖ, λέγων· « Εἶδον, καὶ ἰδοὺ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ἐρχόμενον ὡς Υἱὸν ἀνθρώπου. » Δικαίως οὖν ἐν τῷ οὐρανῷ ὄντα ἔλεγεν τούτῳ ὀνόματι, τοῦτο ἀπʼ ἀρχῆς ὅντα, καλεῖσθαι ἀπʼ ἀρχῆς Λόγον Θεοῦ. ### English translation (Claude) Let us see, as I said, how he is overturned, and then let us set out the truth. For he says: "Egypt has laboured, and the merchandise of the Ethiopians, and the Sabeans," and the rest, so as to reach "For you are the God of Israel, the Saviour," not understanding what is said before. For whenever they wish to act craftily, they cut the Scriptures short. But let him quote it whole, and he will find the reason, and to whom it is said. For the beginning of the passage lies a little higher up, from which one must begin to show to whom and about whom it speaks. For above, the beginning of the passage runs thus: "Ask me about my sons and my daughters, and command me concerning the works of my hands. I made the earth and man upon it. I with my hand established the heaven. I commanded all the stars. I raised him up, and all his ways are straight. He will build my city and turn back the captivity, not for ransom nor for gifts, said the Lord of hosts. Thus said the Lord of hosts: Egypt has laboured, and the merchandise of the Ethiopians, and the Sabeans, tall men, will pass over to you and will be your slaves, and will follow after you bound in manacles, and will worship in you, and will pray in you, because God is in you, and there is no God besides you. For you are God, and we did not know it, the God of Israel, the Saviour." "In you, then," he says, "is God." And in whom is God but in Christ Jesus, the Father's Word, and in the mystery of the economy? Concerning whom again, showing what pertains to his flesh, he signifies: "I raised him up with righteousness, and all his ways are straight." What, then? Of whom does the Father bear witness? Concerning the Son the Father says: "I raised him up with righteousness." And that the Father raised his Son in righteousness, the apostle Paul bears witness, saying: "If the Spirit of him who raised Christ Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you." See, what was said through the prophet stands firm: "I raised him up with righteousness." And the saying "God is in you" showed the mystery of the economy: that when the Word had become flesh and been made man, the Father was in the Son and the Son in the Father, the Son living among men. This, then, was signified, brothers: that in truth this Word was the mystery of the economy, from the Holy Spirit and the Virgin, making one Son for God. And it is not I who say this; he himself bears witness who came down from heaven, for he says thus: "No one has ascended into heaven except the one who came down from heaven, the Son of Man, who is in heaven." What, then, does he look for beyond what is said? Will he say that there was flesh in heaven? There is indeed the flesh that was offered as a gift by the Father's Word, the flesh from the Spirit and the Virgin, shown forth as the perfect Son of God. It is plain, then, that he offered himself to the Father. But before this there was no flesh in heaven. Who, then, was in heaven but the Word without flesh, sent to show that, being on earth, he was also in heaven? For he was Word, he was Spirit, he was Power. The name common among men and intelligible to them he took to himself, being called from the beginning Son of Man because of what was to be, though not yet a man, as Daniel bears witness, saying: "I saw, and behold, one like a son of man coming on the clouds of heaven." Rightly, then, he said that he who was in heaven was called by this name, being from the beginning what he is called from the beginning, the Word of God. ### Scripture references - Isa 45:14: quotation, high confidence - Isa 45:15: quotation, high confidence - Isa 45:11: quotation, high confidence - Isa 45:12: quotation, high confidence - Isa 45:13: quotation, high confidence - Rom 8:11: quotation, high confidence - John 14:10: allusion, high confidence - John 1:14: allusion, high confidence - John 3:13: quotation, high confidence - Dan 7:13: quotation, high confidence ### Translation notes - Isa 45:11–15 (Septuagint; Hippolytus's text differs slightly from the shorter citation in ch. 2); Rom 8:11; John 3:13; Dan 7:13. - The scan used for the staged text is badly damaged in two places in this chapter; the missing words ("was this Word" and "For he was Word, he was Spirit, he was Power. The name … intelligible to them") are supplied from the other scans of PG 10 by majority reading. ### Citation (SBL) Hippolytus, Noet. 4 (PG 10:807b–809c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-4). ## Against Noetus 5 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-5 - Source: PG 10:809c–812a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baruch's "Jacob" and "Israel", to whom God gave all knowledge and who appeared on earth, is the Son. ### Greek text Ἀλλὰ τί μοι, φησὶν, λέγει ἐν ἐτέρῳ· « Οὗτος ὁ Θεός· οὐ λογισθήσεται ἔτερος πρὸς αὐτόν; » Καλῶς εἶπεν. Πρὸς γὰρ τὸν Πατέρα τίς λογισθήσεται; Ὁ δὲ λέγει « Οὐτος ὁ Θεὸς ἡμῶν· οὐ λογισθήσεται ἔτερος πρὸς αὐτόν. Ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπʼ αὐτοῦ. » Καλῶς λέγει. Τίς γάρ ἐστιν Ἰακὼβ ὁ παῖς αὐτοῦ, Ἰσραὴλ ὁ ἠγαπημένος ὐπʼ αὐτοῦ, ἀλλʼ ἢ οὗτος περὶ οὗ βοᾷ λέγων· Οὗτός ἐστιν ὁ Υἱός μου ἀγαπητὸς, εἰς ὅν ηὐδόκησα· τούτου ἀκούετε; » Πᾶσαν οὖν τὴν ἐπιστήμην παρὰ τοῦ Πατρὸς λαβὼν ὁ τέλειος Ἰσραήλ, ὁ ἀληθινὸς Ἰακώβ, « μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. » Ἰσραὴλ δὲ τίς ἐστιν ἀλλʼ ἢ ἄνθρωπος ὀρῶν τὸν Θεὸν, ὀρῶν δὲ τὸν Θεὸν οὐδʼ εἶς εἰ μὴ μόνος ὁ παῖς καὶ τέλειος ἄνθρωπος καὶ μόνος διηγησάμενος τὴν βουλὴν τοῦ Πατρός. Λέγει γὰρ καὶ Ἰωάννης· « Θεὸν οὐδεὶς ἐώρακεν πώποτε· μονογενὴς Υἱὸς ὁ ὦν εἰς τὸν κόλπον τοῦ Πατρὸς, αὐτὸς διηγήσατο.» Καὶ πάλιν· « Ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὅ ἤκουσεν καὶ ἐώρακεν, μαρτυρεῖ. » Οὗτος οὖν ἐστιν ᾧ πᾶσαν ἐπιστήμην Πατὴρ ἔδωκεν, ὅς ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. ### English translation (Claude) "But what," he says, "does it say to me in another place: This is God; no other will be reckoned beside him?" It spoke well. For who will be reckoned beside the Father? And it says: "This is our God; no other will be reckoned beside him. He found out every way of knowledge and gave it to Jacob his servant and to Israel who was loved by him." It speaks well. For who is Jacob his servant, Israel who is loved by him, but the one about whom he cries out, saying: "This is my beloved Son, in whom I am well pleased; listen to him"? Having received, then, all knowledge from the Father, the perfect Israel, the true Jacob, "afterwards appeared on earth and lived among men." And who is Israel but a man who sees God? And no one sees God except the Child alone, the perfect man, who alone has declared the will of the Father. For John too says: "No one has ever seen God; the only-begotten Son, who is in the bosom of the Father, he has declared him." And again: "He who came down from heaven bears witness to what he has heard and seen." This, then, is he to whom the Father gave all knowledge, who appeared on earth and lived among men. ### Scripture references - Matt 17:5: quotation, high confidence - John 1:18: quotation, high confidence - John 3:31: quotation, high confidence - John 3:32: quotation, high confidence ### Extrabiblical texts - Bar 3:35-37 (Baruch): quotation, high confidence ### Translation notes - Bar 3:35–37; Matt 17:5; John 1:18; 3:31–32. "A man who sees God" is the traditional etymology of the name Israel. - A note of Migne on the etymology of Israel ("Isra" = a man conquering, "El" = power) had leaked into the text and is removed. ### Citation (SBL) Hippolytus, Noet. 5 (PG 10:809c–812a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-5). ## Against Noetus 6 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-6 - Source: PG 10:812a–813a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is God over all and Almighty because the Father has handed all things to him, yet he goes to his Father and God. ### Greek text Ὃ δὲ λέγει ὁ Ἀπόστολος· « Ὧν οἱ πατέρες, ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, » καλῶς διηγεῖται καὶ λαμπρὸν τὸ τῆς ἀληθείας μυστήριον. Οὗτος ὁ ὦν ἐπὶ πάντων Θεός ἐστιν, λέγει γὰρ οὕτω μετὰ παῤῥησίας· « Πάντα μοι παραδέδοται ὑπὸ τοῦ Πατρός. » Ὁ ὦν ἐπὶ πάντων Θεὸς εὐλογητὸς γεγένηται, καὶ ἄνθρωπος γενόμενος Θεός ἐστιν εἰς τοὺς αἰῶνας. Οὕτως γὰρ καὶ Ἰωάννης εἶπεν « Ὁ ὦν καὶ ὁ ἦν. καὶ ὁ ἐρχόμενος, ὁ Θεὸς ὁ παντοκράτωρ. » Καλῶς εἶπεν παντοκράτορα Χριστόν. Τοῦτο γὰρ εἶπεν ὅπερ καὶ αὐτῷ μαρτυρήσει ὁ Χριστός. Μαρτυρῶν γὰρ Χριστὸς ἔφη· « Πάντα μοι παραδέδοται παρὰ τοῦ Πατρός· » καὶ πάντων κρατεῖ, παντοκράτωρ παρὰ Πατρὸς κατεστάθη Χριστός. Ἡδη δὲ καὶ Παῦλος δεικνὺς, ὅτι πάντα αὐτῷ παραδέδοται, οὕτως ἔφη· « Ἀπαρχὴ Χριστὸς, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῆ παρουσίᾳ αὐτοῦ· εἶτα τὸ τέλος ὅταν παραδιδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί· ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν. Δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρις οὗ θῇ πάντας τοὺς ἐχθροὺς ὐπὸ τοὺς πόδας αὐτοῦ. Ἐσχατος ἐχθρὸς καταργεῖται ὁ θάνατος. Πάντα γὰρ ὑποτέτακται αὐτῷ. Ὁταν δὲ εἴπη· Πάντα ὑποτέτακται αὐτῷ, δῆλων ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. Τότε καὶ αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ἢ ὁ Θεὸς πάντα ἐν πᾶσιν. » Εἱ οὖν τὰ πάντα ὑποτέτακται αὐτῷ ἐκτὸς τοῦ ὑποτάξαντος, πάντων κρατεῖ, αὐτοῦ δὲ ὁ Πατήρ· ἵνα ἐν πᾶσιν εἶς Θεὸς φανῇ, ᾧ τὰ πάντα ὑποτάσσεται ἅμα Χριστῷ, ᾧ τὰ πάντα Πατὴρ ὑπέταξεν παρὲξ ἑαυτοῦ. Τοῦτο γὰρ Χριστὸς ἔφη, ὅτε ἐν τῷ Εὐαγγελίῳ καὶ Πατέρα ἴδιον καὶ Θεὸν ὡμολόγησεν. Λέγει γὰρ οὕτως· « Ὑπάγω πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. » Εἰ οὖν Νόητος τολμᾷ λέγειν αὐτὸν εἶναι τὸν Πατέρα, πρὸς ποῖον Πατέρα ἐρεῖ πορεύεσθαι Χριστὸν κατὰ τὴν εὐαγγελικὴν φωνήν; Εἰ δὲ ἀξιοῖ καταλείψαντας ἡμᾶς τὸ Εὐαγγέλιον, τῇ αὐτοῦ ἀφροσύνῃ πιστεύειν, μάτην κάμνει· « πειθαρχεῖν γὰρ δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις. » ### English translation (Claude) And as for what the apostle says: "Of whom are the fathers, from whom is Christ according to the flesh, who is God over all, blessed for ever," he sets out well and brightly the mystery of the truth. He who is over all is God; for he says thus with boldness: "All things have been handed over to me by the Father." He who is over all, God blessed, has been born, and having become man he is God for ever. For so John too said: "He who is and who was and who is to come, God the Almighty." Rightly did he call Christ Almighty; for he said what Christ himself will bear witness to. For Christ, bearing witness, said: "All things have been handed over to me by the Father"; and he rules over all; Christ was appointed Almighty by the Father. And Paul too, showing that all things have been handed over to him, spoke thus: "Christ the firstfruits, then those who are Christ's at his coming; then the end, when he hands over the kingdom to God and the Father, when he has abolished all rule and all authority and power. For he must reign until he has put all his enemies under his feet. The last enemy, death, is abolished. For all things have been subjected to him. But when it says, All things have been subjected to him, it is plain that he who subjected all things to him is excepted. Then the Son himself will also be subjected to him who subjected all things to him, so that God may be all in all." If, then, all things have been subjected to him except the one who subjected them, he rules over all, but the Father over him, so that in all one God may be manifested, to whom all things are subjected together with Christ, to whom the Father subjected all things except himself. For this Christ said when in the Gospel he confessed him as his own Father and God. For he says thus: "I go to my Father and your Father, and to my God and your God." If, then, Noetus dares to say that Christ is himself the Father, to what Father will he say that Christ goes, according to the voice of the Gospel? And if he expects us to abandon the Gospel and believe his folly, he labours in vain; "for we must obey God rather than men." ### Scripture references - Rom 9:5: quotation, high confidence - Matt 11:27: quotation, high confidence - Rev 1:8: quotation, high confidence - 1 Cor 15:23: quotation, high confidence - 1 Cor 15:24: quotation, high confidence - 1 Cor 15:25: quotation, high confidence - 1 Cor 15:26: quotation, high confidence - 1 Cor 15:27: quotation, high confidence - 1 Cor 15:28: quotation, high confidence - John 20:17: quotation, high confidence - Acts 5:29: quotation, high confidence ### Translation notes - Rom 9:5; Matt 11:27; Rev 1:8; 1 Cor 15:23–28; John 20:17; Acts 5:29. ### Citation (SBL) Hippolytus, Noet. 6 (PG 10:812a–813a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-6). ## Against Noetus 7 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-7 - Source: PG 10:813a–816a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: "I and the Father are one" shows two persons but one power; whoever has seen the Son, the image, knows the Father through him. ### Greek text Ἐὰν δὲ λέγει· Αὐτὸς εἶπεν· « Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· » ἐπιστανέτω τὸν νοῦν καὶ μανθανέτω, ὅτι οὐκ εἶπεν, ὅτι « Ἐγὼ καὶ ὁ Πατὴρ ἔν εἰμι, » ἀλλὰ « ἕν ἐσμεν. » Τὸ γὰρ « ἐσμὲν » οὐκ ἐφʼ ἐνὸς λέγεται, ἀλλʼ ἐπὶ δύο πρόσωπα ἔδειξεν, δύναμιν δὲ μίαν. Αὐτὸς δὲ αὐτὸ ἀπέλυσεν εἰπὼν περὶ μαθητῶν πρὸς τὸν Πατέρα· « Τὴν δόξαν ἣν ἔδωκάς μοι, ἔδωκα αὐτοῖς, ἵνα ὦσιν ἔν, καθὼς ἡμεῖς ἔν. Ἐγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἔν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας. » Τί πρὸς ταῦτα ἔχουσι λέγειν οἱ Νοητιανοί; Μὴ πάντες ἕν σῶμά ἐστιν κατὰ τὴν οὐσίαν, ἢ τῇ δυνάμει καὶ τῇ διαθέσει τῆς ὁμοφρονίας ἔν γινόμεθα; Τον αὐτὸν δὴ τρόπον ὁ παῖς ὁ πεμφθεὶς καὶ ὑπʼ αὐτῶν μὴ γινωσκόμενος ὄντων ἐν κόσμῳ, ὡμολόγησεν εἶναι ἐν τῷ Πατρὶ δυνάμει [καὶ] διαθέσει. Εἶς γὰρ νοῦς Πατρὸς ὁ παῖς. Οἱ νοῦν Πατρὸς ἔχοντες οὕτω πιστεύομεν· οἱ δὲ τὸν νοῦν μὴ ἔχοντες τὸν Υἱὸν ἤρνηνται. Εἰ δὲ καὶ Φίλιππον ἐπερωτᾶν περὶ Πατρὸς βούλοιντο λέγειν· « Δεῖξον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν· » πρὸς ὅν ἀπεκρίθη ὁ Κύριος, λέγων· « Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμι, Φίλιππε, καὶ οὐκ ἔγνωκάς με· ὁ ἑωρακὼς ἐμὲ, ἐώρακε τὸν Πατέρα. Οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν; » καὶ θέλουσι λέγειν, διὰ τούτου κρατύνεσθαι τὸ δόγμα αὐτῶν, ὀμολογοῦντος αὐτοῦ ἐαυτὸν Πατέρα· γνώτωσαν ὅτι μέγιστον ἐαυτοῖς ἐναντίωμα ἐπιφέρουσιν, ὑπʼ αὐτοῦ τοῦ ῥητοῦ ἐλεγχόμενοι. Τοῦ γὰρ Χριστοῦ ἐαυτὸν ἐν πᾶσιν Υἱὸν εἰπόντος καὶ δείξαντος, οὐκ ἐπέγνωσαν οὐδὲ καταλαβέσθαι ἢ ἀτενίσαι τὴν δύναμιν ἐδυνήθησαν. Καὶ τοῦτο μὴ χωρήσας Φίλιππος, καθʼ ὁ ῆν ἰδεῖν, τὸν Πατέρα ἠξίου βλέπειν. Πρὸς ὅν ὁ Κύριος ἔφη· « Φίλιππε, τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με; ὁ ἐωρακὼς ἐμὲ, ἐώρακε τὸν Πατέρα. » Τουτέστιν, εἰ ἐμὲ ἐώρακας, διʼ ἐμοῦ τὸν Πατέρα γνῶναι δύνῃ. Διὰ γὰρ τῆς εἰκόνος ὁμοίας τυγχανούσης εὔγνωστος ὁ Πατὴρ γίνεται. Εἰ δὲ τὴν εἰκόνα, ἤτις ἐστὶν ὁ Υἱὸς, οὐκ ἔγνως, πῶς ἰδεῖν θέλεις τὸν Πατέρα; Ὁτι ταῦθʼ οὕτως ἔχει, τὰ ἐπικείμενα τῷ κεφαλαίῳ καὶ ὑποκείμενα ἀπολύει, « τὸν προκείμενον » Υἱὸν « ἀπεσταλμένον παρὰ Πατρὸς καὶ πρὸς Πατέρα πορευόμενον » σημαίνονται. ### English translation (Claude) And if he says, "He himself said: I and the Father are one," let him attend and learn that he did not say, "I and the Father am one," but "are one." For "are" is not said of one; rather, he showed two persons, but one power. He himself explained it when he spoke to the Father about the disciples: "The glory which you gave me I have given to them, so that they may be one, as we are one; I in them and you in me, so that they may be perfected into one, so that the world may know that you sent me." What can the Noetians say to this? Are all one body as to substance, or do we become one by power and by the disposition of like-mindedness? In the same way the Child, who was sent and was not known by those who were in the world, confessed that he is in the Father by power [and] disposition. For the Child is the one mind of the Father. We who have the mind of the Father believe thus; but those who do not have the mind have denied the Son. And if they also wish to cite Philip asking about the Father, "Show us the Father, and it is enough for us," to whom the Lord answered, saying: "Have I been with you so long, Philip, and you have not known me? He who has seen me has seen the Father. Do you not believe that I am in the Father and the Father is in me?", and wish to say that their doctrine is confirmed by this, since he confesses himself to be the Father, let them know that they bring the greatest contradiction on themselves, being refuted by the saying itself. For when Christ had called himself Son in everything and shown it, they did not recognize him, nor were they able to grasp or gaze upon his power. And Philip, not having taken this in as far as it was possible to see, asked to see the Father. To him the Lord said: "Philip, have I been with you so long, and you have not known me? He who has seen me has seen the Father." That is: if you have seen me, through me you can know the Father. For through the image, which is like (him), the Father becomes readily known. But if you did not know the image, which is the Son, how do you want to see the Father? That this is so, the words that precede and follow in the passage make clear, signifying the Son "set forth," "sent from the Father and going to the Father." ### Scripture references - John 10:30: quotation, high confidence - John 17:22: quotation, high confidence - John 17:23: quotation, high confidence - John 1:10: allusion, medium confidence - 1 Cor 2:16: echo, medium confidence - John 14:8: quotation, high confidence - John 14:9: quotation, high confidence - John 14:10: quotation, high confidence - Col 1:15: allusion, medium confidence - John 16:28: allusion, medium confidence ### Translation notes - "Persons" renders πρόσωπα (literally "faces"); Hippolytus uses the word for the Father and the Son as two, while their "power" (δύναμις) is one. "Substance" (οὐσία) is used here of physical being: believers are not one body in substance but one in power and disposition. The words translated "and" in square brackets are supplied in Migne. - John 10:30; 17:22–23; John 14:8–10; Col 1:15 (the image). "The Child" renders παῖς (child or servant). ### Citation (SBL) Hippolytus, Noet. 7 (PG 10:813a–816a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-7). ## Against Noetus 8 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-8 - Source: PG 10:816a–816b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture compels confession of Father, Son, and Holy Spirit as three, while God is one in power. ### Greek text Πολλὰ δὲ καὶ ἔτερα, μᾶλλον δὲ πάντα ἐστὶν μαρτυροῦντα τῇ ἀληθεία. Ἀνάγκην οὖν ἔχει καὶ μὴ θέλων ὁμολογεῖν Πατέρα Θεὸν παντοκράτορα, καὶ Χριστὸν Ἰησοῦν Υἱὸν Θεοῦ, Θεὸν ἄνθρωπον γενόμενον, ῷ πάντα Πατὴρ ὑπέταξε παρεκτὸς ἑαυτοῦ, καὶ Πνεῦμα ἅγιον, καὶ τούτους εἶναι οὕτως τρία. Εἰ δὲ βούλεται μαθεῖν, πῶς εἷς Θεὸς ἀποδείκνυται, γινωσκέτω ὅτι μία δύναμις τούτου. Καὶ ὅσον μὲν κατὰ τὴν δύναμιν, εἷς ἐστι Θεός· ὅσον δὲ κατὰ τὴν οἰκονομίαν τριχὴς ἡ ἐπίδειξις, ὡς ὕστερον ἀποδειχθήσεται, ἀποδιδόντων ἡμῶν περὶ ἀληθείας λόγον. Ταῦτα μὲν οὖν, ἀδελφοὶ, δείκνυται ἡμῖν συμφώνως εἰρημένα. Εἷς γὰρ Θεός ἐστιν ᾧ δεῖ πιστεύειν, ἀλλʼ ἀγένητος, ἀπαθὴς, ἀθάνατος, πάντα ποιῶν ὡς θέλει, καθὼς θέλει, ὅτε θέλει. Τί οὐν πρὸς ταῦτα τολμήσει Νόητος, μὴ νοῶν τὴν ἀλήθειαν; Ἐπειδὴ οὖν ἤδη καὶ ὁ Νόητος ἀνατέτραπται, ἔλθωμεν ἐπὶ τὴν τῆς ἀληθείας ἀπόδειξιν, ἵνα συστήσωμεν τὴν ἀλήθειαν· καθʼ ἧς πᾶσαι τοσαῦται αἱρέσεις γεγένηνται, μηδὲν δυνάμεναι εἰπεῖν. ### English translation (Claude) There are many other things, or rather all things, bearing witness to the truth. He is compelled, then, even against his will, to confess God the Father Almighty, and Christ Jesus the Son of God, God who became man, to whom the Father subjected all things except himself, and the Holy Spirit, and that these are thus three. And if he wishes to learn how God is shown to be one, let him know that his power is one. As far as power is concerned, God is one; but as far as concerns the economy, the manifestation is threefold, as will be shown later when we give an account of the truth. These things, then, brothers, are shown to us as spoken in agreement. For God is one, in whom we must believe, but unbegotten, impassible, immortal, doing all things as he wills, in the way he wills, when he wills. What, then, will Noetus dare to say to this, not understanding the truth? Since, then, Noetus has now been overturned, let us come to the demonstration of the truth, so that we may establish the truth, against which all these many heresies have arisen, unable to say anything. ### Scripture references - 1 Cor 15:27: allusion, high confidence ### Translation notes - The lines lost in the scan used for the staged text ("the economy, the manifestation is threefold, as will be shown later"; "so that we may establish the truth") are supplied from the other scans of PG 10 by majority reading. - "Three" (τρία) is neuter in the Greek; "economy" (οἰκονομία) is the ordered disposition of the one God as Father, Son, and Spirit. ### Citation (SBL) Hippolytus, Noet. 8 (PG 10:816a–816b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-8). ## Against Noetus 9 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-9 - Source: PG 10:816b–817a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is known only from the Scriptures, which must be believed as the Father wills, not by private choice. ### Greek text Εἰς Θεὸς, ὅν οὐκ ἄλλοθεν ἐπιγινώσκομεν, ἀδελφοί, ἢ [ἐκ] τῶν ἁγίων Γραφῶν. Ὃν γὰρ τρόπον ἐάν τις βουληθῇ τὴν σοφίαν τοῦ αἰῶνος τούτου ἀσκεῖν, οὐκ ἄλλως δυνήσεται τούτου τυχεῖν, ἐὰν μὴ δόγμασι φιλοσόφων ἐντύχῃ· τὸν αὐτὸν δὴ τρόπον εὐσέβειαν ἀσκεῖν βουλόμεθα, οὐκ ἄλλοθεν ἀσκήσομεν ἢ ἐκ τῶν λογίων τοῦ Θεοῦ]. Ὅσα τοίνυν κηρύσσουσιν αἱ θεῖαι Γραφαὶ, ἴδωμεν, καὶ ὅσα διδάσκουσιν, ἐπιγνῶμεν, καὶ ὡς θέλει Πατὴρ πιστεύεσθαι, πιστεύσωμεν, καὶ ὡς θέλει Υἱὸν δοξάζεσθαι, δοξάσωμεν, καὶ ὡς θέλει Πνεῦμα ἄγιον δωρεῖσθαι, λάβωμεν. Μὴ κατʼ ἰδίαν προαίρεσιν, μηδὲ κατʼ ἴδιον νοῦν, μηδὲ βιαζόμενοι τὰ ὑπὸ τοῦ Θεοῦ δεδομένα· ἀλλʼ ὅν τρόπον αὐτὸς ἐβουλήθη διὰ τῶν ἁγίων Γραφῶν δεῖξαι, οὕτως ἴδωμεν. ### English translation (Claude) There is one God, whom we come to know, brothers, from no other source than the holy Scriptures. For just as anyone who wishes to practise the wisdom of this world cannot attain it otherwise than by reading the doctrines of the philosophers, so we who wish to practise piety will practise it from no other source than the oracles of God. Whatever, then, the divine Scriptures proclaim, let us see; whatever they teach, let us learn; and as the Father wills to be believed, let us believe; and as he wills the Son to be glorified, let us glorify him; and as he wills the Holy Spirit to be given, let us receive. Not according to our own choice, nor our own mind, nor doing violence to what has been given by God; but in the way he himself willed to show it through the holy Scriptures, so let us see it. ### Scripture references - 2 Tim 3:16: echo, medium confidence ### Translation notes - Hippolytus states the sufficiency of Scripture for the knowledge of God. Migne prints "from" and "of God" in square brackets as supplements. ### Citation (SBL) Hippolytus, Noet. 9 (PG 10:816b–817a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-9). ## Against Noetus 10 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-10 - Source: PG 10:817a–817c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, alone and yet never without his Word, begot the Word as Light from Light and made him visible to the world for its salvation. ### Greek text Θεὸς μόνος ὑπάρχων, καὶ μηδὲν ἔχων ἐαυτῷ σύγχρονον, ἐβουλήθη κόσμον κτίσαι. Ὁ κόσμον ἐννοηθεὶς, θελήσας τε καὶ φθεγξάμενος ἐποίησεν, ᾧ παραυτίκα παρέστη τὸ γενόμενον ὡς ἠθέλησεν. Αὐταρκὲς οὖν ἡμῖν ἐστιν μόνον εἰδέναι ὅτι οὐδὲν σύγχρονον Θεοῦ. οὐδὲν πλῆν αὐτὸς ἦν· αὐτὸς δὲ μόνος ὡν, πολὺς ἦν. Οὔτε γὰρ ἄλογος, οὔτε ἄσοφος, οὔτε ἀδύνατος, οὔτε ἀβούλευτος ἦν. Πάντα δὲ ἦν ἐν αὐτῷ, αὐτὸς δὲ ἦν τὸ πᾶν. Ὅτε ἠθέλησεν, καθὼς ἠθέλησεν, ἔδειξε τὸν Λόγον αὐτοῦ καιροῖς ὡρισμένοις παρʼ αὐτῷ, διʼ οὗ τὰ πάντα ἐποίησεν. Ὅτε μὲν θέλει, ποιεῖ· ὅτε δὲ ἐνθυμεῖται, τελεῖ· ὅτε δὲ φθέγγεται, δεικνύει· ὅτε πλάσσει, σοφίζεται. Πάντα γὰρ τὰ γενόμενα, διὰ λόγου καὶ σοφίας τεχνάζεται, λόγῳ μὲν κτίζων, σοφίᾳ δὲ κοσμῶν. Ἐποίησεν οὖν ὡς ἠθέλησεν· Θεὸς γὰρ ἦν. Τῶν δὲ γινομένων ἀρχηγὸν καὶ σύμβουλον καὶ ἐργάτην ἐγέννα Λόγον, ὅν Λόγον εχων ἐν ἐαυτῷ, ἀόρατόν τε ὄντα τῷ κτιζομένῳ κόσμῳ, ὁρατὸν ποιεῖ· προτέραν φωνὴν φθεγγόμενος, καὶ φῶς ἐκ φωτὸς γεννῶν, προῆκεν τῇ κτίσει Κύριον, τὸν ἴδιον νοῦν, αὐτῷ μόνῳ πρότερον ὁρατὸν ὑπάρχοντα, τῷ δὲ γινομένῳ κόσμῳ ἀόρατον ὄντα, ὁρατὸν ποιεῖ, ὅπως διὰ τοῦ φανῆναι ἰδὼν ὁ κόσμος, σωθῆναι δυνηθῇ. ### English translation (Claude) God, existing alone and having nothing contemporaneous with himself, willed to create the world. Having conceived the world in thought, and willing and uttering the word, he made it; and at once what came to be stood before him as he had willed. It is enough for us, then, only to know that nothing is contemporaneous with God. Nothing existed besides him; yet he, while existing alone, was many. For he was neither without word, nor without wisdom, nor without power, nor without counsel. All things were in him, and he was the All. When he willed, and as he willed, he showed his Word at the times determined by him, through whom he made all things. When he wills, he does; when he purposes, he accomplishes; when he speaks, he shows; when he fashions, he works with wisdom. For all things that come to be he contrives through word and wisdom, creating by word and ordering by wisdom. He made, then, as he willed; for he was God. And as Author and Counsellor and Worker of the things that come to be he begot the Word; and having this Word in himself, and he being invisible to the world that was being created, he makes him visible: uttering the voice first, and begetting him as Light from Light, he sent forth to the creation its Lord, his own Mind; and him who was formerly visible to himself alone, and invisible to the world that was coming to be, he makes visible, so that the world, seeing him through his appearing, might be able to be saved. ### Scripture references - John 1:3: allusion, medium confidence - Prov 8:30: echo, medium confidence - Ps 33:9 (32:9 LXX): echo, low confidence ### Translation notes - "Without word" renders ἄλογος (also "without reason"). Two places lost in the scan used for the staged text ("he showed"; "for he was God") are supplied from the other scans of PG 10 by majority reading; several other words are read from damaged letters. - "Light from Light": Hippolytus's image anticipates the later creed of Nicaea (325). ### Citation (SBL) Hippolytus, Noet. 10 (PG 10:817a–817c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-10). ## Against Noetus 11 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-11 - Source: PG 10:817c–820a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word is "another" beside God not as a second God but as light from light; even the heretics must admit one cause of all. ### Greek text Καὶ οὕτως παρίστατο αὐτῷ ἔτερος. Ἐτερον δὲ λέγων οὐ δύο Θεοὺς λέγω, ἀλλʼ ὡς φῶς ἐκ φωτὸς, ἢ ὡς ὕδωρ ἐκ πηγῆς, ἢ ὡς ἀκτῖνα ἀπὸ ἡλίου. Δύναμις γὰρ μία ἡ ἐκ τοῦ παντός· τὸ δὲ πᾶν Πατὴρ, ἐξ οὗ δύναμις Λόγος. Οὗτος δὲ νοῦς, ὃς προβὰς ἐν κόσμῳ ἐδείκνυτο παῖς Θεοῦ. Πάντα τοίνυν διʼ αὐτοῦ, αὐτὸς δὲ μόνος ἐκ Πατρός. Τίς τοίνυν ἀποφαίνεται πληθὺν θεῶν παρεμβαλλομένην κατὰ καιρούς; Καὶ γὰρ πάντες ἀπεκλείσθησαν εἰς τοῦτο ἄκοντες εἰπεῖν, ὅτι τὸ πᾶν εἰς ἕνα ἀνατρέχει. Εἰ οὖν τὰ πάντα εἰς ἕνα ἀνατρέχει, καὶ κατὰ Οὐαλεντῖνον καὶ κατὰ Μαρκίωνα, Κήρινθόν τε καὶ πᾶσαν τὴν ἐκείνων φλυαρίαν, καὶ ἄκοντες εἰς τοῦτο περιέπεσαν, ἵνα τὸν ἕνα ὁμολογήσωσιν αἴτιον τῶν πάντων· οὕτως οὖν συντρέχουσιν καὶ αὐτοὶ μὴ θέλοντες τῇ ἀληθείᾳ ἕνα Θεὸν λέγειν ποιήσαντα ὡς ἠθέλησεν. Οὗτος δὲ ἔδωκεν νόμον καὶ προφήτας, καὶ δοὺς διὰ Πνεύματος ἁγίου ἠνάγκασεν τούτους φθέγξασθαι, ὅπως τῆς Πατρώας δυνάμεως τὴν ἀπόπνοιαν λαβόντες, τὴν βουλὴν καὶ τὸ θέλημα τοῦ Πατρὸς καταγγείλωσιν. ### English translation (Claude) And so another stood beside him. In saying "another" I do not speak of two Gods, but (I mean) as light from light, or as water from a spring, or as a ray from the sun. For the power is one, that which is from the All; and the All is the Father, from whom comes the power, the Word. This is the Mind, which, coming forth into the world, was shown to be the Child of God. All things, then, are through him, but he alone is from the Father. Who, then, declares a multitude of gods brought in from time to time? For all have been shut up, against their will, to saying this: that the All runs back to one. If, then, all things run back to one, even according to Valentinus and Marcion, Cerinthus and all their nonsense, they too have fallen, against their will, into confessing the One as the cause of all things. So they too, though unwilling, concur with the truth in saying that one God made (all things) as he willed. And he gave the law and the prophets, and in giving them through the Holy Spirit he constrained them to speak, so that, receiving the breath of the Father's power, they might proclaim the counsel and will of the Father. ### Scripture references - John 1:3: allusion, medium confidence - 1 Pet 1:11: echo, low confidence ### Translation notes - The words "but he alone is from the Father" are lost in the scan used for the staged text and are supplied from the other scans of PG 10 by majority reading; fragments of Migne's footnotes ("true light from true light, true God") that had leaked into the next sentence are removed. - Valentinus, Marcion, and Cerinthus are heretical teachers of the second century, refuted at length in Hippolytus's Refutation. ### Citation (SBL) Hippolytus, Noet. 11 (PG 10:817c–820a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-11). ## Against Noetus 12 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-12 - Source: PG 10:820a–820d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word who spoke through the prophets is the Word made flesh, through whom the Father is known; the Son is believed and the Spirit worshipped. ### Greek text Ἐν τούτοις τοίνυν πολιτευόμενος ὁ Λόγος ἐφθέγγετο περὶ έαυτοῦ. Ἤδη γὰρ αὐτὸς ἑαυτοῦ κῆρυξ ἐγένετο, δεικνύων μέλλοντα Λόγον φαίνεσθαι ἐν ἀνθρώποις, διʼ ἣν αἰτίαν οὕτως ἐβόα· « Ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν, εὐρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. Τίς δέ ἐστιν ὁ ἐμφανὴς γενόμενος, ἀλλʼ ἢ ὁ Λόγος τοῦ Πατρός; ὅν ἀποστέλλων Πατὴρ ἐδείκνυεν ἀνθρώποις τὴν παρʼ ἐαυτοῦ ἐξουσίαν. Οὕτως οὖν ἐμφανὴς ἐγένετο ὁ Λόγος, καθὼς λέγει· ἀνακεφαλαιοῦται γὰρ ὁ μακάριος Ἰωάννης τὰ διὰ τῶν προφητῶν εἰρημένα, δεικνὺς τοῦτον εἶναι τὸν Λόγον, διʼ οὗ τὰ πάντα ἐγένετο. Φησὶν γὰρ οὕτως· « Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἔν. » Υπο[βὰς] δὲ ἔφη· « Ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. » Εἰ οὖν, ἔφη, κόσμος διʼ αὐτοῦ γεγένηται, καθὼς λέγει ὁ Προφήτης· « Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν ἄρα οὗτός ἐστιν ὁ Λόγος ὁ καὶ ἐμφανὴς δεικνύμενος. Οὐκοῦν ἔνσαρκον Λόγον θεωροῦμεν, Πατέρα διʼ αὐτοῦ νοοῦμεν, Υἱῷ δὲ πιστεύομεν, Πνεύματι ἁγίῳ προσκυνοῦμεν. Ἴδωμεν οὖν τὰ γεγραμμένα, ὅτι μὲν ἐμφανὴς ὁ Λόγος ἐσόμενος … ### English translation (Claude) Acting, then, among these, the Word spoke about himself. For already he himself became his own herald, showing that the Word would appear among men; for which reason he cried out thus: "I became manifest to those who did not seek me; I was found by those who did not ask for me." And who is it that became manifest but the Word of the Father, whom the Father sent and so showed to men the authority that comes from himself? Thus, then, the Word became manifest, as (John) says; for the blessed John sums up what was said through the prophets, showing that this is the Word through whom all things came to be. For he says thus: "In the beginning was the Word, and the Word was with God, and the Word was God. All things came to be through him, and without him nothing came to be." And further on he said: "The world came to be through him, and the world did not know him. He came to his own, and his own did not receive him." If, then, he says, the world came to be through him, as the prophet says, "By the Word of the Lord the heavens were established," then this is the Word who was also shown to be manifest. We see, then, the Word incarnate; through him we understand the Father; we believe the Son; we worship the Holy Spirit. Let us see, then, what is written, that the Word was to be manifest … ### Scripture references - Isa 65:1: quotation, high confidence - Rom 10:20: allusion, medium confidence - John 1:1: quotation, high confidence - John 1:3: quotation, high confidence - John 1:10: quotation, high confidence - John 1:11: quotation, high confidence - Ps 33:6 (32:6 LXX): quotation, high confidence ### Translation notes - Isa 65:1; John 1:1, 3, 10–11; Ps 33:6 (LXX 32:6). The words "the Word became manifest, as (John) says; for … sums up" are lost in the scan used for the staged text and are supplied from the other scans of PG 10 by majority reading. The chapter breaks off in all scans after "that the Word was to be manifest" (shown as "…"). ### Citation (SBL) Hippolytus, Noet. 12 (PG 10:820a–820d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-12). ## Against Noetus 13 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-13 - Source: PG 10:820d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word that Jeremiah says was seen is the Word sent, as Peter says, in Jesus Christ. ### Greek text Καὶ Ἰερεμίας λέγει· « Τίς ἔστη ἐν ὑποστήματι Κυρίου, καὶ ἴδεν τὸν Λόγον αὐτοῦ; » Λόγος δὲ Θεοῦ μόνος ὀρατὸς, ἀνθρώπου δὲ ἀκουστός. Ὁπου ὁρᾷν τὸν Λόγον λέγει, ἀνάγκην ἔχω πιστεύειν ὁρατὸν τοῦτον ἀπεσταλμένον. Οὐκ ἄλλος ἦν ἀλλʼ ἢ ὁ Λόγος. Ὁτι δὲ ἀπεστάλθη, μαρτυρεῖ Πέτρος, πρὸς τὸν ἐκατόνταρχον Κορνήλιον λέγων· « Ἐξαπέστειλεν ὁ Θεὸς τὸν Λόγον αὐτοῦ τοῖς υἱοῖς Ἰσραὴλ διὰ κηρύγματος Ἰησοῦ Χριστοῦ. Οὗτός ἐστιν ὁ Θεὸς ὁ πάντων Κύριος. δὲ οὖν Λόγος ἀποστέλλεται διὰ Ἰησοῦ Χριστοῦ, τὸ θέλημα τοῦ Πατρός ἐστιν Ἰησοῦς Χριστός. ### English translation (Claude) And Jeremiah says: "Who has stood in the counsel of the Lord and seen his Word?" But the Word of God alone is visible, while the word of man is audible. When he speaks of seeing the Word, I must believe that this visible one was sent. It was no other than the Word. And that he was sent, Peter bears witness, saying to the centurion Cornelius: "God sent his Word to the sons of Israel through the preaching of Jesus Christ. This is the God who is Lord of all." If, then, the Word is sent through Jesus Christ, the will of the Father is Jesus Christ. ### Scripture references - Jer 23:18: quotation, high confidence - Acts 10:36: quotation, high confidence ### Translation notes - Jer 23:18 (Septuagint, ὑπόστημα, "counsel"; the word can also mean "substance"); Acts 10:36. ### Citation (SBL) Hippolytus, Noet. 13 (PG 10:820d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-13). ## Against Noetus 14 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-14 - Source: PG 10:821a–821c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is one, but there are two persons, Father and Son, and a third economy, the grace of the Holy Spirit; through this Trinity the Father is glorified. ### Greek text Ταῦτα μὲν οὖν, ἀδελφοί, σημαίνουσιν αἱ Γραφαί. Ταύτην τὴν οἰκονομίαν παραδίδωσιν ἡμῖν καὶ ὁ μακάριος Ἰωάννης ἐν Εὐαγγελίῳ μαρτυρῶν, καὶ τοῦτον τὸν Λόγον Θεὸν ὁμολογεῖ οὕτως λέγων· « Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ Λόγος. » Εἰ δὲ οὖν ὁ Λόγος πρὸς τὸν Θεόν, Θεὸς ὤν, τί οὖν; φήσειεν ἄν τις δύο λέγειν Θεούς; Δύο μὲν οὐκ ἐρῶ Θεούς, ἀλλʼ ἢ ἕνα, πρόσωπα δὲ δύο, οἰκονομίαν δὲ τρίτην, τὴν χάριν τοῦ ἁγίου Πνεύματος. Πατὴρ μὲν γὰρ εἷς, πρόσωπα δὲ δύο, ὅτι καὶ ὁ Υἱός, τὸ δὲ τρίτον τὸ ἅγιον Πνεῦμα. Πατὴρ ἐντέλλεται, Λόγος ἀποτελεῖ, Υἱὸς δὲ δείκνυται, διʼ οὗ Πατὴρ πιστεύεται. Οἰκονομία συμφωνίας συνάγεται εἰς ἕνα Θεόν· εἷς γάρ ἐστιν ὁ Θεός· ὁ γὰρ κελεύων Πατήρ, ὁ δὲ ὑπακούων Υἱός, τὸ δὲ συνετίζον ἅγιον Πνεῦμα. Ὁ ὢν Πατὴρ ἐπὶ πάντων, ὁ δὲ Υἱὸς διὰ πάντων, τὸ δὲ ἅγιον Πνεῦμα ἐν πᾶσιν. Ἄλλως τε ἕνα Θεὸν νομίσαι μὴ δυνάμεθα, ἐὰν μὴ ὄντως Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι πιστεύσωμεν. Ἰουδαῖοι μὲν γὰρ ἐδόξασαν Πατέρα, ἀλλʼ οὐκ ηὐχαρίστησαν, Υἱὸν γὰρ οὐκ ἐπέγνωσαν. Μαθηταὶ ἐπέγνωσαν Υἱόν, ἀλλʼ οὐκ ἐν Πνεύματι ἁγίῳ, διʼ ὃ καὶ ἠρνήσαντο. Γινώσκων οὖν ὁ πατρῷος Λόγος τὴν οἰκονομίαν καὶ τὸ θέλημα τοῦ Πατρός, ὅτι οὐκ ἄλλως βούλεται δοξάζεσθαι ὁ Πατὴρ ἢ οὕτως, ἀναστὰς παρέδωκεν τοῖς μαθηταῖς λέγων· « Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, » δεικνύων ὅτι πᾶς ὃς ἂν ἕν τι τούτων ἐκλίπῃ, τελείως Θεὸν οὐκ ἐδόξασεν. Διὰ γὰρ τῆς Τριάδος ταύτης Πατὴρ δοξάζεται. Πατὴρ γὰρ ἠθέλησεν, Υἱὸς ἐποίησεν, Πνεῦμα ἐφανέρωσεν. Πᾶσαι τοίνυν αἱ Γραφαὶ περὶ τούτου κηρύσσουσι. ### English translation (Claude) These things, then, brothers, the Scriptures signify. This economy the blessed John too hands down to us, bearing witness in the Gospel, and he confesses this Word to be God, speaking thus: "In the beginning was the Word, and the Word was with God, and the Word was God." If, then, the Word was with God, being God, what then? Would someone say that he speaks of two Gods? Two Gods I will not speak of, but of one; yet of two persons, and of a third economy, the grace of the Holy Spirit. For the Father is one, but there are two persons, because there is also the Son; and the third is the Holy Spirit. The Father commands, the Word accomplishes, and the Son is shown, through whom the Father is believed. The economy of harmony is brought together into one God; for God is one. For the one who commands is the Father, the one who obeys is the Son, and the one who gives understanding is the Holy Spirit. The Father is over all, the Son through all, and the Holy Spirit in all. Otherwise we cannot think of one God unless we truly believe in Father and Son and Holy Spirit. For the Jews glorified the Father but did not give thanks, for they did not recognize the Son. The disciples recognized the Son, but not in the Holy Spirit; and for that reason they also denied him. The Father's Word, then, knowing the economy and the will of the Father, that the Father wishes to be glorified in no other way than this, after he had risen handed it down to the disciples, saying: "Go and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit," showing that whoever leaves out any one of these has not glorified God perfectly. For it is through this Trinity that the Father is glorified. For the Father willed, the Son made, the Spirit manifested. All the Scriptures, then, proclaim this. ### Scripture references - John 1:1: quotation, high confidence - Matt 28:19: quotation, high confidence - Mark 14:68: allusion, low confidence - Eph 4:6: allusion, high confidence ### Translation notes - Key terms: "persons" renders πρόσωπα; "economy" (οἰκονομία) is the ordered disposition of the one God as Father, Son, and Spirit; "Trinity" renders Τριάς, one of the earliest uses of the word in Greek. "Two persons, and a third economy, the grace of the Holy Spirit" is Hippolytus's own wording and is translated exactly. - The Greek of this chapter is rebuilt from the other library scans of PG 10, which agree where the first scan was illegible; "Πατρὶ" ("in Father") is kept from the first scan, which alone preserves it. "Gives thanks" (ηὐχαρίστησαν) is the scans' reading; some editions emend it. - Eph 4:6 ("over all, through all, in all") is applied here to Father, Son, and Spirit in turn. ### Citation (SBL) Hippolytus, Noet. 14 (PG 10:821a–821c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-14). ## Against Noetus 15 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-15 - Source: PG 10:821c–825a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word is rightly called Son because of the flesh he was to take; the impassible Word suffered in the flesh, and Word and flesh are one perfect Son. ### Greek text Ἀλλʼ ἐρεῖ μοί τις· Ξένον μοι φέρεις, Λόγον λέγων Υἱόν. Ἰωάννης μὲν γὰρ λέγει Λόγον, ἀλλʼ ἄλλως ἀλληγορεῖ. Οὕτως γὰρ δεικνύων τὸν Λόγον τοῦ Θεοῦ τοῦτον ὄντα ἀπʼ ἀρχῆς καὶ νῦν ἀπεσταλμένον, ὑποβὰς ἐν τῇ Ἀποκαλύψει ἔφη· « Καὶ ἴδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἴππος λευκὸς, καὶ ὁ καθήμενος ἐπʼ αὐτοῦ πιστὸς καὶ ἀληθινὸς, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ. Οἱ δὲ ὀφθαλμοὶ αὐτοῦ φλὸξ πυρός· καὶ διαδήματα πολλὰ ἐπὶ τὴν κεφαλὴν αὐτοῦ, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός. Καὶ περιβεβλημένος ἱμάτιον ἐῤῥαντισμένον αἴματι· καὶ κέκληται τὸ ὄνομα αὐτοῦ, ὁ Λόγος τοῦ Θεοῦ. » Ὁρᾶτε οὖν, ἀδελφοὶ, πῶς ἐν συμβόλῳ τὸ ἱμάτιον τὸ ἐῤῥαντισμένον αἴματι, τὴν σάρκα διηγήσατο, διʼ ἦς καὶ ὑπὸ πάθος ἦλθεν, ὁ ἀπαθὴς τοῦ Θεοῦ Λόγος. καθῶς μαρτυροῦσίν μοι οἱ προφῆται. Λέγει γὰρ οὕτως ὁ μακάριος Μιχαίας· « Οἶκος Ἰακὼβ παρώργισε Πνεῦμα Κυρίου. Ταῦτα τὰ ἐπιτηδεύματα αὐτοῖς ἐστιν. Οὐχ οἱ λόγοι αὐτοῦ καλοὶ μετʼ αὐτῶν, καὶ ὀρθοὶ πορεύονται; Καὶ αὐτοὶ ἀντέστησαν εἰς ἔχθραν κατὰ πρόσωπον τῆς εἰρήνης αὐτοῦ, τὴν δόξαν ἐξέδειραν αὐτοῦ. » Τουτέστιν, τὸ σαρκὶ παθεῖν αὐτόν. Ὡσαύτως καὶ ὁ μακάριος Παῦλος λέγει· « Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὀμοιώματι σαρκὸς ἀμαρτίας κατέκρινεν τὴν ἀμαρτίαν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου φανερωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ Πνεῦμα. » Ποῖον οὖν Υἱὸν ἑαυτοῦ ὁ Θεὸς διὰ τῆς σαρκὸς κατέπεμψεν, ἀλλʼ ἢ τὸν Λόγον, ὃν Υἱὸν προσηγόρευε διὰ τὸ μέλλειν αὐτὸν γενέσθαι; Καὶ τὸ κοινὸν ὄνομα τῆς εἰς ἀνθρώπους φιλοστοργίας ἀναλαμβάνει ὁ Υἱὸς καλούμενος. Οὕτε γὰρ ἄσαρκος καὶ καθʼ ἑαυτὸν ὁ Λόγος, τέλειος ἦν Υἱὸς, καίτοι τέλειος Λόγος ὡν, Μονογενής. Οὔθʼ ἡ σὰρξ καθʼ ἑαυτὴν δίχα τοῦ Λόγου ὑποστᾶναι ἠδύνατο, διὰ τὸ ἐν Λόγῳ τὴν σύστασιν ἔχειν. Οὕτως οὖν εἶς Υἱὸς τέλειος Θεοῦ ἐφανερώθη. ### English translation (Claude) But someone will say to me: "You bring me something strange in calling the Word Son. For John speaks of the Word, but he is speaking figuratively in another sense." … For thus, showing that this Word of God is he who was from the beginning and has now been sent, he said further on in the Revelation: "And I saw heaven opened, and behold, a white horse, and he who sat on it was faithful and true, and in righteousness he judges and makes war. His eyes are a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. And he is clothed in a garment sprinkled with blood; and his name is called the Word of God." See, then, brothers, how by a figure he described as the garment sprinkled with blood the flesh, through which the impassible Word of God also came under suffering, as the prophets bear witness to me. For the blessed Micah says thus: "The house of Jacob provoked the Spirit of the Lord to anger. These are their practices. Are not his words good with them, and do they not walk uprightly? And they rose up in enmity against the face of his peace; they stripped off his glory." That is, his suffering in the flesh. Likewise the blessed Paul says: "For what was impossible for the law, in that it was weak, God, sending his own Son in the likeness of sinful flesh, condemned sin in the flesh, so that the righteous requirement of the law might be manifested in us who walk not according to the flesh but according to the Spirit." What Son of his own, then, did God send down through the flesh but the Word, whom he addressed as Son because he was to become (man)? And he takes up the common name of tender love toward men in being called the Son. For neither was the Word, without flesh and by himself, perfect Son, though he was perfect Word, only-begotten; nor could the flesh subsist by itself apart from the Word, because it has its existence in the Word. Thus, then, one perfect Son of God was manifested. ### Scripture references - Rev 19:11: quotation, high confidence - Rev 19:12: quotation, high confidence - Rev 19:13: quotation, high confidence - Mic 2:7: quotation, high confidence - Mic 2:8: quotation, high confidence - Rom 8:3: quotation, high confidence - Rom 8:4: quotation, high confidence - John 1:14: allusion, medium confidence ### Translation notes - Rev 19:11–13; Mic 2:7–8 (Septuagint); Rom 8:3–4. - "Impassible" (ἀπαθής) means not subject to suffering in his own nature; Hippolytus says the Word "came under suffering" through the flesh. "Subsist" renders ὑποστῆναι. The phrase "because he was to become" is read by sense from damaged letters. - After the objection a short reply ("It is not figurative") appears to be lost; it is shown as "…". ### Citation (SBL) Hippolytus, Noet. 15 (PG 10:821c–825a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-15). ## Against Noetus 16 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-16 - Source: PG 10:825a–826b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father's power, the Word, came down from heaven; how he was begotten is not to be pried into, for the Father keeps it to reveal later. ### Greek text Καὶ ταῦτα μὲν περὶ σαρκώσεως τοῦ Λόγου μαρτύρια· ἔστιν δὲ καὶ ἕτερα πλεῖστα. Ἴδωμεν δὲ καὶ τὸ προκείμενον, ὅτι ὄντως, ἀδελφοί, ἡ δύναμις ἡ Πατρῴα, ὅ ἐστιν Λόγος, ἀπʼ οὐρανοῦ κατῆλθεν, καὶ οὐκ αὐτὸς ὁ Πατήρ. Λέγει γὰρ οὕτως· « Ἐγὼ ἐκ τοῦ Πατρὸς ἐξῆλθον καὶ ἥκω. » Τί δέ ἐστιν τὸ ἐξελθὸν ἐκ τοῦ Πατρός, ἀλλʼ ἢ ὁ Λόγος; Τί δὲ τὸ ἐξ αὐτοῦ γεννηθέν, ἀλλʼ ἢ Πνεῦμα, τουτέστιν ὁ Λόγος; Ἀλλʼ ἐρεῖς μοι· Πῶς γεγέννηται; Τὴν μὲν κατὰ σὲ διήγησιν, ὡς ἐγέννησαι, οὐ δύνῃ ἐξειπεῖν, καίτοι τῆς ἑκάστης ἡμέρας ὁρῶν τὴν κατὰ ἄνθρωπον αἰτίαν, καὶ τὴν περὶ τοῦτον οἰκονομίαν ἀκριβῶς ἐξειπεῖν οὐ δύνασαι. Οὐ γὰρ πάρεστίν σοι γινώσκειν τὴν τοῦ δημιουργήσαντος ἔμπειρον καὶ ἀνεκδιήγητον τέχνην, ἀλλʼ ἢ μόνον ὁρῶντα νοεῖν καὶ πιστεύειν ὅτι ἔργον Θεοῦ ἄνθρωπος. Περὶ δὲ Λόγου γένεσιν ζητεῖς, ὅνπερ βουληθεὶς ὁ Θεὸς Πατὴρ ἐγέννησεν ὡς ἠθέλησεν. Οὐ γὰρ αὔταρκές σοί ἐστιν μαθεῖν ὅτι κόσμον ὁ Θεὸς ἐποίησεν, ἀλλὰ καὶ πόθεν ἐποίησεν, τολμᾷς ἐπιζητεῖν; Οὐκ αὔταρκές σοί ἐστιν μαθεῖν ὅτι Υἱὸς Θεοῦ σοι ἐφανερώθη εἰς σωτηρίαν, ἐὰν πιστεύσῃς, ἀλλὰ καὶ πῶς ἐγεννήθη κατὰ Πνεῦμα πολυπραγμονεῖς; Καὶ τὴν μὲν κατὰ σάρκα γέννησιν αὐτοῦ οὐ πλείονες ἐπιστεύθησαν διηγήσασθαι πλὴν δύο, καὶ σὺ τολμᾷς ἐπιζητεῖν τὴν κατὰ Πνεῦμα διήγησιν, ἣν παρʼ ἑαυτῷ φυλάττει ὁ Πατήρ, ἀποκαλύπτειν μέλλων τότε τοῖς ἁγίοις καὶ ἀξίοις ἰδεῖν τὸ πρόσωπον αὐτοῦ; Αὐτάρκες σοι ἤτω τὸ εἰρημένον ὑπὸ τοῦ Χριστοῦ, ὅτι « τὸ γεγεννημένον ἐκ τοῦ Πνεύματος πνεῦμά ἐστιν, » καθὼς διὰ τοῦ προφήτου τὴν τοῦ Λόγου γέννησιν σημαίνων, ὅτι γεγέννηται, τὸ δὲ πῶς φυλάσσει καιρῷ ὡρισμένῳ παρʼ αὑτῷ μέλλων ἀποκαλύπτειν. Λέγει δὲ οὕτως· « Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐξεγέννησά σε. » ### English translation (Claude) These, then, are the testimonies concerning the incarnation of the Word; and there are very many others. But let us see also the matter before us: that in truth, brothers, the Father's power, which is the Word, came down from heaven, and not the Father himself. For he says thus: "I came forth from the Father and have come." What is it that came forth from the Father but the Word? And what is it that was begotten of him but Spirit, that is, the Word? But you will say to me: "How was he begotten?" Your own birth, how you were begotten, you cannot tell, although every day you see the cause as it is among men; nor can you tell accurately the economy concerning him. For it is not granted to you to know the skilled and indescribable art of the Maker, but only to see, to understand, and to believe that man is God's work. Yet you seek the generation of the Word, whom God the Father, having willed it, begot as he willed. Is it not enough for you to learn that God made the world, but do you dare to inquire also from what he made it? Is it not enough for you to learn that the Son of God was manifested to you for salvation, if you believe, but do you inquire curiously how he was begotten according to the Spirit? Not more than two were entrusted with narrating even his birth according to the flesh; and do you dare to inquire into the account of his birth according to the Spirit, which the Father keeps with himself, intending then to reveal it to the saints and to those worthy to see his face? Let what was said by Christ be enough for you: that "what is born of the Spirit is spirit"; as through the prophet he signifies the birth of the Word, that he has been begotten, but the manner he keeps with himself, intending to reveal it at an appointed time. And he says thus: "From the womb before the morning star I begot you." ### Scripture references - John 16:28: quotation, high confidence - John 3:6: quotation, high confidence - Ps 110:3 (109:3 LXX): quotation, high confidence ### Translation notes - John 16:28; John 3:6; Ps 110:3 (LXX 109:3). The two entrusted with narrating his birth in the flesh are Matthew and Luke. - The Greek of this chapter is rebuilt from the other library scans of PG 10, which supply the lines lost in the first scan (on what is begotten of the Father, and on knowing the Maker's art). ### Citation (SBL) Hippolytus, Noet. 16 (PG 10:825a–826b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-16). ## Against Noetus 17 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-17 - Source: PG 10:825c–828b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: According to the apostles' tradition, God the Word came down into the Virgin Mary, took flesh and a rational soul, and truly became man. ### Greek text Αὐτάρκεις αὗται αἱ μαρτυρίαι πιστοῖς ἀλήθειαν ἀσκοῦσιν· οἱ δὲ ἄπιστοι οὐδενὶ πιστεύουσιν. Καὶ γὰρ τὸ Πνεῦμα τὸ ἅγιον ἐκ προσώπου τῶν ἀποστόλων διεμαρτύρατο, λέγον· « Τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; » Οὐκοῦν μὴ γενώμεθα ἄπιστοι, μήποτε ἐφʼ ἡμῖν τελεσθῇ τὸ εἰρημένον. Πιστεύσωμεν οὖν, μακάριοι ἀδελφοί, κατὰ τὴν παράδοσιν τῶν ἀποστόλων, ὅτι Θεὸς Λόγος ἀπʼ οὐρανῶν κατῆλθεν εἰς τὴν ἁγίαν Παρθένον Μαρίαν, ἵνα σαρκωθεὶς ἐξ αὐτῆς, λαβὼν δὲ καὶ ψυχὴν τὴν ἀνθρωπίνην, λογικὴν δὲ λέγω, … γεγονὼς σώσῃ τὸν πεπτωκότα, καὶ ἀφθαρσίαν ἀνθρώποις παράσχῃ τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ. Ἐν πᾶσιν οὖν ἀποδέδεικται ἡμῖν τῆς ἀληθείας λόγος, ὅτι εἷς ἐστιν ὁ Πατήρ, οὗ πάρεστι Λόγος, διʼ οὗ τὰ πάντα ἐποίησεν· ὃν ὑστέροις καιροῖς, καθὼς εἴπαμεν ἀνωτέρω, ἀπέστειλεν ὁ Πατὴρ πρὸς σωτηρίαν ἀνθρώπων. Οὗτος διὰ νόμου καὶ προφητῶν ἐκηρύχθη παρεσόμενος εἰς τὸν κόσμον. Καθʼ ὃν οὖν τρόπον ἐκηρύχθη, κατὰ τοῦτον καὶ παρὼν ἐφανέρωσεν ἑαυτὸν ἐκ Παρθένου καὶ ἁγίου Πνεύματος, καινὸς ἄνθρωπος γενόμενος· τὸ μὲν οὐράνιον ἔχων τὸ Πατρῷον ὡς Λόγος, τὸ δὲ ἐπίγειον ὡς ἐκ παλαιοῦ Ἀδὰμ διὰ Παρθένου σαρκούμενος. Οὗτος προελθὼν εἰς κόσμον Θεὸς ἐν σώματι ἐφανερώθη, ἄνθρωπος τέλειος προελθών. Οὐ γὰρ κατὰ φαντασίαν ἢ τροπήν, ἀλλʼ ἀληθῶς γενόμενος ἄνθρωπος. ### English translation (Claude) These testimonies are sufficient for believers who practise the truth; but unbelievers believe nothing. For the Holy Spirit too, speaking in the person of the apostles, bore witness, saying: "Who has believed our report?" Let us not, then, become unbelievers, lest what was said be fulfilled in us. Let us believe, then, blessed brothers, according to the tradition of the apostles, that God the Word came down from heaven into the holy Virgin Mary, so that, having been made flesh from her, and having taken also a human soul (a rational one, I mean), and having become …, he might save the fallen and grant incorruption to people who believe in his name. In all things, then, the account of the truth has been demonstrated to us: that the Father is one, whose Word is present with him, through whom he made all things; whom in later times, as we said above, the Father sent for the salvation of men. He was proclaimed through the law and the prophets as about to come into the world. In the way, then, in which he was proclaimed, in this way too, when present, he manifested himself, from the Virgin and the Holy Spirit, made a new man: having the heavenly (nature), the Father's, as Word, and the earthly as from the old Adam, being made flesh through the Virgin. He, coming forth into the world, was manifested as God in a body, coming forth as perfect man. For not in appearance or by change, but truly, he became man. ### Scripture references - Isa 53:1: quotation, high confidence - John 12:38: allusion, medium confidence - Rom 10:16: allusion, medium confidence - Luke 1:35: allusion, medium confidence - 1 Tim 3:16: allusion, medium confidence - Eph 2:15: echo, low confidence ### Translation notes - Isa 53:1 (John 12:38; Rom 10:16); 1 Tim 3:16 ("manifested … in a body"). "In the person of" renders ἐκ προσώπου. - The Greek of this chapter is rebuilt from the other library scans of PG 10. After "a rational one, I mean" a few words are still lost in every scan (shown as "…"); Lagarde's edition (1858) reads there "having become all that man is, except sin". ### Citation (SBL) Hippolytus, Noet. 17 (PG 10:825c–828b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/1/#p-17). ## Against Noetus 18 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-noetum/18/#p-18 - Source: PG 10:828b–850b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being God, Christ showed all the human weaknesses that were his own, from hunger to death, and through them wrought our salvation. ### Greek text Οὕτως οὖν καὶ τὰ ἀνθρώπινα ἑαυτοῦ οὐκ ἀπαναίνεται ἐνδεικνύμενος Θεὸς ὦν, ὅτε πεινᾷ καὶ κοπιᾷ, καὶ κάμνων διψᾷ· καὶ δειλιῶν φεύγει, καὶ προσευχόμενος λυπεῖται, καὶ ἐπὶ προσκεφάλαιον καθεύδει, ὁ ἄυπνον ἔχων τὴν φύσιν ὡς Θεός· καὶ ποτηρίου πάθος παραιτεῖται, ὁ διὰ τοῦτο παραγεγονὼς ἐν κόσμῳ· καὶ ἀγωνιῶν ἱδροῖ, καὶ ὑπʼ ἀγγέλου ἐνδυναμοῦται, ὁ ἐνδυναμῶν τοὺς εἰς αὐτὸν πιστεύοντας, καὶ θανάτου καταφρονεῖν ἔργῳ διδάξας· καὶ ὑπὸ Ἰούδα παραδίδοται, ὁ γινώσκων τὸν Ἰούδαν τίς ἐστιν· καὶ ἀτιμάζεται ὑπὸ Καϊάφα, ὁ πρότερον ὑπʼ αὐτοῦ ἱερατευόμενος ὡς Θεός· καὶ ὑπὸ Ἡρώδου ἐξουθενεῖται, ὁ μέλλων κρῖναι πᾶσαν τὴν γῆν· καὶ μαστίζεται ὑπὸ Πιλάτου, ὁ τὰς ἀσθενείας ἡμῶν ἀναδεξάμενος· καὶ ὑπὸ στρατιωτῶν παίζεται, ῷ παρεστήκουσι χίλιαι χιλιάδες καὶ μυρίαι μυριάδες ἀγγέλων καὶ ἀρχαγγέλων· καὶ ὑπὸ Ἰουδαίων ξύλῳ προσπήγνυται, ὁ πήξας καμάραν τὸν οὐρανόν· καὶ πρὸς Πατέρα βοῶν παρατίθεται τὸ πνεῦμα, ὁ ἀχώριστος τοῦ Πατρός· καὶ κλίνων κεφαλὴν, ἐκπνεῖ, ὁ εἴπας· « Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. » Ὁτι δὲ οὐκ ἐκυριεύετο ὑπὸ θανάτου, ὡς ζωὴ, εἶπεν· « Ἐγὼ ἀπʼ ἐμαυτοῦ τίθημι αὐτήν· » καὶ πλευρὰν λόγχῃ νύσσεται, ὁ τὴν ζωὴν πᾶσιν χαριζόμενος· καὶ σίνδονι ἐλισσόμενος ἐν μνημείῳ τίθεται, ὁ τοὺς νεκροὺς ἐγείρων· καὶ τριήμερος ὑπὸ Πατρὸς ἀνίσταται, αὐτὸς ὦν ἡ ἀνάστασις καὶ ἡ ζωή. Ταῦτα γὰρ πάντα ἡμῖν κατώρθωσεν, ὅς διʼ ἡμᾶς γέγονεν καθʼ ἡμᾶς. « Αὐτὸς γὰρ τὰς ἀσθενείας ἡμῶν ἀνεδέξατο καὶ τὰς νόσους ἐβάστασεν, » καὶ περὶ ἡμῶν ὡδυνᾶτο, καθὼς εἶπεν Ἡσαῖας ὁ προφήτης ὑπʼ ἀγγέλων ὑμνούμενος καὶ ὑπὸ ποιμένων θεωρούμενος, καὶ ὑπὸ Συμεῶνος προσδοκώμενος, καὶ ὑπὸ Ἄννας μαρτυρούμενος. Οὗτος ἦν ὁ ζητούμενος ὑπὸ μάγων, καὶ σημαινόμενος ὑπʼ ἀστέρος· ὁ καὶ ἐν οἴκῳ Πατρὸς πολιτευόμενος, καὶ ὑπὸ Ἰωάννου δακτυλοδεικτούμενος· ὁ ὑπὸ Πατρὸς ἄνωθεν μαρτυρούμενος· « Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἀκούετε αὐτοῦ. » Οὗτος στεφανοῦται κατὰ διαβόλου, Οὗτός ἐστιν Ἰησοῦς ὁ Ναζαραῖος ὁ ἐν Κανᾷ ἐν γάμοις κληθεὶς, καὶ τὸ ὕδωρ εἰς οἶνον μεταβαλὼν, καὶ θαλάσσῃ ὑπὸ βίας ἀνέμων κινουμένῃ ἐπιτιμῶν, καὶ ἐπὶ θαλάσσης περιπατῶν ὡς ἐπὶ ξηρᾶς γῆς, καὶ τυφλὸν ἐκ γενετῆς ὁρᾷν ποιῶν, καὶ νεκρὸν Λάζαρον τετραήμερον ἀνιστὼν, καὶ ποικίλας δυνάμεις ἀποτελῶν, καὶ ἁμαρτίας ἀφεὶς, καὶ ἐξουσίαν διδοὺς μαθηταῖς, καὶ αἷμα καὶ ὕδωρ ἐξ ἀγίας πλευρᾶς ῥεύσας, λόγχῃ νυγείς. Τούτου χάριν ἤλιος σκοτίζεται, ἡμέρα οὐ φωτίζεται, ῥήγνυνται πέτραι, σχίζεται καταπέτασμα, τὰ θεμέλια γῆς σείεται, ἀνοίγονται τάφοι καὶ ἐγείρονται νεκροὶ, καὶ ἄρχοντες καταισχύνονται, τὸν γὰρ κοσμήτορα τοῦ παντὸς ἐπὶ σταυροῦ βλέποντες καμμύαντα τὸν ὀφθαλμὸν καὶ παραδώσαντα, ἰδοῦσα ἡ κτίσις ἐταράσσετο, καὶ τὴν αὐτοῦ ὑπερβάλουσαν δόξαν χωρῆσαι οὐ δυναμένη ἐσκοτίζετο. Οὗτος ἐμφυσῶν δίδωσι τὸ Πνεῦμα μαθηταῖς, καὶ θυρῶν κεκλεισμένων εἰσέρχεται· καὶ βλεπόντων μαθητῶν ὑπὸ νεφέλης ἀναλαμβάνεται εἰς οὐρανοὺς, καὶ ἐκ δεξιῶν Πατρὸς καθίζεται, καὶ ζώντων καὶ νεκρῶν παραγίνεται κριτής. Οὗτος ὁ Θεὸς, ὁ ἄνθρωπος διʼ ἡμᾶς γεγονὼς, ᾧ πάντα ὑπέταξεν Πατήρ. Αὐτῷ ἡ δόξα καὶ τὸ κράτος ἅμα Πατρὶ καὶ ἁγίῳ Πνεύματι, ἐν ἁγίᾳ Ἐκκλησίᾳ, καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) Thus, then, being God, he does not refuse to show the human things that are his own: when he hungers and toils, and being weary thirsts; and in fear flees; and in prayer is grieved; and lies down on a pillow, he who as God has a sleepless nature; and asks that the cup of suffering be taken away, he who came into the world for this very reason; and in agony sweats, and is strengthened by an angel, he who strengthens those who believe in him and taught by his deed to despise death; and is betrayed by Judas, he who knows who Judas is; and is dishonoured by Caiaphas, he who formerly was served by him as God in his priestly office; and is set at naught by Herod, he who is to judge the whole earth; and is scourged by Pilate, he who took on himself our infirmities; and is mocked by soldiers, he before whom stand thousands of thousands and myriads of myriads of angels and archangels; and is nailed to the wood by the Jews, he who fixed the heaven like a vault; and crying out to the Father commits his spirit, he who is inseparable from the Father; and bowing his head breathes his last, he who said, "I have authority to lay down my life, and I have authority to take it again"; and because he was not mastered by death, being life, he said, "I lay it down of myself"; and is pierced in the side with a spear, he who bestows life on all; and wrapped in linen is laid in a tomb, he who raises the dead; and on the third day is raised by the Father, he who is himself the resurrection and the life. For all these things he accomplished for us, he who for our sake became like us. "For he himself took up our infirmities and bore our diseases," and was pained for us, as Isaiah the prophet said. (This is he who was) hymned by angels and seen by shepherds, awaited by Simeon and borne witness to by Anna. This was he who was sought by the magi and pointed out by a star; he who lived in his Father's house and was pointed out by John's finger; he to whom the Father bore witness from above: "This is my beloved Son; listen to him." He is crowned (victor) against the devil. This is Jesus of Nazareth, who was invited to a wedding in Cana and changed the water into wine, and rebuked the sea when it was stirred by violent winds, and walked on the sea as on dry land, and made one blind from birth see, and raised Lazarus, four days dead, and performed various mighty works, and forgave sins, and gave authority to the disciples, and poured out blood and water from his holy side when pierced by a spear. For his sake the sun is darkened, the day is not lit, rocks are split, the veil is torn, the foundations of the earth are shaken, tombs are opened and the dead are raised, and rulers are put to shame; for seeing the Ruler of the universe on the cross closing his eye and giving up (his spirit), creation was troubled, and, unable to contain his surpassing glory, it was darkened. He breathes on the disciples and gives them the Spirit, and enters when the doors are shut; and while the disciples look on he is taken up by a cloud into heaven, and sits at the right hand of the Father, and is coming as Judge of the living and the dead. This is God, who became man for our sake, to whom the Father subjected all things. To him be the glory and the power, together with the Father and the Holy Spirit, in the holy Church, both now and always and to the ages of ages. Amen. ### Scripture references - Matt 4:2: allusion, high confidence - John 4:6: allusion, high confidence - Matt 26:39: allusion, high confidence - Mark 4:38: allusion, high confidence - Luke 22:43: allusion, high confidence - Luke 22:44: allusion, high confidence - Matt 26:49: allusion, high confidence - Luke 23:11: allusion, high confidence - John 19:1: allusion, high confidence - Matt 26:53: allusion, medium confidence - Dan 7:10: allusion, medium confidence - Luke 23:46: allusion, high confidence - John 19:30: allusion, high confidence - John 10:18: quotation, high confidence - John 19:34: allusion, high confidence - Matt 27:59: allusion, high confidence - John 11:25: allusion, high confidence - Isa 53:4: quotation, high confidence - Matt 8:17: allusion, medium confidence - Luke 2:13: allusion, high confidence - Luke 2:25: allusion, high confidence - Luke 2:36: allusion, high confidence - Matt 2:2: allusion, high confidence - Luke 2:49: allusion, high confidence - John 1:29: allusion, high confidence - Matt 17:5: quotation, high confidence - Matt 4:1: allusion, medium confidence - John 2:1: allusion, high confidence - Mark 4:39: allusion, high confidence - Matt 14:25: allusion, high confidence - John 9:1: allusion, high confidence - John 11:39: allusion, high confidence - Matt 27:45: allusion, high confidence - Matt 27:51: allusion, high confidence - Matt 27:52: allusion, high confidence - John 20:22: allusion, high confidence - John 20:26: allusion, high confidence - Acts 1:9: allusion, high confidence - Mark 16:19: allusion, high confidence - 2 Tim 4:1: echo, medium confidence ### Translation notes - A long catalogue of Gospel scenes: Matt 4:2; John 4:6; 19:28; Matt 2:13–14; 26:37–39; Mark 4:38; Luke 22:43–44; Matt 26:47–50, 65–67; Luke 23:11; John 19:1–3; Matt 26:53; Dan 7:10; Luke 23:46; John 19:30; 10:18; 19:34; Matt 27:59–60; John 11:25; Isa 53:4 (Matt 8:17); Luke 2:13–38; Matt 2:1–9; Luke 2:49; John 1:29; Matt 17:5; 4:1–11; John 2:1–11; Mark 4:39; Matt 14:25; John 9:1–7; 11:39–44; Matt 27:45–53; John 20:22, 26; Acts 1:9; Mark 16:19. - The doxology at the end is interleaved in the scan with a damaged second ending; it is translated once. Scattered letters from Migne's Latin column are removed where they interrupt words. ### Citation (SBL) Hippolytus, Noet. 18 (PG 10:828b–850b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/18/#p-18).