282 [A noble aphorism. See Shedd, Hist. of Theol., i. pp. 300, 301, and tribute to Peareon, p. 319, note. The loving spirit of Auberlen, on the defeat of rationalism, may he noted with profit in his Dz'vsae Revelations, translation, Clark's ed., 1867.]
287 The following passage agrees almost word for word with what is cited as from the Memoria haeresium of Hippolytus by Gelasius, in the De duabus naturis Christi, vol. viii. Bibl. Patr., edit. Lugd. p. yo4. [Compare St. Ignatius, vol. i. cap. vii. p. gcepn~) see Jacobson, ii. p. 278.]
293 Matt. xvii. 5. [It may be convenient for some to turn to the Oxford translation of Bishop Bull's Defensio, part i, pp, l93-216, where Tertullian and Hippolytus are nobly vindicated on Nicene grounds. The notes are also valuable.]
298 For Hlikoj the Codex Regius et Colbertiaus of Nicephorus prefers "Hlikiwno". Fabricius conjectures that we should read hlikiwtw airetikwn, so that the title would be, Against Beron and his fellow-heretics. [N.B. Beron = Vero.]
301 troph gar tou kata fusin apeirou, kineisqai mh pefukotoj, h kinhsij; or may the sense be, "for a change in that which is in its nature infinite would just be the moving of that which is incapable of movement!"
302 mhd eni pantelwj o tauton edti tw IIatri genomenoj tauton th sarki dia thn kenwsin. Thus in effect Combefisius, correcting the Latin version of Anastasius. Baunius adopts the reading in the Greek Codex Nicephori, viz., enwsin for kenwsin, and renders it, "In nothing was the Word, who is the same with the Father, made the same with the flesh through the union: " nulla re Verbum quod idem est cum Patre factum est idem cum carne propter unionem.
309 kata sugkrisin. Migne follows Capperonnier in taking sugkrisij in this passage to mean not "comparison" or "relation," but "commixture," the "concretion and commixture" of the divine and human, which was the error of Apollinaris and Eutyches in their doctrine of the incarnation, and which had been already refuted by Tertullian, Contra Prexeam, c. xxvii.
328 The sense is extremely doubtful here. The text runs thus: omofuwn gar monwn h tautourgoj esti kinhsij shmainousa thn ousian, hj fudikh kaqesthke dunamij, eterofuouj idiothtoj ousiaj dinai kat oudena logon, h genesqai dxa trophj dunamenhn. Anasnsius renders it: Connaturalium enim tantum per se operans est notus, manifestans substantiam, cujus naturalem constat esse virtutern: diversae naturae proprietatis substantia nulla natura: esse vel fieri sine convertibilitate valente.
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