Hippolytus Works - Appendix
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Translated by the Rev. J. H. Macmahon, M.a.
Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
Containing Dubious and Spurious Pieces.
A discourse [1835] by the most blessed Hippolytus, bishop and martyr, on the
end of the world, and on Antichrist, and on the second coming of our lord
Jesus Christ.
I.
Since, then, the blessed prophets have been eyes to us, setting forth for
our behoof the clear declaration of things secret, both through life, and
through declaration, and through inspiration [1836] of the Holy Spirit, and
discoursing, too, of things not yet come to pass, [1837] in this way also
[1838] to all generations they have pictured forth the grandest subjects for
contemplation and for action. Thus, too, they preached of the advent of God
[1839] in the flesh to the world, His advent by the spotless and God-bearing
[1840] Mary in the way of birth and growth, and the manner of His life and
conversation with men, and His manifestation by baptism, and the new birth
that was to be to all men, and the regeneration by the layer; and the
multitude of His miracles, and His blessed passion on the cross, and the
insults which He bore at the hands of the Jews, and His burial, and His
descent to Hades, and His ascent again, and redemption of the spirits that
were of old, [1841] and the destruction of death, and His life-giving
awaking from the dead, and His re-creation of the whole world, and His
assumption and return to heaven, and His reception of the Spirit, of which
the apostles were deemed worthy, and again the second coming, that is
destined to declare all things. For as being designated seers, [1842] they
of necessity signified and spake of these things beforetime.
II.
Hence, too, they indicated the day of the consummation to us, and signified
beforehand the day of the apostate that is to appear and deceive men at the
last times, and the beginning and end of his kingdom, and the advent of the
Judge, and the life of the righteous, and the punishment of the sinners, in
order that we all, bearing these things in mind day by day and hour by hour,
as children of the Church, might know that "not one jot nor one tittle of
these things shall fail," [1843] as the Saviour's own word announced. Let
all of you, then, of necessity, open the eyes of your hearts and the ears of
your soul, and receive the word which we are about to speak. For I shall
unfold to you to-day a narration full of horror and fear, to wit, the
account of the consummation, and in particular, of the seduction of the
whole world by the enemy and devil; and after these things, the second
coming of our Lord Jesus Christ.
III.
Where, then, ye friends of Christ, shall I begin? and with what shall I make
my commencement, or what shall I expound? and what witness shall I adduce
for the things spoken? But let us take those (viz., the prophets) with whom
we began this discourse, and adduce them as credible witnesses, to confirm
our exposition of the matters discussed; and after them the teaching, or
rather the prophecy, of the apostles, (so as to see) how throughout the
whole world they herald the day of the consummation. Since these, then, have
also shown beforetime things not vet come to pass, and have declared the
devices and deceits of wicked men, who are destined to be made manifest,
come and let us bring forward Isaiah as our first witness, inasmuch as he
instructs us in the times of the consummation. What, then, does he say?
"Your country is desolate, your cities are burned with fire: your land,
strangers devour it in your presence: the daughter of Zion shall be left as
a cottage in a vineyard, and as a lodge in a garden of cucumbers, as a
besieged city." [1844] You see, beloved, the prophet's illumination,
whereby he announced that time so many generations before. For it is not of
the Jews that he spake this word of old, nor of the city of Zion, but of the
Church. For all the prophets have declared Sion to be the bride brought from
the nations.
IV.
Wherefore let us direct our discourse to a second witness. And of what sort
is this one? Listen to Osea, as he speaks thus grandly: "In those days the
Lord shall bring on a burning wind from the desert against them, and shall
make their veins dry, and shall make their springs desolate; and all their
goodly vessels shall be spoiled. Because they rose up against God, they
shall fall by the sword, and their women with child shall be ripped up."
[1845] And what else is this burning wind from the east, than the Antichrist
that is to destroy and dry up the veins of the waters and the fruits of the
trees in his times, because men set their hearts on his works? For which
reason he shall indeed destroy them, and they shall serve him in his
pollution.
V.
Mark the agreement of prophet with prophet. Acquaint yourself also with
another prophet who expresses himself in like manner. For Amos prophesied of
the same things in a manner quite in accordance: "Thus saith the Lord,
Forasmuch therefore as ye have beaten the poor with the fist, [1846] and
taken choice gifts from him: ye have built houses, but ye shall not dwell in
them: ye have planted pleasant vineyards, but ye shall not drink wine of
them. For I know your manifold transgressions, in trampling justice beneath
your foot, and taking a bribe, and turning aside the poor in the gate from
their right. Therefore the prudent shall keep silence in that time, for it
is an evil time." [1847] Learn, beloved, the wickedness of the men of that
time, how they spoil houses and fields, and take even justice from the just;
for when these things come to pass, ye may know that it is the end. For this
reason art thou instructed in the wisdom of the prophet, and the revelation
that is to be in those days. And all the prophets, as we bare already said,
have clearly signified the things that are to come to pass in the last
times, just as they also have declared things of old.
VI.
But not to expend our argument entirely in going over the words of all the
prophets, [1848] after citing one other, let us revert to the matter in
hand. What is it, then, that Micah says in his prophecy? "Thus saith the
Lord concerning the prophets that make my people err, that bite with their
teeth, and cry to him, Peace; and if it was not put into their mouth,
[1849] they prepared [1850] war against him. Therefore night shall be unto
you, that ye shall not have a vision; [1851] and it shall be dark unto
you, that ye shall not divine; and the sun shall not go down over the
prophets, and the day shall be dark over them. And the seers shall be
ashamed, and the diviners confounded." [1852] These things we have
recounted beforehand, in order that ye may know the pain that is to be in
the last times, and the perturbation, and the manner of life on the part of
all men toward each other, [1853] and their envy, and hate, and strife,
and the negligence of the shepherds toward the sheep, and the unruly
disposition of the people toward the priests. [1854]
VII.
Wherefore all shall walk after their own will. And the children will lay
hands on their parents. The wife will give up her own husband to death, and
the husband will bring his own wife to judgment like a criminal. Masters
will lord it over their servants savagely, [1855] and servants will assume
an unruly demeanour toward their masters. None will reverence the grey hairs
of the elderly, and none will have pity upon the comeliness of the youthful.
The temples of God will be like houses, and there will be overturnings of
the churches everywhere.The Scriptures will be despised, and everywhere they
will sing the songs of the adversary. [1856] Fornications, and adulteries,
and perjuries will fill the land; sorceries, and incantations, and
divinations will follow after I these with all force and zeal. And, on the
whole, from among those who profess to be Christians will rise up then false
prophets, false apostles, impostors, mischief-makers, evil-doers, liars
against each other, adulterers, fornicators, robbers, grasping, perjured,
mendacious, hating each other. The shepherds will be like wolves; the
priests will embrace falsehood; the monks [1857] will lust after the
things of the world; the rich will assume hardness of heart; the rulers will
not help the poor; the powerful will cast off all pity; the judges will
remove justice from the just, and, blinded with bribes, they will call in
unrighteousness.
VIII.
And what am I to say with respect to men, [1858] when the very elements
themselves will disown their order? There will be earthquakes in every city,
and plagues in every country; and monstrous [1859] thunderings and
frightful lightnings will burn up both houses and fields. Storms of winds
will disturb both sea and land excessively; and there will be unfruitfulness
on the earth, and a roaring in the sea, and an intolerable agitation on
account of souls and the destruction of men. [1860] There will be signs in
the sun, and signs in the moon, deflections in the stars, distresses of
nations, intemperateness in the atmosphere, discharges of hail upon the face
of the earth, winters of excessive severity, different [1861] frosts,
inexorable scorching winds, unexpected thunderings, unlooked-for
conflagrations; and in general, lamentation and mourning in the whole earth,
without consolation. For, "because iniquity shall abound, the love of many
shall wax cold." [1862] By reason of the agitation and confusion of all
these, the Lord of the universe cries in the Gospel, saying, "Take heed that
ye be not deceived; for many shall come in my name, saying, I am Christ, and
the time draweth near: go ye not therefore after them. But when ye shall
hear of wars and commotions, be not terrified: for these things must first
come to pass; but the end is not yet by and by." [1863] Let us observe the
word of the Saviour, how He always admonished us with a view to our
security: "Take heed that ye be not deceived: for many shall come in my
name, saying, I am Christ."
IX.
Now after He was taken up again to the Father, there arose some, saying, "I
am Christ," like Simon Magus and the rest, whose names we have not time at
present to mention. Wherefore also in the last day of the consummation, it
must needs be that false Christs will arise again, saying, "I am Christ,"
and they will deceive many. And multitudes of men will run from the east
even to the west, and from the north even to the sea, saying, Where is
Christ here? where is Christ there? But being possessed of a vain conceit,
and failing to read the Scriptures carefully, and not being of an upright
mind, they will seek for a name which they shall be unable to find. For
these things must first be; and thus the son of perdition that is to say,
the devil must be seen.
X.
And the apostles, who speak of God, [1864] in establishing the truth of
the advent of the Lord Jesus Christ, have each of them indicated the
appearing of these abominable and ruin-working men, and have openly
announced their lawless deeds. First of all Peter, the rock of the faith,
whom Christ our God called blessed, the teacher of the Church, the first
disciple, he who has the keys of the kingdom, has instructed us to this
effect: "Know this first, children, that there shall come in the last days
scoffers, walking after their own lusts. [1865] And there shall be false
teachers among you, who privily shall bring in damnable heresies." [1866]
After him, John the theologian, [1867] and the beloved of Christ, in
harmony with him, cries, "The children of the devil are manifest; [1868]
and even now are there many antichrists; [1869] but go not after them.
[1870] Believe not every spirit, because many false prophets are gone out
into the world." [1871] And then Jude, the brother of James, speaks in
like manner: "In the last times there shall be mockers, walking after their
own ungodly lusts. There be they who, without fear, feed [1872]
themselves." [1873] You have observed the concord of the theologians and
apostles, and the harmony of their doctrine.
XI.
Finally, hear Paul as he speaks boldly, and mark how clearly he discovers
these: "Beware of evil workers, beware of the concision. [1874] Beware
lest any man spoil you through philosophy and vain deceit. [1875] See that
ye walk circumspectly, because the days are evil." [1876] In fine then,
what man shall have any excuse who hears these things in the Church from
prophets and apostles, and from the Lord Himself, and yet will give no heed
to the care of his soul, and to the time of the consummation, and to that
approaching hour when we shall have to stand at the judgment-seat of Christ?
XII.
But having now done with this account of the consummation, we shall turn our
exposition to those matters which fall to be stated by us next in order. I
adduce, therefore, a witness altogether worthy of credit, namely, the
prophet Daniel, who interpreted the vision of Nabuchodonosor, and from the
beginning of the kings down to their end indicated the right [1877] way to
those who seek to walk therein to wit, the manifestation of the truth. For
what saith the prophet? He presignified the matter clearly to Nabuchodonosor
in the following terms: "Thou. O king, sawest, and behold a great image
standing before thee, whose head was of gold, its arms anti shoulders of
silver, its belly and thighs of brass, its legs of iron, its feet part of
iron and part of clay. Thou sawest till that a stone was cut out without
hand; and it smote the image upon its feet, which were part of iron and part
of clay, and brake them to pieces. Then was the clay, and the iron, and the
brass, and the silver, and the gold broken to pieces together, and became
like the chaff of the summer threshing-floor; and the stone that smote the
image became a great mountain, and filled the whole earth." [1878]
XIII.
Wherefore, bringing the visions of Daniel into conjunction with these, we
shall make one narrative of the two, and show how true and consistent were
the things seen in vision by the prophet with those which Nabuchodonosor saw
beforehand. For the prophet speaks thus: "I Daniel saw, and, behold, the
four winds of the heaven strove upon the great sea. And four great beasts
came up from the sea, diverse one from another. The first was like a
lioness, and had eagle's wings: I beheld till the wings thereof were
plucked, and it was lifted up from the earth, and made stand upon the feet
as a man, and a man's heart was given it. And behold a second beast, like to
a bear, and it raised up itself on one side, and it had three ribs in the
mouth of it between the teeth of it: and they said thus unto it, Arise,
devour much flesh. After this I beheld, and lo a third beast, like a
leopard, which had upon the back of it four wings of a fowl: the beast had
also four heads. After this I saw, and behold a fourth beast, dreadful and
terrible, and strong exceedingly; its great iron teeth and its claws of
brass [1879] devoured and brake in pieces, and it stamped the residue with
the feet of it: and it was diverse exceedingly from all the beasts that were
before it; and it had ten horns. I considered its horns, and, behold, there
came up among them a little horn, and before it there were three of the
first horns plucked up by the roots: and, behold, in this horn were eyes
like the eyes of man, and a mouth speaking great things." [1880]
XIV.
Now, since these things which are thus spoken mystically by the prophet seem
to all to be hard to understand, we shall conceal none of them from those
who are possessed of sound mind. By mentioning the first beast, namely the
lioness that comes up out of the sea, Daniel means the kingdom of the
Babylonians which was set up in the world; and that same is also the "golden
head" of this image. And by speaking of its "wings like an eagle," he shows
that king Nabuchodonosor was elevated and exalted himself against God. Then
he says that its "wings were plucked out," and means by this that his glory
was subverted: for he was driven from his kingdom. And in stating that a
"man's heart was given it, and it was made stand upon the feet like a
man," he means that he repented, and acknowledged that he was himself but a
man, and gave the glory to God. Lo, I have thus unfolded the similitude of
the first beast.
XV.
Then after the lioness, the prophet sees a second beast like a bear, which
denoted the Persians; for after the Babylonians the Persians had the
sovereignty. And in saying, "I saw three ribs in the mouth of it," he
referred to three nations, the Persians, Medes, and Babylonians, which were
also expressed by the silver that came after the gold in the image. Behold,
we have explained the second beast too. Then the third was the leopard, by
which were meant the Greeks. For after the Persians, Alexander king of the
Macedonians held the sovereignty, when he had destroyed Darius; and this is
expressed by the brass in the image. And in speaking of "four wings of a
fowl, and four heads in the beast," he showed most clearly how the kingdom
of Alexander was divided into four parts. For it had four heads, namely, the
four kings that rose out of it. For on his death-bed [1881] Alexander
divided his kingdom into four parts. Behold, we have discussed the third
also.
XVI.
Next he tells us of the "fourth beast, dreadful and terrible; its teeth were
of iron, and its claws of brass." And what is meant by these but the kingdom
of the Romans, which also is meant by the iron, by which it will crush all
the seats of empire that were before it, and will lord it over the whole
earth? After this, then, what is left for us to interpret of all that the
prophet saw, but the "toes of the image, in which part was of iron and part
of clay, mingled together in one? "For by the ten toes of the image he meant
figuratively the ten kings who sprang out of it, as Daniel also interpreted
the matter. For he says, "I considered the beast, namely the fourth; and
behold ten horns after it, among which another horn arose like an offshoot;
and it will pluck up by the root three of those before it." And by this
offshoot horn none other is signified than the Antichrist that is to restore
the kingdom of the Jews. And the three horns which are to be rooted out by
it signify three kings, namely those of Egypt, Libya, and Ethiopia, whom he
will destroy in the array of war; and when he has vanquished them all, being
a savage tyrant, he will raise tribulation and persecution against the
saints, exalting himself against them.
XVII.
You see how Daniel interpreted to Nabuchodonosor the dominion of the
kingdoms; you see how he explained the form of the image in all its parts;
[1882] you have observed how he indicated prophetically the meaning of the
coming up of the four beasts out of the sea. It remains that we open up to
you the things done by the Antichrist in particular; and, as far as in our
power, declare to you by means of the Scriptures and the prophets, his
wandering over the whole earth, and his lawless advent.
XVIII.
As the Lord Jesus Christ made His sojourn with us in the flesh (which He
received) from the holy, immaculate Virgin, and took to Himself the tribe of
Judah, and came forth from it, the Scripture declared His royal lineage in
the word of Jacob, when in his benediction he addressed himself to his son
in these terms: "Judah, thou art he whom thy brethren shall praise: thy
hands shall be on the neck of thine enemies; thy father's children shall bow
down before thee. Judah is a lion's whelp; from a sprout, [1883] my son,
thou art gone up: he stooped down, he couched as a lion, and as a lion s
whelp: [1884] who shall rouse him up? A ruler [1885] shall not depart
from Judah, nor a leader [1886] from his thighs, [1887] until what is in
store for him [1888] shall come, and he is the expectation [1889] of the
nations." [1890] Mark these words of Jacob which were spoken to Judah, and
are fulfilled in the Lord. To the same effect, moreover, does the patriarch
express himself regarding Antichrist. Wherefore, as he prophesied with
respect to Judah, so did he also with respect to his son Dan. For Judah was
his fourth son; and Dan, again, was his seventh son. And what, then, did he
say of him? "Let Dan be a serpent sitting by the way, that biteth the
horse's heel? " [1891] And what serpent was there but the deceiver from
the beginning, he who is named in Genesis, he who deceived Eve, and bruised
Adam in the heel? [1892]
XIX.
But seeing now that we must make proof of what is alleged at greater length,
we shall not shrink from the task. For it is certain that he is destined to
spring from the tribe of Dan, [1893] and to range himself in opposition
like a princely tyrant, a terrible judge and accuser, [1894] as the
prophet testifies when he says, "Dan shall judge his people, as one tribe in
Israel." [1895] But some one may say that this was meant of Samson, who
sprang from the tribe of Dan, and judged his people for twenty years. That,
however, was only partially made good in the case of Samson; but this shall
be fulfilled completely in the case of Antichrist. For Jeremiah, too, speaks
in this manner: "From Dan we shall hear the sound of the sharpness [1896]
of his horses; at the sound of the neighing [1897] of his horses the whole
land trembled." [1898] And again, Moses says: "Dan is a lion's whelp, and
he shall leap from Bashan." [1899] And that no one may fall into the
mistake of thinking that this is spoken of the Saviour, let him attend to
this. "Dan," says he, "is a lion's whelp; "and by thus naming the tribe of
Dan as the one whence the accuser is destined to spring, he made the matter
in hand quite clear. For as Christ is born of the tribe of Judah, so
Antichrist shall be born of the tribe of Dan. And as our Lord and Saviour
Jesus Christ, the Son of God, was spoken of in prophecy as a lion on account
or His royalty and glory, in the same manner also has the Scripture
prophetically described the accuser as a lion, on account of his tyranny and
violence.
XX.
For in every respect that deceiver seeks to make himself appear like the Son
of God. Christ is a lion, and Antichrist is a lion. Christ is King of things
celestial and things terrestrial, and Antichrist will be king upon earth.
The Saviour was manifested as a lamb; and he, too, will appear as a lamb,
while he is a wolf within. The Saviour was circumcised, and he in like
manner will appear in circumcision. The Saviour sent the apostles unto all
the nations, and he in like manner will send false apostles. Christ gathered
together the dispersed sheep, and he in like manner will gather together the
dispersed people of the Hebrews. Christ gave to those who believed on Him
the honourable and life-giving cross, and he in like manner will give his
own sign. Christ appeared in the form of man, and he in like manner will
come forth in the form of man. Christ arose from among the Hebrews, and he
will spring from among the Jews. Christ displayed His flesh like a temple,
and raised it up on the third day; and he too will raise up again the temple
of stone in Jerusalem. And these deceits fabricated by him will become quite
intelligible to those who listen to us attentively, from what shall be set
forth next in order.
XXI.
For through the Scriptures we are instructed in two advents of the Christ
and Saviour. And the first after the flesh was in humiliation, because He
was manifested in lowly estate. So then His second advent is declared to be
in glory; for He comes from heaven with power, and angels, and the glory of
His Father. His first advent had John the Baptist as its forerun-her; and
His second, in which He is to come in glory, will exhibit Enoch, and Elias,
and John the Divine. [1900] Behold, too, the Lord's kindness to man; how
even in the last times He shows His care for mortals, and pities them. For
He will not leave us even then without prophets, but will send them to us
for our instruction and assurance, and to make us give heed to the advent of
the adversary, as He intimated also of old in this Daniel. For he says, "I
shall make a covenant of one week, and in the midst of the week my sacrifice
and libation will be removed." For by one week he indicates the showing
forth of the seven years which shall be in the last times. [1901] And the
half of the week the two prophets, along with John, will take for the
purpose of proclaiming to all the world the advent of Antichrist, that is to
say, for a "thousand two hundred and sixty days clothed in sackcloth; "
[1902] and they will work signs and wonders with the object of making men
ashamed and repentant, even by these means, on account of their surpassing
lawlessness and impiety. "And if any man will hurt them, fire will proceed
out of their mouth, and devour their enemies. These have power to shut
heaven, that it rain not in the days of the advent of Antichrist, and to
turn waters into blood, and to smite the earth with all plagues as often as
they will." [1903] And when they have proclaimed all these things they
will fall on the sword, cut off by the accuser [1904] . And they will
fulfil their testimony, as Daniel also says; for he foresaw that the beast
that came up out of the abyss would make war with them, namely with Enoch,
Elias, and John, and would overcome them, and kill them, because of their
refusal to give glory to the accuser. that is the little horn that sprang
up. [1905] And he, being lifted up in heart, begins in the end to, exalt
himself and glorify himself as God, persecuting the saints and blaspheming
Christ.
XXII.
But as, in accordance with the train of our discussion, we have been
constrained to come to the matter of the days of the dominion of the
adversary, it is necessary to state in the first place what concerns his
nativity and growth; and then we must turn our discourse, as we have said
before, to the expounding of this matter, viz., that in all respects the
accuser and son of lawlessness [1906] is to make himself like our Saviour.
Thus also the demonstration makes the matter clear to us. Since the Saviour
of the world, with the purpose of saving the race of men, was born of the
immaculate and virgin Mary, [1907] and in the form of the flesh trod the
enemy trader foot, in the exercise of the power of His own proper divinity;
in the same manner also will the accuser come forth from an impure woman
upon the earth, but shall be born of a virgin spuriously. [1908] For our
God sojourned with us in the flesh, after that very flesh of ours which He
made for Adam and all Adam's posterity, yet without sin. But the accuser,
though he take up the flesh, will do it only in appearance; for how should
we wear that flesh which he did not make himself, but against which he
warreth daily? And it is my opinion, beloved, that he will assume this
phenomenal kind of flesh [1909] as an instrument. [1910] For this reason
also is he to be born of a virgin, as if a spirit, and then to the rest he
will be manifested as flesh. For as to a virgin bearing, this we have known
only in the case of the all-holy Virgin, who bore the Saviour verily clothed
in flesh. [1911] For Moses says, "Every male that openeth the womb shall
be called holy unto the Lord." [1912] This is by no means the case with
him; [1913] but as the adversary will not open the womb, so neither will
he take to himself real flesh, and be circumcised as Christ was circumcised.
And even as Christ chose His apostles, so will he too assume a whole people
of disciples like himself in wickedness.
XXIII.
Above all, moreover, he will love the nation of the Jews. And with all these
he will work signs and terrible wonders, false wonders and not true, in
order to deceive his impious equals. For if it were possible, he would
seduce even the elect [1914] from the love of Christ. But in his first
steps he will be gentle, loveable, quiet, pious, pacific, hating injustice,
detesting gifts, not allowing idolatry; loving, says he, the Scriptures,
reverencing priests, honouring his elders, repudiating fornication,
detesting adultery, giving no heed to slanders, not admitting oaths, kind to
strangers, kind to the poor, compassionate. And then he will work wonders,
cleansing lepers, raising paralytics, expelling demons, proclaiming things
remote just as things present, raising the dead, helping widows, defending
orphans, loving all, reconciling in love men who contend, and saying to
such, "Let not the sun go down upon your wrath; " [1915] and he will not
acquire gold, nor love silver, nor seek riches.
XXIV.
And all this he will do corruptly and deceitfully, and with the purpose of
deluding all to make him king. For when the peoples and tribes see so great
virtues and so great powers in him, they will all with one mind meet
together to make him king. And above all others shall the nation of the
Hebrews be dear to the tyrant himself, while they say one to another, Is
there found indeed in our generation such a man, so good and just? That
shall be the way with the race of the Jews pre-eminently, as I said before,
who, thinking, as they do, that they shall behold the king himself in such
power, will approach him to say, We all confide in thee, and acknowledge
thee to be just upon the whole earth; we all hope to be saved by thee; and
by thy mouth we have received just and incorruptible judgment.
XXV.
And at first, indeed, that deceitful and lawless one, with crafty
deceitfulness, will refuse such glory; but the men persisting, and holding
by him, will declare him king. And thereafter he will be lifted up in heart,
and he who was formerly gentle will become violent, and he who pursued love
will become pitiless, and the humble in heart will become haughty and
inhuman, and the hater of unrighteousness will persecute the righteous.
Then, when he is elevated to his kingdom, he will marshal war; and in his
wrath he will smite three mighty kings, those, namely, of Egypt, Libya, and
Ethiopia. And after that he will build the temple in Jerusalem, and will
restore it again speedily, and give it over to the Jews. And then he will be
lifted up in heart against every man; yea, he will speak blasphemy also
against God, thinking in his deceit that he shall be king upon the earth
hereafter for ever; not knowing, miserable wretch, that his kingdom is to be
quickly brought to nought, and that he will quickly have to meet the fire
which is prepared for him, along with all who trust him and serve him. For
when Daniel said, "I shall make my covenant for one week," [1916] he
indicated seven years; and the one half of the week is for the preaching of
the prophets, and for the other half of the week that is to say, for three
years and a half Antichrist will reign upon the earth. And after this his
kingdom and his glory shall be taken away. Behold, ye who love God, what
manner of tribulation there shall rise in those days, such as has not been
from the foundation of the world, no, nor ever shall be, except in those
days alone. Then the lawless one, being lifted up in heart, will gather
together his demons in man's form, and will abominate those who call him to
the kingdom, and will pollute many souls.
XXVI.
For he will appoint princes over them from among the demons. And he will no
longer seem to be pious, but altogether and in all things he will be harsh,
severe, passionate, wrathful, terrible, inconstant, dread, morose, hateful,
abominable, savage, vengeful, iniquitous. And, bent on casting the whole
race of men into the pit of perdition, he will multiply false signs. For
when all the people greet him with their acclamations at his displays, he
will shout with a strong voice, so that the place shall be shaken in which
the multitudes stand by him: "Ye peoples, and tribes, and nations, acquaint
yourselves with my mighty authority and power, and the strength of my
kingdom. What prince is there so great as I am? What great God is there but
I? Who will stand up against my authority? "Under the eye of the spectators
he will remove mountains from their places, he will walk on the sea with dry
feet, he will bring down fire from heaven, he will turn the day into
darkness and the night into day, he will turn the sun about wheresoever he
pleases; and, in short, in presence of those who behold him, he will show
all the elements of earth and sea to be subject to him in the power of his
specious manifestation. For if, while as yet he does not exhibit himself as
the son of perdition, he raises and excites against us open war even to
battles and slaughters, at that time when he shall come in his own proper
person, and men shall see him as he is in reality, what machinations and
deceits and delusions will he not bring into play, with the purpose of
seducing all men, and leading them off from the way of truth, and from the
gate of the kingdom?
XXVII.
Then, after all these things, the heavens will not give their dew, the
clouds will not give their rain, the earth will refuse to yield its fruits,
the sea shall be filled with stench, the rivers shall be dried up, the fish
of the sea shall die, men shall perish of hunger and thirst; and father
embracing son, and mother embracing daughter, will die together, and there
will be none to bury them. But the whole earth will be filled with the
stench arising from the dead bodies cast forth. And the sea, not receiving
the floods of the rivers, will become like mire, and will be filled with an
unlimited smell and stench. Then there will be a mighty pestilence upon the
whole earth, and then, too, inconsolable lamentation, and measureless
weeping, and unceasing mourning Then men will deem those happy who are dead
before them, and will say to them, "Open your sepulchres, and take us
miserable beings in; open your receptacles for the reception of your
wretched kinsmen and acquaintances. Happy are ye, in that ye have not seen
our days. Happy are ye, in that ye have not had to witness this painful life
of ours, nor this irremediable pestilence, nor these straits that possess
our souls."
XXVIII.
Then that abominable one will send his commands throughout every government
by the hand at once of demons and of visible men, who shall say, "A mighty
king has arisen upon the earth; come ye all to worship him; come ye all to
see the strength of his kingdom: for, behold, he will give you corn; and he
will bestow upon you wine, and great riches, and lofty honours. For the
whole earth and sea obeys his command. Come ye all to him." And by reason of
the scarcity of food, all will go to him and worship him; and he will put
his mark on their right hand and on their forehead, that no one may put the
sign of the honourable cross upon his forehead with his right hand; but his
hand is bound. And from that time he shall not have power to seal any one of
his members, but he shall be attached to the deceiver, and shall serve him;
and in him there is no repentance. But such an one is lost at once to God
and to men, and the deceiver will give them scanty food by reason of his
abominable seal. And his seal upon the forehead and upon the right hand is
the number, "Six hundred threescore and six." [1917] And I have an opinion
as to this number, though I do not know the matter for certain; for many
names have been found in this number when it is expressed in writing.
[1918] Still we say that perhaps the scription of this same seal will give
us the word I deny. [1919] For even in recent days, by means of his
ministers that is to say, the idolaters that bitter adversary took up the
word deny, when the lawless pressed upon the witnesses of Christ, with the
adjuration, "Deny thy God, the crucified One." [1920]
XXIX.
Of such kind, in the time of that hater of all good, will be the seal, the
tenor of which will be this: I deny the Maker of heaven and earth, I deny
the baptism, I deny my (former) service, and attach myself to thee, and I
believe in thee. For this is what the prophets Enoch and Elias will preach:
Believe not the enemy who is to come and be seen; for he is an adversary
[1921] and corrupter and son of perdition, and deceives you; [1922] and
for this reason he will kill you, and smite them with the sword. Behold the
deceit of the enemy, know the machinations of the beguiler, how he seeks to
darken the mind of men utterly. For he will show forth his demons brilliant
like angels, and he will bring in hosts of the incorporeal without number.
And in the presence of all he exhibits himself as taken up into heaven with
trumpets and sounds, and the mighty shouting of those who hail him with
indescribable hymns; the heir of darkness himself shining like light, and at
one time soaring to the heavens, and at another descending to the earth with
great glory, and again charging the demons, like angels, to execute his
behests with much fear and trembling. Then will he send the cohorts of the
demons among mountains and caves and dens of the earth, to track out those
who have been concealed from his eyes, and to bring them forward to worship
him. And those who yield to him he will seal with his seal; but those who
refuse to submit to him he will consume with incomparable pains and
bitterest torments and machinations, such as never have been, nor have
reached the ear of man, nor have been seen by the eye of mortals.
XXX.
Blessed shall they be who overcome the tyrant then. For they shall be set
forth as more illustrious and loftier than the first witnesses; for the
former witnesses overcame his minions only, but these overthrow and conquer
the accuser himself, the son of perdition. With what eulogies and crowns,
therefore, will they not be adorned by our King, Jesus Christ!
XXXI.
But let us revert to the matter in hand. When men have received the seal,
then, and find neither food nor water, they will approach him with a voice
of anguish, saying, Give us to eat and drink, for we all faint with hunger
and all manner of straits; [1923] and bid the heavens yield us water, and
drive off from us the beasts that devour men. Then will that crafty one make
answer, mocking them with absolute inhumanity, and saying, The heavens
refuse to give rain, the earth yields not again its fruits; whence then can
I give you food? Then, on hearing the words of this deceiver, these
miserable men will perceive that this is the wicked accuser, and will mourn
in anguish, and weep vehemently, and beat their face with their hands, and
tear their hair, and lacerate their cheeks with their nails, while they say
to each other: Woe for the calamity! woe for the bitter contract! woe for
the deceitful covenant! woe for the mighty mischance! How have we been
beguiled by the deceiver! how have we been joined to him! how have we been
caught in his toils! how have we been taken in his abominable net! how have
we heard the Scriptures, and understood them not! For truly those who are
engrossed with the affairs of life, and with the lust of this world, will be
easily brought over to the accuser then, and sealed by him.
XXXII.
But many who are hearers of the divine Scriptures, [1924] and have them in
their hand, and keep them in mind with understanding, will escape his
imposture. For they will see clearly through his insidious appearance and
his deceitful imposture, and will flee from his hands, and betake themselves
to the mountains, and hide themselves in the caves of the earth; and they
will seek after the Friend of man with tears and a contrite heart; and He
will deliver them out of his toils, and with His right hand He will save
those from his snares who in a worthy and righteous manner make their
supplication to Him.
XXXIII.
You see in what manner of fasting and prayer the saints will exercise
themselves at that time. Observe, also, how hard the season and the times
will be that are to come upon those in city and country alike. At that time
they will be brought from the east even unto the west; and they will come up
from the west even unto the east, and will weep greatly and wail vehemently.
And when the day begins to dawn they will long for the night, in order that
they may find rest from their labours; and when the night descends upon
them, by reason of the continuous earthquakes and the tempests in the air,
they will desire even to behold the light of the day, anti will seek how
they may hereafter meet a bitter death. [1925] At that time the whole
earth will bewail the life of anguish, and the sea and air in like manner
will bewail it; and the sun, too, will wail; and the wild beasts, together
with the fowls, will wail; mountains and hills, and the trees of the plain,
will wail on account of the race of man, because all have turned aside from
the holy God, and obeyed the deceiver, and received the mark of that
abominable one, the enemy of God, instead of the quickening cross of the
Saviour.
XXXIV.
And the churches, too, will wail with a mighty lamentation, because neither
"oblation nor incense "is attended to, nor a service acceptable to God;
[1926] but the sanctuaries of the churches will become like a
garden-watcher's hut, [1927] and the holy body and blood of Christ will
not be shown in those days. The public service of God shall be extinguished,
psalmody shall cease, the reading of the Scriptures shall not be heard;
[1928] but for men there shall be darkness, and lamentation on lamentation,
and woe on woe. At that time silver and gold shall be cast out in the
streets, and none shall gather them; but all things shall be held an
offence. For all shall be eager to escape and to hide themselves, and they
shall not be able anywhere to find concealment from the woes [1929] of the
adversary; but as they carry his mark about them, they shall be readily
recognised and declared to be his. Without there shall be fear, and within
trembling, both by night and by day. In the street and in the houses there
shall be the dead; in the streets and in the houses there shall be hunger
and thirst; in the streets there shall be tumults, and in the houses
lamentations. And beauty of countenance shall be withered, for their forms
shall be like those of the dead; and the beauty of women shall fade, and the
desire of all men shall vanish.
XXXV.
Notwithstanding, not even then will the merciful and benignant God leave the
race of men without all comfort; but He will shorten even those days and the
period of three years and a half, and He will curtail those times on account
of the remnant of those who hide themselves in the mountains and caves, that
the phalanx of all those saints fail not utterly. But these days shall run
their course rapidly; and the kingdom of the deceiver and Antichrist shall
be speedily removed. And then, in fine, in the glance of an eye shall the
fashion of this world pass away, and the power of men [1930] shall be
brought to nought, and all these visible things shall be destroyed.
XXXVI.
As these things, therefore, of which we have spoken before are in the
future, beloved, when the one week is divided into parts, and the
abomination of desolation has arisen then, and the forerunners of the Lord
have finished their proper course, and the whole world, in fine, comes to
the consummation, what remains but the manifestation [1931] of our Lord
and Saviour Jesus Christ, the Son of God, from heaven, for whom we have
hoped; who shall bring forth fire and all just judgment against those who
have refused to believe in Him? For the Lord says, "For as the lightning
cometh out of the east, and shineth even unto the west, so shall also the
coming of the Son of man be; for wheresoever the carcase is, there will the
eagles be gathered together." [1932] For the sign of the cross [1933]
shall arise from the east even unto the west, in brightness exceeding that
of the sun, and shall announce the advent and manifestation of the Judge, to
give to every one according to his works. For concerning the general
resurrection and the kingdom of the saints, Daniel says: "And many of them
that sleep in the dust of the earth shall awake, some to everlasting life,
and some to shame and everlasting contempt." [1934] And Isaiah says: "The
dead shall rise, and those in the tombs shall awake, and those in the earth
shall rejoice." [1935] And our Lord says: "Many [1936] in that day
shall hear the voice of the Son of God, and they that hear shall live."
[1937]
XXXVII.
For at that time the trumpet shall sound, [1938] and awake those that
sleep from the lowest parts of the earth, righteous and sinners alike. And
every kindred, and tongue, and nation, and tribe shall be raised in the
twinkling of an eye; [1939] and they shall stand upon the face of the
earth, waiting for the coming of the righteous and terrible Judge, in fear
and trembling unutterable. For the river of fire shall come forth in fury
like an angry sea, and shall burn up mountains and hills, and shall make the
sea vanish, and shall dissolve the atmosphere with its heat like wax.
[1940] The stars of heaven shall fall, [1941] the sun shall be turned
into darkness, and the moon into blood. [1942] The heaven shall be rolled
together like a scroll: [1943] the whole earth shall be burnt up by
reason of the deeds done in it, which men did corruptly, [1944] in
fornications, in adulteries, and in lies and uncleanness, and in idolatries,
and in murders, and in battles. For there shall be the new heaven and the
new earth. [1945]
XXXVIII.
Then shall the holy angels run on their commission to gather together all
the nations, whom that terrible voice of the trumpet shall awake out of
sleep. And before the judgment-seat of Christ shall stand those who once
were kings and rulers, chief priests and priests; and they shall give an
account of their administration, and of the fold, whoever of them through
their negligence have lost one sheep out of the flock. And then shall be
brought forward soldiers who were riot content with their provision,
[1946] but oppressed widows and orphans and beggars. Then shall be arraigned
the collectors of tribute, who despoil the poor man of more than is ordered,
and who make real gold like adulterate, in order to mulct the needy, in
fields and in houses and in the churches. Then shall rise up the lewd with
shame, who have not kept their bed undefiled, but have been ensnared by all
manner of fleshly beauty, and have gone in the way of their own lusts. Then
shall rise up those who have not kept the love of the Lord, mute and gloomy,
because they contemned the light commandment of the Saviour, which says,
Thou shalt love try neighbour as thyself. Then they, too, shall weep who
have possessed the unjust balance, and unjust weights and measures, and dry
measures, as they wait for the righteous Judge.
XXXIX.
And why should we add many words concerning those who are sisted before the
bar? Then the righteous shall shine forth like the sun, while the wicked
shall be shown to be mute and gloomy. For both the righteous and the wicked
shall be raised incorruptible: the righteous, to be honoured eternally, and
to taste immortal joys; and the wicked, to be punished in judgment
eternally. Each ponders [1947] the question as to what answer he shall
give to the righteous Judge for his deeds, whether good or bad. With all men
each one's actions shall environ him, whether he be good or evil. For the
powers of the heavens shall be shaken, [1948] and fear and trembling
shall consume all things, both heaven and earth and things under the earth.
And every tongue shall confess Him openly, [1949] and shall confess Him
who comes to judge righteous judgment, the mighty God and Maker of all
things. Then with fear and astonishment shall come angels, thrones, powers,
principalities, dominions, [1950] and the cherubim and seraphim with
their many eyes and six wings, all crying aloud with a mighty voice, "Holy,
holy, holy is the Lord of hosts, omnipotent; the heaven and the earth are
full of Thy glory." [1951] And the King of kings and Lord of lords, the
Judge who accepts no man's person, and the Jurist who distributes justice to
every man, shall be revealed upon His dread and lofty throne; and all the
flesh of mortals shall see His face with great fear and trembling, both the
righteous and the sinner.
XL.
Then shall the son of perdition be brought forward, to wit, the accuser,
with his demons and with his servants, by angels stern and inexorable. And
they shall be given over to the fire that is never quenched, and to the worm
that never sleepeth, and to the outer darkness. For the people of the
Hebrews shall see Him in human form, as He appeared to them when He came by
the holy Virgin in the flesh, and as they crucified Him. And He will show
them the prints of the nails in His hands and feet, and His side pierced
with the spear, and His head crowned with thorns, and His honourable cross.
And once for all shall the people of the Hebrews see all these things, and
they shall mourn and weep, as the prophet exclaims, "They shall look on Him
whom they have pierced; " [1952] and there shall be none to help them or
to pity them, because they repented not, neither turned aside from the
wicked way. And these shall go away into everlasting punishment with the
demons and the accuser.
XLI.
Then He shall gather together all nations, as the holy Gospel so strikingly
declares. For what says Matthew the evangelist, or rather the Lord Himself,
in the Gospel? "When the Son of man shall come in His glory, and all the
holy angels with Him, then shall He sit upon the throne of His glory: and
before Him shall be gathered all nations; and He shall separate them one
from another, as a shepherd divideth his sheep from the goats: and He shall
set the sheep on His right hand, but the goats on the left. Then shall the
King say unto them on His right hand, Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation of the world." [1953]
Come, ye prophets, who were cast out for my name's sake. Come, ye
patriarchs, who before my advent were obedient to me, and longed for my
kingdom. Come, ye apostles, who were my fellows in my sufferings in my
incarnation, and suffered with me in the Gospel. Come, ye martyrs, who
confessed me before despots, and endured many torments and pains. Come, ye
hierarchs, who did me sacred service blamelessly day and night, and made the
oblation of my honourable body and blood daily. [1954]
XLII.
Come, ye saints, who disciplined yourselves in mountains and caves and dens
of the earth, who honoured my name by continence and prayer and virginity.
Come, ye maidens, who desired my bride-chamber, and loved no other
bridegroom than me, who by your testimony and habit of life were wedded to
me, the immortal and incorruptible Bridegroom. Come, ye friends of the poor
and the stranger. Come, ye who kept my love, as I am love. Come, ye who
possess peace, for I own that peace. Come, ye blessed of my Father, inherit
the kingdom prepared for you, ye who esteemed not riches, ye who had
compassion on the poor, who aided the orphans, who helped the widows, who
gave drink to the thirsty, who fed the hungry, who received strangers, who
clothed the naked, who visited the sick, who comforted those in prison, who
helped the blind, who kept the seal of the faith inviolate, who assembled
yourselves together in the churches, who listened to my Scriptures, who
longed for my words, who observed my law day and night, who endured hardness
with me like good soldiers, seeking to please me, your heavenly King. Come,
inherit the kingdom prepared for you from the foundation of the world.
Behold, my kingdom is made ready; behold, paradise is opened; behold, my
immortality is shown in its beauty. [1955] Come all, inherit the kingdom
prepared for you from the foundation of the world.
XLIII.
Then shall the righteous answer, astonished at the mighty and wondrous fact
that He, whom the hosts of angels cannot look upon openly, addresses them as
friends, and shall cry out to Him, Lord, when saw we Thee an hungered, and
fed Thee? Master, [1956] when saw we Thee thirsty, and gave Thee drink?
Thou Terrible One, [1957] when saw we Thee naked, and clothed Thee?
Immortal, [1958] when saw we Thee a stranger, and took Thee in? Thou
Friend of man, [1959] when saw we Thee sick or in prison, and came unto
Thee? [1960] Thou art the ever-living One. Thou art without beginning,
like the Father, [1961] and co-eternal with the Spirit. Thou art He who
made all things out of nothing. Thou art the prince of the angels. Thou art
He at whom the depths tremble. [1962] Thou art He who is covered with
light as with a garment. [1963] Thou art He who made us, and fashioned us
of earth. Thou art He who formed [1964] things invisible. [1965] From
Thy presence the whole earth fleeth away, [1966] and how have we received
hospitably Thy kingly power and lordship?
XLIV.
Then shall the King of kings make answer again, and say to them, Inasmuch as
ye have done it unto one of the least of these my brethren, ye have done it
unto me. Inasmuch as ye have received those of whom I have already spoken to
you, and clothed them, and fed them, and gave them to drink, I mean the poor
who are my members, ye have done it unto me. But come ye into the kingdom
prepared for you from the foundation of the world; enjoy for ever and ever
that which is given you by my Father in heaven, and the holy and quickening
Spirit. And what mouth then will be able to tell out those blessings which
eye hath not seen, nor ear heard, neither have entered into the heart of
man, the things which God hath prepared for them that love Him? [1967]
XLV.
Ye have heard of the ceaseless joy, ye have heard of the immoveable kingdom,
ye have heard of the feast of blessings without end. Learn now, then, also
the address of anguish with which the just Judge and the benignant God shall
speak to those on the left hand in unmeasured anger and wrath, Depart from
me, ye cursed, into everlasting fire, prepared for the devil and his angels.
Ye have prepared these things for yourselves; take to yourselves also the
enjoyment of them. Depart from me, ye cursed, into the outer darkness, and
into the unquenchable fire, prepared for the devil and his angels. I made
you, and ye gave yourselves to another. I am He who brought you forth from
your mother's womb, and ye rejected me. I am He who fashioned you of earth
by my word of command, and ye gave yourselves to another. I am He who
nurtured you, and ye served another. I ordained the earth and the sea for
your maintenance and the bound [1968] of your life, and ye listened not
to my commandments. I made the light for you, that ye might enjoy the day,
and the night also, that ye might have rest; and ye vexed me, and set me at
nought with your wicked words, and opened the door to the passions. Depart
from me, ye workers of iniquity. I know you not, I recognise you not: ye
made yourselves the workmen of another lord namely, the devil. With him
inherit ye the darkness, and the fire that is not quenched, and the worm
that sleepeth not, and the gnashing of teeth.
XLVI.
For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me
no drink; I was a stranger, and ye took me not in; naked, and ye clothed me
not; sick, and ye visited me not: I was in prison, and ye came not unto me.
I made your ears that ye might hear the Scriptures; and ye prepared them for
the songs of demons, and lyres, and jesting. I made your eyes that you might
see the light of my commandments, and keep them; and ye called in
fornication and wantonness, and opened them to all other manner of
uncleanness. I prepared your mouth for the utterance of adoration, and
praise, and psalms, and spiritual odes, and for the exercise of continuous
reading; and ye fitted it to railing, and swearing, and blasphemies, while
ye sat and spoke evil of your neighbours. I made your hands that ye might
stretch them forth in prayers and supplications, and ye put them forth to
robberies, and murders, and the killing of each other. I ordained your feet
to walk in the preparation of the Gospel of peace, both in the churches and
the houses of my saints; and ye taught them to run to adulteries, and
fornications, and theatres, and dancings, and elevations. [1969]
XLVII.
At last the assembly is dissolved, the spectacle of this life ceaseth: its
deceit and its semblance are passed away. Cleave to me, to whom every knee
boweth, of things in heaven, and things on earth, and things under the
earth. For all who have been negligent, and have not shown pity in
well-doing there, have nothing else due them than the unquenchable fire. For
I am the friend of man, but yet also a righteous Judge to all. For I shall
award the recompense according to desert; I shall give the reward to all,
according to each man's labour; I shall make return to all, according to
each man's conflict. I wish to have pity, but I see no oil in your vessels.
I desire to have mercy, but ye have passed through life entirely without
mercy. I long to have compassion, but your lamps are dark by reason of your
hardness of heart. Depart from me. For judgment is without mercy to him that
hath showed no mercy. [1970]
XLVIII.
Then shall they also make answer to the dread Judge, who accepteth no man s
person: Lord, when saw we Thee an hungered, or athirst, or a stranger, or
naked, or sick, or in prison, and ministered not unto Thee? Lord, dost Thou
know us not? Thou didst form us, Thou didst fashion us, Thou didst make us
of four elements, Thou didst give us spirit and soul. On Thee we believed;
Thy seal we received, Thy baptism we obtained; we acknowledged Thee to be
God, we knew Thee to be Creator; in Thee we wrought sights, through Thee we
cast out demons, for Thee we mortified the flesh, for Thee we preserved
virginity, for Thee we practised chastity, for Thee we became strangers on
the earth; and Thou sayest, I know you not, depart from me! Then shall He
make answer to them, and say, Ye acknowledged me as Lord, but ye kept not my
words. Ye were marked with the seal of my cross, but ye deleted it by your
hardness of heart. Ye obtained my baptism, but ye observed not my
commandments. Ye subdued your body to virginity, but ye kept not mercy, but
ye did not cast the hatred of your brother out of your souls. For not every,
one that saith to me, Lord, Lord, shall be saved, but he that doeth my
will. [1971] And these shall go away into everlasting punishment, but the
righteous into life eternal. [1972]
XLIX.
"Be thou faithful unto death, and I will give thee the crown of life."
Ye have heard, beloved, the answer of the Lord; ye have learned the sentence
of the Judge; ye have been given to understand what kind of awful scrutiny
awaits us, and what day and what hour are before us. Let us therefore ponder
this every day; let us meditate on this both day and night, both in the
house, and by the way, and in the churches, that we may not stand forth at
that dread and impartial judgment condemned, abased, and sad, but with
purity of action, life, conversation, and confession; so that to us also the
merciful and benignant God may say, "Thy faith hath saved thee, go in peace;
" [1973] and again, "Well done, good and faithful servant; thou hast been
faithful over a few things, I will make thee ruler over many, things: enter
thou into the joy of thy Lord." [1974] Which joy may it be ours to reach,
by the grace and kindness of our Lord Jesus Christ, to whom pertain glory,
honour, and adoration, with His Father, who is without beginning, and His
holy, and good, and quickening Spirit, now and ever, and to the ages of the
ages. Amen. [1975]
Hippolytus on The Twelve Apostles
Where Each OF Them Preached, And Where He Met His End.
1. Peter preached the Gospel in Pontus, and Galatia, and Cappadocia, and
Betania, and Italy, and Asia, and was afterwards crucified by Nero in Rome
with his head downward, as he had himself desired to suffer in that manner.
2. Andrew preached to the Scythians and Thracians, and was crucified,
suspended on an olive tree, at Patrae, a town of Achaia; and there too he
was buried.
3. John, again, in Asia, was banished by Domitian the king to the isle of
Patmos, in which also he wrote his Gospel and saw the apocalyptic vision;
and in Trajan's time he fell asleep at Ephesus, where his remains were
sought for, but could not be found.
4. James, his brother, when preaching in Judea, was cut off with the sword
by Herod the tetrarch, and was buried there.
5. Philip preached in Phrygia, and was crucified in Hierapolis with his head
downward in the time of Domitian, and was buried there.
6. Bartholomew, again, preached to the Indians, to whom he also gave the
Gospel according to Matthew, and was crucified with his head downward, and
was buried in Allanum, [1976] a town of the great Armenia. [1977]
7. And Matthew wrote the Gospel in the Hebrew tongue, [1978] and
published it at Jerusalem, and fell asleep at Hierees, a town of Parthia.
8. And Thomas preached to the Parthians, Medes, Persians, Hyrcanians,
Bactrians, and Margians, [1979] and was thrust through in the four
members of his body with a pine spears [1980] at Calamene, [1981] the
city of India, anti was buried there.
9. And James the son of Alphaeus, when preaching in Jerusalem. was stoned to
death by the Jews, and was buried there beside the temple.
10. Jude, who is also called Lebbaeus, preached. to the people of Edessa,
[1982] and to all Mesopotamia, and fell asleep at Berytus, and was buried
there.
11. Simon the Zealot, [1983] the son of Clopas, who is also called Jude,
became bishop of Jerusalem after James the Just, and fell asleep and was
buried there at the age of 120 years.
12. And Matthias, who was one of the seventy, was numbered along with the
eleven apostles, and preached in Jerusalem, and fell asleep and was buried
there.
13. And Paul entered into the apostleship a year after the assumption of
Christ; and beginning at Jerusalem, he advanced as far as Illyricum, and
Italy, and Spain, preaching the Gospel for five-and-thirty years. And in the
time of Nero he was beheaded at Rome, and was buried there.
The Same Hippolytus on The Seventy Apostles. [1984]
1. James the Lord's brother, [1985] bishop of Jerusalem.
2. Cleopas, bishop of Jerusalem.
3. Matthias, who supplied the vacant place in the number of the twelve
apostles.
4. Thaddeus, who conveyed the epistle to Augarus.
5. Ananias, who baptized Paul, and was bishop of Damascus.
6. Stephen, the first martyr.
7. Philip, who baptized the eunuch.
8. Prochorus, bishop of Nicomedia, who also was the first that departed,
[1986] believing together with his daughters.
9. Nicanor died when Stephen was martyred.
10. Timon, bishop of Bostra.
11. Parmenas, bishop of Soli.
12. Nicolaus, bishop of Samaria.
13. Barnabas, bishop of Milan.
14. Mark the evangelist, bishop of Alexandria.
15. Luke the evangelist.
These two belonged to the seventy disciples who were scattered [1987] by
the offence of the word which Christ spoke, "Except a man eat my flesh, and
drink my blood, he is not worthy of me." [1988] But the one being induced
to return to the Lord by Peter's instrumentality, and the other by Paul s,
they were honoured to preach that Gospel [1989] on account of which they
also suffered martyrdom, the one being burned, and the other being crucified
on an olive tree.
16. Silas, bishop of Corinth.
17. Silvanus, bishop of Thessalonica.
18. Crisces (Crescens), bishop of Carchedon in Gaul.
19. Epaenetus, bishop of Carthage.
20. Andronicus, bishop of Pannonia.
21. Amplias, bishop of Odyssus.
22. Urban, bishop of Macedonia.
23. Stachys, bishop of Byzantium.
24. Barnabas, bishop of Heraclea.
25. Phygellus, bishop of Ephesus. He was of the party also of Simon.
[1990]
26. Hermogenes. He, too, was of the same mind with the former.
27. Demas, who also became a priest of idols.
28. Apelles, bishop of Smyrna.
29. Aristobulus, bishop of Britain.
30. Narcissus, bishop of Athens.
31. Herodion, bishop of Tarsus.
32. Agabus the prophet.
33. Rufus, bishop of Thebes.
34. Asyncritus, bishop of Hyrcania.
35. Phlegon, bishop of Marathon.
36. Hermes, bishop of Dalmatia.
37. Patrobulus, [1991] bishop of Puteoli.
38. Hermas, bishop of Philippi.
39. Linus, bishop of Rome.
40. Caius, bishop of Ephesus.
41. Philologus, bishop of Sinope.
42, 43. Olympus and Rhodion were martyred in Rome.
44. Lucius, bishop of Laodicea in Syria.
45. Jason, bishop of Tarsus.
46. Sosipater, bishop of Iconium.
47. Tertius, bishop of Iconium.
48. Erastus, bishop of Panellas.
49. Quartus, bishop of Berytus.
50. Apollo, bishop of Caesarea.
51. Cephas. [1992]
52. Sosthenes, bishop of Colophonia.
53. Tychicus, bishop of Colophonia.
54. Epaphroditus, bishop of Andriace.
55. Caesar, bishop of Dyrrachium.
56. Mark, cousin to Barnabas, bishop of Apollonia.
57. Justus, bishop of Eleutheropolis.
58. Artemas, bishop of Lystra.
59. Clement, bishop of Sardinia.
60. Onesiphorus, bishop of Corone.
61. Tychicus, bishop of Chalcedon.
62. Carpus, bishop of Berytus in Thrace.
63. Evodus, bishop of Antioch.
64. Aristarchus, bishop of Apamea.
65. Mark, who is also John, bishop of Bibloupolis.
66. Zenas, bishop of Diospolis.
67. Philemon, bishop of Gaza.
68, 69. Aristarchus and Pudes.
70. Trophimus, who was martyred along with Paul.
Heads of The Canons of Abulides or Hippolytus,
Which Are Used by The AeThiopian Christians. [1993]
1. Of the holy faith of Jesus Christ. [1994]
2. Of bishops. [1995]
3. Of prayers spoken on the ordination of bishops, and of the order of the
Missa. [1996]
4. Of the ordination of presbyters.
5. Of the ordination of deacons.
6. Of those who suffer persecution for the faith. [1997]
7. Of the election of reader and sub-deacon. [1998]
8. Of the gift of healing. [1999]
9. Of the presbyter who abides in a place inconvenient for his office.
[2000]
10. Of those who are converted to the Christian religion.
11. Of him who makes idols. [2001]
12. Various pursuits [2002] are enumerated, the followers of which are
not to be admitted to the Christian religion until repentance is
exhibited. [2003]
13. Of the place which the highest kings or princes shall occupy in the
temple. [2004]
14. That it is not meet for Christians to bear arms. [2005]
15. Of works which are unlawful to Christians. [2006]
16. Of the Christian who marries a slave-Woman. [2007]
17. Of the free woman. [2008]
18. Of the midwife; and that the women ought to be separate from the men in
prayer. [2009]
19. Of the catechumen who suffers martyrdom before baptism. [2010]
20. Of the fast of the fourth and sixth holiday; and of Lent. [2011]
21. That presbyters should assemble daily with the people in church.
[2012]
22. Of the week of the Jews passover; and of him who knows not passover
(Easter). [2013]
23. That every one be held to learn doctrine. [2014]
24. Of the care of the bishop over the sick. [2015]
25. Of him on whom the care of the sick is enjoined; and of the time at
which prayers are to be made. [2016]
26. Of the time at which exhortations are to be heard. [2017]
27. Of him who frequents the temple every day. [2018]
28. That the faithful ought to eat nothing before the holy communion.
[2019]
29. That care is to be well taken that nothing fall from the chalice to the
ground. [2020]
30. Of catechumens. [2021]
31. That a deacon may dispense the Eucharist to the people with permission
of a bishop or presbyter. [2022]
32. That widows and virgins ought to pray constantly. [2023]
33. That commemoration should be made of the faithful dead every day, with
the exception of the Lord's day. [2024]
34. Of the sober behaviour of the secular [2025] in church. [2026]
35. That deacons may pronounce the benediction and thanksgiving at the
love-feasts when a bishop is not present. [2027]
36. Of the first-fruits of the earth, and of Vows. [2028]
37. When a bishop celebrates the holy communion (Synaxis), [2029] the
presbyters who stand by him should be clothed in white. [2030]
38. That no one ought to sleep on the night of the resurrection of our Lord
Jesus Christ. [2031]
Canons OF The Church OF Alexandria.
Wrongly Ascribed TO Hippolytus. [2032]
In the name of the Father, and the Son, and the Holy Spirit, Amen. Those are
the canons of the Church, ordinances which Hippolytus wrote, by whom the
Church speaketh; and the number of them is thirty-eight canons. Greeting
from the Lord.
Canon First. Of the Catholic faith. Before all things should we speak of the
faith, holy and right, regarding our Lord Jesus Christ, the Son of the
living God; and we have consequently placed that canon in the faith (the
symbol); and we agree in this with all reasonable certitude, that the
Trinity is equal perfectly in honour, and equal in glory, and has neither
beginning nor end. The Word is the Son of God, and is Himself the Creator of
every creature, of things visible and invisible. This we lay down with one
accord, in opposition to those who have said boldly, that it is not right to
speak of the Word of God as our Lord Jesus Christ spake. We come together
chiefly to bring out the holy truth [2033] regarding God; and we have
separated them, because they do not agree with the Church in theology, nor
with us the sons of the Scriptures. On this account we have sundered them
from the Church, and have left what concerns them to God, who will judge His
creatures with justice. [2034] To those, moreover, who are not cognisant
of them, we make this known without ill-will, in order that they may not
rush into an evil death, like heretics, but may gain eternal life, and teach
their sons and their posterity this one true faith.
Canon Second. Of bishops. A bishop should be elected by all the people, and
he should be unimpeachable, as it is written of him in the apostle; in the
week in which he is ordained, the whole people should also say, We desire
him; and there should be silence in the whole hall, and they should all pray
in his behalf, and say, O God, stablish him whom Thou hast prepared for us,
etc.
Canon Third. Prayer in behalf of him who is made bishop, and the ordinance
of the Missa. [2035] O God, the Father of our Lord Jesus Christ, the
Father of mercies, and the God of all consolation, etc.
Canon Fourth. Of the ordination of a presbyter.
Canon Fifth. Of the constituting a deacon.
Canon Sixth. Of those who have suffered for the faith.
Canon Seventh.Of him who is elected reader and sub-deacon.
Canon Eighth. Of the gift of healings.
Canon Ninth. That a presbyter should not dwell in unbefitting places; and of
the honour of widows.
Canon Tenth. Of those who wish to become Nazarenes (Christians).
Canon Eleventh. Of him who makes idols and images, or the artificer.
Canon Twelfth. Of the prohibition of those works, the authors of which are
not to be received but on the exhibition of repentance.
Canon Thirteenth. Of a prince or a soldier, that they be not received
indiscriminately.
Canon Fourteenth. That a Nazarene may not become a soldier unless by order.
Canon Fifteenth. Enumeration of works which are unlawful.
Canon Sixteenth. Of him who has a lawful wife, and takes another beside her.
Canon Seventeenth. Of a free-born woman, and her duties. Of midwives, and of
the separation of men from women. Of virgins, that they should cover their
faces and their heads.
Canon Eighteenth. Of women in childbed, and of midwives again.
Canon Nineteenth. Of catechumens, and the ordinance of Baptism and the
Missa.
Canon Twentieth.Of the fast the six days, and of that of Lent.
Canon Twenty-first. Of the daily assembling of priests and people in the
church.
Canon Twenty-second. Of the week of the Jews passover, wherein joy shall be
put away, and of what is eaten therein; and of him who, being brought up
abroad, is ignorant of the Calendar. [2036]
Canon Twenty-third. Of doctrine, that it should be continuous, greater than
the sea, and that its words ought to be fulfilled by deeds.
Canon Twenty-fourth. Of the bishop's visitation of the sick; and that if an
infirm man has prayed in the church, and has a house, he should go to him.
Canon Twenty-fifth. Of the procurator appointed for the sick, and of the
bishop, and the times of prayer.
Canon Twenty-sixth. Of the hearing of the word in church, and of praying in
it.
Canon Twenty-seventh. Of him who does not come to church daily, let him read
books; and of prayer at midnight and cock-crowing, and of the washing of
hands at the time of any prayer.
Canon Twenty-eighth. That none of the believers should taste anything, but
after he has taken the sacred mysteries, especially in the days of fasting.
Canon Twenty-ninth. Of the keeping of oblations which are laid upon the
altar, that nothing fall into the sacred chalice, and that nothing fall from
the priests, nor from the boys when they take communion; that an evil spirit
rule them not, and that no one speak in the protection, [2037] except in
prayer; and when the oblations of the people cease, let psalms be read with
all attention, even to the signal of the bell; and of the sign of the cross,
and the casting of the dust of the altar into the pool. [2038]
Canon Thirtieth. Of catechumens and the like.
Canon Thirty-first. Of the bishop and presbyter bidding the deacons present
the communion.
Canon Thirty-second. Of virgins and widows, that they should pray and fast
in the church. Let those who are given to the clerical order pray according
to their judgment. Let not a bishop be bound to fasting but with the clergy.
And on account of a feast or supper, let him prepare for the poor. [2039]
Canon Thirty-third. Of the Atalmsas (the oblation), which they shall present
for those who are dead, that it be not done on the Lord's day.
Canon Thirty-fourth. That no one speak much, nor make a clamour; and of the
entrance of the saints into the mansions of the faithful.
Canon Thirty-fifth. Of a deacon present at a feast at which there is a
presbyter present, let him do his part in prayer and the breaking of bread
for a blessing, and not for the body; and of the discharge of widows.
Canon Thirty-sixth. Of the first-fruits of the earth, and the first
dedication of them; and of presses, oil, honey, milk, wool, and the like,
which may be offered to the bishop for his blessing.
Canon Thirty-seventh. As often as a bishop takes of the sacred mysteries,
let the deacons and presbyters be gathered together, clothed in white robes,
brilliant in the view of all the people; and in like manner with a reader.
Canon Thirty-eighth. Of the night on which our Lord Jesus Christ rose. That
no one shall sleep on that night, and wash himself with water; and a
declaration concerning such a one; and a declaration concerning him who sins
after baptism, and of things lawful and unlawful.
The sacred canons of the holy patriarch Hippolytus, the first patriarch of
the great city of Rome, [2040] which he composed, are ended; and the
number of them is thirty-eight canons. May the Lord help us to keep them.
And to God be glory for ever, and on us be His mercy for ever. Amen.
Elucidations.
I
The God-bearing Mary, p. 242.
"This name" (theotókos), says Pearson, "was first in use in the Greek
Church, which, delighting in the happy compositions of that language, so
called the Blessed Virgin; from which the Latins, in imitation, styled her
Virginem Deiparam," etc. Yet those ancient Greeks which call the Virgin
theotókos, did not call her mētéra toȗ Theoȗ, "Mother of God." This was
very different to a pious ear, and rests on no synodical authority. The very
learned notes of Pearson, On the Creed, pp. 297, 299, should by all means be
consulted. Leo of Rome, called "the Great," seems to have coined the less
orthodox expression, relying on Holy Scripture, indeed, in the salutation of
Elisabeth (Luke 1:43). This term has been sadly abused for Mariolatry.
II
Synaxis, p. 257.
It seems to me worth while to quote a few words from the new and critical
edition of Leighton's Works, which should be consulted for fuller
information. [2041] The editor says: "Leighton uses a word for the Holy
Communion which is worth noting, because it is rarely used by Western
theologians." The word Synaxis is but a Christianized form of the word
Synagogue; but, like the word koinōnía, it points to Christ's mystical
body, "gathering together in one the children of God." Synaxis = sunágei
eis ̔́n. It sums up the idea, "We, being many, are one Bread and one Body,
for we are all partakers of that one Bread." Compare John 11:52 and 1
Corinthians 10:15.
St. Chrysostom calls the Synaxis phrikōdestátē, which is a very different
thing from maxime tremenda, as applied to the modern "Mass," in behalf of
which it is quoted. For Chrysostom applies it to the participation of the
"Synaxis," and not to the "oblation," much less to the "Host" as an object
of adoration, of which he never heard or dreamed. He calls "the Synaxis"
Shudderful (to borrow a word from the Germans), because the unworthy
recipient, in the Synaxis, eats and drinks his own condemnation. [2042]
One must ever be on his guard against the subtlety which reads into the
Fathers modern ideas under ancient phrases. [2043] Precisely so Holy
Scripture itself is paraphrased into Trent doctrine, as in Acts 13:2 the
Louvain versionists rendered the text, "And while they offered the sacrifice
of the Mass and fasted."
Footnotes
[1835] This discourse seems to have been a homily addressed to the people.
Fabricius, Works of Hippolylus, vol, ii.
[1836] epiphoitēseōs.
[1837] gegonota. Codex Baroccianus gives eurēkota.
[1838] othen kai, etc.
[1839] Others, tou uiou tou Theon, of the Son of God.
[1840] theotokou. [The epithet applied to the Blessed Virgin by the "Council
of Ephesus," against Nestorius, A.D. 431. Elucidation, p. 259. This is one
of those terms which some allege not to have been yet in use in the time of
Hippolytus. But, as Migne observes, if there were no other argument than
this against the genuineness of this discourse, this would not avail much,
as the term is certainly used by Origen, Metbodius, and Dionysius Alex., who
were nearly coeval with Hippolytus.
[1841] ap aiōnōn.
[1842] blepontes.
[1843] Matt. v. 18.
[1844] Isa. i. 7.
[1845] Hos. xiii. 15.
[1846] katēnkonoulisete in the text, for which read katekondulisate.
[1847] Amos v. 11, 12, 13.
[1848] Manuscript E gives the better reading, logon apanta tois tōn
prophētōn rēmasi, "our whole argument on the words of the prophets."
[1849] di ouk edothē. Manuscript B omits ai = and it was not put into
their mouth.
[1850] The text reads ēgiasan. Manuscript B reads ēngisan. Migne suggests
ēgeiran.
[1851] ex oraseōs.
[1852] Mic. iii. 5-7.
[1853] For tēn pros allaēlous anastrophēn, Codex B reads diastrophēn kai
phthoran.
[1854] For anupotakton diathesin, Codex B reads ataxian unruliness, and
adds, kai geneis ta tekna misēsousi, kai tekna tois goneutin epiballontai
cheiras, "and parents shall hate their children and children lay hands on
their parents."
[1855] For eis tous doulous apanthrōpoi authentēsontai, Codex B reads,
pros tous doulous apanthrōpian ktēsontai.
[1856] For echthrou, Codex B reads, diabolon, the devil.
[1857] This does not agree with the age of Hippolytus.
[1858] peri anthrōpōn, which is the reading of Codex B, instead of apo
anthrōpōn.
[1859] ametroi, the reading of Codex B instead of anemoi.
[1860] The text is, apo psuchōn kai apōleias anthrōpōn. We may suggest
some such correction as apopsuchontōn kat apōleias anthrōpōn = "men's hearts
failing them concerning the destruction."
[1861] diaphoroi. Better with B, adiaphoroi = promiscuous, without
distinction, and so perhaps continuous or unreasonable.
[1862] Matt. xxi. 12.
[1863] Luke xxi. 8, 9.
[1864] theēgoroi. Codex B gives theologoi.
[1865] 2 Pet. iii. 3.
[1866] 2 Pet. ii. 1.
[1867] theologos.
[1868] 1 John iii. 10.
[1869] 1 John ii. 18.
[1870] Luke xxi. 8.
[1871] 1 John iv. 1.
[1872] oi aphobōs eautous poimainontes, instead of the received os
apodiorizntes eautous.
[1873] Jude 18, 19.
[1874] Phil. iii. 2.
[1875] Col. ii. 8.
[1876] Eph. v. 15, 16.
[1877] Unchanggeable, aparatropon.
[1878] Dan. ii. 31-35.
[1879] These words, kai oi onuches autou chalkoi, are strange both to the
Greek and the Hebrew text of Daniel.
[1880] Dan. vii. 2-8.
[1881] See Hippolytus on Antichrist, ch. xxiv. p. 209, supra.
[1882] pasi tois perasin.
[1883] blaston.
[1884] skumnos.
[1885] archōn.
[1886] ēgoumenos.
[1887] ek tōn mērōn.
[1888] ta apokeimena.
[1889] kai autos prosdokia.
[1890] Gen. xlix. 8-10.
[1891] Gen. xlix. 17.
[1892] pternisas.
[1893] After Irenaeus, book v. ch. xxx. [vol. i. p. 559, this series],
many of the ancients express this opinion. See too Bellarmine, De Pontifice
Roni., iii. 12.
[1894] diabolos.
[1895] Gen. xlix. 16.
[1896] phōnēn oxutētos. There is another reading, spoudēn = haste.
[1897] chremetismou. [Conf. p. 207, supra.]
[1898] Jer. viii. 16.
[1899] Deut. xxxiii. 22.
[1900] Or, the theologian. The Apocalypse (xi. 3) mentions only two
witnesses, who are understood by the ancients in general as Enoch and Elias.
The author of the Chronicon Paschale, p. 21, on Enoch, says: "This is he
who, along with Elias, is to withstand Antichrist in the last days, and to
confute his deceit, according to the tradition of the Church." This addition
as to the return of John the Evangelist is somewhat more uncommon. And yet
Ephriem of Antioch, in Photius, cod. ccxxix., states that this too is
supported by ancient, ecclesiastical tradition, Christ's saying in John xxi.
22 being understood to that effect. See also Hippolytus, De Antichristo, ch.
l. p. 213, supra. Migne. [Enoch and Elias are not dead. But see Heb. ix.
27.]
[1901] Dan. ix. 27. ( Note our author's adoption of the plan of a year
for a day, Ezek. iv. 6. See Pusey, Daniel, p. 165.]
[1902] Rev. xi. 3.
[1903] Rev. xi. 6; [ 1 Kings xvii. 1; Ecclus. xlviii. 3].
[1904] para tou diabolou, [That is, by the devil.]
[1905] anaphanen. But Cod. B reads anaphuen.
[1906] anomias. Cod. B gives apōleias, perdition: and for mellei = is to,
it reads thelei = wishes. [ 2 Thess. ii. 3, 4-8.]
[1907] God. B gives aeiparthenou, ever-virgin.
[1908] en planē. Cod, B reads akribōs, exactly. Many of tbe ancients hold
that AntiChrist will be a demon in human figure. See Augustine, Sulpicius
Severus, in Dialogue II., and Philippus Dioptra, iii. 11, etc.
[1909] phantastikēn tēs sarkos autou ousian.
[1910] Organ, organon.
[1911] Cod. B reads tēn theotokon egnōmen sarkikōs kai aplanōs, instead
of the text, sarkophoron aplanōs, etc. [ Conf. vol. iii. p. 523.]
[1912] Ex. xxxiv. 19; Num. viii. 16; Luke ii. 23.
[1913] ou mēn oudamōs.
[1914] Matt. xxiv. 24.
[1915] Eph. iv. 26.
[1916] Dan. ix. 27, [The anomia which more and more prevail. in our age
in all nations, makes all this very significant to us, of "the last days."]
[1917] Rev. xiii. 18.
[1918] en tē graphē.
[1919] arnoumai. But these letters of the word arnoumai in their
numerical value will not give the number 666 unless it is written arnoume.
See Haymo on the Apocalypse, book iv.
[1920] The text is in confusion: epeidē kaiprōēn dia tōn upēretōn autou o
antidikos echthros ē goun tōn eidōlolatrōn, tois martusi tou Christou
proetrepon oi anomoi, etc.
[1921] antidikos. In B, planos = deceiver.
[1922] B reads ton kosmon, the world.
[1923] B reads odunēs, pain.
[1924] [Note this. The faithful are to have the Holy Scriptures in their
hand. But this has been condemned by repeated bulls and anathemas of Roman
pontiffs: e.g.,by Clement XI., A.D. 1713:and no Bible in the vulgar tongue
ever appeared in Rome till A.D. 1870, on the overthrow of the papal
kingdom.]
[1925] [Deut. xxviii. 66, 677.]
[1926] [The reference is to Mal. i. II, and incenseis expounded
spiritually by the Ante-Nicene Fathers generally See Irenaeus, vol. i. p.
574, Tertullian, iii. p. 346 and passim.]
[1927] [Isa. i. 8.]
[1928] [The public reading of Scripture-lessons is implied, Acts xv. 21.
See Hooker, Eccl. Pol., book v. cap. xix.]
[1929] pathōn. B reads pagidōn, snares.
[1930] R reads daimonōn, demons.
[1931] epiphaneia.
[1932] Matt. xxiv. 27, 28.
[1933] See Jo. Voss, These Theolog., p. 228. [And compare, concerning
Constantine's vision, Robertson and his notes, Hist., vol. i. p. 186, and
newman's characteristic argument in his Essay on Miracles, prefixed to the
third volume of his Fleury, pp. 133-143.]
[1934] Dan. xii. 2.
[1935] Isa. xxvi. 19.
[1936] polloi, (or the received oi nekroi.
[1937] John v, 25.
[1938] 1 Thess. iv. 16.
[1939] 1 Cor. xv. 52.
[1940] 2 Pet. iii. 12.
[1941] Matt. xxiv. 29.
[1942] Acts ii. 20.
[1943] Rev. vi. 14.
[1944] diephtheiran. B reads ekrazan.
[1945] Rev. xxi. 1.
[1946] Luke iii. 14.
[1947] The text gives enthumēthei te, for which B reads enthumeitai.
[1948] Matt. xxí. 29.
[1949] Pēil. ii. 11.
[1950] Chol. i. 16.
[1951] Isa. ́i. 3.
[1952] Zech. xii. 10 ; John xix. 37.
[1953] Matt. xxv. 31-34.
[1954] [All this is m the manner of Hippolytus; and here is a striking
testimony to a daily Eucharist, if this be genuine.]
[1955] kekallōpistai. [Isa. xxxiii. 17.]
[1956] despota.
[1957] phobere.
[1958] athanate.
[1959] philanthrōpe.
[1960] Matt. xxv. 37, etc.
[1961] sunanarchos.
[1962] 4 Esdr.iii. 8.
[1963] Ps. civ. 2.
[1964] dēmiourgēsas.
[1965] Col. i. 16.
[1966] Rev. xx. 11.
[1967] Isa. lxiv. 4 ; 1 Cor. ii. 9.
[1968] sumperasma.
[1969] Tossings, meteōrismuous. ["Tossings," etc. Does it refer to the
somersaults of harlequins?]
[1970] Jas. ii. 13.
[1971] Matt. vii. 23.
[1972] Matt. xxv. 46.
[1973] Luke vii. 50.
[1974] Matt. xxv. 23.
[1975] [Here follows the text, Apoc. ii. 10, transposed above.]
[1976] Or Albanum.
[1977] [The general tradition is, that he was flayed alive, and then
crucified.]
[1978] [See Scrivener, Introduction, p. 282, note I, and Lardner,
Credib., ii. 494, etc.]
[1979] Margois. Combefisius proposes Mardois. Jerome has "Magis."
[1980] The text is elakēdē elonchiasthē, elakhdh being probably for
elatē.
[1981] Kalamēnē. Steph. le Moyne reads Karamēnē.
[1982] Aidesinois.
[1983] o Kananitēs.
[1984] In the Codex Baroccian. 206. This is found also, alon with the
former piece, On the Twelve Apostles, in two codices of the Coislinian or
Seguierian Library, as Montfaucon states in his recension of the Greek
manuscripts of that library. He mentions also a third codex of Hippolytus,
On the Twelve Apostles. (Probably spurious, but yet antique.]
[1985] adelphotheos.
[1986] exelthōn.
[1987] The text is, outoi oi B tōn o tunchanontōn diaskorpisthentōn. It
may be meant for, "these two of the seventy were scattered," etc.
[1988] John vi. 53, 66.
[1989] euangelizesthai, perhaps = writeof that Gospel, as the Latin
version puts it. [But St. Mark's body is said to bein Venice.]
[1990] Magus.
[1991] Rom. xvi. 14, Patrobas.
[1992] In the manuscript there is a cunahere.
[1993] These were first published in French by Jo. Michael Wanslebius in
his book Ecclesia Alexandrina Paris, 1677, p. 12; then in Latin, by Job
Ludolfus, in his Commentar. ad historiam Aethiopicam, Frankfort, 1691, p.
333; and by William Whiston, in vol. iii. of his Primitive Christianity
Revived, published in English at London, 1711. p. 543. He has also noted the
passages in the Constitutions Apostolicae, treating the same: matters.
[1994] Constit. Apostol., lib. vi. ch. II, etc.
[1995] Lib. vii, ch. 41.
[1996] Lib. vii. ch. 4, 5, 10. [The service of the faithful, Missa
Fidelium, not the modern Mass. See Bingham, book xv. The Missawas an
innocent word for the dismissionof those not about to receive the Communion.
See Guettee, Exposition, etc., p. 433.]
[1997] Lib. viii. ch. 17, 18, 19, 20, 23, 45.
[1998] Lib. viii. ch. 21, 22.
[1999] Lib. viii. ch. 1, 2.
[2000] Lib. viii. ch. 46, 32.
[2001] Lib. viii. ch. 46, 32.
[2002] Studia.
[2003] Lib. viii. ch. 46, 32.
[2004] Wanting.
[2005] Lib. viii. ch. 32.
[2006] Lib. viii. ch. 32.
[2007] Lib. viii. ch. 32.
[2008] Lib. viii. ch. 32.
[2009] Lib. ii. ch. 57.
[2010] Lib. v. ch. 6.
[2011] Lib. v. ch. 13, 15.
[2012] Lib. ii. ch. 36.
[2013] Lib. v. ch, 15, etc.
[2014] Lib. vii. ch. 39, 40, 41.
[2015] Lib. iv. ch. 2.
[2016] Lib. iii. ch. 19, viii. ch. 34.
[2017] Lib. viii. ch. 32.
[2018] Lib. ii. ch. 59.
[2019] Wanting.
[2020] Wanting,
[2021] Lib. vii. ch. 39, etc.
[2022] Lib. viii. ch. 28.
[2023] Lib. iii. ch. 6, 7, 13.
[2024] Lib iv. ch. 14, viii. ch. 41-44.
[2025] i.e., laymen.
[2026] Lib. ii. ch. 57.
[2027] Wanting.
[2028] Or offerings. Lib. ii. ch. 25.
[2029] [Synaxis. Elucidation II.]
[2030] Lib. vii. ch. 29, viil. 3O, 31. (See the whole history of
ecclesiastical antiquity, on this point, in the learned work of Wharton B.
Marriott, Vestiarium Christianum, London, Rivingtons, 1868.]
[2031] Lib. viii. ch. 12, v. ch. 19.
[2032] De Magistris, Acta Martyrum ad Ostia Tiberina, Rome, 1795 fol.
Append., pl 478. [Bunsen, vol. ii. p. 302.]
[2033] [Ad proferendum sancte. A very primitive token.]
[2034] [Note this mild excommunication of primitive ages.]
[2035] Ordinatio missae. [Missa. See note 6, p, 256, supra.]
[2036] Connection, textum
[2037] Sanctuary [Guettee, p. 424 Within the chancel-rails]
[2038] [ Bells first used in the fourth century by Paulinus in
Campania.]
[2039] And of the preparing a table for the poor.
[2040] [A very strange title in many respects. But see p, 239, supra.]
[2041] 1Leighton, Works, edited by West, of Nairn, vol. vi. p. 243,
note. London, Longmans, 1870.
[2042] 21 Cor. xi. 29-34. Chyrstom evidently has in view the apostle s
argument, based on the Communion as a Synaxis, and not on its hierurgic
aspects.
[2043] 3Mendham's Literary Policy of the Church of Rome (passim), and
also the old work of James, On the Corruption of Scripture, Councils, and
Fathers, a new edition. London: Parker, 1843.
Also, see links to 3500 other Manuscripts:
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