[169] τῆς ὑπερκειμένης ἐξουσίας. Cruice points out that these words have slipped into the text from the margin. Irenæus has ex eadem circumlatione devenientes, “descending from the same sphere,” which is doubtless correct.
[170] εἰς διαβολήν, probably a play on διάβολος.
[171] ἐν μιᾷ παρουσίᾳ, “in one appearance.”
[172] κατασκευάζουσι, “mould or cast.”
[173] This chapter is in effect a condensation of Irenæus I, xx, which it follows closely. Hippolytus omits mention of the obscenities attributed to the sect which are hinted at by Irenæus and described fully by Epiphanius. Irenæus also mentions that they claimed to get their doctrine from the secret teaching of Jesus to the Apostles, that one Marcellina taught their heresy in Rome under Pope Anicetus, and that the images of Christ were worshipped by them, more Gentilium, along with those of Pythagoras, Plato, and Aristotle. Epiphanius derives the heresy from Simon Magus. It is suggested that the branding by which they knew each other was due to a “baptism by fire.”
[174] This chapter also is practically identical with Irenæus I, xxi, which is extant in the Latin version. Cerinthus was one of the earliest of the Gnostics and tradition makes him contemporary with St. John. He was probably a member of the Jewish-Alexandrian school of Philo, and Epiphanius (Haer. XXVIII) adds to Irenæus’ account that he taught in Asia, and especially in Galatia.
[175] αὐθεντίας, as before.
[176] κηρύξας, perhaps “preached.”
[177] Does this amount to an admission of the resurrection of the body? If so it is in marked contrast to the Docetism of Marcion and others.
[178] Ἐβιοναῖοι, Latin [Iren.] qui dicuntur Ebionæi, as if they were followers of a mythical leader Ebion. The existence of any founder of this name is now generally given up, and the word is more probably a mere transliteration of the Hebrew אביון, “poor.” The Ebionites were in all likelihood Judaizing Christians who had remained behind in Palestine through the wars of Titus and Hadrian, and still kept to the observance of the Mosaic Law. The brief statement in our text is probably derived from Hippolytus’ recollection of Irenæus, I, c. 21, the first sentence being in nearly the same words in both authors. Irenæus adds to it that they used the gospel of St. Matthew only and did not consider St. Paul as an apostle, because he did not keep the Law; also that they adored Jerusalem as the “house of God.”