[532] Leg. 16; cf. Clem. Al. Strom. 5. 1; cf. Theophilus, 2, 22, for distinction of λόγος προφορικός as well as ἐνδιάθετος, denied by Clement (loc. cit.), but repeated in Tert. adv. Prax. 5; cf. Hipp. c. Noet. 10. See Zahn’s note in Ign. ad Magn. 8. 2, on προελθὼν in relation to eternal generation.
[533] Philo applied the phrase “Son of God” to the world: cf. Keim, Celsus, 95.
[534] Justin, Dial. c. Tryph. 61 A, cf. 62 E, προβληθὲν γέννημα; and Hipp. c. Noet. 8, 10, 16; Tatian, c. 5; Irenæus ap. Schmid, p. 31.
[535] Justin, Dial. c Tryph. 56 C, p. 180.
[536] Hipp. 9. 12; Callistus, while excommunicating the Sabellians (cf. Schmid, 48; Weing. 31), also called Hippolytus and his party ditheists. For Callistus’ own view, cf. ibid. 9. 11. See Schmid, p, 50; also p. 45 for Praxeas ap. Tert.
[537] The Gnostic controversies in regard to the relation to God of the Powers who were intermediate between Him and the world, had helped to forge such intellectual instruments.
[538] Justin, c. Tryph. 128: δυνάμει καὶ βουλῇ αὐτοῦ ἀλλ’ οὐ κατ’ ἀποτομὴν ὡς ἀπομεριζομένης τῆς τοῦ πατρὸς οὐσίας; cf. Plotinus ap. Harn. Dogm. 493: κατὰ μερισμὸν οὐ κατ’ ἀποτομὴν in Tatian, 5, is different; cf. Hipp. c. Noet. 10.
[539] Justin, Dial. c. Tryph. 61 C, where the metaphor of “speech” is also employed.
[540] ap. Tert. c. Hermog. 3.
[541] For metaphor of light, cf. Monoïmus ap. Hipp. 8. 12; also Tatian, c. 5.