e free and growing man in
Jesus Christ. In III. 12. 5-7 Irenaeus, in conformity with Acts IV. 27:
X. 38, used the following other formulae about Christ: [Greek: ho Theos,
ho poiesas ton ouranon k.t.l., kai ho toutou pais, on echrisen ho
Theos]--"Petrus Iesum ipsum esse filium dei testificatus est, qui et
unctus Spiritu Sancto Iesus dicitur." But Irenaeus only expressed himself
thus because of these passages, whereas Hippolytus not unfrequently
calls Christ [Greek: pais Theos].]

[Footnote 607: On Hippolytus' views of the incarnation see Dorner, l.c.,
I. p. 609 ff.--an account to be used with caution--and Overbeck, Quaest.
Hippol. Specimen (1864), p. 47 sq. Unfortunately the latter has not
carried out his intention to set forth the Christology of Hippolytus in
detail. In the work quoted he has, however, shown how closely the latter
in many respects has imitated Irenaeus in this case also. It is
instructive to see what Hippolytus has not adopted from Irenaeus or what
has become rudimentary with him. As a professional and learned teacher
he is at bottom nearer to the Apologists as regards his Christology than
Irenaeus. As an exegete and theological author he has much in common with
the Alexandrians, just as he is in more than one respect a connecting
link between Catholic controversialists like Irenaeus and Catholic
scholars like Origen. With the latter he moreover came into personal
contact. See Hieron., de vir. inl. 61: Hieron., ep. ad Damas. edit.
Venet. I., ep. 36 is also instructive. These brief remarks are, however,
by no means intended to give countenance to Kimmel's untenable
hypothesis (de Hippol. vita et scriptis, 1839) that Hippolytus was an
Alexandrian. In Hippolytus' treatise c. Noet. we find positive teachings
that remind us of Tertullian. An important passage is de Christo et
Antichristo 3 f.: [Greek: eis gar kai ho tou Theou] (Iren.), [Greek: di'
ou kai hemeis tuchontes ten dia tou hagiou pneumatos anagennesin eis ena
teleion kai epouranion anthropon hoi pantes katantesai epithumoumen]
(see Iren.) [Greek: Epeide gar ho logos tou Theou asarkos on] (see
Melito, Iren., Tertull.) [Greek: enedusato ten hagian sarka ek tes
hagias parthenou; hos numphios himation exuphanas heauto en to stauriko
pathei] (Irenaeus and Tertullian also make the death on the cross the
object of the assumption of the flesh), [Greek: hopos sygkerasas to
thneton hemon soma te heautou dunamei kai mixas] (Iren., Tertull.)
[Greek: to aphthar