Church Fathers: Nicene Fathers Vol 05: 15.07.01 Refutation Book IX Part 1

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Church Fathers: Nicene Fathers Vol 05: 15.07.01 Refutation Book IX Part 1



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Book IX.

Contents.

The following are the contents of the ninth book of the Refutation of all Heresies:-

What the blasphemous folly is of Noetus, and that he devoted himself to the tenets of Heraclitus the Obscure, not to those of Christ.

And how Callistus, intermingling the heresy of Cleomenes, the disciple of Noetus, with that of Theodotus, constructed another more novel heresy, and what sort the life of this (heretic) was.

What was the recenthyperlink arrival (at Rome) of the strange spirit Elchasai, and that there served as a concealment of his peculiar errors his apparent adhesion to the law, when in point of fact he devotes himself to the tenets of the Gnostics, or even of the astrologists, and to the arts of sorcery.

What the customs of the Jews are, and how many diversities of opinion there are (amongst them).

Chapter I.-An Account of Contemporaneous Heresy.hyperlink

A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusionhyperlink among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principleshyperlink of this (opinion), in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.

Chapter II.-Source of the Heresy of Noetus; Cleomenes His Disciple; Its Appearance at Rome During the Episcopates of Zephyrinus and Callistus; Noetianism Opposed at Rome by Hippolytus.

There has appeared one, Noetushyperlink by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus.hyperlink Now a certain man called Epigonus becomes his minister and pupil, and this person during his sojourn at Rome disseminated his godless opinion. But Cleomenes, who had become his disciple, an alien both in way of life and habits from the Church, was wont to corroborate the (Noetian) doctrine. At that time, Zephyrinus imagines that he administers the affairs of the Churchhyperlink -an uninformed and shamefully corrupt man. And he, being persuaded by proffered gain, was accustomed to connive at those who were present for the purpose of becoming disciples of Cleomenes. But (Zephyrinus) himself, being in process of time enticed away, hurried headlonghyperlink into the same opinions; and he had Callistus as his adviser, and a fellow-champion of these wicked tenets.hyperlink But the life of this (Callistus), and the heresy invented by him, I shall after a little explain. The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail.hyperlink Never at any time, however, have we been guilty of collusion with them; but we have frequently offered them opposition,hyperlink and have refuted them, and have forced them reluctantly to acknowledge the truth. And they, abashed and constrained by the truth, have confessed their errors for a short period, but after a little, wallow once again in the same mire.hyperlink

Chapter III.-Noetianism an Offshoot from the Heraclitic Philosophy.

But since we have exhibited the succession of their genealogy, it seems expedient next that we should also explain the depraved teaching involved in their doctrines. For this purpose we shall first adduce the opinions advanced by Heraclitus "the Obscure,"hyperlink and we shall next make manifest what are the portions of these opinions that are of Heraclitean origin. Such parts of their system its present champions are not aware belong to the "Obscure" philosopher, but they imaginehyperlink them to belong to Christ. But if they might happen to fall in with the following observations, perhaps they thus might be put out of countenance, and induced to desist from this godless blasphemy of theirs. Now, even though the opinion of Heraclitus has been expounded by us previously in the Philosophumena, it nevertheless seems expedient now also to set down side by side in contrast the two systems, in order that by this closer refutation they may be evidently instructed. I mean the followers of this (heretic), who imaginehyperlink themselves to be disciples of Christ, when in reality they are not so, but of "the Obscure."

Chapter IV.-An Account of the System of Heraclitus.

Heraclitus then says that the universe is one,hyperlink divisible and indivisible; generated and ungenerated; mortal and immortal; reason, eternity; Father, Son, and justice, God.hyperlink "For those who hearken not to me, but the doctrine, it is wise that they acknowledge all things to be one," says Heraclitus; and because all do not know or confess this, he utters a reproof somewhat in the following terms: "People do not understand how what is diverse (nevertheless) coincides with itself, just like the inverse harmony of a bow and lyre."hyperlink But that Reason always exists, inasmuch as it constitutes the universe, and as it pervades all things, he affirms in this manner. "But in regard of this Reason, which always exists, men are continually devoid of understanding,hyperlink both before they have heard of it and in first gearing of it. For though all things take place according to this Reason, they seem like persons devoid of any experience regarding it. Still they attempt both words and works of such a description as I am giving an account of, by making a division according to nature, and declaring how things are." And that a Son is the universe and throughout endless ages an eternal king of all things, he thus asserts: "A sporting child, playing at his dice, is eternity; the kingdom is that of a child."hyperlink And that the Father of all things that have been generated is an unbegotten creature who is creator, let us hear Heraclitus affirming in these words: "Contrariety is a progenitor of all things, and king of all; and it exhibited some as gods, but others as men, and made some slaves, whereas others free." And (he likewise affirms) that there is" a harmony, as in a bow and lyre." That obscure harmony (is better),hyperlink though unknown and invisible to men, he asserts in these words: "An obscure harmony is preferable to an obvious one." He commends and admires before what is known, that which is unknown and invisible in regard of its power. And that harmony visible to men, and not incapable of being discovered, is better, he asserts in these words: "Whatever things are objects of vision, hearing, and intelligence, these I pre-eminently honour," he says; that is, he prefers things visible to those that are invisible. From such expressions of his it is easy to understand the spirit of his philosophy. "Men," he says, "are deceived in reference to the knowledge of manifest things similarly with Homer, who was wiser than all the Greeks. For even childrenhyperlink killing vermin deceived him, when they said, `What we have seen and seized, these we leave behind; whereas what we neither have seen nor seized, these we carry away.'"

Chapter V.-Heraclitus' Estimate of Hesiod; Paradoxes of Heraclitus; His Eschatology; The Heresy of Noetus of Heraclitean Origin; Noetus' View of the Birth and Passion of Our Lord.

In this manner Heraclitus assigns to the visible an equality of position and honour with the invisible, as if what was visible and what was invisible were confessedly some one thing. For he says, "An obscure harmony is preferable to an obvious one; "and, "Whatsoever things are objects of vision, hearing, and intelligence," that is, of the (corporeal) organs,-"these," he says, "I pre-eminently honour," not (on this occasion, though previously), having pre-eminently honoured invisible things. Therefore neither darkness, nor light, nor evil, nor good, Heraclitus affirms, is different, but one and the same thing. At all events, he censures Hesiodhyperlink because he knew not day and night. For day, he says, and night are one, expressing himself somehow thus: "The teacher, however, of a vast amount of information is Hesiod, and people suppose this poet to be possessed of an exceedingly large store of knowledge, and yet he did not know (the nature of) day and night, for they are one." As regards both what is good and what is bad, (they are, according to Heraclitus, likewise) one. "Physicians, undoubtedly," says Heraclitus, "when they make incisions and cauterize, though in every respect they wickedly torture the sick, complain that they do not receive fitting remuneration from their patients, notwithstanding that they perform these salutary operations upon diseases." And both straight and twisted are, he says, the same. "The way is straight and curved of the carders of wool; "hyperlink and the circular movement of an instrument in the fuller's shop called "a screw" is straight and curved, for it revolves up and circularly at the same time. "One and the same," he says, "are, therefore, straight and curved." And upward and downward,hyperlink he says, are one and the same. "The way up and the way down are the same." And he says that what is filthy and what is pure are one and the same, and what is drinkable and unfit for drink are one and the same. "Sea," he says, "is water very pure and very foul, drinkable to fishes no doubt, and salutary for them, but not fit to be used as drink by men, and (for them) pernicious." And, confessedly, he asserts that what is immortal is mortal,hyperlink and that what is mortal is immortal, in the following expressions: "Immortals are mortal, and mortals are immortal, that is, when the one derive life from death, and the other death from life." And he affirms also that there is a resurrection of this palpable flesh in which we have been born; and he knows God to be the cause of this resurrection, expressing himself in this manner: "Those that are herehyperlink will God enable to arise and become guardians of quick and dead." And he likewise affirms that a judgment of the world and all things in it takes place by fire, expressing himself thus: "Now, thunder pilots all things," that is, directs them, meaning by the thunder everlasting fire. But he also asserts that this fire is endued with intelligence, and a cause of the management of the Universe, and he denominates it craving and satiety. Now craving is, according to him, the arrangement of the world, whereas satiety its destruction. "For," says he, "the fire, coming upon the earth, will judge and seize all things."

But in this chapter Heraclitus simultaneously explains the entire peculiarity of his mode of thinking, but at the same time the (characteristic quality) of the heresy of Noetus. And I have briefly demonstrated Noetus to be not a disciple of Christ, but of Heraclitus. For this philosopher asserts that the primal world is itself the Demiurge and creator of itself in the following passage: "God is day, night; winter, summer; war, peace; surfeit, famine." All things are contraries-this appears his meaning-"but an alteration takes place, just ashyperlink if incense were mixed with other sorts of incense, but denominatedhyperlink according to the pleasurable sensation produced by each sort. Now it is evident to all that the silly successors of Noetus, and the champions of his heresy, even though they have not been hearers of the discourses of Heraclitus, nevertheless, at any rate when they adopt the opinions of Noetus, undisguisedly acknowledge these (Heraclitean) tenets. For they advance statements after this manner-that one and the same God is the Creator and Father of all things; and that when it pleased Him, He nevertheless appeared, (though invisible,) to just men of old. For when He is not seen He is invisible; and He is incomprehensible when He does not wish to be comprehended, but comprehensible when he is comprehended. Wherefore it is that, according to the same account, He is invincible and vincible, unbegotten and begotten, immortal and mortal. How shall not persons holding this description of opinions be proved to be disciples of Heraclitus? Did not (Heraclitus) the Obscure anticipate Noetus in framing a system of philosophy, according to identical modes of expression?

Now, that Noetus affirms that the Son and Father are the same, no one is ignorant. But he makes his statement thus: "When indeed, then, the Father had not been born, He yet was justly styled Father; and when it pleased Him to undergo generation, having been begotten, He Himself became His own Son, not another's." For in this manner he thinks to establish the sovereignty of God, alleging that Father and Son, so called, are one and the same (substance), not one individual produced from a different one, but Himself from Himself; and that He is styled by name Father and Son, according to vicissitude of times.hyperlink But that He is one who has appeared (amongst us), both having submitted to generation from a virgin, and as a man having held converse among men. And, on account of the birth that had taken place, He confessed Himself to those beholding Him a Son, no doubt; yet He made no secret to those who could comprehend Him of His being a Father. That this person suffered by being fastened to the tree, and that He commended His spirit unto Himself, having died to appearance, and not being (in reality) dead. And He raised Himself up the third day, after having been interred in a sepulchre, and wounded with a spear, and perforated with nails.Cleomenes asserts, in common with his hand of followers, that this person is God and Father of the universe, and thus introduces among many an obscurity (of thought) such as we find in the philosophy of Heraclitus.

Chapter VI.-Conduct of Callistus and Zephyrinus in the Matter of Noetianism; Avowed Opinion of Zephyrinus Concerning Jesus Christ; Disapproval of Hippolytus; As a Contemporaneous Event, Hippolytus Competent to Explain It.

Callistus attempted to confirm this heresy,-a man cunning in wickedness, and subtle where deceit was concerned, (and) who was impelled by restless ambition to mount the episcopal throne.hyperlink Now this man moulded to his purpose Zephyrinus, an ignorant and illiterate individual, and one unskilled in ecclesiastical definitions.hyperlink And inasmuch as Zephyrinus was accessible to bribes, and covetous, Callistus, by luring him through presents, and by illicit demands, was enabled to seduce him into whatever course of action he pleased. And so it was that Callistus succeeded in inducing Zephyrinus to create continually disturbances among the brethren, while he himself took care subsequently, by knavish words, to attach both factions in good-will to himself. And, at one time, to those who entertained true opinions, he would in privatehyperlink allege that they held similar doctrines (with himself), and thus make them his dupes; while at another time he would act similarly towards those (who embraced) the tenets of Sabellius. But Callistus perverted Sabellius himself, and this, too, though he had the ability of rectifying this heretic's error. For (at any time) during our admonition Sabellius did not evince obduracy; but as long as he continued alone with Callistus, he was wrought upon to relapse into the system of Cleomenes by this very Callistus, who alleges that he entertains similar opinions to Cleomenes. Sabellius, however, did not then perceive the knavery of Callistus; but he afterwards came to be aware of it, as I shall narrate presently.

Now Callistus brought forward Zephyrinus himself, and induced him publicly to avow the following sentiments: "I know that there is one God, Jesus Christ; nor except Him do I know any other that is begotten and amenable to suffering." And on another occasion, when he would make the following statement: "The Father did not die, but the Son." Zephyrinus would in this way continue to keep up ceaseless disturbance among the people. And we,hyperlink becoming aware of his sentiments, did not give place to him, but reproved and withstood him for the truth's sake. And he hurried headlong into folly, from the fact that all consented to his hypocrisy-we,hyperlink however, did not do so-and called us worshippers of two gods, disgorging, independent of compulsion,hyperlink the venom lurking within him. It would seem to us desirable to explain the life of this heretic, inasmuch as he was born about the same time with ourselves, in order that, by the exposure of the habits of a person of this description, the heresy attempted to be established by him may be easily known, and may perchance be regarded as silly, by those endued with intelligence. This Callistus became a "martyr" at the period when Fuscianus was prefect of Rome, and the mode of his "martyrdom" was as follows.hyperlink

Chapter VII.-The Personal History of Callistus; His Occupation as a Banker; Fraud on Carpophorus; Callistus Absconds; Attempted Suicide; Condemned to the Treadmill; Re-Condemnation by Order of the Prefect Fuscianus; Banished to Sardinia; Release of Callistus by the Interference Of Marcion; Callistus Arrives at Rome; Pope Victor Removes Callistus to Antium; Return of Callistus on Victor's Death; Zephyrinus Friendly to Him; Callistus Accused by Sabellius; Hippolytus' Account of the Opinions of Callistus; The Callistian School at Rome, and Its Practices; This Sect in Existence in Hippolytus' Time.

Callistus happened to be a domestic of one Carpophorus, a man of the faith belonging to the household of Caesar. To this Callistus, as being of the faith, Carpophorus committed no inconsiderable amount of money, and directed him to bring in profitable returns from the banking business. And he, receiving the money, tried (the experiment of) a bank in what is called the Piscina Publica.hyperlink And in process of time were entrusted to him not a few deposits by widows and brethren, under the ostensive cause of lodging their money with Carpophorus. Callistus, however, made away with all (the moneys committed to him), and became involved in pecuniary difficulties. And after having practised such conduct as this, there was not wanting one to tell Carpophorus, and the latter stated that he would require an account from him. Callistus, perceiving these things, and suspecting danger from his master, escaped away by stealth, directing his flight towards the sea. And finding a vessel in Portus ready for a voyage, he went on board, intending to sail wherever she happened to be bound for. But not even in this way could he avoid detection, for there was not wanting one who conveyed to Carpophorus intelligence of what had taken place. But Carpophorus, in accordance with the information he had received, at once repaired to the harbour (Portus), and made an effort to hurry into the vessel after Callistus. The boat, however, was anchored in the middle of the harbour; and as the ferryman was slow in his movements, Callistus, who was in the ship, had time to descry his master at a distance. And knowing that himself would be inevitably captured, he became reckless of life; and, considering his affairs to be in a desperate condition, he proceeded to cast himself into the sea. But the sailors leaped into boats and drew him out, unwilling to come, while those on shore were raising a loud cry. And thus Callistus was handed over to his master, and brought to Rome, and his master lodged him in the Pistrinum.hyperlink

But as time wore on, as happens to take place in such cases, brethren repaired to Carpophorus, and entreated him that he would release the fugitive serf from punishment, on the plea of their alleging that Callistus acknowledged himself to have money lying to his credit with certain persons. But Carpophorus, as a devout man, said he was indifferent regarding his own property, but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself.hyperlink And Carpophorus yielded to their persuasions, and gave directions for the liberation of Callistus. The latter, however, having nothing to pay, and not being able again to abscond, from the fact of his being watched, planned an artifice by which he hoped to meet death. Now, pretending that he was repairing as it were to his creditors, he hurried on their Sabbath-day to the synagogue of the Jews, who were congregated, and took his stand, and created a disturbance among them. They, however, being disturbed by him, offered him insult, and inflicted blows upon him, and dragged him before Fuscianus, who was prefect of the city. And (on being asked the cause of such treatment), they replied in the following terms: "Romans have conceded to ushyperlink the privilege of publicly reading those laws of ours that have been handed down from our fathers. This person, however, by coming into (our place of worship), prevented (us so doing), by creating a disturbance among us, alleging that he is a Christian." And Fuscianus happens at the time to be on the judgment-seat; and on intimating his indignation against Callistus, on account of the statements made by the Jews, there was not wanting one to go and acquaint Carpophorus concerning these transactions. And he, hastening to the judgment-seat of the prefect, exclaimed, "I implore of you, my lord Fuscianus, believe not thou this fellow; for he is not a Christian, but seeks occasion of death, having made away with a quantity of my money, as I shall prove." The Jews, however, supposing that this was a stratagem, as if Carpophorus were seeking under this pretext to liberate Callistus, with the greater enmity clamoured against him in presence of the prefect. Fuscianus, however, was swayed by these Jews, and having scourged Callistus, he gave him to be sent to a mine in Sardinia.hyperlink

But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presencehyperlink the blessed Victor, who was at that time a bishop of the Church,hyperlink and inquired of him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing the acts he had ventured upon. Marcia,hyperlink obtaining her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch,hyperlink rather advanced in life. And he, on receiving it, sailed away into Sardinia, and having delivered the letter to the person who at that time was governor of the territory, he succeeded in having the martyrs released, with the exception of Callistus. But Callistus himself, dropping on his knees, and weeping, entreated that he likewise might obtain a release. Hyacinthus, therefore, overcome by the captive's importunity, requests the governor to grant a release, alleging that permission had been given to himself from Marciahyperlink (to liberate Callistus), and that he would make arrangements that there should be no risk in this to him. Now (the governor) was persuaded, and liberated Callistus also. And when the latter arrived at Rome, Victor was very much grieved at what had taken place; but since he was a compassionate man, he took no action in the matter. Guarding, however, against the reproach (uttered) by many,-for the attempts made by this Callistus were not distant occurrences,-and because Carpophorus also still continued adverse, Victor sends Callistus to take up his abode in Antium, having settled on him a certain monthly allowance for food. And after Victor's death, Zephyrinus, having had Callistus as a fellow-worker in the management of his clergy, paid him respect to his own damage; and transferring this person from Antium, appointed him over the cemetery.hyperlink

And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions.hyperlink He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject,hyperlink and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, "Ye are Ditheists," but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: "Believest thou not that I am in the Father, and the Father in me? "hyperlink For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. "For," says (Callistus), "I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two." And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus.

The impostor Callistus, having ventured on such opinions, established a school of theology in antagonism to the Church, adopting the foregoing system of instruction. And he first invented the device of conniving with men in regard of their indulgence in sensual pleasures, saying that all had their sins forgiven by himself.hyperlink For he who is in the habit of attending the congregation of any one else, and is called a Christian, should he commit any transgression; the sin, they say, is not reckoned unto him, provided only he hurries off and attaches himself to the school of Callistus. And many persons were gratified with his regulation, as being stricken in conscience, and at the same time having been rejected by numerous sects; while also some of them, in accordance with our condemnatory sentence, had been by us forcibly ejected from the Church.hyperlink Now such disciples as these passed over to these followers of Callistus, and served to crowd his school. This one propounded the opinion, that, if a bishop was guilty of any sin, if even a sin unto death,hyperlink he ought not to be deposed. About the time of this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned.hyperlink And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: "Who art thou that judgest another man's servant? "hyperlink But he asserted that likewise the parable of the tares is uttered in reference to this one: "Let the tares grow along with the wheat; "hyperlink or, in other words, let those who in the Church are guilty of sin remain in it. But also he affirmed that the ark of Noe was made for a symbol of the Church, in which were both dogs, and wolves, and ravens, and all things clean and unclean; and so he alleges that the case should stand in like manner with the Church. And as many parts of Scripture bearing on this view of the subject as he could collect, be so interpreted.

And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus' opinions). For even also he permitted females, if they were unwedded,hyperlink and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugshyperlink for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth.hyperlink Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church!hyperlink And some, under the supposition that they will attain prosperity, concur with them. During the episcopate of this one, second baptism was for the first time presumptuously attempted by them. These, then, (are the practices and opinions which) that most astonishing Callistus established, whose school continues, preserving its customs and tradition, not discerning with whom they ought to communicate, but indiscriminately offering communion to all. And from him they have derived the denomination of their cognomen; so that, on account of Callistus being a foremost champion of such practices, they should be called Callistians.hyperlink



Footnotes



1 Or, "fruitless" or "meaning."

2 [Elucidation IV.]

3 [1 Cor. xi. 19. These terrible confusions were thus foretold. Note the remarkable feeling, the impassioned tone, of the Apostle's warning in Acts xx. 28 - 31.]

4 [The Philosophumena, therefore, responds to the Apostle's warnings. Col. ii. 8; 1 Tim. vi. 20; Gal. iv. 3, 9; Col. ii. 20.]

5 See Fragments of Hippolytus' Works(p.235 et seq.), edited by Fabricius: Theodoret, Haer. Fab., iii. 3; Epiphanius, Haer., ivii.; and Philastrius, Haeret., liv. Theodoret mentions Epigonus and Cleomenes, and his account is obviously adopted by Hippolytus.

6 [See Tatian, vol, ii. p. 66, this series.]

7 [See note 2a, cap. iii. infra., and Elucidation V,]

8 [See Elucidation Vl.]

9 [See Elucidation Vl.]

10 [Note the emphasis and repeated statement with which our author dwells on this painful charge.]

11 [Elucidation VI.]

12 2 Pet. ii. 22. [See book x. cap xxiii., p. 148, infra.]

13 [O Zkoteinoj, because he maintained the darkestsystem of sensual philosophy that ever shed night over the human intellect. -T. Lewis in Plato against the Atheists, p. 156; Elucidation VII.]

14 [Note the use of this phrase, "imaginethemselves. etc," as a specialty of our author's style. See cap. ii. supra; Elucidation VIII.]

15 [Note the use of this phrase, "imaginethemselves. etc," as a specialty of our author's style. See cap. ii. supra; Elucidation VIII.]

16 This addition seems necessary from Stobaeus' account of Heraclitus. (See Eclog. Phys., i. 47, where we have Heraclitus affirming that "unity is from plurality, and plurality from unity;" or, in other words, "that all things are one.")

17 Dr.Wordsworth for dikaionsuggests eikaion, i e., "but that the Deity is by chance." There is some difficulty in arriving at the correct text, and consequently at the meaning of Hippolytus' extracts from Heraclitus. The Heraclitean philosophy is explained by Stobaeus, already mentioned. See likewise Bernays' "Critical Epistle" in Bunsen's Analect. Ante-Nicaen. )vol. iii p. 331 et seq. of Hippolytus and his Age), and Schleiermacher in <\i>\Museum der Alterthumswissensxhaft<\|i>\, t. i p. 408 et seq.

18 palintropoj. Miller suggests palintonoj, the word used by Plutarch' (De Isid. et Osirid., p. 369, ed. Xyland) in recounting Heraclitus' opinion. Palintonoj, referring to the shape of the bow, means "reflex" or "unstrung," or it may signify "clanging," that is, as a consequence of its being well bent back to wing a shaft.

19 Compare Aristotle's Rhet., iii. 5, and Sextus Empiricus, Adv. Math., lib. vii. p. 152 ed. Aurel, 1621.

20 See Lucian, Vit. Auct., vol i. p. 554, ed. Hemsterh.

21 This word seems necessary, see Plutarch, De Procreat. animae, c. xxvii.

22 This is a well-known anecdote in the life of Homer. see Coleridge's Greek Poets-Homer. [The unsavoury story is decently given by Henry Nelson Coleridge in this work, republished. Boston James Munroe & Co., 1842.]

23 See Theogon., v. 123 et seq., v. 748 et st.

24 Gnafewn: some read gnafeiw, i.e., a fuller's soap. Tbe proper reading however, is probably gnafwu, i.e., a carder's comb. Dr. Wordsworth's text has grafewnand en tw grafeiw, and he translate.i the passage thus: "The path," says he, "of the lines of the machine called the screw is both straight and crooked, and the revolution in the raving-tool is both straight and crooked."

25 See Diogenes, Laertius, ix. 8.

26 Plato, Clemens Alexandrinus, [vol. ii. p. 384, this series], and Sextus Empiricus notice this doctrine of Heraclitus.

27 Enqade eontaj: some read, enqa qeon dei, i.e., "God must arise and become the guardian," etc. The rendering in the text is adopted by Bernays and Bunsen.

28 Or, "as commingled kinds of incense eachwith different names, but denominated," etc.

29 Dr. Wordsworth reads o nomizetai, and translates the passage thus: "But they undergo changes, as perfumes do, when whatever is thought agreeable to any individual is mingled with them."

30 Hippolytus repeats this opinion in his summary in book x. (See Theodorit, Haer. Fab., iii. 3.)

31 [Elucidation IX]

32 [Elucidation X.]

33 The MS. reads kaq hdian, obviously corrupt. Dr. Wordsworth suggests kat idian, i.e., "he, under pretext of arguing with them, deluded them."

34 It is to be noticed how the plural number i.i observed in this account, its keeping before the reader's mind the episcopal office of him who was thus exercising high ecclesiastical:authority. [Elucidation XI.]

35 It is to be noticed how the plural number i.i observed in this account, its keeping before the reader's mind the episcopal office of him who was thus exercising high ecclesiastical:authority. [Elucidation XI.]

36 Or, "with violence."

37 Hippolytus is obviously sneering at the martyrdomn of Callistus, who did not m reality suffer or die for the truth. Nay, his condemnation before Fuscianus enabled Callistus to succeed entirely in his plans for worldly advancement. [The martyrdomof Callistus, so ludicrous in the eyes o( our author, is doctrinein the Roman system. This heretic figures as a saint, and has his festival on the 14th of October. Maxima veneratione colitur, says the Roman Breviary.]

38 The Latin name is written by Hippolytus in Greek letters, and means "the public fish-market." The Piscina, one of the fourteen quarters of Rome, was the resort of money-dealers.

39 The Pistrinumwas the domestic treadmill of the Roman slaveholders.

40 [An instance illustrative of the touching sense of moral obligation owen in 2 Kings vi. 5.]

41 See Josephus, Antig., xix, 10.

42 The air of Sardinia was unwholesome, if not pestilential; and for this reason, no doubt, it was selected as a place of exile for martyrs. Hippolytus himself, along with the Roman bishop Pontianus, was banished thither. See introductory Notice.

43 Marcia's connection with the emperor would not seem very consistent with the Christian character which Hippolytus ives her. Dr. Wordsworth supposes that Hippolytus speaks ironically in the case of Marcia, as well as of Hyacinthus and Carpophorus. [I do not see the evidence of this. Poor Marcia, afterwards poisoned by the wretch who de degradeded, was a heathen who under a little light was awakening to some sense of duty, like the woman of Samaria, John iv. 19.]

44 [Note this expression in contrast with subsequent claims to be the "Universal Bishop."]

45 See Dio Cassius, ixii. 4. [See vol. ii. p. 604, this series ]

46 Or, "a presbyter, thouh an eunuch," thus indicating the decay of ecclesiastical discipline.

47 Or, "that Marcia had been brought up by him." [See what Bunsen has to say [ vol. i. pp. 126, and, and note) upon this subject, about which we know very little ]

48 The cemeteryof Callistus was situated in the Via Appia. [The catacombs near the Church of St. Sebastian still bear the name of this unhappy man, and give incidental corroboration to the incident.]

49 [Here wordsworth's note is valuable, p. 80. Callistus had doubtless sent letters to announce his consecration to other bishops, as was customary, and had received answers demanding proofs of his orthodoxy. See my note on the intercommunion of primitive bishops, vol. ii. p. 12, note 9; also on the Provincial System, vol. iv. pp. 111, 114p. Also Cyprian, this vol. passim.]

50 euqewj mhden. Scott reads euqeoj mhden, Dr. Wordsworth translates the words thus: "having no rectitude of mind."

51 John xiv. 2.

52 [Here is a very early precedent for the Taxa Paenitentiaria,of which see Bramhall, vol. i. pp. 56, 180; ii. pp. 445, 446].

53 [Elucidation X.11.]

54 1 John v. 16.

55 [Elucidation XIII. And on marriage of the clergy, vol. iv. p. 49, this series.]

56 Rom. xiv. 4.

57 Matt. xiii. 30.

58 This passage, of which there are different readings, has been variously interpreted. The rendering followed above does probably less violence to the text than others proposed. The variety of meaning generally turns on the word enaziain Miller's text. Bunsen alters it into en azia... hlikia, i.e., were inflamed at a proper age. Dr. Wordsworth reads hlikiwth... anaziw, i.e., an unworthy comrade. Roeper reads hlikia... anaziou, i.e., in the bloom of youth were enamoured with one undeserving of their choice.

59 Dr. Wordsworth places peridesmeisqaiin the first sentence, and translates thus: "women began to venture to bandage themselves with ligaments to produce abortion, and to deal with drugs in order to destroy what it was conceived."

60 [The prescience of Hermas and Clement is here illustrated. See vol. ii. pp. 9, 32, 279, 597, etc.]

61 [Elucidation XIV.]

62 [Bunsen, i. 115. Elucidation XV.]