Hippolytus and his age by Marco Maia

tihrary of t:Ke trheolo^ical ^^minavy PRINCETON

•

NEW JERSEY

Gift of Robert L. Stuart 1854

BR 1720

So[}{]ll(PP速[LYTiLDS Episcopus Portus

Urbis

Romae

;

HIPPOLYTUS AND HIS AGE; OR,

THE DOCTRINE AND PRACTICE OF THE

CHURCH OE ROME UNDER COMMODUS AND ALEXANDER SEVERUS

ANCIENT AND MODERN CHRISTIANITY AND DIVINITY COMPARED.

BY CHRISTIAN CHARLES JOSIAS BUNSEN, D.C.L.

FOUR VOLUMES.

VOL.

Cf)C Critical inqutiy

IN FIVE LETTERS TO

ARCHDEACON HARE.

"WITH THE EFFIGY OF HIPPOLYTUS.

LONDON LONGMAN, BROWN, GREEN, AND LONGMANS. 1852.

London

SroTTiswooDES and Shaw, New-8treet-Sqiiare.

PREFACE.

The book which I venture to present to the Public, has grown out of letters written to an English friend^ on a subject of common interest and I must plead this circumstance as my apology for undertaking a :

task so hazardous as the composition of a

work

English must always be for a foreigner.

The

subject itself requires no apology, nor does it need any recommendation, in the eyes of a Public much alive to whatever is connected with Christianity. A few words only of introduction, on the history, purport,

which

and bearing of the patristic relic the immediate object of this inquiry may be

desirable in this place.

Some months ago a curious problem was presented to the Christian world, by the publication of an important work, long lost, treating on the primitive doctrinal history of the Church.* The book is evi* 'QpiysvovQ

^L\o(To<povfisva

^ Kard Traawv

alp^rreojv

"Origenis

^Xeyxoc

PhUosophumena sive omnium h^resium refutatio codice Parisino nunc primum ed. Emmanuel Miller."

e Tjpograplieo Academico, 1851.

The title which I propose is this Tov dyiov 'iTTTroXvrov 'ETrtcr/coTTot; Kai Mdprvpog Kara A

Oxonii

TraacJv at^

PREFACE.

dently authentic, and was written under Alexander

Severus, or about the year 225 of our era. it

can be proved, by unanswerable arguments, that

author tial

I believe

member

less a

its

not Origen, but an illustrious and influenof the

Church of

personage than

St.

Rome

in short,

itself,

Hippolytus.

This

cir-

cumstance does not diminish, but enhances, the value of this recovered relic of antiquity. tus, as a disciple of Irenasus,

must have enjoyed, on many

years older than Origen,

important points,

still

For Hippoly-

and being about twenty

more than

dition of the Apostolic age

his

he, the living tra-

name and

character

are not involved in any reproach or suspicion of heresy, as those of the

nately are

great Alexandrian doctor unfortu-

and further,

as a

member

Roman

of the

presbytery, he could speak with the highest authority

on the

affairs of the

Church of Rome.

Through

his

master Irenaeus, the Apostle of the Gauls, and disciple of Polycarp of

Ephesus who had caught the words

of the Apostle of Love from St. John's

own

lips,

Hip-

polytus received the traditions and doctrine of the

Apostolic age from an unsuspected source, while, as a

Roman, he

recollects,

and describes from

his personal

knowledge, the secret history of the Church of

under Commodus.

his riper years,

Rome

he had wit-

nessed successively the important administration of

pitTtojv t\fyx<>Q' TiZv ifKci ftiâ&#x201A;Ź\i<j)v

(no^ofiiva.

Sancti Hippolyti

Episoopi et Martyris Omuiuni Ilaeresium Kefutatio

rum

decern quae supersunt.

Libro-

PKEFACE.

Roman

two

bishops

the one, Zephyrinus,

;

who

suc-

ceeded Victor, cotemporary of Irenseus; the other, Callistus,

who occupied

Rome

the see of

during a

great crisis of that Church in doctrine and discipline, first

and whose

and character are here

life

time disclosed.

The book gives authentic

information on the earliest

history of Christianity, and precisely on those

portant points of which hitherto little

for the

authentically.

most im-

we have known very

It contains extracts

from

at least

fifteen lost works of the Gnostic, Ebionitic, and

heretical schools Christianity.

and parties of the

mixed

earliest times of

These extracts begin with the account

of heresies which existed in the age of St. Peter and St. Paul, St.

and consequently preceded the Gospel of

John.

to the

first

They go down,

in an uninterrupted line,

quarter of the third century.

have

here, amongst others, quotations from the Gospel of St.

John by

Basilides,

who

flourished in the begin-

ning of the reign of Hadrian, or about the year 117 furnishing;

;

a conclusive answer to the unfortunate

hypothesis of Strauss, and the whole school of Tubingen, that the

fourth Gospel was written about

the year 165 or 170.

Many

other points of almost

equal importance are settled for ever by these extracts, at least for the critical historian.

The

conclusion of the work

and important.

It contains the

not

less interesting

solemn confession

of faith of the learned and pious author himself, A 3

who

PREFACE.

represents the doctrine of the Catholic Church, exactly one

hundred years before the Council of Nice,

in the very age of transition

from the Apostolic con-

sciousness to the Ecclesiastical system.

The

Archdeacon Hare apply the

five letters to

principles of historical criticism to the questions of

the authenticity, the authorship, and

the contents

of the book, and form the First Volume of the present

work.

The Second Volume

treats of a higher subject

â&#x20AC;&#x201D;

the philosophical history of the Christian Church.

I have condensed the matter into aphorisms

and

fragments, which, I trust, include the most essential points.

The Restoration

of the Creed, the Liturgy,

the Doctrine and the Constitution of the Ante-Nicene

Church, forms the Third Volume.

Neander was the

to give

first

us a history of

the Church as the history of the Christian rehgion,

and not simply of Christian

as that of the ecclesiastical

life,

tian thought,

and not of doctrine only

the highest sense

rest life

;

us a philosophical history in

nor have his followers or his anta-

A philosophical

upon a double

history of Christianity

basis

must

a critical history of the

of Christ, and a general system of the philosophy

of religion.

but

system

of Chris-

and not merely of scholastic formularies.

But he has not given gonists.

;

lias

The

first

has been attempted by Strauss,

confessedly failed

up the problem

itself,

not only because he gives

but

also because

both the

PREFACE.

origin of the evangelical accounts and the primitive

would be more

history of Christianity if

we were

any one could have thought they were a general system

other,

Yet

not

has

ligion,

been

even

necessary as the

must know

Christian

The

before.

of the philosophy of re-

hitherto

this latter is as

trated

inexplicable,

to adopt the hypothesis of Strauss, than

attempted.

The

first.

as a fact of real history, illus-

what Jesus of Nazareth

real philosophy,

thought both of himself and of his personal divine mission, and what was the extent of that holy

work

for

which he lived and died, but which he

as a progressive act

mankind,

among

left

of the divine regeneration

be carried out by the Spirit of

Nobody can

his believers.

God

philosophically

appreciate what has been done in these eighteen hun-

dred years for the realization of this divine idea, unless he

able to measure

by Christ himself before faithful

by the standard placed

his

But the

followers.

and thinking Christian, in the second place,

must not be ignorant of the laws and principles according to which a religious idea, as such, develops itself in history.

religion

the true one

knows, as a believer, that his ;

but he

will

not lose sight of

the important circumstance, that the elements which act in true religion are not

principles

exempt from the general

of evolution inherent

those elements.

the nature of

The antagonisms contained

are capable of receiving their solution

A 4

;

them

the defects

PREFACE.

Vlll

may be

growing out of the natural development

corrected; but the history of the Christian religion

shows, that neither

its rites,

forms of government,

are

nor

records, nor

its

exempted from general This

application, and to their progress and decay. is

no longer a question of theory or of probability,

Nearly two

but a matter of fact and of history.

thousand years of evolution are before us fully able to

and

as to their origin, to their interpretation

laws,

its

go through the accounts

any body of

priests or doctors,

pretend to

bility or the exclusive right of judging,

lose our

to the

any

are

priest, infalli-

shall not

time in disputing their authority, but point

sum

total,

and

to all the great items

which

through these eighteen hundred years cry out against

Any

such unholy pretensions. proves the pretender

and

sets

him down,

flaw in the account

to infallibility to if

be mistaken,

he continue to claim that

authority, as a tyrant or an impostor, or both.

The

make

itself

divine nature of Christianity does not

good by the absence of those agencies which ordinarily contribute to the development of indeed, if

did, Christ

human institutions;

and Christianity would not

be an object of history, but a fable

by the renovating power of the conscience of the believers.

working of

this

Spirit

which

proves itself

Spirit in the living

It is the unity of the in

the whole course

of development forms the real, the only true, unity

and uninterrupted continuity of the Church.

Neg-

PKEFACE. lect this,

and you have to choose between super-

and

stition

infidelity

and

;

in either case

you give up

religion. I have, therefore,

thought

right to begin

the

Second Volume by such philosophical aphorisms on the general principles of the history of religion, and

on the leading features in the history of Christianity, as bear directly

upon the

subject.

I then have dis-

cussed the principal historical points of the life of the ancient Church, in the hope of

making the knowledge

of Hippolytus and of his age practically useful for the understanding both of primitive Christianity and

own

of our

and

Instead of examining Hippolytus

time.

by any

his age

later standard,

and instead of

ducing the inquiry to the absurd question

Roman

Hippolytus a

re-

Was

Catholic, or a Protestant

have endeavoured to bring the reader into the very heart of the

life

and consciousness of the ancient

Church, and,

if I

not strangely mistaken, by this

very process also to the centre of the real controversies of our

own

What

and her

"What

age.

the authority of Scripture

What

Apostolic Tradition? Sacrifice

What were

are the

the idea and practice

of the ancient Church respecting the Sacraments

What, have

finally, is

now

the origin of our

Canon Law ?

materials enough to answ^er these ques-

tions in such a

upon

Church

way

as not to

this or that passage,

ground our conviction

which may be controverted,

but upon the undeniable existence of a general conA

PREFACE.

Take away

ancient Church.

sciousness of the

ig-

norance, misunderstandings, and forgeries, and the

naked truth remains

not a spectre,

radiant with

which separate us from primitive Church,

â&#x20AC;&#x201D;

Break down the bars

truth.

eternal

the

communion of the

mean, free yourself from the

letter of later formularies, canons,

abstractions,

all

and conventional

â&#x20AC;&#x201D; and you move unshackled

ocean of faith

;

God

thank

image of divine beauty,

carefully to be veiled, but an

in the

you hold fellowship with the

open

spirits of

the heroes of Christian antiquity, and you are able

to trace the stream of unity as it rolls uninterruptedly

through eighteen centuries, in spite of rocks and quicksands.

For

these questions Hippolytus and his works

all

are of primary importance

indeed a book of

genuine text of which unfortunately

is lost,

his,

the

gives us,

through the extracts and fragments we possess, the

key

to the

stitutions

anything

origin of the so called Apostolical

and Canons, and enables else,

to restore

us,

Con-

more than

the whole of the

Law

the ancient Church.

After having established that the real Apostolic Tradition exists, and that idLMitical

with what

but the very contrary of branches.

These are

Number and

New

the

neither a secret, nor

now appealed

it,

first,

to as Tradition,

have examined

its

three

the tradition about the

Authors of the canonical books of the

Testament, according

to tlie

ancient Church

;

PKEFACE.

;

then the tradition on Liturgical theory and practice, in particular on the Christian Sacrifi ce and the Eucharist lastly, the tradition

For

custom. polytus

all

about the Ecclesiastical law and

these three points the age of Hip-

of decisive importance

;

and he himself,

well as his great master, a leading witness.

The aphorisms and fragments which

I give

these subjects are partly new, partly of older date.

The introductory

general aphorisms are based, as to

the system of a philosophy of the history of mankind,

upon a German Essay composed by me

1816, as the result of this subject

;

January

and meditations on

and upon an Introduction to the Phi-

losophy of Universal neither

studies

of which

History, written

yet been

has

last

published.

year;

The

aphorisms on the origin and the epochs of the Christian sacrifice

were written in December 1822, and

summing up and conclusion of a series of researches made on this sacred subject from 1817 to 1822. The extract from a letter early in 1823, as the

dated

Christmas 1829, addressed to a late friend.

Dr. Erederic Nott, prebendary of Winchester, on the nature of the Christian sacrifice, has been for

many

years to

by manuscript lished

several of

copies,

by Dr. Arnold

known

English friends

and was to have been pubas

lume of sermons, which happily prevented

an appendix to a new vohis

premature death un-

him from compiling.

I give these

Essays exactly as they were written at the time

PREFACE.

xii

not only because they for the consistency

documentary evidence

are

and continuity of

views on

all

those points, but also because I believe they have not become stale by having been kept back some-

thing like twice nine years.

In the Third Volume I have given,

first,

the texts of

the Creed, Liturgy, and Ordinances; in short, the

Book its

Common

Ecclesiastical

Prayer of the third century, and

Code

both with the necessary ex-

I feel myself entirely incompetent to

planations.

I can un-

exhibit a complete picture of the age.

derstand that age only as one scene in a great drama,

which begins with the the

act

first

Origen.

of which

This drama

Christian Pentecost, and

first

with the

closes

a fragment, and

the divine centre of humanity, the

Nazareth. will

shall

life

death of rests

upon

of Jesus of

admire the courage of him who

undertake now to give such a historical and philo-

sophical picture of Hippolytus and his age

do not aspire to the honour of attempting Still, all

;

but I

it.

antiquarian researches ought to termi-

nate in history or poetry; and

all

past ages ought to

be made true mirrors for ourselves

;

particularly in

matters which have a lasting interest for us and for

all

mankind.

unthinking being,

who

questions in a case like

one

does not ask himself two this,

of absorbing interest.

What

should

him a coward, or an

consider

where the subject

These questions are

say of that age of Christianity,

PREFACE.

we saw

with our eyes

own

lytus say of our

before his vision

Xiu

and what would Hippo-

age, if

should be brought

answer to such questions can be given without

some degree of

Most

fiction.

of the speeches in the

ancient historians are fictions even as to their contents, all as to the form.

The

necessity of this lies in

You want

the very nature of the problem. to

to give

your reader the picture of an age by the words of

one of

its historical

persons.

But

really spoke, spoke to his age.

everybody then knew

want

and that

The same

tell.

that man,

what

exactly what you

applies with

force to his writings, if he

when he

did not say

greater

still

were an author.

Distant

ages are, even to very learned men, a sealed book, until those

two questions be asked.

These considerations must form the excuse for

what I have

felt

myself compelled to attempt.

have written, as the

last

Inquiry, an imaginary Apology of Hippolytus. rests

upon the

part of this Philosophical

fiction, that

he was come to England

in order to complain of the authorship of the lately

discovered book having been taken from him, and that he claims to be recognized as what he really

was, bishop of the Harbour of

Rome, and member

the governing presbytery of the metropolis

above

all,

as a thinking Christian

divine, in an age tions,

which had

still

;

and,

and an orthodox

uncorrupted tradi-

and whose heroes and innumerable martyrs

PREFACE.

XIV lived to

and died for Christianity.

make

this

suppose Hippolytus

defence of himself before a distinguished

English assembly, after some months of interviews

and theological discussions with learned divines. carrying

out this

fiction,

endeavoured to

have

follow, as closely as possible, the

form of the Platonic

Apology of Socrates, and humbly

to imitate that

mixture of irony and ethical earnestness which separable from the

name of

Socrates.

well that Hippolytus was not Socrates, and

pretend to be his Plato.

to give as

But

in-

know still

full

less

I have attempted

something of his character as a thinker and

As such he

an author.

Roman

exhibits, predominantly,

oratorical style of the declining age,

and

betrays perhaps, here and there, a senile prolixity

but there

him

reasoning, which shows the I

Greek blood

have endeavoured to represent the

in the introd^jctory part of

Greek

that of a vision

mirror to our

own

in his veins.

Roman

element

Apology, and the

of the composition

practical purpose

its

The form

in the rest.

;

true element of dialectical

to be a

age.

Respecting the execution of

this

attempt, I must,

of course, claim the highest degree of indulgence as to the form

have to feel

;

but no just and intelligent

blame me

for the

critic will

want of a conscientious wish

be historically true and perfectly impartial. sure,

still

less liable

to the reproach of

having treated intricate and sacred questions with

PREFACE.

having intended to mix myself up with

levity, or of

national and personal questions, and with the contro-

Nothing

versies of the day in this country.

from

my mind

compelled

what

judged

and from on

bear

convinced

position.

that I have endeavoured

further

myself

occasion testimony to

this

the truth

Neither can

as such.

I felt

let it

be read and

be said with justice

to insinuate

my own

ligious convictions, or philosophical opinions,

the cover of Hippolytus.

What

I think

re-

under

and believe

personally on the subjects here treated, I have stated

with Christian, frankness, partly

of the Church of the Future," and in

" Constitution

Epistles

on Ignatius," and partly in the Aphorisms and Frag-

Some

ments which precede the Apology.

further

elucidations of several difficult points in the history

of the second century, to which I have alluded in will appear

this book,

volume.

God

next year, in one German

grant health and leisure, a " Syn-

optical text of the

Four Gospels," and

Reconstruction of the chronological

a " Critical

order

of the

Evangelical Accounts," (both ready for the press,) will

be followed by a " Life of Jesus."

which final

for

twenty

object of

This

the

work

years I have considered as the

thoughts and researches,

should be found worthy to realize the idea which I

have conceived of this sublime problem. author of the Apology, I letting

But, as

only responsible for

Hippolytus speak according

his

known

PREFACE.

XVI

own time

opinions and principles, as to his

;

and in

character, although with a poetical license, as to ours.

have honestly endeavoured to do both

for

me to judge how far

however,

I confidently

may have

hope

it is

succeeded.

not

What,

have established by

holding up such a mirror to this age

is,

the wholesome

truth that the age of Hippolytus was not shackled

those conventionalities and prejudices, and not bur-

dened with those ordinances of man preposterously canonized and intended to be made into shackles which at present impede the tianity, not only in the

but

also

ever

among

apology

Roman and Greek

may be brought forward

of such later contrivances and

;

"What-

in favour

arrangements, they

origin

and authority,

the work of Hippolytus be genuine: and itself,

law

Churches,

the Evangelical Christians.

must not claim Apostolic proof in

civil

march of Chris-

this is a

even for Protestants, that they are not

scriptural.

If I have not entirely failed in

efforts to elicit

truth out of the records of thought, and out of the

annals of history, which are

the

first

time,

owe

now opened

to the resources of

to us for

thought and

learning which I have found in the standard works

of modern I

German

divinity

and philology, and which

have endeavoured to apply to

impressed as

with

this subject.

Deeply

unworthiness to represent

either, I still trust to have,

this process,

and by

the very important contents of the newly discovered

XVU

PREFACE.

book, sufficiently shown the real nature and the su-

German method

periority of the

of inquiry, and the

Now,

satisfactory results already obtained.

be the

case, I believe also that I

if this

have enabled every

thinking reader to judge for himself, whether there

much wisdom

in ignoring,

and whether there be

not great injustice and presumption in calumniatingj the Evangelical Churches of Germany, and in vilifying

Germany and German I

have considered

subject entirely

I frankly

divinity.

new and

own, that

duty to avail myself of a fresh,

and belonging

to the

neutral domain of ancient ecclesiastical history, and

of a problem which all

placed at the same time before

Christian nations, in order to test the real result

and worth of what each of them has hitherto done in that field of thought and research.

The

proofs which

I have given o^ what has been achieved already, in this respect,

Germany,

by the

critical

and

will, I trust, at all

historical school of

events rescue, in the

eyes of intelligent and fair judges, from unqualified

and unworthy insinuations and suspicions, a nation and a Church from which not only the fathers of the English Church received the Reformation, but

which in the

last

hundred years have

self-sacrificing zeal for Christian truth

and fought

good

(alas!

shown

and doctrine,

only too long single-handed the

fight for intellectual

and

spiritual Christianity,

against the overwhelming indifference of this sceptic

and materialistic age.

Thus much every body

PREFACE.

XVlll

may

know, and ought

easily

have learned,

pronounce upon German theology a task has not been undertaken

;

that so arduous

by the noblest and

purest minds of a great, although religiously divided

and

out of levity, or for the

politically torn, nation

much

purpose of showing ingenuity and learning, out of hatred against Christianity

been supported, and in

its

and that

has not

principle accepted,

by the

;

people at large, out of infidelity and irreligion. revilers of

German

divinity

ought to appreciate, the gers of

German Church

less

might

know, and

also

fact, that the defects life

The

and dan-

are chiefly attributable to

the political misfortunes and suiferings of

Germany,

not to the individual or national want of religious

The

spirit.

this

history of nearly a century proves that

attempt to place Christianity upon a more solid

and a

really tenable basis has

been undertaken out of

courageous love of truth, and that

has been carried

out with sacrifices greater than any class of individuals or any nation ever

made

to that holy belief, that

there must be truth in history as well as in reason

and conscience, and that and in Christianity.

this truth exists in Christ

And

this faith is

and has ever been so powerful in I

boldly appeal to

world and to the ing out

my and

Fatherland, that

judgment of the

infallible verdict of history, in

speak-

conviction, that there exists at present in

no country so much inward, feeling

the impartial

so general,

{kith in Christ

true, sincere, religious

and Christianity, and so

PREFACE,

much hope

for a better future as to religion, as in

Germany, and Liberty scandal

XIX

in Protestant

Germany

in particular.

inseparable from abuse, and therefore from

the political history of the politically freest

;

nation in the world

men and

But

the best proof of that.

Christians ought not to be frightened,

such abuse and such scandal, into a betrayal of the sacred cause of liberty or of truth. I have spoken,

First of

all,

long time

felt,

distracted and

further done feels

bound

among

and

do so

I speak, freely

as a Christian,

this subject.

feels,

and has

the critical state of Christianity in this

yet nobly so

to vindicate the

a nation he respects.

before

have

Fatherland,

who

struggling

a son of

age.

honour of I lastly

his country

have done so

England.

I have wished to

Germany and

the Continent the

as a grateful guest of

vindicate

who

character of the great body of English Protestants, as not being a party to those

calumnies.

know, from an experience which

deeply engraved in fairness

absurd and malicious

inmost heart, the

spirit

and justice which distinguishes the nation

among whom I have now lived almost twelve years. The slanderers and revilers of German religion and divinity

do not speak the voice of the Protestant

much less of the Christian people, of EngThe attacks upon Germany issue from two One of them is an extreme fraction of the parties. clergy,

land.

evangelical

class in

the Church of England and in

PREFACE.

some dissenting bodies to every free

a fraction which, unconscious

become

of its origin, has

first indifferent,

thought and to

This, however,

owing

and

to accidental,

circumstances

transitory,

then hostile,

critical learning.

all

unfortunate isolation from the religious rest of the world,

hope

and especially to that

;

and of Germany

life

of the

in particular, in

which English Protestants have lived these

two

last

hundred years, with the single exception of John Wesley. attacks

But, principally and systematically, these

upon Germany come from a party which

either has joined, or tlie

Church of

ought,

Rome

if consistent,

to join,

a party in which, whatever

;

the individual earnestness and personal piety of of

its

members may

many

be, all Christian ideas are ab-

sorbed by sacerdotal formalism unsupported by cor-

responding doctrine, and by catholic hierarchical pretensions unfounded

themselves,

and

placed

flagrant contradiction with the records of the

of England, as people.

w^ell

as a fable, if

necessarily

the

bitter

divinity,

leaders

their

Christianity

be true.

enemies

now

must be given

infallible authority

knowledged declaring

German

with the feelings of the

Those who once were

preach that historical

Church

be not ac-

All these are

and detractors

which makes inward

religion,

and

not the form of Church government, the principal object,

rational

and which basis,

establishes its

according to

the

history

upon a

general rules

PREFACE.

XXI

The leading men of that school know why they revile German Protestantism and German philosophy and doctrine. They know evidence.

well

full

instinctively that their efforts

sacerdotal authority

restore exclusive

upon a system of

delusion, and ignorance,

will

superstition,

be vain, as long as

there exists a nation bent, above

all

things,

upon

conscientious investigation of Christian truth, both

free

tion

thought and by unshackled research

which of

all

;

a na-

more than

tyrannies hates none

that of priestcraft, and of all liberties loves none so

well and so uncompromisingly as that of the intellect.

But the Christian public in England is not repreThat great body is neither sented by that party. unwilling to extend the hand of brotherhood to the Evangelic Churches of the Continent, nor ashamed of the

name

will

men

of Protestants.

Nor do

I think that history

acknowledge as legitimate the authority of these to lay

ligion.

down

the law in

divinity

and in re-

do not see how such an authority

I at least

can be founded upon what they have achieved in Christian research or thought, or in

the

learned

interpretation of Scripture, or in the field of mis-

sionary labour, or in other great national works, or finally in the free

domain of science and

I do not believe therefore, that

they have acquired such able in the

common

literature.

their achievements

titles as are valid

and

avail-

conscience of mankind, to brand

by indiscriminate condemnation,

as infidel rational-

PREFACE.

XXll

ism, the wliole theology of

Germany, and

to vilify

the most learned and profound Church of Christen-

dom their

in the present day; unless they titles

the

irrationality of

mean to claim as own system,

their

and that absence of charity in which they glory

when speaking of

the Protestant divines of

Germany,

and of the Protestant Churches of the Continent. Hastings, Sept. 7. 1851.

The statue of Hippolytus, that precious monument of the fourth century, of which I had already pointed out the importance in the "Description of Rome" (vol. ii. B. p. 329. N.), and which is frequently menpresent Volume (pp. 13. 210. 223.), Few never yet been well drawm and engraved. persons may even have seen that barbarous repre-

tioned in the lias

sentation which Fabricius exhibits in his edition of

the

-works

of Hippolytus.

therefore thought

right that the historical restoration of Hippolytus

should be accompanied with a worthy faithful copy Mr. Gruner's lithograph, prefixed to

of his statue.

the present Volume, faithfully reproduces a classical

drawing made from the original. The statue is above life size, and represents the bishop very characteristically in the Greek pallium, with the Koman toga If it does not give an individual slung over it. likeness of Hippolytus, at all events

it presents to us the effigy of a Christian bishop of the Apostolic age,

and may,

in every respect,

be called unique in the

history of ancient Christian religion and art.

FIVE LETTERS

ARCHDEACON HARE,

OF THE

WORK LATELY PUBLISHED AS

ORIGEN'S PHILOSOPHUMENA, OR,

REFUTATION OF ALL HERESIES.

ANALYTICAL TABLE

CONTENTS OF THE FIRST VOLUME.

FIRST LETTER. Proof that our Work is of undoubted Authenticity BUT THAT it IS NOT THE WoRK OF OrIGEN, NOR OF CaIUS Presbyter but of Hippolytus, Bishop of Portus near OsTiA, Presbyter of the Roman Church, and Martyr.

;

Page

Importance of the publication of the the Exhibition of

all JSTations

Judgment on German ence for

Work

in the -

Danger of the

theology. -

Year of -

indiffer-

Proof that the work is neither of Origen nor of Caius. No ancient author names such a work of Origen The author must have been a bishop, at or near Rome Proof that it is the work of Hippolytus. A work of the same title is mentioned as the writing of Hippolytus by

critical researches

Faith and inquiry (Niebuhr's belief)

Eusebius, Jerome, Epiphanius, Peter bishop of Alexandria

Character of the edition of M. Miller

ANALYTICAL TABLE OF CONTENTS.

XXVI

SECOND LETTER. or the Work, and the Contents of its principal Part, " The Exposition of the Heresies," are DIRECT Proofs of the Identity of our Book with that READ AND DESCRIBED BY PhOTIUS AS A AYoRK OF BiSHOP HiPPOLYTUS WITH THE SAME TiTLE.

The Plan

Page Photius mentions the work of Hippolytus against all heresies, giving particulars about it which agree entirely with that before us

how to be explained ? Our work ends with the Noetians, and so Photius says The number of the heresies enumerated (32) is the same The relation of our work to that of Irenaeus corresponds

26 27 27

Irena^us referred to

by Photius, and

in our

work

Photius says, Hippolytus begins with the Dositheans

with the account of Photius Originality of our

work

method and contents

Contents of Book V. I.

The Naasseni or

Ophites.

The name explained

Their principles (Logos = Adamas), apocryphal tradiTheir birthplace, Phrytion, Gospels used by them. Mystical

gia.

ninus Pius

hymn

belonging to the age of Anto-

II. The Peratae or Peratics founded by Euphrates Name explained. Their system

Their sacred book, 01

HI.

The

(from

Sethiani

ri«p«r/)p«(Ttf

irpodtJTtioi toiQ aldipog

i://'0,

2»jO).

their system

Their

Ibllowers.

Amen., Achamoth

36 36

sacred book,

IV. Justmus. Wrote the " Book of Baruch." hi.s

System of -

Relatl(jn of these (older) sects to the (later) Ophites

of Irenieus

ANALYTICAL TABLE OF CONTENTS.

XXVU Page

The

allusion in the First Epistle to

these sects

The scheme

Timothy

relates to -

of the late origin of the Gospel of St. John

destroyed by these accounts

Contents of Book YI.

V. Simon

the

Fables about his meeting with

Gittean.

Books on his doctrine (MeyaXr] cnrocpaaig) His system His cosmogonic system. His tale about Helen Simon did not identify himself with God Hippolytus' account compared with that of Irenasus Hippolytus avoids the mistake of Irenaeus and Tertullian about the inscription, Semoni Sanco

Peter

Simon

When

the " Great

not a mythical person

Allusion to St. John's Gospel

(?),

and quotation of

Paul's First Epistle to the Corinthians

Pearson's mistake

Extracts

Volentinus.

52 53

''Sophia''?)

from

his

own works -

-55

(the

System of Valentinus and the Valentinians The two schools dvaroXiK)] (cf. didaaicaXia avaroKiKi] Clemens) and IraXiKtj. 'A^iSinicog and 'Apdeauivrjg :

St.

Bearing of these new facts upon the prologue of St. John's Gospel for the of Simon, the system Sige in Importance of the Ignatian controversy (Epistle to the Magnesians,

VI.

Announcement " must have been

written (perhaps by Menander)

p. 8.).

46 48

in -

VII. Secimdus, extracted from Irenasus

VIII. JEpiphanes, extracted from Irenseus

67 68

Defective character of our text proved

IX. Ptolemceus reproduced

after Irenseus

on Colarbasus must have been written by Hippolytus, but has been Qmitted by the

Proof that an copyist

article

ANALYTICAL TABLE OF CONTENTS.

XXVlll

Page

X. Marcus and the Marcosians. The account of Irenfeus

much

own

Hippolytiis'

abridged.

his relation to Irenaeus

declaration -

Ilippolytus' delicacy in treating the Gnostic errors

The

XI. Colarhasus and the Colarhasians. Irenajus

XII.

from Irena2us and Hippolytus, given

The account

76 82

him compared with

on the controversy about the age John's Gospel, and the Gnostic theories

that of Irenseus

Bearing of of St.

in juxtaposition

Perversion of the doctrine of metempsychosis Cerinthiis.

Curious relation of the two texts,

Carpocrates.

XIII.

article

this article

Contents of Book VII.

XIV.

Original article

Basilides and his son Isidorus.

Character of the system

XV.

from Empedocles

XIX.

XX.

Theodotus of Byzantium

Theodotus the

and idea of Christ

diKaiov)

Relation of this article to that

Ehionites.

ofIi'ena3us

(^t6

His system derived

His book

PrepoJi.

XVIII. The

from IrenjEus

Original article.

Marcio7i.

XVII.

John

St.

Satarnilus, copied

XVI.

Importance of those from the

Quotations of Basilides.

Gospel of

-91

Trapezite^ father

of the Melchise-

92 93

Defective state of our manuscript in this article

Age

dehites

Belation of the Theodotians to the Ebionites

XXI.

of Theodotus

Nicolaus, father of the Nicolaites.

Stcphanus Gobarus refer

XXII. XXIII.

Ccrdo. Apcllcs.

Theodoret and

to this article

Compared with the

The

clairvoyante

article of Irenajus

Thilumena

100

ANALYTICAL TABLE OF CONTENTS.

XXIX Page

Contents of Book

XXrV. The

XXV.

Docetce.

The name attached

Curious extracts

sect.

Monoimus

the

105

The quotation of Peter of

Our

108

The Montanists^

^pvyeg.

be defective

112

113

likely to

XXX.

104

Only an abstract of the

Alexandria corresponds to the original text, as can be proved by our text

XXIX.

102

103

with the article of Irengeus

Qua7'todecimani.

text of Hippolytus,

Epistles to Theophrastus.

Arab.

His system

to a particular

XXVI. Tatian. Compared XXVII. Hermogenes XXVIII. The

YIIL

The Encraiites

text

also here

Contents of Book IX.

The Noetians. A mistake of Theodoret rectified by Hippolytus. Origin of the name of Callistians. Fragments of Heraclitus Juxtaposition of Noetus' and Callistus' systems Relation of this article to Hippolytus' homily on Noetus

Chronological mistake of Epiphanius about Noetus' age

118

XXXI.

XXXII. The chasai.

Elchasaites.

Their

Alcibiades of Apamea.

fabulous

and second baptism

book. -

115 118

El-

Their Christology -

Conclusive comparison of our work with Photius's account

120

THIRD LETTER. The Government and Condition of the Church of Rome

â&#x20AC;&#x201D;

UNDER Zephyrinus AND Callistus (199 222), according TO St. Hippolytus, Member of the Roman Presbytery and Bishop of Portus. Hippolytus' account of Callistus^ bishop of Callistus s fraud,

ration

Rome

125

attempted escape, punishment, and libe-

by Hyacinthus, Marcia's eunuch a 3

127

ANALYTICAL TABLE OF CONTENTS.

XXX

Page Callistus,

favourite of Zepliyrinus,

and

at last bishop of

130

Rome his relation to Sabellius

and Noetus, and quarrel

with Hippoljtus and his party his practical views

131

133

135

remarks on the account of Hippolytus Mistake of the editor about the chronology of the

Critical

life

136

Callistus

FOURTH LETTER. Hippolytus' own Confession (the tenth book). Conclusion FROM the Recapitulation in Book X., on the defective Character of our Text. Moderation in the judgment on the Greek philosophers Proof of Hippolytus' authorship by comparison of his chronological system with that adopted in the " Chronicle," founded on the 72 races Critical remarks on the condition of the manuscript First part of the Confession of Hippolytus " On the one eternal

The

God "

142

143 146

authorship of the work "

Universe," decided

On -

the Substance of the -

149

Mistake of Photius, who supposes the author of that work -151 to be Josephus Hippolytus proved to be the author of the " Little Laby153 rinth"

---------

Genuine character of Le Moyne's fragment of the work " On the Universe " Second part of the Confession of Hippolytus, " The Doctrine of the Logos " Analysis of this part

The working of the Spirit of God not limited to the holy men of the Old Testament The validity of the Law f'>ui)ded on mail's nature

153

154 162 163

164

ANALYTICAL TABLE OF CONTENTS.

XXXI Page

Hippolytus' opinion about the character of the Prophets,

compared with an expression of Frederic Schlegel's

165

Apologetical character of the speculations of the Fathers

167

Difference of Hippolytus' interpretation of the Bible from

method of modern orthodox school

168

171

Truly conservative and catholic character of Christianity rightly understood Providential history and development of Christianity Limited truth of all Confessions of Faith Conclusion of Hippolytus' Confession of Faith. Address

174 177 179

the

Traditional interpretation, and

its

danger

to all men to fulfil their divine destiny The end of the book is wanting The second fragment, supposed to conclude the " Epistle to Diognetus," may be the wanting conclusion of our

181

book Text and

187 translation of that fragment

188

to Hippolytus

193

Reasons for ascribing

The

186

so-called pantheistic colour of

his Confession,

common

to all the Fathers of the -

four centuries

some expressions in -

fii'st

194

FIFTH LETTER. Hippolytus' Life and Wiutings, and the THEOLOGicAi AND ECCLESIASTICAL CHARACTER OF HIS AgE.

----------

The most important evidence of Hippolytus' authorship depending on the much doubted circumstance that he was a Roman

Le Moyne's Arabia

conjecture that Portus -

199

Romanus was Aden -

Tillemont Le Nain's and Ruinart's opinions

200 201

Cave's uncritical article about Hippolytus

201

Inquiry upon the historical evidences Eusebius and Jerome

202 202 204

The " Chronicon Paschale

vel

Alexandrinum "

ANALYTICAL TABLE OF CONTENTS.

XXXll

Cyril and Zonaras, Anastasius,

Nicepliorus son of Callistus

The barbarous Pope

title (in

Gelasius, a

The circumstance

Page

... Nicephorus,

Syncellus, -

mere conjecture of a

late copyist

206

of Hippolytus' having been at the same

time bishop of Portus and

The seven suburban

Roman

bishops,

" Episcopus Portuensis,"

presbyter, explained

among whom

there

of Hippolytus

The historical truth in Prudentius' account examined . . The importance of Portus The picture of Hippolytus' martyrdom on the wall of -

how

210

211

the

accounts in different texts of the "Liber Pontificalis"

209

Character of the

Hippolytus' supposed Novatianism,

208

statue

Age of Hippolytus (beginning of the third century) Time and place of his martyrdom. Comparison of

207

the

Prudentius' description of the locality.

Paschal Cycle

to be recognised in the

still

modern constitution of the Roman Church Monumental relics in Porto, and testimony of the

sanctuary

205

the Bibl. Patr.) in the quotation of

212 215 217

his

-218

to be explained

219

Reconciliation of his transportation with the account of his

Age

bloody martyrdom

221

of Hippolytus' statue, the most ancient Christian

portrait of a historical person

Imperfect character of Hippolytus' Paschal table

The Works under

the

223 224

name of Hippolytus examined.

-----

Angelo Mai's fragments

Editions of Hippolytus' works.

of Hippolytus

226

Fabulous character of the anonymous work of the " Episcopus Cyrenensis "

A. I.

226

Ilippolytus' Polemical IVorhs.

" Refutation of all the Heresies."

studies of the author

The .

philosophical -

Comparative table of the 32 heresies in the " Refuta-

229

ANALYTICAL TABLE OF CONTENTS.

XXXlll Page

Book V.

tion," according to

BookX.

â&#x20AC;&#x201D; IX.,

with those in -

231

Genealogical and chronological table of the 32 here-

233

237

241

The Little Labyrinth," or Treatise against the heresy ofArtemo The novel of the Tubingen school built on the frag-

243

sies

The method of the arrangement explained Idea of a new edition of Hippolytus' works II.

ments of

The

this

book

fact sought, postulated

us in the " Kefutation"

The

by Neander,

struggle against Gnosticism presupposed

formula of Callistus

245

given

246

by the

247

" The Little succession of the three works Labyrinth," the " Cause of the Universe," and the

The

" Refutation of III. "

all

Heresies "

The book

Against Noetus."

a homily.

248

The

allusion to the injustice of Callistus in calling our

author a Ditheist

249

Juxtaposition of the Confession in our work, and the -

252

260

IV. " Against Vero " The German method, as it appears in Dorner s book, compared with the method of the seventeenth and

261

homily Ilpog

'Noijruv

Dorner's article on the Noetian heresy

eighteenth centuries

Analogy of the tation "

Yero and the

" Refu-

treatise against

" This book was written after the " Refutation

V. " Demonstrative address to the Jews Character of this treatise.

263 264

265

266

267 267

269

Translation

VI. " Address to the Hellenes," etc. Description of Hades

262

VII. Special polemical writings against heretics

ANALYTICAL TABLE OF CONTENTS.

XXXIV

------

Page

B. Doctrinal Writings.

Antichrist

Example of his interpretation of the Apocalypse The time when Hippolytus wrote this book ÂŤ II., ni., IV. "

the Gifts of the Holy Spirit,"

God, and on the Resurrection of the Flesh," " . Good and the Origin of Evil "

V. " Hortatory Sermon to Severina " VI. Doctrinal

festal

Homilies

272 273 274

On On -

275

276

278

C. Historical lVo7'ks.

The (Book

Books of the) Chronicles

Importance of the catalogue of the

Roman

bishops

given by Hippolytus, as followed by the subse-

quent chronographers Original character of the

Latin text

II. " Demonstration of the

Time

work

differing -

279

from the -

280

of Easter according to

281

the Table"

D. Exegetical Works.

II.

281

the historical works of the Old Testament

282

III.

Holy Scriptures

all

the

the Psalms and Songs of the Old Testament

Historical and philological views of Hippolytus on

283

the Psalms IV., V.

the Proverbs and Ecclesiastes.

phets

VI.

the

New

Testament

the Pro-

286

287

Restoration of the catalogue of Hippolytus' writings on his

Cathedra

and Nicephorus, compared List on the Cathedra compared with the Authors and _ our Fragments

The The

Lists of Eusebius, Jerome,

288 290

292

ANALYTICAL TABLE OF CONTENTS.

XXXV Page

Character of Hippolytus and his Time.

Dorner's exposition of the leading philosophers of that age G. A. Meier on the place of Hippolytus in the develop-

329

ment of the doctrine of the Trinity Great difference of Origen's doctrine from that of the author of the " Kefutation " Reason of the " Philosophumena " having been ascribed

296

------

Origen

298 301

Difference of the doctrine of Hippolytus from those of

our creeds General importance of the " Refutation " in the controtroversy about St. John's Gospel Historical sketch of the development of Church-govern. â&#x20AC;&#x17E; ment in the age of Hippolytus Increasing authority of the Bishop

304

307 310 311

of discipline about the marriage of Presbyters

312

Constitution of the

The system

302

Roman Church

in that time

Hippolytus' character as a writer

Hippolytus the

Rome

first

314

preacher of note in the Church of -

Importance of the researches on the Fathers _ Hippolytus' moral character The object of " Hippolytus' Apology" explained

317 320 321 323

326

Historical view on the Fathers of the

Church

Postscript.

Remarks on two

articles in the "

the " Ecclesiastic "

Quarterly Review " and -

Second Postscript.

-----

Remarks on Professor

Jacobi's articles in the " Deutsche

Zeitschrift fUr christliche Wissenschaft

Leben"

und

christliches ÂŤ

328

ANALYTICAL TABLE OF CONTENTS

XXXVl

APPENDIX. The Fragments IMai

INDEX

Angelo

of IIippolytus collected by -

TO the First

Volume

ERRATUM. Page

184, line 9, for Tvud read rvwdi.

339

345

FIRST LETTER.

PROOF THAT OUR TICITY; BUT

NOR

WORK

THAT

IT IS

OF UNDOUBTED AUTHENNOT THE WORK OF ORIGEN

BUT OF HIPPOLYTUS, NEAR OSTIA, PRESBYTER OF THE ROMAN CHURCH, AND MARTYR. OF

CAIUS

BISHOP OF PORTUS

PRESBYTER,

Carlton Terrace, June 13. 1851.

dearest Friend, This year

full of

indeed an auspicious one, and

noble emulation, rather than rivalry, and of

friendly cooperation, both viduals.

among

nations and indi-

Instead of destructive wars, bitter jealousy,

and sullen

has given us the Crystal Palace,

isolation, it

the Exhibition of the Industry of

all

Nations, and a

peaceful concourse and good understanding jurors and visitors from

Moreover,

countries.

all

among it

promises to give a fresh impulse to historical and philosophical literature and inquiry last

;

for within the

few weeks one of the most valuable monuments

of early Christianity has been restored to us by a discovery, which, if I

the most important century,

not greatly mistaken,

made upon

that ground for a

not excepting that of the Syrian

scripts in the

Libyan Desert.

lost

manu-

work, in ten

books, on the internal history of Christianity in the first

and second centuries, written undoubtedly by B 2

ON THE

REFUTATION OF ALL HERESIES.

an eminent author at the beginning of the third, has just been published.

How many people

will smile at this juxtaposition

Some, perhaps, because they consider the Industry as a Pandemonium, a

box

books

at all

and since the

;

whom

May

first

we know

profession

;

these

There are very

They

and I disdain But,

classes.

afraid to think, is

this

among

(being

speak to you of either

this

there

are

multitude, â&#x20AC;&#x201D; people

and who ask, with Pilate,

"What

seriously attempted

prevented either by pre-

they despair of uniting reason and

knowledge and peace of mind.

unhallowed fear

cious, because

being

these,

and superstition, or by the love of power

or of money), faith,

Now, among

unfortunately,

Having never

truth

out

find

judice

fancy,

barbarians, others obscurantists

also timid persons

truth

they are

of early ecclesiastical history, the

better for us and our children.

some are mere

elegant,

such a comparison wdll seem

to smell strongly of learned pedantry.

the less

this class care for

to utter their evil bodings.

ashamed

many, however, to

or,

But few of

of Pandora.

Temple

less

The

pernicious ignorance,

knowledge

child of

â&#x20AC;&#x201D;perni-

not less necessary from

sought after; and a real knowledge of

Christianity, of

which that of

its

earliest history is

an integral branch, was never more needed than

now, when indifference and ignorance threaten us witli

all

tlic

evils

which are foolishly apprehended

LETTER

AUTHOR AND AUTHENTICITY.

from inquiry and knowledge. fore, that all

we,

who

seems to me, there-

human

profess a faith in the

mind, and in the truth of Christianity, should not shrink from declaring our conviction of the import-

ance of discoveries on the tical history.

field of early

Facts on this vast

valuable, because

they are

ecclesias-

the

field are

very scarce.

not think that I exaggerate the importance of our lately discovered work, if I say that

really

This

and authentically knew on

doubles

this subject.

the motive which induces

these pages, destined for publicity, to you, friend, together with

whom,

all

for near

to address

dearest

twenty years,

I have

had the happiness of thinking and inquiring,

and

whose love of truth I have found no

fort than in

your erudition and

critical

less

com-

judgment.

I say then confidently, that I consider

an au-

spicious event, worthy to be registered in the nals of this remarkable year, that the

to has been published in it

providential, that a

light

it.

book

an-

I allude

I cannot help thinking

work which throws

much

on the history of Christianity, from the time

of the Apostles to the beginning of the third century,

and especially on the internal history of the

Church of Rome, should have been brought out at moment. For this is a time when many feel

this

by the progress of Popery the Church of England, but also

disheartened, not only

among

the clergy of

by what they hear of German B 3

rationalism.

The

in-

ON THE "REFUTATION OF ALL HERESIES."

formants of these good people must have very vague notions,

and very

(if

little

theological literature of

any) knowledge of the

Germany

else

how

could

they confound in one condemnation the most different principles

and researches,

nents, those pels,

who

â&#x20AC;&#x201D; Strauss and

oppo-

his

attack the authenticity of the Gos-

and those who defend them with an earnest-

ness of thought, of learning, and of faith, which, if

the accusers of

German

theology possess, they ef-

Thus it comes, that many are fectually conceal? frightened by the very name of critical researches into

the origin

doctrine.

Christianity

They hear

much

and of

Christian

made

of the abuse

of the critical researches and hypercritical scepticism against received opinions, accompanied, as usual, a most uncritical credulity of the critics in

own

assertions,

that

they

entirely

their

overlook

how

others seem to be bent

more than ever on stopping

and suppressing, or at

least discrediting, all inquiry

into the origin

and history of what they would impose

upon us and the generations undoubted

historical truth,

faith, and, if possible, as the

come, not only as

but even as

articles of

law of the land.

Now I

consider this despondency a want of faith, and this

obscurantism the worst of

all

persecutions, if

could

be practically carried out, and the most dangerous

the pompously

I deem demanded divorce between reason and

faith, rational

conviction and religious belief, alto-

fuel for revolutions, even if only attemjDted.

LETTER

AUTHOR AND AUTHENTICITY.

gether unholy

;

and I have no hesitation in

calling all

views low, which are derived from the idolatry of the

form or of the dead and killing

may be am sure we do

letter

;

however that

principle of separation

called holy,

views high.

not want

renew Christian

faith,

and these inquiry

less

but more.

also

be-

with Niebuhr, that Providence always fur-

lieve,

nishes every generation with the necessary arriving at

doubts; and as there

which

faith

belief, I

means of

and at the solution of

the truth,

its

no reasonable and tenable

not founded upon rational historical

cannot help thinking

we have just now

of importance, that

so unexpectedly got our

knowledge

of facts respecting early Christianity doubled.

And genial

there not

something striking, and conof the year 1851,

the character

history of the discovery

statesman of high merit, to

Mount Athos

the domain of

Villemain, sent a Greek

to look out for

Greek

in the

French scholar and

literature.

new treasures iu The fruits of this

mission were deposited, in 1842, in the great national library,

already

Among them

possessed

many

treasures.

was a manuscript of no great antiquity,

written in the fourteenth century, not on parchment,

but on cotton paper and it was registered as a book " On all Heresies," without any indication of its au;

thor or age.

The modern

date of the manuscript,

anonymousness, and probably, above title,

all,

this

its

awful

deterred the scrutinising eyes of the learned of B 4

ON THE "REFUTATION OF ALL HERESIES."

who glanced

nations

all

Greek

distinguished

over

It fell to the lot of a

it.

scholar and writer on literature,

a functionary of that great institution,

M. Emmanuel

Miller, to bring forward the hidden treasure. first

unknown

of an

wi'iter 1

He was

struck by some precious fragments of Pindar, and lyric poet,

quoted by the anonymous

he transcribed and communicated them, in

846, to his literary friends in Germany, who, highly

appreciating their value, restored the text, and urged

him

to publish the

It appears that

whole work. during this time

looked deeper into the book offered

Miller had

for in

itself:

to the University Press at

Oxford

1850 he as a

work

of undoubted authenticity, and as a lost treatise of

Origen

men

Against

all

the

The learned

Heresies."

presiding over that noble institution determined

and have just published

to print,

sanction of their authority,

it,

thus giving the

not to the authorship,

at least to the genuineness of the work.

done

bach's

this

they

did

for

They have Wytten-

Plutarch," for Creuzer's " Plotinus," and for

Bekker's

what

case

Greek Orators."

And

they deserve the

credit for their liberality in the present case,

since the

name of Origen is almost branded in the all who have never read his works, who, I

opinion of

afraid, are the

majority even in learned bodies.

I not right, therefore, in saying that the publica-

tion of this

work

congenial to the character of

1851, by showing the good results of international

â&#x20AC;&#x201D; LETTER

AUTHOR AND AUTHENTICITY.

communication and friendly cooperation

The book

was discovered by a Greek sent from Paris, and has been most creditably edited by a French scholar,

and very

by an English university

liberally printed

The

press.

publication has been accomplished

a combination of different nations, and could scarcely

have been brought about otherwise.

at this time

I could not help dwelling for a

moment on

those

circumstances, before entering on the real object of

now do without

these letters, which I will preface, after stating

how

further

have become acquainted

with the work in question. Dr. Tregelles, to

whom

hope we

shall soon

indebted for the most authentic Greek text of the

New

Testament, informed

last

week of

the ap-

my heart by his warmth with which the almost veteran among living authors on the

pearance of the work, and gladdened

account

centenary early

the

monuments of

Christianity, the venerable Dr.

Routh, had immediately studied the book, and

knowledged

its

importance.

consequence, and perused

I procured a

so evident, that I feel

them

you

I maintain

copy in

as soon as I could

I have ah'eady arrived at conclusions,

ac-

;

and

which seem to

no hesitation in expressing

at once. :

Firsts that the

work before us

by Origen. B

genuine, but not

ON THE "REFUTATION OF ALL HERESIES."

Secondly y that son

much

Thirdly^

the

work of Hippolytus, a perknown.

celebrated, but very little

that

this

celebrated father

and martyr,

Hippolytus, was a presbyter of the Church of

Rome, and bishop PortuSy

but

bishop, as a

neither

of the

harbour

Rome,

an Arab, nor an Arabian

Frenchman imagined he might, and

Cave said he must, have been. Fourthly^ that this book

full

valuable

au-

thentic extracts from lost writers.

Leaving the discussion of the third and fourth points for future letters, I shall limit myself in this

two points,

to establishing the proof of the first far as this

rangement and the contents of the work in I maintain, then, that

work of the

can be done without examining the ar-

our treatise

detail.

an authentic

earliest part of the third century,

but not

by Origen.

The arguments which prove and

positive.

this are

Heresies," or any "Refutation of

which

both negative

ancient author names or quotes,

the numerous works of Origen, any " Against

among all

lished.

the undoubted title of the

Miller

all

Heresies,"

book now pub-

indeed right in saying, that the

seven books contained in the Paris manuscript, from the fourth to the tenth, are the continuation and end

of the same work, of which the " Philosophumena,"

printed

among

The author

Origen's works, form the

says so himself in

first

book.

more than one passage.

LETTER In

AUTHOR AND AUTHENTICITY.

Re-

fact, that first

book bears the same

title,

futation of all Heresies ;"and the title Philosophumena,

which we find besides in some manuscripts, dently only a special name given to the for these, as

see

evi-

four books

first

now, contained an exposition of the

systems of the ancient, and in particular of the Greek, philosophers, preparatory to the refutation of the here-

That special

sies,

which occupies the six

title

recurs in our manuscript at the end of the fourth

book, to signify that the

latter books.

first

part of the work ter-

minates here. It is also right to first

add that our manuscripts of

book attribute the work

marginal rubric

this

Origen, and that

our Paris manuscript

calls

the concluding confession of faith that of Origen.

But I agree

entirely with Christian

Wolf, Le Moyne,

Fabricius, the Benedictine editor, and the

recent

learned biographer of Origen, Professor

Redepen-

ning, that the introduction with which the

first

begins proves the contrary.

The author

has undertaken the work as an act of

incumbent upon him both

Now

as a bishop

Origen can never have said

book

says that he

official

duty,

and a teacher.

this

of himself:

yet no other interpretation can be affixed to the fol-

lowing words heretics,

â&#x20AC;&#x201D; " No

other person will refute the

except the Holy Spirit delivered to

Church, which the Apostles possessed they imparted to those faith.

Now

first,

the

and which

who had embraced

the true

we, being successors of the Apostles, B 6

ON THE "REFUTATION OF ALL HERESIES."

and endued with the same grace, both of high-priesthood and of teaching, and being accounted guardians of the Church, will not shut our eyes, nor keep from declaring the

Interpreting

doctrine. "

true

words in the sense of the writers of the centuries, I

but simply meant the

word

that

any Pagan or Jewish of a Christian

office

But a bishop he must have been,

bishop.

three

quite sure Hippolytus did not attach

to the title of high-priesthood

sense,

first

these

describe

his

office

and

who used

its

respon-

sibiUty.

But

these words prove our author to have been

a bishop w^hen he wrote the work, the ninth gives

still

sided at or near

Rome, and was

eminent one, of the

Roman

know no more

who

book

clearer evidence that at that time he re-

member, and an

presbytery.

the

primitive

Even they ecclesias-

than what they may have learned from Bingham and Mosheim, must be aware that the six

tical polity

bishops of the towns and districts in the immediate

neighbourhood of

Rome

formed, even in the second

century, part of what was then called the Church of

Rome.

They were

integral portions of her presby-

tery and took part in the

and

in the

pline

election of her bishop,

important functions of ecclesiastical

and administration.

One

of those

bishops was the bisliop of Portus, the

suburban

new harbour

the Tiber, opposite to Ostia, formed by Trajan. polytus, in almost

all

disci-

Hip-

the ancient accounts respecting

LETTER

AUTHOR AND AUTHENTICITY.

him, bears the

title

of Episcopus Portuensis

dition about him.

tra-

only say here, that his

will

and we

was any other

later that there never

shall see

celebrated statue in the Vatican Library, found in

the year 1551, in the very ancient cemetery near

Rome,

described (about the year 400) by Prudentius

as the place of the burial of Hippolytus, the bishop

of Portus near Ostia,

have been that bishop

prove him to

sufficient to

for

represented sitting

on the episcopal chair or cathedra, and the Paschal cycle inscribed on the chair

Western Roman one.

But the book before us does not speak less clearly upon this subject. Without entering here into the detail of the curious contents of the ninth book, I will

only refer to the numerous passages in

where the

author speaks of himself, in the singular, as of an influential

and

member of the Roman clergy word " we " in acts of ecclesiastical

active

and he uses the

authority exercised * ix. 7.

(p. 279.),

by the clergy

as a body.*

Now

Zephyrinus and Callistus patronized the

heresy of the Noetians

dWd

;

Kairoi t)nCjv ixrjdETrore <Tvyxi^pt]<ydvTiov^

7rXtL(TTdKig dvTiKaQearcjTcov rrpog

avTOvg Kai diaXt^dvrujv koI

The same official and authoritative position of the author appears in the pasIv ydp rqi sage, ix. 11. (p. 285.), where he says of Sabellius

daovTag

jSiacfafxsvbJV

r^v dXrjOsiav ofxoXoyHv.

v<p' y)fiu)v

TrapaivtiaGai ovk taKXrjpvvero' rjviKa de avv t<^ ILaXXiaTiiJ

tjiiova^ev

(who was then bishop of Rome)

Compare

also the following passages

Callistus as fearing the author personally

persons excluded from the Trig

tKKXrjaiag

vcf

Roman

r)fiwv ytvofjitvoi

vtt'

ix. 12. (p. :

avrov dveceleTo.

289.) he speaks of

(p.

Of some

Sel^oiKojg ajue.

Church, he says 290.).

Now

ik^Xtjtoi

only the

ON THE

REFUTATION OF ALL HERESIES.*'

though Origen paid a short that time,

when

visit

Rome

about

he was very young, he could never

have acted that part or used that language, being simply a visitor from an Eastern church,

been

Rome

under

Callistus,

which he was

he had not.

Our first argument evidently excludes Caius, as much as the second does any one who was not a

Roman

clergyman at the time.

byter of the Church of

Rome

lytus, a disciple of Irenasus

;

That learned pres-

was indeed,

Hippo-

and another work of our

author, and one which decides the authorship of a

was ascribed in early times to Caius.

third,

But never

was any work on the general history of heresies to have

Now

been wTitten by

this

Roman

said

presbyter.

an ordinary reader, finding so considerable a

work assigned

confidently to Origen, might suppose

book under that

that some

title

was

really ascribed to

the learned Alexandrian by some at least of the

many

ancient writers

ments

yet there

who not

treat of his literary achieve-

the slightest record

that

Origen ever wrote a work under any like title. But perhaps it may be the same with Hippolytus, whose station and history seem alone to agree with our book

same

title is

Roman

the contrary, a book of exactly the

ascribed almost universally to him, the

presbyter, and bishop of Portus near Ostia.

Roman Church could expel and none but a member of the Roman

decree of the presbytery of the

from

its

communion

;

presbytery could speak thus.

;

LETTER

AUTHOR AND AUTHENTICITY,

Eusebius (H. E. celebrated author

22.),

speaking of Hippolytus, the

of the

Chronological Annals,

which go down {222)f

the

to the first year of Alexander Severus" and of the " Paschal Cycle," which begins from

year of that reign, mentions, amongst his

first

works, that "Against

all

the Heresies" {irpos irdcras

Jerome does the same, which must be

TCLS alpsasLs).

considered in this case as an independent testimony for

he gives the

titles

of some works not mentioned

by Eusebius. Epiphanius (H^er. xi. c. SS.) cites the name of Hippolytus, with those of Clemens of Alexandria and of Irenaeus, as the principal authors

who had tise

refuted the Valentinian heresies, the trea-

on which occupies so prominent a part in the

book before

us.

Finally, the letter of Peter, bishop of Alexandria

(who suffered martyrdom in 311), on the Paschal time,

â&#x20AC;&#x201D;a

letter,

the authenticity of which, doubted

even by Routh (Reliq. Sacr^, Mai's discoveries*,

â&#x20AC;&#x201D;

iv.), is

now proved by

quotes a passage from the work

" of Hippolytus, the witness of the truth, the bishop of Portus near irdcras

ras

decimani

;

Rome, Against

aipscrscs),''

and

this passage

all

the Heresies (Trpbs

about the heresy of the Quarto-

I shall

prove in

must have existed

letter, that

in our work,

our present text gives us only an extract in

but that this as in

several other places. *

See the new edition of the Chronicon Paschale vel AlexanBonn, 1832.

drinum, by Dindorf.

;;

ON THE "REFUTATION OF ALL HERESIES."

We may

sum up

the arguments brought forward

The book cannot have been

hitherto in a few words.

written by Origen, nor even by Caius the presbyter to either of

and nobody ever attributed with a like

title.

them a book

the other hand, such a book

ascribed by the highest authorities to Hippolytus,

bishop of Portus, presbyter of the Church of

who

and wrote about 220,

lived

Cycle" and his statue expressly

Rome,

Paschal

state.

in a marginal rubric cannot

The name of Origen avail against

as the

such negative and positive evidence.

besides no fresh argument

in the Paris manuscript

for the

work contained

evidently the continuation

of the book printed, on

the faith

of manuscripts,

under Origen's name, and among his works, but gene-

and

rally,

for very cogent reasons,

pronounced not

his.

But perhaps there may be some argument in store which we have not yet touched upon. Ay, there is and

alone,

a piece of evidence which, even

would put an end

to all controversy

specific description of the

tion it

Against

tallies so

stood

tlie

au-

For we have an authentic and

thorship of our work.

Hippolytus

if it

all

contents of the work of

Heresies"

exactly with the

;

and

this descrip-

book before

cannot have been given of any

other.

us, I

that

mean

the account which the patriarch Photius has noted

down his

of the contents of this

reading,

known

work

in the journal of

Photii Bibliotheca,"

The

LETTER

object of

AUTHOR AND AUTHENTICITY.

second letter being to go through the

whole account of the heresies, in order to prove

open

I shall

But ing

without express-

gratitude and respect for the learned editor.

His plan stood

this,

with Photius' own words.

I cannot conclude this letter

at first

was to give the text exactly

but finding this impossible, in consequence

;

of the innumerable blunders in the manuscript, he has received such corrections into the text

as,

on the

whole, could scarcely be doubtful, reserving for the notes his further suggestions for rendering the text

which

intelligible,

part of the text

very often

contribute

But

scure.

having, the

hope

;

prove

mite toward rendering

1 trust it will

edition

not.

has used

scarcely intelligible, or at

and

this, it

less

ob-

not be forgotten that the

adopted by the editor

principle first

in both respects, that a great

is still

very corrupt.

least

much moderation

a right one for

and that we owe the advantage of

not only

thoroughly

accurate,

and on

whole a readable text, to the sagacity and

good scholarship of

him,

who,

having

wade

through shoals of blunders, and to point out chasms, omissions,

and

other

corruptions

every

page,

contented himself with correcting those errors and defects with a sparing hand, reserving the rest for

a more complete edition, to be published at Paris.

beg besides

who have never perused manuscripts should consider that, if we read the I

to say, that those

*B 9

ox THE "REFUTATION OF ALL HERESIES."

much

ancient classical authors with so

been enabled

ease,

we have

do so by a similar process of pro-

gressive criticism carried on through ages.

Having but last

book

little

time to spare from the

Egypt "

for this

to the second Christian century,

having the end of

and

fifth

and

sudden digression

you may be sure of

correspondence in a few weeks,

letter in a

few days.

Ever yours

faithfully,

BUNSEN.

SECOND LETTER.

THE PLAN OF THE WORK, AND THE CONTENTS OF ITS PRINCIPAL PART, " THE EXPOSITION OF THE HERESIES," ARE DIRECT PROOFS OF THE IDENTITY OF OUR BOOK WITH THAT READ AND DESCRIBED BY PHOTIUS WORK OF BISHOP HIPPOLYTUS WITH THE SAME

AS A

TITLE.

;

Carlton Terrace, June 20. 1851.

dearest Friend,

The

account given by Photius, the learned

patriarch of Constantinople, runs thus * **

A little

lytus

was a

book of Hippolytus' was disciple of Irenaeus.

;

â&#x20AC;&#x201D;

read.

Hippo-

It is a treatise

thirty-two heresies, beginning with the

Dositheans,

and going down to Noetus and the Noetians.

says that Irenaeus entered into a refutation of

them

and that he, Hippolytus, made a

in his Lectures,

The

synopsis of these, and thus composed this book. style of the

turgid,

book

though

says

is clear,

and rather

by the apostle Paul. with

but not

some things which are not quite correct

for instance, that the Epistle to the

dressed

stately,

does not come up to Attic speech.

the

whom

Hebrews

not

reported to have ad-

congregation, in imitation of Origen,

he lived on familiar terms, and of whose

learned works he was a great admirer." *

Photii Bibliotbeca,

cxxi.

ON THE " REFUTATION OF ALL HERESIES,"

Then

what Hippolytus

follows a long account of

had done, to encourage

the

writing

and secure

the publication and preservation of Origen's works.

But to

this,

all

we look

of Hippolytus

short notice

turns out

closer,

little

Eusebius, immediately after his

be a blunder.

and

his

works, men-

tioned this in reference, not to Hippolytus, but to

and zealous layman, Ambrosius,

that good

Origen liimself

calls his

taskmaster,

Jerome had taken the

write.

terpreting the

In imitation of him

So much

count.

in-

Ambrosius," as if they signified

(^\])])o\yt\xs)

for the

last part

Ambrosius, &c.

of the patriarch's ac-

can dispose almost as easily of the state-

ment which precedes taken

events

who made him

first false step,

two words of Eusebius' account,

first

" From that time *

whom

this in Photius.

from Jerome, who,

It is at all

among

Origen's

works, mentions a homily on the praise of our Lord

which Hippolytus

" that he

and Saviour,

preached

the cliurch in the presence of Origen."

This can only mean,

the text

signifies,

correct, that the

sermon was preached when Origen was present, probably, therefore, at

when

the Alexandrian doctor was

Rome. Photius, perhaps, read

events,

differently f: at all matters not to us whether Jerome misun-

* k^ iKtivov.

Euseb. lI.E. vi. 23. f Instead of Troporroc, irpdiovToq or prcceuJite instead of jrrasente and then it would mean that Hippolytus had preached, like Orij^en, learned sermons, worth publishing; for this, we know, hud never been done at Home before Hippolytus. ;

;

LETTER

PLAN AND CONTENTS.

II.

derstood a Greek text or the patriarch a Latin one

both blundered.

But the remainder of Photius' account of the book, which is assuredly the same with ours, must be

his

own, and written as his impression on read-

ing Hippolytus' work, and of the discussion about it

with his council.

expression " a

little

in ten books, of

was struck, at

book

first,

by the

" {(^L^Xihdpiov)^ for a

which seven and a half

fill

work about

300 octavo pages.

But it is to be considered, that he takes no notice of the " Philosophumena ;" and the rest, the account of the heresies, occupies less

250 pages.

than

Photius

script containing

Roman Clemens

it.

and Polycarp's

which together would

second section of

probably he had only

second part before him, that

nothing surprising in

word manu-

two Epistles of the

fully equal to this

Hence,

same

126.) for a

to the Corinthians,

Hippolytus* work. this

(c.

at least the

Epistle to the Philippians,

form a volume

the

uses

{^L^XihapLov) soon afterwards

expression has

must be confessed indeed

that our manuscript has no passage quoting the Epistle to the

Hebrews but the quotation may have occurred ;

in the introduction,

where the author, most probably,

spoke of the relation of his work to that of Irenaeus.

Such a general introduction seems

The "Philosophumena" rather

be wanting.

in our manuscripts

abruptly with an introduction,

have been a special one for that

first

begin

which may section

ox THE " REFUTATION OF ALL HERESIES."

the

work.

also

have occurred in the

But

alluded

passage

the

philosophy

learn

main systems of Greek

of the

first,

third,

the " Philosophumena,"

from the introduction to that they treated,

second,

lost

or at the beginning of the fourth book.

may

and the account of these forms our

;

first

book, with an appendix respecting the Brachmans (in

which Megasthenes' Mandanis

named, but Be-

written Dandamis), the Druids, and Hesiod.

author says he had in that section given

sides, the

account of

systems

and we

;

mystical

the

Now, what we read exclusively theories third

Greek

astrological

the

writers,

fourth

and

book

treats

astrological

therefore clear that the second and

must have been exclusively or principally de-

voted to an exposition of the mystical systems antiquity. for

quoting the Hebrews, as a corrective of mystic

that passage

sacrifices,

may

where our manuscript

Here our author had ample opportunities

\mters respecting

but

and Egyptian.

Assyrian,

mathematical

of the is

the

Chaldapan,

the

from other passages, that he

see,

had referred not only also

and

also is

rites,

and mysteries.

have occurred at the end,

defective.

But who can say that this censure may not refer some other work of Hippolytus, and apply to

the author, not to our book diately certainly does.

about the

fact, that

all

What

follows

events, I have

imme-

no doubt

Hippolytus expressed himself in

LETTER that

way

PLAN AND CONTENTS.

II.

Epistle

respecting the

the Hebrews,

and therefore incorrectly in the eyes of the

arch.

could no more have ascribed

Paul, than

apostle

patrito

the

any one of his cotempo-

did

Western Church, or even any Alexan-

raries in the

drian writer openly, before Dionysius, about the year

The Romans knew

250.

better than anybody, from

their first regular bishop, Clemens, that

was not

St. Paul's.

The

rest of the

account given by Photius

and accurate enough

he speaks of before

us.

prove that

Ere

we have

positive

the

work

I enter into a detailed

proof of this assertion, I will briefly state the three leading points of First

by Photius. sects,

Our author

argument. follows the arrangement stated

with the old

begins

Judaizing

which were not connected with Valentinus,

as,

according to the general tradition of antiquity, Simon was.

This

him and

the characteristic difference between

Irenaeus.

That pious and learned bishop of

the Gauls, having to deal principally with the Valentinians of his time, his

immediate adversaries, gra-

dually ascends to Valentinus personally, and lastly to

Simon and the Simonians, whom he

as the root

had

of the Gnostic system with

contend.

method,

the

book of

this

considers

which he

Hippolytus adopted the reverse

truly

historical

one.

The

second

section (book vi.) begins with Simon,

the arch-sectary, and then proceeds to Valentinus.

ON THE "REFUTATION OF ALL HERESIES.

But the

first

(book

of Jewish

sects

v.)

and

their speculative

of those primitive

who, having

cabalistic

Testament and

Old

treats

Christians,

dreams about the

Jewish

the

cosmogonic

symbols and

connected

rites,

both with Judaic

Jesus of Nazareth, as the Christ,

known

set forth

theories

;

whereas

in later times as the Gnostics (a

those

name

first

adopted, according to Hippolytus, by these Judaizing sects) started

from Gentile and anti-Judaic views.

Photius evidently found these Judaic

sects, as

do in our book, at the head of his treatise expresses himself inaccurately.

them Ophites, is

them

as at

he might have done, or Naassenes,

Dositheans, a sect not mentioned in our

all.

But

Judaizing schools

at all,

sect

not correct

;

represents those earliest

so the author of the

corum," begins the is

name

the

to Tertullian's book,

This

but he

Instead of calling

the same thing, or Justinians, he designates

which

book

;

list

for

Appendix

prasscriptionibus ha3reti-

of heretics with Dositheus,

Dositheus was not a Christian

but lived before Christ, and founded a mystic

among

treated

the Samaritans.*

by Hippolytus

The last of the heresies work read by Photius

in the

was that of the Noetians

and

so, in fact, it is in

our

book.

Secondly: Our work, like that read by Photius, *

784.

Epipban. Hares,

Anm.

iv.

Samarit. p. 30. sq.

Dorner, Person Christi,

p. 144.

Neander, K. G. i. See particularly

A. Ritschl, Die Entstehung der altkatholischen Kirehe (Bonn, 1850), p. IGl.

LETTER

PLAN AND CONTENTS.

II.

contains the enumeration and refutation of just thirty

two heresies, a number corresponding neither with the enumeration of Irenaeus, nor with that given by

Epiphanius*, or by any other known writer. Thirdly

work

Photius

us that his author gives his

tells

upon that of

as based

Irenaeus,

extract from his " Lectures."

you whole

articles

Now I

and

as being

shall

soon show

copied from Irenaeus, which give

leaving out his declamations and prolix

all his facts,

refutations.

course Photius does not say that

Hippolytus gave nothing but such an extract.

evidently could only copy such articles as Irenaeus had

written

;

certainly not the account of the Noetians,

and others

later

tinuation to his

own

who knew

Hippolytus'

Irenaeus, with a con-

would not have

times, Photius

spoken with such regard of writers,

But,

than Irenaeus.

work was only an epitome from

;

nor

would

later

Irenaeus full well, have called

Now

an indispensable book.

employed by our author

what

the method

takes, in the articles

copied from Irenaeus, the historical facts, generally

word in

for word.

many

Then, leaving out the

rest,

he gives

cases very important additions, in the

most

authentic form, by extracts from the works of the heresiarchs.

Besides, he has several articles which

are entirely his own. all

those on heresies

generally on

all

these necessarily belong

more recent than

which

his great master

* Haereses, xiv.

c 2

Irenaeus, and

had omitted.

ON THE " REFUTATION OF ALL HERESIES."

But, in the next place, Hippolytus has also some elaborate

"more

of his

articles

Irenaeus,

own on authors

whom

about

he says himself*,

accurate researches," as

With

and as his works prove.

we may

articles,

treated

had made

Hippolytus

respect to

all

these

say that, as far as the facts are

concerned, and, therefore, the extracts from the heretical works, tical

our book

a very conscientious cri-

enlargement of Irenaeus.

For,

we look

the facts given by that father, and pass by his theo-

logical refutations, sively, to the first

and in

his

this

own

book of the greater

the

far

reasoning.

Hippolytus' work

provement of the

are reduced,

five

almost exclu-

against heresies

portion

may

taken

therefore say, that

both an enlargement and an im-

first

book of Irenaeus, and

Photius* assertion, that the author gives

still

adopt

as a syn-

opsis

made from

book

refers to Irenaeus for that very purpose.

Nor

;

Indeed, a passage of our

Irenaeus.

does the improvement consist only in those

incomparably more copious and authentic extracts,

but also

in the chronological, or rather genealogical,

account of the heresies, which he has substituted for Irenaeus' arrangement.

provement

There

also a great im-

another essential point

account of the heresies

Hippolytus'

preceded by a lucid and

learned review of the systems of physical philosophy, principally those *

of the Greeks, but also

ciKfiiUaripov t^iTCKTug, p. 203.,

of the

speaking of the Marcosians.

LETTER

PLAN AND CONTENTS.

II.

In this

Egyptians and Assyrians. collected is

first treatise

he has

what best proves the great argument which

entirely peculiar to

him and

Hippolytus says he

work.

characteristic of our

will

show that whatever

given by the heretics as Christian speculation, and

even doctrine,

borrowed,

its

first

principles,

from those older systems, and in particular from the

Greeks; only with

this difierence,

that the

Greeks

have the merit of invention, and of having expressed every thing

much

better.

ment of want of

applies the

the mysteries and

originality to

orgies which those heretics

same argu-

wanted to introduce into

the Christian world, and which he endeavours to

show

be a reproduction of those of Paganism.

then, proceeds his argument, their

how can they and how can they

not their own, inventors

If,

principles are

claim credit for them as father

them upon Christ

That point once established, says

it is

unnecessary to enter into any de-

and the apostles Hippolytus,

first

tailed refutation of those heretical principles.

very sensible idea

This

such a favourite with him, that most

of the articles which are his

own

are preceded by, or

interwoven with, a recapitulation of those speculative principles of the philosophers,

on the heresy he

to explain

that sometimes this

which bear specially

and refute.

method of reducing the

It is true

heretical

systems to Pythagorean, or Platonic, or Aristotelian speculations,

termed

fanciful.

not

quite conclusive,

and may be

Indeed, the whole refutation c 3

not

ON THE " REFUTATION OF ALL HERESIES."

always satisfactory, and the whole idea

not original.

Pantaenus, the founder of the Catechetic school of

Alexandria, himself originally a thorough Academic philosopher, had

first

recommended and applied

method, as we know from Clemens, his

that

disciple.

Irenaeus had taken this hint, or at least thrown out

idea that

the

was useful to trace many of the

speculative opinions of the heresiarchs to the doc-

the ancient schools of Greek philosophy. The nineteenth chapter of -the second book proves this. But this chapter goes through the argument sufficiently in a very hurried and confused manner to give him the merit of having inspired the first four books of our work, but not at all to make trine of

the author his transcriber. accurately,

by recurring

Hippolytus carried out to the sources,

what

his

master had sketched out roughly, and he treated methodically ally.

what Irenaeus had touched upon incident-

worked out the argument

completely

he could, and made his succinct but coherent

review of ancient philosophumena an integral part of the work, placing

judiciously at the head.

Thus

understood, the comparison of that chapter of Irenaeus

with our

first

four books leads to a striking confirm-

ation of Photius* account,

and furnishes

over, with a proof of the originality of the

of the independent researches of

its

us,

more-

book and

author.

These, then, are the three points I hope to prove

LETTER

PLAN AND CONTENTS.

II.

and of these three the third

satisfactorily;

most important, and I do not see

how

the

irresistibly conclusive.

I can

go through

argument

this

conscientiously, without a complete enumeration of

the thirty-two articles in question, with reference to these points, and especially to the third.

be a long one.

will therefore necessarily

keep

endeavour

myself to

call

This letter

strictly to the subject.

shall

If I allow

your attention here and there to some

of the special results, in showing

how

new

the

facts

which we learn from our author bear directly upon the

critical

controversies of our day, the

attaching to the subject will be

beg you not to consider the

new

materials

now opened will

for

this as

excuse.

But

an attempt to exhaust

thought and

to us, which, for

interest

many

investigation

years to come,

occupy the thoughtful scholars who care for

truth and Christianity, but merely as the hints of one

who

among

the foremost to travel through these

records, and, as he passes on in haste, cannot see

the gold of truth and knowledge lying on the surface, or glittering amid the stones and rubbish, without telling

If I

you of

it.

not mistaken,

vered book will oblige to speak or write earliest

all

this

auspiciously disco-

who think

their duty

on the doctrinal history of the

Church, to give up the method followed

almost without exception, from the fourth and c 4

fifth

ON THE " REFUTATION OF ALL HERESIES."

down

century

and

to the eighteenth,

by Basnage, and above

know, whether

all

in reading

first

combated

by Mosheim.

do not

modern

the ancient and

accounts of heretics you have had the same feeling

but

confess

have always

greatest fools, they

who

felt

;

a doubt w^ho were the

invented and believed such

absurd and wicked imaginations and conceits, or they

who

seriously refuted them, or finally, they

all this for

who took

For certainly

a piece of history.

all

those

representations of heresies from the fourth to the

eighteenth century have led, and needs must lead, to

much like that of the Pharisee in the may be worded thus "God, I thank am not as one of those monsters, sinners,

a conclusion

temple, which thee that I

sons of Belial, nor

but that tian."

condemned

to dispute with

them,

am a good (Catholic or Protestant) Chrisin

strain like this

" but that

philosopher, knowing, as a reasonable theist, that this is stuff* of the

but at

true,

all

a all

dark ages,' most probably not

events of no interest for our en-

lightened and advancing age, in which I have the (well deserved) privilege to live."

stand last

how

can well under-

that good, pious, and learned divine of the

century, Gottfried Arnold, at Halle, tried his

hand

at the

whether

ancient heresies, in order to find out

at the

bottom of

all

that absurdity there

not been some thought, and in wilful wickedness

all

had

that apparently

some honest and respectable con-

LETTER viction,

PLAN AND CONTENTS.

II.

and above

which are

how we knew

all,

people really said

laid to their charge.

reaction in Arnold

There

and I consider

;

those

that

and impiety

absurdity

the

all

a decided

one of the

triumphs of modern criticism, that we have got over

mere reaction of an ingenuous mind,

this

as well as

over that dry, unhistorical (and, I must add, generally uncritical,

and always prejudiced) way of treating

the theological systems of the

first

three centuries,

not judging them by what they are in themselves,

but simply by what they be, with reference to

;

ages

;

upon

but they are at

may

be supposed to

certain terms, formulas,

and

These formularies may be

theories of later ages.

true

are, or

all

events not those of the

first

and the metaphysical distinctions they proceed are not revealed facts, but conventional philo-

sophy.

All I can say ing

this

is,

different ground. is

of very

strict

you

work

recently discovered

you have

that if

subject,

will

Our good

hail

a similar feel-

with

this

standing upon a very father of the

Church

orthodoxy, and does not always

use very mild language towards those

who taught

different speculative

and exegetical theories in

time, two successive

Roman

But he does

his

bishops not excepted.

so in self-defence, as

he himself

says,

and with the unmistakable accent of Christian conHe does not disdain to look viction and charity.

ON THE " REFUTATION OF ALL HERESIES."

34 for

thought in the midst of apparent absurdity,

whom

purpose even amongst those

for honest

Moreover, he thinks philosophical con-

combats.

troversies cannot be understood v^^ithout an adequate

philosophy

thought, he supposes, right or wrong, can

only be appreciated by thought. it

well to ask the

deems

therefore

question, whether the theories,

logical, metaphysical, or physical, discussed

among

upon Christian grounds, were not discussed

Christians

before by Hellens and barbarians under the form of

pure reasoning

and he comes

;

very often they were

so.

the assumption that he and

stand

the

heresies, if

followed each

Above

all,

other,

he thinks

to the conclusion that

further proceeds

shall better

we examine them instead of going it

fair

upon

under-

they

backward.

even a heretic

let

speak for himself, and not in broken sentences (by

which method you may make any one say pretty

much what you passages.

like),

but in long, coherent, distinct

This method certainly proves

valuable for the knowledge of facts saves

much

weariness,

â&#x20AC;&#x201D; which

;

itself

very

and besides

any one does

not know, I would beg him to read through Epiphanius, and he will

know

for life.

Let us see now, whether these advantages do not

show themselves

the fifth of the work.

the very

first

book on

heresies,

LETTER

PLAN AND CONTENTS.

II.

BOOK This book

treats first

of the

Ophites

Wor-

shippers of the Serpent, as the symbol of the moving principle of the universe. 1.

The Naasseni

Hebrev^^

word

from nakhashy the (30 pages, 94 123.)

or Ophites,

â&#x20AC;&#x201D;

for a serpent.

They, and

their cognate sects, called themselves

Gnostics, as being the only persons

"depths" (p.

name

94.);

who knew

the

but they received, like the others,the

of Naasseni or Ophites, because they said the

Serpent was the real God, to

whom every

consecrated, as representing the

first

temple was

generative sub-

stance, the moist element, corresponding to Thales'

water

(p.

They also

11 9. sqq.)

Man

Logos f the "

glorified in their

everything,

called the first principle

from above," Adamas,

hymns

consists

(p.

95.

of three

cf.

in Jesus, the son of Mary.

they

He,

122.).

principles,

which elements

psychical, and material,

whom

all

spiritual,

coalesced

James, our Lord's brother,

had delivered the whole system

Mariamne.

known

used as their Gospel that

us,

They

by some

ancient quotations, as the Gospel according to the

Egyptians* *

(p.

A \6yiov of

98)

;

and another

(if it

was not substan-

Christ, written in this Gospel,

alluded to in

one of their books (p. 99.) ottov ovk 'ianv ovSk BijXv ovSk dpatv. Pseudo-Clem, Rom. Ep. ii. Â§ 12. orav tarai to. Svo Vr, Kai to t|w WQ TO fcw, Kcii TO dfj(Ttv jxtTCL T^g B-TjXc/af, ovve dpcJiv ovTe BtjXv. :

Comp. Clem. Alex. Strom,

iii.

p. 465.

*c 6

ON THE " REFUTATION OF ALL HERESIES."

tially the

101 .).

(p.

same), called the Gospel accordingto

They

also

made use of the Gospel

and of the Epistles of

Thomas

of St. John,

Old

St. Paul, as well as of the

Testament. Their reasonings seem principally founded

upon speculative ideas of Philo's school*, which they attempted to support either by the most unscrupulous misinterpretation of Scripture or by dark ancient rites

and mysteries. The birthplace of Phrygia

this sect is evidently

and mysteries of

for to the language, rites,

;

this country, the fruitful soil of all orgiastic extrava-

gances, everything beautiful mystical

reduced in the

last instance.

hymn, by which the public

cele-

bration of the mysteries was opened in the theatre in

honour of thinks

Attis, is given in this place.

Schneidewinf

belongs to the age and style of Mysomedes,

who flourished under Antoninus As to their rites, they seem Phrygian, that

is,

phallic symbolism.

Pius. to

orgiastic, wild,

have been truly

and connected with

They did not adopt

of their priests, but forbade marriage,

Next come

II.

â&#x20AC;&#x201D;

the

Perat^

or ,

(p. 119.)

Peratics

founded by Euphrates called

138.),

the mutilation

(pp.

12S

IlsparLKo^,

which name Clemens Alexandrinus rightly under-

* is

this class

belongs the question (p. 98.), Whether the soul

TOV TTpOOVTCr OT fK TOV

llVTOytVOVQ

avTou yevovc, which gives no sense

author

proved by 124, 27, 43.)

t Philologus,

iii.

24G.

;

>*/

(thc text

hllS

TOV

the use of avroytvijg by our

tov Ukix^'I^'^vov x^^vc-

;

LETTER

PLAN AND CONTENTS.

II.

Your remark

stood as indicating their country.

our conversation on the subject has led

name with

nect this

Ademes^,

nion,

a Euhoean 7]

irspav,

;

to con-

the description of his compa-

This makes him

as the Carystian.

and

Euboea

called so frequently

the country beyond the channel, Peratae

must be taken

for a general designation of the school,

from the native country of their founders or leading authors.

This

The name Origen

;

not in contradiction to the fact that

became decidedly a Phrygian one.

a cognate sect

was known before from

of Euphrates

but so

little

we know

did

of him,

that

Neander thinks he may have lived before Christ, f We have here a mixed sect, which, starting from general Oriental and Jewish speculations, and local mysticism

their

own way

whole system

and

orgies,

adopted Christianity in

as an order of the initiated.

Their

decidedly fatalistic and astrological

would seem that they interpreted

their

name,

Peratai, with reference to the Greek nrspav^ trans, or TTspav, transire, saying that

their gnosis they

alone of mankind should pass through destruction

and get beyond

it,

â&#x20AC;&#x201D;a

derivation,

which proves

only that they did not like the true one

(p. 131.).

Their sacred book too had a title not easily explained: Ot irpodarsLOi 'seos aWipos, " the suburbans up to the *

Theodoret

also calls

him Ademes

our text the name

written in another passage Kelbes, and in a third Akembes.

f Kirchengeschichte,

771.

ox THE "REFUTATION OF ALL HERESIES."

ether" (pp. 130. 131. 49.).

Euphrates did not solved

Paul

evi-

physical

first

moving principle

triplicity of the first cause,

the visible world,

seem

The Demiurg,

their leading doctrines.

the evil principle

The Sethiani

(pp.

St.

The worship

Old Testament.

the Serpent as the

III.

decidedly

for Christ

;

and they quote the Gospels and

as well as the

and the

Christ,

element in their wild

integral

speculation;

before

extracts here given

by the

dently an

live

Neander's doubt, whether

(p. 135.),

have been

or creator of

(p. 136.).

138— 148.), from Seth,27;<9,

constantly, but falsely, written in the text ^LOtavol.

— Their

sacred

book was

called

from the name of the old patriarch

Ilapd^paaLS ^t]0, 147. sq.),

(p.

who

was ever among the Jews the symbol of mystical and lying tradition, to which the famous columns of Seth also belong.

Logos

They worshipped the Serpent and the made use of Orphic theology,

(pp. 142, 143.),

and of the mysteries of Eleusis*, and believed themselves, like all Gnostics, the only elect

knowing

and the only

(p. 14G.).

IV. JusTiNUS, not of course the martyr, but the Gnostic (pp. 148

Baruch"

who wrote

for his sect (p. 149.).

the son of p. 144.:

proposes

— 159.),

Mary and Joseph

the *'Book of

— He regarded Jesus

His followers

(p. 156.).

where, instead of fityaXtiyopia (for which the editor

fisydXyj

topTi'i),

read fuydXa opyui

*Xta(Tiac opyia instead of (pXouiig lovopyia.

avvopyia or vpyia.

;

and

p. 145. 21.,

Miller conjectures

LETTER

PLAN AND CONTENTS.

II.

They

had other sacred books. causes or

first

principles (p. 150.),

adopted three

also

and had genealogies

Edem

of angels, springing from Elohim and

(Eden),

Amongst their names we meet Amen, which may explain Apoc. iii. 14. and the well-known Achamoth of the Irenaean Ophites (i. 30, Elohim sends Baruch to Jesus, when he was 31.). the female principle.

twelve years of age, in the time of Herod, watching sheep.

brought him the message of the true

God, and encouraged him Jesus answered,

kind.

Serpent, becoming wroth at

death on the cross

(p.

this,

The

when

all."

manThe

followers of

initiated.

Of all this we knew next to nothing hitherto. It now clear that we have to deal with sects which

were coeval with Peter and Paul,

But they with

started from

the

who

also

mixed up

Asia

ground

they could not help

;

Minor.

although, being

drawing Judaism

Our

into the sphere of their speculations.

Simon was.

opposed to the Valentinians,

started from Gentile

Christians,

foreign Judaism,

mysticism

pantheistic

Hereby they were

brought about his

156. sq).

this sect took a frightful oath

announce

Lord, I will do

shall see presently,

author,

derives the Valentinian

principles from Simon, and brings Cerinthus, also belongs to

the

with them.

But he

from

all these,

tirely

the whole

list,

first

century, into

who

connection

distinguishes the Ophites en-

and places them

at the

head of

which, he repeatedly says, indicates

ON THE

the order they appeared in.

Irenaeus represents the

Ophites expressly as predecessors of Valentinianism

but the schools he enumerates are evidently mixed

up with first

Nothing

this system.

natural.

The

outburst of Gnosticism sprang from a mixture

imbued gene-

of Christianity with Phrygian Judaism,

and mysteries.

rally with Gentile speculations, orgies

The Jewish element was considered But,

portant.

after

as the least

im-

Valentinus had taken upon

himself to solve that great problem of the world's history, Judaism,

by interpreting

as the

mundane evil Gnostics appropriated many of the

the Demiurg, or the

lations

and

fictions

working of

principle, those

leading specu-

Thus we

of Valentinianism.

can explain the representation, which Irenaeus, in the last two chapters of his

Ophitic systems.

first

have only

book, gives of the

now

the pure, pri-

mitive Ophites before us.

And

are they really

the contrary,

that most probably to

whom

unknown

to us

hope, on

dear friend, you will agree with me,

we have here

the very heretics

the Apostle alludes in the fourth chapter

of his First Epistle to Timothy. nealogies "

(i.

4.)

must be

The

explained, as

endless ge-

many have

suggested, of the cosmological genealogies of aeons or angels.

Here we have them,

the most ancient sects.

in the very

words of

All that has been said against

the Pauline origin of that Epistle, and of the Pastoral Letters in general,

on the score of the allusions

LETTER

II.

PLAN AND CONTENTS.

to heretics, thus falls to the ground.

proved in state

I believe I

have

"Letters on Ignatius," that the internal

of the Church, as to the organization of the

congregations, leads irresistibly to the same result.

But do you not ground,

and

is,

ment

our book

if if

scheme of the

see, that the v^^hole

Gospel of

late origin of the

St.

John

falls also to

the

authentic, as undoubtedly

our author deserves credit for the arrange-

of his

historical

and justly claims

account,

authority for his extracts from the sacred books of

those Phrygian-Jewish fathers of Gnosticism

Ophites

all

know

the Logos, and

The

worship

all

the

Serpent as his symbol, or that of the Demiurg op-

posed to him

for

on that point there seems to have

been a difference among them. ever, not to the

personified

man, and

identified

Nazareth, the son of Mary. alternative, therefore, St.

seems to

with

me to be first

how-

refer,

to the

The only

John, towards the end of the

down

They

Logos of Philo, but

Logos

Jesus of admissible

this.

"When

century, wrote

his evidence respecting Jesus the Christ,

and

placed at the head of his exposition those simple and

grand words on the Logos, he either referred to sects

who had abused

the speculations about the Logos, as

God's thought of himself, or he did not. it

seems to

mind

If he did, as

me impossible to doubt, he cannot have had much the philosophical followers of Philo,

who abhorred

the very idea of the personal union of

the Logos with

Man,

the Christian heretics

who

ON THE " REFUTATION OF ALL HERESIES."

way

perverted this idea in one

sects

him

the very

which we have now become acquainted with from

their

own

know

hitherto.

says

This being

or another.

the case, I maintain that he had before

writings, the very titles of

all

which we did not

events then, what the Apostle

not the Christian and popular expression of a

speculative system of Valentinianism, but the simple

statement of the

fact,

that the

Logos

neither an

abstract notion, nor an angel, nor an ^eon

word existed

Man

as a term),

but that

(if

that

one with the

Jesus, the Christ.

That

this reasoning is

sound, the progress of our

For even

researches will easily prove.

in the second

stage of Gnosticism, the Gentile one,

very words of St. John evidently alluded

find the to,

long

before the last quarter or third of the second century,

when, according to the most unhappy of gical conjectures,

and the most untrue of

views, the system of Strauss

made

its

all

philolo-

all historical

and Baur, that Gospel

appearance as the fag-end of Gnosticism

In declaring myself so strongly against Baur's historical hypothesis, I think it is only fair to add, that

no one has done more

for the speculative

compre-

hension of the Gnostic systems than this eminent writer, of

whose researches concerning that part of

the history of philosophy those only can speak with-

out respect,

who have never

read them or

incapable of understanding them. before us show, that

many

The

who

facts

are

now

of his acute illustrations

LETTER

PLAN AND CONTENTS.

II.

difficult

and abstruse concluding chap-

ters of Iren^eus' first

book, and especially his treatise

of the very

on the Ophites (Gnosis, pp. 171

by the work before

fully confirmed

necessary

us.

un-

It is

Neander's representation of

say, that

— 207.), are wonder-

those systems in the second edition of his ''Ecclesi-

History"* gains many a confirmation from our

astical

But

pages.

some

beg

to refer the reader especially to

which Dorner gives

hints

his marvellous

work on the " History of the Doctrine about the

"On

the

Origin of the ancient Catholic Church," a book

full

Person of Christ ;"f and

A. Ritschl,

of independent research.

BOOK

VI.

Simon, Valentinus, and the Valentmians. 62 pages, pp. 161

—222., with copious extracts.

The author

at the

beginning repeats that he in-

tends to enumerate the heresies in succession. J * Kirchengescliiclite,

edition,

764

— 774.

t 2d edition, pp. 297. 355. note 196., p. 365. note 207. I The first period is to be corrected thus "Oaa [xtv ovv I^okh :

Tolg (t.

ctTvb

Kara

Tov

6(p(.ojQ

Tag

TraptiXrjcpocn,

Kara

Kai

reXtiujcnv

fii'naaiv) tCjv xp6vu)v ilg (pavepov rag do^ag dvoaiwg

kKovaiujg) Trpoivsy Kafisvoig TTSHTTTri

ap^ug

TOV

'EXiyxov

to the story of

(t.

(t. 7rp<7£v.)

iv ry npo TavTijg

rwv

Tovg iXsyxovc^

the same story

Hist. xiv. 30.

Compare

told of

Hanno

(t.

ovaij

aioiatcov i^tOeixijv.

Apsethos the Libyan, and

161.), the editor refers to Apostolius Prov. v.

/3£/3\<fi

his

parrots (p.

"iracptor.

Almost

the Carthaginian, ^lian. Var.

Justin, xxi. 4. *c 10

;

Plin.

viii.

16.

44 V. Simon of Gitta compare the Gittean, § 3.).

— The

where he

iv.

Samaria (pp. 161

pp. 51

—

him

story of Peter's meeting

died,

new form.

told here in a

— 177.:

90.; Irenasus,

23.

Rome, Simon

caused himself to be buried alive, promising to rise like Christ

This myth

(p. 170.).

any other about Simon's death

just worth as

much

the utter diversity of

the stories, and the fabulous nature of the whole,

prove

this.

this, that

But how can men

person, and that to him, or to

down

of sense conclude from

Simon must have been altogether a mythical

Ills

we can have no

his

immediate

writings belonging

disciples,

(true or supposed) system

There were such works.*

who wrote

the principal book

on Simon's doctrine, our author mentions the " Great

Announcement, or Revelation 165

(pp.

— 168.), — a

ing

tlie

[juLsydXT] airocjiaaLs)

Gnostic work,

fables, decidedly anti-Judaic

ing impurity.

full

of Pagan

and antinomian, favour-

The Simonians had mysteries bearThe Valentinians (p. 175.).

same character

took their start from these tenets

although nobody " will believe that the Great Announcement," in which ;

some verses of Empedocles are quoted, was Simon's work, any more than that the books of days are by

St.

Simon appears throughout, not

as a

nian

sect

but as a

of our

man combining

tlie St.

Simo-

Simon.

Still

mere impostor,

with Christianity certain

metaphysical tenets, which were formed by his im* Compare on

this point

Grabe, Spicileg. Patrum,

308

— 310.

;

LETTER

PLAN AND CONTENTS.

II.

mediate followers into a system, based, like that of

all

the Gnostics, upon the assumption of the evil principle as

one of the primary acting causes of the universe.

The

Great Announcement," bearing Simon's name,

represents therefore the system of the Simonians in the

The

generation after him.

first

istence (says this book, p. 163.) in

man, who serves

God

lives in

all

is infinite,

and manifest

From

man.

and abides It

the

The

that can be thought.

ex-

all

dwelling-house.

its

of a double nature, latent

comprehends

root of

first

ivord of

that original root, the hid-

den principle, spring three pairs of manifestations

Mind and Thought Voice

and Name

{vovs koL sirlvoia)

{<pwvr)

Reasoning and Reflection

The

infinite

power

;

koL ovofjua); (Xoyca/jLos kol ivdv/jurjais).

(pvvaixLs) is in all these six roots,

but potentially, not actually {hwdfjusu ovk hspysia,

comp.

p. 171.).

power must be

In order not to perish, the infinite typified,

tuated,

loses nothing

progressive

imaged

becomes extinct

otherwise

manifestation,

{s^acKovl^saOai,);

whereas,

thus ac-

this manifestation.

those

six

roots

become

three other av^vyiaL, or pairs

Heaven and Earth

;

Sun and Moon Air and Water.

The called

infinite

power working

by a compound name

all

He who

them

stands, has

ON THE "REFUTATION OF ALL HERESIES."

stood, will stand (6 karoos, 6 aras, 6

(tttjo-o/jlsvos)

;

a term

dimly alluded to in the Clementine Homilies and Recognitions, which say, that

Simon

called himself

Stans (the Standing)*, and reminding us of Apocalypse, cial

Simon considered himself

manner the manifestation of

as in a spe-

this infinite

power

but we have already seen that

this was,

according to him, the general attribute of

man when

(p. 175.):

he had attained to knowledge, with a difference only in degree.

Simon endeavoured days of the creation,

to explain

his theory the six

and to build upon

mogonic system (pp. 16G

â&#x20AC;&#x201D;

174.), for

a whole cos-

which he quotes

the Pentateuch, the Psalms, and the Prophets. also

pretended to find proofs of his speculative system

in St.

Epistle

Paul's writings, of which he quotes the First to

the Corinthians.

tries

likewise

show that the Greek mythology points to a similar And here his mysterious Helen becomes the theory. prominent

figure.

Helen

him the

successive in-

carnations of Beauty, dazzling the powers that

work on the

that

Simon

earth.

carried about a

the newly embodied licr,

(Buvd/uLscs)

Every body knows the story

woman, whom he

Helen of

a forlorn slave, at Tyre,

Ti'oy.

and said (or

said to be

had bought is

reported

we have no extracts to vouch for this), human nature redeemed by him. But

to have said, for

that she was wliat our

book seems *

to prove (in spite of tlie con-

Ritschl, p. 161.

LETTER

PLAN AND CONTENTS.

II.

fusion between reports, anecdotes, and extracts)

is,

that he called the ideal Helen, not his paramour, the '*

and that he placed her in con-

forlorn sheep,"

nection with the daughter of the Canaanitish

w^hom Christ healed It

may be

true, that

in passing

Simon

woman,

by Tyre (Matt.

said he

was

come

Saviour, and that he himself had

Tyre

loosen her from her fetters, he himself being

power over

all."

may be

xv.).

his Helen's

the

also true, that the

Simonians worshipped two images, said to represent

Simon and Helen, under the Minerva,

and called them

(Kvpio9, Kvpla)

enough

who

likeness of Jove and

Lord" and "Lady"

but our author himself

;

to add, they excluded from their sect

candid

any one

by the names of Simon and They considered it therefore clearly

called those persons

Helen

(p. 176.).

calumny.

as a

may even be

Simon and Helen was

true, that the conduct

the cause

or pretext of

those scandalous orgies of the sect, of which our

author gives us such shocking

details.

Indeed,

seems impossible to doubt, from the extracts here given

(p. 175.),

phemously and *

that

some of them

satanically

(in his

time) blas-

abused the most sacred

for-

Compare Acts viii. 10. Ovtoq Iotiv Hvaiiig rov Qtov fxiThe history of this Helen of Simon is told by Irenaeus, j)

ydXi].

and Theodoret. In the text only necessary to read Iraipav instead of trkpav, In Hippolytus' text, I read (p. 175. to understand the sense. Tertullian, Eusebius, Epiphanius,

of the latter

it is

14.) '0 dk [iiapbc^ tpacrOtig rov y.,

ipaaQtiQ

rov yvvaiov, instead of o Ce \\jvxpoQ

which gives no sense whatever.

ON THE communion

mularies of the ancient liturgy of the

designate and sanctify their horrible impurities*, jus-

by saying, they were redeemed,

tifying their conduct

washed, emancipated,

but by

way

grace.

that

But

Simon

not by their works,

free, saved,

all

this

does not prove in any

said of himself, or that the

Simo-

nians said, he, Simon, had appeared to the Jews as the Son, to the Samaritans as the Father, and to the

Gentiles as the Holy Spirit. author, though confused,

For the account of our

â&#x20AC;&#x201D; the quotations from

the

" Great Announcement " being here interrupted by the traditional story of

Simon and Helen, and the scan-

dals connected with

it,

â&#x20AC;&#x201D; proves

words referred to Jesus, and not

that those

clearly

Simon. For, after

the exposition of the immoral principles of the Simonians, the extracts begin (p. 175. 24.) with sentences

evidently relating to the

life

of Jesus.

Having

re-

deemed Helen, he thus vouchsafed salvation to mankind through his own intelligence (or by means of the knowledge he gave them of themselves). For the " angels having administered the world badly, in conse* TavTTjv eivai XsyovrfQ ri)p TfXdav aya7r>/j^, kuI to " "Ayiog

uyiog" (or uyiov ayliov) telligibly printed

Kcti

'AX\//Xoi;g

Kal to liyiOQ ayiojv

uyid^iTs^^ .

XXij

(now unin-

og ayianOi]criTaC).

These horrors reappear almost literally in the account of the " Infamies des Couvens," authentically detailed in the protocols of Ricci's visitation of the Tuscan convents, under Archduke Leopold, published by De Potter. It is not irrelevant to add, that the Bernese Protestant fanatics, whom I saw in 1841 in prison after their just condemnation, perverted in a similar

way

the sublimest passages of Scripture in their impure orgies.

â&#x20AC;&#x201D; LETTER

II.

PLAN AND CONTENTS.

quence of their love of power, Jesus came (Simon for the

said)

work of restoration, having been transformed,

and made

like to the principalities

the angels.

and powers, and to

thus appeared as a man, not being

such, and seemed to suffer in Judea, although he did

not really suifer*, but was manifested to the Jews as the Son, in Samaria as the Father,

among

the other

Holy Spirit. He allows men to call him by whichever name they please." f Now, how could Simon say of himself that he had suffered death in Judea ? The whole account, nations as the

therefore, refers least,

to Jesus,

and

gives,

originally at

Simon's doctrine on the appearance,

sufferings of Christ.

Thus

about the Son, Father, and

life,

Spirit,

becomes

intelli-

Jesus did call himself the Son in Judea.

gible.

and

mysterious saying

that

the Samaritans he manifested the Father; and indeed

woman

the words spoken to the Samaritan

John,

iv.

and the worship of the Father, and nothing about the Son.

It is also quite intelligible

could say, that Jesus appeared as the

the

* is

Holy

Holy KÂŤi

Spirit

Spirit,

(St.

Jesus refers them to the Father,

2S.)f

;

for it

among

said

how Simon

the Gentiles

was under the authority of

poured out upon them, and commu-

iraQtiv iv Ty

'lovSal<jt,

fir) TmrovOora the text before St^oKtjKsvat. There can be

StSoicrjKivai

now deformed by having kuI

no doubt as to the sense, and I think none either as to the reading.

I Baur, Die Christliche Gnosis,

p. 305.

ON THE

by them, that the Apostles preached Jesus among the Gentiles. Of this I feel quite sure. But I confess I can-

nicated

not understand the meaning of the *Most sheep,'' an evident allusion to the Parable, in connection with

Helen, except by assuming that Simon combined the

woman

account of the Canaanitish

with his allegory

of humanity suffering inider the fetters of slavery in

The mother

the form of Helen.

crying out for

help for her daughter possessed by the evil spirit {SaL/jLOVL^srai,

Matt. xv. 21.), the Apostles requesting

Jesus to redeem her {uTroXvaov avT7]v, his first saying that

he was sent

v. 23.),

and

the lost sheep"

{ra TTpo/Sara ra aTrdXcoXora, v. 24.) of Israel, were

by Simon,

allegorized in this

alluding to

human nature

and to the work of redemption

life,

{\vTp(0(7L9,

pp. 174. 12., 175. 25.), and then mythicized by reference to

Helen first

Helen of Troy, Helen of the mysteries, finally Helen at Tyre,

of Stesichorus, and

healed by Jesus, and later found in another

shape by Simon, I

may

ticism

who became her

therefore state this as

this

passage.

Hippolytus' account; but if

we examine

whom

his

tlie

There

result of our cri-

a confusion in

we can make out

the truth,

words with care: whereas Irenasus,

Eusebius and Theodoret have merely tran-

scribed, gave the sliape, that fact,

Deliverer.

whole story in such a mutilated

he rendered

and made

very questionable as a

a correct explanation impossible.

LETTER

On our

the whole,

article

naeus

doubt

(i.

very interesting to compare

with the corresponding chapters in Ire-

20, 21.).

Such a comparison

to the relation

and

his,

PLAN AND CONTENTS.

II.

both writers.

as to the character of

poly tus' account of facts

will leave

which our work bears to Plip-

not only fuller and more

explicit,

but also more authentic

extracts,

and on the whole copious ones.

for he gives us

;

Moreover the accurate comparison of the text of the two

authors

interesting,

proving,

first,

that Irenaeus also had the " Great Announcement"

before him, although he does not quote

Several

it.

passages given in both as representing Simon's doc-

In the

trine are literally the same, or almost so.

second place, such a

critical

comparison will some-

times assist us in restoring the original Greek text of Irengeus, and oftener in rendering the very cor-

rupt text of our author this

by placing

lowing two passages. vi.

pp. 175, 176.

(Iren.

20.,

HlPPOLYTUS.

enim

Kara yap

ipsius

gratiam salvari homines, sed

(^oj^eadai

non secundum operas justas. Nee enim esse naturaliter

Mrjdey

operationes

justas,

accidente

queraadmodum

posuerunt, qui

and Hippolytus,

43â&#x20AC;&#x201D;47.)

IrENjEUS.

Secundum

I will illustrate

intelligible.

in juxtaposition the text of the fol-

sed

mundum

fe-

(pvcTSL

S'iaet.

(buaKovai.

(1. fj.r]diva)

airiov ^tKr]g h:a)Q (1.

avTov xcipiv

Tiju

avrovg

Trpc^ei ric Ka-

TL /cafcoj)*

KUKog

(1.

yap elrai

ov yap

/cak'or)

"RdevTO yap

kan

aWd

(^(^rjalv^

ON THE " REFUTATION OF ALL

cerunt

per

angeli,

hujus-

HERESIES.''

ayyeXoL

tov

Koafxov

modi praicepta in servitu- KOU](TavTeQ oaa e(3ov\ovTOf tem deducentes homines. ^la tCjv roiovT(i)v Xoycov ^ovQuapropter et solvi mun- Xovy von'i^ovTeQ tovq avrdv

dum

et liberari eos qui

ejus ab imperio

mundum

sunt atcovovTaq.

eorum qui

fecerunt

repro-

Tf)U}ffEi

<1>v(tlv

TOV KOfTfJOV

XiyOVCTL

avdig

ETTL

Xv-

Th)V Iciijjv ardpwTTioy.

misit.

The

words in Hippolytus

last

tation.

But you

$TCIN

into

will

ATCEIN,

baffle all interpre-

immediately

alter

with

and, having done so, you will

have not only the true text of Hippolytus, but also the original Greek of Irenaeus, because the sentence is

evidently the same.

to the words, ab imperio

eorum qui mundum fecerunt, they are either added by

way

of explanation, or they are the translation

words omitted in the Greek text. the latter

the case

;

But undoubtedly

and Hippolytus has himself

abbreviated the extract from Irenaeus, or a later transcriber has

shall

At out

all

done so with the text of Hippolytus.

meet with unmistakable instances of both.* events, this passage, like

my argument

two works and authors. gument, which does

letter,

many

others, bears

respecting the relation between the

touch upon another ar-

can onlydo justice to in

my concluding

not strike you as one of the

ternal proofs of the book's being written

many

in-

by a Roman,

that our author abstains from repeating Justin the * I restore the text thus ^[fujjva

Xvcthv

as in the first sentence.

avrov^

\v(nv

viz. 'lT)aovi>, or

tov Koafiov.

LETTER Martyr's fable

PLAN AND CONTENTS.

II.

mean

the story, not disdained by

Irengeus, and maintained by Tertullian, of the statue

erected to

Simon

Rome,

the words Semoni Sanco

having been unfortunately mistaken by that Eastern philosopher for Simoni better, If,

Hippolytus knew

Sancto.

and was honest enough to write accordingly.

from the new

facts

back to the present

we have

specting this darkest of

siastical history,

First of

Simon himself

all,

we look

discussions

re-

points in early eccle-

find that they militate, in

â&#x20AC;&#x201D; Baur,

Tiibingen school, others.

all

the

the hypotheses

against

respects,

state

before us,

Strauss,

the

many

modern

Schwegler, and

cannot consent to

regard

merely a mythical person, the

mythological fiction of one of the great family of the sun, moon, and stars, and his Helen as Selene

or Luna.

Her being

called so in the " Clementine

Homilies," proves only that she was called so in the later stages of the

the whole

Simonian heresy; which agrees with

character of the ingenious, but rather

prolix novel, told in the Clementine Homilies and

Simon of Gitta, the sorcerer of the appears to us, in what we hear of him from

Recognitions. Acts,

Hippolytus, as a real man, a sorcerer and magnetizer of a very questionable moral character,

but who,

according to the testimony of the old fathers, was wor-

shipped in Samaria as a prophet, and as the incarnation of the highest power,

Romans, whether

and for a time startled the

Rome

or in Asia

*D 3

not certain.

ON THE "REFUTATION OF ALL HEEESIES."

was, further, a heretical Christian

he perverted

;

the Gospel and the Jewish Scriptures; but he accepted

them

as revelations.

Neander, therefore, has been

wrong

in striking

person

who had nothing

doubtedly, like

him out of the

all

of heretics, as a

list

Unmen of the Jewish who took their own

do with Christianity.

the leading

and Pagan party of the time,

views of Christ and Christianity, he had a speculative

system

of his

own

;

but in

this

speculative

system Christianity was no accidental ingredient.

the contrary, Christ and the Gospels and their

preaching gave the impulse to the speculations em-

bodied under Simon's name,

formed the centre of them.

and

Simon

Christ's

person

himself, I believe,

no more wrote a speculative book, than Pythagoras or Socrates did his disciple,

but, as

we know

that Menander,

and the leader of his school, who lived

and taught at Antioch, was a writer, and inculcated it seems to me reasonable to " assume, that the Great Announcement," or " Pro-

the Simonian doctrine,

nuncianiiento," of the Simonians, although bearing

Simon's name, was written by Menander, or at least

by some cotemporary of

his.

Now,

Simon, the

master, belonged to the Petrine and Pauline age,

Menander and

his

book must belong

to that of St.

John, or to the time between the years 70 and 100;

and

would be absurd

written in Simon's

own name

suppose, that a book or at least generally

considered as the representation of his personal sys'

;

LETTER tern,

PLAN AND CONTENTS.

II.

should be later than Menander's exposition of

the principles of that sect, trinal

b[)

work was not

this

if,

indeed, Menander's doc-

very " Announcement."

the book ascribed to Simon, the Gospel of St. John

seems to

be alluded

by the expression, that

Jesus appeared to the Samaritans as the Father. this supposition is correct, it

of the undoubted for

fact, that

would be a

first

was written.

century,

when

the Gospel of St. John

who must

;

have died before the year 65,

the

have lived to the

Indeed, the uniform tradition

Paul and Peter outlived Simon

that there

Great Announcement,"

this

Pauline epistle (the

thians) certainly

This

is,

that

therefore

be assumed

no allusion to the fourth Gospel in

must be

in keeping with the pretension that

book.

direct proof

the book was not Simon'^

Simon cannot be supposed

end of the

quoted

first

said to

was Simon's the Corin-

in the extracts (p. 167. 10.).

very natural, for the same reason

book

purporting to be written by Simon might very well

quote an epistle of

St. Paul's,

although not^ Gospel

written between 90 and 100. I must, on this occasion, return for a

the bearing of these of St. John's Gospel.

the influence

new

facts

moment

upon the prologue

Whatever may be thought of speculations upon the

of Philonian

evangelical doctrine concerning the Logos, and

upon

the wording of that apostolic prologue, I feel sure that the heretical speculations about the Logos could

D 4

ON THE

REFUTATION OF ALL HERESIES."

never have arisen, but through the powerful effect pro-

duced

Eastern world, from the centres of Jeru-

in the

salem and of Antioch, by the unparalleled personality

and history of Jesus of Nazareth, the

The

Christ.

Logos, as God's eternal thought or consciousness of himself, before

all

time, was

known well enough

to the

Alexandrian Jews, even at the time of Christ's birth, as Philo's writings prove.

embodied this,

in a real

and

this

lectual leaven

But

that the

man, and had become personal, was the all-pervading

alone,

in the schools

cosmogonical

intel-

which produced that wonderful

mentation in the Eastern world, and

became

Logos was

this

fer-

fermentation

of the Gnostics an

entirely

and mythological process, through a

constant and progressive hypostasis or personification of abstract

notions,

or,

as it were,

by a constant

transformation of abstract neuters into mythological masculines.

This mythological process was the natural produce of two elements. Christ,

The one was

the personality of

and the other was the idea of the Logos,

vated into a moving principle, identified

human mind.

with

ele-

the

All mythology arose in a similar way,

although, being ignorant of the historical ingredient,

we cannot

analyse the whole, and

show

portions are historical, and what ideal. case

ment

we is

are enabled to prove ;

and

this

forms

features of Christianity.

what the

one

in detail

But

what

in this

historical ele-

of the distinguishing

LETTER

PLAN AND CONTENTS.

II.

The discovery of Hippolytus' work throws also a new light upon an obscure point of the Ignatian

controversy.

monism, that

certainly

to the

is,

must ascribe

pure Si-

Simonian heresy unmixed with

Valentinianism, the system of which Sige, Silence,

in the extracts from the "

Gnostic evolutions,

a primitive element.

For

Great Announcement" we

find the following words, evidently the beginning of a

solemn address and recapitulation

you then

The

I say

writing

panying

all

what

is this.

I say,

(p. 173. 2.)

and write what

â&#x20AC;&#x201D; ^'To

I write.

There are two offshoots accom-

the geons, having neither beginning nor

end, from one root, which

power

(potentia), Sige

these two

the Gr^at

Power, the Mind of the Universe, directing

all things,

(Silence), invisible, incomprehensible.

suckers, the one appears above, and this

male

the other appears below, the Great

{s7rlvoia)f

female, producing

Thought

Hence, be-

all things.

ing thus ranged one against the other, they form

a syzygia (a pair, copula), and

make manifest

intermediate interval, the incomprehensible neither beginning nor limit

Father, supporting

all

;

and in

things,

stands,

has stood, and

who

the

having

this air is the

and nourishing that

which has a beginning and end.

who

air,

will stand,

male and female power, according

He who being the

to the infinite pre-

existing power, which has neither beginning nor end,

being in solitude

(^/jLovorrjri).

For the Thought, which

was in solitude, coming forth from thence, became D

ON THE " REFUTATION OF ALL HERESIES."

And He

two.

himself,

lie

preexisting

became

was one

;

for

having the Thought within

was alone, not however the ;

himself,

neither was he called the

But

the second.

though

first,

but, being manifested

Father, before she, the Thought, called him Father."

This

not Valentinianism

but there

;

the prin-

ciple of the preexisting supreme power, Silence

Word

or the

Now

Thought had not yet appeared. That Ignatius, who this ?

may have

as well as St. John,

read the

Great Announcement'*

might have alluded

Magnesians,

he ever wrote

the text of the Seven Letters

most eminent

the

critics

work of an impostor,

the

death under his name,

make

it is

to it in a letter If,

it.

But such

good evidence

therefore,

(as I believe, with

of our

that

age,

who wrote

may have

certainly had not ceased to be

a mention can no

more prove, against

to the early

I have,

"Letters on Ignatius*," assumed these two

heresies as possibly older than Ignatius* death

now

power-

to the contrary, that Ignatius did write

Judaizing Sabbatarians and Docetae does.

is)

very natural that he should

that letter, than the allusion contained in

after Ignatius'

Ignatius allude to a heresy which he

known, but which ful.

the

what follows from

certainly

to the

;

and I

believe also that of the Sige to be so.

If any further proof were required of Pearson's

explanation of the Sige in the

p. 68.

Epistle to the

Mag-

LETTER

PLAN AND CONTENTS.

II.

nesians" (p. 8.) being untenable, this passage would

Feeling the difficulty about the

suffice.

a Valentinian

term,

Sige as

Pearson resolved to deny

al-

together that Ignatius alluded to that term in this passage.

According to him, the words, "the Eternal

Word, not proceeding from

Word

which

word does) is

mean

Silence,"

that the

eternal, did not appear (as the

after there

had been

human This

silence before.

the argument of a special pleader, not of a histo-

rical critic,

She

Sige.

The Sige

the

preceding, not appearing, and

not

and is

not wanted.

Yalentinian's, but Simon's.

believe,

that

therefore,

the

Ignatian

knew the '* Great Announcement." may also be found in the " Letter to In the 11th chapter of that passage before us,

which

forger

A proof of this the Trallians."

the

fictitious epistle,

have just quoted from

Simon's " Great Apophasis," seems to be alluded to

by the words "offshoots" and "root," there used, with an apparent allusion to the heretical terminology, in an ironical sense. * * Having touched upon the Ignatian controversy, I take this opportunity of saying a word to a learned author who lately has

treated this question in the " Quarterly Review."

He says

that

I seem to have miscalculated the effect of my arguments in favour of Cureton's Syriac text, for Baur says, in his essay upon the subject, that he believes neither in the authority of the one text

nor in that of the other.

I confess, the argument seems to

rather blunt, having no argumentative edge in events, I

beg

to observe to that critic, that I

all.

me all

have not written

If the article on

Simon

quite original, containing

authentic extracts wholly wanting in Irenaeus and

and published

Ignatian researches, any more than others,

in order to produce an effect

my own

satisfy

upon

this or that person,

but to

mind, by expressing a conscientious conviction

on a point on which I thought I had something to say. I confess, the arguments which that critic brings forward against Cureton's text (since found in a second Syriac script),

much

and against Cureton's arguments, seem to

of a preconceived opinion respecting the case

manu-

to savour

itself,

or to

betray an overrated feeling of the vocation of the critic to question Cureton's competency to judge of this question. But what shall I say of Professor Petermann, who has published an Armenian translation of the Seven Letters, which, if the

Syrian text of the three letters

genuine, are as regards these

three an interpolation, and a forgery as regards the remaining four

serious

Epistles

This tion, all

Now, is

seems to

a simple truism, unworthy of a

to say that if the

writer,

Greek text of the Seven

genuine, the translation of the same

genuine

also.

begging the question at issue. It is quite a secondary queswhether (as is the most natural supposition, confirmed by

Armenian

the other

translations of the

works of the Greek

made from the Greek But it appears to me

fathers) this translation has been

original,

or from a Syriac translation.

scarcely

serious to say

there are the Seven Letters in Armenian, and I

maintain, they prove that Cureton's text tract, because, I think, I

Armenian

text

Well,

an incomplete ex-

have found some Syriac idioms

that

not a joke,

in the

simply proves,

according to ordinary logic, that the Seven Letters must have once been translated into Syriac. But how can it prove that the Greek original of this supposed Syriac version is the genuine text, and not an interpolated and partially forged one ? The Seven Letters and the forged text go together: either there have been no interjjolation and forgery at all, or the Seven Letters, neither more nor less (at that time), were the produce of this imposition.

I take

for granted. Professor

Petermann

LETTER

PLAN AND CONTENTS.

II.

new view

elsewhere, and giving us an entirely

of the

and character of the Simonian school, the

history

article is

less so.

VI. Valentinus (pp. 177

—

198.).

— After an intro-

ductory dissertation on those leading principles of the Pythagorean and Platonic philosophy, from which

Valentinus

stated to have borrowed his speculative

ideas (pp. 177 tracts

— 183.), our author gives us copious ex-

from Valentinus' own work or works, and such

as enable us for the first time to

laid

down on

Most probably

know what dogmas

the principal speculative questions. these extracts have been taken

all

from Valentinus' great doctrinal work, the " Sophia,"

which our author does not name, supposing readers to

know

it,

as indeed it

had the admiration

his

well as the malediction of the later fathers, of Jerome

in particular.

this

work we do not know

sentence with certainty

;

as Irenaeus,

a single

and those who

followed and copied him, not only never clearly distinguish between that which belongs to Valentinus personally, and that which belongs to his followers,

but scarcely give any genuine extract literally)

1842,

the

all.

that

British

the

ancient

Museum,

good Armenian scholar prove that he possessed Ignatian production fully is

{KaTct

Great, therefore, were

Coptic

inscribed

Xs^lv,

hopes,

manuscript of

Sophia,

might be

had still to and now I fear his proves that he possesses none. There I confess I thought he

critical

absolutely no argument in

all

judgment

;

that he has said.

ON THE "REFUTATION OF ALL HERESIES."

a translation, or at least an extract, from that lost

text-book of Gnosticism

but unfortunately the ac-

curate and trustworthy labours of that patient and conscientious Coptic scholar. Dr. Schwarze, so early

taken away from us, have proved to

have

(for I

seen and perused his manuscript, which I hope will

soon appear), that this Coptic worthless (I

trust,

purely

Marcosian heresy, of the

treatise

Coptic)

latest

most

offshoot of the

and stupidest mys-

ticism about letters, sounds, and words.

Irenasus treats of Valentinus personally only in

paragraph of the eleventh chapter of his

the

first

book.

began

his

According to

his exposition, Valentinus

system by establishing a nameless dyad,

or double principle, of which the one was called the

Unspeakable, the other Silence {Sige) primitive dyad, he said,

whom

first

a feminine), and then clesia,

another dyad sprang,

the Logos and Life {Zue,

Man

and the Church {Ec-

the people elect, the saved

he arrived at the

first

L) proceeds.

before,"

human race).

Thus

ogdoad.

common

Valentinian system

It begins with

" the a^on who was

In a like manner the ยง

out of this

he called the one the Father, the other Truth.

This tetrad produced

(i.

who was called the

Forefather {Projmto?'), and

the Abyss (Bi/thos), invisible, inaccessible, eternal, and for

many

existed

aeons in deep solitude.

Thought {Ennoia)^

Sige or Silence.

With him

co-

also called Charis or Grace,

These generated the Mind (Nous),

LETTER

PLAN AND CONTENTS.

II.

who, being inferior to none but to the Father, was called the Only-begotten {Monogenes),

and the Beginning {ArcM,

him was procreated Truth.

and the Father,

principle) of

the Father except the only-begotten Son.

With knew

all.

aeon (Â§ 2.)

Hippolytus, in his fourteen pages about Valentinus, gives us full eight (pp. 186

own words

;

â&#x20AC;&#x201D; 194.) of Valentinus'

and these eight pages are not detached

sentences, picked out in the ordinary inquisitorial way, to prove

what you want the heretic

connected passages, passage.

have

said,

but

not in fact one uninterrupted

These extracts contain the proof of what

Valentinus'

own cosmogonic system

was, and show

the exact truth of what Hippolytus premises in a few

own

words, as the substance of Valentinus'

which

as to this point

system,

Hera-

identifies with that of

and other strict followers.* Hippowords are " The beginning of all is to them

cleon, Ptolemo3us, lytus'

the

Monad, unbegotten,

incorruptible, above all con-

ception and comprehension, generative, and the cause

of the origin (genesis) of the Father.

keep

But

This monad

all.

these systems differ greatly

called

some

to this first principle alone, retaining the

Pytha-

purity

neces-

gorean doctrine in

its

;

others think

sary to add a female principle, in order to arrive at

the procreation of the Universe the

Syzygos or

Consort.'"

;

The

and

this they call

exposition of the

* Compare, about Ptolemaeus, our article IX. and Heracleon, Iren. ii. 4., Epiph. Hser. xv.

;

and about him

ON THE

REFUTATION OF ALL HERESIES."

Pythagorean system

strict

this

" Originally no-

thing existed hut the Father, unbegotten, without place or time, without counsellor or any being that

can be subject to perception. tary,

was alone,

soli-

they say, and reposing alone in himself.

But, being generative, and not loving his solitary ex-

he willed that what was the most beautiful and

istence,

For him should produce and bring forth. he was all Love {Agape) and Love The not Love unless there is something Beloved."

perfect in

(says Valentinus) is

;

Father himself, therefore (continues the extract),

brought forth and procreated, as he was alone. Mind

and Truth, that

{Nous)

Sovereign and Mother of

Pleroma

And

(the Plenitude)

is,

a dyad, which

the

the aeons wdthin the

all

which they reckon up.

then follows the well-known system of pro-

gressive evolutions. I

must

from entering into

refrain

exposition, which will soon be

made

this

further

the subject of

deep inquiries and discussions, both speculative and All I wish to state

doctrinal.

our work

better,

is,

that the

method of

and the research deeper, than that

of Irena^us, and the whole exposition our only authentic one, as far as Valentinus himself stricter followers are

But

must

and

his

concerned.

direct

your attention

to a historical

point mentioned by Ilippolytus at the end of his exposition respecting the divisions of the Valentinian school.

The controverted question being whether

LETTER

PLAN AND CONTENTS.

II.

the body of Jesus was psychic or spiritual {pneumatic),

the Occidental school took the

first

view, the

Oriental school (AvaToXcKrj BcBacrKaXla) the second.

The authors of the first were " of Italy;" and among them Heracleon and Ptolemseus were conspicuous.

those of the Oriental school he mentions Axionikos

and Ardesianes, of

whom

known

may be

;

the latter

the former

entirely un-

the same as Bardesianes

the Armenian, mentioned in a later passage

and then that Valentinian writer

lived

(p. 25S.),

late

172; for Bardesianes the Armenian must mean Bardesanes of Edessa, which

Armenia.

two

lies

near the frontier of

This piece of information respecting the

schools throws

light

on one of the most ob-

scure points of the doctrine and writings of Clement

of Alexandria,

mean

his

" Extracts from Theo-

Oriental School;" a most important

dotus, or the

chapter, which, in

unpublished " Restoration of

the Eight Books of the Hypotyposes of Clemens (of

which the

first

book

hidden under a

false title),

I believe I have proved, forms an integral part of

those

most

esoteric lectures,

instructive

which are the deepest and

work of the great Alexandrian

teacher.

But

must

now

proceed,

without further in-

vestigation of Valentinus' speculations, with the text

of our thirty-two heresies.

Simon and Valentinus are when compared with Irenaeus, the whole

If the two articles on original,

— ON THE " REFUTATION OF ALL HERESIES.

—

remainder of the sixth book (pp. 198 222.) is almost entirely copied or extracted from the first book of his master.

It is

far

not the

less curious for that

immediate argument goes,

important even than those original

articles.

and,

;

For

proves most palpably, that our author extracted Irenasus

and

;

this is exactly

what Photius

Hippolytus himself had stated he did against that

the heresies.

all

Who,

says, that

in his

work

then, will believe

we read here the book of another author of that who had written a book (never mentioned) of same title and who can doubt that we have the

time,

the

;

work of Hippolytus before us VII. Secundus.

— Five

lines only (p.

198.),

these almost literally copied from Irenaeus,

and

5. § 2,,

with the sole addition, that he was a cotemporary of

Here are the two

Ptolemaeus.

texts

Hippolytus.

IREN.EDS.

liEKOVVCOQ fxiv TLQ KaTCt TO

liSKovvBog

avTO Xtyet eiyuL

^oa^a

ti)v

7rpu)-r}y

TeTpada

^e^iav

Oy-

TerpaBa apiffTepaVj ovriog padihovg fxiay

Kul

rijv

T))v he

U.TCO Tijji'

rrji'

uf^ia

rajjieroQ.

rw IlroXe/xa/w ye-

ovtoq Xiyet Terpa^a

Kal eivaL de^iav tra-

(TTSpai', Kal

fxev

TYjV

ical

Terpa^a dpi'

^lOQ KalliKOTOQ* Kal

cLTvoaTdaav de Kal vcrrepij'

aWrjv (Taaay

Zvvafxiv ovk

cltto

ruiy

airoaTaaav te rpiaKovra AlhtViovXiyEL yeye-

v(T-Epii(TU(Tai'

tivai vujv

Kokeladai,

$(t>e,

2/coroc'

CvruiXLV

fxi]

vTiadaif

rpuLKovra Aiw- avTwy.

aXXa .... (Latin text:

sed a fructibus eorum.)

uXXa

cnro

twv Kapirwy

LETTER

PLAN AND CONTENTS.

II.

have here an extract, in which the omission of

the words

ttjv TrpcoTrjv

^OySodSa

—

VIII. Epiphanes. Nine manner from what follows

words on Secundus.

no improvement. copied in the same

lines,

Both

Irengeus,

in Irenaeus,

name

manuscript, the well-known proper

Gnostic has been taken for an adjective derstanding which, I

am surprised,

the

after

and in our of this a misun-

not corrected by

our learned editor, any more than by Grabe and his predecessors

who

did not observe that the old Latin

interpreter expressed

Iren^us

(i. 5.

so well that

he translated

HippoLYTUS

§ 2.).

AXXoe .... (Latin text Alius vero quidam qui et

dLdaffKoXog

clarus est magister ipsorum)

yei-

e/'c

kol

v-iprjXoTspoy

KU)TEpOV

kffTL TLQ

(198. 98.

— 199.

Be Ttg ^Ett

avTwy

ovTcog

'Hv

ap^r] avEvv6r}Togy

TrpojTtj

apprjTOQ TE

Kcil

cLUiopofxaffTogy

eyw fiovoTrira f]u

TaVTT]

Xe-

irpo 7zavTii)V 7rpoap-)(i)

avovofjLaa-TOQ, fjv

8.).

Kpavijg

Trjp

Trpoavervoijrog, appt^roQ re kol

apidfiOJ.

AXXog

yvojcrrt-

kireKTELVO^EVOQ

Terpdda .... ovtoq

'irpu)Trjv

it.*

iiov6Tr}Ta

koXeI.

TUVTy

fXOVOTrjTl

[3e avvvTrapx'JELV dvpafiii', avTYjV ovofj-ai^d) kvoTTjra. avrrj ovofxa^o) Ev6[_Tr]Ta']. rj

kvoTijg,

te jiov6ri]Q, to ty

ovaat TTpo)]KavTO apy^rjy

etvl

jj,))

irpoifXEvcu

ttcivtiov

vor]T})v,

ayevprjTOV te kuI liopaTov,

ravTrj

Xoyog

dvvajjLig

fju rj

EPOTrjg ELTE /JLOVOTrjgyTTpOIJICaVTO jxi]

TrpoifXEvai

apyjiv

kirl

icav-

Tioy yorjTwp ayiyrrjToy te koi

fjv

aopaTOV,

apXV^

Avtyj

f]v

jjiovada

kuXeJ'

/xovct^a kuXe^.

[lovcihi

ofxoovaLOQ

Compare

avvvizap-^Ei TavTrj Ty ^vvafiEi avvvizapyEt avrrj,

fjv

^vvajiig bfioovcTLog avTrj

Tertullian, Contra Valentinianos,

(t. ojuio

37.

ox THE " REFUTATION OF ALL

HERESIES.'

Koi avrrjy ovojxaCu) to ev. av- ovaiog' avTj]) oyojid^u) to ev,

rai at ^vyafxeiCf Kai

Xonrdg

irpoijKavTO tcLq

Xag rwy

re fioyorrjQ

AvTat at TEaaapEg BvydfXEiQ

fiovag re Kal ro tv 7rpo)]KayTO

£j'or7/c,

Trpojio-

Tag

Xonrdg

tCjv

alojyuyy TrpofjoXag.

alojyujy.

(Here follow declamations.)

Then

the text proceeds in both as follows

iRENiEUS

*'AXXoi

^f.

Hippolytus

§ 3.).

(i. 5.

TTctXiv avTuJy Trjy

—

(199. 8

— 16).

avTwy

Tiju

Kal dp'yatoyovoy

(1.

"AXXoi

KOL ap-^iyovoy (Lat. Trpu)Tr}y

7rpu)Tr}v

by Hippolytus.)

(Left out

Brj

TraXtv

archegonum) 'Oyloala rov- dpyiyovoy^ 'OySoct^a KEKXijicacn

TOiQ toIq oyufjLaari

Tolg

EKaXEaay

oyofxaaiy

dvev-

TzpCJTOv TcpoapyjiVy ETreiTa vorjToy., Trjy de TpiTtjy

;

TOVTOig

apprjToy,

Koi Ti)y TETapTTjy aopaToy' Kal

TETupTrjy dopuToy.

Kal

Ik fxey Tfjg TrpouTrig Trpoapyfig fiEV TJjg rrpwTTjg 7rpoap)(f}g irpoTrpof^eloXijadai TrpujTu) /cat TTTO)

ap-)(riy,

TijQ

X^c)

Koi eKT(0

Trifj.-

{ttjq

ap-

TplTU)

KUl dpprjTOVy

tj3B6iib) TOTTU) ayoyofiacFTOV, ek

dcog,

TTJg

TrpojTrig

oydo-

TavTag ftovXavTai

Bvydf^Etg Trpo'vTrdp-)(Eiv tov

dov Kai

EK Be Tfjg dyey-

Tfjg

TpiTtO

Kal

TOTTh), dy(t)v6fxa(TToy

\_t6*

ek Be tTjq

EftBofJ-O)

ek Be ttjq

dyiyy-qToy dopaTOv, dyiyyrjTOV TrXZ/pw/ia

aopcLTOv

TTJg

dp\{]y

CLKaTuXrjTrTOy' TTw], aKaTaXfjivTov

£K Be TTJQ appiJTOV

TOTTo)

ayeyyoijTov hevTEpo) y01]T0V, CEVTEpO) Kal EKTIO TOTTO)

TrXijpiofia

jJEJSXija-daL 7rpu)Ta> Kal TrifiTTTM

Sty/yc,

'"'ci

Bv-

teXei-

u>y teXeiotepoi (f)ayu)(ny

Tfjg TTpwrtjg

oyBodBog. TavTag

Tag f^ovXoyTai Tdg BvydfiEig vTrdpx^Eiy

2tyi}c

Bvdov Kal

Toil

irpoTfjQ

(t. yfjg)'

ovTEg

Kal Ty(i)(TTLKu>y yrioffTiK^jTepoi'

TTpog ovQ BiKaiwg (ptjjyijaEiEy

Tig

Xr/poXoyoi

etti-

ao-

^laTuL

Kat yap Bi/0ou

irtpl

TToXXat

avTOV

»«:a't

yywfiai Trap avTO~ig

tov

hid(f)opoi ol p.EV

yap

"AXXoi

Bvdov 01 fjLEy

TTEpl

dBia(f)6pioc

avTov tov KiyovfiEyoif

avToy d^vyoy Xiyovo't,

;

LETTER

PLAN AND CONTENTS.

II.

avTov ci^vyoy Xiyovai, appeva fxrire ^{jkeiav

fxrjTe

cippeva

fx^re

69 ^rjXvy.

jjijjTe

ij.i)re

oXbjg ofra tl' uXXol Be appe-

vodrfXvv avTov Xiyovaiv Eivai, epfxaippoZiTov

avTw

(f)V(Tiy

pLaTTTOVTEQ.

aXXoL GvvevviTLV aurw aiTTovcnVi

tte-

le tvoXlv

liLyrjv

Trpocr-

yivrjTat Trpwrr)

''^'^«

avrS

GVfXTtapEivaL

kol

eivai

TavTr]V TrpujTTjv avi^vyiay.

av^vyia.

This extract

of great interest for judging of

the character of our text.

It is quite clear that

between the words sKoXsaav and Tsrdprrjv doparov the words in Iren^eus' text from KSKXrjKao-i to dopa-

rov have been left out, but scarcely by Hippolytus for the text as

marked them

in his

sKaXsaav

He may have

stands gives no sense.

autograph for the copyist thus,

rsrdpTTjv doparov;

may

or they

sim-

ply have been omitted by careless extracting of a copyist.

shall

soon see that we have, at

events,

all

not everywhere the complete text of our author.

IX. Ptolem^us article

(pp. 199. £0., 200. 36.).

on Ptolemaeus follows

Hippolytus extracted or rather reproduced as

contains facts

Iren^us

Hi vero

(i. 6.

qui

Ptolemseum

thon] dicunt, et Thelesin. votiBj]

circa

Zvo

^e TTspi Tov UToXtp.aiov

av^vyovg

XiyovaiVf

avroy Kai

Ennoeam KaXovai "Evvoiar

YlpQrov yap kve-

irpopaXe'iy

f'xetv

eum [By-

quas et dis-

vocant,

as far

Hippolytus.

§ 1.)

sunt

it,

—

scientiores, du-

as conjuges habere

positiones

— An

also here in Irenaeus.

(sicut

aiv.

YipCJTOV

di- TrpojjaXely,

yap

diaOiaeig /cat

QiXr]-

tvevorjOrj

wg ^aciv, tVetra

ON THE " REFUTATION OF ALL HERESIES.'

cunt), sTra

rjdiXrjffe

Koi

^vicifXEiov,

'Y^ypoiag yajjLEOjyy

riJQ

TfJQ

'MovoyevovQ

Toii

7rpo(3oXi]

aWijXac,

elg

rrj

t:ai

wcnrEp KpaQEt-

^£X{]a-£(t)g,

aXXi]Xag,

Eig

(Tojy

Bu-

kvyoiag kol

Tfjg

tCjv Zvo

kol

diaOiaEOjy

y TOVTioy

KOI rfjQ QeXy'iaeiog aiare crvy- Tfjg Kpadei(Tu>v

Aio Koi

dto kui TjdiXrjrTE.

rCjy ^vo ^ladifTEiijy tovtiov,

TOV TE fiovoyEyovg kcu

7rpo/3o\?/ Tfjg

aXr;-

'AXrjdeiag kuto. ffvi^vyiav dEiag KaTu av'Cvyiav EyiyETO,

kyivETO

rivag

ovg

Tiyag Tvirovg kol Ehoyag

CLCtdi" TU)y

Buo CLCiQiaEioy tov TzaTpoQ

TrpoEXdE^r, diEXd£~iy EK Tu>y dopa.TU)V bpa-

Harpog

Tov

(TEiov

rvvrovg ujg

dvo

ElKovag tSjv

/cat

Twv uopariov oparag, rov

TOV

fXEV Tcig,

QEXjifxarog t))v 'AXy]deiav, rijg yovy, Be 'Evvoiag

jjiEy

tov

^EXi'ifj-aTog

kyyoiag

Tfjg Be

Tijy aXij-

tov Nour, Koi hCa dEiaV, KOI Bta TOVTO TOV

klZL-

TOVTOV TOV GeXT/juaroe, o fiiv yEvyrjTOv ^eX^yuaroc, 6 appEViappr]v

Eiicibv

dyEvvi]TOv Kog'Tfjg Be ayEyyrjTOv kyyoiag 6

Tfjg

kvvolag yiyovEV, 6 Be ^rjXvg ^i/Xvc TOV

'S-eXZ/juctroe

Toivvv

'Evvota Toi

fjLEV

kpEyoEi

•

TrpofiaXely

EavT})y eCvvcito

civt))

T))y

veXr/^a uxnrEp

7rpol3oX))y,

kyyoiag,

Tfjg

yap

ctet

evi/ota

ov fxiyToi

oh TrpoftdXXEiy avTiiy Kor' avT))y kciO'

(1. jcaO'

£avT})y) ?/Bvvaro,

a kyEvoEi. ote EyEvoElro.

aXXa

"Ote Be y tov

-S'e-

TOV ^EXi}fxaTog ^vyufxig XrjfjLaTog ^vyafxig [tTreye'rero]

ETTEysyETO,

TOTE

EVEyOEl,

This

TOTE

[o]

kyEyoELTO

7r(0o/3aX-

Xei.

TrpoijSaXe.

his

kyiyETO

Tfjg 'Ej'roetv jjlev

yap

fxlv

Trpof^oX^v

TYiy

kirl

QiXijfJia Zvyafxig

kyiyETO

dvyafXig

'Evvc/ac

article is followed in Irenaeus, after

some of

wonted exclamations, by a succinct mention of

the heresy of the

ColorhasianSj which

name

served by Epiphanius (Haer. xv.), in giving the text.

basus

Now (for

pre-

Greek

can easily prove that an article on Colar-

thus

followed in our

writes the name),

author too.

must

Not only does

have the

LETTER

II.

PLAN AND CONTENTS.

index of the chapters, prefixed to to all the others,

book

this sixth

mention Colarbasus with Marcus,

as treated of in the fifth

chapter (the authors just

named, Secundus, Ptolemaeus, Heracleon, forming the fourth)

;

but our author himself concludes

book with the following words

now and

â&#x20AC;&#x201D; "I believe

sufliciently exhibited their worthless

clearly

shown whose

who were

;

Mar-

the followers

But not one word does he

Nor can

say of Colarbasus, according to our text. it

have

doctrines,

disciples they are

cus as well as Colarbasus,

of Valentinus' school.

this sixth

be maintained that he meant

to say those

two

taught exactly the same doctrine, and therefore that,

having treated largely on Marcus, he had also said

enough of Colarbasus. Colarbasus gave a

new turn

know

contrary

the

to Valentinianism.

No-

thing remains, therefore, but to say, that Hippolytus did insert an article on Colarbasus, and that here too

we have

only an extract of his original text, and a very

careless one. article

The

question

was placed before or

hesitate to say, after as

much

Marcus

simply, whether that

after ;

Marcus

he can, the chronological order

Irenasus does the reverse.

do not

for our author follows,

In the

last articles

;

whereas

Hippoly-

tus had closely copied Irenaeus, because Secundus,

Ptolemaeus, and Heracleon were immediate followers of Valentinus,

and preceded Marcus

basus was the disciple clearly states,

who

of Marcus, as

gives Irenaeus'

;

but ColarEpiphanius

own words about

ON THE "REFUTATION OF ALL HERESIES."

him

(Haer. xv.

1.), as

they are found in the Latin

text of that father.

tenth heresy, therefore, in Hippolytus, was

The

that of Marcus, and Colarbasus the eleventh.

X. Marcus, and This article relation

his followers the

â&#x20AC;&#x201D;

remarkable for our argument on the

which Hippolytus' work bears

to Irenagus,

Our

were almost

in a peculiar way.

copies

Marcosians.

here

we have an

last

articles

extract very

much

explain the nature of this extract,

abridged.

must

first

state that Irenaeus has devoted to this sect nine entire

chapters

(i.

â&#x20AC;&#x201D;

21.), in

about ninety

folio

pages.

This long treatise consists of two distinct parts, quotations from the

works of Marcus or of the Marco-

sians

and dissertations or declamations against them.

Now,

Hippolytus gives the

first

substantially,

and

omits the others entirely, he not only acts as a sensible author, but does exactly what he did in the articles I have this

moment

laid before you.

That

also

what Photius says Hippolytus declared he meant to do.

But

I can

says so himself. tracts

and

from Irenaeus, and added

his criticism

sixth

now show you

that our author

For having gone through the ex-

upon

Irenaeus,

his

own

researches

he concludes the

book by saying that the Valentinians

had

gone on glorying in their inventions, the more absurd they were and that, having " made

always

;

out every thing from the Scriptures in accordance with the numbers set forth (the cabalistic numbers).

LETTER

PLAN AND CONTENTS.

II.

they charged Moses and the prophets with those inspeak allegorically

ventions, pretending that these

Now,

about the measures of the aeons. not thought less

fit

have

to give an account of such sense-

and incoherent things, the

presbyter

blessed

Irenaeus having refuted their doctrines already with

great skill and pains.

have taken from him the

account of their inventions, having shown before that they have stolen

philosophy and the

them from the Pythagorean of the

subtleties

astrologers,

and then fathered them upon Christ." *

Then

fol-

lows the concluding sentence given above, in which

he says he had explained the systems of Marcus

and Colarbasus.

Could we ever have expected proof that the book

now

to find such

discovered

Photius read, and which bore the

title

of Hippolytus*

work mentioned by Eusebius and Jerome Hippolytus' account of Marcus

he says, was simply a magician,

an explicit

the same which

this:

or, to

â&#x20AC;&#x201D; Marcus,

speak plainly,

a trickster and conjuror, using also what

call

Hippolytus had exposed and explained some of his tricks in the book " Against

animal magnetism.

the

Magi

{Kara rcov Mdycov),

these tricks in the

munion.

The impostor used

very consecration of the com-

In speaking of these exposures, Hippo-

lytus says, he had not divulged the last secret word,

* This passage

very corrupt in our text.

THE "REFUTATION OF ALL HERESIES."

74 ON

which was to give the key

pronounced

hour of death.

all,

" I have kept silence on this point,"

says Hippolytus, p. 202., "that I

intend to

not at

all

but which was only

very eminent personages, or in the

deal

nobody may believe that is them show whence they

maliciously with

our aim, but only to

That blessed elder*, more openly in a general

have taken their opinions. Irenaeus, has spoken out

manner about these doings of theirs. Some have they are always denied having received that word We have therefore made it our taught to deny it. ;

object to inquire

more minutely, what

accurately, and to find out

delivered to

them

in the first

bath (baptism), and what in the second, which they call

the redemption, or absolution (apolytrosis)

;

But

have penetrated even into their secret.

and we this in-

dulgence shall be shown to Valentinus and his school."

sentiment of delicacy,

of which

instances in his predecessors naeus,

who

there

are

few

Ire-

(among whom

protests that he does not believe

told of the impurities of the Valentinians),

what

and none

in his followers.

The

text goes on exposing (pp. 203

â&#x20AC;&#x201D; 221.),

al-

most entirely in the author's own words, the absurdity and fallacy of Marcus' mystic play with the

twenty-four letters of the alphabet.

expect

You

will not

to discuss this stuff filling eighteen pages.

* irpiaU'Tipor^ in

its

eminent sense, as a person who had been who had seen Christ.

acquainted with the witnesses

LETTER But

well to observe, that this authentic expo-

it is

new proof

sition is a

work

that his

PLAN AND CONTENTS.

II.

of Hippolytus' authorship, and sometimes an extract, sometimes an

enlargement, of Irenaaus, in the way in which I have

endeavoured to establish

this already.

XI. CoLARBASus and the Colarbasians.

—

This undoubtedly, extracted from Irenseus, but is left out in our text. The Greek text

article was, i.

6. § 2.,

of Irenoeus ran

thus, according to Epiphanius

tom. S. XXXV.), and the Latin translation Iren^i

interpres Latinus.

Iren^US apud Epiphanium.

Qui autem prudentiores putantur illoriim

(1.

primam Oc-

esse,

tonationem, alter

prud. se putant)

et in

onem

ab altero -Sonera

unum ^onum a

ejus,

ipsi

cum

/caO' v7r6(^a(TLV

XoVf

Tov KoXop/3a-

Trepi

T))v 7rpu)Tr)v

aXX

6/xov

Ti)v tG)v e^

'Oy^oada, oh

uXKov /cat

virb

ak-

eig aira^

alojviov 'npo(Do\r}v

emissi-

VTTO TOV UpOTrciTOpOQ KUL 'Ev-

En-

yolag avrov rerixQcLL, wq av-

Propatore et

noea

[01 (Tov']

non gradatim,

emissum dicunt, sed simul

(i.

crearentur, Tog fxanoaajjLevog ^ia(3e(3aiov-

obstetricasse

affir-

rai.

Kal

\6yov Kal

ovksti ek

Et jam non ex Logo i^o)r]g avdpoJTTor KaLEKKkrjffiav^ et Zoe Anthropon et Eccle- Kal E^ avdpu)7Z0Vi ojg ol ciWoi, siam, sed ex Anthropo et Kal £KK\r}(Tiag Xoyov Kal ^wr/v Ecclesia Logon et Zoen di0ao-t r£r£\dai avrog Kal ol cunt generates, in hunc moavTOv aXXa Eripo) rpoTro) dum, dicentes Quando comant.

gitavit aliquid emittere Propator,

hoc

Pater

vocatus

TOVTO XiyOV(TlV, OTL OTTEp EVEvoi)dri 7rpo(Da\E~ir 6

TOVTO Trarrip est, at ubi quse emisit vera

UpoTrarwp,

ekXijOtj. ettei ^e o

fuerunt, hoc Alethia voca- TrpoEljaXETO aX})dEia 2

i^v,

tovto

ox THE "REFUTATION OF ALL HERESIES.

Cum

turn est.

autem

voluit aXiideia

thvofj-dfrdr]

ore

ovv

semet ipsum ostendere, hoc ydeXijaev sTridel^ai avroVi tovAnthropos dictus est. Quos TO uydptoTToq kXeyQr). ovQ Ze

autem proecogitaverat post- irpoiKoyiactTO ore TrpoipaXe, eaquam emisit, hoc Ecclesia Tovro ItCKX-qcria wvofxacrdr], Kal vocata est. Locutus est An6 aydpioTTog tov Xoyov, ovrog tliropos (1. Et Anthr.) Logon, hie

est

primogenitus

autem prima Oc-

Subsequitur

Filius.

Logon Zoe,

et sic

^wi).

Latin text the

in Irenasus (§ 7.) bears in the

title,

the Doctrine of the Co-

more general sense of

larbasians," but treats in a

the

/cat

oydodc

His extracts must have stopped

what follows

Valentinian

(^Q)T')]p).

Xoyo) Trptorr)

Hippolytus' article was shorter, but sub-

stantially the same.

here

ri^

Kal ovru)g

KoXovdel de

avi'ereXiadi].

tonatio completa est.

I believe

earn' 6 TTpiororoKog vlog. kira-

doctrine

Some

respecting

the

Saviour

of the tenets here mentioned are

incompatible with Colarbasus' system, especially the

account of the

from

ten

aeons,

number abhorrent

it.

XII. Carpocrates Iren.

—a

24.).

— This

(pp. 255f 256., article

compared with

from beginning to

end extracted from Irenaeus, but with curious omissions.

The

relation of the

other presents so

many

two accounts

its

each

interesting points, both for the

criticism of the Carpocratian system,

our work and

author, that

texts again in juxtaposition

—

and for that of

must give the two

LETTER Iren^us

(i.

PLAN AND CONTENTS.

II.

HiPPOLYTUS

24.).

eo,

munduin

et ea quae in

(pp. 255, 256.).

Kap7roKpciTr]Q tov

Carpocrates autem et qui

Kal

IJ.OV

eo sunt, ab Angelis multo dyye\(i}V ttoXv inferioribus ingenito

factum esse dicunt.

autem

Joseph natum,

et e^

fuerit, distasse a reliquis

secundum ejus

VOTa, ^LKaiOTSpOV tG)V XotTTWV

quod anima

yeveadai,

firma et

munda cum

evTOVOV

commemorata

Deo

ingenito

quae :

mundi

7-a

avTy kv

fxey

propter Bid TOVTO ei

Jesu autem dicunt animam in Judaeorum consuetudine nutritam contempsisse

eos,

ter

atque

potest

homini-

igitur, quse similiilia

Jesu anima,

contemnere

mundi

fabricatores archontas, similiter

accipere

virtutes

ottwq

fjv

kul

dia

ttcktI

TE kXevQepwdilaav, kXrjXvdevaL

avTOV, tu Ofxoia avri/e Tijv

doTTrai^Ofxivrjv. 'Ir/CTOv

kv 'lovhdiKolg 'iQeai avTcov, Kal Sid

KaTa(f)povri(Tat

(ov

Xdaei

kTriTeTeXeKevai,

Kan'jpyrjcre

ret

kiri

irpoaovTa

irddi)

dvdpiOTTOig. EKeivT}

tov

Xiyovffi \pv)(i]V kwofxiog

i)aKr}fxivrjv

siones, quae inerant

icai

-^(vpijcraaray

hoc virtutes ac- TOVTO dvvdfxeig cepisse, per quas evacuavit

bus.

tov

K*a-

Zvvafxtv,

et propter

quae fuerunt in pcenis pas-

/xerct

avTM

kKElVOV

dvvrjdy

7rdvTU)v

et eas, quae similia TrpoQ

amplecterentur, similiter.

rjj

'7repi([)opa,

KO(Xjji07roLOVQ kK(l)vye~iv Cl

tores eflfugere posset, et per avTTjQ

vtt'

raTTf^^^^j^at

fabrica- Tovg

omnes transgressa, et in omnibus liberata, ascenderet ad Deum,

avTOV

Kadapdv yeyo-

fuisset dyevrjTOv Qeov

hoc ab eo missam esse virtutem, uti

Tijy ce \pv)(i)p

KOL

fuerit vviav, diaixvrjfxoreiKTcu tu opa-

quae visa essent sibi in ea

circumlatione^

Kai

aydpiOTTOiQ yeyo'

TO~iQ

id,

esset,

yeye'Irjaoiii^

yeyevriadaiy

'Iwo'/^

Ofioiov

viro

vTrojjefDrjKorujv

Xiyetj tov ^e

vijaQcu

kug'

fjiev

ai/rw

Patre TOV dyevrjTOv Harpog

Jesum

qui similis reliquis homini-

bus

T})v ovv onoiwg

Ty TOV

XpiffTOv

^pv^rj

dvvajjiivrfv KaTctcppovrjaai KOfffxoTTOiiov

twv

dp-)(^6vTiov, ofxoiiog

ad Xan(3dveiv Ivvafxiv 3

k'o-

to~iq

-rrpbg

ON THE "REFUTATION OF ALL HERESIES.

operandum

Qua-

similia.

propter et ad tantum

avTovQ

ojffTE

quidam autem secundum aliquid

di6

•

fxev bixoiujQ avrio

^e Kal STL cvpuTwrepovg, Tiydg ce Kul dia(f)opis)Tepov£ tCjv

qui sunt di-

fortiores,

illo

quam illius puta quam Pe-

vov

stantes amplius discipuli, ut

trus

Paulus

elg

teal

similes se esse elvai Xeyovai rw 'hjaov, tovq

dicant Jesu,

adhue

6/joia

TOVTO TO TV(pog KUTeXr]\vda(TLyy

tionis provecti sunt, ut qui-

dam quidem

TTjod^ot

ela-

nav^^^^

WcD^

^^^

'^'"^

/cat

cWo-

•

reliqui/^'''^^toj^' tovtovq ce

IkU'

olov Yiirpov

fxadijruji',

i^ard ^t}-

hos autem in nul- cira aTroXeiTreadai rov

'Irjerov.

Ani-iTae de xpvxdg avruiv mas enim ipsorum ex eadem virepiceifxiyrjQ k't,ovaiaQ

Trapov-

Apostoli lo

deminorari a Jesu.

devenientes,

circumlatione ideo

similiter

mundi

nentes

rursus

did tovto ojaavrojg ku-

Ta(l)poveiy

rwv

[to]

avTy]g yj^iaiadaL dv-

fabricatores,

eadem dignas habitas virtute,

crag, icai

contemesse

T))g

imfxeiog, kcu

quam

wXiov

contempserit ea

magicas operantur et

philtra

quo-

pare-

charitesia,

r/yo-ia,

reli-

minandum jam

principibus

et fabricatoribus

hujus mun-

yi'lfxaTU,

£)^£tv T<JJV

et ipsi

KoX

quemadmodum

Kvpuvi.LV

KoX

Tov

Koajj-ov,

i'ldrj

TTotrjTcZy fi)]v

aWa

Tuiv ku avT(p iroiYifxaTiov

airavTiJiV' olTLveg fcai auroi Elg

de-

3ta/3o\»)j'

tractionem divini Ecclesiae nominis,

irpug

/va/coyp-

i^ovaiay

his omnibus, qua3 in eo sunt

Qui

Xotwd

<pdaKOVTEg

a.p')(J)VTU)V

Toii^e

non solum autem, sed

icai

Trapidpovg te kuI oyeipo'

TrofXTvovg Kal to.

facta.

Ti-^vag

ETraoiddg, (j)iXTpa te kuI x«pt'

quas malignationes, dicentes se potestatem habere ad do-

rCJv

et ipsi Qt ,olv fxayiKug e^epya^ofxevoi

dros et oniropompos, et

rig eksivov

avTOv vTrdpyetv. ilium esse. Artes enim pov

incantationes,

que

KarcK^povijaeiev

evravda, hvvaadaL ^lacpopwre-

quae sunt hie, posse meliorem

quam

avdig elg to avro

autem plus

Si quis ille

KOcrfiOTroKJUy lia.

idem yojpiiaai.

abire.

rrjg

it:

Btiov

rj/c

et KXyjalag ovofiuTog irpog ,

to.

'E(v-

tdyi]

LETTER

Satana prgemissi

gentes,

PLAN AND CONTENTS.

II.

secundum alium

sunt, uti

alium modura, quae sunt

lorum

audientes

et putantes

omnes nos

veritatis

Tov

aaVy

'IvQ.

il-

rpoirop

homines,

esse, avertant aures

prseconio

vird

TCI

iiceirojy

aKovovreg

KOI doKOVvreg rjixdg

avdpujTtotf

tales Trayrag

aut

omnes nos blasphement,

Toiovrovg

ctTTO

TOV

yjjLaTog

Tijg

vitapyeiy,

\J]

a.\r]deiag

communicantes, eis neque in doctrina, neque in moribus, neque in quotiSed diana conversatione. vitam quidem luxuriosam, sententiam autem impiam ad velamen malitiae ipsorum nomine abutuntur, quorum judicium justum est, recipientium dignam suis ope-

Krjpv-

koC^ (3\i7royTeg

in eKeh'djy aTravra,

nullo

Deo

Saravd 7rpoEJ3Ki)dr}Kar aXXoy Kal dWoy

suas a arroarpeipuxn Tag ciKoag avTOjy

videntes quae sunt illorum,

ribus a

///idc

to.

(^Xaa-

(prjuuKTiy (t. (3\aor^rifxovariy).

retributionem.

tantum insania effraenati sunt, uti et omnia qu^ecunque sunt irreligiosa et

impia, in potestate habere operari se dicant. Sola

humana mala

utique

opinione

Et bona dicunt. secundum transmi-

grationes tere

enim

negotia Etc ToaovTov Ze HETevcnojxaTOvadai (j)aaKov(n Tag \pv-

in corpora opor- X^Qi 0(Toy TravTa to. ctfiapTi)vita, et in fxaTa 7r\r]pu)(T0}(Tiy ' oTay ^e

omni

omni actu fieri animas (si firj^Ey XEiTrrj, tote eXEvdEpiodElnon praeoccupans quis in oav aTraXXayfjyaL Trpog ekeIuno adventu omnia agat se- yoy Toy virEpayu) Tuiy KoajjLomel ac pariter, quae non TtOiQy tiyyeXwv 0£ov, /cat ov^ tantum dicere et audire non Tujg <7{t)di]aEadaL Trdffag rag £ 4

ON THE "REFUTATION OF ALL HERESIES."

est fas nobis, seel

ne quiclem

nire,

nee credere

homines conversantes in his quae sunt

secundum nos

(t.

afiapriaic,

ovksti

dWd

secundum quod scripta depujd)'i(jovTai Tov eorum dicunt, in omni usu aduL iv vwixUTt. factse

Traaaiq fxerevaoj-

Trdvra b^iov

dirocovaaL rd ofXy'ifxa-a eXev-

uti,

vit^e

arsfxi-yr]-

dvafXLyyjvaL)

civi- fxarovvraiy

tates, tale aliquid agitatur),

le (f)du(TaaaL

irapovcriq.

fxiif

apud aav

Et TLveg

v//v)(ac.

in mentis conceptionem ve- ev

^xiiKirt.

ytvi-

animiB ipsorum,

nihilo adhuc minus habeant. Ad operandum autem in eo, ne forte propterea quod

exeuntes

deest

aliqua

libertati

cogantur

iterum

res,

mitti

corpus, propter hoc dicunt

Jesum hanc 1am

Cum

dixisse parabo-

cum

adver-

sario tuo in via, da operam,

ut libereris ab eo, etc. etc. Alii vero ex ipsis signant,

TovTO)v Tn'EC KoX Kavrrjpid-

cauteriantes suos discipulos Covm TOVQ l^lovQ in posterioribus partibus ex- ToiQ

Unde

tantice dextrae auris.

sub

Marcellina, quae

Aniceto

OTTtaii)

TOV he^LOv

fjLadrjrdg kv

fxepecTL

TOV \o/3oi)

(jJTOc.

Romam

venit,

cum

esset hujus doctrinal, multos

exterminavit.

Gnosticos se

Kal

eltcoyag de

autem vocant: etiam ima- KarafTKEvdi^ovdL tov XpiaTOV gines quasdam quidem de- XeyovTEQ VTTO HiXaTOv rw kuipictas, quasdam autem et de pio EKetya) yeviadai. reliqu a materia fabricatas ha-

bent, dicentesformam Christi

factam a Pilato,

illo in

tem-

LETTER pore

quo

fuit

PLAN AND CONTENTS.

II.

cum

Jesus

Et has

liominibus.

coro-

nant, et proponunt eas

mundi

imaginibus

cum

philoso-

phorum, videlicet cum imagine Pjthagorse, et Platonis et Aristotelis et reliquorum et

reliquam

;

observationem

circa eas similiter ut

Gentes

faciunt.

This long passage that

we have more

very instructive.

proves

but fewer words in Hip-

facts

poly tus than in Irenaeus.

It proves also, that,

even

which Hippolytus took principally

in those articles

from Irenaeus, he went to the fountain-head, and completed or rectified the extracts he had

in his predecessor's work. in the

striking instance

we have

this

found a very

passage about the Carpo-

cratian doctrine of the metempsychosis.

The words

in Irenaeus alluding to this doctrine, and beginning

"Ad operandum autem

in eo, ne forte

cogantur iterum mitti in corpus," &c., are entirely unintelligible

;

which precedes

so in fact it.

duced instead of

it,

the long confused period

Hippolytus

felt

not a sentence

this,

and intro-

believe) of the

Carpocratian text-book, but undoubtedly the substance of what he found in garbled.

it,

which Irenaeus had

The period which begins

" Ety ToaovTOV hs

/jLSTSvacofiaTovadat *E 5

that

....

passage, iXsvOs-

ON THE "REFUTATION OF ALL HERESIES."

rov /njKSTL jsvaaOac iv

pwdi'jcrovTaL

what follows perfectly

As to this wicked

crco/xari,"

renders

intelligible.

perversion of the ancient doctrine

of the metempsychosis,

can only say that,

if it is

taken from a work of Carpocrates himself (to

we have no it

right to

whom

impute such gross immorality),

expresses only that part of his doctrine in which

he represented the tragic destiny of the souls living

under the thraldom of the Demiurg, and

by him

into

through

sin

the

all

driven

stages of that

existence, which, according to the " ancient " doctrine of the

East (against which ^schylus and the

mind

truly religious Hellenic

was a curse

rebelled),

in itself.

XIII. Cerinthus, the Egyptians "

(p.

educated

with X. 21. and Iren.

25).

â&#x20AC;&#x201D;

esse

muudum

KypivdoQ AlyvTrriujy

quadam [GfoD]

valde

distante

ab ea principalitate quas

dW viro ityOvaiag,

virep

jeeit,

super omnia

Jesum autem subnon ex virgine natum

this

vwo

avTog

cKTKijdeiQ

rov Trpojrov

Kt-

dvyajjitiog TLi'dg

kol

iravTa

'\r](rovv

[_iccu']

Traideti^

est yojpi(T^ivr]Q ri]Q

eum

Deum.

-yeyovivai rou Kofffiov

super universa, et ignorante est

de rig

kXeyey ou)(

docuit, sed a virtute

separata,

â&#x20AC;&#x201D;

HiPPOLYTUS.

iREN-aEUS.

Et Cerinthus autem quidam in Asia, non a primo

qui

are led

some corrections of our text

Deo factum

be compared

give the two pas-

sages in juxtaposition, because

method

the science of

256. twelve lines

vnep ra 6'\a

dyvoovariQ rov

Qtov.

vTredero

f.iri

tov

ek Trap-

Qivov yeyerijadaif yeyovivai

(impossibile enim hoc ei vi- ioe avrdy ts

'Iwo-/)^

Kal

LETTER sum

est)

Joseph

fuisse

;

PLAN AND CONTENTS.

II.

autem eum piag

vloy

(t.

olov), ofiolojQ toIq

et Marias filium, si- \oi7ro7g airaaiv avOpwiroig,

militer ut reliqui

omnes ho-

prudentia et sapientia

ab omnibus.

Et post

bapti-

/cai

diKULOTepoy yeyovivuL Kai ao-

Kat

mines, et plus potuisse justi- (^MTEpov. tia et

TTTicrfxa

to (3a-

jLitrct

KareXdelv elg

[£K'3 ^'75 VTrep

TO.

avToy

oXa avdey-

smum descendisse in eum, Tiag TOP XpLCTTOv, kv e'i^el ttsab ea principalitate quae est pLorTepdg, Kat tote Kr^pv^ai super omnia, Christum fi- TOP UyVlOdTOV (t. yVli)(TT0V^ gura columbae; et tunc an- HciTspa, hcal dvvafxeig kinTenunciasse incognitum Pa- XiaaC Tvpbg Ze rw tIXei, clttotrem, et virtutes perfecisse;

TTTiivai

(t.

tov

aTTOCTT-^rai)

autem revolasse ite- XpiffTOV CLTTO TOV 'irjCTOV (t. XpLrum Christum de Jesu, et (TTOv), KClt TOV ^IrjCrOVP TTETZOVJesum passum esse et re- divat Kal Eyrjyipdai, top Se CLTrad surrexisse Christum autem XpLffTOP dLafXEfXEVT]in fine

impassibilem

perseverasse, KEPat TTPEVfXaTlKoP

existentem spiritalem.

On this occasion I will offer my dear friend, which forces and more

(t. TTUTpi'

KOP^ vwap'^oPTa,

an observation itself

to you,

upon me more

in considering the bearing of this

newly

discovered work on the present controversy about the

age

of the

Gospel of

St.

John,

and conse-

quently on the whole history of the hundred years,

from 70

to 170.

have seen that Hippolytus not

only undertook, but really carried out, with no labour,

and a

and with the resources which life

of inquiry there

could

Rome

offer,

little

alone

critical

review of the doctrinal history of the Church, from earliest

age down to his

the depths of the

first

own

time.

dug

heretical speculations,

its

into

which

ON THE '^REFUTATION OF ALL HERESIES."

had remained

historically

an enigma to Irenaeus

he inquired, in particular, into the

and

historical

chronological order of these heresies, being the first

chronographer of the West, and gave, in

points

all

where we can follow him, the most authentic ports

Now, when such

possess.

man

re-

tran-

scribes an important article from Irenaeus, like that

respecting Cerinthus, without addition or modification,

seal

his

put to

its

mythical the thus,

must be

transcript

whom

How,

truth.

common

taken

then, can

traditions

solemn

treat as

respecting Cerin-

Hippolytus also places at the head of

the Ebionitic view?

And if we

cannot do

this,

how

can we doubt that Cerinthus lived in the time of

St.

John, and that the prologue and other important passages of the

fourth

Gospel

not to late

refer,

systems of the second century, but to early theories of Gnosticism and Ebionitism in the

first ?

Doubtless

the Gospel does refer to theories and speculations respecting the person of Jesus of Nazareth, but to

those which sprang up immediately after the destruction of Jerusalem.

That event, the shock of which

had an echo through the inhabited globe, roused the infant Christian world from slumbering dreams

about future destinies in an unknown

state, to the

consciousness of a world-conquering divine vocation

upon this earth, and to prophetic visions of new kingdoms and new nations directed by Christ's spirit. It brought

on a crystallization of the floating elements

LETTER

PLAN AND CONTENTS.

II.

of Christian worship and of corporative organization

;

human

intellect

to solve the great enigmas of the connection

between

and

roused

all

the depths of the

the historical person of Jesus of Nazareth and the origin

and nature of the human

race, of the relation

between history and the divine idea, between inw^ard

and outward revelation and

inspiration.

How

can

any one wonder that those theories sprang up early as

are told?

know now more than ever and we can understand

authentically, that they did; this

phenomenon,

consider those circumstances,

and the great fermentation into which the decay of Judaism and of Paganism had,

thrown the human If

we look back

for a century or two,

race.

over this sixth book,

find

it,

think, as interesting for its contents in its first portions, as for the evidence of its

BOOK

authorship in the latter.

VII.

(Pp. 223—260., 38 pages.)

Having

established,

believe,

sufficient

grounds, the authorship and character of our work, I shall

now content myself with

the sects, adding a few remarks

— This, again,

list

by way of appendix.

—

Isidorus (pp. 225 an original article by Hippoly-

XIY. Basilides and 244.).

presenting a

his son

REFUTATION OF ALL HERESIES."

ON THE

tus,

and treated according to

his

own method. Having

premised a recapitulation of the Aristotelian principle,

on which, according

him, Basilides founded

upon

his philosophical system, just as Valentinus did

Pythagoras and Plato

(pp. 225 â&#x20AC;&#x201D; 229.),

he gives an

own Com-

authentic account of Basilides' opinions, from his

works and those of pared with

tliis

his son (pp.

230â&#x20AC;&#x201D;244.).

treatise, Irenasus'

chapter

(i.

23.)

appears very meagre, incomplete, and incorrect. According to Hippolytus, Basilides was certainly an

Egyptian

(p. 244.).

This

settles

more than one much

disputed and not unimportant question.

This sect used pretended secret doctrines (Xoyoi) of St. Matthias, undoubtedly the same which Cle-

The

mens Alexandrinus and Eusebius mention.* whole exposition of Basilides' system seems

ii. 380. iii. 43 b. vii. p. 765. See Grabe, Spicilegium, i. p. 117. sq. acutely that it was a Basilidian apocryphal book, Clemens asserts. The editor ought not to have I (230. 10. and 230. 83.) MarOiov into MarOaiov.

Clem. Strom,

;

25.

the corrupt text {\6yov dv

<1)Q

and beau-

strikingly to confirm Neander's elaborate

ill.

Euseb. H.E. He guessed which indeed

changed here would correct

nva

Ihov ovtol Kai kcuvov

kcu tujv

MuTOiov Xoyiop Kpv^wv Tiva ivdiaaaipovaiv) thus: \6yov ov ojglSiov ovTOi Kal KaivSv riva Ik tujv riviZv SiaaacpoixTLv.

Xuyoi

ciTTOKpyrpoi.

MarOiov Xoyiov

Kpv(piu)V

(or

c'tTroKpixpojv)

These Xoyot of Matthias are called (230. 83.)

They were, probably, not an apocryphal

out a mystical and philosophical doctrine or traditions Avhich went under his

;

gospel,

perhaps the TrapaSoaeig

name (Grabe,

1.).

The

gospel of the school was the Nazarean one which Jerome translated into Latin, an enlargement first

Gospel.

upon the groundwork of our

LETTER account of

tiful

PLAN AND CONTENTS.

II.

and

it *,

The noble

Gieseler.

some acute observa-

also

of that accurate and

tions

truly critical historian,

character of Basilides' ethical

view of the world, which both have so clearly de-

now authentically unknown metaphysical

veloped, hitherto

whole system disclosed

substruction of the

connected ex-

to us in well

which occupy nine tenths of the

tracts,

The keystone

about twelve pages.

by the

established

article,

of the whole

system of the metaphysical ogdoad and hebdomad in the words

tendency from below upward, from what

what

quoted

Among

to descend."!

worse to

better; and nothing in the better

movable

(pp. 235 — 236,): — "Everything has a

too im-

the Pauline epistles

But

that to the Ephesians.

Basilides not

only quotes (besides St, Luke's second chapter) the

Gospel of

St.

Jolm

;

evident that his

also

whole metaphysical development,

connect a cosmogonic system with * Kirchengeschiclite,

691

should have been at a loss

—713.

how

an attempt to

John's pro-

St.

wonder that Neander

to correct the passage in a

Latin text of the fourth centnrj, giving an account of Basilides' system

(p. 693. iv. 3.)

naturam read

.... j"

" Per parvulam

....

radice

Per paraholam

divitis et

divitis

pauperis

must plainly pauperis, naturam sine radice

indicat."

This must be the sense of the words

av(s) a.T:6

TMv

sine

'Zinvhi iravra Kdroj^sv

t<Zv xtipovujv tizi to. Kpt'iTTova' ov^iv ct

Toiq KpeiTTomv^ 'Iva

fit)

kutsXOij kutuj.

dKLVi)T6v iartv iv toIq KptiTToaiv, etc.

242. 55. X p. 232.-64., p.

o'vt(j}Q

I read

duojjTOV

oiidtv St

t(TTi

ovrwc

ON THE "REFUTATION OF ALL HERESIES.

Now

logue, and with the person of Christ.

these

extracts are undoubtedly older than Heracleon's

mentary on tible

St.

John (which

itself is already

com-

incompa-

with Strauss' and Baur's hypothesis about the

origin of the fourth Gospel),

to the time

and belong

between 120 and 130.*

XV. Saturnilus

(Saturninus,

Iren.

24.),

cotemporary with Basilides, lived at Antioch in Syria,

and taught a doctrine

Menander's,

mentioned here incidentally.

probably he thought

;

But the

cotemporary. is

treated

better to place

head of a new school, before his

as the

Basilides,

evidently

Hippolytus inverts

of Saturninus before Basilides.

the order

who

Irenaeus

244, 24o.)

article itself (pp.

copied from Irenaeus. f

XVI.

Marcion, from Pontus.

an original article (pp.

246 —

— This

is,

253.), but not so im-

portant as those on Valentinus and Basilides. *

12.

The

text

of corruptions and difficulties.

After

Page 234.

read to appiiTwv apptjroTSpov instead of to dpprjTOV, dpprj-

The

ToTtpov.

correct than

is full

again,

writing

'A/Spnaa?,

The

'A(ipc't^ac.

240.

95.,

may be more

sentence,

unintelligible

p. 232.

— 46., has been thus restored by Dr. Bernays, whose attention

I had called to this

ments

UdvTa

work on account of the

ovvy oaa kaTiv eivtiv kui

T(^ jxtX^ovTi (t. orra

t^ pfWovTi)

ffxtWtv dpfiol^tiv civayKaiioQ TTpoaOtiKijv

TOIOVTOV

av^avofxiixiJ

&tUV,

UTTOIOV

(t.

OVK

SvvaTy) ytyovt x^P'l^^^^ V fffikva Tip

mri-ppaTi.

ilTtilV

784.

djro tov OTrtpfiaTOQ

KaipoTQ idioig Kara

dvayKoiuitf)

av^dvofifvov),

ktIoii,',

Ileraclitean frag-

evpuvTa TrapaXnnlv,

k6(th<{J yivtrrf^ni

(t.

'ApfiuZfiv is

t Neander, Kircheng.

trt fit)

loQ

OvSk V

dfl

(t.

vivo tijKikovtov f} (T

6 I

(t.

Kai

Voi](Tai)

Kai^ ti'VTrijpxi rtOtjaavpt-

of course here intransitive,

LETTER

PLAN AND CONTENTS.

II.

few remarks on Marcion, extracted from Irenasus

sense, our

29.), as to the

(i.

Em-

author gives an

pedoclean dissertation, interesting for the criticism

on the works of that poetical philosopher, and con-

some new

taining

cording to his

Hippolytus of course, ac-

verses.

favourite

idea,

endeavours to refer

Marcion's tenets, as far as they are truly philosophical, to

some

Empedocles

respects

for which, although it

;

a fanciful

Marcion often copied him 252,

19.).*

notion,

literally (avrals

that

urges

Xs^sac,

then gives a short but original

account of a development of Marcion's doctrine for

the worse.

the systems which rest sim-

calls

ply

upon the antagonism or dualism of good and

evil,

" the

first

and purest heresy of Marcion" (253,

39.), in contradistinction to

whom

XVII. Prepon

the Assyriauy a Marcionist, or fol-

lower of Marcion, and *

KoXo(3odaKTvXoQ

text ^

may

easily

Ttjg

T({)

where, after mention

evangelist

T(Zv

But

MapKog

the

true

Ikhvov kvvujv tiq vXaKTrj Kara rov /cat

koXov

7rpo(pspojv

tovtovq outs UavXog 6 cnroffToXog ovTt

6 KoXojv Xoyojv hddffKciXog dvijyyeiXav.

Kara Map/cov

called

consider the whole passage.

avTiirapaQianoQ dyaOov

Xoyovg, Set avToig Xgyfiv

MdpKog

the

(Mark the stump-finger).

be restored

Tovg Ik

lived in Hippolytus' time.

in p. 252.,

Mark

ETreidav oJr, Mapicioijv

Sijfjiiovpyov

who

Pray correct the words

of Paul the apostle, 6

the system of Prepon,

the next article treats.

evayyeXiii)

yiypairrai.

Tovtcov yap ovSkv

calls

Mark

the

teacher of good words (doctrines), instead of the "evangelist"

(which means the same), in order to avoid repetition, and perhaps also for the sake of the play upon the word are worse corruptions in our text than this.

Xoyoi.

There

knew nothing beyond

hitherto

Theodoret

name, which

his

25.) mentions, with other followers of

(i.

Marcion, in his

on Apelles.

article

now

addressed to Bardesianes the Armenian in which he set

SUacov),

(to

learn

Prepon the Marcionist* had written a book

that

ness,

up a

third first principle, Justice

Jewish

the

between good and eviL

Marcion

the middle

evident

from what adopted

in his later writings

For Hippolytus returns

view.

this

law,

It is

righteous-

sense

conformity with the

follows, that

253.)^

(p.

Marcion,

and gives us his celebrated, startling saying, " that the Saviour came down without birth in the fifteenth year of Tiberius," with the addition

" being

mean

the

evil."

are quoted

and

good

between

(^fisaov)

explain this expression Marcion's words :

â&#x20AC;&#x201D;"

If he

the

mean

(/xsaorrj^),

But

delivered from the nature of evil.

Demiurg and

For

his creatures.

this

evil is the

very reason,

Jesus descended without being born (aysvrjros), that

he might be free from free

evil.

all

But he

mean'

(jjLsaorrjs),

Paul

says,

himself declares, in the words,

good?'

One

* ^]upKuovi(TTns

Tip. 'Act.

and

Why

the

he (Jesus)

do you

call

good."

this point,

surprise, without

also

from the nature of good, in order to be

the pure Gnostic school being ex-

rig Up'eiriov 'Acravpiog.

The

text has (to

any remark) the nonsense, MapKtwv,

MapKioviaTrjg

the usual

word

vrjiniQ

for Marcionist.

my ng

LETTER

PLAN AND CONTENTS.

II.

hausted, Hippolytus passes through Carpocrates to

Ebionite heresies.

the

states

that

schools stand in opposition to each other Carpocrates': place

well chosen

for

;

these two

(p.

257. 67.).

he partakes of

both systems.

XVIII. The Ebionites ledge the true thus'

God

(E^tcovatot),

who acknow-

as the Creator, but adopt Cerin-

as Jews,

and say,

justified

by the law.

Him

none before Christ

taken from

Jesus fulfilled the law, which

had done, and thus became the This short

larged

texts,

Irenaeus'

in order

observe

from the original records.

Iren^us

(i.

Hippolytus

26.).

Deo factum

;

similiter), ut

Cerinthus et

Carpocrates opinantur.

KUGjXOV VTTO TOV OVTOJQ QeOV y£

ofxoiojg T(o ¥^ripivd(o koX

KpcLTEL

^vQevovaiv.

'lov^a'iKolc i^Qcrif

cundum Matthaeum Evangeet

recusant, apostatam ov

(t.

kciI

tov

^e^i/catuJo-Qat

TTonjaravra rov vo^ov.

Apostolum Xpiarov Toy

KapTro"FjOeaiy

Kara vofxov

(pacrKOvrtQ ducaiovadai,

Solo autem eo quod est se- 'h](7ovy Xeyopreg

utuntur,

(p. 257.).

'E/3twva7oi ^£ bfJoXoyovari rov

ea yoviyuL' Tadeirepl rovXpLardv

autem quae sunt erga Dosimiliter (text non

minum

Paulum

the

account, and on the other en-

Qui autem dicuntur Ebiconsentiunt quidem oneei,

mundum

It is well to

which Hippolytus has on the one hand

abridged

article is partly

Irenaeus, partly original.

compare the two

manner

live

they are

any had done so before Him, he would

;

that, like Jesus himself,

have been the Christ.

lic

They

and Carpocrates' fables about Christ.

^l6 koX

avrov) rov Qe-

(jJvojxdffdaL 'I?/(rouv

(t.

kcu

ON THE "REFUTATION OF ALL HERESIES."

eum

legis dicentes.

Qute au-

rwv

'h]crovv), kird fxjjdeig

[ttjoo

tern sunt prophetica, curio- avTOv'] IriXeae rov vojxov'

exponere nituntur et yap Kal erepog tlq -KEiroujKEL circumciduntur ac perseve- TO. ey vofiu) Trpoarerayfxiya, rjv Aurant in his consuetudini- ay eKeJyoQ 6 Xpiarog. sius

;

bus, quae sunt

gem, vitae,

secundum

le-

adorent,

domus

quasi

sit

Deo.

ayOpojTToy

eiyat

iraai

\iyov-

aiy.

XIX. Theodotus article,

well

of Byzantium, an entirely

the following.

knowledged Jesus but

yaadai ^e Kal eavrove ofioiwg

Judaico cliaractere TTonjaayrag XpiffTOvg ysyeadaL' uti et Hierosolymam Koi yap Kal avruy ofjioiiog

as the

having received the

—

Mary

son of

new

Theodotus acthe Virgin,

spirit at his baptism, in

consequence of his most holy and devout

Some

life.

God

only of his follow^ers say, that Jesus became after his resurrection.

XX. Theodotus

the TrapezUef or banker, father

of the Melchisedekites, was originally a simple fol-

lower of the of a peculiar

among

first

Theodotus

system, in

the Theodotians.

passage of Scripture

he became the head

consequence of disputes

theory of Jesus' relation to Melchisedek,

on the

historical account in Genesis, or

or on this

But

on what

It is not stated

Theodotus Junior based

Psalm and the Epistle

his

— whether •

on Psalm

to the

ex.,

Hebrews.

have no doubt he referred to the fourth " Thou art a priest for ever verse of the Psalm I

after the order of

Melchisedek

;

and one can

easily

understand, that a Gnostic philosopher of the Ori-

LETTER

PLAN AND CONTENTS.

II.

ental Valentinian school

might endeavour from

this

verse to establish the theory, that Melchisedek was

the highest power order, only his

{hvvafjbis),

image

(slkcov)

and Christ, being of :

which

latter

his

word was

one of the technical terms of the school, as the ex" from Theodotus in Clemens' " Hypotyposes

tracts

Epiphanius (Haer. 54, 55.) also connects

prove.

this sect with the Theodotians, as a division or

of them

;

and Theodoret

(ii.

5, 6.) calls their

branch

founder

another Theodotus, as our author does.

Our

article adds, that Christ (being

himself only

an image of Melchisedek) descended upon Jesus,

whom

this sect also considered

I think

we may guess from

simply as a man. this last doctrine of

the Theodotians and Melchisedekites, lytus,

who

why Hippo-

follows the genealogical order of the he-

resies rather than the strictly chronological, placed

Cerinthus with

the

later Ebionites,

or the

modern Judaizing Gnostic school, between Valentinus, Basilides,

and Marcion on the one

the Theodotians on the other.

These

side,

and

latter heretics

had either openly adopted part of the Cerinthian and Ebionitic system

;

or at least their speculations de-

veloped some of the germs contained in them

;

per-

haps also the later Ebionite writers had tried to support their doctrines by the profound speculations of Valentinus.

This

the general import of the articles on the

Theodotians.

But

that

on the younger Theodo-

;

ON THE

tus

and the Melchisedekites

besides very impor-

tant for understanding the character of our script.

All that

lines (p. 258. is

there, in a

â&#x20AC;&#x201D;

Not

86.).

work which was This

unanswered.

them

said of

much

word of

than what either

Epiphanius or Theodoret relate of them

mark

this circumstance.

refutation

no heresy

to leave

less

manu-

comprised in eight

and now

Theodoret's account

taken

purposely against this

sect,

from a work

\^^itten

under the

of the " Little Labyrinth," which, I can

title

show you good evidence

was a work

for believing,

of our Hippolytus himself

How,

explained, that his article

so meagre, in a

then,

work

which was to leave nothing unstated, nothing without refutation

One cannot

say that Hippolytus

thought a sufficient refutation was contained in the first

part of his work, on the speculative systems of

the Gentiles

;

for he does not refer to

have here only a hurried extract

That we

it.

proved by the

sentence immediately following the eight lines descriptive of the Melchisedekite opinions.

tence cannot be construed

;

and what

This sen-

seems to say,

" that there were different opinions held by the Gnostics, and that the author did not think

worth

while to discuss their foolish and godless doctrines,"

wholly inappropriate in

itself,

and in

has no connexion with what follows the cause of

much

and then Cerdo took

this place,

" Nicolaus was

of the evil of this sect (which his start

and

from them (from whom ?),

LETTER

PLAN AND CONTENTS.

II.

and from Simon."

evident, that as all this cannot

refer to the Gnostics generally, it

here treated

of,

must

refer to those

the Theodotians.

by saying that there

explain this

a defect in our manuscript,

caused by the carelessness of the copyist, seems to to be highly improbable.

many

passage as one of the part of the seventh

The

odotians,

possess a

made

in an extract,

original

much

contained, in this article,

proofs that

book only

a hurried manner.

I therefore consider this

text

must have

respecting the The-

out in our extract, and must have

left

comprised the refutation of their system, concluding with a sentence the beginning of which

have.

Nicolaus was mentioned after this exposition as one

who

himself, or

whose

had imbued the Gnostic

sect,

system with impurity and immorality it

;

and, lastly,

was stated that Cerdo started from the Theodo-

tians, as a peculiar

branch of the Oriental Valentinian

school.

I have endeavoured to reconstruct the

the text only so far as

meaning of

necessary to restore sense to

I believe that such was the general

our extract.

connection of the context

but what I

insist

upon

is,

whole sentences (not a few words merely) are either wanting entirely, or are

principally, that in our text

extracted carelessly.* *

The

text

now runs

Melchisedekites apiOfieXv

thus, after the

meagre account of the wv OVK u^iov KUT-

rvioffmcaiv Se 6ia.(popoi yvcSfiai,

rag ^Xvapovg So^ag

iKpiuafxiv

ovaag iroWdg dXoyovg Tt

Kui (iXaatp-npiag ytfiovaag, (vv ttolvv aenvortpov Trspi to deiov

ao^rjaavTeg d^' 'EXXrjvoJv ^vsx9rj(rav,

0iXo-

TJoXXTjg Sk avrcSv avaTaernog

— ON THE "REFUTATION OF ALL HERESIES."

I cannot leave

Theodotus without calling your

moment

tention for a

upon the Ignatian

at-

to the bearing of this passage

In the longer version

question.

of the interpolated Ignatian Epistles (in that to the

name

Trallians)*, Theodotus'

upon two

chronological place of Theodotus hangs

concurring circumstances.

from Epiphanius that

First,

his

The

mentioned.

learn credibly

doctrine was

condemned

—

by Victor (188 198); and, secondly, we know that Clemens of Alexandria, in his doctrinal book, the " Hypotyposes

(about 210), gave

certain extracts

from some Theodotian writing, with his own obser-

The

vations and occasional refutations.

work of Clemens runs thus

title

odotus and from the so-called Oriental school Xifcrj

last

of this

" Extracts from The('Az^aro-

The

hihacTKaXia) about the time of Valentinus."

words evidently do not form part of the original

KttKojv cuTiog yty'ivr]rai l^iKoXaoq,

rdv

t'lg

iTrrd

ISidaOKiv aliatpopiav (3iov re Kal

rag to uyiov Ylvtvfia ^la

rtjg

tuiKOviav vttS tujv

ov Tovg fiadijrdg ivvjSpl^ov-

yviocreiog,

would restore the SenSB

of the beginning of this passage thus

Twv

The

Utpl

Trpog to Sthov oi

hd^opoi

Si rd Srelov

Tlic remainder

rvu)(TTiKU)v ui jviUfiai.

be healed by simply reading

yXfy^f TTop-

ATrOKaXixj/eiog ^lujdtn>T]g

VEVovrag Kal ilSioXoOvra laQiovrag.

TovTOJv

e'lQ

KaTaaraQtig^ og cnroffTCig rijg Kar^ tvdtiav h^aaKoXiag^

c'nroffToXojv

may

(piXoa.

perhaps

instead of

" the

Greek philosophers have approached the Deity with much more reverence." Compare TTfpi

p. 4.

TO 3i7ov.

— 88.

sense

Tti Su^iivra Tolg 'EXXyjviov cpiXoaixpoig

TTuXaioTfpa Kal irpog to

period, I read: noXXrjg ykvrjTai

'SiKoXaog, etc.

^Ciov affxvoTepa. Ci

avrolg

^vffTaaig

ovvdOpoKTfia. * Cureton,

Corpus Ignatianum.

ovTa

Tor'triov

tO the following

avaTacniog KaKcJv aiTiog yeto be taken in the sense of

LETTER title,

PLAN AND CONTENTS.

II.

but are added by way of explanation, as

ficiently

97 is

suf-

proved by the awkward manner in which

The time

they are placed at the end.

of Valentinus

designates the third and fourth decads of the second

century (that

from 120 to 140).

is,

It is evident

then, that, as everybody allows Theodotus to have

been

than Valentinus, we cannot place him

later

But

earlier than 140.

inclined to conclude

from the place which Hippolytus diately after the Ebionites,

Rome

about the year 130,

as representing a

nor Ebionite,

new element,

— that

him

who

imme-

flourished

placed after him,

neither Valentinian

Theodotus lived certainly not

long after the year 150 assigned to

allots to him,

— Cerdo,

;

which

in the title of the

justifies the date

work

of Clemens

just quoted.

XXI.

NicoLAUS, the father of the Nicolaitans.

— Hippolytus takes

him

be the Nicolaus of the

Acts, one of the seven deacons. this has

You know

been from a very early period a much

that dis-

But it is remarkable that Theodoret expressly names " Hippolytus the Bishop and Mar-

puted point.

tyr," with Irenseus

and Origen, as the writers who

maintained that the Nicolaus of the Acts was guilty of the scandalous heresy of the Nicolaitans

;

and we

know from Photius

(i.

the Monophysite,

named Hippolytus and Epipha-

232.) that Stephanus Gobarus,

nius (who must have copied Hippolytus) as the authors

who

held that opinion.

If the authorship of

— ON THE " REFUTATION OF ALL HEEESIES.'

Hippolytus were not so well established,

dou-

this

ble evidence might be quoted as a testimony in its favour.

The substance is

of Irenaeus' and Hippolytus' articles

the same, as the following comparison shows

Iken^us

adv. Hcer.

Hippolytus

27.

(p. 258. 90.).

Nicolaita3 autem magiIIoWoTc o' av Thjv avarastrum quidem habent Nico- rreiog KUKuiv airioQ yeyivqTai laum, unum ex vii. qui Nt/co\aoc, elg rojy kirra. tiQ primi ad Diaconiam ab A- ^laKoviav vtto twv aTrocrroXojy

ordinati sunt

postolis

qui Karacrradelg, og airoarhg

Plenissime autem per Joannis

maninullam

Apocalypsin

festantur

qui

sint,

^cifTicep

Zlcl

[The text has which is an

(Tews, (Tis

derived his "

jSiou

re koX yv6-

absurdity,

an allusion to

Cor.

fipw-

$p(o<ris viii.

r£v

5.),

to TTopveta.]

system,

according to

(by which he means, as

the Nicolaitans, but the Theodo-

tians, or later Oriental Gnostics),

The God

'A7roKaXv)p£iog

Trig

Koi eidojXodvTa kadiovTag,

fiius is

we have shown, not

luadijrag

ayioi' Ilv£v-

'lo)dyyrjg ijXey^e iropvevovTag

elSwKodvrav (1

Hippolytus, " from these

Tovg

oil

Eyvjjfiii^orrag to

laitarum, quaj et ego odi."

a^LCKpopiap (diov re Kal

j3p6)(r£(x)g

difFerentiam esse docentes in fxa

moechando et idolothyton edere. Qaapropter dixit et de iis sermo " Sed hoc babes quod odisti opera Nico-

XXII. Cerdo

Trig

Kar evdeiav dL^aatcaXlag, e^t-

indiscrete vivunt.

" and from Simon."

Moses and the prophets was, according

him, different from the Father of Jesus Christ,

who was

God

the hidden and the good

God, whereas the

of the Old Testament was the manifest and the

LETTER strictly just

God

PLAN AND CONTENTS.

II.

;

an idea which

(as

our author says)

Marcion adopted, and strengthened by

work,

his great

as did likewise Lucianus, his disciple. (Epiph. Haer.

23, 24.)

The

words are our author's own

last

former part of the article

from Irenaeus

(i.

28.)

as to their

article

meaning with those

upon him

following juxtaposition shows this Iren^us

adv. Hcer.

(i.

29.).

clearer:

still

HiPPOLYTUs

28.

the

copied literally

words respecting

finally the

Marcion are identical which open Irenaeus'

(five lines) is

The

—

(p, 259, 1.).

Et Cerdon autem quidem ab

piens,

sunt

qui

iis

monem

erga

occasionem

cum

venisset

Si-

ofjioiiog

a(f)opiJ.ag

rrapa rovrojy

acci-

Roraam

sub ,Hygino, qui nonum locum Episcopatus per succes-

sionem ab Apostolis habuit, docuit 'eum qui a

Lege

annuntiatus

Prophetis

Xeyei

et sit

Deus, non esse Patrem Do- Qeov

mini

nostri

Hunc enim

Christ!

cognosci, ilium TOV fiey :

de Tov

* I

koX rov fxev eivat.

TOV de ayaOov.

TovTOv ce TO M.aph:i(i)Vy

rag

ooyj-ia

work of Marcion which TertuUian F 2

it.

SKparvve

re 'AvriTrapa-

take 'Avrnrapa9£(T£ig to be the more accurate

or to be the designation of a part of

rov

Xpiarov Trarepa elvai

avit doctrinam, impudorate dicxetg * k7riytip)]aag,

celebrated

Tov-

eyyoiadai,

yelp

ayv(i)aTOV ^iKaioi',

elrai

jui]

Xpifrrov.

'Irjffov

roi'

TrpoipriTuir

KEKr]pvyfJiEvov

Jesu. Traripa

autem ignorari et alterum quidem justum, alterum autem bonum esse. i. 29. Succedens autem ei Marcion Ponticus, adampli-

Kal

M.(oaiiOQ

uTTo

calls

tcaX

title

offa

of the

Antitheses,

;

ON THE ^'KEFUTATION OF ALL HERESIES."

100

blasphemans eum qui a Lege avrw 'ido'^ev elg rov tQv dravet Proplietis annunciatus est ruiv drjfxiovpyoy ^uo-^T/yuT/o-ac. |

Deus, malorum factorem, bellorum conciipiscentem,

et et

inconstantem quoque senet contrarium sibi tentia,

ipsnm

dicens.

Our author

Irenasus treats of Marcion after Cerdo.

has anticipated the article

upon Marcion, when speak-

ing of the leading heresiarchs of Gnosticism, and evidently mentions Marcion and his disciple Lucianus here, merely as a transition to a junior teacher of the

same

school, of

whom

Irenaeus does not speak at

all

perhaps because he was posterior to him.

XXIII. Apelles " Marcion, Lucianus).

same

â&#x20AC;&#x201D; He

advanced further in the

direction, setting up, besides the just

the fiery

God

{irvpivoi),

a fourth, the author of

him

derived from these" (Cerdo,

angels.

who spoke

Demiurg,

Moses*, and, as

All these three were to

evil.

the Gospels, and St. Paul's Epistles,

he picked out what he liked.

attributed the au-

thority of prophecies to the sayings of a clairvoyante

woman

of his sect, Philumena.

This account of Apelles seems in some respects *

Compare

also

Deuteron.

mon Magus founded

24.

iv.

his doctrine

upon

have seen that Si-

this passage, taking it

(as Valentinus also did, p. 191. 10.) in the

plying that the

name

God was

Colonel Rawlinson, that the Babylonian

cuneiform inscriptionb(v, jav)

same

Fire (P^).

name

really Fire.

sense, as im-

Ilearn from of

God

in the

LETTER

II.

PLAN AND CONTENTS.

whkh Rhodon,

severer than that

101

Tatian's disciple,

and an opponent of the Marcionites, gave of him in a fragment preserved by Eusebius (H. E. v. 13.), and written about twenty-five years before our author's

According to Rhodon, Apelles acknowledged

time.

only one

first

Hippolytus says, his system

principle.

subject agreed with that of Marcion.

this

'Olcdrvoyante

Philumena

also

The author here concludes

who

first,

his seventh book, in

order to pass to the Docetcs, the seventh book,

The

mentioned by Rhodon. have therefore in

a continuation of the Gnostics,

derived their system, like the Valentinians, from

Simon the Galilean then the Ebionite sects, or all who regarded Christ simply as man, and who were more or less Judaizers finally, those who mixed up ;

;

these

different

But some of hasty

concluding with Apelles.

systems,

of the articles

abstracts.

BOOK

VIIL

(Pp. 261â&#x20AC;&#x201D;277.,

The

possess only in the shape

17 pages only.)

eighth book contains seven articles, of which

only one, that about Tatian,

copied from Irenajus:

another, equally short, agrees with the corresponding article of Irenaeus, as to the sense, that

cratites

on the En-

the other five are entirely new, and not

touched upon by Irenasus, and E 3

refer, in

some

places,

ON THE "KEFUTATION OF ALL HERESIES."

102

more recent than

to opinions

One

sies.

work on the here-

Monoimus the Arab) gives unknown system. The whole

(about

article

us an ahnost entirely

book

his

very short, containing only seventeen pages.

This can only be accounted for by saying, that

we do

not possess the entire text, but only an abstract, and that abstract not very carefully made.

XXIV. The DocET^. — This

name, used very

vaguely and indefinitely by other authors, from Sarapion (Euseb.

(Divin. Script,

down

12.)

vi. c.

0pp.

12.

Jerome and Theodoret 142.),

iv. 1

This remarkable

28.).

of the seventeen, and

They had

here attached it (p.

of curious extracts from

a speculative system, based

numbers from one

by our author

262,

up seven pages

263— 268.), with much new mat-

their text-book (pp. ter.

article takes

is full

assumed

to a particular sect, which itself

upon the

to ten, like the Egyptian, treated

in his fourth

book

(pp.

— 79.).*

most curious article respecting the ancient Egypnumbers, it is impossible not to recognize There is in it the Chinese system delivered in the Y-king. After a sentence perfectly unintelligible as it stands now. the author has explained how, by repetition of itself, the monad generates the dyad, triad, tetrad, and finally the decad, *

this

tian metaphysics of

he continues

(p. 78. 3.)

TiJQ dk fiovdSog kutci. t7]t

Kpimv cvyyiutiQ dpiOnoi irapaXafitdvovTai

y',

f',

ahuiptTov avy3"'

(3, 5, 7, 9).

EoTt Sk Kai tTipov dpiGfiov rrvyyeveia irpSg Tt]v jxovciSay ^vffiKurtpa

Kara

t»}v tov i^aKVKXov tXiKog Trpay fiartiaf^ TTjg

dpTiov

^'r(Tiv

correct:

rrjc

Trpuyfia-tifip,

Tojv dpiOfiiov KOI ^laipsffiv. t^rtf. t)

Tijg

eX.

read

cvd^oc, &c.

t))v

The tov

dvddos Kara Tijv

editor proposes to

tJiuKv kXov

These words allude

iiXikov

to the divine

LETTER The Docetian but

PLAN AND CONTENTS.

II.

103

cliristology is not only very original,

also clearly

shows the age to which they belong.

They presuppose the whole Valentinian school. Some light may be thrown by help of this article upon the fragments of the Gospel called after St. Peter.

XXV. to

MoNoiMUS, an Arab, author of an epistle Theophrastus (p. 272.), a man entirely unknown

hitherto, with the exception of

(Haer. 98.).

â&#x20AC;&#x201D; In

Hippolytus

has

tracts

upon

from him.

Man was the universe principle of is

all

things

him,

said,

two

lines in

Theodoret

pages and a half which

the four

four

are

literal

ex-

according to Hippolytus

{avOpcoirov zlvai to nrav) (ap')(i]

and the

The system

tmv oKwv).

a genuine Oriental mixture of Gnostic speculation,

proceeding by progressive evolutions of the monad.

But

mixed up with a mythical application of the

it is

Pythagorean speculations respecting numbers, and, as

Hippolytus says

gories.

(p. 272.), of the Aristotelian cate-

In the extracts

find the Pentateuch

and

the Epistle to the Colossians quoted, with every word

perverted from

its

Hexaemeron, or the their sense

is this

natural sense to

fit

the speculative

six days of the creation

the dyad

;

and I beheve

philosophical as respects the

treatment of the six days of the creation of tlie material universe. For, without starting from the dyad, and proceeding by a dyadic progression

(2+2+2),

a philosopher endeavouring to explain

the account of the six days of the material creation, cannot show how six proceeds from two by three (6=3x2). If our

fragments of Hippolytus' commentary on the Hexaemeron were not so very meagre, we should be able probably to prove this explanation by the method employed by him. F 4

— ON THE

104

REFUTATION OF ALL HERESIES."

His ethical system seems a

dreams of the author.

bold carrying out of the

above

what belongs and

self,

as the

XXVI.

— On 52

—

them, seek thou thyself from thy-

say — *My

my body

soul,

self,

mentioned

sentence

first

" Desisting from seeking God, nature, and

God

mind,

thought,

and thou wilt find thyself in thy-

Taxi AN, the

Martyr.

lines (p. 273.

five

almost literally from Irenaeus

after his Introduction

(i.

The

form.

disciple of Justin

we have only

his opinions

concise

one and the whole."

5Q.), copied

five lines

(i.

31.),

30.) had been given in a more

following comparison of those

shows the identity, and gives sense to a

corrupt passage in our text: IHENJIUS

(i.

HiPPOLYTUS.

31.).

(Tariavoe) 'lovffrlvov aKpoar>)g yeyovo)^ ecpoaov rjy

ei^eivo)

ovTOV

ovcev

fxerd

t^e'^/jre

tol- TOV

fxaprvpog,

kKtivov ^iltaaKoXio

t)]v

fxaprvpiay airoardc,

aiag olli^aTL

TavLavog ê Kal avTog yeêv avv- voÊvoQ fxadr]rt)g 'lovarivov

tyiq ekkKii-

di^acrKuXov

api)et£y Koi Tv<pu)delc wfi

KULvd

ovk

Ojxoia

e<l>p6yr)(TEy,

TLva

ETri^Eipiiaag

aXKd 'i(p-q

ett-

5ia0£-

pwu rdjy XoiTTioy/i^ioy ^(^apaKTijpu ?jida(TKa\eiov ait7}ydQ Tii'UQ

TOLQ

CtTTO

yijtTar'

arvrearria-aro,

uopdrovQ

roy ydjxoy rE*pdopa.v

TTopyEiay TrapaTrXrjcriwg ^ciTopyiyu)

craq

ce tov *Acdfx

Trj

irap kavTOv ri]y

cuTtoXoyiay^

iccH

Map-

aiioyag (1.

(TojTr)pi(^

ayrtXoyiay

TroirjcrdfiEyog.

(t.

rivag

dopdrovg)

rrapa

rovg

ofxoiiog roig utto

OvaXEvriyov (1.

fj,vdoXoyi](Taai

i^vOoXoyrjffag).

ayayopEv- ^dopdy

Ktoij't ical '

6/j.oio)g

OvuXeVTIVOV flvdoXo-

ElyciL

Tdfxoy Ze

TrapaTrXijaicog

MapKtuiyi XiyEt. Toy Be 'Addfx (pdaKEL d.p')(r}yoy

fn)

(Toj^EnQai, tiid to

mipaKofjg yeyoj'tVat.

LETTER

PLAN AND CONTENTS.

11.

XX VII. taining

105

Hermogenes only one page yet conmuch to illustrate what we know about the :

Carthaginian painter from his cotemporary country-

man and

19.).

— He

from Matter coeval with

all

ten

God

said,

God had made

and not begot-

him.self,

overruled her, and produced order out of

her confusion

;

but

What

Hippolytus, has been related

there remained a disorderly

still

residue {aKoa/jbos).

myth

Hermogenem),

adversary, Tertullian (Adv.

and from Theodoret{i.

original in this, observes

much

better said by Plato, in a

Socrates.

to Christ,

Hermoge-

nes acknowledged him as the son of the Virgin, and believed in his resurrection

he had ascended to the

heavens, and left his body in the sun

an idea which

he fantastically supported by the words of Ps. xix. 4., as Clemens in his " Hypotyposes " also expressly stated this to have

Hermogenes whose

article

been the interpretation given by

on Hermogenes' system

in every respect

(i.

973

—

as his guess

(i.

admirable

when he gave

978.

XXVIII. The QuARTODECiMANi, about the middle and

978.), did not, probably,

think of that passage in Clemens,

same explanation

Neander,

prophet. § 56.).

(Eclogse

the

n. i.).

or those

latter part of the

who

second cen-

tury insisted upon celebrating Easter always on the fourteenth day of the

first

moon

after the vernal

equinox, without any reference to the day of the

— This

becomes

some respects the most important of the whole,

week.

original,

but short, F 5

article

ON THE

lOG

REFUTATION OF ALL HERESIES."

book

far as the authorship of the

words quoted from

sight the case

first

concerned.

Tlie

are not found in our text.

For

rather startling.

ap-

pears, that, if we admit the authenticity of the quotation,

we must

up the identity of our work But I maintain that, in spite of

give

Avith that quoted.

appearances, this very quotation identity of

book

in our

For

tlie

work.

all

but the

and that

literal

can show that

new

;

many

articles of the sixth, seventh,

this passage is a

we have an

from the incomplete it is

proof, that in

and eighth books

abstract only of the text

This opinion became probable to

of Hippolytus.

But here

we have

text quoted by bishop

Peter

in particular,

a proof of the

of some other

state

demonstrable, that there

connection in the argument

;

articles.

a want of

and w'hat

wanted

restore sense to the text, and connection to the ar-

gument,

exactly what

auspiciously supplied by

the quotation.

As give

this passage

you the whole

of such importance, I

article as it

now

stands,

bishop Peter of Alexandria's quotation ''

Some

â&#x20AC;&#x201D;

must

first

and then

others, contentious in their nature, simple-

tons in knowledge, pugnacious in disposition, maintain that

it is

necessary to keep Easter on the fourteenth

day of the

first

month, according

the law, on whatever day

it falls,

written in the law,

docs not keep

tliat

it is

to the

command

apprehensive of what

cursed shall he be

who

ordered;' not heeding that the

â&#x20AC;&#x201D;

LETTER

PLAN AND CONTENTS.

II.

law was given to the Jews, who were to passover, that which is

received by faith,

Attending to

this

what the Apostle one who

whole

now by

not kept

the letter.

one injunction, they lose sight of

saith (Gal. v. 3.)

kill the true

gone forth to the nations, and

circumcised, that he

law.'

107

other

points

I testify to every

a debtor to the

people agree

these

with everything which has been delivered to the

Church by the Apostles."

The

text of Peter of Alexandria's quotation pre-

served in the introduction to the " Chronicon Paschale," runs thus **

â&#x20AC;&#x201D;

Hippolytus, the witness of religion,

bishop of the so-called Portus, near ten literally thus in his sies:'

Treatise against

ail

who was has writthe Here-

'1 therefore see that there is a contentiousness

in this affair.

For he (the adversary, the Quartode-

ciman) says thus

Christ celebrated the passover

on that very day, and suffered also

Rome,

do as the Lord did."

I therefore

But he

must

wrong from

not knowing that, when Christ suffered, he did not eat the passover according to the law.

For he was

the passover which had been foretold, and which was

accomplished on the day appointed.'

There

no mistaking the sense of

this passage, or

of another from Hippolytus'

" Treatise on the Pass-

over," which Peter subjoins.

Hippolytus and Peter

both maintained, the Quartodecimans were wrong

from the very beginning

;

for F 6

Christ himself did not

ON THE " REFUTATION OF ALL HERESIES."

108

by the law,

eat the passover on the day appointed

for

the simple reason, that, according to the true historical

account of

John and the tradition of the

St.

fathers,

Christ suffered death on the fourteenth day of the

month, and therefore had eaten, but not the paschal

The law

lamb.

Moses therefore held good

proper time only, until Christ's death right

for

then the symbol ceased

lamb had been

;

and

for the

this

was

the true paschal

offered.

have therefore two arguments

;

the one which

we read now in our text, and that quoted by Peter.

The one

contents itself with simply flinging back

upon the Quartodecimans the they quote, proving that, ter,

they must keep every

tittle

around

us.

But

this

many

let-

of the law, in spite of

a most sound and apo-

may

well be used

divergent Judaizing heresies

certainly

itself it

hardly meets

The poor Quartodecimans,

the question.

argument, which, by the by,

in our days against

law which

they will stick to that

their being Christians. This stolical

letter of the

argument, would say

assailed

" All very well,

we do is wrong. But the simple fact, that we are not bound to keep the whole law, does not prove that we are wrong because we do

you prove

keep

in this point."

call forth

are

to us that what

This natural reply would then

the second argument

wrong on

â&#x20AC;&#x201D;

this particular point

duct proves that this law ceased to

he was to die

at that time

Well

then,

you

own conbe binding when

Christ's

he did not eat the symbo-

LETTER passover

lical

And

;

PLAN AND CONTENTS.

II.

for

109

he was himself the real passover.

therefore on the day, on the evening of which

the Jews eat their passover, he expired."

this of

course would be added the explanation, that there

was no irregularity in fulfilment of the law

dow ceased. Our text has only but the second

but, on the contrary, a

this,

the reality appearing, the sha-

the

argument

first

explicitly;

directly alluded to in a sentence,

which concludes with a phrase quite in the character of our

book and author, and

an imitation of

the striking passage in the First Epistle to Timothy (iii.

16.):

"He

who was

manifest in the flesh,

justified in the spirit, seen of angels,

preached unto

the Gentiles, believed on in the world, received

into glory." Now, we must recollect, that Hippolytus is here on his own ground, that he had argued this point for many years, more than any of his co-

temporaries, and that he

on the subject.

his time

the great authority of all

the disputes in the

world, Hippolytus had not taken so

with any as about

this.

presented, as his most glorious

cathedra

the

on which

erected to him probably

death

over"

;

much

trouble

His Paschal Cycle

monument and

his

v*^ithin

statue

re-

relic,

seated,

a century after his

and his celebrated " Treatise on the Passis

quoted on that monument, and referred to

his learned

years later.

Alexandrian brother about seventy

How

then can

believe Hippolytus

ox THE "REFUTATION OF ALL HERESIES."

110

to have

argument so negligently and

treated this

meagerly in a book on which he had spent so much time and inquiry, as he continually says

can

show, therefore, not only that our book contains the sense of the article which Peter of Alexandria

quoted from Hippolytus' treatise " Against Heresies

;

but also

what we read

that

all

the it

nothing but an abstract, carelessly made, from the original work.

ning of our rrjv

(f)va-LV,

Compare the words article, ''ErspoL

IStojrat rrjv

/jLsv

rivss

the begin-

(1>l\6vÂŁlkol

and the words of

'yvcoa-Lv,

Peter's quotation, 'Opco

TO spyov.

ovv otl

<f>t\ovsiKLas

These words of the quotation must not

be taken as corresponding to the passage in whicli that contentiousness

{(fiCkovsLKia)

But they

racteristic of the sect.

said to be cha-

refer evidently to

that passage with which our article begins, and which

consequently must have immediately preceded the

words quoted by bishop Peter there

therefore see that

contentiousness in the affair."

led to the

same conclusion

seventh book

but in

our

this article,

MS.

are thus

which we came in the

has not a lacuna in this place

;

and probably in many other pas-

sages where the text

thing seems wanting,

not clear and w^here some-

we have only an abridgment

from Hippolytus' original work, and that a very stupid and careless one. I have already observed,

how

feliort

the

present book

is,

and how meagre

LETTEE

PLAN AND CONTENTS.

II.

certain articles are in the sixth book,

and

Ill

still

in the seventh.

Thus, what might appear at

first

sight a stum-

bling-stone, turns out to be a curious

and striking

can prove his

proof of Hippolytus' authorship.

authorship by this quotation of a passage, which,

though not found in our text,

necessary to

the argument clear and of any force.

make

have the

same argument, the same meaning, although not the same words.

XXIX. The MoNTANiSTS (Epiph. IL.28. ret,

iii.

3.), or, as

{^pu^zs), the

;

Theodo-

they are called here, the Phrygians

â&#x20AC;&#x201D; They referred their origin to

a person of

name of Montanus, and were deceived by two wo-

men,

their prophetesses {clairvoyantes^)y Priscilla

and

Maximilla, who, they pretended, saw certain matters,

through the Paraclete in them (to liapaKkriTOv irvsv/jLo),

Some

better than Christ himself.

of them, he adds,

partake of the heresy of the Noetians, and maintain that the Father himself has

become subject

born, to suffering and to death.

It is to

being

be remarked,

that Hippolytus says nothing of the scandalous

mys-

* That the whole was an ordinary magnetic process seeras to

Hffir.

proved by Montanus' own words about himself (Epiph. 28. Â§ 4. p. 405.)

sleeps,

and I

play upon him (Hterally,

fly

awake.

(o Uarii'yac) the hearts of

the

man

like a lyre;

about) like the plectrum.

the

and I

The man

Lord who entrances

men, and gives hearts to men."

ON THE

112 teries

and abominable

cliild-sacrifices

Epiphanius charges some of

this sect.

with which

Theodoret

adds, with reference to this charge, that others call it

calumny

which most probably

;

was, although

Plirygia seems always to have been the country of orgiastic mysteries,

may

Hippolytus not thought

known

not have

this charge, or

worth while expressly to contradict

But the whole

it.

and insane abominations.

article is

very meagre, and, if

not an abstract, would certainly be a proof that he forgot what he had promised to do, and what at the

end he congratulates himself on having done. article passes

Our

silence over the assertions of the

and the

Montanists

respecting

ments, and

over their prohibition of second mar-

the

Spirit

riages, mentioning, as their errors, only their

and

fangled feasts

of those

women

festivals,

and the

sacra-

new-

injunctions

respecting the eating of dry things

and of radishes, and then self-complacently winds

this

meagre account in 22

lines,

not containing

one word of quotation from their text-books, with " I think I have said enough about these words :

them, having briefly shown to

all,

that their

many

prating books and pretensions are weak, unworthy of regard, and such as no

ought to attend It

may be

said that

tention to write

future occasion

man

of a sound

mind

to."

Hippolytus expresses his in detail

in-

about them on a

but as he mentions the

eatinsf

LETTER radishes,

maybe

PLAN AND CONTENTS.

II.

113

supposed to have at least slightly

touched upon the more important points.

XXX.

The Encratites,

heretical only in their

enjoining water-

precepts forbidding animal food,

drinking, prohibiting marriage, and prescribing fasts

Cynics than for Christians, as our author

fitter for

opposes to them the wise words of " the

says.

blessed apostle

Paul"

Timothy,

iv. 5.),

cient refutation, and then concludes the

general observation, that he thought

as a suffi-

book with the

advisable not

word about the Camnites, Ophites, or Noabecause otherwise some might think them

to say a chiles,

All that remains for him to

worthy of attention. * examine This

the heresies of his

own

time.

the subject of the next book.

have to treat the historical part of

this

I shall

book, so far

throws a new light upon the history of the

Rome

bishops of

at that time, in

and the doctrinal part

letter,

in the following, I shall

here

only give very briefly the contents of the ninth bookj so far as

relates to those

IX.

two

BOOK.

The Noetians, afterwards

* p. 277.

avTOVQ

also called the Callistians

and the Elchasaites ; with an appendix,

(292.),

aijTuvg

heresies.

Xo'yov .

â&#x20AC;&#x201D; 53. (t.

Tread:

'(i^a

^ij

Xoyou) d^iovg

ryycutrat).

kuv sv

y)yh)VTni

tovto^)

nveg

(cod.

(t.

re-

nvac^

rjy'niinai.

Ed.

ON THE

114

specting the tliree principal sects of

tlie

Pharisees, SadduceeSj and Essenes (p.

Jews, the

279

â&#x20AC;&#x201D; 309.)

31 pages.

â&#x20AC;&#x201D;

The NoETiANS. We learn here many unknown hitherto. First, the real genealogy of the sect. Our Church historians had

XXXI.

things entirely

hitherto believed*,

on the

faith of

Theodoret

(iii.

3.),

Noetus of Smyrna only renewed the opinions

that

of Epigonus and Cleomenes, two heretics of

we knew

Perhaps the

nothing.

less clear

whom

words of

our author, in the epitome at the end of his work,

may be the source of the whole mistake. At all events we now know the truth* Theodoret's words are only a blunder or a misinterpretation.

passage, Noetus

upon it

In our

said to have based his doctrine

that of Heraclitus

;

and

it is

then added, that

was the deacon Epigonus (was Noetus a bishop

his

who

disciple,

Rome.

spread Noetus' doctrine

first

again had

stranger to the Church

disciple,

his life

Cleomenes,

?),

and manners, who

much harm, being favoured by Zephyrinus and Callistus. The Noetian doctrine therefore is did

not, as

Neander supposes, older than Noetus, who,

according to

this,

must have taught

Smyrna about

the year 200.

* Neander, Klrchcng. i. 1006. Anm. Theodoret says that Cleomenes was the teaclier of Noetus this is evidently a mis:

take of the compiler.

Noetus.

was the

disciple of the successor of

LETTER

PLAN AND CONTENTS.

II.

115

name of Callistians, name we knew hitherto only

Secondly; we learn that the given to that sect, which

from Theodoret's mentioning explanation, Callistus,

without any further

derived from no less a personage than

bishop of

Rome

under Caracalla and Helio-

gabalus from 219 to 222, the successor of Zephy-

from 200

rinus, bishop

to 218,

and predecessor of

Urbanus, who was bishop from 223 to 230. Thirdly

;

get from our book a new, important

fragment of Heraclitus, and

about his system. stant

method

Our

much new

author, applying

Noetus, proves

he stands upon Heraclitus' saying that every thing

is also its

own

first,

evidence

con-

his

that logically

(like that of

contrary."

Hegel),

In order

substantiate this, he not only refers briefly to

what he had

said of Heraclitus in his second book,

but brings new passages and arguments this question

to bear

upon

which renders these pages (282, 283.)

very important for the history of ancient philosophy.

After this prefatory refutation, Hippolytus gives us the systems both of Noetus himself Callistus (p. 289.), mainly in their

think

them

will

The system of Noetus, as j)ounded by Cleomenes and

284.) and of

own words,

two heresies

illustrate these

in juxtaposition

(p.

â&#x20AC;&#x201D;

to place

exhis

The system of Callistus.

School.

When

the Father was

The same Logos

the

not yet generated, he was Son, the same the Father, justly

called

Father.

But

so called

by name, but one

116

ON THE "REFUTATION OF ALL HERESIES.*

when he was

pleased to suf- undivided Spirit. *

The Fa-

he became, when ther is not one being, the engendered, himself the Son Son another, but one and and all is full of himself, not of any one the same divine Spirit, the else." He pretends that "the of the Father and Son are one and things above and the things

fer birth,

the same, being so called, not below; and the Spirit that

one out of became

Virgin from the himself. He was called Fa- Father, but one and the ther and Son according to same. This is the meaning of proceeding

the other, but himself from

flesh in the

not different

but the words: 'Dost thou not be; appeared, lieve that I am in the Father, and endured to be born of and the Father in me ?' For the difference of times

He is one, He who a

Virgin,

among men

and

conversed what

as a

Man, con-

fessing himself to those

saw him,

who

seen,

the Son

;

which

that dwells in

be the Son, by the Father:

Man,

but the Spirit the Son

for I will not

are two Gods, Father and the Son, were able to understand it, but One. The Father, who that he was the Father." was in the Son, took flesh and made it God, uniting (284.) it to himself, and made it

reason of his birth, yet not say there

who

concealing from those

the

The Father and Son One. was therefore the name of one God and this One ;

cannot be two the Father consequently suffered with the person

(irpoaioTrop)

Son." 289. 7. v'tov^

t(p(vpEV aipfcriv roidvde' X'eycjv

tov \6yov avrov elvai

avTov KHi Trarfpa ovofxari ^iv KoXovfitvoVf

arutipfrnv.

The

text has

that this correction

'iv

uv ro

ttv.

less certain

cf'^\

'iv

ovra

irvivfia

What follows shows

than easy.

The learned

LETTER The Noetians

PLAN AND CONTENTS.

II.

117

further say (p. 283.), " There

is one and the same God, the Creator (Demiurg) and Father

all."

In this exposition Hippolytus supposes every one to

know, that Noetus

calls

the Father and the Son

one and the same being (pp. 285, 287.). But as to Callistus, he gives a personal, and as it were historical, explanation, in which he tries to show that Callistus

invented a First,

new form

of the heresy for two reasons.

he was obliged to make good

against Hippolytus and his friends

presbytery, " set

You

word

his strong

among

the

are Ditheoi (ditheists),"

Roman

men who

up two Gods, and thus destroy the unity of God.

Secondly, stage,

who

Sabellius,

appears here in his

urged him from his point of view

first

to take that

course.

Hippolytus' severest censure on Callistus'

doctrine

that

was the offspring of an insin-

cere mind, opposed to truth, and actuated

motives.

Callistus

(says

by bad

Hippolytus, in reference

to the expressions, that the

Father suffered with

the Son") wishes to avoid saying that the Father suffered,

and that there

only one person, hoping

thus to escape the blasphemy against the Father.* editor thinks the passage

I think

unintelligible, because mutilated

simply corrupted.

* p. 289. ov yap

SriXei

Xsyeiv tov iraHpa Treirovd'tvai Kal

'iv

elvai

irpoGMTToV [ovTio TTMQ tkirilojv] Ucpvytlv Ti)v tiQ TOV Traripa /3Xa(7^rjliiav.

The words between

brackets, or

some

to the

same

purport, must be inserted to fill up the chasm, the existence of which has not been overlooked by the learned editor.

ON THE ''REFUTATION OF ALL HERESIES."

118

" That foolish, shifting fellow, who, inventing blas-

phemies above and below, in order to speak against the truth, sometimes

not ashamed to

fall

into the

doctrine of Sabellius, sometimes into that of Theodotus."

evident, therefore, that he finds in

Callistianism the heresy of the Theodotians as well

something of Sabellianism.

I shall treat of all the

genuine and spurious writings

which bear Hippolytus' name in

must beg you here

my fifth

compare

But

letter.

this

exposition

and refutation of the system of Noetus with the " Homily of Hippolytus about the heresy of a cer-

Montfaucon found the Greek text of

tain Noetus." this

special treatise,

published

in the

and sent

to Fabricius,

second volume

of his

who

learned,

but very confused and ill-digested edition of Hippolytus (pp. 5 the

first

â&#x20AC;&#x201D;

20.),

volume

(p.

having given the Latin text in It appears to

2S5. sqq.).

impossible not to see that the author

the same,

but that the homily never formed part of the work

all

the heresies.

Its

method and tone

are those

of a sermon, not of a historian writing on doctrinal controversies.

You

will observe finally,

that,

when Epiphanius

says Noetus lived about 130 years before the year in

which he himself wrote (375 245, he

c), or about the year

evidently inaccurate in this as in

many

other points of ancient ecclesiastical history and chro-

LETTER nology.

PLAN AND CONTENTS.

II.

119

The groundlessly suspected statement, that (or censured) by a Roman

Noetus was condemned

Synod under Victor (188 hand, no

way

â&#x20AC;&#x201D; 198),

is,

on the other

improbable, so far at least

as that

Noetus, according to the authentic account before us,

must have promulgated

his doctrine in the last

Through the support

decad of the second century. his doctrine gained at

Rome,

spread over the whole

world, as Hippolytus says (p. 292.).

XXXII.

The Elchasaites.

name

of the book or

and confused.

â&#x20AC;&#x201D; This

article

What was known

almost entirely new.

the author, was very

Syrian, Alcibiades

about the

little

Apamea,

we hear from Hippolytus, a deceitful and senseless man, who (says our author) thought himself a still greater conjuror than Callistus, came to Rome, bringing with him a sacred book. The story about this

fabulous book

('HX%ao-at), had got

is,

that a just

of whose dimensions

it will suffice

measured

man

here to say, that his

in length fifteen miles (breadth

height being in proportion) league-boots

had been inspired by an angel,

to a certain Sobai.

footsteps

man, Elchasai

from the Parthians and given

;

of the old story hollow.

book a new remission of

and

which beats the seven-

all

sins

this

was announced

to mankind, in the third year of Trajan (100 of our era).

Those who had

fallen into all vice,

into the most beastly crimes

and

sins,

and even

were to be

ON THE " REFUTATION OF ALL HEEESIES."

120

admitted to a new baptism for the remission of their

sins.

endeavoured to attach

Callistianism.

(says

system of his

this

Hippolytus) resisted

unholy attempt, and will now unveil the whole

this

heresy.

a bait, Alcibiades prescribed circumcision, and Christ had been born a

living according to the law.

man

men

other

Christs before him,

;

but there had been other

and there would

still

be others.

used mathematical and astrological formulas, bor-

rowed from the Pythagoreans, and employed charms and incantations against demoniacs, dogbitten persons

and other

name it

The second baptism took place in the God and he who was to receive

sick.

of the Great

was made

;

to call the seven angels as witnesses

heaven, water, and earth, of prayer.

all

spirits,

and the angels

Hippolytus gives the very words of these

truly juggling Oriental impostures (pp. 294, 295.),

And

here I

at the

end of

second

which has grown a good deal longer than

Looking back

the three points I undertook to

prove, I believe I have established factorily.

For

letter,

I expected.

them pretty

satis-

have shown that the work con-

tahis just thirttj-tivo heresies,

have also shown that

LETTER

PLAN AND CONTENTS.

II.

this account begins

121

with the earliest Judaizing Gno-

Naassenes and their followers), by Photius

stics (the

incorrectly designated as

who were

Dositheans,

Judaic sect, and not heretics, but who, as representatives of that oldest class of heretics, are also

alluded to in the beginning of the treatise on he-

appended

resies

TertuUian's book,

begins, in fact, as Photius says

Photius

so too does

end.

by Plippolytus was that of the Noe-

we have found

De PrÂŤtherefore,

of the thirty-two he-

states, that the last

resies refuted

tians

Our work,

scriptionibus Haereticorum."

this to

be the

But

thirty-first.

our author evidently treats the Elchasaite heresy, which, according to articles in

our work,

method of counting the

our is

the thirty-second, as a short

appendix to the Noetian school. des

Apamea, who taught

under the episcopate, and as

Indeed Alcibia-

that heresy at it

Rome

were the patronage,

of Callistus, was intimately connected with the

Noe-

tian school.

one

who

acquainted with Irena9us, and the

other authors on the heresies, will pretend that this coincidence can be accidental. I have

moreover given many proofs during the

examination of these thirty-two heresies, that what Photius states (from Hippolytus' the relation of this treatise to fully

borne out by our text.

done with

own words)

But

I have neither

argument, nor with the subject.

as to

that of Irengeus,

122 In

ON THE "REFUTATION OF ALL HERESIES."

letter I

author's account of his his relations to the

promise

shall

own

Roman

have to examine our

position at

Rome, and

bishops of his time.

be short; and

hope

will not

be without interest.

Ever your

faithful friend,

BUNSEN.

THIRD LETTER.

THE GOVERNMENT AND CONDITION OF THE CHURCH OP ROME UNDER ZEPHYRINUS AND CALLISTUS (199 222), ACCORDING TO ST. HIPPGLTTUS, MEMBER OF THE ROMAN PRESBYTERY AND BISHOP OF PORTUS.

—

Carlton Terrace, June 23. 1851.

dearest Friend,

HAVE

out in

left

ninth book what

may appear

extracts

from

most readers,

the

the most important, certainly either the most

not

amu-

sing or the most painful part of Hippolytus' work,

the history of the bishops of

done so

I have

for

Rome

two reasons.

in his time.

One

is,

that this

matter has nothing to do, either with the special

argument of

second

letter,

or with the merit

or demerit of the theological views.

judge

For we must

Noetianism independently of the question

whether ported

Roman

Callistus, the bishop

it,

deserved to be

Rome, who sup-

declared a saint

of the

Church, or was a rogue and convict, as his

brother bishop, a

member

of him.

be very sorry to be instrumental

I should

of his presbytery, says

degrading our good bishop

work

into a

Rome.

Hippolytus' grave

chronique scandaleuse of the Church of

In uncovering the scandals of that Church, a 3

126

ON THE

the

historian

REFUTATION OF ALL HERESIES."

must not forget what the pages of

history relate of those of Byzantine court ortho-

doxy, It

Frank and French royal proselytism.

would be unjust

to visit

the inherent vices of

management of which the people are excluded, upon Rome alone, merely because, out of a number of instances, this story, churches, from

all

the

belonging to an age of bigotry and general decay, has just

now by chance been second reason

is,

revealed to us.

that the whole

account

deserves a historical and philosophical consideration

It is a piece of history highly

itself

knowledge of the government of the Church

for the

and for understanding the

at that time,

age.

important

spirit of the

I shall therefore devote the present letter to a

historical

elucidation of the

matter,

reducing the

fervent language of our author to a calm relation of

the tale he has to

tell,

and attempting an impartial

review of the proceedings he mentions. denied, that our good father, point, raises the

It cannot be

when he comes

to this

tone of his voice to the pitch of

indignant anger.

know

that in the latter years of the reign

of the unworthy son of the philosophical and virtu-

ous but inefficient emperor Marcus Aurelius,

modus,

his mistress

in the history of the palace.

of course

Com-

Marcia played a conspicuous part

She married,

as a matter

would appear, the captain of the guards,

and was believed

to exercise a great influence

on the

LETTER

III.

When

emperor.

THE ROMAN CHURCH.

his brutal

127

temper became unbear-

able, she was privy to the conspiracy which put him

to death

by poison and suffocation.

Of this Marcia we knew

already, from Dion, that

she was very kind to the Christians.

from Hippolytus, that she was Godloving that

to say, that she

now

learn

{(fxXodsos),

had been converted

to the

Christian faith.*

The part she interesting.

acts in the life of Callistus is peculiarly

There was under Commodus, when Victor

was bishop of Rome, a good Christian soul called Carpophorus, Callistus.

who had a Christian slave, of the name of To help him on, he gave him the admi-

nistration of a bank,

quarter of

Rome

which he kept

in that celebrated

Many

called the Piscina public a.

brethren and widows trusted their

money

this

bank, having great faith in the Christian character of

Carpophorus. But Callistus turned out a rogue he made away with the sums intrusted to him and when the depositors wanted their money, it was gone. :

;

Their complaints came before Carpophorus for the accounts

;

he asked

and when the fraud could no longer

be concealed, Callistus made his escape. to the harbour, Portus,

some twenty

ran

down

miles from

the captain, when she was the emawkward. The legal concubine of an unbeliever was not excluded by the canons of the time from

Her marriage with

peror's

the

mistress,

communion of

man

the Church, as long as she kept only to the

she lived with.

G 4

ON THE *'KEFUTATIOX OP ALL HERESIES."

128

Rome, found

a ship ready to start, and embarked.

Carpophorus was not slow to follow him, and found the ship moored in the middle of the harbour.

took a boat to claim the criminal.

escape, threw himself into the sea, and

culty saved, and delivered

the matter into his treadmill of the

Some time

was with

diffi-

to his master, who, taking

own hands, gave him

Roman

Callistus, seeing

the domestic

slave-owners, the pistrinum.

passed, and, as

wont

happen

(says

Hippolytus),some brethren came to Carpophorus, and said

he ought to give poor Callistus a

fair

chance of

regaining his character, or at least his money.

pretended he had money outstanding, and that,

He if

" Well," said

could only go about, he should recover it. good Carpophorus, " let him go and try what he can recover I

do not care much

for

my own

mind that of the poor widows."

money, but

Callistus

went

out on a Sabbath (Saturday), pretending he had to recover some

money from

the Jews, but in fact having

resolved to do something desperate, which might put

an end to

went

his life, or give a turn to his case.

into a synagogue

saying service.

and raised a great

riot there,

he was a Christian, and interrupting their

The Jews were

insult, fell

of course enraged at this

upon him, beat him, and then carried him

before Fuscianus, the prefect of

Rome.

When

this

judge, a very severe man, was hearing the cause, some-

body recognized

Callistus,

what was going on.

and ran

to tell

Carpophorus

Carpophorus went immediately

LETTER to the court,

III.

THE ROMAN CHURCH.

and said

" This fellow

but wants to get rid of his

much money, was a

this

insisted

them

life,

129

no Christian,

having robbed

The Jews, thinking

as T will prove."

stratagem to save CaUistus,

Christian

upon having him punished

for

disturbing

Fus-

in the lawful exercise of their worship.

him

cianus therefore sentenced

be scourged, and

then transported to the unwholesome parts of Sardinia, so fatal to life in

Some time

summer

after, says

(Strabo,

v. 2.

ยง 7, 8.).

Hippolytus, Marcia, wish-

ing to do a good work, sent for bishop Victor and

asked what Christians had been transported to Sardinia

adding, she would beg the emperor to release

;

The bishop made out

them.

a list of

them

;

but,

being a judicious and righteous man, omitted the name of Callistus,

knowing the

Marcia obtained the cinthus, a

eunuch

doubtedly), and

offence he had committed.

letter of

pardon; and Hya-

service of the palace un-

(of the

a presbyter (of the Church), was

dispatched to the governor of the island to claim and bring back the martyrs.

Hyacinthus delivered

his

name was not upon it, began to lament and entreat, and at last moved Hyacinthus to demand his liberation also. Here the text is somewhat obscure; but thus much is and

list:

clear,

the

that his liberation

name

* 'O Tvxtlp

Callistus, finding his

was obtained by bringing

of Marcia into play.* (Callistus) yovvTTtTiov Kai daKpvojv iKeTeve Kal

awoXvcTfioQ.

AvcMTrrjOsig

ovv 6 'YcikivBoq d^ioi tov

*G 5

avrog Itti-

When

much vexed

very

;

and Carpopliorus

made

Callistiis

he sent

him

his appearance,

the scandal had not been forgotten,

was

(his lawful master)

still alive.

Antium (Porto d'Anzo), and

off to

gave him a certain sum a month. here Callistus

Victor was

Whether

with Zephyrinus, or at

fell in

was

Rome

no sooner was Carpophorus dead, than Zephy-

itself,

now become bishop

rinus,

Rome, made him

his

coadjutor to keep his clergy in order, and gave him-

self

him

him what he

so entirely,

that Callistus did with

Unfortunately, says Hippolytus,

liked.

Zephyrinus was not only very stupid and ignorant,

money very much, took bribes. Things way until Zephyrinus died, when

but, loving

went on rpoTTOv 'O St

says

in this

^p'f^ai eivai

<pd(JK(i}v

TTtiaQiig airiXvtye :

â&#x20AC;&#x201D; "In

^psxpai

MapKiag

kuI

Taffaofiivog awVoJ to ctKivdwov.

tov ILaXXiarov.

The learned

ligentiam (un oubli)."

But who can construe

phrase

that

I believe,

not true (^derKwv)

;

editor

vocabulura latere videtur significans neg-

first,

what the

and, secondly, that

the rest of the

eunuch

said was was something which

distrest

must have given the governor a reasonable assurance for his own safety. Proceeding upon this supposition, I am led to think our author wrote d^iol tov iiriTpoTrov cnroXveiV (pdaKiov iavTifi fiiv tovto t7rirps\pai MapKiav ro raaao^ivov^ avTi^ ÂŁt flvai uKivdwov. The sense would be " The eunuch asked the governor to set Callistus free saying, Marcia gave him full power (left it to his discretion), and there could be no danjijer for him (the governor) in the affair." 'AttoXvuv was left out :

;

at all events.

'lliriTpfxl/ai is

to decide, to arbitrate

have been writers.

left out,

The

used in the sense of giving authority

the dative of the person can scarcely

although the accusative

rest supposes only a confusion

transposition of the words.

left

out in Attic

and subsequent

LETTER Caliistus

coveted

THE ROMAN CHURCH.

III.

was elected

the time.

all

131

the eminent post he had became bishop * of Rome,

and the theological disputes

in that

Church began

be envenomed. Noetus' sect

was already

spreading

Rome.

Sabellius was a rising man, and began his specula-

Hippolytus gives us clearly to understand that,

tions.

backed by others of the presbytery, he had already remonstrated against some of Sabellius' speculations

on the Trinity, he adds

in the time of

(p. 285.),

our remonstrances Caliistus "

"Sabellius was softened by these :

but,

when he was

alone with

(who then protected and favoured the Noe-

tian Theological College established at

that time presided over

him

Rome, and

by Cleomenes, the

Noetus' ancient deacon or minister), cited

" Now,"

Zephyrinus.

to turn towards the

side openly with Sabellius,

Caliistus ex-

system of Cleomenes,

pretending that they agreed.

did not, however,

but in private told each

that he was favourable to their views,

party,

* Caliistus

the only authentic

cessor of Zephyrinus.

Not only

name of all

set-

this pope, the suc-

ancient authors, but also

the " Catalogus Liberianus," the only ancient and authentic

of the early as the

Roman

bishops, compiled in 352, spell

Greek etymology

(KoXXirrroc,

restoration of the

disciple of

his

list

name

Formosissimus) requires.

chronology of the early

Roman

which I intend to publish with some other collateral records and inquiries respecting the history of the second century, I have shown that the name Calixtus appears first in bishops,

list

of the eleventh century

;

Calistus

G 6

formed the

transition.

â&#x20AC;&#x201D;

â&#x20AC;&#x201D; 132

them

tinor

Now

much

he could

says Hippolytus,

Sabellius,

each other."*

acj^ainst

did not at that

time see through the roguery of Callistus

but he

;

knew it. when CalUstus had been made bishop

afterwards For,

Rome, he threw off

Sabellius as not orthodox.

" because he was

did so," continues Hippolytus,

me, and thought he might in

afraid of

wash

manner

this

which lay against him before

off the accusation

the Church, showing himself not to be heterodox."

But now the question

how he

arose

right with Hippolytus and

could set himself

For they,

party.

his

under Zephyrinus, had resisted Sabellius, then voured by the

episcopal influence

and

;

fa-

Callistus,

having at that time the bishop and most of the presbyters with

and

him

his friends

bytery, "

You

(p.

285.

had insulted Hippolytus

1.),

by saying

them

Hippolytus, thought he must

in the

Now

are ditheists. "

open pres-

Callistus,

make good

those in-

sulting words; and therefore, instead of giving

* I have rendered the sense. (p. 285.)

AvTog

to.

afKporepd

says

honour

Tlie monstrous text reads thus

varipov KtpKioTreioig \6yoig npog

fxipt]

luvTov (piXiav Kara(TKevd^(i>v Kat rolg

filv

ciXi'iOdav Xsyujv op.oia

<ppovov(Ti iroTi KciQ' ijtiuv rd ofioia (ppovtlv^ yjTrdra TrdXiv

avTolg rd 'S.a^tXXiov

ofioiujc.

Xtyutv rd ofioia ^povtiv

t'jTrdra

iciau

jrdXiv

Tu 2aC., which docs not seem to

the text noTt

The learned

KciT

may be

restored thus

ISiav rd ofioia

2((tt/\Xtoi' ofioioig.

(p(>oi'{lv

editor proposes

avruTg

very

t^jpovovcri rroTt

clear.

kut'

I conceive

Kat rolg pkv dXijGiiav (ppovovd

Xiyuiv ijirdra' irdXiv

av rolg

LETTER to the truth,

THE ROMAN CHURCH.

III.

and saying, " As Sabellius

133

wrong, you

are right, " he gave the Noetian heresy that turn, the

formula of which I have placed opposite to that of

Noetus (or Cleomenes) himself. school, in

established a

which that doctrine was taught, as Hippo-

lytus says, in opposition to the Church.

But he did worse

Christianity,

practical

To the satisfaction of a great our father. many who for misconduct had been removed from the communion of the Church, and now flocked to adds

that school, he set up the doctrine "that he forgave

the sins of ther laid

all."

down

In order to screen himself, he furthe principle

" If a bishop commits

a sin, be it even a sin unto death,

deposed (or obliged to abdicate) for

he must not be all that."

For

This was a bold measure.

time,

at that

although the congregational rights of the laity had

been suppressed, except in their sanction to the election of a bishop,

and more or

power

less

the presbytery

claimed,

maintained, a supreme judicial

in matters of faith

Now

still

and

discipline.

what was the consequence

Bishops, pres-

byters, and deacons were received into orders, after

Even he when already in orders, might do so " Did not our Saviour say. Let the

having been married twice, or even thrice.

who

married,

undisturbed. tares

grow with the wheat

unclean beasts in the also

Ark?

be in the Church."

Were

there

not

Such, therefore, must

These and

scrip-

134

ON THE

tural

arguments were brought forward by

REFUTATION OF ALL HERESIES."

No wonder

his party

particularly

favoured

wished

Callistus.

increased wonderfully.

rank,

who

single

ladies

have a substitute for a husband in the

humble form of

a slave, or of a low-born freeman,

and who might prefer having no children, so displease their relations

for these

as not to

would not be

severe if their large property remained in the family.*

In short, Callistus must have preached, according to Hippolytus, something like Moliere's TartufFe: "

Such was tus

;

y a avec

Callistus'

his school

was

des accommodemens."

le ciel

conduct according to Hippoly-

still

flourishing,

and abetters were called from This fact,

and

its

followers

their founder CalUstians,

the substance of Hippolytus' account. find the

name

of Callistians mentioned by

Theodoret, under the head of the Noetians.

Leaving Callistus personally to the judgment of *

The Greek text, with some emendations, runs thus

—

Aid Kai TrXrjOvvovTat^ yavpuofitvoi

(Ti/v£xtO|0»/(Tfv

iiri

b-)(\oiQ

Sid

(p. 291.)

Tag tjcovdg

KU)\V0V(TI, (pCKTKOVTSQ

ttVTOV

CKplkvUl

yvvai^iv tv d^iq, t7rerpt\ptVj

KuioLvrOj Ttjpelv eavrdjv d^iav

TOIQ

ivdoKOVCTL

dvavdpoi tuv Kai i)v

fx))

jSovXoivTO

ydp

Kot rjXiKiif.

elrt

tXtvOfpoi', Kai

KaQaiptlv. Aid

tovtov Kpivuv dvri dvdpog

ytyap.i)pkV7}v. "EvOtv ifp^avTO tTTixtipeiv Triffrai Xsyofievai

(papfiaKoig Kai T<p

TripiStafxtityQai irpog

Kara€dXXtn'^ Sid to ptJTE

SovXov (SovXefrBai

fir)

t'irt

v6ix<p

droKioig

<TvXXaix€av6fieva

tx^t^v

iVTfXovg^ C(d T))v Tvyy'kvtiav Kai VTripoyKov ovaiav.

Kttl

yt Ik-

TovTo vopinMQ yap.r]Qtjvai e^fi tva ov dv aipijcrtovTai avyKOiTov^ oUtTtjv

clg

HpiaTOQ'ov KOTafpovrjffavrtg ovdiva dfiapTtlv

tbkvov

fiTJTi

THE ROMAN CHURCH.

135

only suggest two observations.

In the

LETTER God,

I will

we must not

place

first

III.

in judging of the

forget,

system here represented under such high colours, that Hippolytus and his minority belonged to a very

who,

strict party,

like the old Jansenists,

may

have

excluded many a truly penitent sinner from the com-

munion of the Church, not considering how many must always be retained in a community, even with the severest discipline,

whose hypocrisy

cipline its

The system of

the open sins of many.

adopted by the

worse than

censorial dis-

earliest

Christians changed

when

exercised by a sa-

character necessarily,

cerdotal caste, governing large congregations,

whole populations, and became

and inward contradictions.

difficulties,

the case, the

Roman Church

always

inclined

power

of punishment

mind rather the the

theoretical

strife

Such being

on the whole,

has,

moderate

exsercie

the

Jesuitism

the

and exclusion, keeping

practical view of a government, than

one of a moral censorship.

between Romanism and Montanism

respect

nay,

of inextricable

full

same

substance

and Jansenism

;

that

The in this

between

and Hippolytus in ge-

neral takes the line of the Montanists, although he

condemned

their doctrinal system.

This apphes to

both the points of discipline touched upon in this re-

markable book,

who had sinned

â&#x20AC;&#x201D; the

indulgence shown to laymen

against morality, and the treatment

of the sins of presbyters,

who had

offended against

ON THE

136

REFUTATION OF ALL HERESIES."

that limited celibacy of the clergy, which then ob-

tained in the West, as

it still

system was wrong in

itself, like

Do what you

churches.

will,

that of

torians

must judge

all

priest-

you cannot obtain a Therefore

and truly Christian solution.

clear

The

does in the East.

his-

individuals, during the struggle

of the two contending parties, rather

their lives

than by their systems. I

must, to a certain degree, say the same as to the

second, the doctrinal point.

According to Hippolytus,

was not only the moral, but also the doctrinal

Callistus

corrupter of his Church and age.

We shall

consider this point in the next letter

;

express

conviction that the difficulties of the case

are essentially the same.

adopt

â&#x20AC;&#x201D; and could

to their

have to

but I must here

Good and

men might

wise

scarcely help adopting, according

temper and education

â&#x20AC;&#x201D; opposite views, and

might condemn each other most uncharitably (and most unphilosophically)

but impartial history must give

;

due share to the tragical complications of the times.

its

Before

conclude

tliis

letter, I

must advert

to a

double mistake into which the learned editor has fallen respecting the history of Fuscianus'

upon

martyrdom of

the

thus

identifying

quite

judgment

First he takes this to have been

Callistus.*

Callistus,

that

clear

from

scene

meaning therewith

his ;

death,

although

Hippolytus' account,

* Preface, p. ix.

that

LETTER

III.

THE ROMAN CHURCH.

137

condemnation to Sardinia, so far from caus-

his

ing

on the

death,

his

tune.

made

contrary

returned from

his

and became the friend of the bishop, and

The ground of M.

his successor.

seems his

have

been,

our

that

finally

Miller's mistake

author

prefaces

account of Callistus* proceedings by the

nical phrase

(p.

285,

8.)

iro-

became a martyr

under Fuscianus, then prefect of

{sfiapTvprjas)

for-

Rome,

that island to

Rome

;

and the manner of his martyrdom {fULprvpLo) was the

Then

following."

follows Callistus' swindling

con-

duct, as the slave of Carpophorus, his deportation and

return.

Indeed, his condemnation would have been a mar-

tyrdom, which, in Greek, means testimony,

way

faith as a Christian before the penal

story

if in

any

had been connected with the confession of his

judge

for

our

one of the proofs that the penal laws against

Christianity as an unlawful religion were not abolished

under Commodus, as some have supposed.

There were

in Sardinia other Christians

on that score

;

author (p. 288.

condemned

and they are called " martyrs" by our 1.

â&#x20AC;&#x201D;

78.).

Callistus,

however, was

not condemned for his profession of Christianity, but for swindling,

and

for the violent disturbance of the

Jewish worship. This mistake has led

Miller into

another.

Proceeding upon his erroneous interpretation of Callistus'

martyrdom, he thinks himself entitled to

ON THE "REFUTATION OF ALL HERESIES."

138

fix the

year 222 (that of Callistus' death) as that prsefectura

Fuscianus'

mistake, independently of

(180

Rome

â&#x20AC;&#x201D; 192),

Marcia.

and was followed

Commodus, and in the

193

Pertinax became emperor.

That

and

of Victor,

by ^lius Perin that year

for

;

office

must there-

have been in Fuscianus' hands in the reign

Commodus, and probably soon

sini's is

first

prefecture

tinax, at all events before

consul for the second time in 188,

the ninth year of

fore

of Callistus

does the history

was

Commodus

belongs to the reign of

this

being based upon an

Fuscianus' dignity of Pre-

erroneous supposition. fect of

Now

urbis. its

conjecture, that he was prefect about

therefore

only a few

years

Cor-

after 188.

too early,

178*, as

our

author's account proves. I remain,

dear friend,

Yours ever

faithfully,

BUNSEN.

Praefect. Urbis, Pis. 1763, p. 87.

FOURTH LETTER.

HIPPOLYTUS'

OWN

CONFESSION (tHE TENTH BOOk).

Carlton Terrace, 25th June, 1851.

dearest Friend,

HiPPOLYTUS cannot have

rejoiced

more on

arriving at the end of his account of all the heresies, absurdities,

and impurities, which he had

through in his arduous task, than I do at being able to-day to conduct you to the holy and

own Confession

v^^ise

In the tenth book (pp. 310

â&#x20AC;&#x201D; 331.) he

first

pitulates the contents of the preceding nine. it

may be worth work

dental it

;

may

itself.

may

also

reca-

And

noticing here, that he does not

of the heresies observed

exactly follow the order in the

man's

of Faith.

This

may

certainly be acci-

be a mere piece of negligence.

be, that in this abridged account

But

have that rather superficial notice, which, he says in the introduction to the at

earlier time,

this be, there is

first

book, he had written

about these heresies.

However

one interesting fact resulting from

the epitome with certainty.

This abridged catalogue

142

ON THE

of the heresies occupies seventeen pages of our text,

while the account itself

fills

215.

But some

articles

are scarcely shorter than the corresponding ones in that exposition; a to the fact

want of proportion which points

we have been

led to

by our examination

of the preceding books, that in parts of our present text all

we have only an

abstract of the " Refutation of

the Heresies."

What

appears to

me most

remarkable in the short

sketch of the philosophical systems, which precedes that of the heresies, final

the moderation of Hippolytus'

judgment on the Greek philosophers.

not assert that there was no truth in them

does

he con-

tents himself with saying that their speculations

physical philosophy had not led to any satisfactory results

(p.

314. 91.).

His meaning

is,

that

those

systems prove the impossibility of founding theology

and ethics upon physical speculations, and that these speculations had led the Greeks to forget

Creator, in nature, his creatures. states explicitly in the first

book

(p.

With page

This

God, the

what he

remarkable conclusion of the

32. 92â&#x20AC;&#x201D;98.).

331. 3. ends the 132nd sheet of our

precious manuscript

;

and one or two sheets are un-

doubtedly wanting, which must have been the beginning of a demonstration, very naturally brought forward in this place, to prove that the wisdom of the

Greeks, the Chalda^ans, and the Egyptians, could not boast of an antiquity like that of the people of God.

LETTER

HIPrOLYTUS'

IV.

The two pages contain

now be

any be wanted, and

;

that

new

if 1

proof, should

Hippolytus wrote the work

this is a point

Oar fragment

to clear up.

143

But,

of interest.

not mistaken, they give us a

before us

CONFESSION.

preserved to us of this demonstration

that can

little

OWN

which

it is

duty

begins with Abraham's

migration to Mesopotamia, and thence to Palestine,

â&#x20AC;&#x201D;a

subject, the author says, " which he

carefully

171

Now

other works.'"

had treated

believe

an ancient Latin translation of the very treatises to

which he

of Hippolytus' works

â&#x20AC;&#x201D; 89.),

translation (belonging to the time of a " Chronicle " bearing the

edited is

first

treatise or

In Fabricius' edition

refers. (i.

we have

name

Latin

find a

Charlemagne) of

of St. Hippolytus,

by Canisius, and then by Labbe.

There

every reason to believe this to be the very " Chro-

nicle "

down

mentioned by Eusebius, which, he to the first year of

" Chronicle,"

Roman

towards

Alexander Severus.

the

end,

has a

list

emperors, terminating with him.

indeed give the duration of his reign

have been added in reign

says,

the

copies,

;

went This

of the It

does

but this

may

the

that

under which such books were written was

generally left open by the author, and afterwards filled

In fact (as we shall see in the next

up.

Hippolytus

may have brought down

his

letter),

Chronicle,"

before he died, to the last year of Alexander (as

months.

shall see)

he outlived him, at

least

;

for

some

Unfortunately the manuscript which con*G 12

ON THE "REFUTATION OF ALL HERESIES."

144

catalogue

that

tains

incomplete

otherwise,

we should also have a list of the Roman bishops carried down by our learned author the title promises,

Callistus,

ander Severus

;

Urbanus.

successor,

or to his

This

Roman Church under Alex-

bishop governed the

and

successor,

his

Pontianus, was

transported to Sardinia with Hippolytus in the

first

year of Maximin, soon after Alexander's death, and,

probably falling a

sacrifice to the pestilential air of

died there soon

the island,

afterwards,

under the

same consuls.

Now,

find

an enumeration

of the ancient divisions of nations

and languages

in this "Chronicle,"

upon the system that

built

the nations sprung

all

from Noah were seventy-two.* had got

this

the tenth chapter

of their Gods.

Julius

his

chronography

lus,

or to

first

ments

reign

and 1.

Seventy

the nations and

the

fifth

who brought down year

221, that which

sectio

of Heliogaba-

precedes the

of Alexander Severus, did

accounts

lingua? Lxxii., et qui

cotemporary of

the

system, according to

this

* p. 50.

But

African us,

the year

of the

Genesis.

Epiphanius adopts also the system

of seventy-two nations.

adopt

number of

or seventy-two was the

Hippolytus,

ingenuity

enumeration of the different na-

Christ, out of the tions

Jewish

number, probably before the age of

not

the copious frag-

which Eusebius, Synccllus,

" Erant autem qiice conlusae sunt ii. turrem redificabant erant Rentes lxxu., :

qua2 etiam in Unguis super facieni totius terras divisa? sunt."

LETTER

HIPPOLYTUS'

IV.

and others have given of

OWN

his

CONFESSIOX.

Now

work.

145

the same

system, which

"Chronicle,"

evidently alluded to in our fragment,

find

Hippolytus*

established in

in a passage miserably lacerated, but

which may

easily

be restored by the help of the biblical record, and of sect. v.

of the Latin text of the

which book our author

Chronicle,"* to

refers for the

names of the

seventy-two nations, f The identity of the systems in the two w^orks is also proved by another point.

Our author counts 215 years from Abraham to JaEgypt the Latin " Chronicle"

cob's migration into

Septuagint

equally follows the

years for the time from

Our author

;

for

Abraham

counts 430

to the

Exodus.

evidently placed the dispersion of

the

nations under Peleg, Heber's son, and, having arrived at

Heber, mentioned the scheme of the seventy-'

two nations.

This

the key to the restoration of

the text, as I give

below, putting in brackets the

words inserted by me.ยง

characteristic of our

* p. 52. 1. 1., of the seventy-two, twenty-five belong to Shem's progeny. After these enumerations it is added again, " Omnes autem de tribus filiis Noe sunt lxxii." f p. 331., ijcrav Sk ovToi oj3' (72) Wvr]j wv Kai to. ovoixara 6KTt6eifxt6a Iv trspatg fiiยฃ\oig.

J p. 53. 1. penult. ยง After he had spoken of dk yivtTai [Trarj/p]

Abraham, he says

(p. 337.)

Qdppa' tovtov 'Naxojp, tovtov

Tovtov

"Stpovp [_tovtov

'Payav, tovtov ^aXeK^ tovtov "Eitp'] oOfv Kal to 'Eipaiovg KoKtiaOai

\tovq 'lovdaiovQ' riaav

ovtoi

o/3'

tTrl

tov ^aXkK tysveTO

in Routh, Reliquias Sacr.

tujv iQvutv diaairopa]

Cf. Jul. African!

Wvr], etc. ii.

p. 244. II

Fragmentuni

ix,

ON THE "REFUTATION OF ALL HERESIES."

146

author,

that,

occasion, speaking of having

this

enumerated those seventy-two nations, he adds, that he had done desirous

wishing to sliow to those

so,

learn,

who were

" the affection we bear to the

Divine Revelation, and also the unquestionable knowledge w^hich

we have acquired with much labour These are the words of the

respecting the truth."

inventor of a system.

The end of all

his demonstration is to prove (p. 332.)

that the people of

God

more ancient than the

are

Chaldaeans, the Egyptians, and the Hellenes. " There-

go beyond Noah,

fore," he says, **it being useless to will give the division of those

Here we and

find

nicle"

;

that twenty-five sprang from Shera,

from Japhet, as

fifteen

seventy-two races."

stated in the " Chro-

and we also learn the number (thirty-two)

derived from

Ham, which

is left

out in our present

Latin text.

Hippolytus then, according to our present text, continues thus (p. 3SS. *'

Now

fol.

137. end)

â&#x20AC;&#x201D;

having seized this doctrine" (the knowledge

of things divine possessed

of God),

"disciples,

by the fathers of the people

the Hellenes, Egyptians, and

Chaldaeans, and the whole

human

divine nature or the divine being)

race,

what the

Here our

"We

sheet ends, and, at present, our manuscript too. liave to

thank M. Miller

having placed

fol.

133.

transposition undoubtedly re-

after fob 137.

Tliis

stores the

order:

true

for

fortius sheet 133. gives

LETTER tlie

OWN

HIPPOLYTUS'

lY.

CONFESSION.

147

immediate continuation of the sentence with

which

137. terminates.

fol.

know MS. As

thought

Still I

new page

im-

portant to

exactly where the

in the

the editor only marks the line, and

begins

not the word, with which the new leaf opens, I was left to

guess which are the

But

have since learned through the kindness of

words in

first

fol.

133.

Professor Gebser of Konigsberg, whose attention I directed to this circumstance,

he was going to

Paris, that fol. 137. (and at present the manuscript)

terminates thus Kol irav ysvos avOpcoircov

tl to Sslov

Professor Gebser observes that after ^scov there

now a full stop, but added by another hand. The words rt to Sslov are evidently connected with the

first

words of sheet 133.

words

in p. 338. 97.

svTaKTOs this

The whole :

passage,

— TouTOv

ral\ "EWrjvtg^ TO Sreiov Kai

tovtov smaKTOs

TOV Qtov^ Kai

ris 6 ovtcos

©sos kol is

now

printed

one,

all in

KaXSaXoi Kcd

tovtov evruKTog

ttclv

dr}jiiovpyia^

KopTToXoyojg tovto

yvwfffi Kai daKy]a(i

tovtov

wanting, and

thus to be re-

Toh'vv Tov Xoyov KparijcraPTtg fidOere

AiyvTrrioi,

fir]

joined these

by your excellent conjecture of The period thus restored is the

supplied

fidOsTs for fxaOrjTal.

stored

Only the verb

hrjfjLLovp^ia.

want

/cai

The author himself has

BrjfiLovpyia.

(Tuj(Ppo(Tvvr]g eig

(t, fxaOt]-

y'tvog dvOpixJiruiVf tL

Trap, tjpwv rioi'

r/ffKrjKOTiot',

cLTroSti^iv

dXX'

(piXuJV

dXtjOelag

avrov Xoyovg

ttoiov-

The

construction and sense of these words become thus very easy and clear " Ye nations therefore come to us, and ^livayv.

learn what

God

is,

and

his well

ordered creation, from us, the

friends of God."

â&#x20AC;&#x201D; ON THE "REFUTATION OF ALL HERESIES."

148

introduction to the declaration of the truth, which

was the principal object of the tenth book, says at the beginning of

it.

This most important conclusion of the work consists

of three distinct parts

doctrine of the

First, the

cause of

all

One God,

the

eternal

things.

Secondly, the doctrine of the Logos, begotten by the

One

all-pervading God, who, being penetrated with

the will of the Father that the world should exist,

made to

all

things

;

and who was

lastly sent to

speak

man, not through the prophets, but himself,

and

to appeal to

man

endowed with

a free will,

the abuse of which alone had produced evil.

Thirdly, the conclusion of the whole in an address to

all

ciple

nations by the author, speaking as a dis-

and minister of the Logos, and encouraging

his brethren to have faith in

and divine nature.

(The end

their high destiny is

wanting.)

Hippolytus' Declaration (p.

the

One Eternal God,

334.)

" The One God, the first and the only One, the Maker and Lord of all, had nothing coeval with him,

infinite

earth, no

chaos,

tliick

air,

no measureless water or hot

nor the blue form of the

fire,

j^reat

solid

or spirit {Trvevfia),

heaven.

But

LETTER

OWN

HIPPOLYTUS'

IV.

CONFESSION.

was One, alone by Himself, who, willing

what bad no being before

into being

having

call it into being,

to be

;

created

were

for

first

different

be,

full

and

compounded of two, some of

And

those which were

of one are immortal

four. ;

for

simply

but that which consists

;

of two or three or four elements therefore

cre-

some

some of

For what

out

;

own

(fiovoova to),

three,

they do not admit of dissolution. one, cannot be dissolved

death

And He

water and earth

air,

some being of one substance

ation,

willed to

elements of the things which

elements he made his

of which different

knowledge of what was

has foreknowledge also.

fire

called

it,

{sirolrjas

when He

ovra ovK ovra Trporspov), except

149

is also called mortal.

dissoluble,

For what

the dissolution of that which has been

and

called

com-

pounded."

For the

discussion of this

ulterior

subject, the

author refers to a special work of

his,

stance of the Universe" (irspl

rrjs

rov iravros ovalai)'^

much

interest for our in-

and

this again is a point of

quiry, and, if I

the

Sub-

not mistaken, leads us to a curious

discovery.

You

are aware that in a manuscript published

Le Moyne, and of Hippolytus

homily or

(i.

220â&#x20AC;&#x201D;222.), there

treatise

inscribed thus

then inserted in Fabricius' edition

the end of a

addressed to the Hellenes, and

St.

Hippolytus, from his Address to *H 3

ON THE "REFUTATION OF ALL HERESIES."

150

the Hellenes, which bears the

(Address) to Plato,

title

about the Cause of the Universe."*

This

title is so

that of a treatise mentioned on the statue of

the Vatican, "

To the Hellenes and " About the Universe," f that to Plato," or also Hippolytus

scarcely a doubt could remain of the identity, even if

Photius did not expressly name

mentioned here

For he says

(c.

all

the three titles

one and the same book. " The book On the Universe,'

as given to

48.),

which in other copies

inscribed,

the Universe,' in others

the Cause of

the Substance of the

Universe.' " J

What the

book he

still

more remarkable,

gives us the contents of the very chapter

which Hippolytus here

in his account of

refers.

" The book

The author shows

(he says) of two sections.

consists

them

that Plato contradicts himself; and he proves that

Alcinous (the celebrated Platonic writer,

who

lived,

probably, in the beginning of the second century)

had spoken irrationally and

falsely

and Matter, and the Resurrection. his

own opinions on

that the people of the Jews

ToD ayiov 'liriroXvTov

topics,

much more

According

that of the Hellenes. *

these is

about the Soul, then brings

and

shoivs

ancient than

to his opinion,

man

tuv Trpog "EWyjvag Xoyoi;, rov

yfypanfitvov Kara U\ariov(t (read Trpog riX.)

TTfpi

rj/t;

iTri-

rov Travrsg

aiTiag.

f Ylpog "EWrji'ag

Kai TTfwg

J Ufpl Tov TTrti'Tor, TTJg rov iravTog nlr'uic^ Iv

UXdriova

Kai

rrepl

rov Trai^rog.

aWoig avfyviov kTriypafpo/xevov Ftfpi dWoig It l\ipi T^ig rov iravTog ovciag. tv

â&#x20AC;&#x201D; LETTER

consists of fire

the

and

pared for

Now

(the

this

(God) formed

also calls soul {'^v^rj).

own words

â&#x20AC;&#x201D;

the principal part,

spirit)

together with the body, and pre-

a passage through every limb and joint.

connected with the body,

this spirit, plastically

and all-pervading,

same shape

151

besides, of

to the spirit, these are his

COXFESSION.

and water and

eai^tli

which he

sjririt (irvsvfia),

" Taking of

OWN

HIPPOLYTUS'

IV.

{scBsi) as

fashioned {rsrvTrcoTat)

the visible body

;

but

its

the

essence

rather cold in comparison with the three of which

the

body

You

consists."

here

see

the exact and literal doctrine of

the four elements, of which the spirit

one, carried

out speculatively, in the form of a Christian physical

philosophy.

Besides, you see that the theory

of the higher antiquity of Jewish wisdom had been

manner

treated here in the same

fragment

as in the

preceding the Declaration of Faith in our work. dare say

was

this that

made some

wiseacre of the

Byzantine age ascribe the book to Josephus, under

which name the patriarch himself read doubts on his mind the

first

time, as he tells us.

Hear what he has further **

After having

discussions,

gone

not (ov/c

without any

to say

through dva^lcos)

these

this

book:

physiological

unworthily of the

Jewish physiology and of his learning, the author treats also

summarily of cosmogony.

to Christ,

our true God, he speaks theologically, very

we do

;

nay, he pronounces the very

name

much

of Christ,

ox THE

152

REFUTATION OF ALL HERESIES.

and describes without from the

ration

patriarch of

ninth century,

tlie

Poor Hippolytus

Father."

New Rome,

most learned man of ened in

unspeakable gene-

fault his

in the

become

his age, has

he takes a work of

that

his formularies,

so hard-

yours for that of a Jew, who, he seems to think, did

honour

to the philosophy of his

he wonders how, with Christ almost as if

nation

;

and then

you could speak of

all that,

you were a Christian

What

you,

a learned and pious doctor and bishop of the Catho-

Church,

lic

whose

â&#x20AC;&#x201D; you,

had seen

master

said at the

the worthy disciple of Iren^eus, St.

John the

apostle,

â&#x20AC;&#x201D;

end of the second and beginning of the

third century,

is,

in its best parts,

Byzantine just Christian enough for

had heard of Christ

deemed by the a clever Jew who

Can any man pronounce a

judgment upon the conventional superstructure raised by the ages intervening between Hippolyseverer

tus and Photius?

being

Still,

adds,

first,

that

some had

authorship of Josephus

be something in

enough the

Roman

presbyter,

clus the Montanist." :

their doubts

who wrote

wrote well

the

Labyrinth,' says at the end of

called

Caius,

a book against Pro-

All he can

man

then says: "I find that

the author

The author

about the

and he confesses there might

for Josephus.

the marginal notes

this

;

although the

this,

man, Photius

an honest, plodding

tell

us positively

book, called

it,

that he

The

also the

LETTER

author of the book verse.'

OWN

HIPPOLYTUS'

IV.

CONFESSION.

153

the Substance of the Uni-

Hence,

have Hippolytus*

his having written this last book,

evidence

for

we know, through

Photius' unwilling, or at least involuntary, witness, is also the author of the " Labyrinth," or the " Little Labyrinth," of which we have some frag-

that he

ments preserved by Eusebius, directed against Theo-

among

dotus and his followers

the Noetians, and

professing to be written under Zephyrinus

own

time."

Whoever

"in our

reads those fragments *, and

compares them with our book and the fragments just mentioned, will have no doubt respecting the authorship

they are by one and the same man, as Photius

The author

learned from the author himself.

of the

book " On the Universe " (Caius, according to Photius' opinion) " was elected a bishop of the Gentiles." These words, absurd

as they

may

appear, will prove

to be a historical allusion to the position which

Hip-

polytus occupied in the Church, and in particular at Portus.

They

also receive a striking explanation

from

what our author, in the concluding section of Declaration, says of himself, as

Having gained in saying that

of the

work

it,

the Universe"

we must

have no hesitation

discussed fragment

genuine.

consider that

* Routh, Reliquiag Sacr.

ii.

his

shall see presently.

this fixed point, I

Le Moyne's much

"On

to understand

it is

p. 129. sqq.

Li order the end,

ox THE "REFUTATION OF ALL HERESIES.'

154

of the whole, or of the

either

of the two books

first

we have

of which that treatise, as

seen, consisted.

Having treated of cosmogony and of the Logos, the author came to the eschatological part, and opposed to Plato's

myth

the Gorgias something of the same

nature, only that

it is

based upon Judaic and Chris-

which that under Peter's

tian apocalyptic fictions, of

name was very popular

Rome.

no doubt

I have

that Hippolytus did not give his description of as a revelation,

but

prove the

Hades

as a Christian picture.

the authorship I will

identity of

show, in a note to the passage on the eternal pu-

nishment of the bodies of the wicked, that a sentence, utterly unintelligible as the text stands

now,

can easily be restored from the corresponding passage in that treatise.

With an experienced

critic,

this alone settles the question.

11.

The second part of Hippolytus Confession of Faith The Doctrine of the Logos.

Now

this

sole

universal God,

one and

first

cogitation begets the

(Logos),

not the

by his

word

the the of

indwelling universe. all

beinfi^s

reason

â&#x20AC;&#x201D;

Oi/roc ovv fiovog Kal Kara iravTuyv

Qeoq,

Word

Auyov

in evyoyjdeig uTroyeyy^i ov

the sense of speech, but as

<jjg

(f)(t)yiiy

aXX

irpioToy

Xuyou

ly^idderoy rov

of TrayroQ

Ilim alone he be^at j-wyoy

Xoyiafiuy. is,

oyrujy

Tovroy

kyirra' to

LETTER

HIPPOLYTUS' OAVN CONFESSION.

IV.

155

which was was yap oyy avroQ o Trarrjp r/v, e^ Father himself: the ov TO yevyr)dfji'at airiov rolg being born of whom was the yLVOjxivoLQ. AoyoQ i)y kv aurio that

for

the

cause of

The

beings.

all

Word was

in him, bearing

him who had

the will of

be-

Bikeiy tov yeyep-

(^epiov

ytjicoTOQy

ovK aneipog

gotten him, being not unac- TTUTpog kvvoiaQ'

quainted with the thoughts

For when from him

of the Father.

he came forth

£fc

begat him, being his

first -

begotten

had in

speech,

himself

the

TciQ

be,

complished

the Logos it

yEVOflEVOQ

T(o TcaTpiKio

kyyorjOeiauQ

yiyeaOai Koa^oy TotcaTci tyAo-

When, therefore, the Father yoQ commanded that the world Kat should

TOVTOV

(t.0wr/)»'), £^£t ey lavTio

ideas Ideag, odey KeXevovTOQ TtaTpog

by the Father.

conceived

tov

yap rw

TOV yEvvi](TavTOQ TrpotkQeiv,

TrpijJTOTOKOQ (piop))

who

Ixjia

Tfjg

aTTSTeXuTO apiaKojy 0£w. TCI fxey eTrl

yeyiaei 7r\r]dv-

ac-

vovTa apaeva kul ^yjXsa

elp-

detail,

yai^ETO

Now

oaa

Be TvpoQ v-nrrjpeaiay

what by gene- Kal XeiTOvpyiay, i) upaeya ration, he made male and ^rjXeiojy (t. cipcreyci i) S>;female but that which \£ta)r} fXT] 7rpo(T^£o/x£va, >/ ovte. was to serve and minisapaeva ovte ^{jXea. Kat yap ter^ he made either male, al TovTiov TTjOwrat ovaiai k^ not wanting the female, or neither male nor female. OVK OVThJV yEVOflEVaif Tvvp Kal For the first elements of TryEVfjLa, vBiop Kal yrj, ovte these, which sprang from apaEva ovte BrjXea inrap'^Et' that which was not, fire and [_OVT EKCKXTrjg f^] TOVTCJV spirit, water and earth, are ZvvaTaL (t. vTrap')(ELy ekcictt)] neither male nor female nor TOVTbJV BvvTai) ttpoeXOeIv upcould male and female come out of any of them, except (TEva Kal S'/'/Xfa, TrXr}y el /5oupleasing God.

was

to multiply

;

far as

the commanding- XOITO 6

KeXevCJV

0£OC

'iVO.

ON THE "REFUTATION OF ALL HERESIES."

156

God

willed that the Logos AoyoQ

should accomplish

I ac- elvat

it.

vTTOvpyr].

ayyiXovg

'E*:

irvpoQ

bfioXoyu), Koi

knowledge that the angels ov TOVTOiQ Trapelyai îjXEiag are of fire and they, 1 say, In like Xeyio, "HXtov Is koi aeXyi'rjy have no females. manner the sun and moon Kai aaripag bfxo'naQ Ik rrvpog and stars, I conceive, are Kal TryevfxaTog, koi ovte ixpat' of fire and spirit, and are vag ovre ^rjXeiag vevojJiLKa, El, neither male nor female; but from water have come swim- vdarog te ^â vr]KTa Eivai ming and flying animals, îXoj (t. îXojv^ Kal Trrrjva for so male and female ap(TÂŁya kol ÎjXeW ovtu) yap ;

God

ordered

it,

willing that

the moist element should be

In like manner

generative.

ekeXevctev 6 ^EXtjtrag yifioy EJyai T))y

out of the earth came creep- 'O^oiiog ing things and beasts, and Brjpia

and

males sorts

females

of animals

gos

;

For whatever God made. These made by the Lo-

nor

could

they

otherwise than as they were

But when He had made them as He willed, He then marked them by giving them names. After made.

these he created the lord of

the whole,

compound ments. to

making him a of

make him

all

the

apaEya Kal ^)]Xea' ovriog yap f]

TU)V

"Ocra

ettoLel

b QEog.

E^Tj/jiiovpyEi,

adds

Tavra Aoyio

ETEpiog

fxri}>vya}XEya,i)

Ie (t.

T(i)y

f/) ojg

'Ettj

yEviaQai

wgiyEyEro/'OrE

ETroir]rTEv oyofjiaTt

IXTjyEv.

yEyoyoTiov

yap ydiXijaEy,

(})V(ng.

ydiXyjaE Kal

KaXiaag

Eay)-

rovToig Toy Tray-

apj(oyTa ^rijiiovpyCby

apyovra

(t.

Zr)fxiovpy6v^ ek iraawy

ele-

did not intend avyQiriiiy a god, and

Kai

IpTrerct

all

for this

of.

He willed, things He

overlay,

Kal TravrodaTTwy i^wojy

the nature of created things iyE^EXETO

admitted

yfjg

Eic

QEog yo-

vypdy

fail

ovffiUjy EffKEvacTEy'

^Euy BtXioy TTOuly

E(T<p7]XEy,

LETTER

HIPPOLYTUS'

IV.

make

thee.

image

but willing

But

man

Him who made

with great things.

Trapa-

heiyfxa' apdpu)7rou •^eXwj', av-

dpwTTov

^iXtiQ

KoX

iiroiriffEV

vTraKovE

SeoQ

r&J

kol

tcettolyikoti,

avri^aive

vvVf

/JLiKp^ TTiarog

jxiya

yeviaOaij

'iva

£vp£0f<f,

TTiaTevdijvai

IttI /cat

^vyjj~

dllQ.

Him

Him: wherefore he

alone of is

Aoyov

Tov

t^eiC

and transgress not now, fiTj in order that, having been rw in small found faithful TO things, thou mayst be trusted

Word

Ei yap ^eou

avdpojTroy.

ae ^diXrjffe Troirjaai, e^vyaTO'

thee,

The

7r\avw),

(fx^

thou

wouldst become a god, be obedient to

157

thee

thee a man, a

He made

could have done

for thou hast the

;

of the Logos to

but a man.

had willed

a god, so

!),

CONFESSION.

ayyiXov

an angel (be ovhe

to do so, or

not misled

OWN

TovTov Tov' dio

Aoyog

fxoyog e^ av-

0£oc, ovffia virap-

K'at

God, being the substance X(oy Qeov. 'O ^e KoajJiOQ ki, But the world is of ovhiyoQ' ^10 ov Qeog. ovtoq

of God.

nothing it is

;

therefore not

God

also subject to dissolu-

ETTL^i^eTaL Kal Xvcny ote joov-

'O ^£ KTiffag

Xerai 6 KTiaag.

when He willeth who QEog KUKoy ovk ettolel' ov^ev created it. But God the ETToiEL [01)3 KoXoy Ku) dyacreator did not make evil. He made nothing which doy ayadog yap 6 TrotCJy tion,

OvBe

ETTOIEL

was not beautiful and good for the Maker is good. But the man who was made was

(t.

a freewilled

dpixJTTog

TTOtfl

creature,

possessing a ruling

not

Ka)

TToiwy).

all

ovK

^^oy avTE^ovaioy

things by thought and au- OVK

apxoyy Einyoiq.

^£ yEyofXEyog ay-

under- ovK apyovTa

standing, not governing

vovy ov koI

E)(oy

vovy

r'jyy

(t.

Exoy),

e^ovcti^

Kal

and power, but ser- hvyafxei ndyTOjy KpaTovy, aXand havinf? all sorts of Xa hovXoy, Ka) Trctvra ex^^

thority vile

KoXoy

ayadog yap

ayadoy,

ox THE "REFUTATION OF ALL HERESIES.'

158

He, from rd EvavTia' oq

contraries in him.

being freewilled, generates evil,

which becomes

so by-

being nothing

accident,

not

for

avre^ov-

yeyy^f

avfx^e^rjKoroQ utto-

i/c

[ov]

TeXovfXEvov

thou dost

ri^

VTVapyELVy TO KaKOV klTL-

(TLOV

ovcey

fJ^£y

it is

ovcev^

(t. cl-koteXov fxtvov

fiey from being willed 7rou]Q' ly yap rJ lay fj-i] not so thought to be and being such from the begin- ^eXeiy ku) yofii^eiy tl KUKoy

called evil

;

Man

ning, but an afterbirth.

being thus freewilled, a law was laid down by God not ;

For

without need.

man

had not the power to will and not to will, why should a law have been established ? For a law will not be laid

down

for an irrational being, but a bridle and a whip ;

but for man, a

command and

TO KaKoy oyofxai^STaiy UTT apyy]Qi

otW

eTTiytyofxeyoy.

Qeov

eI (t,

(hpi^ETO, ov iJ.uTr]y

yap

ov)

Kay

men

yofJiOQ yelp

yore.

aXoyo) ^ww ov^

TrpoaTETayfjiEyoy

yioy

Ktti

these

things

overruled by the AVord the

Father,

bringing voice the morning

evroXj)

the

light-

anterior star.

}]ijL(Jjy

/cai /x)/ Trou'ty'

^la

Copicrdr)

^i-

"Ey-

ETTciyiodEy.

did tov 'KpoEipr)jXE-

wpi^ETO

^EO(piXovg, yOfXOQ

are

God, the only-begotten child of

)(a\iJ'OC Kul

yov Mwi/aewej ar^jooc EvXat>ovQ

and Godloving man. all

fl))

established by Kal irpoaTijxoy tov TroLEly to

forementioned Moses, a de-

But

uy-

yofjiog opii^oLTO

aXXd

times nearer to us, a law TOVTO) i'6f.iOQ was laid down full of gra- Ka'njjy aylpibv vity and justice, by the

vout

/cell

^iXEiyTi Kai yofiog wpi^ETo);

opiadfjfTETai,

just

El)(^Ey

^iXEiy

OpCOTTOQ TO •9-fAeiv, Tl

jji))

a penalty, to do, or for not aydpwTTco doing, what is ordered. For /.moTis,

him law was

avTE^ovaiov oyToc, vofxoQ

vito

(t.

ov/c

ffEfxyoTtjTog

7rXi]pi]Q

KaioavyrjQ. EioikeI 6

Aoyog

Kal

6 Qeov, o ttjow-

to Toyoyog TVUTpog walg,

After-

f.u)(T(bupov

di-

Trcivra

(l)U)a'(l)6pog

rrpo

(piorr).

LETTER

HIPPOLYTUS'

IV.

wards there were just men, God these were

friends of

;

OWN

CONFESSION.

"ETTftra

(t. (fiOJVT]'

159

ettsltci)

KaioL avdpeg yi.yivr\VTai

cl-

(f)(.koi

called Prophets, because they Qeov' ovTOL TrpocprJTai KtuXrjyThese foretold the future. rai 3ia to irpocpuiyeLV rd jjleX-

had not the word (underXovTa. standing) of one time only

0~iQ ov)( eroQ Kaipov

;

but the voices of the events Xoyog eyiysTO, uWd Bict 7raforetold through all ages (Ta>y ytvedv ai Tthv TrpoXe-

showed themselves

them yoaivdiv

foretold TrapiffravTO' then alone

the future, not

when

they gave answer to

who were all

liXXa

vavTO,

sent,

kcu

jaovov

eKsi

cnrsKpi-

dia ttcktiov

ages

because,

yevewy ra kao^xeva

they persuaded

men

fore-

;

^eiKyvyTEQ,

dov

t)]v

vTrefxifxvrjCTKoy

in explaining the pre- aydpuJTTOTrjra'

not to be careless

7rpoe(pi]-

fiev ret TzapMyrjjxiya

they reminded humanity of Xiyovreg, ;

evaTvobeiKTOi

present, but

in speaking of things past, yayro,

them

ovk

roig rrapovarip

i]viKa

those

'through

(bwyal

They

intelligibly.

to.

eyearwTa

padv/duy

fxy)

tTret-

^e fxeXXorra irpoXi-

TO.

telling the future, they ren-

dered

every

one

alarmed,

yoyreg,

opwyrag seeing things predicted long beforehand, and looking for- fieya

ward

to the future.

Such,

who

ÂŁix({}6^ovg

our

TotavTT} <jj

Kadianoy, Tcpoa-

KCU rd f.iiXXoyra. if

Kad' ijfxdg

Trtcrrtr,

TzdvTeg dydpiOTroty oh HEvolg

by vain

are not persuaded sayings,

men who

ijfxdjy

irpo ttoXXov irpoeipr]-

CoKuJi'Tcig

ye men,

faith, the faith of

Kara eya

top

pijfiaffL Treidofxivojy,

ov^e (t\e-

are not carried

the impulses of our ^ida[iaai KapViag (rvyapira^O'

away by own hearts, nor seduced by the

persuasiveness

of elo-

fiiyojy,

ovdE

ETTEiag

Xoyitjy

iriQayori^TL

ev-

BEXyojJEyujy,

quent speeches, but who are not

disobedient

Zvyd^Ei words aXXd

spoken by divine power.

^Eia.

Xoyoig Xe-

XaXrji^Eyoig ovk a-KESovyrioy,

ox THE "REFUTATIOX OF ALL HERESIES.

160

These

things

Word

the

them,

God gave

Word. And

in charge to the

y&>*

^£

Aoyog £00f yytro

spake and uttered

man back

bringing

by these very words from

him through the

force

necessity, but calling liberty of his

Xf-

(t.

yiov IC avroDr) eTnarpicpiov tov

him

of ardyi:r]Q

(jiq.

aXX

^ouXaywywv,

to ett'

own

Word

This

5r avTuiy tCjv \6yu)v

not enslaving avdpwKov EK wapaKorjg, ov

disobedience,

cord.

Kat Taura Qeog EKeXEve Ao-

E\Evdepi<fy

Trpoai-

Eicovcriu)

free ac-

the Father

sent in after times, no longer to speak through a prophet

piffEL

KaXcov.

Aoyov

El'

6 Trarijp

Tovrov

ray

vfTTEpoig aTreVreXXei'

ovketl

TrpoipijTOv

^lo.

not wishing that he should

be guessed at from obscure announcements, but should

be made manifest

Him,

I say,

world, seeing

to sight.

sent, that the

him,

revere him, not

XaXelr, ov aofJLEVov

aXX

aKOTEivHJQ

avTO-i\^E\

(pavEpit)Qi]vaL'

TOVTOVyXEyii),\Jnri(TTEXkEv~^ 'ira

might

command-

ing them in the person of

(t.

TovTov Xf'ywr,

i'va) Koarfxog

bpibv Zvait)Tn]d7] ovk

prophets, nor frightening the fXEVov Zid TrpoawTTOv

by an angel, but himand speaking to them. Him we have known soul

self present

ovhe.

\\jvyjir,

evteXXo-

7rpo0r;rtuj',

dyyiXov

^oCourra

aXX' avTOv Traporra

TOV XEXaXr^KOTa. Tovtov eyrw-

have taken his body from

a virgin, and

man

on the old

new in

KT}pvcr-

^iXuiv,

vTrovoEiffBaL

fXEv EK napdii'ov crujfxa di'EiXr]-

have put through a (poTaKaLToyTTaXaiui'dydpiOTroy

formation, having past did

his

life

through every

might become a Kiag every age, and

age, that he

i:aij'i]g

K'oVo,

TvXdaEOjg

(3iu)

(.XiiXvOoTct,

7r£0opr/-

7rd(Ti]c

//Xi-

ivdar]

law for yEyj]d7], tjXiKiq. avTog 7'6fxog might by his presence exfcal aKOTToy tov 'idioy dydpu)~ hibit his own humanity as an aim for all men and noy TrdffLy dy6pu)7roig £7ri^£is»; ;

LETTER

IV.

HirPOLYTUS'

might prove by the same,

God

that

has

OWN

CONFESSION.

iraphJVy

made nothing on

^C avTov eXey^rj

/cat

fjir]^ÂŁy

161

eiroi-qcrey

Qeog

and that man is free- TTOVYipov, KoX ojQ avTeôvtTiog 6 willed, having the power avdpoJTiog i-X^^^ ô Se'Xeiv fcai both of willing and not willTO fxr) îXeiy, ^vraTog wv kv ing, being able to do either. Him we know to have been djx(poTipoLQ' rovTOV (t. ov Tov) a man of our own compo- avdpojTroy icêv (t. elg ^ly) sition. For if he had not TOV Kaff ijfJ-dg (pvpajxaTog ycbeen of the same nature, in yoyiyai. Et yap fxy] sk tov vain would he ordain that avTOv vTrrjpêi fiaTTjy yojjiO' we are to imitate our masdeTtl fxifxeladai Toy diduffKa' ter. For if that man were Xoy. Et yap tKeiyog 6 aydpioevil

;

of another substance,

how

can he order me, who am born w^eak, to do like him?

and how

he good

and

TTog

hepag hvyxayey ovalag,

to.

ojjoia

dardeyei

keXevsl

irecpvKOTiy

ifxoi

KoX

nwg

But that he ovTog dyadog kol dUaLog; lya ? might not be deemed other Ee fxrj ETepog Trap f]fJ.dg vothan we, he bore toil, and fxiadrji Koi KafxaToy vTTf'/ietve, vouchsafed to hunger, and /cat ireiyjiy i]deXT}(TE, Kal dixpTJy did not refuse to thirst, and ovK iipviiaaTOi Koi viryt^ r]pi' did not and in sleep, rested resist suffering, and became IJ.T]ffej Koi Tradei ovk dyTEiney obedient to death, and mani- Koi ^ayuTio vtrrjKOvat) koX amrighteous

fested his resurrection, offer- (TTUffLy ing up his own humanity in fxeyog

all this, as

e(paylp(t}(Tey,

Trdffi

the firstfruits, that iBiov aydpijJTroy,

thou,

when thou

art suffer-

airap^a-

TovTOig

tov

Iva av 7ra-

o-^wv ixrj aOvfiyc, aXX avOpiO' mayst not despair, but, TTOV aeavToy ofioXoyCoy, irpoathyself a acknowledging ZoK^g (t. trpoff^OKhjy^ koX arv o man, mayst thyself expect what the Father granted to TOVT<o TraTTip Trapiax^y (t. tov-

ing,

him.

T(o Trapiff^eg),

1G2

ox THE "REFUTATION OF ALL HERESIES."

This then

is,

were,

second article of our

tlie

commen-

author's creed, or rather his philosophical

tary on the prologue of the Gospel of St. John. shall it

have to prove, with respect to this part, that

agrees with the system of Hippolytus, as w^e find

expressed in his other genuine writings

and above

this, I shall

prove that

ferent from the system of

him

;

it is

entirely dif-

whom

the marginal

note in our manuscript attributes the work

But

covered.

I can

now

re-

do neither the one nor the other

without a

satisfactorily,

and, over

collateral

examination of

Hippolytus' other works; and this will be the object of

next and concluding

letter.

I must, therefore, confine myself here to a short

analysis of the contents, as a preparatory step to the

further inquiry.

This passage contains the author's theory on the

Logos

;

which

the origin of cussion

evil.

interrupted in the middle by that on

The

insertion of this second dis-

not very skilful

still

the two points are in-

timately connected with each other, and with the whole

theory of the creation, as they were also regarded in the various Gnostic systems.

God

created

evil,

how can we combine this with the doctrine of the eternal divine Word, as being the full expression of God's nature and will ? How can we avoid placing evil either in the Father, or in the Logos ? Unquestionably (thinks our author) in either.

His way

to escape

must not be placed

from the

difficulty

LETTER

HIPPOLYTUS'

lY.

—Evil

OWN

CONFESSION.

163

by accident, not originally. It endowed with reason and being man, exists, because with free will, necessarily had the power of doing tins:

exists only

what was forbidden

;

and

evil

came from

his

abuse

of this liberty of action, which however was necessary for

being

his

God's representative on earth, and

destined to be elevated to the divine nature.

Having thus cleared the

field for the eternal action

of the "Logos, he goes on defining

evidently following closely the prologue. is

accurately,

The Logos

to our author, as to the fathers of the second cen-

tury, God's eternal consciousness of himself, or the

objectiveness of his substance, which

He is

truth.

of the Greek word; as speech (\6jos say, the objective manifestation of (\6yos=^XoyLaiii6s),

The

reason and

(j)covt]),

God, and

that

as reason

or God's essential consciousness.

Father, by the act of self-consciousness, generates

the Logos;

inward are

therefore the Logos, in the twofold sense

and, strictly speaking, the Logos, as the

Word

of God, inspires

the holy

all

men who

become the teachers of mankind, and though not exclusively, inspired Moses

called to

especially,

and the prophets.

Here tent

clear

how

strongly our author

in-

upon inculcating three very important truths. working of the Spirit of God, for that,

—

First, that the

according to our author's

more simple theory,

working of the Logos before the not limited to the holy

men

the

Incarnation, —

of the Old Testament.

;

164

ON THE

claims (as

we have

seen) for

them the

priority,

but not the exclusive possession, of the Divine Spirit although he does not expressly say, what Origen says most positively, that those persons

mind

a very rude the

Spirit

must be of

who would deny

(aypoLKot)

God was working

the

that

virtuous

and holy men of the Gentiles, such as Socrates.

Such being our author's opinion, (and

Law

of the

lidity

also evident

not founded on the external

authority which imposed

tached to

the second point), that the divine va-

this is

it,

and on the curses

non-performance, but on

its

at-

inward

correspondence with the will of God, and therefore

" Man," says our auman's nature, reason. " being, and can only be brought is a rational thor,

with

to obedience viction." alist,

his free consent,

Hippolytus, therefore,

what

but,

himself the

first

much

founded upon con-

not only a Ration-

God

he makes

stronger,

Rationalist, as infusing his divine

reason into the Logos, and tlrrough him into man.

The

obligation to obey the written

founded upon

its

Law, being thus

conformity to reason (divine and

human, which are taken by our author to be one in essence), must therefore clearly cease, when someThus by this thing better and more perfect appears. second proposition, no less than by the pares the

The this:

way

first,

he pre-

for his doctrine of the Incarnation,

third proposition

less

remarkable

;

it is

â&#x20AC;&#x201D; The prophets are indeed called prophets from

LETTER

IV.

HIPPOLYTUS'

foretelling future events

point more

than

;

OWN

But

165

and he enlarges upon

upon the this is

this

endowments

collateral

of the prophetic mind, because

by the Gnostics.

CONFESSION.

had been denied

by no means the exGod's eternal rea-

clusive vocation of the prophets.

son spoke through them quite as

much

what they

pronounced on the past, and on the events they themselves lived to see.

He characterises

their oracles

by saying, that by them they reminded mankind of their humanity (yTrsjjLL/jLvya/cov rrjv dvOpcothings past

TroTTjTa).

This cannot mean that they refreshed their

memory the sense must be, that they reminded the human race of certain special chronological

facts as integral parts of the divine plan

versal history of

mankind,

this

of the uni-

history

being the

divine development and realization in time of

was divinely beheld before is this

all

time in the

what

Word.

prophetic treatment of the past, that elevates

Joel, the oldest,

and Jeremiah the

latest,

the

prophets of the independent Jewish state, above the

kindred characters in the Hellenic world, such as

Homer was compared

with Joel, and Demosthenes compared with Jeremiah, more than any prediction of external future events can ever do. predictions treat outward events

phics of events in the

kingdom of

Indeed, their

only as hieroglytruth.

It is the

low, materialist, unbelieving, Jewish view, patched up in the

seventeenth century by scholastics

who were

neither scholars nor independent philosophers, and

166

ON THE "REFDTATION OF ALL HERESIES."

held sacred by

men

and afraid of

destitute

and liberty of evangelical truth,

â&#x20AC;&#x201D;

it is

light

tlie

only this de-

graded and impotent view, along with great ignorance

and an

system of interpretation, that could

irrational

lose sight of the divine character of the prophets in

their elevated, comforting,

and

faithful survey of the

past or future destinies of mankind, as being one

family in God, realizing here upon earth, individually

and nationally, the decrees of love.

what Frederic Schlegel true

his eternal

wisdom and

In short our author says in his language,

historian

said,

when he designated

a prophet with his

the

turned

face

backward.

They were also

inspired, says our author,

spoke of the persons and events of their

" exhorting men not gence and levity

much

(/x?)

abandon themselves

paOv^slv).'"

of a philosophical

cognise the really are,

men and

signatura),

mind

to negli-

does not require

to perceive, that to re-

events of one's time as what they

and what they

seal of history

when they own time,

and thus

put the

upon them (what the mystics

call the

much an

signify,

evidence of the knowledge of

the future as any prediction, and as

much

a proof of an

inspired insight into the past as any proj)hetic inter-

pretation of the figures of times.

It follows,

from

men and

this

events of bygone

our author's view, that

even those predictions were not an evidence, less the highest, of inspired

simply foretold external

knowledge, so

facts.

much

far as

they

Hippolytus, like

all

LETTER

OWN

HIPPOLYTUS*

IV.

CONFESSION.

167

ancient writers, believed undoubtedly that sucli foretelling

power had also been displayed by other persons,

and even by

false prophets,

but that the true prophets

foresaw, in an event of which they spoke as coming,

an integral part of the development of the kingdom of truth, justice, and blessedness,

upon

fore

which

among mankind, and by men, and

manifested

there-

this earth.

Having thus explained

his general

view of the law

and of the prophets, he passes to the second portion of his doctrine of the Logos,

â&#x20AC;&#x201D;

his being

embodied in

the person of Jesus of Nazareth, the true and real

man.

seems to

well as in the

first,

clear, that, in this section as

our author intends to speak as

popularly as he can, and to avoid as

bringing forward his

own

much

as possible

speculative system.

The

fathers of that age evidently considered their speculations in

futed,

the main as merely apologetic.

by reference

to Scripture

They

re-

and constant tradition,

the objections of unbelievers and the errors of the heretical philosophers. tical, either

when

They deemed a doctrine heresome facts related or when it destroyed the mean-

directly denied

by the sacred records,

ing or authority of Scripture, and led to consequences

incompatible with those

first

principles of Christianity

engraved on the reason and conscience, which, consciously or unconsciously, are always appealed to as

the highest and conclusive evidence. so,

they

felt

called

upon

If,

in doing

to offer a solution of those

ox THE

168

philosophical or historical puzzles and riddles, which

had

(in

most

cases) given rise

systems they

to the

opposed, they did this apologetically, in self-defence.

But they by no means agreed nor did they assume, rity for their system,

in these attempts

that

time,

but offered

arguments as they could urge,

it,

any autho-

with as good

for a respectful

and

thoughtful examination, as not being in contradiction to the sacred records

and reason.

and the

dictates of conscience

must therefore beware of supposing

that, because our author does not enter into the well-

known doctrinal controversies of his time, he had not If we his own opinions on the subjects of them. find them recorded in other writings of his, we have merely to prove that they are compatible with the view here so plainly stated, and that they rest upon the same grounds.

Having

said

now

thus much, I will

pass to the

third and concluding part of our author's Confession

of Faith, after I have given utterance to some reflections

which

this

tenth book has awakened in

mind. It

clear that the parts of the Confession of Faith

hitherto examined are a philosophical explanation of

Now, while

the prologue of St. John's Gospel.

seems

that this

commentary

as the text (although not so full), I

that

many

readers, divines

as intelligible

have the feeling themselves, will

rather think I ought to say that the

commentary

LETTER

IV.

unintelligible

less

OWN

HIPPOLYTUS'

CONFESSION.

169

These per-

than the text.

sons ought to be aware, that, in saying (or thinking)

so,

infidels

they place themselves on the side of the

;

what

for

or useless

and no

;

Christianity.

back

not intelligible

well that some will fiing

full

this insinuation as

more against

ever said

infidel

know

either untrue

and answer the

insult,

attack by protesting their orthodoxy.

they are ready to

that

test this

I also

know

orthodoxy by an

unqualified submission, either to the word of God, or

the

orthodox formularies of the Ecumenic

Councils, at least to those of the fourth and fifth

But they must not take

centuries.

it ill if

ment, or extricate For,

culties.

themselves

they

God, they show very

down

its

out

I reply,

argu-

of their

diffi-

that in saying this they do not answer

back upon the w^ord of

fall

respect for

little

by setting

most sublime and important declarations

unintelligible to the

human

reason, which accepts the

Scriptures as containing revelations of truth respect-

who

profess a faith

must have than

the

abhor.

and

false

still

less respect for the

that divines,

something not

dissentients

There

It appears to

ing divine things.

intelligible,

sacred records

whose doctrines they most

more ungrammatical

scarcely a

interpretation,

than

the

old

Unitarian

translation of the last words of the first verse of the

prologue, least this

And

the

Word was

shows an endeavour I

God

to bring

but at

words which

ox THE "REFUTATION OF ALL HERESIES."

170

of reason, into accord-

relate to the very substance

ance with reason, as they conceived to have

been met on

this

;

ground.

and they ought comparison

to a

of the apostles of this dry Protestant orthodoxy with

the eminent leaders of the Gnostics in this respect, it

would be

nestness

their

prologue

;

Those men showed them-

ridiculous.

of intellectual and moral Christian ear-

selves full

speculations respecting this very

whereas,

one reads

Protestant schools have said on years,

there

all

speaking, but chaiF to be found in

the

old

during these 250

anything,

scarcely

that

it.

philosophically

The

text

ex-

plained by theological terms and formularies, which at least

must be taken

shown tions

to be conventional,

from the sacred text.

proved

till

they are

to be the necessary and only possible deduc-

;

Now

this has

and I have no hesitation

never been

in saying, that

honest and intelligent criticism can prove them to

be sufficiently warranted, biblically or philosophically, for exclusive

concilable

acceptance

with the

true,

nor are they genuine,

writings of the fathers of the centuries.

first,

speak advisedly

strictly re-

uninterpolated

second, and third

for I have read these

writings with a sincere desire to understand and appreciate

them; and,

but the

liberty, or rather I exercise the duty, of a

Protestant

Christian

judging them, I use nothing

searching

for

truth.

Those

orthodox divines forget, what our excellent friend

Maurice

has, lor

many

years, endeavoured,

appears

LETTER

HIPPOLYTUS OWN CONFESSION.

IV.

in vain, to impress

that revelation re-

but does not make truth,

veals truth,

must be true its

â&#x20AC;&#x201D;

upon them,

Now,

in itself.

â&#x20AC;&#x201D;

that truth

true in

substance, not through any outward

must be

revealed truth

reason

of the

171

itself,

authority,

For

intelligible to reason.

Divine substance,

the image and

reflection of the eternal.

Divine reason, and therefore

able to discover (as

acknowledged

the laws of the

and

in space,

movements of the

must be allowed

(as it

have done)

celestial

bodies

have done

degree) the laws of the

to a certain

moving

it is

human mind

in time.

The same answer ing these

difficulties,

must return

to those

who, see-

and despairing both of human

reason and of the Scriptures,

fly,

in their materialist

which makes them rebel against the

faithlessness,

God

within them and in the Scriptures, to the external authority of a set of priests claiming infallible authority for their decrees,

Rome,

â&#x20AC;&#x201D; I care

or from any other place.

against their absurd sophism anity

true

;

contain

God

The

true

it.

Now

argument

Scriptures either

mankind

;

or they do not ;

or he did

Christianity be not true (and

many

of their

what authority in the world can make

But

assume),

whether from first

Either Christi-

is this:

the deepest scepticism stares at writings),

Christ either spoke the truth

it.

not speak

not true.

it is

contain the word of

little

if it

it is

be true (as of course they ought to

true, because true in itself, I

and wants

ON THE '^REFUTATION OF ALL HERESIES."

172

no authority whatever is

not

all

what the Church is

make

asserts of Christ

this

substance,

that

point.

and Christianity

divinely true, and therefore true

vine

But

true.

have to say to them on

own

its

di-

essential that this should not

be conceived to be true through an authority placed

between Scripture and the conscience.

Ko make

divine authority

given to any set of

Spirit in the Church, that

body of men professing science

truth, his

men

The supreme judge

truth for mankind.

the

to say, in the universal

The

Christ.

God's highest interpreter.

universal con-

If Christ speaks

words must speak to the human reason and

conscience, whenever and wherever they are preached: let

them, therefore, be preached.

If the Gospels

contain inspired wisdom, they must themselves inspire with

heavenly thoughts the conscientious in-

quirer and the serious thinker freely be

made

let

them, therefore,

the object of inquiry and of thought.

Scripture, to be believed true with a full conviction,

must be

one with reason

treated rationally.

not lose strength

which

but we

;

are to submit to

ritual

who

let

shall

no Church ever had.

in Christian discipline,

who

authority,

care for Christ

if freely it

freely

if :

it,

therefore, be

taking this course

there

gain a

There

shall

strength

accepted by those is

strength in spi-

acknowledged by those is

strength unto death in

the enthusiasm of an unenlightened people, if sin-

LETTER cere, is

IV.

and connected with

no strength

which

identifies

lofty

it,

and

faith,

CONFESSION.

173

But there

moral ideas.

be compared with that of a faith

moral and intellectual conviction with

religious belief, with that

by such a

OWN

HIPPOLYTUS'

of an authority instituted

and of a Christian

striving to Christianize this

life

based upon

world of ours, for

Let those who

which Christianity was proclaimed.

are sincere, but timid, look into their conscience,

and

ask themselves whether their timidity proceeds from

whether

faith, or

Europe

faith.

siastically,

does not rather betray a want of

in a critical state, politically, eccle-

Where

socially.

reclaim a world, which,

if it

power able

the

faithless, is

so under untenable and ineffective ordinances if it is in

a state of confusion, has

by those who have

may subdue ideas much

liberty

less

spiritually ;

or superstition

spirit in the hearts of the

revive faith.

convinced that governs

wants not

But, however this be, I

God

by the

less,

and justice

eternal ideas of truth

who have conquered,

but

firmly

governs the world, and that

engraved on our conscience and reason sure that nations,

irreligious

immense majority of the

I believe that the world

religion.

Armies

it ?

cannot conquer

deny the prevalence of a destructive and

people.

which,

can Jesuits and Jesuitical prin-

ciples restore religion, I

become confused

guided

but armies

become

;

and I

or are conquer-

ing, civil liberty for themselves, will sooner or later as

certainly

demand

liberty of religious thought, I

and that

y//

ox THE

17-4

those whose fathers have victoriously ligious liberty, will not fail to

With

tical liberty also.

sent irresistible

demand

acquired re-

and

civil

poli-

these ideas, and with the pre-

power of communicating

ideas,

what

can save us except religion, and therefore Christianity

But then

that which tible

and

must be a Christianity based upon

eternally God's own,

as invincible as

and

as indestruc-

himself:

based upon Reason and Conscience.

must be

mean reason

spontaneously embracing the faith in Christ, and Christian faith feeling itself at one with reason and Civilized Europe, as

with the history of the world. is

at present, will

fall

;

be pacified by

will

To prove

liberty, this reason, this faith.

this

that the

cause of Protestantism in the nineteenth century

with the cause of Christianity,

identical

necessary to attend to this fact sink and

fall,

until they stand

ground, which, in

;

us, then, give

basis, all

only

must

upon

this indestructible

inmost conviction,

all

the real, it.

notions of finding any other

attempts to prop up faith by

outward things:

that they both

genuine, original ground upon which Christ placed

Let

let us cease to

effete

forms and

combat reason, when-

contradicts conventional forms and formularies.

ever

must take the ground pointed out by the Gospel,

as well as

by the history of

Christianity.

then hope to realize what CIn'ist died

Church God's

fulfil

may

for, to see

the

the high destinies of Christianity, and

will manifested

by Christ

mankind, so as

LETTER

HIPPOLYTUS'

IV.

0W:N-

CONFESSION.

175

make the kingdoms of this earth the kingdoms of the Most High. I am aware, my dear friend, that all this is

only true of the true religion

nobody but a

fanatic

But

or an idiot can apply this test to any other.

here

dilemma returns

true religion

or on

;

either Christianity

Taking

this

down

the law, as being

God ? high ground, I hope I

ful to find that there

visible

This

Spirit.

identical with

power of the

spirit I believe to

human

into the universality of the is

truly thank-

and traceable in the

history of Christianity the overruling

Divine

that

what plea do you reason with

us on Christianity, and lay infallible like

be infused

conscience, which

the God-fearing

and God-loving

reason, and which answers in those sublime regions to

what

called

in things connected with the visible world

common

sense.

and conscience it

has

have been so great, that

I find to

overruled

all

This divine power of reason

the imperfections and errors

both of ancient and modern communities and formularies.

Any

Protestant

Christian,

who, taking a

Christian view of the world's history, and leading a Christian

life,

goes

rationally

and conscientiously

through the history of Christianity, can in perfect

communion with

himself

feel

the Churches of the East

and West, and see the working of the Spirit scholastic,

and even in Tridentine

definitions, if

will only interpret the Scriptures honestly

and ac-

cording to the general rules of interpretation I

;

17G

ox THE "REFUTATIOX OF ALL HERESIES."

take

the writings of

spirit, as a Hniited

tianity,

the fathers according to the

part of the development of Chris-

and judge their speculations, not

as aggressive

dogmatism, but as philosophical explanations given in self-defence

;

and

finally,

he consider the de-

crees and formularies of those Churches, not in the light of his

own

stood by the

members of

that, as I

system, but as they were underthose Churches.

I confess,

prefer St. John's and St. Paul's

lative doctrines infinitely to

specu-

those of the fathers of

the second and third centuries, so I prefer theirs

considerably to the formulary of Nice, with the let-

which I cannot conscientiously find that they

ter of

Allowing

agree.

this,

must

see,

the fol-

all

lowing definitions of the Councils, an element of imperfection, of defect, of error, which develops itself necessarily in the

on just ;

side of

as the

it,

same

ratio as the

element of truth, which

must manifest

same degree

itself

from the fourth

all

the

groundwork

against

going patiently along with

Dorner, through

by the

I find

more and more,

as the true original

consistently maintained

And

development goes

destructive

in the

efforts.

men Hke Neander and

dark and darkening ages

to the seventh century, I arrive at

the conclusion respecting the formularies concerning

the divine and

human nature and

later Councils

would have been decidedly wrong,

will, that

even the if

they had laid down the contrary of what they maintain,

which would have been what the heretics either

LETTER

OWN

HTPPOLYTUS'

IV.

CONFESSION.

were (sometimes with evident

said, or

posed to have

said.

If there

of a divine ordinance of tory of the Church.

human

177

injustice) sup-

any manifest proof

destinies, it is the his-

There were certainly many

cir-

cumstances which wonderfully facilitated the spread-

The

ing and the maintenance of Christianity.

ancient

Judaism had merged

were worn out.

nationalities

and the destruction of Jerusalem had

into Rabbinism;

extinguished the sanctuary, with which, since Ezra, the faith of the Jews had been identified.

ism had also lost unbelief of the

Greeks

;

its

Heathen-

national basis and local faith

Romans was

the

The

was their remaining superstition.

human mind was yearning

grosser than that of the

after

some high and

restor-

ing union and fusion of the different nationalities;

and the idea of a common humanity and a common truth, born out of Christianity,

the world's deepest longings. First,

difficulties.

there was

was the fulfilment of

But then look

at the

decaying

civili-

the

zation of an effete world; and on the other side the

barbarism of a fresh and noble, but wholly undeveloped conquering race. national

life,

and hallowing religion literature, in

There was no nation, no

the only sound supporters of a pure :

there was a general decay in

learning, in philosophy

there was a

universal despair as to the destinies of mankind.

The

world seemed to be actually governed, not by God,

but by the culties.

devil.

Then look

the inward

diffi-

There was a very imperfect representation I 5

ox THE "REFUTATION OF ALL HERESIES.

178

of the Christian Church in

with that of Nice, of the

â&#x20AC;&#x201D;

the Councils, to begin

all

a system excluding any action

which means the

laity,

Christian

people,

and representing only a part even of the clergy.

Then

there were

all

the intrigues of Byzantine

perors and empresses, imperial aide-de-camps,

and

There were the passions and am-

palace eunuchs. bition

em-

of an uncontrolled

There was the

clergy.

odium theologicum of the doctors.

there

Finally,

was the rage of the ruling powers of the age

for re-

alizing Christianity, not in social institutions, not in

the duties and works of love, but almost exclusively in hierarchical discipline, test

communion with

and

for

Christ

in certain speculative formularies,

making the

God

and

sole

consist

which necessarily

brought their antagonist principles, and therefore schism and persecution along with them.

This rage

was intimately connected with the despair of the hu-

man mind, and national

end

for

with the death of all nations, and of all

Debarred from such an existence,

life.

of realizing God's purpose with the world),

no fatherland defend,

all

to cling to,

no national

to its end,

and shared, so

of the rest of mankind.

world with faith

make

â&#x20AC;&#x201D; having

institutions to

the leading Christian minds were seized

with the appalling idea, that

â&#x20AC;&#x201D; the

which man was created (because the only means

this

;

world

this

far,

world was drawing

the despairing feelings

They looked

but they did not itself,

with

to another

feel a vocation

its social

and national

LETTER

HIPPOLYTUS'

IV.

Now

efforts.

CONFESSION.

179

object of their Christian thoughts

institutions, the

and

OWN

the great miracle of the history

of the last fifteen hundred years

was renewed notwithstanding

is,

that the world

all this,

and that the

fundamental records and ideas of Christianity have been saved, and, although very imperfectly, developed, and preserved for future development, in the

whole of Christendom as

exists at present in the

East and the West. Against the pretension of those formularies to be rules of faith, I

must move the saving clause of qua-

tenus concordant,

must

limit

and that in a twofold manner.

assent to their clear concordance, not

onlywith Scripture (which

the great Protestant prin-

ciple),

but also with the earlier fathers and decrees

for, in

the sense of the ancient

Churches,

it is

this

continuity which gives them a claim to supreme au-

and

thority,

Church.

invests

Now

them with the

this continuity,

infallibility of the

whatever be

its

value,

does not exist, as to what the ancient Churches say or are supposed to say, except partially and imperfectly.

Therefore, beginning from the formulary of Nice, all

confessions of faith stand doubly

so soon as they aspire to

upon

supreme authority.

That limited truth which they possess ought

aspire

to,

sufferance,

not

only because

all

they

they are

merely true in a limited sense, but also because an unlimited authority attributed to them crushes the very element

life

them. *i 6

defy those

who

ON THE "REFUTATION OF ALL HERESIES."

180

me any

claim more, to show

author of our time,

whether CathoKc or Protestant, who, being wedded to the letter this research,

of any formulary, has gone through philosophically and

and

historically,

has not evidently betrayed facts and reason, or been

brought either to open scepticism, or

else

to that

dry and unproductive outward formalism, which is only another form of scepticism. No Protestant in particular will ever arrive at

world presents to me, and as

that satisfactory re-

which the history of the Church and of the

sult,

a philosopher

feel his

mind

settled

both

and a Christian, who takes his

stand on the confused and idealess formalism of that

age of despair and hypocrisy, the second part of the seventeenth, and the tury. will

first

part of the eighteenth cen-

If he can read the old fathers critically,

and

be consistent, he will arrive at open unbelief.

Let no one search, unless he be prepared to take the high ground of Christian to

life

apply historical criticism to

dependent speculation

But above makes

all let

a bargain with his reason

and

and in-

This

true.

Whoever

and conscience, will

bruise and twist them, and lose all

but

liberty,

facts,

to the ideas, of Christianity.

him be honest and

tion and of faith.

and

the

power of convic-

true, not only individually,

also nationally.

to those

who

love servitude,

and fancy they can

avert scepticism by authority, and to those their Christian cliarity

who show

priestly anathemas, their

LETTER

OWN

HIPPOLYTUS'

IV.

CONFESSION.

181

learning by ignoring facts, and their wisdom by super-

seding Christian wisdom with arbitrary decisions and dictates, let

say to them with Christian frankness,

what Hippolytus says

Quartodecimans.

to the

will take the formularies of the Councils

Church

why

reason

law binding upon them,

as a

they do not take them

them show

let

all,

If they

and of the

— not only >

all

the formularies, past, present, and future, but also the

other ordinances which the same Councils, with the

same authority, have tus'

laid

upon mankind.

argument holds good against them

bound by any part of the

bound by the whole. friend, let us

thank

bound

;

and

let

live,

they are

as such, they are

law,

to ourselves,

God

Hippolyif

that

are

dearest

not thus

and, if necessary, die, for the

God

precious liberty of the children of

III. Conclusion.

Address

to all

men

to fulfil their

divine

Destiny,

Such

the true doctrine

about the Deity,

ye men,

and Barbarians, and Assyrians, Egyptians and Libyans, Indians and Ethiopians, Celts, and ye captains, the Latins*, and all ye who dwell in

ToLovTOQ

Hellenes

Xrivig re

Chaldgeans

Ba7oi

* This

TTCjOi

aXrjdrjQ koyog^ Krai

fiap^apoi,

Kai

Qsioy

aydpi07roi"FiX-

'Affavpioi,

XaXAt-

yVTTTloi T£ KoX Al^VEQ, 'Iv^Ol T£

Kal

AWiOTreg,

KeXrol re

Kal ol arpar-qyovvTeg Aartvoi,

iravrtg

a piece of learning and

rz/v

'EvpojTTTjv

speech of his own.

ON THE "REFUTATION OF ALL HERESIES.'

182

Europe, Asia, and Libya, to ^Acriav re kol At€u^v /carotwhom I am become a coun- Knvi'TEQf OLQ avi.i€ov\og eyio sellor,

being a benevolent dis-

Aoyou

(^ikavQpuoTTov

yivofxai,

Lo-

ciple of the benevolent

V7roj0)(ajv jjiadrjrrig

Kal (piXai'-

gos, in order that, flocking

to us, je us,

who

may be

taught by

the true God, dida-^dfjre

7rpo(TCpafx6vT£g

viru)Q

dpOJTTOQj

Trap'

Tig

ijjiuiy

and what His well-ordered ovTiog Qeog, kol ij tovtov «vworkmanship, and may not raKTog ^riixLOvpyia, firi irpoffattend to the sophisms of i^ovTtg ao^iafxaaiv kvri^y'iov artful reasonings, nor to the

promises of

vain

Xoywj',

yur/oe

jjiaraioig

l-rray-

delusive

but to the grave unadorned of simplicity

yeXiaig

K\e\piX6yii)P

a'lpETL-

heretics,

truth.

will

knowledge

this

escape

a\X

airXoTTlTL

ap- yvw(T£U}g

the

proaching threat of the

fire

of judgment, and the dark lightless

Ku>y,

aXrjdtiag 0-£JLll'^,

aKOfXTrov

ETTL-

I'jg

kK^EV^taQe

tTrep-

yojXEvr]v -rrvpog Kpiaeiog clttelXijVf

KOL

rciprapov

^ocpepov

eye of Tartarus, oi^ifxa

never illumined by the voice (^wr^C of the Logos, and the ebulli-

u(l)u)Ti(r-oy,

f^V

Aoyov

i^ciTCiXaijKpdey,

tions of the everflowing lake \Dpa(Jixov aevruov

of hellish fire*, and the ever ivvr)g

vtto

XtfJLvrjg,

Kal

ye-

(? C.yeri'Tjrpog) (pXoyog,

For in the " Chronicle" Hippolytus says (sect. ii. p. 50.), " Romanl qui et Latlni." Perhaps he had an apocalyptical reason for

this,

Roman from

considering Latinus, as Irenaeus did, to be the

by the

signified

power.

his

P-2.5.). * Cod.

secret

number

word

666, as denoting the pagan

Indeed I find he adopts this interpretation liis treatise about Antichrist (0pp. i.

master in

\if.iV7]Q

may

Hlppolytus which might be yttwrj-

ynnnjTpoQ ^Aoyor. Ed. yivvi}Topoq.

wanted perhaps an adjective of

yttrro,

also ])e conjectured that

TiKov.

Xilivrjg

yivvt/Topa (pXoyog,

he wrote

iSpacr/uov

aivrdov

LETTER

HIPPOLYTUS OWN CONFESSION.

IV.

fixed, threatening eye of the avenging angels of Tartarus,

183

Kal TapTapov-)(^(ov ayyiXiov ko-

and the worm which winds itself without rest round the mouldering body to feed upon

Xa(TTu>v

ofxfia

cnrsiXy,

Kal

ael

fxiroi'

(TKwXijKa

airav-

crrojg £7rL(rrpe(j)6iJ.tvoy iiri

to Ik-

This thou wilt escape, bpaaav (Toffjia (hg ettI rpochijy.* having been taught to know Kal ravra fikv cKcpev^r], Qeou the true God and thou wilt Tov ovTa dida-^delg, eL,eLQ ^e have an immortal body, toaQavarov to aibjxa Kal a(f)dapgether with an imperishable it.

;

soul, and wilt receive the Tov afia \pvxy, [^xai] fjaa-iXei' kingdom of Heaven hav- ay ovpavioy aTToXy-iprj^ o ey yij :

ing lived on earth, and having

known

I3lovq Kal ETTOvpayioy jSacnXia

the heavenly King,

emyyovg,

thou wilt be a companion of

ear]

6fxiXr)TrjQ

Qeov, Kal (TvyKX-qpoyo^OQ Xpt-

God, and a fellow-heir with Christ, not subject to lust, or OTOV, OVK ETTLOvfitaiQ

The

aTTOvmav

For

or sickness.

passions,

unintelligible text runs thus iTTKyTpicpo^ivov^

The learned

Kal

aKuiXr]Ka

rh tK^pdcrav aiofxa

liri

7ra0£(Tt

Ti-

Kal yoffoig hovXovixEyoQ.

Coq

(Ti^naroQ

lTri(Trpk<pii)v,

editor observes the silence of despair.

I restore

the text from Hippolytus' own words. In the above-described fragment of the " Treatise on the Universe," we read, in a pas-

sage very similar to ours, the following words fiev

ffiTTvpoc,

TTvp /j.^

d(T€e(TTOV

TfXevTidy,

Siafxsvei fitjde

Kal

(Tuifia

dia<p9eipit}v,

tK GO}p.aTog iKtpaaaoiv Trapafx'tvei. must have written in our passage :

(xrpicpofisi'ov IttI

instead of wc

to iK^pdaav aujpa.

liriarpkipbiv

seems to

(i.

122.): Kal tovtovq

a.Tt\evTTjTOV,

CKcoXt]^

airav (tt

The man who

(t)

Tig

odvvjj

said

this

Kal o-fcwXjjKa dTravaTojg

tTri-

The emendation wg

me self-evident.

Iwl Tpo(pr]v^

Sw/yaroc

was

intruded when airavrfrMg had become aTrovalav, which demanded

a genitive.

This rhetorical passage

position of the doctrine laid

down

remarkable as an ex-

our text,

—that the body

of the pious becomes immortal after death, like that of Christ.

ON THE "REFUTATION OF ALL HERESIEB.

184

For yoraf y«p Qeoq' oaa yap

thou hast become God.

thou

hardships

whatever

when

hadst to suffer

ijiELvaq

a man,

avdpiOTrog

Tradr)

^idov)

ravTCL thi^ov

(t.

dpojTVOQ

eiQ'

oaa

Xovde'i

6£w,

inrCjv,

av-

He gave them to thee because man

thou wast a

which

;

but that

God

proper to God,

TrapuKO-

ravra TrapiyEiv

has declared that he will give eTrijyyeXrai Qeogj orav thee when thou shalt be dei^eoTTOi-qdrig, adavarog fied, being born again an

known made thee.

immortal,

having

God who

has

This

eavTOV

in the very

by him,

To yap

O men,

Therefore,

iinyviJjvaL

KaXovfj.e.i'o)

persist

M?)

not that you will exist again. he,

whom

wash away the

man-

sins of

fxi]he

(t.

to wa-

Xpioroc

Xii'^poiJ.e'li' ^L(TTa(7r]-e.

to 0£oe

roivvv

"j"

(f)i\E-)(dpri(TrjTe

the yap kaTLV [w] o kutu

of all has ordered

vrr'

ahrov.

;

God

TpwO

eTriyvojfrdijyai

not in your enmity and doubt kavTolg, aydpLOTTOi,

For Christ

yevrrj-

TrsTroir}-

Tovtsctti to

{t^"]

ffVjx€it)riKe

known by him.

act of being

rbv

ore)

befalls

self

called

0£ov.

aeavTOV.

know onehim who is

For

thyself.

tcora

Know

the meaning of

kiTLyvovg

delg *,

(t.

ttcivtijJV

0foe> og) Ti)v ctfxap-

Tiav e^ uvdpu)iTit)V aTroirXvveiv

kind, renewing the old man, TrpoaeTa^e, veov tov TtaXaibv

having called him his image aydpwTToy *

The

text has

rhv TTtTToiTjKOTa

yevvi]9eiQ.

Bfo'j'.

tence refers to

Cor.

xiii.

simply transposed the words. before imyvMcrOrivat.

[r(/7j

13.

EiKova

Tov-ea-L to VvwOi Gsavrov, tTriyvovg

I have

Moreover, I have inserted

uttoteXw}',

The

sen-

rort dk iiriyvvjao^iai KaOihg koI tTTf-

yvoiaOiju.

fit)

6i\tx9pt)rTr]Tf,

0iXfX0(O'iT»7Tf

but

instead of

The words

Greek word. :

p.))

(piktx^iiaiirf^

which

are taken from Proverbs,

iii.

not a

30., pr)

not in the sense of quarrelling with each other,

in that of treating

their divine vocation.

each other as enemies, acting against

LETTER from

HIPPOLYTUS'

IV.

the

love

forth

his

If thou

thee.

TVTTov,

ap-^rlg ^la

ctTr'

elg

r)]V

185

eTrideiKvif"

art

obedient to his solemn be- fxwoQ hests,

CONFESSION.

beginning typi- Tovroy KaXeaaQ

showing

cally,

OWN

(TTopyyjv

ov Trpocrra-

and becomest a good yjuaaiy viraKOvaaQ ae^volQ,

kol

him who is good, ayadov ayadog yevofxevog }ilthou wilt become like him, avroii ixrjryjgf ear} bfioiog inr honoured by him. For God

follower of

beggar

the

acts

towards

Ti[xr]dtig.

H.OV

yap

Trrw^^fuet

thee, and having made thee Qeog KOL ae Qeov noirjaag

God

do^ay avrov

to his glory

Now

elg

before I say a word on this third part of the

exposition of the true faith by Hippolytus, let

request you

to direct your attention to the state of

our manuscript.

You

have

will

perceived

our

that

text

ends

abruptly, in the midst of a sentence, with rather

This important sentence needs correction, unless one will

He cannot have was the Father, which the words in the present He cannot have said that Christ ordered men to

place the author in contradiction with himself. said that Christ

text imply.

wash

off sins.

ajxapriav

ÂŁ|

XpLcrrdg yap iariv 6

dv6pu)7rojv

dv9p(x)7rov ciTTOTtXijiVy

Kara irdpra Qthc^ og

tii)v

dTTOTtXvvnv Trpcxrlra^f, vkov tov irctkaiov

HKOva TOVTov KoKkaag

air' dp)(r]g^

Tr)v

elg

ere

God, according to His eternal purpose of redemption, ordered Christ to wash away the sins of mankind, The absurdity of the present text making new the old man. becomes still more glaring, if we recollect what we have just heard Hippolytus say of the relation of God the Creator to the Logos. The corruption of the text may be accidental (through the repetition of the last two letters of Qtog) ; but it may also drrodeiKvifievog <Tropyi)v.

be the consequence of a designed correction

in pejus.

186

ox THE

startling

God acts the beggar towards made thee God to his glory" *

words

and having

thee,

Certainly the book did not end here, nor with this

So solemn an address could never come

period.

a close without the doxology, which terminates the

" Treatise on the Universe*' (0pp. i. 222.). How then can a book of such length and labour, the \york of his life,

But, moreover, must

have ended without it?

not have had a solemn conclusion, worthy of what pre-

cedes? is

The whole winding up,

wanting.

closing sentence of ticle

the real conclusion,

come

have, at the utmost,

what

to the

have called the third ar-

of the author's Confession of Faith

no further,

if so far.

Herein I me.

But

will

sure,

my dear friend, you go along with

you not think me too

ciful, if I assert,

bold, or too fan-

that Providence has most probably

preserved for us the real conclusion

and that the

chasm, between the end of our text and the beginning of the fragment I allude I

sure

reasons for

You

you

to, is

perhaps not very great

will at least listen patiently to

what appears

so strange a conjecture.

recollect the very beautiful

Our learned

and justly ad-

what follow next are These absurdities, we must suppose, occupy the whole of folio 136., for it is only on folio 137. that the passage about the antiquity of Jewish wisdom begins, which the editor has judiciously inserted in its proper place, *

editor assures us that

astrological absurdities.

after 132.

LETTER

HIPrOLYTUS' OWN" CONFESSION.

IV.

mired second fragment,

works

Justin's

in our

wliicli

This epistle

and Hefele has very properly received

his collection of the Apostolic Fathers.

be aware,

that,

lost

the

most

critics

work of

You

{syKOTrr}).

fallen

out,

believe

will also

MS. we says

How many

itself,

words or sheets had I cannot

the reasons which have induced

that this fragment does to Diognetus.

have prepared of

not belong to

this relic, I believe I is

have proved

the lost early letter

of Marcion, of which Tertullian speaks as

In the edition which I

that the letter to Diognetus

Catholic, but that

pos-

scribe copied had here a

he evidently did not know. all

into

be the end of some

The manuscript

which the

original

the letter

have believed

antiquity.

chasm

here state

though the second fragment appears

the conclusion of that epistle in the only sess,

work of a cotemporary of Justin the

certainly the :

editions

given as the end of that patristic

gem, the " Epistle to Diognetus." martyr

187

possess only the

first

being

half of

it;

and that the second fragment, that which has an end, but no beginning, must be by another author. letter is

curious

addressed to a Gentile philosophical

questions

That

who had put some to

writer

the

specting Christianity and the Christians

and

reit

evidently written immediately after the great Jewish rebellion under Hadrian.

Indeed

it is

highly pro-

bable that the Diognetus addressed in that letter is

no other than Diognetus the philosopher, the tutor

188 of

ox THE "REFUTATION OF ALL HERESIES."

Marcus Aurelius, of whom that good emperor

speaks so feehngly and gratefully in his memoirs.

The second fragment on the other hand addresses, not one, but many the author speaks as a teacher of the Gentiles, being himself a disciple of the man:

loving

Word.

speaks of his great labour and

knowledge, which out of love he had communicated to his fellow-creatures belief, that the **

times,"

Word

and he expresses

and that the Lord's Passover

order.

his firm

will settle all difficulties

about

will progress

then concludes with a solemn dox-

ology.

But hear

his

own words:

you the

give

will

whole text, as I have arranged it for my edition of the " Epistle to Diognetus," with the assistance and sanction of two eminent philologers, fxaKCLpios)

preach strange

I do not

things; nor

zealous

;

but,

I irrationally

^eva

XoyojQ

oi^nXuf)

ov^e Trapa-

a\Xa

cnroaToXojy

^riXuf,

having been a

disciple of the Apostles, I

become a teacher of the Gentiles, imparting that which has been

Lachmann

and Haupt.

delivered to

jua0J7r?/c

yei'Ofjiei'og

CLOucTKaXog

tdiufy,

yivof.iai

ra Trapa-

CoBevTa u^iojg VTrrjperoJv* yt-

the

worthy disciples of truth. For liow should he who has

vo}xivoiQ

aXr]decaQ

yap opdSg

Tig

fj.adi]-a~iQ.

dihci-)(^de\g

Kai

been rightly taug]it,and been beloved by the Word, strive to learn clearly

not

Aoyw

TrpofTcpiXijg

yerrjdeig

what j"

7rpocr(pi\tl ytvx'ijOtig,

LETTER

Word

the to

IV.

HIPPOLYTUS'

has

His disciples

them

OWN

CONFESSION.

manifested ^la Aoyov detj^Oivra (pavepaig

For

Word when He

revealed

the

fxadrjrdiQ

olg

;

appeared, AoyOQ 0avfte, speaking openly, not recog-

himself

189

by the unbelieving, but expounding all to his disciples, who, having been accounted faithful by Him, nised

fXEvoQ, fxadrjTaig ^e

voQ

Xa-

Trapp-qaiq.

cnriffTwy

VTTo

XCjVf

icjjavepojo-ev

voov-

yu/y

^irfyoi/fxe-

XoytaBivTiQ

TTtcTTol

understood the mysteries of the Father. the

For

this reason

Father sent the Word,

vir*

avTov

fxvcTTijpLa.

kyvcotray

Trarpog

ov xapiv otTreoTfiXe

that he might appear to the

and He, though re- Adyoj', 'iva jected by the Jewish peo- VTTO Xaov by the ple, was preached Apostles, and believed in by ciTroarroXiov world

Kocrfjiui

(pavrj

;

the nations.

This

He who

ciTifiafTdelg,

6g Sid

vtto

Kr]pv)(^deigf

ovrog 6

edvuiv eTTKTTevdr].

otTr'

was from the beginning, who appeared as new and is found a.p-^T}gj 6 Kaivog (payelc, Kal to be old, and who, ever TToXaiog evpeOelgj koI Trayrore young, is begotten in the hearts of believers. This is viog kv ayiiop Kapdiaig ytvvio-

He who

has ever been, and

to-day

accounted a Son, by

whom the Church is enriched, and that simple grace

made

fxevog

ovrog * 6 aÂŁ<, 6 arifispov

vlog Xoyi(7deig, rii^eraL

eKKXrjtria kol

abounding in the believers,

which

vouchsafes

standing,

which

under- awXov^ivr] kv ayioig manifests

ttXov-

yerai, irapiyovaa

X"P'^

TrXr^Qv-

vovv, (f)ave-

the mysteries of God, which

announces the times, which povaa

6 Gin.

i.iv(TTr]piaf

hiayyeXXovaa

ON THE "REFUTATION OF ALL HERESIES.

190

rejoices over

which seek

it,

the

faithful,

given to those

who do

who

KcupovQ, yaipovaa

_ ^ \(.TriC,r)TOV(XL

e-n-l

iriarulc, r

oig

CiopovLityr],

not break j

* TtiaTEioq oh their sworn faith, nor over- upKia step the boundaries set thjeir fathers.

of the law

Then

ovhe

opia

^paverai

Traripioy

irapopi-

the fear elra (j)6â&#x201A;Źog yo/uov ctce-

sung, and the ^ETat.

grace of the prophets

un- rai Kcu

7rpo(f)r]Ta)y

xcipiQ yiv(ti'

derstood, and the faith of the

Gospels

established,

and

Ka\ evayyeXiioy TriariQ

atceraL

the tradition of the Apostles IBpvraL Ka\ is preserved, and the Church

(pvKaaaeraL koX

^ocriQ

leaps for joy.

aTrocTToXijjy Trapa-

If thou dost

not grieve this grace, thou aiaq ^apctj" aKipr^.

come to know that which the Word preaches, by those

wilt

whom He

chooses,

when He

For whatever we are moved, by the will of the Word commanding us, to anwill.

nounce to you, with labour and out of love, we become

you messengers of the things which have been revealed to us. If you read

fxj)

f}v

kvTTbJy ETrtyvwarr]

S^iXei

^t'

oiJLiXei

oaa yap

KeXevoyrog EL,EL7rE~iy

xapiv

a Aoyog

iDuvXerat,

ore

BeXijfxari

rov

Aoyov

eKunjdr^^EV

TTOJ'OU, E^

fXETCl

Twy

7r7/C)

ekkXt]-

Uyu-

a7rof:aXv(j)6Eyru)y

and hear these things with diligence, you will know

what God vouchsafes

to those

who rightly love him, and you will

become a paradise of de-

light,

a tree ing,

yjjuy yiyofXEda

OLQ

vjMy

KOiycovoi.

Eyrv^oyTEQ Kal aKovaavTEQ ffTTOvdrjg

jjLETa.

Trapi^EL

opOwQ,

(')

Oeuq

EicFEadE to~iq

01 yEVOjJLEyoL

Tpv<pfiQ,

vera

aya-Kwaty irapaCEKTOc

TrayKapiToy ^vXoy Evda-

raising in yourselves all fruitful

and flourish-

adorned with manifold

Xoiiy

dyarEiXayTEg iy kavrdlQy

TTOlKlXotr

KapTTuTg KEKOa^-qfJiE-

LETTER

For

fruits.

HIPPOLYTUS'

ly.

OWN

in this garden rot.

CONFESSION. yap tovtw

191

T(o Xi>)pi(o

are planted the tree of know-

But

^v\ov

and the

ledge,

not

tree of

the tree of

knowledge that

kills

disobedience that

kills.

God

that

7r£(f)VT€VTat

in the

uvaipei.

TO.

yeypajbifxi-yay

typifying

radise,

through

the

Our

knowledge.

knowledge

aatifxa

wg Qeog

yvwcrecug

^(oiiQ

utt'

Kal

Trapa-

juiiaro)

life

parents, not using that

first

^v\oj'

rfjg

irapa-

ovU yap

Koi)

in the midst of Pa- ^vKuv *

life

^(oriQ

ov to

yvil)aeo)Q avatpe~i,

beginning planted the tree of knowledge and the tree ^PXV^ of

rxW

•

For

not written without a

meaning,

^vXov

ypu)(7£0)Q Kal

life.

leiaov i^vrevcrey, did iiridsiKyvQ

iiiorjy

yvwaewg Kada-

fjLrj

citt'

rightly, througli pCJQ ')(jpr](Tafxtyoi

the seductions of the s-erpent,

have been deprived (of life). For there is neither life without knowledge nor is there abiding knowledge

TrXayrf rov rat.

oi/re

ocpewg

yap

a.pyf]Q

yeyvfxyojy^wi)

ayev

;

without true

yyu)(T£it}c,

wherefore dyev they were planted beside each life

And

other.

;

because

up,

blame knowledge

Knowledge

but

charity

dXrjdovg' ciu

ttXt]i]y

the

when applied to life, without the command of truth, he says

i^ojfjg

aioy sKarepoy TrecjiVTevTai.

Apostle saw this power, and

wished

ovre yyuxrig daipaXyjs

ovyafj.Ly Tijy re

Eyidioy

dTrocrroXog

dyev dXrjdeiag Trpoard-

yjjLarog elg

^(i)r]y

d(TK0Vfxeyr]y

puffeth yyaxTiy ^e^Kpoixeyog Xiyei "

edifieth."

For he who imagines that he knows any thing, without that true knowledge, which

* yydjdEixjg Kal ^vXoy

cm.

yvu)Gig

(^vaiol,

oiKodoiJiel"

dydxri

oydpyofxi^wy

el^E'

yat TL dyev yyu)aeu)g dXrjdovg

oi^k

iy^£.

;

ox THE "REFUTATION OF ALL HERESIES.

192

seduced

having

But

loved to

seeks

life,

live.

May, therefore, thy heart be knowledge, and may true wisdom be !

thee as

eXTridi

i^ioijy eTri^rjrCjy tir

Kapirov

(pvrevei,

ZoKu>v.

ijru)

(70L

Kap^ia

Xoyog

dXrjdi^g

ovv

yru)(TiQ, i^wTJ he

ttjOOO"-

If thou bearest the tree

of that wisdom, and its

6 he fjLerd (p6€ov kiri-

i^fjv'

and

fear,

fruit.

vouchsafed

TOV

VTTO

TrXai'drai prj ayairijaaQ

6(J>eu)g

plants in hope, yvovQ Koi

waiting for the

life

tyVlOy KoX

i^wiJQ, OV/v

learned TO

has

knowledge with

serpent,

the

who

the

and

ignorant,

not

from

witness

receives life,

fruit,

lovest

thou wilt ever eat piov KoX KapTTOv

which abounds before God, which the serpent does not touch and Eve will not come near to seduce thee

ov ^vXov

yop-qyov fxevoQ'"^

cpi-

epojy rpvyijatiQ

that

;

del ret TrajOciGew tv-Kopovfjieva^, tjv

'6(piQ

TrXaj'r;;^

nor will she be

defiled,

aTTTETai.

ovhe

ffvyxpuiTii^erai

Ei/a,

dXXd

Trap-

ov"^

but

will be trusted as a virgin. ovde § (pdeiperat,

And

salvation

made

Bsj'og

TriaTeverai'

Kai

arior})-

manifest, and the Apostles deUrvrai, Kal diroaToXoi

piov

have got understanding, and ad- (TvyETii^oi'raif Kal to Kvpiov the Lord's Passover vances, and His flocks are Kuaya Tvpotp-^eTaif kuI KXi]po\ gathered, and all that is not

well ordered

and

harmonized,

to teach the faithful

avvdyovTaiyKa) ncivTa a-fia

to.

uko-

apfio^sTai, k^I oihdfTKwy

the delight of the Word, by ayiovg 6 Aoyog EvcppaiysTai, di whom praise is given to the ov 7raT})p hoL,u^eTaij w Ij ho^a Father, to whom be glory for

ever and ever

^(^loporfievng.

vvS't

Eva.

Amen. j"

elg Tovg alibyag' a^)]y.

TTopov/^iiva 11

Kijpoi.

or woOovfitva.

Kai fitrd Koanov.

TrXdyi].

LETTER

OWN

sum up my argument

I will

HIPPOLYTUS'

IV.

CONFESSION.

in a

want an end for our great

193

few words.

work

in ten books,

a winding-up worthy of the grand subject, of the author's high standing and pretensions, and with the

Now we

solemnity of a concluding address.

find

such a concluding fragment, which wants a beginning

Whether we

and an author. or

its

style,

if it

not, it

consider

its

contents,

might very well

be, the

close of our work.

The author

of the fragment takes the same ground

as ours.

calls

himself a disciple of the Logos,

and

a teacher of the Gentiles

preaches the Logos as the all-inspiring princi-

ple

;

so does Hippolytus.

to the

Church, that

;

Hippolytus.

so does

attributes this Spirit

community

the

to say, to

of the faithful disciples of the apostles

does

The working of that Spirit, infused Hippolytus. into the community of Christians, will lead to har-

mony and

concord respecting All this

of festivals.

and wrote

for,

closely,

as our

which

just

faith,

worship, times

what Hippolytus letter

will

will also afford us

prove

lived still

ample oppor-

tunity of showing in detail the unity, not of doctrine only, but also of style

and language, between our

book and the fragment.

Now, I,

before

proceed to this

dear friend

â&#x20AC;&#x201D;

I believe I

last inquiry,

must

thing in defence of our author, to those

be inclined to

fly off directly,

and

shall

â&#x20AC;&#x201D; say somewho may

to despair of his

194

ON THE

orthodoxy, or to deny the authenticity of our book,

on account of certain expressions,

in the third

and

concluding part of his Confession of Faith, which to

some people if

may sound as pantheistic, appears to me that the ortho-

in our time

not atheistic

doxy of such people respecting the

Spirit

as idealess

They being alarmed by this

and dead as respecting the Logos and the Son. have just as

much

cause for

third article on account of as

what they

Pantheism,

call

by the second on account of a supposed incorrect

Trinitarianism.

If they will read any philosophical

father of the

centuries, even Athanasius himself,

first

they will be shocked by expressions respecting the nature and intelligence of

man

very

much

like these;

expressions certainly abhorrent from the terminology of Paley and Burnet, as

of the see,

Roman

much

from the language

Catechism, but not at

all,

that I can

Paul and

St.

John, nay,

from the words of

of Christ himself. St. Paul's saying,

St.

What can they find stronger than Him we live, and move, and

" In

have our being," or than Christ's repeated declarations respecting

divine nature

a bare theism, let

among

those

the identity of the

human and

Before they identify Christianity with

them look

what

who know nothing

better;

has produced

â&#x20AC;&#x201D; a maimed

Judaic INIohammedanism, a system impotent to connect

God

with His

gives us an

own

manifestation, a S3^stem which

extramundane God, with a godless world

and nature, which leaves man, God's image, in a po-

LETTER

IV.

HIPPOLYTUS'

OWN

sition irreconcilable with Christ's

CONFESSION.

most solemn words

and promises, and which degrades Revelation to

itself

an outward communication, which, as one of their

apostles said,

might

been vouchsafed just

criticism

the

aught he could

(for

as well to a dog,

So much

pleased God.

195

for theism

see)

if it

and the

have

had

theistical

upon our author's concluding sentences. authenticity of

presently have

pantheism

be.

such expressions,

shall

more of Hippolytus' pantheism,

In the mean time I remain.

Your

faithful friend,

BUNSEN.

FIFTH LETTEK.

HIPPOLYTUS LIFE AND WRITINGS, AND THE THEOLOGICAL AND ECCLESIASTICAL CHARACTER OF HIS AGE.

K 3

Carlton Terrace, 27th June, 1851.

dear Friend, I

sure you have been wondering wliy, in

proving that Origen

not the author of our work,

I have not availed myself of an

argument which has

forced itself upon us in almost every section of this

remarkable document,

â&#x20AC;&#x201D;

mean

the impossibility that

such a book should have been written at Alexandria, or

by an Alexandrian scholar who had merely passed

a short time at

Zephyrinus. seclusion, have later in the

Roman

Rome,

How

as a visitor, in the time of

Origen,

could

known

all

that passed

his

literary

many

years

bosom of the College of Cardinals, or the

presbytery, as

ecclesiastical coteries

was then called

and chit-chat of

all

Rome

the

How

should he know, or what would he care, that such

and such a Christian banker in Victor's time, who was dead when young Origen came to Rome, lived

How

could

he know what Alcibiades the Syrian talked at

Rome

in the quarter called Piscina puhlica ?

K 4

ox THE

200

*â&#x20AC;˘'

REFUTATION OF ALL HERESIES."

under Callistus about the Elchasaite impostures so

many

writings

other things and facts with which his genuine

show no acquaintance

I can assure you,

that I feel the force

argument very strongly.

much

farther,

above

all,

and

of this

even hope to extend

to establish in

this letter that,

Origen never could have written the Con-

which we have just read; for the

fession of Faith

simple reason, that his

own Confession

of Faith

based upon a different system, and bears a decidedly different character, even in language, style,

In short, I

theological terms.

and

in its

convinced that

every thing in our book points, not only to the West,

but to ities

Rome

itself,

did not

and

with the same identical

from Photius that found in

all

its

that, if the ancient author-

us that Hippolytus wrote a book

tell

title,

and

did not learn

we have we must have come to the

contained exactly what

details,

conclusion that Hippolytus wrote

it,

â&#x20AC;&#x201D; supposing

granted that Hippolytus was a Roman.

But

this

to prove till,

precisely the point

which

obliged

Everybody had indeed thought

first.

so,

in the seventeenth century, the French eccle-

siastical writer,

concile earlier

Le Moyne, not knowing how and

in the traditions

later titles given to

to re-

Hippolytus

about his martyrdom, took up the

unfortunate notion that the Partus

Romanus

(or ra-

ther Portus iirhis Itomce) mentioned as his bishopric,

was the Portus Romanus

(or

Romanorum)

in Arabia,

LETTER

now

HIPPOLYTUS' LIFE AND WRITINGS. 201

called

Did not Eusebius mention Hip-

Aden.

poljtus along with Beryllus of Bostra, which

Tillemont Le Nain

Arabia ?

felt

himself in a similar

embarrassment, but was content to say that the

title

of Bishop of Portus might be an invention.

The

only reason he gave for this sweeping sentence was, that there

a great confusion about the said Hip-

men

polytus, and that wise to

do justice

of his Church found that,

to all the traditions,

two Hippolytuses

were not enough, and that there must have been

three.

the other hand good honest Ruinart de-

clared very judiciously he saw no necessity either for

two or for three

and although there

;

"Acta Martyrii"

v/ere

no genuine

of Hippolytus, bishop of Portus,

near Ostia, whose death Prudentius had sung, his

hymn upon

celebrated

other

this

martyr was

good

Acts."

Unhappily

this did

not satisfy Cave, the

canon

of Windsor, when, in his elaborate literary ecclesiastical

very learned, but infelicitous

Dodwell

Le Moyne's that there

no doubt ;

country.

so apt to do), he not only embraces

but goes so

say

only two points on which he

has

opinion,

are :

and uncritical

points which are well

and rejecting the very best evidence

established,

Arabia

many

Questioning

article.

(as

he came to treat of Hippolytus,

history,

first,

far

that Hippolytus was a bishop in

and, secondly, that he was a native of that

Yet

not difficult to

show

that

ON THE "REFUTATION OF ALL HERESIES."

202

Moyne's conjecture

as to the first point

not only

groundless, but involves impossibilities, and that the

second assumption dicted

by the most

positive evidence.

Leaving the dead critics

purely gratuitous, and contra-

bury their dead, and the

of that school to explain misunderstandings

and fables as

they like,

will place

the whole

inquiry upon the solid basis of authentic facts and clear evidence.

Eusebius (H. Eccl.

vi.

having

20.),

arrived

the times of Zephyrinus, or the beginning of the third century, says, that at that period flourished

some distinguished tlien

names

eoclesiastical

Beryllus

authors

of Bostra in

;

and he

Arabia, and

who also was the chief of some other may designate a single town, as well as a whole diocese in the common sense. You see immediately how slender the grovmd

Hippolytus,

church," which

would be

for

because he here

making Hippolytus an Arabian bishop, lived

the

same time with, and

mentioned immediately

after,

Beryllus,

who

Supposing we knew

was a bishop in that country.

nothing about his native country, and were to be

guided by probabilities,

must appear the most un-

likely thing in the world, that

most prominent

two out of the three

ecclesiastical authors in

Christendom

at a given period (Caius the presbyter is the third),

should both be bishops in Arabia. to

explain

how

happened

that,

Nor if

is it difficult

(as

shall

LETTER

HIPPOLYTQS' LIFE AND WRITINGS. 203

was bishop of the Harbour

see presently) Hippolytus

Rome, Eusebius should

understand

First,

it.

and

of the East;

Western Church

either not

his

literary

in the second

notoriously most defective. title

know, or not

man

Eusebius was entirely a

knowledge

of the

and third centuries

In the second place, the

of Bishop of the Harbour of

Rome must

have

appeared rather apocryphal to an Eastern writer in Constantine's

who knew something

time,

the

power and influence of " the bishop of old Rome." He had before him a correct list of those bishops of

Rome

and no Hippolytus was among them and a separate bishop of the " Harbour of

;

what could

Rome

mean

in his authorities

have no doubt, Eusebius found

about Hippolytus,

â&#x20AC;&#x201D;

suspect him of having read his works, find,

for I

that he was a bishop of that harbour

thought

do not

â&#x20AC;&#x201D; what ;

but he

a mistake, a blunder, a false writing,

and

therefore expressed himself guardedly.

But treatise

not strange, that Jerome, in his short

on the

early times,

ecclesiastical writers

illustrious

should

repeat

these

very

words of

Eusebius, adding, " the name of the town (of which

Hippolytus was bishop)

I could

not learn"

This

may sound as a very high authority in the ears of those who have never read Jerome's historical writings critically,

in particular that treatise

on the whole,

is little

bius, just as his

of his, which,

more than an extract from Euse-

Chronicle" K

a translation from that

ON THE "REFUTATION OF ALL HERESIES."

204

Jerome was not

of Eusebius.

Roman

good

man

of research: as a

made

(although by birth a Dahnatian), he

inquiries only for immediate practical purposes

;

and,

and not very good-humoured

as a very pugnacious

theological writer, he cared little for such historical

information about old times as he did not particularly like.

The

doctrines of the fathers of the second

and early part of the third century were not taste

but he takes care not to attack them: on the

contrary, he defends and uses tics

them against the here-

of his time, and against his opponents.

no doubt, he could Eusebius meant, dence

to his

easily

have

have found out what place

Hippolytus' diocese and resi-

for in this article

;

he quotes some works of

Hippolytus, not mentioned by Eusebius. should he take the trouble

But why

Hippol^'tus' violent at-

tack upon Callistus, as not only a liar and a scoundrel,

but as a heretic, was a disagreeable subject.

The

phrase above quoted means therefore sim23ly, No?i

ricordo.

all

events,

nor in Jerome,

clear that neither in Eusebius,

there the slightest indication of their

having taken Hippolytus for an Arab and an Arabian

They

bishop.

bishop

;

say they do not

but that a bishop he

know

w^as,

wliere he was

and a very eminent

ecclesiastical writer of his time.

Yet, not only do

all

the subsequent chroniclers and

ecclesiastical historians

document anterior

know

this

;

but

it is

Jerome and Eusebius.

stated in

This

LETTER

HIPPOLYTUS LIFE AND WRITINGS. 205

the " Chronicon Pascbale vel Alexandrinum," which, in the extract

from the

drian bishop Peter

treatise of the learned

(who

Alexan-

martyrdom about

suffered

311), respecting the celebration of Easter, gives his

quotations from Hippolytus, as

our own book

(p. 107.).

we have shown, from

Hippolytus

nated by his Alexandrian brother so-called Portus, near

here desig-

Bishop of the

Rome."

Cyril and Zonaras give the very same designation of

Hippolytus in their historical works.

Roman

Anastasius, the

presbyter (about the year 650), the learned

chronicler of his Church, and

who knew and used

the old fathers, calls Hippolytus " the bishop of Portus, that

is,

of the Harbour of

Rome " (Fabr.

2\S.).

Nicephorus the Constantinopolitan (about 830), in his " Chronography," calls him '^ a Roman historiographer," evidently with allusion to our work.

The

learned Syncellus (about 880) mentions Hippolytus in his

" Chronicle,"

(p. 358.), and

calls

at the proper jilace,

under Callistus

him most correctly " Saint Hippoly-

tus, the philosopher,

bishop of Portus, which

Rome." The Byzantine

near

historiographer, Nicephorus,

son of Callistus (about the year 1320),

very accurately of Hippolytus,

calls

bishop," which, though inaccurate,

who

treats

him " a Roman is

easily reduci-

ble to the exact truth, and to his usual designation

among

the later

the epithet of

(which

Greek

writers,

Papa (which means

signifies the

who

also give

bishop), or

same, or an abbot).

him

Nonnus

Against rous

all

this evidence is to

be put a barba-

placed over a quotation from Hippolytus,

title,

ascribed to pope Gelasius, in a collection of testi-

The

monies about the two natures in Christ.* sage quoted

pas-

indeed found in Hippolytus' treatise

against the heresy of Noetus

;

and pope Gelasius

may have quoted it. But the title which quotation bears in the MS. is evidently not by

(about 492) this

Gelasius, but by a barbarous hand, as the wording

shows

â&#x20AC;&#x201D;

Hippolyti episcopi et martyris

metropolis in

Memoria

grammar nor

sense in these words.

haeresium."

There

Arabum

neither

The passage

not in " Memoria h^resium," which ought to

our great work: but as

exists in the special trea-

we may

tise

against Noetus,

the

work which the barbarous

tioned.

Arabum

many

suppose, that this was

metropolis"

basis to build a conjecture

mean

copyist found is

upon;

men-

an unfortunate for

originated,

others, in a misinterpretation of the pas-

sage in Eusebius' " Ecclesiastical History," which

have already examined. 1

may

saying,

therefore safely

Rome

author makes

ancient

Arabian bishop residence

;

and

make him

liibl.

the evidence

Hippolytus an

all who name any place of his Roman, bishop of the Harbour

called Portus, opposite to Ostia.

It requires a special

sum up

Tatr. torn.

viii.

ed.

knowledge of the confusion Lugdun.

;

Fabricii Apol.

225.

LETTER

which began in the

latter part of the seventeenth cen-

and of the ignorance which prevails in many

tury,

places at present respecting the

earliest history of

Episcopacy, and of the Church of

understand

ticular, to

how

Rome

in par-

there can be anything

surprising in the circumstance, that a

Roman

cler-

gyman under Severus and Alexander could be called a presbyter, as a member of the clergy of the city of Rome, and could at the same time have the charge Church

of the

other the

title

at Portus, for

which there was no

For such was

than the old one of bishop.

of every

gregation" in any other suburban

" presided over the con-

man who city,

â&#x20AC;&#x201D; at Ostia, at Tusculum, in the

cities.

And what

rather curious,

they have bishops now, as members of the pres-

bytery of the city of Rome, with the body of certain presbyters and deacons of which they form the go-

verning clerical board of the Church of Rome.

The

relation of those suburban bishops to the bishop of

Rome

must, in a certain degree, have been analo-

gous to that which, in later times, existed between the suffragan bishops and the metropolitan

know nothing whatever town not

Portus must have had

of course

towns

had

be doubted,

their

;

of the particulars.

bishop

own bishop, caneven much smaller

its

their

their diocese, or their paroecia,

but we

That a

was

city

called

and the members of

their congregation or church t\ie\x plehs

;

from which

word, in later times, was derived the Italian word *K 8

208

ox THE "REFUTATION OF ALL HERESIES." But

pievanOf or parish priest.

in those times there

existed no paroecice in the sense of p)<^rishes, which

There can therefore

a corruption of that word.

be no difficulty on this point

know more

;

and he who wishes

need only read his Bingham, and

The

the authorities there collected.*

made an exception

parishes

city of for,

Rome it

was

not thought convenient to have two bishops in the

same town (although Linus and Cletus had been co-bishops, according to the best authorities), there

were fixed local centres from the the Christian

earliest times for

work and administration

;

and

have

proved elsewhere that they were connected with the

Regionarian divisions of the

city.

After Constantine

these divisions had their churches, called

from which

Cardines

iialis for

a parish priest

know from 600.

latter

term the

derived, a

Carcli-

word which we

the time of Gregory the First, about

That these primitive parish

governing

TituU or

title

clerical

priests

formed the

body of Rome, together with the

Regionarian deacons, established for the service of the Christian poor and widows, *

Origg. Eccl.Hb.

ii. c. xii. t.

Council (of 25G), Can. 117.:

generally acknow-

p. 171. sqq. First Carthaginian " Petihanus episcopus dixit, in

una plehe Januarii collegae nostri praesentis, in una dioecesi, quatuor sint constituti contra ipsum." In the third Carthaginian Council (397) .

" plehes

accij)iunt rectores,

of Ilijjpolytus of Eusebius.

hoc

quae episcopum est, episcopos."

nunquam habuerunt Nicephorus,

v. 15.,

trtpar TrapoiKiaQ Trpotarioc, instead of the iKKXijaiac

HIPPOLYTUS' LIFE AND WRITINGS. 209

LETTER

ledged

and there can scarcely be a doubt that the

suburban bishops were connected with that body as of the

assistants

modern

metropolitan.

constitution (since the

by which the

suburban

seten

know

their

eleventh century)*,

bishops were

de-

clared the regular assistants of the pope, as " Car-

Episcopi,"

dinales if

â&#x20AC;&#x201D;a

Rome

constitution

upon

not rest

did

their

unintelligible,

primitive

connec-

and Portus were at

tion

with

that

time miserable places, and had been so for

This accounts also for the maintenance

centuries.

of the

title

tuensis),

eminent

Ostia

for

;

of Bishop of Portus (Episcopus Por-

which

always given to one of the most

Episcopus Portuensis,

by the most ancient as

tius,

shall

polytus at Portus citude and

Leo

Rome.

ecclesiastics

Now

this

authorities, including

The

see.

Pruden-

basilica of Saint

mentioned, as an object of

respect,

title,

that given to Hippolytus

the lives of

Leo

III.

Hipsoli-

and

IV., who, in the eighth and ninth centuries,

restored and adorned

f There is scopal palace in the Porto of this day

still

it.

;

the epi-

and a tower

near Fiumicino, on the spot where the branch of the

Tiber

traversed,

called Torre di Sant' Ippolito.

* Yan Espen, Jus Eccles. Univ. t. i. tit. 22. Â§ 14. t Liber Pontificahs, in Vita Leonis III. " Leo III. fecit in basilica beati Hippolyti martyris in civitate Portuensi vestes," :

etc.

In Yita Leonis lY.

Leo lY.

in ecclesia beati Hippolyti

martyris quae ponitur in insula Portuensi," etc.

;

ON THE "REFUTATION OF ALL HERESIES."

210

His statue gives him the same

nument,

liave

This mo-

title.

have been

said elsewhere, cannot

erected on the spot where

was found before the

time of Constantine, who, as well as Galla Placidia,

under Theodosius the Great, erected sanctuaries and buildings in the old Christian cemetery on the Via

Tiburtina, in a spot called tainly

the form of the letters in this

But

Ager Veranus,

cer-

cannot be later than the sixth century, from

monument was

in the first letter,

just

Now

the inscription.

found, as

have stated already

300 years

ago, in

the spot

which Prudentius has so graphically described in his (xi.)

hymn on

Saint Hippolytus

;

hymn

writ-

ten in the time of Theodosius and Honorius, and of which I shall

presently

say more.

here

only necessary to mention, that Prudentius calls his

" Portus,

residence

the

mouth of the Tiber."

The

statue found in that place represents a Chris-

tian

bishop sitting on his cathedra.

tified

as Hippolytus,

first,

iden-

by the representation of

the Paschal Cycle, beginning with Alexander Severus,

mentioned as

by almost

all

and, secondly,

the

by Eusebius, and

his invention

authors

by the

titles

who speak of him many of the works

which the same authors ascribe

to him.

Ideler*,

with his usual good sense and judgment, says, the paschal table there represented necessarily implies

Handbucli der Chronologie,

ii.

213. sqq.

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 211

that Hippolytus was a

Arab

;

for it is

man

of the West, and not an

entirely different

from the AlexBesides, the

andrian Paschal Cycle used in the East.

two Latin

letters,

(that

is,

Bissextus), used in

man

the midst of a Greek inscription, prove the

Latin.*

may

therefore say that

statue,

this

found in the very same ancient Christian cemetery,

which was

and described under Theodosius

visited

as the place of rest of Hippolytus, the

martyr and

represents Hippolytus, as

every body

bishop, if

agrees, represents a Latin,

the

to the age of Hippolytus, there are

tradition to

and therefore the man of

Harbour of Rome. one uniform

and one uniform testimony.

reported

have lived under bishop Zephyrinus and Alexander

Severus, at the beginning of the third century

and

statue confirms this

;

have examined, he

calls

from the (ix.

L).

in the ten

" his

end of Victor

his

books which we

own time

the period

till after Callistus'

death

This book was evidently written after

Callistus' death,

which took place in 222, and there-

fore in the first year of

Alexander Severus.

book he quotes several other writings of speaks of long and renewed researches

during that whole period as a the presbytery. as the distance

man

;

In this his

;

he appears

of weight in

All these circumstances, as well

from Victor's death (198, the sixth

* See Franz, Elementa Epigraphices Graecae,

p. 351.

ON THE "REFUTATION OF ALL HERESIES."

212

year of Septimius

Severus) to

that

of Callistus

(about 222), which he speaks of as a cotemporary,

prove that our book was written by an old man.

The time of Commodus (188 him, with

all particulars

to 192)

familiar to

of the palace and of the

presbytery.

martyrdom.

suffered

martyrdom place

his

when and where he The chroniclers who mention

remains to be examined,

This, speaking literally,

under Alexander Severus.

must be erroneous

;

for the

Christians were singularly favoured and prosperous

under that emperor.

But

the very year of the

death of Alexander Severus (235), the persecution of

Maximin

lists

the Thracian began

of bishops of the Church of

and the authentic

;

Rome,

written under

Liberius, state that, under the consuls of that year,

Severus and Quintianus, bishop Pontianus and " Hippolytus the presbyter " were " transported to

unwholesome

Sardinia, the

this point is of great

rical criticism

island."

importance for the histo-

of the account given by Prudentius re-

specting the martyrdom of Hippolytus, I will insert

below the original text of the " Catalogus Liberianus,"

compared with the most authentic (not yet published) text of the "

politan

MS.

criticism

Liber Pontificalis," from the Nea-

discovered by Pcrtz,

â&#x20AC;&#x201D; a specimen of the

on the most ancient annals of the Church

Rome, which

have prepared.

add the corre-

sponding two most authentic texts of the second

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 213 recension, the " Catalogus Felicianus," and the

Ve-

* ronese text of the " Catalogus Paulinus." * Catalogus Liberianus,

Liber Pontijicalis, cod. Neapol. sect, vii.

sect. iv.

PoNTiANUS, annis

Pontianus

quinque,

an.

sedit

viii.

mensibus duobus, diebus sep- menses v. dies ii. fuit autem Fuit temporibus Alex- temporibus Alexandria consutem. andri a consulatu Pompeiani et latu Pompeiani et Peliniani Peligniani. Eo tempore !Nepo- in eandem insulam defunctus .

tianus

(1.

kal. Novembris et in locum ordinatus est AnQui insulam no- tberos xi. kal.' Decemb.

Pontianus) episcopus est

iii.

et Hippolytus presbyter exules ejus

sunt deportati in

Sardiniam

civam

Severo

Appia

Quintiano consulibus.

In ea-

Calisti

dem

est

episcopatum d x.

insula

discinctus

iv.

etiam sepultus est in cymiterio via

cessavit

kalendas Octobris, et loco ejus ordinatus est Anteros xi. ka-

Decembris consulibus

lendas

suprascriptis.

Catalogus Felicianus^

Catalogus Paulinus, cod. Veron.

sect. vi.

sect. viii.

PoNTiAKUs, natione Romanus Pontianus, natione Romaex patre Calpurnio, sedit an. nus, patre Calpurnio, sedit anviii. mens. v. dies ii. Martyrio nos V. menses ii. dies xxii. Hie fuit coronatur temporibus Alexan- Martyrio coronatur. dri (sedit) a consulatu

pore

Pontianus

Hippolytus

Pompe- temporibus Alexandri

Eodem tem-

iani et Peliniani.

episcopus

presbyter

exilio

a con-

sulatu Pompejani et Peliniani.

Eo tempore Pontianus pus et Hippolytus

episco-

presbyter

sunt deputati ab Alexandro in exilio sunt deportati ab Alex-

Sardiniam insulam Bucinam, andro in Sardiniam insulam et Quintiano consulibus. Bucinam, Severo et Quintiano In eadem insula maceratus et consulibus ibique maceratus Severo

afflictus fustibus, iii.

kal.

defnnctus est fustibus, defunctus est

Nov. Hie

fecit

ordina- Novembris.

Hie

vi. kal.

fecit ordina-

214

ON THE "REFUTATION OF ALL HERESIES."

It is scarcely

doubtful that this presbyter

celebrated author.

For, as

we have

member

of the six or seven suburban bishops was

presbytery

of the

therefore,

of the

a very

as that catalogue

is,

Church of Rome, and

summary

succinct,

list,

says

that

such

might be called a presbyter.

Besides, after Maximin's persecution, there

before

our

seen, every one

of Decius

250,

Hippolytus suffered

none

which nobody

nor do any of his

;

writings point to the time after Alexander Severus.

may

therefore set

that Hippolytus suffered in

the

first

down as a well attested fact, martyrdom under Maximin,

year of his reign, 236 of our era, or

at all events before its close in 238.

prising that

we hear no

Hippolytus,

he died in that persecution

have scarcely any details about Starting from this gained,

we can

V. episcopos

vi.

for

it.

easily separate the historical

per loca

ground which we have

safe

tiones duas, presbyteros v. dia- tiones

conos

not sur-

It is

further particulars about

conos

from the

ii.

presbyteros

episcopos

vi.

vii.

dia-

quern

Quern B. Fabianus adduxit na- beatus Fabianus adduxit et seCatacumCalisti via Appia, die deposi- barum. Cessavit episcopatus

vigio et sepelivit in coemeterio pelivit in cojmeterio

tionis ejus ix. kal.

Decembris.

dies x.

(On

the

expression

Coemete-

riam Catacumbariim, instead of Coemeterium Calisti, compare RoesteU's remarks in the Beschreibung der Stadt Rom, i.

374.)

torn,

LETTER T. HIPPOLYTUS' LIFE AND WRITINGS. 215 mythical part of Prudentius' account of Hippolytus'

martyrdom. Prudentius found his " Memoria," or chapel, in

the catacombs of an ancient cemetery.

calls

the

place (218,214^.) a spacious cavern (specus), although

too small for the people

came

place

to visit

who on

the festal day of the

Angustum tantis illud specus esse catervis Haud dubium est, ampla fauce licet pateat."

There can be no doubt about the that

by the

side

site

he says

for

;

of this sanctuary was the great

church in honour of Rome's protomartyr, S. Lauren tins (215. sqq.), of which he gives a description,

my article on the "Description of Rome" has shown.*

and an accurate and this basilica in

historical one, as

have proved there that what he saw

church which

now

belongs to the fourth century. basilica the ruins of a still

the side of this

church of St. Hippolytus were

visible in the seventeenth century.

the episcopal

1551.

the splendid

takes the place of the apsis, and

monument

this spot

of Hippolytus was found in

I have proved in the " Description of

that this was the place

combs, called

Rome"

of the old Christian cata-

Agro Verano," a locality on the That Hippolytus' remains

ancient Tiburtine road.

were deposited here, *

attested

Beschreibung der Stadt Rom, vol. S. Lorenzo fuori

312â&#x20AC;&#x201D;327. (Church of

ii.

by an authority p. 329. sq.,

mura).

iii.

C. p.

216

ON THE "REFUTATIOX OF ALL HERESIES."

greater, as well as

ancient, than that of the

Spanish poet. The " Calendarium Liberianum," of the year S52, has the following article on the anniversary festival of St.

IDIB.

Hippolytus

AUG. HIPPOLYTI IN VIA TIBURTINA.

This indeed

only authentic

the

with the history and

memory

day connected

of Hippolytus.

Pru-

dentius also says " Si bene commemhii, col It hunc pulcherrima

Roma

Idibus Augusti, mensis ut ipsa vocat."

are therefore on historical ground, as far as the

locality goes,

deposited.

residence

where the remains of Hippolytus were

But Prudentius also knows, that his was at the mouth of the Tiber,' and at

Portus (now Porto)

itself

" Tyrrheni ad lltoris Oram, Qua?que loca a^quoreus proxima Portus habet."

further

was

at the

knows that he had a

flock,

and therefore

head of an independent congregation or

church, which, at that time, as

had a bishop

as rector.

we have

seen, always

Speaking of the venerable

martyr, he says " Plehis araore suce multis comitantibus ibat."

have already seen that plehs

age for the people of a

city,

having a bishop at their head.

the term of the

forming a diocese, and

LETTER

HIPPOLYTUS' LIFE AND WHITINGS. 217

That Portus became a bishopric,

from

distinct

the neighbouring and almost adjacent one of Ostia,

may

be accounted for by

easily

peculiar character, least,

being, since Trajan's time at

the real harbour of

abode for

Rome, and

trade brought

the place of

whom commerce and

the foreigners

all

importance and

its

across the sea to

banks of the

the

All foreign forms of worship seem to have

Tiber.

been established at Portus

for

can scarcely be

accidental, that there should have been found its

ruins a

pompous

amongst

inscription of the time of

ander Severus, purporting to belong to a

Alex-

monument

erected by a sacristan {vsodKopos, cedituus) of the tem-

This inscription has been

ple of Serapis at Portus.

pubhshed by Spon. (See Fabr.

But

as a poetical amplification of

tales.

As mythical we must

torical

and far-fetched

47.)

there are, certainly, circumstances which

must regard

fect,

popular

consider the very rhe-

wdcked pre-

story, that the

name was Hippolytus, ordered him pieces by horses, as Hippolytus was

hearing his

be torn in

of old

;

which does not prevent the cruel heathens

around from stabbing him into the bargain.

Still

such was the accredited legend even in the time of Theodosius.

Prudentius found

painted on

by the

wall of the sanctuary of Hippolytus,

the basilica of St. Laurentius. clear this

that

his

rhetorical

Indeed

account

remarkable picture, which at

all

the

side of is

taken

quite

from

events repre-

218

OX THE

sented the saint's body as carried away by furious horses,

and the remains collected by the

faithful.

(123â&#x20AC;&#x201D;174.) Exemplar

scelerls paries

habet

^luhicolor fucus digerit Picta super

illitus, in

omne

quo

nefas.

tumulum species Hquidis viget umbris, membra cruenta viri.

Effigians tract!

Rorantes saxorum apices

vidi, optime Papa, Purpureasque notas vepribus impositas.

Docta manus

virides imitando effingere

dumos

Luserat e minio russeohim saniem. Cernere erat, ruptis compagibus ordine nuUo

130

Membra per incertos sparsa jacere situs. Addiderat caros, gressu lacrymisque sequentes, Devia qua fractum semita monstrat iter. Moerore attonlti, atque oculis rimantibus ibant Implebantque sinus visceribus laceris. caput niveum complectitur, ac reverendam Canitiem molli confovet in gremio. Hie humeros, truncasque manus, et brachia, et ulnas, Et genua, et crurum fragmina nuda legit.

Ille

Palliolis

140

etiam bibulaj siccantur arena?,

quis in infecto pulvere ros maneat.

Si quis et in sudibus recalenti aspergine sanguis Insidet,

bunc omnem spongia pressa rapit. sacro quidquam de corpore silva

Nee jam densa

Obtinet, aut plenis fraudat ab exsequiis.

Cumque

recensitis constaret partibus ille

Corporis integri qui fuerat numerus

Nee purgata

aliquid deberent avia toto homine, extersis frondibus et scopulis Metando eligitur tumulo locus Ostia linquunt

Roma

placet, sanctos qute teneat cineres.

Ilaud procul extremo culta ad pomoeria vallo Mcrsa latebrosis crypta patet foveis. IIujus in occultum gradibus via prona reflexis Ire per anfractus luce lateutc docet.

150

;

LETTER

HIPPOLYTUS' LIFE AND WEITINGS. 219

Primas namque fores

summo

tenus intrat hiatu,

lUustratque dies limina vestibuli.

Inde ubi progressu

facili

!N'ox obscura, loci

nigrescere visa est

per specus

ambiguum

160

;

Occurrunt Cffisis immissa foramina tectis, Quas jaciant claros antra super radios. Quamlibet ancipites texant bine inde recessus Arta sub umbrosis atria porticibus :

Attamen

excisi subter cava viscera montis

Crebra terebrato fornice lux penetrat. Sic datur absentis per subterranea solis

Cernere fulgorem, luminibusque

frui.

Talibus Hippolyti corpus mandatur opertis,

Propter ubi apposita est ara dicata Deo. nia sacramenti donatrix mensa, eademque

170

Gustos fida sui martyris apposita, Servat ad seterni spem Judicis ossa sepulcro Pascit item Sanctis Tibricolas dapibus.

Besides that picture, Prudentius found a tradition, according

which the venerable

bishop of

Rome, but

truth and his

martyr had at

disapproved by the

one time followed a doctrine

died professing the Catholic

attachment to the Cathedra Petri.

This account must have been true, so far at least as

the

first

part

The

inaccurate. rect,

although

concerned

but

indication of the time

certainly is

not cor-

points clearly enough to the his-

The poet

torical truth.

;

Invenio Hippolytum, qui

says

quondam schisma

I^ovati

Presbyter attigerat, nostra sequenda negans.

Now

Hippolytus

Novatianism

;

never brought in contact with

and even when he wrote that book, L 2

which he

refers to

many

other preceding works,

Novatus was not above the horizon.

Hippolytus'

historical horizon closes with the Callistian

earlier

branch

Novatus' heresy cannot be placed

of Noetianism.

than 245

;

the year which Epiphanius, in

a very loose manner, gives as that of Noetus and

Noetianism, directly against

all

historical evidence.

But Novatianism, which followed upon Noetianism, had the same rigorous tendency (though more strongly brought out), which was advocated and urged against

Noetianism by Hippolytus. of

inaccurately

bishop

friend of

In speaking somewhat

Hippolytus'

controversy

with

Rome, one might designate him Novatianism. Of course Callistus

the as

rose,

with the reaction of the Church against this heresy

and blame remained attached

;

to the previous opinions

In the course of the fourth cen-

of the martyr.

tury, those petty school-quarrels lost their interest,

and those un edifying family scandals were studiously

Who

would speak,

Rome,

covered with a

veil.

of Callistians

and how few, out of Rome, knew

that nickname

What

is,

therefore,

natural,

than that Prudcntius (or the popular tradition before

him) should make the violent opposer of a bishop of

Rome, who would not

act

upon the rigour

lately

exacted by Novatus, a cotemporary and friend of this heretic

But

if it

ticism to

contrary to the rules of sound cri-

maintain the exact historical truth of such

LETTER

details, in

dentius,

HIPPOLYTUS' LIFE AND WRITINGS. 221 'm account by a Spanish poet, like Pru-

would be

still

spite of such historical

The was

uncritical

con-

whole account as mythical,

sider, for that reason, the

evidence in

favour.

its

story could never have originated, unless there historical truth at the

bottom

who

otherwise,

under Theodosius, would relate so disagreeable a fact?

especially

when recommending

the saint (as

Prudentius does) to the devotion and invocation of his

orthodox diocesan, Valerian, bishop of Caesarau-

gusta (Saragoza), a historical person, sat in a Spanish council in

know

381

Besides

there was good reason for the

to disavow the doctrines professed his dispute with the

same time

bishop of

known

Roman

have

we now

hierarchy

by Hippolytus

Rome, and

at the

connect his heterodoxy with Nova-

tianism, rather than with a system once patronized

by two

successive bishops.

Thus, by separating the dentius' account,

two elements in Pru-

find every statement

cleared

up as to Hippolytus' country and station. the time of his martyrdom, the question

and how we can reconcile the

fact

is,

whether

of his

trans-

portation to Sardinia at the very beginning of the reign of

Maximin, with the account of

martyrdom.

Maximin seems

remove from

Rome

his

bloody

to have intended

the friends of Alexander,

all

whose household consisted

In great part of Christians.

*L 3

â&#x20AC;&#x201D;

;

ON THE " REFUTATION OF ALL HERESIES."

222

This having been accomplished by the banishment of the bishop of

Rome

and of Hippolytus,

likely that he should afterwards have

tence of death to that of deportation. there

not

added the senBesides,

any truth in the story which Prudentius,

in the reign of Theodosiiis,

found painted on the

wall of the chapel erected over or

by the

side of the

tomb of Hippolytus in the catacombs, Portus, not Sardinia, must have been the scene of his martyr-

Now

dom.

account

and

very

difficult

to believe, that this

without any foundation, as the

his place

But

of abode

not see

been permitted

person

are so entirely historical.

why Hippolytus may

to return,

not have

after the death of

Pon-

tianus in September, 2S6, and then, continuing his

zealous activity at Portus and at

sentenced to death for there

new

Rome, have been In this way

offences.

no contradiction between the two

stories

and the origin of the representation on the wall of his chapel, at farthest about 150 years later,

accounted

for.

Nobody

reports

that

Plippolytus

suffered

martyrdom under Decius (249

251), which

in itself

would be most improbable,

we have not

the slightest trace of his having lived

till

mouth of the

to the story of the martyrs at the

Tiber under Claudius Gothicus (268 is

mythical, for a

second century his of those fabulous

man who

own

calls

that time.

â&#x20AC;&#x201D;270), the date the end of the

time, as the whole nature

Acts," which were published at

LETTER

niPPOLYTUS' LIFE AND

'^YRITINGS.

223

century, in a of which I shall soon have to speak. *

work

Rome

towards the end of

The next question

last

the date of the* removal of

the remains of Hippolytus to that ancient Christian

cemetery, near the resting-place of the Western protomartyr, St. Laurence, where Prudentius saw his

Now

sanctuary.

removal took place (as

if that

very probable) in the time of Constantino, safely affirm that about the

much later, now admire early

we may

same period, certainly not

the statue was erected to him, which in the Vatican Library.

may be

thus

cannot be later than the sixth century.

This statue therefore

probably older than

famous bronze statue of

Rome, which

St. Peter's at

at all events

sidered as an ideal statue.

Hippolytus,

we have

the

art,

must be con-

Thus, in the statue of

most ancient

portrait of a historical person,

work of ancient

the

St. Peter, in the basilica of

a very

Christian

respectable

and a venerable Christian monu-

ment, representing the most eminent writer of the

Roman Church two

valuable

Cycle, and a

in his time.

records list

But

of antiquity,

also preserves

â&#x20AC;&#x201D; the

Paschal

of the martyr's writings, both en-

graved on the episcopal chair on which Hippolytus is

seated.

to the

* Ideler,

Paschal table, I must refer to Ideler's

Handbuch,

"Acta Martyrum ad

MS.

ii.

p. 214. no. 4.

The

title

of the

work

is,

Ostia Tiberina sub Claudio Gothico, ex

codice regime bibliothecas Taurinensis."

L 4

Romae, 1795,

fol.

ox THE ''EEFUTATION OF ALL HERESIES."

224

excellent and conclusive examination * for

its

proofs

tlie

Although

being a very imperfect contrivance^

calculated for a period of 112 years (7 times 16), is

faulty,

very soon.

must have been abandoned

This imperfection

Rome.

that

when

the time

not surprising at

the Greeks understood

the art of making very accurate sundials, and even

astronomical calculations,

Romans

the

very confi-

dently (and, I doubt not, very pompously) erected their trophy, the Syracusan dial,

upon the Comitium,

without the slightest notion that the united omnipotence of the senate and people of

not make a

its

and

could

If then, in the age of Alexander

duty.

of science and

Severus, amidst the gradual decay literature

Rome

transplanted to another meridian

dial

which stares us

art,

in the face at every

step in that period, Hippolytus tried courageously,

but

failed,

Greek

we can only

ancestors,

say that (in

the Gentiles), he was a true

So much

of his

spite

and his character as an apostle of

the

for

But we have more have to examine the

Roman.

Easter table

Hippolytus.

about his writings.

to say list

on the monument, along with

the catalogue which ancient writers give of his works,

and with the quotations occurring

Patrum

in the

and similar Greek compilations.

besides to inquire,

how

far

Handbuch,

ii.

find in

222. sq.

Catenae

them the

have spirit

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 225

and language of Hippolytus, the presbyter of the

Roman

Church, the bishop of the

Roman

harbour at

Portus, the martyr under Maximin, and the writer of the

work " On

In doing

so,

the Heresies,"

all

hope

I shall

now

before us.

be able to vindicate the

genuineness of some of the works

of Hippolytus

already known, as well as to give additional proofs of his having been the author of the book on the heresies.

hope

some

also to gather

characteristic

and of

features for the picture of his character age, which

to conclude

his

letter.

I shall divide the

works of Hippolytus into four

classes,

— polemical,

doctrinal, chronological, exege-

tical.

quotations will

two

to the

refer

folio

volumes of Fabricius (Hamburg, 1716), the only edition of this neglected author to be

Gallandi's *'

edition,

Bibliotheca

p. xliv

—

Patrum

—

had

single.

second volume of his

(Venet.

and 411

xlix.

the

530.),

1760, is

tom.

fol.

ii.

a better arranged

reprint of Fabricius' most clumsy and ill-digested

book, and contains occasionally the correction of a misprint, and even one lation

manuscripts,

worth naming.

compilation,

the

is,

seventeenth century,

new fragment, but no and

no original

like the rest of the

conventional

— great

col-

criticism

work, a

manner of the

small things, toler-

able in those points which are of

some

relative im-

portance, perfectly insufficient, and often decidedly

absurd

the

most important. *L 5

Since

Gallandi,

226 ON THE " REFUTATION OF ALL HERESIES." notliing has been done for the text of Hippolytus as

new

Interesting

a whole.

materials, however,

have been collected by the indefatigable Cardinal

Angelo Mai,

whom

lasting gratitude.

the

literary

world owes a

new fragments

these

are dis-

persed in the volumes of the vast Collectio Vaticana, I shall treat of

here

them

mention some

book which

of so

many

to find in the British I

Mu-

other rare works, to your incomparable dearest friend:

mean

the

The anonymous author (Episcopus i?i

have

owe, like that

Acta Mar-

tyrum sub Claudio Gothico" (Rom. 1795, bishop

fragments contained in a

was unable

seum, and the knowledge of which

library,

But

an Appendix.

partihus

infideUiiDt.,

foL).

Cyrenensis, a

aud, according to Mai,

Monsignore de Magistris) takes these " Acta Martyrum," of course, to be genuine, although they had long

been condemned by

all

note

critics of

;

and conse-

quently he assumes Hippolytus to have suffered mar-

tyrdom about 265 or 2G8. of his fancies. lytus,

But

invents a whole

life

most venial

of St.

Hippo-

based upon conjectures which have not the

slightest foundation, criticising

writers

this is the

all

Cave and even French

the time with considerable learning for their

uncritical assertions

and suppositions.

shameless part of this fiction

is,

But

the most

that he regularly

quotes parts of the text of Epiphanius, as the words of Hippolytus, assuming that he copied Hippolytus literally in

his article

on Marcion (Haer.

xKi.),

and

all

those about heresies on which Hippolytus had

This book

written or might have written.

specimen of that monstrous sort of lying

where truth

a good

literature,

trodden under foot, in order to en-

throne old fictions and impostures, aggravated and multiplied.

It is in a laborious

what those works on the an humbler way.

life

and learned manner,

of St. Philumena are in

In them, as you know, a

life

constructed out of the inscriptions on three bricks, exhibiting her name, with the palm-twig and the

anchor, those well-known Christian symbols. tian remains

combs

were found in

Rome, with

called blood,

but what in

vial,

time

Chris-

the cata-

containing what

fact is the deposit of the

wine used at the communion, in a loculus or excavation, the

mouth

three bricks. attested to

of which was shut

up by those

These remains having been said and

work

miracles, books were written (I pos-

sess two) relating that

Philumena, now the favourite

female saint of the South of Europe, then the dauo-hter of a

king of Greece in the time of Maxentius, was

taken prisoner with her father after his defeat by the

Roman emperor

near the shore of the Adriatic.

Maxentius (the story goes on) proposed to marry her, being enraptured by her beauty, but, when she refused him, ordered her to be drowned with an

anchor tied to her body.

The anchor duty by swimming upon

and the anchor. its

So much

L 6

for the

name

having, of course, done the surface of the sea

ON THE "REFUTATION OF ALL HERESIES."

228

like a cork, tlie tyrant ordered the saint to

which was done accordingly

be beheaded,

thereupon her remains

were deposited in the catacombs,

after

her blood had been preserved in the

some drops of

Here

vial.

have the utmost made of three bricks and a This

kind of imposture, amid the

a brutish

noon-light of publicity in

had just

impudent

(remember the French nation)

yoii

vial.

Europe

lies in

letter

but have we not

France under Charles X.

of the Virgin

Mary

the

and are we not sure of having others

;

of the same sort before the end of 1852? Now the method of the anonymous bishop, the author of your book, is not substantially different, and indeed

only an exaggeration of that employed in the great

upon such truth

reactionary assault of false learning as is thought dangerous. for

It is

even more dishonest

induces the reader, for a while at least, to be-

some reason

lieve that there is

whereas there

for

what

assumed;

none, no more than for the story

concocted out of the three bricks. I

beg your pardon,

gression

;

against a

but

new

it is

dear friend, for this di-

really time that

rococo

edition

of this

method of mixing up history and Paris, in

we should guard hypocritical

fable, issuing

from

which the old fable reappears, seasoned

with romantic poetry and some speculative phrases stolen

from Gorres, the

flither

positions which defy truth science.

And where

of these hybrid com-

and confound the con-

are the learned

men

amom]: the

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 229

who can moderate and repress such Where is a Ruinart ? Where is a Bossuet ? And Letronne is dead To return to the new materials which this hishop iji clergy of France,

attempts

partibus infidelium has brought together, he refers to

more than he communicates; and much of that may be a mere fiction but he gives (p. xliv. his schedcs for

ex cod. MSS.) a different recension of the passage in the book on Antichrist respecting Dan.

kingdom

of iron), and a

vii. 7.

more complete Greek

the commentary on the Psalms.

(the

text of

I shall note in the

proper places whatever I think worthy of remark in this folio of

500 pages.

A, HIPPOLYTUS' POLEMICAL WORKS. I.

Kara

Traacov alpscrscov

Against all the Heresies;

or,

sXsyx^os.

Refutation of

all the

Heresies.

Ten books

of which the

first

four give an outline of

those speculative systems of the old philosophers, from

which the heretics of the

had mostly taken

first

and second centuries

their speculative ideas

;

principally,

therefore, of the writings on physical philosophy,

whatever refers

these four books

already possessed the

first

and

Of among

cosmogonic constructions.

230

ox THE "REFUTATION OF ALL HERESIES."

Origen's works

and we

;

find that a great part of the

fourth, with the middle of

begins,

which our manuscript

extracted from Sextus Empiricus' work

against the mathematical (or dogmatical) philosophers.

Sextus Empiricus was an older cotemporary of Hip-

As he was

Commodus.

polytus, and wrote under

what he could

a Gentile writer, Hippolytus took out

use, in order to give the Christian reader the requisite

materials without the necessity of recurring to a

The

heathen writer.

first

book

any work that we know.

not extracted from

Diogenes of Laerte's

book cannot have been published lytus' death.

all

till

Hippo-

after

events, the extracts

which Hip-

polytus gives in the course of the later books, as

w^ell

as in the first,

from the w^orks of the Greek philo-

sophers, leave

no doubt

ancient philosophy at

its

having studied

his

sources.

These

first

four

books were probably distinguished afterwards from the rest as " The Philosophumena." In judging of the

title

of the whole work,

that aipzais in

good Greek

a philosophical

school.

we must not

The tenth book perhaps

contains, in the

form of an epitome, the

succinct

of Hippolytus on the

ject, to

treatise

which he alludes in the

have established that the book

shown

not so

that the

earlier,

same sub-

first.

treats,

tius says, of exactly thirty-two heresies

also

forget

the proper term for

;

as PIio-

and we have

method of enumerating them was

much simply

chronological, as genealogical.

LETTEK

HIPPOLYTUS' LIFE AND VfRITIXGS. 231

Having gone through

all

the details of each article,

which have any bearing on

render the truth of

The

tables.

assertions evident

exhibit a

will

first

now

this subject, I will

by two

summary view

the series of heresies contained in the " Great Refutation,"

compared with that

book

in the tenth

;

the

second table will show their genealogical and chronological order.

Comparative Table of the Thirty-two Heresies IN THE " Refutation," according to Books V. to IX.j WITH those in the Tenth Book. Books V. A. The

Book X.

IX.

Sects of the Ophites.

Book V. I.

Naassenes (Ophites) calling themselves Gnostics pp. 94

Naassenes;

p. 314. 1

—

15.

—123. II.

(Euboeans

PeratcB

scendental III.

Tran-

or Hebrews

—

from Heber ?): pp. 123—138. pp. 138—147.

Sethians

;

IV. Justinians

(from

11.

PeratcE: pp. 315.

16—316.

48.

III.

Justinus

/S'ef/nans.-pp.

316.49— 318.

20.

the Gnostic): pp. 148—159.

B. Simon and Valentinus, and the dualistic Valentinians.

Book

VI.

V. Simon, the Gittean pp. 161 :

IV. Simon: pp. 318. 21—319.

—176. VI. Valentinus

50. :

^^.

177—198.

Valentinus and his school pp. 319.

51—320.

73.

—

ox THE "REFUTATrOX OF ALL HERESIES.'

232

VII. Secu7idus

198. 8 lines,

Iren.

VIII. Epiphanes: pp. 198—199,

Other Va-

9 lines, Iren.

lentinians, 8 lines, Iren.

IX. PtokmcEus

16 lines,

p. 199.

Iren.

X. Marcus:

— 221.

pp.

200

(left

out in our

Iren.

XI.

Colarhasus text).

C. Basilides and the Basilidian Gnostics,

Marcion and

Marcionists,

and

Theodotians,

the

Ebionites,

the

Nicolaites.

Book VII. XII. Basilides

225—244.

pp.

(His son Isidorus

VI. Basilides pp. 320. 74—322. 33.

230.)

VII. Justinus pp. 322. :

XIII. Saturnilus

pp.

244

246

— 253.

33.

24G, Iren.

XIV. Marcion,

XV. Prepon

pp.

253.

XVI. Carpocrates

pp. 255

256. Iren.

XVII. Cerinlhus:

pp. 256, 257,

Iren.

XVIII.

The Ebionites:

257.

11 lines, Iren.

XIX. Theodotus of Byzantium pp. 257, 258.

XX.

Theodotus the Trapezite

and kites

the p.

Melchisede258. 8 lines.

XXI. Nicolaus and

the Nico-

laitans: p. 258. 8 lines,

Iren.

XXII. Cerdo:

259.

8 lines,

Iren.

XXIII. Apdles pp. 259, 2G0. :

34—324.

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 233

D. The DocetcB, Monoimus,

and

Montanists,

the

The Docetce: pp. 324. 75—325. 11. IX. Monoimus: pp. 325. 12 —326. 38.

VIII.

co-

their

temporaries.

Book

VIII.

XXIV. The Docetce

;

pp.

261—

268.

XXV. Monoimus:

269

pp.

X. Tatianus p.326. 39 ;

—

273.

XXVI.

Tatian

;

XIV. Cerinthus:

4 lines,

p. 273.

XXVII. Hermogenes

XV. The

pp. 273,

82—

Ebionites:

328.

98—1.

274.

Quartodechnans

Montanists:

pp.

275, 276. 27 lines.

XXX. The Encratites

XVI. Theodotus of Byzantium p. 328. 2—13. XVII. The Melchisedekites pp. 328. 14—329. 18. XVIII. The Montanists (Phry-

pp. 274, 275. 15 lines.

XXIX. The

pp. 327.

328. 96.

Iren.

XXVIII. The

— 44.

Tpp. 326. 45— —327.66. Xll. Marcion) XIIL Apelles: pp. 327, 67—81. XI. Cerdo

276.

gians): pp. 329.19

Iren.

—

33.

E. The Noetians and Elchasaites

Appendix about

Jewish

the

Sects.

Book IX.

XXXI. The XXXII. The

(Callis-

tians): p. 329.

34—330.

60.

Noetians

tians): pp.

XIX. The Noetians

(Callis-

279—292.

Elchasaites: pp.

292—296.

XX. Hermogenes:

330.

—64. XXI. The Elchasaites 65—331. 78.

pp. 330.

11.

Genealogical and Chronological Table of the Thirty-two Heresies. I

St.

chronological and synchronistic

shall give the

dates according to

Peter to Origen."

" Chronological Tables from have divided these tables into

ON THE

234

*â&#x20AC;˘

REFUTATION OF ALL HERESIES."

epochs according to the ages succeeding each other in the series of the seven generations of

occapy the time from Origen our

a period of

era, to 254),

St.

men, which

Peter to the death of

225 years (from Pentecost 29 of

which in

fact represents seven ages,

or seven generations of mankind.

have chosen

form of marking the epochs for two reasons.

by a universal law,

I believe that,

this

First,

all religions

de-

velop themselves primarily according to the succession of individual lives, both in the traditions respecting facts,

them.

and in the form of the ideas connected with In the second place,

I find that, in the history

of Christianity, this development by natural ages extends to seven generations, taking a generation, in the ordinary acceptation of the word, to denote a

space of about the third part of a century. sider this division therefore as the

I con-

most natural, and

the leading individualities of each age as the safest

landmarks for the history of that our ecclesiastical history. Origen, there tion.

first

Down

marked epoch

great period of

the death of

every genera-

After that time an entirely new law of deve-

lopment begins, no longer according to the leading individualities,

but according to that development,

of which the elements are the masses, and the ages periods of national

The epochs the following

life.

or ages, according to

â&#x20AC;&#x201D;

tables, are

— LETTER V. HIPrOLYTUS' LIFE AND Tlie first age.

(29 to

70: Nero.)

— ;

^VRITINGS.

235

The age of St. Peter and St. Paul, 29 to 70 or from Peter and James to Peter and Paul from the first Pentecost to the death of the two leading apostles (65), and the destruction of Jerusalem (70). The age of St. John and of Clemens, from 71 to 100: the last apostle (t98) and the first historical bishop (Clemens, from 78 to :

The second age.

100: Domitian.)

86, or to the 5th year of Domitian).

The

The age of Ignatius and Basilides Ignatius under Trajan (tl08): and the first apoloand gists and Basilides under Hadrian. Grow-

third age. (101 to

127:

Trajan

Hadrian.)

ing consciousness of the Christian sacrifice as the act of redeemed humanity, and

growing idea of episcopacy

as the repre-

sentation of the free individual conscience,

by the The fourth age. (128 to 156: Hadrian and Antoninus Pius.)

side of the collective conscience of

the elders and of that of the congregation. SetThe age of Polycarp and Valentinus.

tling of the Canon. Gnostic philosophy, and Christian literature. Hijginus (128 131) andP/Ms (132—149). The fifth age. (157 to The age of Irenaeus in the West, and of Theo187: the two Antodotus and Pantcenus in the East or the end ;

nines and

Commo-

dus.)

of dualism, and the beginning of Catholic science.

(164

The

sixth

age.

(188

Commodus,

to 215:

Septimius Severus,

and Caracalla.)

Anicetus (152—163),

— 187).

Montanism begins

and Soter 157.

The age of Clemens of Alexandria, and of or triumph of Catholic Victor at Rome Hippolytus' science and the hierarchy. 199), and earlier writings. Victor (188 :

—

Zephyrinus (200—218).

The seventh age. (216 The age of Origen, or last attempt to recon cile scriptural Catholic science and the ecAlexander to 254 Hippolytus' later writclesiastical system. Severus and MaxiCallistus (219—222), Urbanus (223 ings. min.) 235), Fabianus 230), Pontianus (231 :

—

(236—250) and

According to

this

Cornelius

(251— 253),

frame the thirty-two heresies

range thus in the history of the Church

;

ox THE "FtEFUTATIOX OF ALL HERESIES.'

236

THE SECTS AND THEIR

THEIR PLACE IN HISTORY.

WORKS. Section

The Ophites. I.— IV. The Gospel of St. James

— UpodaTeiov — Seth — Baruch.

Simon and

— Psalms

fore the Gospel of St.

Paraphrasis

'H neyd\r] dir6(pa(ns.

John was

between 70 and

written,

(Menan- Simon belongs

his school

der).

Gnostic Sects.

Origin in the Johannean age, be-

the

99.

age

first

(27 to 65).

Menander taught

his doctrine at

Antioch, in the second age. Valentinus, VI.

Extracts (from

end of the the

first

own

of Valentinus, with the

TTie ScJiool

taught towards

Valentinus

the Sophia?)

third, Ignatian,

the

and

part of the fourth, his

affe.

exception of Theodotus: or the dualistic Valentinians.

VIT.

Secnndus.

Epiphanes.

VIII.

Ptolemseus.

IX.

Valentinians of the

Marcus.

Colarbasus.

nsean age.

XII.

School.

Extracts.

Isidorus, Basilides' son.

Saturnilus.

or Ire-

fifth

— 187.)

XI.

The Basilidian Basilides.

(157

Basilides taught in the third, Ig-

XII.

natian age, about 120 or 130.

XIIL

Saturnilus, in the fourth, or

Va-

lentinian age. Tlie Marcionites.

Marcion. XIV.

Marcion

'hvrnrapaBe-

Prepon.

XIV.

The Sects one

Rome

;

fourth age,

Prepon

God and

;

fifth age,

about

60.

acknowledged

which

Creator of

all,

had

but maintained that Jesus

Carpocratians.

Section

II.

Ebionitic

and

mixed Sects.

been a simple man.

The

about 130 to 150.

aeis,

A. Ebionitic Sects.

XVI. |

Cerinthus.

The

XVI

Ebionites.

XVIII.

•

The second

or Johannean age, as

to the beginning of these sects.

;

LETTER

niPPOLYTUS' LIFE AND WPvITINGS. 237

Mixed

Sects of Gnostic

and

Ebionitic principles.

Theodotus of Byzantium, early

Theodotus and the Theodotians.

XIX. XX.

the

These Sects were

influenced

fifth

or Irensean age.

Nicolaus, father of the

XXL

Nicolaites.

Cerdo taught

XXII.

Cerdo.

Rome

about 132

(fourth age), and had influence

upon Marcion.

XXIII.

ApeUes.

Apelles, disciple of Marcion, fifth

Extracts.

or Irensean age.

The

XXIV.

Docetffi.

Ex-

tracts.

XXV.

Monoimus.

Ep.

The

or Irenaan age.

fifth,

Theophrast.

XXVI.

Tatian.

XXVII.

Hermogenes.

Ex-

tracts.

Sects

and

both as

orthodox to

Christ,

God

but with some

Section III.

error in other points.

The Quartodecimans. XXVIII. 1 > The Montanists. XXIX. The Encratites. XXX. J The Noetians (Callistians).

XXXI. The

The

and sixth age.

Noetians,

sixth

age

the

Callistians, seventh age.

Extracts.

Elchasaites.

fifth

Ecclesiastical Sects.

XXXII. Ex- The

Elchasaites,

the

seventh

age.

tracts.

It results

from

this list, that the

the whole chronologically

;

work proceeds on

but that Hippolytus has

method with the

combined

this

gives

the Gnostic, and then the Ebionitic sys-

first

tems, which indeed of the old sects. sects,

The

genealogical.

the only reasonable division third section comprises the

orthodox both as to the Father and the Son.

In each of these sections the order

Thus Hippolytus takes

first all

the Ophitic sects,

then Simonism, then Valentinus and alistic

chronological.

all

purely du-

Having gone through

Valentinians.

all

them, he takes up Basilides, an author rather older than Valentinus, but whose disciples were fluenced by Valentinianism.

much

in-

After having treated

of the Basilidians, he proceeds to Marcion, whose

system partakes somewhat of both Valentinus and

One would have supposed that the aron Cerdo, who taught at Rome before Marcion,

Basilides. ticle

would have preceded, and that on Apelles, Marcion's disciple,

would have immediately followed that on

his master.

Indeed, this

in the tenth

book

that

in our

its

the arrangement chosen

having been abandoned for

Great Refutation," proves that the

author must have had systematic reasons for the

The

change.

article

Cerdo, according to the

chronological principle, precedes

that on Apelles

but both are discussed only

after all the Ebionitic

systems have been

This seems to

ground

assume,

treated.

that

was a mixture of

there

Ebionitism in these two Marcionites, as one of

Cerdo may be considered, on account of nection with Marcion, the

man

whom

his con-

of his age.

This

brings us to the twenty- third heresy.

From

XXIV. to xxvii.

we have

sects

which evidently

were tainted with Valentinianism, but started from points different from Valentinus and from each other.

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 239

They seem

relatively to

one another.

The

third

be in the right chronological order

class of the

sects

which rose before

Hippolytus's time, were three immediately prece-

ding him.

The Montanists

three

beginning cannot be placed earlier than

their

are the second of the

157, nor later than 167: they belong, therefore, to the sixth or Victorian age

and we have no reason

;

doubt that the two others did so likewise.

Then came

the sects of his time, that

of the sixth and seventh

least

Roman

on the

In these thirty-two

works

treatise

articles

at least, of

The

unknown.

which

same

tenth book

that

mentioned in the

as in our

as his

we have

own.

extracts from

which seven have

prises twenty-one heresies

are the

(at

horizon) after Callistus, as bishop,

had established the school of Noetus

fifteen

to say,

For the Elchasaites appeared only

order.

cal

ages, in their chronologi-

titles

all

earlier succinct

first

book.

com-

the beginning and end

work.

Dr. Bernays, of the University of Bonn, the orna-

ment of the

philological school of Ritschl, at

sire, in a critical letter

de-

addressed to me, has treated

this point, together with others, which his profound knowledge of Heraclitus and of the ancient writers,

and

his ingenious sagacity generally, have suggested

to him.

sure

when you read

you

will

delighted with the critical talent and judgment dis-

played in this Epistola Critica,

ox THE "REFUTATIOX OF ALL HERESIES."

240

Before

proceed to the review of

lemical writings of Hippoljtus, let

the

titles

own

of his

the course of the

writings, to

tlie

other po-

recapitulate

which he

refers in

Refutation."

Other books {sTSpav fBi^Xoi) of a chronographic

nature

;

them he had given the names of

for in

seventy- two nations (sOvrj)

llspl TTjs rov iravTos ovaias: x. 32. p.

M-LKpos \a/3i>pivdo9.

I have treated of the last letters,

and

the

x. 30. p. 331.

two

shall return to all three in this

334.

preceding

review of

his works.

The

then,

result,

of an

impartial

criticism

the works attributed to Hippolytus seems to be,

with the exception of the apocryphal works,

that,

recognized

such by

criticism in the

the

fathers

undoubted genuineness.

They unite

writings of the earlier fathers.

The

most of the

external evidence

of the writers on ecclesiastical history

by a record engraved upon an

monument, representing Hippol} tus seated as upon

his cathedra.

The

internal

identity of style and of thouglit in

them

tlie

many official

bishop

an unmistakable

all,

and in many of

a striking reference to the age in which the

author

new

external and in-

ternal evidence in a greater degree than

cases supported

historical

last centuries, all the others are

lived.

light

Even

the smaller fragments receive a

and a fresh interest from the discovery of

"Great Refutation;" and

this

work again could

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 241

be proved to be by Hippolytus, from the many points of coincidence in

its style

writings and fragments,

proofs of

its

and contents with

if it

authenticity in

his other

did not carry sufficient

itself.

I shall take this opportunity of submitting to

you

new edition of now become in-

a few observations on the idea of a

the works of Hippolytus, which

dispensable.

The

edition of Fabricius, reproduced with slight

variations

by Gallandi,

tion" its

The

text of the

scarcely readable, and,

Until

childhood.

first

scholar of the

tained in

it will

critical

school, the

Refuta-

respects, in

all

corrected

by an able

fragments con-

be unintelligible for the greater part,

were those restored by Schneidewin and Boeckh.

as I

not only incomplete, but

digested and scarce.

ill

have before

prove to

emendations by Dr. Bernays, which

not only that they can be restored, but

that there are other ancient fragments not found out

the editor.

The

edition

which ought now to be

should consist of two volumes. contain the text of the

upon a

The

all

would

Refutation," established

collation of the Paris manuscript

would unite

prepared

first

;

the second

the other works, with the spurious

ones as an appendix.

The

materials

cipally in

Turin.

for

this

second volume are prin-

the noble libraries of Paris,

We owe

Rome, and

to the learned editor of the

Refu"

ox THE ^'REFUTATION OF ALL HERESIES."

242

tation,"

M. E.

Miller, the long wished for " Catalogue

of the Escurial Manuscripts will not help us

afraid that they

much.*

Let us hope,

;

dear friend, that the generosity will not allow this

and zeal of the Clarendon Press

opportunity to pass for superseding the edition of

1851 by a more complete one next year. I

have established above, upon the evidence of

Photius, and of Hippolytus himself,

that the au-

* The " Catalogue des Manuscrits Grees de la Bibliotheque de I'Escurial, par E. Miller" (Par. 1848, 8vo), contains the following indications respecting Hippolytus :

P. 315. 466.

Tov

474.

KiXTjiov,

Cod. 524.

public par Fabricius.

fol.

85-89.

et sur I'Antichriste,

523.

â&#x20AC;&#x201D;

Hippolyte sur la fin du monde. Cod. 511. fol. 145-158. Hippolyte TrspJ Tijg awTtXiiac

Cod. 169.

Homelie sur

la fin

du monde

par St. Hippolyte.

Hippolyti sive potius mcerti Epitome temporum ab orbe condito usque ad annum vice-

ISIarcellini vel

simuni

Ileraclii

indictionibus et

imperatoris

cum

consulatibus et

cognitione dignis.

aliis

404.

Extrait de la Chronique d'Hippolyte sur Vierge Marie. [See p. 495. cod. 570.] Cod. 504. No. 7. Extrait tlicologique tire des Peres

491.

que Diodore, Hij)polyte, Severin, etcCod. 564. fol. 90, 91. Extrait de la Chronique de

492.

Hippolyte incip. 'lax-wCuc 6 yei'onevog. Extrait de la Chronique Cod. 564. fol. 206-215.

361.

Cod. 445.

tel

St.

Hippolyte

Thcbaiu sur

les disciples

Seigneur. 495.

fol. 127-132.: Extrait de la Chronique de Hippolyte sur la Vierge. Fabric. B. G. vii. 187. Titulus catenae in Proverbia Salomonis, Proverbiorum liber et in eum catenoe sanctorum patrum Basilii,

Cod. 570. St.

513.

Hippolyti papai Romani, Origenis, etc.

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 243 thor of the treatise on the " Cause of the Universe" also the

author of the book called " The Little

Labyrinth."

now proceed

I shall

more accurate

to a

examination of this book, of which we have important fragments.

IL 'O

[jbiKpos

Aa^vpivOos

or,

Kara

rris ^ApT^/jLcovo9

alpsasays \6jo9.

The Little Labyrinth;

Treatise against the

or,

Heresy of Artemo,

The second

title

given by Photius

(c. 48.),

who

believes Caius the presbyter to be the author, and

evidently takes

Labyrinth."

Little

Little Labyrinth "

be a different work from the But, as the stated

all

subject

of the

the authors to be

the refutation of this very sect, and since Eusebius

(H. E.

2S.)

that heresy,

quotes passages from

it is

as it

the

The book appeared

would seem *^

against

and

Eusebius evidently did not know

the same work. the author.

clear that both are titles of one

;

for

at first anonymously,

was expressly recognized in

Treatise on the Cause of the Universe."

The and

doubts respecting the author of this

treatise,

the obscurity in which Hippolytus'

and writings

life

were purposely involved, explain the confusion.

Routh(Reliq.

Sacr.ii.

129â&#x20AC;&#x201D;134. 141â&#x20AC;&#x201D;157.)

has,

with his usual judgment and learning, illustrated the three fragments which Eusebius has ^iven us, and 51

ox THE "REFUTATION OF ALL HERESIES."

244 is

evidently inclined to pronounce

the

a work of Hip-

Those fragments concern the heresy of

polytus.

of the

school

Rome.

and second Theodotus at

first

writers of that sect, besides the elder

and younger Theodotus, they name Asclepiades,

The name

riermophilus, and Aj)ollonides.

of Ar-

temo does not occur in those fragments. Eusebius

true,

the

Artemonic heresy

that

Artemo

lived

but

;

this

and taught

of Alexander Severus.

ments Hippolytus

book was written against

says, the

In the

treats

does not prove

Rome

of these frag-

first

of the

in the time

assertion

the

Theodotians, that Zephyrinus had adulterated the doctrine of the plies,

first,

Church of Rome.

this

he re-

the primitive Christian

that Scripture,

psalms and hymns, and the ecclesiastical writers, from

Roman

Clemens the against

them

asserted,

Irenogus, were

and secondly,

witnesses

that, if Victor, as

they

had maintained the true doctrine, he was

the bishop

who had excluded Theodotus,

and chief of their

sect,

the father

and that he had done so

for

his

having taught that Christ was a simple man.

confirms this assertion in the second fragment,

by the history of Natalius

Na talis

(i:)robably the

Caecilius

the dialogue of Minucius Felix), "

became a public confessor of the truth not long ago, indeed in our

own

and the second Theodotus, both Theodotus, seduced him

time."

who

{ofxoXoyi^rrjs)

Asclepiades

disciples of the elder

become

their bishop,

;

LETTER

HIPPOLYTUS' LIFE AND WPJTINGS. 245

with a salary of 150 denarii

what happened

(7/. lOs.)

Now

a month.

Something, says the author, which

might have made an impression even on

and Gomorrah. night

Angels of

the

Sodom

Lord came one

and beat him, rather unmercifully

so affected him, that he ran in sackcloth

which

;

and ashes

Zephyrinus, and on his knees besought, not only

the bishop, but the clergy and laity, displaying the stripes of the

giveness.

lashes,

show him mercy and

was received with some

for-

difficulty into

the Church.

In the heretics

third

fragment the author

were given

to speculation,

says,

these

and studied geo-

metry much, admiring Euclid, Aristotle, and Theo-

who

phrastus, and almost worshipping Galen,

only about the year 200

and changing

â&#x20AC;&#x201D;

;

but made light of the

some of them

Scriptures, declaring or, as

died

be spurious,

they said, correcting,

â&#x20AC;&#x201D; the text

of others, but without the authority of ancient manuscripts

he adds, that some even rejected the Old

Testament altogether. This statement has been made by the Tubingen school the basis of what I must call a novel.

Church of

Rome

said to have ignored the

The

Gospel

of St. John, and repudiated the doctrine of the Logos, till

the end of Victor's episcopate (198 after Christ)

an incredible

assertion,

which they endeavour

strengthen by the gratuitous, and utterly

untena-

ble proposition, or rather fiction, that the primitive

Roman

congregation consisted almost exclusively of

Jewish and Judaizing Christians.

Neander has refuted

how

little

this assertion,

the fragments of the

warrant the system built upon them. that there fact

known

to us,

â&#x20AC;&#x201D; that some

and which must

have happened under Zephyrinus. (Kircheng. This

we do not know

of what

how

a bright example, is

the

But he admits

something to be explained,

referred to not

and shown

Little Labyrinth

first

997.)

the finding out step to the dis-

covery of the truth.

The explanation of that unintelligible assertion is now before us for we know the fact implied in the :

account.

Zephyrinus found

in his

Church, as the prevalent

doctrinal tendency, that which

The

distinction

call

Monarchianism.

between the Father and the Son was

very marked, the monotheistic principle being concentrated in the Father.

the

Word

Christ,

The Eastern

distinctions between

and the Son, and between Jesus and the

were rather kept

or dangerous.

But, as

centre of the world, so

in the

background

Rome

could not cease to be

became that of Christen-

dom. All new theories were sooner or there by their authors, or

as useless

by a

disciple

later discussed ;

and generally

they were repudiated and rejected, as soon as they

seemed It

endanger the general

ecclesiastical system.

was therefore really an important change, when

Zephyrinus inclined

to the

Noetian speculations.

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 247

which we know he did

see also

not

does

author of the "Labyrinth"

that the

contradict

the

assertion

Theo-

the

In this respect he turns the tables upon

dotians.

them, by asking

them,

at the instigation of Callistus.

how

Victor could have favoured

he expelled Theodotus from the

Roman

congregation.

Thus the unknown

fact implied in the accounts,

and which Neander sought

after, is

given to us, and

the whole most satisfactorily explained.

But,

dearest friend,

may we

not say also

have here another proof of the hollo wness of the

Tubingen novel

cient to prove this. tially that

The formula of Callistus is suffiIt is, as we have seen, essen-

of Noetus

and the system of Noetus

presupposes the whole development of the struggle against Gnosticism, which began before the death of St.

John, and was afterwards carried on by the Ca-

tholic

Church under the banner of the doctrine of the

Logos.

All that there

of truth and reality in the

account of the struggle between Judaizing Petrinism

and rationalizing Paulinism, was well established by the great critical school, in which Schleiermacher and

Neander, Nitzsch and Rothe, are so eminent has been added by the

new

It runs against the first

ticism,

both as

what

school has no truth in

it.

principles of historical cri-

chronology and as to internal con-

siderations.

to the authorship of this remarkable work,

â&#x20AC;&#x201D; ON THE "REFUTATION OF ALL HERESIES."

248 is

declared by the writer of the " Treatise on the

Universe

" to

work on the

his

;

and the author of our great

heresies says that he

the

question respecting the

This also settles dates of the

relative

" Little Labyrinth" and the

The

the writer of

the " Treatise on the Universe."

" Great Refutation."

three works were written in the following suc-

cession

" Little Labyrinth,"

First, the

of the

" Cause of the Universe"

Secondly, Universe," to

which the author

refers

treatise

tation" refers as his

Thirdly, the " Great Refutation"

know

on the " Cause of the which the author of the " Great Refuthe

itself,

which we

be the work of Hippolytus.

Now the writer of the

Little

Labyrinth "speaks of

the times of Zephyrinus as of his own, only just past. It

must therefore have been written either under

Callistus, or

Urbanus, the bishop in the time of

Alexander Severus. sible, if

The

first

evidently impos-

one considers the author's position in regard

to Callistus

;

nor would he have spoken of Zephy-

rinus as " not long ago."

Everything, therefore, in-

duces us to believe that the written under Urbanus {223

Little

Labyrinth" was

â&#x20AC;&#x201D;230), and the " Cause

of the Universe " soon afterwards.

For the " Great

Refutation" must have been composed under Alex-

ander Severus, in whose

was banished.

The

last

title is

year (235) Hippolytus strangely supposed to

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 249

refer to the entangling of the heretics

by reasoning

evidently alludes to their errors, which entangle

mind of the simple

the

a sound refutation

Christian,

and out of which

Thus our '' The

him.

disentangles

author says in the opening of the tenth book

labyrinth of the heresies has not been broken through

force,

but opened solely by argumentation through

the power of truth."*

III. JlpoS NoTJTOV.

Against Noetus,

The Greek Fabricius,

(compare the

title

t. ii. i.

text

printed,

p. 233.).

the

edition

MS.

this

the

work bears

(evidently framed by a copyist)

Latin translation of Turrianus

Deo

inscribed

'OfuXia

And

'IttttoXvtov sis Trjv aipsaiv Not^toO tlvos.

from a Vatican manuscript

p. 5. sqq.,

the

" Homilia

trino et uno, et de mysterio incarnationis,

contra haeresin Noeti." signations.

Both

But the book

are evidently later de-

a homily, or a sermon,

whether really preached, or written in that form.

The lost

conjecture of Fabricius, that

was a part of the

heresies, is now untenable. But I show that the Confession of Faith contained

work on the

hope *

Tov \aâ&#x201A;Źvpiv6ov rwv

e\syx<{> dXijOeiag

aipt^rreojv

SwdfiiL dtaXvTaj'Tei;. 31

jSiqi,

happrj^avreg^

a.\}<d fx6v(p

ON THE

250 in

treatise

tliis

REFUTATION OF ALL HERESIES." one with which our

so like the

work concludes, that the juxtaposition of the two would by itself prove the identity of the author. 1 give this juxtaposition without any other comment.

The I

parallelism of both

have called the

first

polytus' Confession

naturally limited to what

and second

was particularly directed

Hip-

Noetus

and we must not forget

book

that the conclusion of the

intended to

principally

to the point of the Incar-

nation (the second article)

articles

for the treatise against

on' all the heresies

men

excite

become

godly and godlike.

The

two

exposition of those

articles

comprises

half of the whole homily (ch. 9. to the end).

not to recognise

impossible

same author who wrote our work.

style is tlie

whole

;

directed against

the

course the

rhetorical, the exposition broader,

tian heresy

It is

preacher

the

and

one point, the Noe-

whereas the writer of our work had

compress his thoughts on the subject into as few

words

possible,

and had

towards encouraging

dom and become

love

There

men

offered to

God, even,

as Jesus if I

to direct

his

accept the divine wis-

them

Christ,

Zephyriims and

him publicly a

ditheist.

and

had been. not mistaken, in a pas-

sage of our homily, a decided allusion justice of

energy

Callistus, in

to the in-

having called

Treating of the relation

of the Logos to the Father, according to St. John's

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 251

the "Word

author says

the

verse,

first

(ch.

with God, being God,

" If then

why

then (some

14.)

one might say) dost thou speak of two Gods

myself,

One

only I establish two persons

do not speak of two Gods, but merely of and,

{TrpocrcoTra),

as the third, the Incarnation (oLKovofjLla), the

grace

of the Holy Spirit."

add that the very introduction of

I will merely

both the Confessions of Faith Against

the Heresies

all

begin-

strikingly alike

Against Noetus,

—

ning of book X.

Tdv Xa^vpivdoy ov loia

piaeojy

aXXa

i^ioro)

rfJQ

Tr]v

rfjc,

'Ettci^j)

aXr]- ettI

cnr o^et^Lv' tote

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fuLara

Tai

tXey^^w, aXr]deiaQ

kiTrl

Oeiag

ai-

ovy

Kai 6 Not/-

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yap aTTodEi^ty,

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Ti]V dXrjdeiay.

aavarara (parepwdijae6 rijg aXrjOeiag opog

stteI

£7rio£i^0/], etc.

I will sential, is

now

give the text, omitting

and premising only, that

more than one interpolation

tise against

14.,

Noetus.

what

not es-

do not think there

in the text of the trea-

mean

the passage in chap.

where the introduction of the Holy

Spirit not

only disturbs the whole connection of ideas, but puts

Hippolytus in opposition with himself, by making

ON THE " REFUTATION OF ALL HERESIES.

252

Holy Spirit the third person {irpoacoTrov). have therefore marked these words as spurious, by

liim call the I

placing

them between QeoQ

32.

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cnravTtiJV Troirjrrjg

teal

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ov \aoQ

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asterisks.

tVxfJ'

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(c. 9.)

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(c. 10.) yjjjy

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yap oy avrog

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ei,

KOi

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flOVOQ

Qeoc,

Kara Travrwv

TrXrjv tjUTrfi-

(t. (pcoyjjv)

TTurra Kat

* Ka)

i)y

have corrected the passage thus

evidently belong together, as

may be

TO for

i)y

ay.

(pu>vi]

y)y,

ky avrw, avrbg ote iideXrjaey,

and Trpuro-uKog

seen from the parallel

LETTER tv

£)(£i

TTurpiK^

HIPPOLYTUS' LIFE AND WRITINGS. 253

eavT(o

rag

rut

idiag,

evporjdeiffag

KaQiijg

oQev KeXevoPTog TlciTpog ylve- voig

Kara tu Aoyog

(rdai Koajxov to

Kaipolg

avrw,

Trap'

top

tdei^e

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ujpiffyLE-

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ttouT,

ote

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aTreTeXelro apsffKiop Gcw.

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ote ttXckt-

^elki'vei,

(TOcjtii^ETat.

(TEL

ote

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yap

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TEX^ya^ETaif Xoyo) fiEV ktO^iov, (TO(j)l(^

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koI

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irapiffTaTO

poy ^E

(H.)

avrw

Kal

ovTwg

ETEpoc.

"Ere-

Xiyoyy ov Zvo QEovg

passage in the book against Koetus (chap, x.), TrpoTspav (pOiyyofjivog

;

and from another passage

in our

own

33. p. 336.), 6 Aoyog 6 Qeov 6 irpioToyovogTcaTpogTraig^

pov

(pkXTipopog (piovf].

cpojytjy

treatise (x. tj

irpo kuia^o-

ON THE " REFUTATION OF ALL HERESIES."

254

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Tig^ hvo XiyEic

(pi)a£tEy

XiyEiy QEOvg)

Adyog

QEog wy,

Toy Gfd»^,

{(p{]aEiEy

(pai-

avTig lun

hvo fiEy ovk

kpG)

Eya, Trpoaiorra de

hvo, oiKot'Ofjiiay ce TpiTrjy, Ttjy

XdpLy TOV ay iov HyEVfiUTOg

yap

£ig, irpocnoTra

^E hvo, oTi Ka\ 6

Yiog' '^to hi

TlaT))p

TpiToy

jj-EV

ay toy

Uyed 'EVfJ.

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 255 IlaTrjp i.i'TeXXeTai,

Ylog

TeXeif

Aoyog

vofxiaQ

^i*

Oko-

Harijp TTiaTEverai.

utto-

detKvvrai

cvv ay etul

(TVfX(p(i)via

eIq 'iva

Gtov, eIq yap kcmv o

Qeoq.

yap

i^eXevu)^ Uarijpy

vTraKOvioy

Yiuq,

GvvtTi^ov ayiov

Jlarijp £7rt Travrwv,

u)y

Ylog dtd TcavTMV, to

Hyevfxa ev

iratjiv.

Eva Qeov

roj^iiaai

fXEdaj Eciv

Ytw Kal ayio)

" AXXiog te

cvi'a-

f.ii]

IIvEVfiaTt

tti-

^lovdaloi fxkv

yap

HaTEpa,

Ed6t,aaav

ciytov

ovtojc YlaTpl kcu

1^1^

(TTEvaojfXEy.

Jlvevf-La.

Yloi'

r]v)(^api(TTt](Tai',

ovk

yap ovk

ETiiyvojcTar. ^ladr)Ta\ ETviyvoj-

aav

Y'loy,

aXX

aylo),

fxaTt

ovk ev YIvevKal

Cl o

t)pvri-

(xavTo.

then quotes different

passages

John

;

xvi.

amongst 28 ;

Atyei yap ovTiog TOV

HaTpoc

Tl CE

others

—

'Eyw

E'^ijXOoy, Kal

EffTtV TO

UaTpoc, aXX'

r'/Koj.

EL,fjXd0V EK TOV ij

Aoyog

;

ds TO £^ avTOv yEvvr}dEV, dXX' 7/

nVEVfia,

TOVTEfTTLV

Ao-

yog; '

civTUJi^

Aoyoc

Twv

(17.) Y[i(TT£V(To)fiEy ovy,

f.ld-

\6yu)i' (t. XiyoJi' h' Kctpiot dcEXcpol, fcarct r>)v

ttci-

icpdeyytro, ^i

pdhoaiy TMV 'AiroffToXioy,

ON THE "REFUTATION OF ALL HERESIES.

256

'TTOV SIC TrapciKofjCf

dovXayioyioy,

KrjQ

ftiq.

avay

Qeoq Xoyog

Map/ar,

Trpoaipicrei Kn-

dipiq. eKovaifDj

TuvTOV Tov \6yov tv

Xwv.

ovpaywv

air

/car-

eXev- fjXdEV Eig T))y ayiav Trapdivov

ctt'

'lya

aapiioidElg

Xa^ojy Ce

Trig,

/cat

El,

av-

\pv\))y T))y

vffTEpoig [(ca/poTc] aTriareXXey aydpu)7riyt]y, Xoyit:))y ce Xiyoj, 6 Yiarijp ovkItl cia Trpncpyjrov

yEyoycjg

XaXeiy, ov aKoreivuJg

aydpujTTog,

tcrjpvfforo-

fjievoy vTTOvoElaijai ^e'Xwj',

TOV Aoyov [otTreareXXev]] TOVTOV

opQv

Xiy(s)v\

(TOJOrr]

'iva

avTov.

TTctpEffTt

avTov Traporra

Qiyov

ray

aijjfxa

TraXaioj^

KaiviiQ

Kudotjg

lia

iXriXvduTCi,

aydpojTroiQ

ov tu

xaVra

IlaTtjp

aw-

Tvpog

OvTog

T-qpiav ardptoTtioy.

aydpoiirov

dia.

yofjiov fcat TTpocprfTwy EKr]pv-)(dr]

lya

Our author has ii.

Eig

elg

tjXLKio.

KotTfJLoy

E(payEp(jjdi],

(t/jottoV

Qeog

(TU)fjaTL

avOpioTTog

TeXEtog

izacnv TrpoEXBitiy' ov yap

Trapojy *,

In these

Toy KOfX^oy

OvTog irpoEXdojy

ijXiKiaQ

7ra<T//

ETridEi^r]

sage in Irenajus,

TrapEaofjiEyog

TTEcpopr^Kara,

7ra<Tr]g

aydpcoTToy

'iClov

oy vaTEpoig Kaipdlg,

teal

avTOQ y6jJ0QyEVi]dri kcu TOV

aXrjdEiag Xo-

ciyEiXrjcpoTa

7rXd<TEU)Q

ftt(i)

(jyajjia

EiirafXEy ayojTEpu), utt-

EffTEiXEy

icap-

'iyvojfiEy

Aoyog,

ETTotrjffEy.

Toy XeXaXrjKura.

Tovroy

(V-

yog, OTL Eig E(7Tiy 6 IlaTyjp, ov

dyyeXov ^o^ovyra

\pv)(Tjy,

KaL

'Ej' TidffLy oi/v utto^e-

CEiK:-ai ijjjly Tijg

jxevov cunrpoffijJTrov TrpocprjToJy,

ovde

TOy TTETTTOJKOTay

To7g TTKTTEvovffLy Elg TO

(t.

KOfTfjLOC

ovk evreXXo-

dvaoJTrrjdT]

Iff-ly

afAapTiac,

Ei^Tog

rovroy (pdapcrUiy aydpiOTzoig TrapiKryr]

(pai'epiodfjvaL'

ai/roi//ft

oVa

Trarra

Taaiav

rpo7r»)r,

K'ctra

(^ay-

aXr)-

words imitated the beautiful pas" Ideo per omneni

39. (ed. Potter, p. IGl.)

venit £etatem, et infantibus infans factus, sanctificans infantes in parvulis parvulus, sanctificans

exemplum

simul et jectionis

illis

pietatis

in juvenlbus juvenis,

sanctificans

Domino.

elTectus,

et justiti®

exemplum juvenibus

Sic et senior in senioribus, ut

fectus magister in omnibus,

banc ipsam habentes a3tatem, et subfiens, et sit

per-

non solum secundum cxpositionem

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 257

Kai di avTOv kXiylrji

Qeog

ETToirjcrev 6

"lya de

fxr)

htj^ev

tTepog irap' yfidg

vofMadrj, Kal ndjiaTOV vitejXEive^

KoX 7reiv7]v

ovK

Kal

U)Vi

OTE

Kal KafXVU)V

Kal

Kal Trddei ovk a^rctTre,

^L^l'^f

Kal ^EiXiuiy (^EvyEi^ Kal

VTrZ/fcoi/o'e,

fjievog

irdcrL

fi))

Qpiowov

KOi

tov dvTTvov

'iva

(tv

Tra- Qeoq, Kal TTOTrjptov 'Kddog Trap-'

dv' aiTElrai 6 did tovto itapayE*

ddvfi^gf

ofioXoyoJVf

TrporrdoK^Q (t. TrporrdoKi^y) Kal

(t. TovTu)

XvTTctrat,

7rpo(TKe(pd\aioy KadEv^Ei 6

ETzl

tovtolq

(TEavTUP

TOVTW

KOTTl^,

Kal avd- TvpodEv^oixEvoc

cnrap^d-

e(pavip(t}(reVf

\Ziov dydpu)7roVf

av-

ItElVq,

ffracTLV

(TV

oiiy Koi ret

EUVTOu ovk cnravaivE-

koI vwvto ripi-

S'amrw

cr)((i)u

Ovrwc

(18.) dp(jj7riva

Kal ^i\pffy rai EvdElKVVfXEVOQ OeOQ

rjdeXrjcrey

ripvrjffaro,

HrjaSy

duie yEVOIXEVOQ drdpOJTTOQ.

Trorrjpov

Trarrjp

7rapE(T')(EV

irapia^Egy

E-vwy

(bvaiy

rj)v

yoviog kv Koafxo), Kal dyioviuiy Kal

idpo7,

dyyiXov

vtt'

kv-

dvvafxovraL 6 kvdvvajjLiov Tovg Eig

avTov TrtarTEVovrag Kal &a-

vdrov KaracppoveTv epyw hd^ag'

Kal

padidorai

^t-

'lovda

ira-

ytvojcrKiov

tov

viro

^lovdav Tig kcTTiV

Kal UTifxd'

^ETai VTTO Kaia^a, 6 irpoTEpov utt'

avTOv

QEog'

UpaTEvofXEVog

Kal VTTO 'Upojdov k^ov-

dEt'elrai 6 jxiXXiov Kpivai 7ra-

aav

Trjv

VTTO

IliXaTOv 6 Tag dadEVEiag

yifnov dvaBE^dfjLEvog*

Kal vtto

(TTpaTLlOTuiv TVaii^ETai

(TTi]Kov(ri

veritatis, sed et

secundum

yfjVf Kal jxaaTii^ETaL

TTUpE-

)^/Atat )(i\ta^â&#x201A;Źe

Kal

aetatem, sanctificans siraul et seniores,

exemplura ipsis quoque fiens." But Hippoljtus has kept clear from the hasty conclusion at which Irenseus arrives, that Jesus

must have lived

to his fiftieth year.

258

ox THE " REFUTATION OE ALL HERESIES." livputL /.wpLciceg

ap-^ayyiXu)}^' daiu)y

ayyiXwr

kcu

'Iou-

vtto

i^ai

^vXo) Trpocnryjyi^vrat, 6

7n)^UQ ojQ Kafxdpav rov ovpa-

vov

Haripa

KOL rrpoQ

JDoiov

Trapariderai to TrrcujLia o a)(a)-

Tov Harpog'

pLffTOQ

klovaiav

Xahe'iv

Tidr)f.ii

pai' ^U)i}V

WurpoQ

Kal

rove

t))v

fj-vt]-

rEi:povg

TpU]p.EpOQ

avrog

aylcTTaTcu, Ij

life

VTTO Coy

4w//.

evidence of the

human

was mani-

theme with Hippoljtus

shall find it in a third

yapL'CojJLElOQ' tiuX

aidiTTCiaLQ KCU

last antithesis of the

koX irXev-

EXi<T(T6fi£yog

and of the divine nature in Christ's

(he

ejuav-

citt'

rvaaE-at,

TidETai

EyEipOJl''

avTi]v'

TTUffLV

aiv^ovL fXEiiD

festly a favourite

'Eyw

Xoyx'7

ovk

^arurov,

vtto

EtTreV

<^w/),

This

£i7rac»

Trjv \pv)(ijv

"On

avrijy.

et^vpuvero

^elvai

t^ax)

Kai £^ouo•/av e^io TrdXiv

f-iov,

Tov

kcu kXi-

K£(f)aXi]v EKTrrei 6

vijjv

for

undoubtedly genuine writing

his.

Taking the whole together,

maintain that only

one and the same author could, in two writings, having a different character and aim, express himself so similarly as to observe throughout the sion of thoughts in the

same succes-

argument and the exposition.

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 259

This will become the

way

who

writer

evident, if

which the same subject

The only

Origen.

still

consider

treated

agrees with the view

of Hippolytus on the relation of the Logos to the

Son, and of both to the Father and to the Spirit, Tertullian: or

him.

against Noetus, to

that

but nobody could attribute our work, regards the

countryman and cotemporary of Hippolytus, Caius the presbyter,

him

we have no

authority for ascribing to

either of these writings,

speculative dicate a

treatise

whatever.

mind more

directed

His fragments to

in-

and

philological

historical criticism: of polemical writings

know

and

or any doctrinal

by him we

only one, that against the Montanists.

Both

Hippolytus and Caius being disciples of Iren^us,

and both being members of the Church of Rome, it

might be supposed that their theological systems

would be much

alike

their points of view

but their tendencies and

were evidently very

different.

Origen and Hippolytus, on the other hand, have

many

points in

common

as doctrinal writers.

both had a decided speculative bent deeply in the Scriptures turn

;

They

both searched

and both had a fanciful

;

well

speculating, as

interpreting.

Having said thus much, I will add, that there were no two writers more different, nor two systems more divergent, at that time, in the Catholic Church. I

must

refrain here

from

entering

into

this

But dis-

ON THE

260

cussion, because

its

proper place will come when

have finished our rapid

critical

review of the remain-

ing writings and fragments of Hippolytus. If any one wishes to see the philosophical argu-

ments

in the

discussed,

homily against Noetus fully and lucidly

would

in his

Dorner's article

" History of the Doc-

Person of Christ,"

trine respecting the

Dorner

him

refer

on the Noetian heresy,

5S2

â&#x20AC;&#x201D; 536,

the only one of our critical school

has done justice to Hippolytus generally, particular to this homily, and to the

next have to speak

And

of.

who

and in

book we

shall

I believe the greatest

triumph of Dorner's criticism on the Noetian heresy

and on our homily the

clearer

that

to be,

and more

scientific

of the

now come

to light

doctrines of Hippolytus, which has

with our work.

added from

There

this to

has anticipated

exposition

nothing essential

the picture he has drawn from

his incomplete materials.

to the relative date of the

ceive that our work

solid,

The

production.

Noetus himself, which must form of Noetianism

the

treats of the last stage of as

head of the school.

two writings,! con-

decidedly a later, as well as a object of the treatise

at least

mean

the earliest

book against the

heresies

Noetianism under Callistus,

I believe the reverse to

case respecting the following polemical work.

be the

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 261 IV. Kara TTepl

Bi^pcovos koI rfkiKiwrcbv tcvcov*

aipsrtKcov

Sso\oyia9 (koI (rapKuicsois). (Fabric,

Against

225.)

and some cotemporary Heretics

Vero

about Theology {and the Incarnation). I

believe

the original

^soXoylas, or Trspl Sso\oyLa9

for thus

in the Lateran Council of 649.

Fabric,

quoted

V"*.

See

external evidence for the genuineness of the

eight extracts preserved to us

Roman

of Anastasius the

And

in 649.

internal

very great, that

presbyter, a very learned

man, who was himself present cil

(Consul tatio

45.)

ii.

The

been A6<yos

to have

title

at the Lateran

Coun-

have no hesitation in adding, the

Sand having expressed

fully equal to it.f

his doubts about the authenticity, Bull defended

MS.

Tujv

a'lp.

pcjv

yap

Kal

'HXiKog tojv aip.

Fabric: TiQ

Cod. Colbert.

kui y'lXiKnoTiov alp.

tvayxoQ H^Q' kripiov

The

Tiviov^ rrjv

dfliVTfg xeipovL kuki^ KartTrapriaav Xsyovreg

Comp.

for the emendation.

work began with an

Bibl. Pat.

Kal 'BhKicjvog

passage, p. 225., B/y-

BaXtVTivov ^avraa'uiv ,

Max.

iii.

conclusive 261.

allusion to the liturgical cherubic

This

hymn

"Ayiof, ayiog, ayioc, Kvpiog 2aSaa>0 ci<nyi]Tq) ^ojvp (3owivra ^fpacpi/x (t. Tci 26p.)

Tov Qshv So^dZovffi.

f The only theological word for which I will not vouch, is the title given to the Virgin Mary (fr. viii. Fabr. i. 230.), tic rijc :

Travayiag denrapOi-vov ^laniag^ for the simple reason that I do not it in any other passage of Hippolytus, nor in any genuine cotemporary writing but such an insertion of "the full title"

find

;

by the work.

copyist proves nothing against the authenticity of the

ox THE " REFUTATION OF ALL HERESIES."

262

with his usual learning

so did C.

A. Salig.*

our times Haenellf has attacked the genuineness of these extracts of Anastasius with

but Dorner's refutation t

some

ingenuit}'

what

style of the philosophical passages is so like

find in the

complete, and the

newly discovered work, that

seems

unnecessary to say a word here about

it.

In re-

ferring to Dorner's great work, I think

right to

say, that, although

rescued

his individual merit to

have

Hippolytus from the neglect into which

his writings

had

fallen, in

consequence of the doubts

spread respecting his person, the method of his ad-

mirable work must be considered as merely a

specimen of the German school. historical

mean

first

fair

his

method, that of interpreting every passage

connection with the whole range of the author's

ideas,

and every writer

as a portion of his age, to

understood from the language and ideas of his time.

The

isolated discussion of single passages

equally

inadequate to give the reader a certainty as to their sense, or a clear

image of the writer and of the age

also

be considered as a specimen of the

method, in the speculative it

Dorner's book must

which he lived and wrote.

spirit

German

which distinguishes

from similar inquiries in the seventeeth and eight-

eenth centuries. *

Without being

Dc Eutychianismo ante Eutycli. Dc Ilippolyto Episcopo. 1828.

home

in the re-

1723. J

536â&#x20AC;&#x201D; 548.

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 263

gion of speculation, and conversant with the method of speculative philosophy, nobody can understand the of that time, or do jus-

metaphysical controversies

tice to the writers of the first three centuries.

nobody can understand the

three verses of St.

first

John's Gospel, without being

Nay,

home

in those re-

gions of tliought, to which the questions respecting the Logos belong.

hope

any disrespect to that vine, bishop Bull lative philosopher

one.

often

foundation disciple of all

;

may

trul}'

say so without

learned and acute di-

but certainly he was no specunor

makes

method a

truly historical

assertions also

which have no

his

as, for instance,

that Hippolytus was a

Clemens of Alexandria. Bull

asserts, that

ancient authors say so, whereas nobody says

so.

Bossuet has praised and thanked him for his book I

do not think he would have done

Bull adopted a truly

historical

so,

had

bishoj3

and philosophical

method. Referring therefore entirely

to Dorner's re-

presentation of the real state and of

all

the depths

of the controversy, I wish only to call your attention to a striking passage in the isolated fragment

of the treatise against Vero, in the " Acts of the

Lateran Council."

It says,

of willing, not of not-willing

God

has the power

for that

would be-

long to a changeable and a choosing being.

God's eternal will that establishes what into being;

and the same

will preserves

It is

called

what has been

OX THE

264

REFUTATION OF ALL nERESIES." This

called into being."*

of the

logical substruction

nothing but the onto-

tlieory

about man's free

which we meet with in the second

will,

article of

our author's Confession of Faith.

You

will also observe a striking internal analogy

between the polemics of the

treatise against the con-

argument

fusion {av^KpLo-Ls) of substances, and the against Callistus' quasi-Patripassianism.

Certainly the treatise in question seems to have

been the most

production

metaphysical

poly tus, to judge from the extracts it

be one of his

latest.

Hip-

I also believe

;

His expressions about

Veroj- show that he was a cotemporary

probably

he lived under Alexander Severus; and bis school only became

work

written his is

known

against

Hippolytus after he had all

the heresies.

For there

not a word about this heresy in our book

would

at least

have referred to this

had existed when he wrote I believe it to

* Fabric,

i()

yet,

ii.

his

treatise,

summary.

if it

Nor can

have formed part of our great work in

45.: To ^tKnv tx^i o Qedc, ov to

yap TOVTO Kal irpoaipiTOv' fitva

;

from the author's constant practice, he

to judge

Kai ytvofxeva

fi'ivfi

dUi(i>

yap

^fXiifiari

//t)

^tXeiv. TptTrrov

Qtov BTrerai tu

yn-o'-

auj^oneva.

t Beron must, from the analogy of Balentinus, represent the Latin Yero, which we know as a name by a Christian inscription (Boldetti, Osserv.

writing IJaXn'TTmc in '

ii.

13. p. 487.), "

our own IMS., the Ebionites

ECiujv'iTcii,

another

Aurelius Berun.'

The

that of the MS., not of Hippolytus. Thus,

Kviaiiovaloi.

are called, in one passage,

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 265 completeness

its

much

too detailed for our

composition.

V. ITpo?

^IovBa[ov9, or AttoBslktckt) 7rpo9 ^lovBaiovs.

Demonstrative Address (Fabr.

ii.

Our fragment

2â&#x20AC;&#x201D;b.

to the

Cf.

Jews.

218. sq.)

Greek text of

of the

this

work,

from a Vatican manuscript communicated to Fabricius

by Montfaucon, exhibits

of a regular homily.

treatise,

to us

the fragment

although in the form of a

This was probably the

first

work men-

we shall The author quotes (c. ix.) the Book of Wisdom (2o(/)ta) as a prophetic work of Solomon

tioned on the cathedra of Hippolytus, as see presently.

;

which

name

a novelty, as the ancient fathers gave the

of Sophia to the Proverbs

;

and which proves

that he had not the slightest notion of the characteristics

of the style and

I cannot say

much more

ideas of Solomon's age.

Davidic interpreta-

for his

tion of the 69th Psalm, of which Calvin

correct idea*,

when

lot of the just

and the

he said, that

appendix

iii.

had a very

represented the

faithful.

The anonymous author gives, in

(pp.

of the " Acta

449

â&#x20AC;&#x201D;

Martyrum"

488.), the text of an

old Latin translation of a considerable part of the

* Hengstenberg's Psalmen, Ps. Ixix.

fragment preserved to us in Greek. covered

Cyprian. daeos."

had

dis-

among the spurious works ascribed to The title is " Demonstratio adversus Jubegins exactly with the

first

words of

our Greek fragment, which cannot have been the

opening of the address, but was probably the begin-

The Greek

ning of the peroration. first

two chapters of

What

follows (ch.

this very

3â&#x20AC;&#x201D;7.

text forms the

remarkable fragment.

b.â&#x20AC;&#x201D; 458.)

pp. 452.

far

more interesting than the part preserved in the

Greek

text.

The author no longer

texts of their prophets

he speaks

appeals to the Spirit in them.

"The

he says, "is the Spirit; through are seen

if,

therefore,

you

what

stands)

like to

things spiritual

we have not an

treatise,

attack

knows (under-

Hence we

upon the Jews

see

in this

but an address to them, an appeal to their

conscience and intellect. tise is

you un-

These words may be

it.'*

considered as the theme of the whole. that

eye of the mind,"

Him

are spiritual,

For

derstand heavenly things.

appeals to sacred

to their hearts,

The

character of the trea-

that of an eloquent writer,

Plato, and

who had not only a deep

who had

ligence, but also a heart full of Christ, to his brethren.

studied

Christian intel-

and of love

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 267 VI. Upo^ ''KWrjvas \670y,

JJspl rrjs rod nravros alrias

Upos TlXdrcova (or ovalas),

or TlspX

Tov iravTos.

Address

the Hellenes ^ or to Plato

the

Cause (or substance) of the Universe, or On the Universe,

(Fabr.

the

mentioned

second

title

also

p. 220. sqq.)

and the authorship of on the cathedra,

To me

letter.

this treatise,

have said enough in

the most remarkable part

of the concluding fragment preserved to us

the gra-

Hippolytus had no more

phic description of Hades.

authority or materials for writing this as a piece of revelation or divine history than terials

we have

as to

ma-

he may perhaps have used the Apocalypse

of Peter.

But he evidently

intends, in this piece

of rhetorical description, to emulate the celebrated

myth, which in the Gorgias we find placed in the

mouth of

Socrates, respecting the

I think, that

d/>

mind of Hippolytus

ever entered the

any authority

judgment and the

Nor

state of the soul after death.

But

his rhapsody.

to attribute

in process of

time some of his phrases got into the liturgies of

both Churches, and were then canonized by those

who canonized *

Take

this instance

ttvXt) l^e(7Tu>Ta

cuXOovns

and rubrics.*

liturgies

M/a

apxdyyeXov

tovto to

tiQ

iifia

Karayofin'oi vtto tiov

Hippolytus

x'^P'-ov kAQo^oc,

tj]

arpaTiq, tTnaTevKafxev' i)v Tri'X/yf Itti

Tag

\pvx(ig TiTayf.ikvojv ayy'i."

ON THE "REFUTATION OF ALL HERESIES."

268

dreamt of no such thing

for the Gentile

substituted a Christian tale, founded on bolical expressions in the parables

tales

some sym-

and the Apoca-

on certain phrases in some apocryphal work,

lypse, or

availing himself also judiciously of a beautiful line

Pindar or

sucli

innocent poetry this

Lxx. ad Magnum). xlvii.) gives a

Great,

dark ages misunderstood

his fault that later

Jerome quotes

It has

"Why should he not do

in Plato.

Was

work, as " Contra Gentes

Gallandi (in the Preface,

(Ep. t.

ii.

fragment overlooked by Fabricius.

been preserved by Philoponus (De Mundi It is curious

16.).

iii.

enough, as a new proof

how much Hippolytus was bent upon

physical phi-

losophy.* Xwr ov

oCip TTopevovrai'

fxevoi Kai vtto Tuiv i(pt(TTioTUJv tig

x^pjof

&c.

Then

<pu)Ttiv6v.

Compare with

Constlt.

viii.

41.

ra^ov tavTov iv

f.uv ciKatoi tig ^f^ia

Kara tottov dyyfXwi'

follows about the

dyovrai

bosom of Abraham,

prayer in the Apostolic

this the Hturgical

'AyyiXovg

(pwrayoyov-

vjivovfxfvoi

ti'yevt7g irapaarrinoi' avrcf Ka\

Ttp koXtt^J TixJv Trarpiapx<Jiv.

Kara-

Similar phrases are

found very early in the formularies of the Greek and Western Churches. When shall we have a critical Codex Liturgicus ? *

To ovVy

TfvijOsruj artptdJi^a iv

fitrroj

v^arog, ov fitra^v Xtyti rov

KUTio vcarog ti]V rov aTtpiM/jarog ytv'taOai (pvaiv^

'EQpalog tv

irtpi

rip

tov navrdg airing

T/am, Xiywr, Cujpr]aQai to v^WjO, Kal to fiiv TpiTOv (TVfiTrayiji'ai

The

'lojcrrjTrog

avTov

tov cTTtptio^aTog' to dt TpiTOV tvaTrofith'ai

XoiTTov TpiTov iv Tolg voTioig fig pHofiaTi.

ujg

'Ev

text has

To~ig :

voTioig

vrl/og

means

iv To7g vioroig^

cvyypani^iari jSovXtrai' tig tig y'tvtaiv KciTio'

to ^t

<TVvavaKOV(piaGi]vai T(p art'

in the rainy austral regions.

which

unintelligible.

of course takes care not to touch this nonsense at

Gallandi all.

LETTER As

niPPOLYTUS' LIFE AND WEITINGS. 269

work

this

quoted in the

Heresies, so he quotes in trinal works,

on the

treatise

(p. 222.) earlier doc-

where he had treated more accurately

on the person of Christ.

The concluding doxology

simple and apostolic*

VII. Special polemical Writings against Heretics* article against

In the introduction to the

Marcus,

Hippolytus refers to a book of his against the Sor-

One might suppose

cerers.-f-

at first sight, that the

exposure of the scandalous juggling tricks which

some heretics practised West, was

in the East,

contained in a special

book of our

alludes to the fourth

and even in the

work. *'

But he only

Refutation."

those tricks certainly were

will only say here, that

not of Christian invention, but practised, not only

by the Egyptians, but

also

by the Greeks.

This

proved among other things by the remarkable trea-

on Pneumatics by Hero of Alexandria^,

tise

translates, " per rarefactionem

criti-

una cum firmamento elevatum,"

instead of " in regionibus pluviosis in altitudineni firmamenti tollitur."

TO KpaTOQ

o(ra 6 tig

QtOQ

troifiaffs rolg

Ta f IV. p. 200. 50. iv ry KUTO. f-idyMV f3iâ&#x201A;Ź\(i} :

TovTov

(jAdpKov)

iS,e9iixt6a.

ayairiZaiv avrov' avr(^

Tovg aliZvaq Tuiv alojvcjv. Ss

Swdiieva tovto

TrpoeiTro/xtv

rhv tex^H^

^Uu,a /cat

'Ajxrjv.

o/xoiiog

Trapacrxt'^v (pdpixnKa

UOsnei'Oi.

Indeed we read the passage,

rrj

201. 66.:

rrpoeipijfiBVjj

iv. p. 66. 7.

Kai jSi^Xcp

Compare

75. 49, I

The Pneumatics of Hero of Alexandria. N

Translated by

ON THE "REFUTATION OF ALL HERESIES."

270

cally edited and strikingly illustrated this very year by Mr. Bennet Woodcroft, Professor of Machinery

London University

the

Some

College.

of the

very ingenious mechanical tricks here explained refer

and temples, and can scarcely have been

to altars

vented for private

in-

amusement.*

have indeed the

titles

other polemical

writings of Hippolytus against heretical teachers and

but without quotations from them, and there-

sects,

fore are unable

covered, or were

homilies.

whether they formed part

to say

work against the Heresies, now

of the general

all

was considered

re-

independent special treatises or events they prove that Hippolytus

as the great controversial writer

and

defender of the Catholic faith in the Western Church of his

Thus Hippolytus

time.

(Fabric,

p. 223.) is

NL/co\atra9

quoted, without any further in-

Our

dication of the contents.

meagre enough

IIpo9

article

this sect is

to render it probable that its author

wrote a fuller one on the subject: only he does not refer to

proof,

it.

This

may be

that the article

possess only an extract.

considered as an additional

amongst those of which we Besides, I believe his special

Greenwood, and edited by Bennet Woodcroft, I80I. Hero about 150 b.c. at all events he cannot be later than about a hundred years before our era. * Thus: f. i. 11. Libations on an altar produced by fire;

Mr.

J. G.

places

ii.

21.

duced door.

A sacrificial vessel, which flows only when ;

ii.

17.

money

intro-

Sounds produced on the opening of a temple

LETTER V. HIPPOLTTUS' LIFE AND WRITINGS. 271 treatises

his

own

were

directed against errors prevalent in

all

time.

might therefore

Hippolytus

against Marcion.

write such a treatise

easily

IT/DOS'

by Jerome and by Nicephorus

The

latter calls it a controversial writing

TiKov TTpos MapKLcova).

MapKtcova

(Fabric,

On Good, and

cited

(avTipjyr]-

does not notice that

the Origin of Evil," mentioned on

the cathedra, this cellus says,

As he

p. 222.).

may perhaps be

the same.

Syn-

Hippolytus wrote against Marcion and

the other heretics, which also seems to point to a particular treatise.

In Hebed Jesu's catalogue of Chaldee divinity a treatise of Hippolytus

books (Fabr.

p. 22^.),

against Caius

mentioned.

I adopt the conjecture

of Fabricius, that this must have been a writing against the Cdianites (Kalavcov),

whom

Hippolytus

mentions at the close of his ninth book.*

DOCTRINAL WRITINGS.

Under as have

this

head

no polemical

range such theological works titles,

or contain, so far as our

fragments go, no controversial reasoning. * Kaivioi'^ in the passage referred to, instead of Knm^Jj', one of the innumerable miswritings in the MS.

N 4

ON THE

272

Uspl ^Am-cxplarov.

Against Antichrist,

The existence of such a treatise by Hippolytus was known from the ancient authors, who give us a list of especially from Jerome. his works, But a work in

â&#x20AC;&#x201D;

the form of a homily, published in 1556 by a Parisian

Greek and Latin, proved

canon, Johannes Picus, in

many

soon to be one of the

which owe their

forgeries

origin to the fourth or fifth century

exception of Baronius, no

man

The genuine work

it.*

and, with the

;

of note was taken in

of Hippolytus was

first

edited in the year 1661, from two French manuscripts,

by Marquard Gudius, a young divine of Holstein. Combefisius in 1672 added a Latin translation (Fabr. i.

p. 4.

sqq.).

addressed to a friend and bro-

It is

Theophilus, and, bears

ther,

but, compared with his other

Hippolytus' style f,

Fabric. Append, ad

Compare

p. 4., 'Tovto noi

witli the

same expression

i/Toj,

llpoKtiTai

T(p

iJtv

;

ib.

Christ, in the 10th book,

\iyovTi

Haer. ix. p. 288. 82.

the characteristics of

p. 2. sqq.

k<p6diov iv

rip

I'vv

(B'toj

aKiv^vtov

in the Prooem. adv. Haer.

aKii'dwov

'O tov Qtov

and elsewhere

i^tLTrdi',

Tralg instead

;

p. 5.

with Adv. of

v'wc^

other writings of Hip-

The exclamation //>} TrXavcJ, ix. p. 336. 18., occurs The expression ra tov \6yov nvan'ipia, and the Doxology,

polytus. p. 5.

are found in the concluding frngment of the "Epistle to Dio-

gnetus,

which

have claimed for Hippolytus.

! ;

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 273

writings,

show a more youthful and he refers in this treatise to what

would seem

timid mind.

Still

he had said before in other writings respecting This composition

person of Christ.

value as interpretation, than any of the apocalyptic

way down

tlie

successors in

its

His

to our days.

calcula-

based upon Daniel and the Apocalypse, are

tions,

we have been doomed

quite as absurd as those which to see printed (and praised

of no

and believed)

makes out that Antichrist

after Christ,

in our days.

come 500 years

will

from the tribe of Dan, and rebuild the

Jewish temple at Jerusalem.

quotes some apo-

cryphal works, besides the canonical writings, and,

above

all,

the Apocalypse, which, on this occasion,

he expressly declares to with

all

these

thoughts in the there in

What

book.

moon

(chap. xii.

1. sqq.),

Mary

some luminous

an intelligence

woman

the

standing upon

stars,

compared with that

who

given by the medieval fathers,

Virgin

But,

John.

St.

are

interpretation of

his

Apocalypse with the twelve the

there

faults,

see in her the

and what deep theology^ compared

with the commentators of the old Protestant school

Hippolytus says

(p. 30.)

" The

woman is

the

Church

the twelve stars are the Twelve Apostles, her founders

;

and the child she brings forth

she continually gives birth to." that this last idea

Christ, is

whom

remarkable,

expressed in almost the same N

ON THE "REFUTATION OF ALL HERESIES,"

274

\^ords, only I

concisely, in the fragment

which

believe to be the conclusion of our work.*

Some alludes,

interpretations

his

of the fourth beast in Daniel, to

of the empire in his time

sion

seems to

Hippolytus

have conceived, that

writers in

entirely unfounded.

ten

the

horns

some great convul;

but

this

All

opinion

can find in

those passages, as indicative of the time in which

were written

tliey

28, 29.),

(ยง

the existence of a

very strong, iron, military government

when

to point to the time

;

and

this

seems

the power of Septimius

Severus was firmly established, after fierce contests

and sanguinary come, to the

The

battles.

last

rest relates to things to

age of the world, which he thought

about three centuries distant.

As we

possess

this

treatise

we may

complete,

Hippolytus has not pointed by

assert positively that

word in it to the time when he wrote it. Thus much only may be conjectured, that it must

a single

have been written after the tenth year of Septimius Severus. tlie

This was the year in which, according to

interpretation of Judas, the world was to perish

and we learn from Eusebius (Hist. Eccl.

vZaa

'Ev yncTTpi txovcra Ik Kapciag

....

EirovpiivioQ

yevviofifvor.

Kpa'Cei,

rov Aoyoj/,

tan

toi'

(3a<ri\evg Kai

The words

ov rravaerai

KocffKi) vir'

;

that

tKKXjjaia yiv-

arcianov ^loJKOfiivov

ovk trriyeiog 6

avTtJg dii

in the fragment, printed as the con-

clusion of the "Ei)istlc to Diognetus," are:

ayiwv Kapciatg

vi. 7.)

ytvinoyitvoQ,

TrdvTOTt viog tV

LETTER

HlI'POIiYTUS' LIFE

AND WRITINGS. 275 among

Judas' prophecy

spread a great terror

Christians, their

minds being powerfully seized by

Now

the foreboding of imminent persecutions.

must have ceased when Hippolytus wrote

fright

there

not an allusion to

Uspl

II.

the

;

this

for

from beginning to end.

x^pLcr/jLaTcov dirocTToXLKrj irapaZocris^

The Apostolic Tradition respecting

the Gifts of the

Holy Spirit (on the cathedra). I

hope to prove in another place that

not entirely extracts

;

lost,

but preserved

some Ethiopic Canons, and

this

book

two corrupted in the older

text of a part of the eighth book of the Apostolical

The saying

Constitutions.

Lucin. Fabr.

of Jerome (Ep. 28. ad

p. 259.), that Hippolytus

had written

on the questions whether Christians ought to on the Sabbath, and communicate every day, to this

book of III.

his.

Tisp)

On God, and The

%sov Koi aapKos

avaa-Taasoiys.

on the Resurrection of the Flesh,

of a lost

title

fast

refers

doctrinal

work, named

the cathedra.

IV.

Tispl TCL'yaOov koX ttoOsv to KaKOV.

On Good and

the Origin of

Likewise on the cathedra Marcion.

EviL

perhaps a work against

ON THE "REFUTATION OF ALL TKRESIES."

276

V. UpOTpSTTTlKOf

TTpOS ^S^TJpSLVaV,

Hortatory Sermon

Likewise on the cathedra. the

Severina.

This

undoubtedly

which, Theodoret says, Hippolytus ad-

letter

This

dressed to a certain princess (BacrtXtSa).

an expression for the empress (Sebaste); nor

name of an empress

rina the

of his time

not

Seve-

she was

most probably, therefore, a daughter of Alexander Severus.

Theodoret has preserved two frag-

this epistle

ments (Fabr. tion, as a

p. 92*.),

both on Christ's resurrec-

commentary upon

phraseology

The

Cor. xv. 20. 23.

strikingly analogous to a passage in

the " Confession of Faith."*

VI. Doctrinal festal Homilies.

the same class of purely doctrinal works seem

also to

belong the festal sermons quoted by different

authors, such as 1.

Aoyos

els

ar^ia

^so^dvsia,

{baptismal)

Sermon on Einjphany. (Fabr. i. p. 261.). The text was given by Fabricius from a MS. in the library of

Thomas Gale, * 'Qc

him from England.

rov avTov (pvpa^aTOQ adpKa XaÂŁu)v:

X. 338. 78., lafxtv

anapxn^

sent to

tov

ttoiovixivoq

KaO' vfidg

ttjq

ruiv

compare with

^vpdfiaTog ysyovora.

diKaiuJv capKoq:

Many

Again,

compared with

dTrapKdfitvuQ Iv Tram tovtoiq tov idiop dvOpmirov (ib.

8G.).

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 277 thoughts and expressions remind us of our Thus (c. vii. p. 263.), " The beloved gework. of

its

nerates love, and the immaterial light the inacces-

and " Christ has become manifest, his

sible light,"

appearance was not a semblance " i(j)avr]).

The

controversy with the Gnostics. ingly

(Jirscjxivr],

ovk

This phrase expresses most happily the startling,

seem-

pantheistic expressions in the last article of

Hippolytus' " Confession" have here their in the words (p. 264.

become immortal, he

will also be

Holy

that the

ing (p. 264.),

c. viii.),

If,

full

then,

God. "* Spirit

match

man The

has say-

the water

which waters Paradise," reminds us of the mystic expression, in what, I believe, formed the conclusion

of our work, the fragment

commonly

assigned to

the "Epistle to Diognetus," where the heart of the faithful is taken as the field in

which the

tw^o trees

of Paradise grow. 2.

similar homily of Hippolytus on Easter,

known (^sls The *' Acts

Fabr.

of the Lateran Council of

passage from 3.

ÂŁ^i]yr)ac9,

'n-da')(a

The same

(Fabr. is

ii.

640" quote a

p. 45.).

probably the case with the Sermons

on the Distribution of the Talents, and on the Thieves (Fabr. 4.

Perhaps,

was

p. 281.).

Two

p. 281.).

also, the

two beautiful anecdotes of

the Corinthian Virgin, and of the youth Palladius,

* El ovv dOavaTog yiyoviv 6 dv9pb)iToc^ tarai Koi Geo'g.

ox THE "REFUTATION OF ALL HERESIES.

278

were related p. 283.

(Fabr.

one of these homilies

sq.).

HISTORICAL WORKS.

The {Book,

XpoviKwp (cathedra).

Books of

the)

Chronicles,

About the same time with

Julius Africanus, or

twenty years later at the utmost, Hippolytus under-

Eusebius mentions

took a chronographic work.

According to

down

his rather confused account, it

to the first year of

work

polytus refers to this

which occasion

Alexander Severus.

spoke on

in the tenth its

subject, as

it.

went Hip-

book, on it is

pre-

served in a Latin translation of the time of Charle-

magne.

(Fabr.

that the dosius),

â&#x20AC;&#x201D;

tianus,

and

copied

him,

that,

Roman

tlie

Syncellus

early

Roman

that of Eusebius. tial

bishops

Maximus

the

adopted

mere conjecture, though

Dodwell conjectures,

59.)

had used Hippolytus' chronography for

chronology of the

Byzantine monk, Anianus (under Theo-

down

his

Pon-

Confessor having this

list.

Syncellus'

All this

chronology

bishops certainly differs fron)

I believe that a fresh

and impar-

examination of the unsettled question respect-

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 279

the history and the succession of the

ing

Roman

bishops before Sylvester, and more particularly before Cornelius, will prove that the catalogue of the

Roman

bishops given by Hippolytus (which, as

credibly recorded, formed part of his " Chronicle,")

made an epoch

The

in this matter.

catalogue of

Hippolytus must originally have ended with Callistus

for

;

the end of

Callistus coincides

accession of Alexander Severus, with the

whom

may to

his list of

with

Pontianus,

first

emperors concluded.

in subsequent editions have

ported to Sardinia.

with

whom

Now

the

year

But

been carried down

Hippolytus was transcan scarcely be acci-

dental that the most ancient

list

which has come

down to us, of the year 354, the " Catalogus Liberianus," also called " Bucherianus," has an unmistakable line of demarcation at the beginning of Pontianus.

The method adopted down

Urbanus, the prede-

cessor of Pontianus, differs decidedly

ployed subsequently.

this first part is extracted

lytus.

possession

;

ever I publish the

Roman

I shall give

is,

that

from the work of Hippo-

have further proofs of

and

from that em-

belief therefore

this assertion in

account of them, when-

" Restoration of the Succession of

Bishops before the time of Cornelius

now

of particular impor-

tance, in consequence of the abuse

made by Schwegler,

(written in 1847)

a question

and others of the Tubingen school, of the present *N 8

280 ON THE '^REFUTATION OF ALL HERESIES." uncertainty of some

and not

dates.

must be

confessed,

been treated uncritically by Baronius,

that, having-

by Pagi,

settled

question has been

this

involved in confusion by Dodwell and Vignolles.

have endeavoured to

establish

inquiry, with the help of

hope that tial, it

new documents

investigation, as

;

and I

has been impar-

has not been altogether unsuccessful

entirely

method of

a safer

sure

demolishes the fabulous chronology of

Tubingen.*

But our Latin text seems

be only an abstract

Hippolytus' original work must

or an introduction.

have been more like a chronological canon, with historical

notes.

have a fragment of the Greek

text of this nature (Fabr.

App.

p. 41.)

quoted by

Cedrenus, and relating that, under Nero, John the

was recalled from Patmos to Ephesus. The " Chronicle" of Hippolytus became, like the

apostle

Apostolic Tradition, a fruitful source of forgeries. these belong: "

Apostles," "

The Holy Hippolytus on

the

Twelve

Seventy Disciples, with their

Names." (See, on both, Fabr.

p. 50. sqq.) I

regard

the " Chronicle of Hippolytus the Theban," and that

personage himself, as merely part of those forgeries. (Fabr. append, to vol. *

Mommscn,

pp. 43

â&#x20AC;&#x201D; 50.)

in his excellent critical "

Essay on the Chrono-

graphy of the year 354" (1850), lias perfectly established the truth of Ducange's conjecture, that this list of the Roman bishops is taken from the work of Hippolytus (pp. 594-598. G37-G44.).

— LETTER

HIPPOLYTUS' LIFE AND WKITIXGS. 281

II. ^AttoBsl^i^ 'x^povwv rod iraa'ya

Kara ra

sv irivaKi,

Demonstration of the Time of Easter according

the Table.

This

the

of Hippolytus' book on the cele-

title

bration of Easter mentioned on the cathedra.

EXEGETICAL WORKS. I.

('OjULiXLat) Els' Trdaas

Holy Scriptures (Cathedra).

all the

The stone-mason has engraved is

ras ypacpdy.

wBai, songs, which

absurd, instead of an abbreviation of oixCklai, for

which word there

place.

There are besides mentioned on the cathedra the following exegetical works, to which to refer in their {AtriyT]o-i9)

on the Psalms

proper places

Ets- yfraXf^ovs ;

—

Witch of Endor ; FivayysXlov Kal

cording

John^

shall

evidently commentaries

(Ets" rrjv) *l^yyao-Tpl/jLv6ov

— and

'Tirep rod

AnroKaXvy^sws

and

the

have

;

Kara the

Apocalypse.

the

'Io)dvv7)v

Gospel ac-

This

title

seems to indicate, that the book was written as an explanation of the origin and date, perhaps in defence against an attack, or in rectification of a vulgar error.

ON THE "REFUTATION OF ALL HERESIES."

282

II.

Old Testament,

the Historical IVorks of the

to the extent of the exegetical compositions

Hip-

of Hippolytus, the ancient authors declare, that

poljtus wrote commentaries on most works of the

New, Testament.

Old, and on some of the

the

Hexaemeron,

or the Six

Days of the Creation.

Extracts in Jerome, Ep. cxxv. ad i.

p. 2QQ.)

p. 7.).

On On

;

the Pentateuch.

Prophets

the

Damasum

Damascen. ParalL opp.

;

Extracts in Fabr. in particular

(Fabr.

787. (Fabr.

ii.

p. ^^. sqq.

Ezekiel and

Daniel.

the

Book

KOI Trjv "Kvvav (Fabr.

Fabric.

miracle, to the

p. ^G7.). Kls rrjv syyaarpi-'

Saule et Pytho-

1.).

Book of Kings

the

Jerome

fivOov (Cathedra. nissa.

Fragment E/s tov 'EXKavav

of Samuel.

;

the history of Hezekiah's

which he explains by imagining a parallel

Amphitryonic night,

â&#x20AC;&#x201D; a day of

thirty-two

hours instead of twenty-four (Greek text.

Fabr.

p. 31.).

ii.

III.

Psalms and

the

the Songs of the

Old Testa-

ment.

The

first

work mentioned of

the

Psalms.

Tovs

y\ra\fjLovs

(Fabr.

beginning of the work.

from

this class is that

Nicephorus quotes the

(Fabr.

267.).

8Lt]y)]o-Ls

on sis

has preserved the

Theodoret quotes a passage

268.), graphically describing the

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 283 humanity and of true divinity

signs both of true

the history of Christ's

life,

exactly like the passage

(although differing in words) in the work against

Noetus, on which I have commented above.

Here

also

we owe

to the

Roman

prelate a con-

siderable addition to the fragments printed by Fabri-

and Gallandi.

cius (ii.

439

to the

has given in the appendix

â&#x20AC;&#x201D; 448) the complete text of

the introduction

commentary, of which we had only the This text

period.

first

found according to him in two

manuscripts, one in the library of the Minerva at

Rome tican

(Casanatensis, O.

codex (1759).

T. a.),

and the other the Va-

In the latter the text

muti-

lated at the beginning.

The

fragment

bears

the

title

'liriroXvTov

^FtTTCaKOTTOV 'V(Ofl7]S 'TTToOsaiS Bt7}yi]aÂŁQ)9 sis T0V9 fjbovs.

First, for

rov

^ok-

of great interest, for various reasons.

the knowledge of Hippolytus' real style.

discover here the clear and lucid

method of

dis-

cussion, and the easy exposition of the subject, which

we is

generally find in Hippolytus, wherever the text

not

corrupted.

treats on the authors of the

Psalms, their relative age, and original division, the

mode

of performance, and the difference

Psalms and Songs, or Odes

between

According to

{(phai).

him the Psalter contains both Psalms, performed

by the musical instrument alone,

and

instrument.

Odes,

Both

where

(nabla,

the psalterium)

the voice

answered the

kinds were mixed,

so that

;

ox THE "REFUTATION OF ALL HERESIES."

284

of course,

Odes of Psalms.

of Odes, and

have Psalms

a mistake

but Hippoljtus

This

right in

distinguishing the two leading elements in the sacred lyrics

Psalm, which

the

;

the

Semitic element,

advancing by hemistichs, of which the second the echo of the

as it were,

first

;

is,

and the Hymn, or

the Japhetic element, then existing only in the imperfect

Greek form,

Ode, but which a hundred

as an

years later developed itself into the Latin

Hymn,

through Ambrose, at Milan.

The most remarkable passage because

shows how

which seems

superstition

far the fathers to

the

following

were from that

have crept into the

minds even of some learned and eminent men this country,

who

write on the Psalms as if

part and parcel of orthodoxy to believe that

them

him

are

were all

by David, and that they were composed by

by him and

(or at the utmost

his friends) for

the use of the congregation, as an official hj^mn-book

whereas such an opinion

;

nothing but a proof of

ignorance, and, in divines, of a contempt for truth

and learning.

The words Jews

are these

called the Psalter

hillim, the

Book

â&#x20AC;&#x201D; After having

Sephra Thelim (Sepher Te-

name of an The reason thereof is

of Songs) without any

author, Hippolytus adds this, that the

said, that the

compositions were not written by one

;

but Esdras collected those of several authors, as the traditions inform us, in the time after the Captivity

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 285

when he united

the Psalms of different writers, or

rather Songs in general (\6yovs)

the

name

by Jeduthun

{'1Sl6ov/jl),

men

they are not of

them have

some that of

There are

also

some

and besides some by the sons

of Korah, also by Moses. these

for

of David prefixed to them,

Solomon, others that of Asaph.

all

;

In consequence, some

Psalms.

all

Now

the compositions of

collected together will not be called the

Psalms of David alone by any one who understands the matter."

The

text

very readable

in the

first

period some

inaccuracies in our ordinary text are corrected.

His description of the nabla ing-brass above,

sound-

the source of St. Augustin's ac-

count (Winer, R.L.

Connected with

as having the

ii.

this

125.).

commentary on the Psalms,

was that on the Songs of the Old Testament. Nicephorus quotes the commentary upon the " dajjLaTa^' Eusebius, in his

in the plural.

list,

mentions that

on the Song of Solomon (of which we have a fragment, Fabr.

One

of the

which,

our

p. 101.),

p. 278.).

prelate

justly

observes

(Acta

cohr),

Mart,

cannot mean, as Eabricius supposes, the

119th Psalm, but of Moses.

This therefore was only a part.

other Canticles was the ^eyaXT]

the proper term for the

Song

The fragment quoted by Theodoret (Fabr.

269.) belongs therefore to this work, and not to that

on the Psalms.

286

ON THE On

IV.

REFUTATION OF ALL HERESIES."

who

223.,

ii.

fragment known

There

tion.)

Proverbs

Ecclesiastes,

i.*p. 1^69.,

and Mai, CoUectio

gives the

Greek text of a

Oil the Proverbs. (Fiibr. Vatic,

and

the Proverbs

substantially in a Latin transla-

also a

9. in

Fabr.

fragment of Hippolytus on i.

misplaced by the

p. 282.,

editor.

Fabr.

Ecclesiastes.

270.

V. On the Prophets,

On On

the Prophet Isaiah.

by Syncellus,

Fabr.

the Prophet Ezekiel.

p. 271.

Fabr.

p. 271.

(named

p. 358.)

the Prophet Daniel.

Fabr.

Theodoret, and by Photius,

271. (named by

203.).

Jerome

says,

Hippolytus' historical explanation of the seventy

weeks did not Fabr. this

with history and chronology.

tally

272.

have a genuine fragment of

exphmation in Fabr.

278. on Daniel's

Life and Time.

the Prophet Zechariah.

VI.

the

New

Fabr.

279.

Testament.

As to the New Testament, we have mention of a Commentary on St. Matthew, and on the Gospel and Apocalypse of *

The Syriac

St.

John.*

jNISS. discovered in the

Libyan Desert and

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 287

doubt, the greater

number

of the fragments of

these exegetical works preserved to us are childish.

What

other word shall I use for such interpretations

as that

Isaac bears the image of

Rebecca of the Holy

Spirit

God

Esau of the

;

Jacob of the Church and of Christ ?

grew

Rebecca, that

devil

;

That Jacob

to say, Patience, gave intelligence

These are

of the brothers' dispositions.

some specimens given by Jerome. believe that in these fragments

men

means the consummation of the world.

old,

to Isaac

the Father;

But

we have

do not

a fair speci-

of the value of the works as a whole.

see

now, by the new fragments published in the " Acta

Martyrum," that the quotations do not give the most sensible

part, the historical illustrations,

and

the truly philosophical, though perhaps incorrectly

expressed thoughts.

even our old fragments, in

Still

explored by Cureton contain, as

excellent friend has kindly

communicated to me, quotations (of the following works of Hippolytus

slight

importance) from

" Apostolical Collections." " Commentary on Daniel." " " "

The only

Commentary on the Psalms." Sermon on the Resurrection." Sermon on the Epiphany."

interesting article

the

first.

may be

the ge-

nuine text of what we knew only as a forgery, under the title of the "Eighth Book of the Apostolic Constitutions," and then perhaps only a part of the book mentioned on the cathedra, that

is,

the

Apostolical Tradition on the Gifts of the

Spirit." i^

Holy

ON THE " REFUTATION OF ALL HERESIES."

288

the midst of fanciful allegories, show a deep

and a

free

mind

and honest inquirer.

will here insert a restoration of the catalogue of

Hippolytus' writings on his cathedra, to show that it is

far

from giving a complete

enabled, through Dr. Brunn, Institute at

Rome,

list

of them.

to give the text

correctly

than that printed by Gruter and Fabricius. corners of the back of the cathedra are edged so as

form two planes of breadth

The

eighteen letters.

list

sufficient

Upoc Tovg 'louSalOTC Koa/JLoyoNlAC

hLr,yrj(Ti^

elc

r^v

vpAAMOTC

lyFACTPlMTGON

TDEP TOT KATA

ANHN

112

(sic)

ETArrEAIOT KAT AQO KAAT^'EOC nEPI XAPICMATI2N

AnOCTOAIKH nAPAAO CIC XPONIKIIN

The off,

for

on one of these planes

and there never was an inscription on the other.

TTSpl rr)$

of the Archeological

;

nPOC EAAHNAC KAI nPOC DATONA (sic) H KAI nEPI TOT nANTOC nPOTPEHTIKOC nPOC CE BHPEINAN AnOAElHTC XP0NX2N TOT nACXA KATA (to) EN T12 HINAKI ft)AAIIC

(1.

6/xi\Lai

sh)

nACAC TAG FPA

4>AC

nEPI 0T KAI CAPKOC

ANACTACEX2C nEPI TAPAQOT KAI nO0EN (to) KAKON. The work on the authors,

the heresies, quoted by almost

not in this

equally well attested.

to give the titles of only

all

list

may

have been intended

some of Hippolytus' books.

events, the particular reason

now no

longer

a mystery, why, in the time of Constantino or odosius, that

work was not

commemorated on the St.

Hippolytus in the

all

nor are other works

;

selected

statue which

Roman

among

Thethose

was erected

cemeter3\

I will conclude this review of the

polytus with two tables of the

works of Hip-

lists

exhibited

Eusebius, Jerome, and Nicephorus, comparing them first

among themselves and then with

that on the

290 ON THE "REFUTATION OF ALL HERESIES." I give

cathedra.

Nicephorus has, is

the same

that of Eusebius: whatever

marked with an

Then

follow,

asterisk

the order

by Nicephorus are

the few words added

marked.

also

first

the same

column,

those works which Nicephorus gives besides: they are one and

all

marking with

second column,

give in the

what he has

taken from Jerome, whose

common with

Eusebius.

The

list

italics list

Syncellus forms the third column.

The

result

simply this

Jerome has copied

Eusebius, but added some more

works

;

for that

was the strong

Nicephorus has copied both.

made an the

list

titles

of exegetical

side in his erudition.

Syncellus has evidently

extract from the older authors.

on the cathedra

Finally,

not intended to give

all

the works of Ilippolytus, but only a selection, those

most approved.

The

Lists

of EusEBnis,

Jerojie,

and Nicephorus

COMPARED. EUSEB. (Niceph. iv.

* Th irtpl

\l. 22.

Hist.

Ecc.

HiERONYMUS.

De viris illustr.

Syncellus. 61.

31.)

Tov

avyypaiJ.fxa,

Pascha temporumque cano-

Udcrxa Rationem

nes usque ad

Alex. Imp. sedecim

annorum

circuitus.

Ad annum 21 5,

-p.

358.

LETTER

HIPPOLYTUS LIFE AND WRITINGS. 291

EUSEU. * Els t)]v * Els

Tcfe

niERON.

^€Ta

T?]V e^a-i}-

Canticorum. In

Khv TTphs MapKiw-

* Els

fxipr]

"^AtTjxa.

TU)V

'irpo(pr]-

Toov ixaKiara

In Esaiam.

De Da-

^€Kii]\ Kol Aavir}\.

niele.

biis.

Tov 'le^eKiijA.

i^arf-

Psahnis.

lypsi. * Els

TO, /xera ti]u

[xepov.

riam.

^Avrippif]Ti-

Els

In Zacha- Els TToAXa

Genesin. * Tlphs MapKLuva.

Els T^V ^iai]ix^pov.

Exodum. In Can-

ticiim

fiepov^

(Niceph,

stncel.

In Hexaemeron.

e^arjiJ-epou.

De ApocaDe ProverDe Ecclesiaste.

Saul et Pytho-

'le-

Els TO. HcrfxaTa.

TToWds

Els

iravToias

TraXttLas Kal veas (pds, iu aTs Kal YlaTixca

ypa-

r^v iv

tov ^eoXSyov

'ATroKdXv\l/iu.

De De

Antiehristo.

Resurrectione.

Contra Marcionem.

De Pascha.

* llepl TOV Udcrxa.

*nphs

ttTrdcras

rds

Adversus omnes

alp 4 ae IS. (Niceph.

nphs MapKicova Kal Tas

fiice(pe\4-

Xoiirds atp4-

(Teis.

(na.rov.') **

irA eTtrTa pa.

re aXXa

iroKKoLS

ira-

av evpois

(Tco^Sfiei^a."

de laude Thv €^Kaid4KaTov

UpocrofxiKiav

Domini Salvatoris in qua prsesente Ori-

er??-

Tidax^

TOV

piKhv

Kavova.

gene se loqui in ecclesia significat.

Nicephorus adds to the Eusebian riepl TTjS Trapovaias riepi

Xirpecas'

iiraivuv

els irepl

tov

the following works

—

tov 'AvTixpio'Tov.

avaa-Tdaecas

"VaXiiiav

list

Kal

aXXa

Thv 'Ecraiav

irapoiixiuv'

Kvpiov

rrXeiaTa' els

irepl

rjfxciu

Thv

Zax«P'0"'' irepl

"^^pl

'AiroKa-

Saoi/A Kal TivQwvos' irepl XpicTTOv' iv ols 'IrjaoO

irap6vTos '0,piy4uovs wfxiXr](rev.

O 2

(Is

Aavi'f}X'

292

ox THE "REFUTATION OF ALL HERESIES.

II.

Tin:

the Cathedra, compared with the Authors and our Fragments.

List ox

Uphs Tovs U€pl

Fragment.

'lovSaiovs.

TTJs Koa/xoyorias.

An'^TTjcris ets '^aX/j.ovs.

Els TT/f iYyaaTpifjLvOou. 'Yirhp

Tou Karct

^lo^avvriv

In HexaemeroD. E, H.

Euseb.

Hieron.

(De Saul

S. Fr.

Fragments. et Pythonissa.)

evayyiXiov Hieron.

Kol aTroKa\v\l/€us.

Uepl xaptcr^aTa'r airoaToXiKr} irapd-

Referred to by Jerome.

So(Tis.

Euseb.

vik5)V.

Tlpbs "EXArji'as, KoL irphs JlXaTCova

Latin translation.

Fragment.

KOI Trepl Tov iravrSs. TlpoTpeTTTLiths irphs 'Z^^ripeiuav.

A7ro5ei|is

xpdfwv rod Haffxa.

'OfxiXiai eis rrdaas

rds ypdcpas,

Fragments. Euseb.

Hieron. Hieron.

Syncel.

Hepl OeoC Koi aapKhs dvaardcrioos. Hepl ruv dyaQov Koi iroOkv rh kclkSu.

Euseb. and Hieron. Adv. Mar-

cionem.)

Having thus terials

briefly laid before

you

all

the

ma-

necessary for judging of the authenticity of

the traditions respecting the

life,

writings of Hippolytus, I will

the age, and the

endeavour

draw

the outlines of a picture of his character and of that of his time. I

begin

with

important: and

his doctrinal I

believe

delicate subject better than

works as the most

I cannot introduce this

by giving a

translation

l:etter

hippolytus' life and writings. 293

of the passage in Dorner's work on the Person of

sums up

Christ*, in which this philosophical divine

his exposition of the systems of the leading Chris-

Hippoly tus,

tian philosophers of that age, Tertullian,

and Origen, respecting the Logos and the Sonship. " If we cast a glance upon the development of the

dogma

ecclesiastical

at this

remarkable

stage (the

middle of the third century), and upon the three

who appear on

principal characters

the side of the

Church, we find that since the end of the second century

was generally understood that one could

not stop

the

literal sense

For

of the Logos.

otherwise the distinct hypostasis (personification) of

God

the Logos would not be firmly established, as

himself

Reason (Logos).

From

this

after the precedent of Tertullian, the

comes

the Son.'

the Son

that,

Logos

watchword be-

by Hippolytus, that

said

out of the Logos, that the Logos

spiritual substance of

and

now

time forth,

so far

God, or the Father

the

himself,

from being the Son himself, the

logically precedes the

Son

a proposition

whick

by Origen. A large part volume of Origen's " Commentaries on

is still

further developed

of the

first

St.

John," where he represents the

(in

which the Logos was

divine aocpla,

that

is,

/jLovoysvtj^,

the

vol.

vovs

p. 693.

o 3

dp')(i]

of St. John

or the Son) as the

\6yo9 of

God

294 ON THE himself,

REFUTATION OF ALL HERESIES."

Son

out of which the

to proceed,

intended to carry out the same idea.

Thus, by the word

made between

and

said to be

was

Son,' a greater distinction

and the personality

the substance

of the second hypostasis

and under the term

;

Son-

ship' was understood originally (by TertuUian and

Hippolytus)

not

the substance, but

only the per-

It followed of itself, that while

sonality of the Son.

and because the substance of the second hypostasis is

eternal, the personality

The temporal tended to

was not regarded

as eternal.

(diremtion) was

distinction

also

in-

perception and the fixation of

assist the

the difference between the eternal substance, which is

not yet distinct from the Father, and the per-

sonality.

TertuUian,

clumsy

instance,

his

method of reasoning, was not able

master this

difference, except

the

for

by fixing

new watchword

the

temporally.

Son was '

also a temptation

to consider the Sonship as not eternal

readily be understood, that

Doubtless

at least

may

Clemens of Alexandria and

Irenaeus (with the latter of

whom

the critical treat-

ment of the dogma of the Logos begins), as they dwelt chiefly on the word Logos, must have found it easier and more indispensable to assert the eternity of the Divine

Wisdom and Reason (that is, of the Son, in who started from the w^ord

their sense), than those

Son.

lay very near to this latter view, to

up the Son with

finiteness, a

mix

combination which

brought TertuUian to the verge of Patripassianism,

LETTER and

HIPPOLYTUS' LIFE AND WRITINGS. 295

also placed

him

in contradiction to himself, since

the Son was to spring out of the eternal substance of

God, Hippolytus endeavoured

remove

this diffi-

Only In-

culty,

finite,

the Super-infinite One, from the v^orld

strictly distinguishing

were divested of personality

Christ,

to subject the hypostatic

;

and he

but by

;

existence of the

the omnipotent will of God.

It is true, that

obliged

Son

he turns

back from the personality of the Son,

his glance

which comes forth a

and he

;

as the

and even the humanity of

his determinism the world,

stance

God,

little later, to

tries to

draw

His eternal sub-

lines of connection be-

tw^een the two, speaking of the eternal predestination

But

of the personality of the Son. manifest,

only placed hereby in

ence on the omnipotent will of siders that eternal substance

the Father,

and

the Son,

still

God

it is

more depend-

;

and he con-

merely as belonging to

communicated by him, in ac-

cordance with his will and decree, to his hypostatic Son.

Origen

this difficulty.

the

first

who

rose decidedly above

discerned the contradiction lying

in the supposition of a hypostasis, which does not

come

forth

till

afterwards, and yet possesses the eter-

nal divine substance, and ture.

Hence he

asserted not to be a crea-

tries to reconcile the eternity

of the

divine substance, and the genesis of the personality

of the Son, by the

dogma of the

eternal, that

the eternally proceeding generation of the

Father.

But while

his predecessors o 4

had

is,

Son by the

said

much

die will of the Father, so as to place the a level with

the creatures, in a

their purpose, Origen, in

Son on

manner contrary

whose system the

will acts

such an important part, has not been quite able to avoid this

;

only he has represented the Son as the

hypostatic will of the Father, which proceeded out of His

Wisdom

or Spirit {vovs

= \6jos).

In this way

Origen brings the dogmas of Tertullian and Hippolytus, in concordance with the eternal generation

of the Son, to a conclusion. But, in doing so, he places

himself at the same time in position to the

men

a strong realistic op-

of the second century,

who had

regarded the Son more ideally as the Divine Reason

and Wisdom, or which of

at the

utmost as the Divine Purpose,

itself is creative."

which Hippolytus occupies in the

to the place

development of the doctrine of the Trinity, the

fol-

lowing passage of G. A. Meier's work on that doctrine

(18M) shows the

stage at which that inquiry

His statement

has at present arrived.

based upon

the passages of the treatise against Noetus, which I have given above,

and agrees

many

points with

monography on Hippolytus (1838). His words (p. 88. sq.) are -â&#x20AC;&#x201D; " The coming forth of the Logos at the creation Haenell's

was commonly represented, not

this

as his birth,

but as

;

and the dispensation by which

difference was

brought out, coincides with the

his manifestation

incarnation of the Logos

;

and here the

triple dis-

297 tinction takes the place of tlie unity of the divine

This view

power.

more confirmed by the

still

Hippolytus decidedly ascribes no person-

fact, that

Holy

the

ality to

Spirit.

has no fear, that the

charge of Tri theism should be brought against him,

and only thinks

necessary to say, that he does

not preach two Gods. near

Noetus

In this he seems

yet there

;

still

Noetus makes the

decided difference.

come

between them a divinity of

the Father dwell in Christ, so that the infinite be-

comes

finite,

while the appearance passes by without

a lasting existence

God

diflference in

trary,

this does

not establish any real

Hippolytus, on the con-

himself.

with his ecclesiastical tendency, makes the In-

carnation the foundation for a real impersonation of

who in this divine and human personality, God and Lord of the Church, is taken up into

the Logos, as

heaven, so that together with him fiesh

with a rational

human

God was

but not

with him thus

mere void Being

Him in

Him,

its

;

for

everything

willed

doc-

In the be-

he was never with-

the universe locked

it.

This reason that

as it

were in

came forth

into reality the

God manifests

the Logos; and

ideal existence,

moment He

alone, he himself being every thing,

out reason, wisdom, and power. rested in

The

soul) enters therein.

trine of the Trinity runs

ginning

itself (that is,

formed by thought and wisdom, the

first

being the creating, the latter the regulating power.

The

manifestation of the o 5

Logos therefore

only

ON THE "REFUTATIOX OF ALL

298 his

showing forth in the

distinct

HERESIES.'*

forms and relations

of the real world, wherein Hippolytus does not find a personification of the Logos, which indeed

The Logos merely

contained in them. relations,

the

Law

not

unveils those

and at the same time gives their rules in he makes the prophets speak by the Holy

Ghost, which he gives to them, and becomes the Son

by the Incarnation, being only the Reason of God. " Plippolytus stands nearer to the doctrine of the

Logos than Tertullian but interwoven with

his

unknown

not

system

the authors of the ecclesiastical school.

we might be

merely at his words,

him with Beryllus and Sabellius is

Hippolytus

different.

to him,

yet he belongs to

we look

inclined to class

but his tendency

;

advancing towards the

personality of the three subjects, which the others

knowingly deny ality

ledge

assuming the eternal person-

of the Son for the future, he it

in the past

;

forced to acknow-

whereas Beryllus and Sabellius

are proceeding towards the notion of an indifferent

change of being." Origen, as I have said above, was, according to these

statements,

write the

the end of the

not see

the

Confession

how

last

work against

this

person

of Faith all

of that age to

which we find at the heresies.

can be contested, upon a general

survey of the systems and terminologies of that time,

we know them now through the researches of o the men whose opinions I have given, and through

— LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 299

and of Redepenning.

those of Baur, of Neander,

our work has been published under the

Still, as

name

of Origen, I will give the text of that striking pas-

sage of

which

real Origen,

tlie

treats

on the relation

of the Father, the Son, and the Spirit, to show the difference

and

between the two authors both

thought

Origen*, in his commentary on the third

style,

verse of St. John's Gospel, in order to prove that the

Holy the

Spirit

a creature of the Logos, but as

third hypostasis of the Trinity as the

second, speaks thus

Son

much is

the

" I think that he who says that the Holy Spirit is

made, and who allows that

every thing was

by Him,' must necessarily subscribe * C)pp. iv. 60.:

rd liyiov

OijUrtt

ilvai^ Kai

yap on

KoXov Trapade^aaOai^

to~j

avTOV hyevsTO^^ civay-

to liyiov TTVtvfia Sia tov

TTpta^vrkpou Trap' avTO row Xoyov TvyxdvovToq, (TTafftLQ

TrtiQojxtvoi

TTvfVfiay Kai (jjQ

TrdvTMV fievbjv.

[1.

liyiov

Trvtv^iu

TTpiorovJ Toiv

Kai Td)(a uvtx\

Tpug

{)

tov Xoyov Kal

TifxiMTspov,

tov Trarpog cid Xpiarov aiTia tov

/*//

x^h^^^i' toiKs TO liyiov rrvevfxa^

VTroardnfi^ ov p-ovov tig

Kov Kal tiKaiov k.t.X.

With

dvai^

dWd

this

compares that from the book

tdt.fi

yeyevTj-

Kai avro viov •^py^fia-

TiZ,HV Toii ^fov,, fiovov TOV ixovoyivovQ (pixTU viov dpxilGtv

vovTog, ov

vtto-

Kal to liyiov

rd, TravTuiv Sia

tivai

ttclvtiov

vtto

k<ST\v

vwv

erfpov tov iraTpog dvai Trtcrfi'ovrff,

jXYjSiv

tV(je€k(TTepov Kai dXrjOtg, Trpoais^eOa

ytvofisvu)V^

\6yov syh'iTo^

'RjxCiq

Tvyxdviiv^ tov Trarepa Kai tov

dykvvrfTov

to Trvevfia

/xiv (f)d(JicovTi •yivrjTov

to " Trdvra

TrpdiefievciJ

made

to the opinion,

Tvyxd-

haKovovvTog avTOv

Kai (Tocpov eivai,

tij

Koi Aoyt-

passage Gieseler judiciously

Princip.

3. 5.

Msi^iov

ovva/xig TOV TraTpog Trapd tov viov Kai to Trvtvfia to liyiov. TrXtiiov Se

TOV

v'lov

}iiiXXoi- Toii

Trapd

to Trvevfia

dyiov Trvf.vp.aTog

liyiov^

Kai

ttoXiv

SuKbepovaa

dvvapig Traod Ta aXXa ay in.

*0 6

300

ON THE "REFUTATION OF ALL HERESIES."

that

the

Holy

tliat

was made hy the Logos, the

Spirit

Logos being anterior

We who are

to the Spirit.

sure

there arc three hypostases, the Father^ and the

who hold

Son, and the Holy Spirit, and are generated of the

and the true opinion, allow

religious

come

things which have

AVord, the Holy Spirit

and the

lionour,

that both

Father, this being the

that, of all

through the

into existence is

most worthy of

far the

order of those things which

first in

have been made by the Father through Christ.

perhaps this

the reason

why He

And

not called a Son

of God, as the only-begotten Son alone was by nature the Son from the beginning that the

Holy

Spirit

hypostasis,

to his

;

and

would appear

needed him, the Son ministering

not only

regards

his

actual

existence, but also as regards his being wise, rea-

sonable, and just."

And

again, in another passage

" The power of the Father of the Son and of the

Son

all

â&#x20AC;&#x201D; greater than that

Holy Ghost.

That of the

Holy Ghost and power of the Holy Ghost surpasses that

greater than that of the

again the of

other holy things."

These passages require no commentary

them bear upon our argument. peat,

the

siders the in

difference

But

so great, that

make

must

re-

whoever con-

whole of Origen's system, and places

connection (as he ought to do) with the termi-

nology and method employed by Origen's master.

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS

301

Clemens of Alexandria, and by the founder of the Alexandrian school, Pantaenus, will be puzzled to understand how the " Confession of Faith " could ever have been ascribed to Origen. That the ancient copyist

marked

the margin as Origen's,

explained

the difference between its terminology, and that

of the formularies of the Councils and of the Byzan-

Whatever of

tine divines.

mystical, suspicious,

seemed strange,

this sort

was ascribed in early times ta

Origen, by some out of ignorance, by others out of malice.

Indeed, this

work was ascribed

the reason

from being translated into Latin,

was scarcely mentioned, much later fathers of the

There

why

the whole

Origen in the East, and so

Roman

like other

far

works,

quoted, by the

less

Church.

the same difference between a philosophical

dialogue of Plato and a corresponding one of Cicero, as

between our two

and

his

Hippolytus the Roman,

writers,

perhaps somewhat younger cotemporary,

Origen the Alexandrian.

good in many Hippolytus

respects.

no Cicero.

intimately connected with

And

this

comparison holds

is no Plato, But Hippolytus, although

If Origen

Greek

literature

and philo-

sophy, and evidently endeavouring to unite as as possible the East and the

West,

is,

much

to all intents

and purposes, in his theological speculations, a man of the Western Church, a Latin and a are certainly

many

Roman. There him

points of agreement between

and Origen, over and above the Catholic tendency

302

ON THE

of both, as defenders of the Catholic Church against

They were both learned and

the heretical schools. pious

men

they both enjoyed a classical and philo-

;

sophical education

and sometimes

somewhat more

;

they were both argumentative,

sophistical,

In their theological writings

fanciful.

were both addicted

particularly they

legorical

and both imaginative and

and mystical interpretations. Hippolytus

ticism of

of Origen.

than

scholar.

al-

very different from that

who was

Origen,

much as Jew, and much more

show, certainly as

any writer, who was not a

gian, a

But the mys-

indulges in allegorical fancies, as

his exegetlcal writings

â&#x20AC;˘

far

deeper theolo-

more acute reasoner, and a more accurate

looking closer,

find his allegorical

interpretations are all of an ethical, that

ply moral, and often of a

whereas the

sentimental

allec^orical imacrinations of

is,

of a sim-

character; Ori2:en are

metaphysical, and, however fanciful, have always a

deep thought in them.

Their speculations repro-

duce the difference between the old

Greek mythology mitive creations

is,

but very rich in everything

that relates to the thoughts,

the

actions,

and the

man.

With regard

to the doctrines of Hippolytus, the

documents speak for themselves.

some

old

comparatively speaking, very poor

as to ontological ideas,

sufferings of

Roman and

the Latin element in these pri-

people

will

think

their

I doubt not that

duty to prove

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 303

that Hippolytus had the correct doctrme respecting

the Athanasian definition of the three persons. is

he says the contrary;

true,

but that does not

signify with the doctors of the old

The

school.

divines of the seventeenth century harp jesuitically

upon one half of Jerome's words about expressions of the

old

say only

" the holy

fathers:

minus caute

erred, or

either

locuti sunt."

certain

they have

Those men

fathers express themselves at

They Poor old men we have learned to do since All this is delusion for those who believe it: but what is it in the mouths of those who teach it. The grave point in this matter is, that such equivocations have so much shattered the faith of times somewhat incautiously."

could not speak so clearly as !

thoughtful laymen, that, in proportion as they de-

mand

implicit submission, the belief in the whole

system of the ancient Church, and in Christianity itself,

has vanished from the minds of men,

from national literature. with almost

all

German

I say

writers of note,

doctrine of the Father, Son, and

and

with Meier*, and that the

Holy Ghost

the

fundamental doctrine of Christianity, and that without

Christianity, as a theological

and

as a philoso-

much above Rabbinism The definitions of the angood, so far as they are meant to

phical system, cannot rank

and Mohammedanism. cient

Church are

exclude unchristian or

illogical imaginations,

* Die Lehre von der Trinitat. *o 8

whether

ON THE "REFUTATION OF ALL HERESIES."

304

really or supposed to be against the historical

philosophical

But they

groundwork of

the

Christian

faith.

are imperfect, and have been foisted into

means of sup-

Scripture and into the early fathers by posititious

words and verses

in the

New

forgeries in patristic literature, and

and

Testament,

by dishonest

or untenable readings and interpretations in both.

Hippolytus, besides, was a moderate

man

he might

have said on some points, Credihile licet ineptum

would never have exclaimed with Tertullian,

Credihile

quia ineptum.

I believe I

have given materials for a faithful pic-

ture of Hippolytus

know is

;

and

have shown that

of him, from the great

in perfect

all

work now discovered,

harmony with what we read of him in his. But the greatest

other acknowledged writings of test,

and,

think, the greatest result, of our as-

sertion, that the

"Refutation of

was written by Hippolytus,

its

all

the Heresies"

bearing on one of

the most contested points in the history of that time,

and one of the principal arguments of the Tubingen school respecting the late origin of St.

the Gospel of

John.

have seen what a peculiar position Theodo-

tus held in

the development of Christian doctrine

about the middle

of the

vested his speculations

third century.

entirely

di-

of the dualism of

Gnosticism, the bane of Christianity. alone,

God, and God

was the creator and ruler of the universe.

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 305 to the question of Christ, he accepted the preternatural procreation of Jesus, but maintained that the

Christ united

himself with Jesus

Him

descended upon

in another place,

when

in baptism.

how Clemens

the Spirit

hope

show,

of Alexandria in

the East, and, thirty years later, Hippolytus in the

West

(and in part Irenaeus, his

master), tried to

bring this system nearer to the Catholic doctrine, and thus to effect a union between the historical Christ of the Church and the ideal Christ of the philosophers

seems to

for that

Hippolytus found very Church, and

still

little

learning in the

Roman

of speculation.

They

spirit

less

be their relative position.

had been Monarchianists from the time of Clemens,

who was

their first regular bishop, before the fourth

Gospel was written by reasonable doubt

St.

There can be no

John.

the

that

Roman

Church, as

adopted that Gospel, accepted the doctrine of the Logos.

But

clear

that this might be done

without following the East in distinctions

all

the metaphysical

between the Logos, as the ideal

self-

consciousness of God, and His embodiment in Jesus

of Nazareth as a historical person and true man; and

without entering into that hybrid question, mixed

up of

historical evidence

and speculative reasoning,

whether and how far the idea of a hypostatic Son was to be placed

Jesus.

between that Logos and the

In a word, the

of St. John's prologue

;

Roman but

doctrine

historical

was that

was built upon the

substruction of a conception of Christ, in which the

306 ON THE "REFUTATION OF ALL HERESIES." and

historical

element prevailed over the

realistic

The

idealistic.

doctrine, in the

Roman

Church, was

only subsidiary to government and discipline.

Church partook both of

St. Peter

and of

That

St. Paul,

but with a decided preponderance of the Petrine spirit.

was

The predominant

tliat

Christ

function of their

The meta-

of the eternal highpriesthood.

physical germs deposited in St. Paul's epistles, par-

those to the Ephesians and Colossians,

ticularly in

had not

When

the doc-

had been developed

to such a

fructified in that

trine of the Sonship

point, that

Church.

was necessary

definitions respecting the

come

more accurate

Father and Son, the

Mon-

archianist view prevailed.

Now

I do not believe that Zephyrinus, any

than Noetus himself, thought that, in adopting a sys-

tem which,

consistently carried out,

to simple Patripassianism,he in the system of the

must have led

made any notable change

Church.

might

Noetus, he only intended to honour Christ. certainly (as

we know from Hippolytus)

who opposed him

say, like

said

that those

acknowledged two Gods,"

if,

acknowledging Christ to be God, they did not allow

God

be Christ.

But

certainly the position which

Zephyrinus and Callistus took and maintained in

this

respect for almost a quarter of a century (twentythree years), was a turning point position of

The

the doctrinal

Rome.

position of Hippolytus in this respect has

its

LETTER

HIPPOLYTUS' LIFE AND WPwITINGS. 307

key in his great work, but its further explanation in Both works explain each the " Little Labyrinth." other, as the

So much and of

works of the same person alone can

do.

on the doctrinal character of Hippolytus

his writings.

to the fanciful interpretations,

both of Hippo-

lytus and of Origen, they differ in one point favour-

ably from

many orthodox

There

times.

interpretations in

modern

almost always either some learn-

ing, or a philosophical thought, a Christian idea, at

the bottom.

with the text

true, the conjunction of that idea

generally

sometimes absurd. have had

many

But

childish,

arbitrary,

in the last

250

years

and

quite as arbitrary, and even as absurd

interpretations, without the slightest chance of

philosophical or even Christian idea, beyond

any

homely

moralisms and truisms.

We the

observe

the

same

characteristic features in

importance which Hippolytus attaches to the

maintenance of ecclesiastical discipline among the

His

clergy.

severity in this respect,

the conduct of Callistus,

only

polity

may be termed

difference

compared with

individual;

degree.

His

but

this is

ecclesiastical

Presbyterianism, as asserting

the right, which the presbyters, as a body, claimed against the bishops, in matters of general interest, at least as far as a full veto. polity,

we must

already earned

To understand

recollect that Presbyterianism

its

this

had

well-deserved reward for having

308

ON xnE

cooperated with Episcopalianism in excluding the laity

more and more from the

nistration cess of

of the Church

which

legislation

" Letters on Ignatius."

the second century in

The Church

the government of the

clergy had

particularly), the

name

primitive

obtained

with regard to the

election of bishops (and of the bishop of

preserved in

and admi-

tendency and a suc-

have traced the different phases in

West during

the East and

;

Rome more

right of the laity

was

was either a

only, but in practice

There

consent by acclamation, or a tumultuous veto.

was no municipal organization of parishes and dioceses for that purpose

indeed the organization of

masses solely for the purposes of election, without other rights, polity

a delusion or a deception in every

whether

civil

or ecclesiastical.

Things had much changed, in

Rome

during the four generations which separated

Clemens, the listus.

first

regular

Roman

When, about twenty

to supersede

some

bishop, from Cal-

years before the Gospel

of St. John was written, the fit

this respect also, at

Corinthians thought

elderly presbyters

by new

ones,

notwithstanding their protests that they held their ofTice

Rome,

for

life

by apostolic

institution,

Clemens of

in a very sensible letter, contented

himself

with advising them to let that order of things remain,

and

to respect the

elders.

The

well-founded right of those venerable

Phili^jpians

appear to have continued

LETTER to live

under the same

aristocratic constitution

about

second century, when Polycarp

the middle of the

But

addressed his epistle to them.

in the latter part

of that century almost the whole Christian world

This system must

adopted the Episcopalian system.

be considered in

its idea,

on the whole, as the proto-

type of the Germanic constitutional monarchy

;

for

both suppose, by the side of a collegiate and a popular power, the entitled

and

right

of a governing individual,

qualified to oppose his free veto in le-

gislative decisions, at least so far as to secure his not

being forced to act against his conscience. less true that the

adoption of this system saved Chris-

tianity at the time its

It is

from the greatest

than that

perils,

degeneracy crippled the energies of the Church.

The balance of power was soon overthrown.

the

three constitutional elements, two were clerical, and

the third had neither a congregational nor a synodi-

In consequence, the whole power

cal organization. fell

The

into the hands of the clergy.

became

priests

;

presbyters

the office of administrative elders

was merged in that of

liturgic presbyters

ministers of Christ and of the

began to appear as

sacrificial

Church

mediators.

drew the great prizes

in the lottery,

Rome

I think I

;

and the

{kKKKrjcTLa)

The

bishops

and the bishop of

have fully established these points, and other collateral ones, in my " Letters the greatest.

on Ignatius."

But our information

as to the details

310 ox THE "REFUTATION OF ALL HERESIES."

Rome

of this process in the diocese of

scanty.

was very

gain very valuable additions

this

point from our work. In the time of Callistus the power of the bishop of

Rome

was already more absolute than constitutional.

Although the bishop's ofRce was of course the clergy in ordinary times

hands

form

;

bishop,

elective,

altogether in their as far as the

and although legislation was,

w^ent, vested in a collegiate

tery, or the

real

had

body

â&#x20AC;&#x201D;

in the presby-

body of presbyters, presided over by the

â&#x20AC;&#x201D; and

the judicial

power

entirely

so,

the

government of the Church was in the hands of the

bishop.

According to Ilippolytus, Callistus asserted

by the presby-

that a bishop could never be deposed

tery, or obliged to abdicate, even though he com-

Hippolytus mentions

mitted a sin vmto death. as a proof of a theory of

this

Church-government, which

he deemed neither constitutional nor tending to improve public or private morals. evidently passed

still

All weighty

through the presbytery.

affairs

have, in Cornelius' letter about Novatian, the official list

of the clergy of the city of

vi. 43.).

Rome

This letter being of the year

bytery can scarcely have difTered, in tures,

(Euseb. H. E. ,^50, the pres-

its

principal fea-

from that of which Hippolytus was a member

some twenty years nelius at

Rome 42

ber of the latter as I have

shown

earlier.

priests

There were under Cor-

and 7 deacons.

The num-

that of the ecclesiastical regions,

in the

" Description of Rome." The

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 311 number number

of the presbyters undoubtedly indicates the

of the Christian meeting-houses in the city.

Optatus MilevitanuSj 50 years gives their

number

as forty

later,

under Diocletian,

These

and upwards.

Accord-

persons, therefore, formed the presbytery.

ing to the thirty-fifth Apostolical Canon, the bishops

of the suburban towns, including Portus, also formed at that time

an integral part of the

Roman

presby-

tery, called in later times the College of Cardinals.

I believe I have, moreover, rendered

more than

probable above, that the origin of that institution can only be explained by the position which those cities,

and Portus in particular, occupied in the

cond and third centuries. of the parish priests of

se-

That body consisted then

Rome, and

of the suburban

bishops, exactly as the College of Cardinals does

only that the deacons of the

now;

Roman Church had pro-

bably a more subordinate position at that time, than that of their nominal successors, the Cardinal cons.

Indeed

this Presbyterian

form was

ing at the end of the sixteenth century,

Sixtus V. found

still

Deaexist-

when pope

convenient to divide the College

into boards (called Congregations), without

any but a

consulting vote.

The system naturally only

Rome.

of government in the year

one

transition,

Practice and theory differed.

220 was

particularly

But

the issue

could not be doubtful, so long as the political state of the world was not changed, a fresh race introduced,

ON THE

312

and the national element raised in independent and intelligent Christian states.

of discipline in the Church of

The system

as to the marriage of presbyters

that

which now

prevails in the

evangelical liberty confirmed apostles,

and that of many

by the example of the

illustrious bishops in the

was, in conformity with Canons 17 :

but

Paul's saying,

19,

no vow of ce-

lost his wife

so long as he kept his office.

who had

the inference was drawn, that he

should

From

this

a second

or a third wife, ought not, strictly speaking, to be

a presbyter.

St.

A presbyter should be the husband of

one wife," that a presbyter who

marry again

â&#x20AC;&#x201D;

There

was not thought conformable with **

The

Greek Church.

second century, had gradually been infringed.

libacy

Rome

was very much

made

The next step was, that he who had

been ordained presbyter, when unmarried, should not marry during that

ofl^ce.

was on

particularly that Hippolytus

this

point

was at issue with

who made no difiiculty in ordaining, men who had a second or third wife,

bishop Callistus, as presbyters,

or in allowing unmarried presbyters to marry and

keep their

office.

see that in this respect also

the age of Hippolytus was one of transition.

were different wa3^s before the Church.

There

She might

have struck out some middle course between the two systems of Callistus and Hippolytus, and then would

probably have come to something like the system of the

Greek Church

Russia, where

parish

LETTER

;

HIPPOLYTUS' LIFE AND WRITINGS. 313

must be a married man, having

priest

wife

much

to retire

so, that at

her death he

first

expected

and go into a convent, the place out of

which bishops are generally taken.

The majority

assembled at Nice in S25, first Socrates says in his " Ecclesiastical History ")

of the (as

his

bishops,

new

introduced a

law, forbidding bishops, priests,

and deacons, who were married men, office,

unless they would give

up married

keep their This

life.

regulation soon grew into a general custom, notwith-

standing the strong Christian and moral opposition of the venerable bishop Paphnutius, and became the basis of

still

spite of the

greater encroachments in later times, in

moral reluctance of the Germanic nations.

In the time of Hippolytus the ecclesiastical

was so

far

office

from giving an indelible character, that

neither a presbyter nor a bishop would have been pre-

vented from quitting his

and marrying

any

That whole theory of the canonists

ether Christian. is

office,

The learned Christian kept his when he accepted an

of a later date.

pallium, the philosopher's cloak, office in

the Church, which might be that of an epi-

scopos, as well as of a presbyter.

pallium,

when he

retired

from the

kept the old

office.

Such, I think, were on the whole the opinions of Hippolytus, as our lately discovered book and his other writings position

Roman

Such was

clearly show.

a bishop,

presbytery

and

his

member

social

the

and such was the Christian and

214 clerical

world in which he occupied so conspicuous a

place.

know so little of the particulars of his life, we must form our ideas of his character chiefly

that

from his writings, and from the high repute and authority attached to his

and the Eastern Church. temporary of Chrysostom

name both in the Western An anonymous Greek cocalls

him, the most sweet

and most benevolent {yXvKvraros koI svvovaraTos) Jerome, " If I

were to sum up

few words,

his character as a writer in a

should say that Hippolytus was not an

original writer, but a well-read piler.

own books, and

same with Hegesippus,

count of the stolic age,

whicli, I have

I suspect

the

historical ac-

endeavoured to show, formed part of This point seems to

particularly proved

by some coincidences

nions of Hippolytus with the "

the historical work

me more in the opi-

Fragmentum Mu-

ratorianum," a fragment, however

How

Apo-

quoted as by Hippolytus, and

his " Chronicle."

1G.5.

dealt

he has done

of the Apostles and of the

lives

which

in introducing

Thus he

ideas into the Latin church.

with Irenceus and Josephus. the

and judicious com-

delighted in transferring useful facts from

older authors into his

Greek

vir disertissimus."

ill

translated, of

of Hegesippus, written about

great the merit of Hippolytus

in tran-

scribing whole passages from the writings of the ancient heretics, instead of giving us merely garbled

â&#x20AC;&#x201D; 315

we have seen through the whole But there is the second letter.

extracts from them,

of our inquiry in

another circumstance which should not be passed

From

over in silence.

the very

dawn

that good, but dull novel, which, say,

he pitied the

obliged

of Catholic

beginning with Hermas, the Shepherd,

literature,

Niebuhr used

Athenian Christians

hear read in their meetings,

been the object of the Christian writers

â&#x20AC;&#x201D;

being

for

had

to render the

Greek and Roman mind, by degrees, independent of the writings of heathen philosophers, and to create a Catholic literature

and

for the use of children

library,

particularly

and of catechumens.

was

therefore very natural for Hippolytus to transfer

all

he wanted from Sextus Empiricus to his own books.

To quote

Gentile writers for good things taken from

They

them was not required by Catholic honesty. were considered Josephus

Greek

fair

falsified,

game, and plundered.

before Eusebius' time

by their Ambrose and

fathers

tors, St.

But with

all

later epitomizers

and

were the transla-

Cassiodorus.

Hippolytus was

this

;

So was

far the

most

gifted and the most diligent enquirer in the Western

Church of

his time.

worthy

disciple of Irenaeus,

he surpassed the Apostle of the Gauls in method

and

the

Western Church

knowledge, and did that

much

to diffuse

light

which the Greek

through

Irenaeus had kindled in the unphilosophical West. I

inclined

believe P 2

that

the

influence

310

ox THE

Hippolytus

was very

this respect

having been a

Roman by

youth up a member of the

his

much

tributed

His

great.

or at

birth,

from

least

Roman Church, conRome was, and

this influence.

continued, not only the mistress of the world, but also

centre

the

Church, riety,

Every aspiring talent

new

every

between the

communication

East and the West.

doctrine

thronged to Rome.

striving

Christian

in the

noto-

after

Rome

preserved

the instinctive talent for government and order, as

well

the

lectuality,

inferiority

Irenaeus, brought

with the Greek mind

gen

;

dria,

may

intel-

Roman mind

to the

The education

compared with the Greek. poly tus, under

and in

science

which are peculiar

him

of Hip-

into contact

even have

known

Ori-

and he had certainly read Clemens of Alexanalthough

a fable, whether invented or

picked up somewhere by Cave, that he was his disciple.

His residence at Portus, then the harbour

of the civilized world, and rendered like Alexandria agreeable to the visitors by temples erected for

all

foreign religions and forms of worship, must, with

such preparations and such talents and zeal, have contributed as

much

his influence.

to increase his

there became the

knowledge

Nations," as he was, most probably, called in his time.

For that

this title is

life-

mentioned by Photius

given to Caius the presbyter,

is,

"Bishop of the

we have

seen, only

a consequence of his having taken Caius to be the

LETTER

HIPPOLYTUS' LIFE AND WRITINGS. 3 1

author of the treatise about the " Cause of the Uni-

What he knew

verse."

was, that this author was

Consequently, this was a

a bishop of the Gentiles. title

As to the

given to Hippoly tus.

ing and study,

it is

certainly far

roughbred native Roman. to It

mathematics, is

years

to the

but he was the

;

(7x16)

first

person

inquired

and mechanical contrivances,

His knowledge of Greek

age.

and philosophy was

any of

his

far greater

literature

than that of Irenasus,

Western cotemporaries, the African In short, Hippolytus

Tertullian not excepted.

lowed up

of 112

and unmask the gabblers and jugglers

to discover

of the

and astronomy.

science,

Western Church.

into physical problems

or of

His knowledge extended

physical

very incorrect

extent of his read-

beyond that of a tho-

true, that his Paschal cycle

who gave any

made

Rome

position of Pantaenus

fol-

the Alexandrian doctrine and

and Clemens, and was the pre-

decessor of Origen,

whom

in learning, depth,

and speculative power, any more

he certainly did not equal

than in his somewhat Oriental eccentricity.

There

one peculiar feature in Hippolytus, which

we must not

overlook,

we wish

the place he occupied in his age.

preacher of note

produced. of the

whom

the

understand

was the

Church of

Rome

first

ever

There were no homilies by a bishop

Rome known before those of Leo who mounted the episcopal cathedra in

Church of

the Great,

the year 440.

This

a curious, but indisputable p 3

ON THE "REFUTATION OF ALL HERESIES."

318

Roman

Clemens, the only learned

fact.

bishop of

the old time, wrote an epistle, but no homily

why

perhaps was the reason forged under his name. the

first ecclesiastical

many

which

homilies were

Caius and Hippolytus are

Romans

authors mentioned as

and of these two Caius the presbyter wrote polemiand

cal

but no homilies.

critical treatises,

what Sozomen

says, in that at first sight

passage of his "Ecclesiastical a few years before

published of

Rome.

His words are

no bishop, nor any body

History"

(vii.

19.),

Leo became bishop

" In the city of

Rome

has preached."

Now

else,

there can be no doubt, that during

Rome,

This

startling

all

that period at

when

in all other churches, the Gospel,

read to the people in their parish churches, was ex-

sitions,

But

them.

plained to

not

these were

popular expo-

works of science and eloquence,

those of the Eastern fathers and bishops

an exception to

number

his

this

and there-

Hippolytus made

were never .published.

fore they

;

the ancient writers quote a

homilies

the

homiletic

address

seems even to have been his favourite form of treating exegetical and polemical subjects. this

works are short

But

in all

he merely followed Origen, whose exegetical in

essays

part,

Roman

parish

we know,

the

form of

meditations on a text, concluding

with the doxology.

and science

In popularising Greek thought

Rome, sermon

Hippolytus to

elevated

learned homily

;

the

and

this is

perhaps the real purport of the story, that he

preached a sermon in the presence of Origen. is

Sozomen's time the history of

that in

natural

Hippolytus, veiled and smothered at

Rome, was not

much known

surprising that

in the

East

but

Neander does not even name Hippolytus, when he speaks

of the

Roman

distinguished

Church.

the

writers

early

names only Caius, and the

very doubtful Novatian

(i.

1176.).

by an oversight that he regrets the

must be

loss of

Hippo-

Theophany,

lytus*

homily on the

which

extant and printed in the edition of Fa-

bricius

(i.

261

But

festival

of the

â&#x20AC;&#x201D; 264.), and of undoubted authenticity.

the sermon which, Jerome

says,

he preached

before Origen, he calls a sermon in praise of the

Saviour

was

;

and we have no reason

to believe that

this.

His

life,

as well as his writings,

stronger feelings than Origen had, honest, and a

laborious

man

life

for

shows a man of

his

like him,

but,

of rigorous morals. fellow-creatures,

lived a

both as a

student and teacher, and as a practical man.

became a martyr honesty

;

and possibly for

spirit,

and

for

the liberty

of con-

and the future freedom of mankind.

that was the great struggle of those times.

be with

his

and, dying for his faith, he died for the

religion of the science,

for his faith,

his

memory, and honour

piety

P 4

For Peace

to his virtue

and

I consider the picture I have

endeavoured to draw

of Hippolytus to be historically true, and borne out

by incontrovertible

my judgment

whole, will

facts

be found impartial.

myself,

that

and I believe

;

But

see little

that,

on the

as to the value of his writings

portrait as well understood

cannot conceal from

prospect of having

and as much liked

as I

wish. I

I have

due to

aware that some persons will think,

fully

not

treated

Hippolytus

to a sainted father of the

with

the

respect

For

Latin Church.

certain persons every such father speaks with a

share of the clergy

;

collective

and these

infallibility of

a synodical

patristic idolaters are strongly in-

clined to impose such an authority

upon us

in matters

of fact, no less than in metaphysical formularies.

We are to submit

to those fathers, if they assert

some-

we have very good we know to metaphysical theories, we are

thing as a historical fact, which

reasons for not giving credit to, or which be untrue

;

and

as to

to receive their opinions with

the to

more they

the greater respect,

are contrary to the reasoning

which they appeal.

When

these

power

theologians,

unworthy of the name of Protestants, of thinkers, /

and of

historians,

speak of the paramount weight of

their concordant interpretations, they ignore, or

not know, that, on

all

questions of Scriptural and pri-

now much

mitive Christianity which are

doubtful to us, the

ancient writers were in as

unccrtaintv as

LETTER

The

are.

HIPPOLYTUS' LIFE AND WRITINGS. 321 century generally

writers of the fourth

who were

contradict those of the second,

in part

witnesses, or reported credible evidence and plausible traditions critics,

ones.

and

;

whereas those later fathers were only

and most of them very indifferent and biassed

For they often proceed from systems,

doctrinal,

which strongly impair their

tions for being judges,

ness for being set

and

more show

still

their unfit-

models of criticism.

as infallible

If then to criticize the fathers

show them

respect, these later fathers have themselves

Quod

dis-

shown

The much trumpeted

to their predecessors. *'

historical qualifica-

saying,

semper, quod ubique, quod ab omnibus,"

a silly truism in the sense of those idolaters of the letter, and,

taken in the sense in which

true,

it is

destroys their system and their authority.

To ter I

criticisms or

from

contradictions

this

quar-

resolved not to answer a word, either as

regards historical points

speculative

ones

for

these persons do not go by facts, but by system

they do not appeal to truth, but to authority

they reason as betray

There

when found.

They

give no argument, or :

and no argument

have from me. second

class

afraid,

who may

of persons,

wish to judge Hippolytus freely and I

;

and

they had searched for truth only to

none worth a serious refutation shall they ever

;

fairly

;

but who,

do not sufficiently regard the imme-

diate object of the

researches of the fathers, and P 5

forget

that liistory

and

historical truth are at issue

with our historical faith

many

will

blame me

for

fundamental no-

the

tions of early Christianity.

these, I ain afraid,

much

having made too

the writings of Hippolytus, and will maintain that I have overrated the historical writings.

saying something,

value

and importance of

Some may even imagine they are men like Hippolytus

they render

and Irenaeus ridiculous.

It is true, that

sometimes to ridicule men of

Gibbon

this sort in his,

tribute he paid to an idealess

who

likes

on the

whole, admirable and wonderful w^ork. But this

they

his

and conceited age

think they must either adopt

;

the

and

view, or

tliis

follow the superstitious line, are not aware that in so

doing they are the representatives of a defunct period,

and of

bankrupt system of the philosophy of

They

tory.

are

men

of the past

;

view of literature, poetry, and philosophy, thing but

which produced

no-

The age

blind self-sufficiency.

knew how

deny and

de-

but never even tried to produce and to re-

stroy,

and

the caput mortuum of a so-called philo-

sophy, centring in

build

his-

and their general

;

attacked falsehood, without giving truth

brought forth no other

dicially blind reaction,

final result

and produced

humanity a morbid tendency

;

than a ju-

in poor worried

and

sal-

vation in exploded superstitions, and in hollow

and

to seek refuge

impotent formularies of the past. thought, that

tliey

have

little

have always

sense of the future,

LETTER V. who cannot

look upon the past except through the

own

coloured spectacles of their

But,

their age.

beginning of

conceit, or that of

I have already hinted at the

letters,

seeing that there are on

men who think little of the wisdom of the old fathers, and much of that of their own party, but also men really anxious for truth, that

not only

side

although not sufficiently acquainted with conversant with

method of

inquiry,

nor

facts,

with the desirous

minds and hearts, in order

to their

may be much

to prove to them, that there

lence in individuals,

less

still

speculation, I

intellectual

way

to find a

critical

and great value

excel-

their tes-

timony, in spite of errors and blunders belonging to their age,

which appear

to us ridiculous, if not offen-

Historical criticism

sive.

neither a party ques-

nor the business of dilettanti

tion,

requires the

earnestness and the conscientiousness of a judge.

know

bishop Callistus did

Henry VIII.

much more ;

and

Hippolytus has not treated

very well that

courteously than Luther

I think, there

Hippoly-

tus'

controversy against Callistus the appearance of

the

odium theologicum, and personal which

irritation,

the ideal of

what has his facts

take

certainly

judgment

and impartial

and

But

do with his truth, and with

must make the historian cautious not

his

bitterness

conformable with

" perfect Christian temper."

that, after all, to ?

not

;

but

in is

this

matter as unbiassed

mere sentimentality or hyF 6

ON THE "REFUTATION OF ALL HERESIES."

324

pocrisy

determine

conceive simply to be,

both

â&#x20AC;&#x201D; whether the man

and every

;

And

at issue.

and honest (humanly speaking), or a

No man

the judg-

standard

this

ment upon the great question

either the one or the other.

fool

good

-was

and rogue.

character

historical I

this I

do not know what are

considered the ingredients in a canonized martyr, a

But

sainted ecclesiastical writer and bishop. that,

fess,

not one, I must look for bright

patterns of what

my own

clas-

among common Christians. As human is perfect,

since nothing

taste,

prefer good,

good and great among the

heathens, or

sical

con-

moral indignation against wickedness

and falsehood

strong indignation

infinitely

mawkish hypocrisy.

impotent indifference, and to

The man who

will not attack a falsehood, will not

defend truth

and he who dares not

;

knave (whether he be

tyranny

or not), will not treat

the cause of Christian truth

Yet

was

can speak too strongly, wickedness.

the middle ages less wise

lie

This

for

when

attacked by force.

I see

how any man

defending truth

was

from

not

the

view

Thomas Aquinas was not deemed by Dante and others of

liaving intimated

clearly

his

enough

thought of tyrants like Charles of Anjou.

" But he ought not against

tyranny,

Nor do when he

or less holy

worshippers,

what

a knave a

for doing this that the martyrs died,

Hippolytus to Ridley.

against

call

his bishop or brother-bishop

Callistus."

â&#x20AC;&#x201D;

to liave

And how

been so personal do

vou

know,"

LETTER

HIPPOLYTUS' LIFE AND WEITINGS. 325

answer to such an assertion, " that

I should

was

personal feeling, personal bitterness, personal obs-

made Hippolytus

that

tinacy,

that

indignant?

and

was not the love of truth, and of the Chris-

and of

own Church,

tian

people,

him

write

man

presbytery of that time

the

ecclesiastical

something

rity is

his

;

memoirs of

? "

made the Ro-

that

Respect for autho-

but respect for truth

more.

Socrates (to judge from similar expressions of his)

would not have thought that Hippolytus possessed the highest Attic grace in exposing the wickedness

of Ccillistus

;

but he might have

said, that, for a

man

imbued with Judaic barbarism, he expressed himself tolerably well, and that, on the whole, he gave

him

the impression of a Godfearing man, wishing to do

good

subject

barrassed of

and fellow-men.

to his fellow-believers

Considering

all

beset, I should find myself very if I

were to close

inquiry.

letters to

these difficulties with which the

Whatever

my researches I

much em-

at this stage

may have done

in these

show the importance of the discovery, and

to vindicate

the character of Hippolytus where I

think him right, I

sure few will take the trouble

to go through the details

;

and, if I were to stop

here, I should certainly not do what I ought at least to attempt, in behalf of

worth

an author, whose historical

have undertaken to represent, and

therefore I

must

bring in contact with our

own

whom times.

In another place I have rendered account of what I intend to say

from a more general point of view,

ox THE "REFUTATION OF ALL HERESIES."

326

and justified the to

which

fiction to

have recourse.

have been obliged

have endeavoured to

polytus speak for himself, as he would, that his principal

work had been

let

Hip-

hearing

if,

stolen from him,

and printed at Oxford under the name of Origen, he had come

England

to plead his cause before the

English public generally.

might then,

I think,

supposing him to write, not in his stately way, but indulging here

and there a

humour, address

his critics

little

his

and judges in

something like the Speech which

innocent

this

country

put into his

mouth.

The make a to

final

object of

us a living, and as

But

historical criticism

all

historical character of a long past age

w-ere

inquiry and his age must

us and to our age.

also

of our critical

become

a mirror to

must see how we

have appeared to them.

widely.

ours

;

must

and then we

them a

our

translate

may

government, their

and

felt,

tlius in a

He must

and thought

and

language which

differ

confidently hope to see in

faithful mirror of our

the problem.

rites,

language into

own

condition, of our

advantages and hopes, our defects and dangers. is

slioukl

have the same faith

common, although our language and our

and our formularies, and

a speaking, image.

the hero

ours,

a case like

become

This

speak to us, as he was, I

must make him

S2)eak

neither his nor mine.

cannot hope to succeed as I wish in such an attempt but I

may hope

to give you,

and other English

LETTER V. HIPPOLYTUS' LIFE AND WRITINGS. 327 some materials

friends of Hippolytus,

what

draw a perfect

is,

historical picture of

request

last

friend,

shown

and that

his age.

therefore, I

dearest

have further

these letters.

remains for

only one task more

the most agreeable to me.

you have

so kindly

bestowed upon the

have had the happiness to write to you, but

letters I

moreover dedicated a loving godfather's

for having

Your

poor naked child.

has furnished

me with

invaluable library

indispensable books, for whicli

had looked in vain in the British Museum.

erudition assisted

;

have to thank

dear friend, not only for the highly instruc-

tive attention

you

him and

that you will read whatever

And now there

care to

doing better

with the same kindness which you have

to say,

you,

for

have attempted, in despair of being able to

and sagacity have

many

difficult

still

points of so compli-

cated a research, which I

hurriedly, in the midst of a

London

of the Exhibition.

Your

effectually

obliged to carry on

But, above

season,

all,

sympathy you have encouraged me

and that

by your kind render

re-

searches as complete as I can, and the expression of

my own

personal convictions as explicit as the occa-

sion seems to require.

For

all this

kindness, accept,

iny dearest friend, the sincere thanks of

Yours ever

faithfully,

BUNSEN.

ox THE ^'REFUTATIOX OF ALL HERESIES."

328

POSTSCRIPT. Carlton Terrace, July 26, 1851.

Having carried the press, that

letters, this day, so far

have been able

submit the

printed sheets of the whole to you, I think

add a few words on two able

through

articles

right

upon the

same subject, which have appeared since

wrote

Quar-

letters

;

one in the

last

number of

the

Review," and the other in the June and July numbers of the " Ecclesiastic." The ingenious and terly

elegant

author of the former

question

the

article

has waived

or non-Origenian

Origenian

the

authorship, and limited himself to consider the as

work

an undoubtedly authentic and highly interesting

specimen of the historical and ecclesiastical literature of the beginning of the third century. is

well

public

calculated

;

lyrical

This article

attention of the

the

excite

and the metrical versions of the beautiful

fragments betoken a consummate scholar and

an elegant poet.

The

writer of the

article

the "Ecclesiastic"

has gone into the question of the authorship with learning and acuteness. ness

the

work, he

Convinced of the genuineis

equally

Origcn cannot have written have

been written

Rome

it, :

convinced

and that

that

must

he thinks that Caius

STRICTURES IN "ECCLESIASTIC." the presbyter

of his discussion the book

directed to the

this.

many

first

point, that

shows that Origen, knowing what

could not have repeated the

and

;

arguments to

excellent

indicate he did

his writings

their origin

the main part

not and cannot be Origen's

has brought forward

prove

But

the author.

329

tenets,

about the Ebionites,

common

opinion as to

which our author

lowing Irenaeus (2d Art. very ingeniously, that,

p. 50.).

relates, fol-

also observes

Origen had known what

our book states respecting the cropping of the ears

employed by the Carpocratians, he would not have had recourse he

tries

Celsus

to the unfortunate conjecture

throw suspicion

against

p. 51.).

the

Christians

Nor can one escape

by which

on some remarks of on

this

this difficulty

score (ib.

by saying

that our work was written in the earlier part of his life, before his book against Celsus, in which the For our learned expressions just alluded to occur.

author proves, that,

our work was by Origen,

must have been written

know from Eusebius

at a very late period.

(vii.

38.) that Origen

became

acquainted with the Ebionites and wrote against them

towards the close of his

life

years after his short stay at sect

(therefore at least

Rome ),

and when the

The author of our work, on the knew and opposed them at Rome, when

was expiring.

contrary,

they were influential and strong. All

this is in

confirmation of the negative part of

330 Ill

ox THE "REFUTATION OF ALL HERESIES."

J argument, tliat the book was not written by Origen.

But

have mainly followed out the positive arguit

was written at Rome, and by Hippolytus.

The author

of the articles agrees with me, as far as

ment, that

Origen

concerned.

moreover fully con-

vinced that the book points to ciple

of Irenaeus.*

Rome, and

to a dis-

cannot help flattering myself

that a further consideration of this matter

com-

petent a judge and so accurate a scholar, will lead

him

an equal certainty as to the other point,

â&#x20AC;&#x201D; that

* I am happy to mention, with respect to this point, a very acute observation by the learned writer of these articles.

Having observed the relation of the 19th chapter of the 2d book of Irenffius to the " Philosophumena " (I am afraid, without doing justice to the immense improvement on Irengeus by our author, both in research and in method), he remarks that our

author has almost copied from Irenajus the following passage found in that chapter :

â&#x20AC;&#x201D;

" Quae apud omnes qui

Deum

ignorant et qui dicuntur phi-

losophi sunt dicta, haec congregant et quasi

centoncm ex multis

pessimis panniculis consarcientes," &c.

The corresponding passage of our book ginning of the fxeratTxovTfg

TrpoQ TCiV 'iliov

fifth

book

(p. 94. 26.)

aiptcnapxai, Sikijv

found

'A^*

Jiv

TraXaioppacpiiJv

in the be-

rag cKpopfidg

avyKUTTixrav-fg

vovv rd tojv TraKalojv acpdXiiaTa mq Kaivd irap'tBtaav

toIq TrXavacrOai ^vvofi'ivoig. As to the supposition that Clemens of Alexandria copied a passage (Strom, vii. end, p. 700. Gr.)

from Irenaeus (v. 8.), I cannot help thinking that the writer has mentioned this groundless conjecture merely to show he was aware of it, not that he himself shares the absurd opinion that Clemens copied, or could

authors of the same time

may

on an absurd interpretation,

have copied, Irenaeus.

hit,

Two

independently of each other,

as well as

on a reasonable one.

STRICTURES IN "ECCLESIASTIC." our work was not written by Caius, to

whom nobody

such a work, but by Hippolytus, whose

attributes

volume with the same

title,

arrangement, and con-

Photius had before him.

tents,

331

to t"he unfortu-

nate hypothesis that Origen wrote the work against

the heresies, the writer of those articles makes the

acute remark, that the view of the author of the treatise

on the Universe (who must be the same

with the author of our book), respecting the immutability of the state of the

wicked

after death, is in-

compatible with Origen's notions on the subject.

By bute

the side of such criticism, I can only attri-

ter, in

an oversight of the moment, that the wri-

animadverting on the blunder made by the

editor respecting the

martyrdom of

Callistus

under

Fuscianus, indulges in the equally incredible supposition (p. 59.), that

Hippolytus speaks of two different

persons, both bearing the

man

name

of Callistus,

â&#x20AC;&#x201D; the

scourged under Fuscianus about the year 190,

and the successor of Zephyrinus,

whom

actually succeed in the year 217.

Callistus did

The whole

ac-

count given by Hippolytus centres so entirely in the circumstance that Callistus, the swindler, became first as

we should

say, Cardinal- Vicar,

and then Pope, in

which

the author says, that the same Callistus, of

whom

that

needless to

he had been speaking

quote the passages

all

the time, obtained, after

the death of Zephyrinus, what he had been hunting for all his

life,

and was made bishop of Rome.

332 cannot but better,

asrree witli

that the

him

that

would have been

University of Oxford should not

have had the appearance of sanctioning such a mis-

But

take as the attributing of this work to Origen. I do not see

how

the University can fairly be

responsible for this false

title.

made

to the directors

of the Clarendon Press, I entertain a hope, and beg to express

venerable

whom

with sincere respect, that, even

Dean

of Christchurch, Dr. Gaisford,

the to

ecclesiastical as well as classical philology al-

ready ow^es so much, should not feel himself moved to present us with a tion will not

edition, that noble institu-

hold itself pledged to the opinion of

the learned editor, nion.

new

he should persevere in that opi-

I trust that they will

strumental in placing a

new critical

the public, not only of this all

the works of Hippolytus,

will *'

be glad to become inedition soon before

misnamed book, but of

among which,

Treatise on the Substance of the Universe."

the

trust,

be included the " Little Labyrinth," and the

University, and the literary world,

Thus

and Saint

Hippolytus himself, will receive the best satisfaction for the printing of his

most instructive work

Oxford University Press under a

false title.

at the

PEOFESSOR JACOBl's STRICTURES.

33;

SECOND POSTSCRIPT. Carlton Terrace, 24th August.

Whilst I

finally revising these sheets for the press,

have received from

cles

(21st

Germany

a series of five arti-

on our book, inserted in some late numbers

June

to 19th July) of the Berlin

weekly

siastical periodical,

"Deutsche Zeitschrift

liche Wissenschaft

und

are written

christliches

at Oxford.

tributed a that, if

concerned.

him

come

learned writer has is

by his "

known

History of the Church."

as Origen

christ-

They

Leben."

by Professor Jacobi, a disciple and

lower of Neander,

ascribe to

fiir

eccle-

Handbook

to see that the

same

results as far

says

it is

the authorship of the

work with

of the

am happy

to the

His arguments

fol-

are, that

impossible to

work published nobody ever

this title or contents to

at-

Origen

;

he had executed his purpose of treating on the

heresies and on the ancient philosophical doctrines, he

would have done

in a very different

the style of our work the whole

method and view of the

this is true in the

sion of Faith.

manner

;

that

as unlike that of Origen, as

inquiry, and that

most eminent degree of the Confes-

In going through the

last

argument,

the author, I believe, has misunderstood the text, in

making our author (vovs).

say,

man had no mind

There are indeed

or intellect

our text some words

ox THE "REFUTATION OF ALL HERESIES."

334 which

at first sight

we have

seen,

imply such an absurdity; but, as appearance

this

founded upon an

untenable reading. Professor Jacobi also admits, that the writer must

have lived a considerable time at Rome, and names Caius and Hippolytus as the most probable authors.

But Caius (according of the work,

him) cannot be the author

Eusebius' account of him

particular, he could not ascribe the

true: in

Apocalypse to

St.

John.

Why

then, asks Professor Jacobi, should not the

book be the work of Hippolytus of Portus, whose death

by Prudentius, and on whose

described

many

statue the titles of

of those writings are en-

which antiquity quotes

graved,

polytus, and

of which

works of Hip-

possess fragments?

Kimmel)

that

inclines to think with Gieseler (and this

Hippolytus had been brought up

or Alexandria.

doubts whether Portus can at

that time have had a bishop; whereas I it

Antioch

think, if

had not had one at that time, when a town was

synonymous with a any.

diocese,

would never have had

would have been made a part of Ostia,

whose suburb

may

almost be said to have formed

whereas down to the present moment both arc kept

as distinct,

to the assertion of Prudentius, that

been a Novatian

titles

from time immemorial.

Hippolytus had

an earlier period, he thinks

must be understood of the

earliest part of

this

Nova-

PEOFESSOR JACOBl's STRICTURES. tianism, although he allows

that

335

our book makes

no mention whatever either of Novatus or of Novatianism.

After having rejected the absurd idea,

that Novatian himself might be the author, he asks

whether the work named on the cathedra, Upos "EXk7]vay, which he translates "Against the Hellenes,"

might not mean our work

to the

book on Anti-

christ,

he thinks ch. xlix. points to the time of Gal-

lienus,

whereas Hippolytus must have died before

Gallienus (261), and before the persecution of Valerian (257).

What

him

startles

chiefly

that the

is,

quotation in the letter of bishop Peter of Alexandria

about the Quartodecimans

to the

epoch in which

not found in our book. it

was written, he

fixes

the time between 225 and 250. Finally, the author gives his remarks on the im-

portance of our work. it

Besides the advantage, that

enriches our knowledge of the internal history of

the ancient Church, Professor Jacobi, faithful to the

views of his great master,

calls

the attention of the

The one

reader principally to two points.

is,

that

the extracts from Basilides and other ancient authors

prove that the fourth Gospel was commented upon early under Hadrian.

The

second, that the circum-

stance of Zephyrinus and Callistus having inclined

towards the Patripassian views affords us the fact respecting a

trine

of the Church of

Professor Jacobi

unknown

change which took place in the doc-

led

Rome

under Zephyrinus.

by these two

facts to the

same

ON THE "REFUTATION OF ALL HERESIES."

336

come

conclusion, to wliicli I have

dependently of him,

â&#x20AC;&#x201D;

same time,

at the

that the whole historical

in-

scheme

of the Tubingen school about the late origin of the

Roman Church

fourth Gospel, the Ebionitism of the

before Zephyrinus, and the decisive influence of

Montanism upon her dogmatical development, proved to be erroneous, as

now

always appeared to

Neander, whose views are confirmed in their essen-

points.

tial

with

to state

manner " The

the

â&#x20AC;&#x201D;

(p.

mind was

the case in a concise and striking-

did not satisfy Callistus, whose

insists,

Even a

representation, which

much beyond Ebionitism and Artemonitism,

Roman

con-

author, in his turn, identifies

Cal-

appeared too poor to Callistus and the gregation.

Our

more than

manner

just with the Patripassians, in

as in later times the

thus,

tury,

the beginning

we meet within

the

same antagonism, in which,

find

learn

Roman

the

remarkable,

second

cen-

congregation the

at a later period (-60),

Dionysius the bishop of

nysius of Alexandria

Homousion and

How

Sabellianism were confounded. that

on which

directed with predilection to the Unity of

the Father and the Son.

listus

234.) seem

stricter doctrine of subordination,

our author

goes so

nature of the controversy

following words

the

Callistus,

engaged

Rome

and Dio-

Callistus,

now, had already excommunicated Sabellius,

tlien living at

Rome

and him Dionysius of Alex-

PROFESSOR JACOBl'S STRICTURES.

andria also combats.

the other side,

337 Callistus

followed with a decided step the tendency towards the Homousion, in opposition to the old theory of

the subordination of the Logos,

therefore see

that the development of the Trinitarian doctrine did

not take place at

posed hitherto.

Rome

But

was sup-

so peaceably as

remarkable, that, as that

Church never allowed the Ebionite theory

Roman

dominate, so in the time of the it

had already within

that struggle, which

Church

own

its

limits

was soon

to its foundation,

the

Trinitarian,

gone through

to shake the entire

and

period, taken the course which as

to pre-

Dionysius

had, at an early

may be

designated

by upholding the Homousion

against Subordinationism, but to the

exclusion

Sabellianism."

The

points of difference between Professor Jacobi

and myself are therefore of minor importance, whereas

we agree on

all

the essential ones

arrived at our conclusions without other. culties

I flatter

and we have

myself I have removed the

which led that learned

doubts as to the authorship and

knowing of each

man life

still

diffi-

to entertain

of Hippolytus.

the same time that I received from

Germany by an number

these articles of Professor Jacobi, I learned article of Professor

Schneidewin in the

last

of his " Philologus " on the fragments of Empedocles

contained in our work, that the friend of that emi-

nent

critic.

Dr. Duncker, of the University of Got-

ON THE "REFUTATION OF ALL HERESIES."

338

tingen,

prepared to prove that our book

not

work of Origen, but of Hippolytus. If further

the

intelligence

respecting the researches

on our subject reach In the

of them.* tical result

of all

Germany

in time, I will give a report

mean time inquiries,

the hitherto iden-

perfectly independent

of each other, seems to augur well for the course I

have taken. B.

Nov.

17.

The

" Gottinger gelehrte Anzeigen" of this quarter

contains, in Nos. 152 tion, written

â&#x20AC;&#x201D;

155.,

by Dr. Duncker.

article

The

on the Oxford publica-

author, after having given

a detailed account of the contents, declares briefly that Hippo-

must be the author, and promises to prove this assertion new edition of the work which he and Professor Schneidewin are preparing.

lytus

in the

â&#x20AC;&#x201D;

APPENDIX,

FRAGMENTS OF HIPPOLYTUS COLLECTED CARDINAL MAI. (See page 226.)

THE

Cardinal Mai has had the good sense to adorn the first volume of his " Scriptorum Veterum nova Collectio" (Rom. 1825, 4to) with the statue of Hippolytus (p. v.), and to explain (p. xxxv.) the incorrect Greek expression, " Bishop of Rome," in the superscription of those extracts, by the circumstance that he was bishop of the harbour of Rome, which they mistook for Rome itself. In the second part of the same volume he gives, in a Catena about Daniel 222.), such fragments of the book of Hippolytus (p. 161 on this subject as were hitherto inedited. There are in

â&#x20AC;&#x201D;

the Catenae, extracted in the continuation of this colossal

work, fragments of other works, mostly exegetical, of Hip-

Of all these I give here a list which I believe be complete, and the text itself wherever they appear to me to be of importance on account of their contents. polytus. to

They

are the following

Page 169. V. 3. 5.

170. V. 10. 14. 172. V. 29. 173. V. 31.

tti

hrjiioKpariuL

at jjiiWovffaL

yiyveaQai, &c.

compared with the corresponding passage the book on the Antichrist. to be

Q 2

;

APPENDIX.

340 175. V. 33, 34. 177. V. 43.

where Mai

178. V. 46.:

calls the attention of the

in the

form of a homily;

a direct confirmation of

what I have generally observed on Compare also Mai's note, p. 184. 179. V. 48, 49. and 1. 180. V.

reader

Commentary of Hippolytus was

to the fact, that the

this

subject.

181. V. 16. 19.

184. V. 3.

Compare Mai's note

189. V. 93. 199. V.

200.

1, 2, 3.

V. 4.

5 (ter).

" quotes here the " preceding book

(section), ey r^ Trpu Tavrrfg (Diâ&#x201A;ŹX(f.

201. V. 6. 202. V.

6. 7.

203.

V. 7.

204.

V. 8.

205.

Here occurs

V. 13.

phrase which

very

signifi-

In explanation of the remarkable expression of Daniel, " the cant for the Christology of Hippolytus.

Old of the days," Hippolytus observes: uev ovv

ijjiepwy oi/)( erepov Xiyei

Kvpiov koXQeov koX (sc.

oe(77r()TT]i^).

dearTTOTTjp, roi'

God, therefore,

Lord and God and Master of himself."

This

new

aXX

â&#x20AC;&#x201D; UaXatoy

toj'

cnravTwy

kcu avrov tov Xpiarov is

named here the

all,

"also of Christ

illustration of the sense

and

true reading of the difficult, but important, passage at the end of the " Refutation," which I have discussed

and note to p. 185. Both passages are too important for the Christology of Hippolytus not to be given here

p. 184.

205. V. 14. (bis).

textually 'II tt,ovaia

avrov i^ovcria altjpiOQ'

iTnroXvrov.

FKAGMENTS OF HIPPOLYTUS. ovv

iZi<^ viio 6 Trarijp 'kclvtu

vcTiQ

KOL

rci STTi rrJQ

341

inrora^ag rare kv role ovpa-

dia iravTiov cnridei^ev civrov

yfJQ,

TrpiOTOTOKOV iv Tracri ytvoiXEVOV irpiororoKOV Lk Oeov, iVa fxera rov Traripog viog

Qeov

iva Kal ayyiXb)v Kvpiog

Cjv a-Kudei-)(^di] irpo

(parr]' irpojroroKov Ik

\va ray TrpujTOTrXacrTOP 'A^a/x

dyyiXojv, Trapdevov,

avaivXaaaiov

avrio

Bei)(dil' TrpijJTOTOUov sk veKpG)V^ 'Iva a7rap)(>) rijg lifieripag

avaaraffeiog avrog yevrjdfj.

"Hrig oh

TzapaXtvaETaC 'ItzttoXvtov.

T})v k^ovaiav

Trdacip Tifv Tvcipa rov Tzarpog ht^ofxivr}v rio v'ko VTricet' ^ev, og k-Kovpayiioi' kol ETnyeiojv Kcd

Kara^Qoviiov ftaai-

\evg Kcu

KpiT))g Travrujv airodedeiKTat' eirovpaylojy fXEv, otl

\6yog

Kap^iag irpo Trdvrojy yeyeyrji-ieyog

£«:

r]v'

sTriyeiwy Cf,

avdpojTrog kv dyOpwiroig kyevvijdrj, ciyaTrXdafftoy

avTOv Toy 'Ahdfi' Kara^Qoy'nay

de, otl kcu

evay yeXi^ofxeyog rate

\oyiadr],

Tojy

S^ayaTov ^dvciTov viKujy.

The

passage,

fjfXETspag

'Iva d-rrapyj]

yEVTjdfj (that

Tijg

dy lojy

clcl

first

dvaaTdaEOjg avTog first-fruits of

resurrection), illustrates and confirms said p. 2,76. note.

\l'V)(^cug,

conclusion of the^

he miglit become the

ci'

kv ve^pelg kute-

our

what has been

The remarkable expression

second passage, on Xoyog kK Kapdiag itaTpog

in the

ndvTOJV

irpo

comes in support of what has been show the affinity of the concluding fragment of our text of the " Letter to Diognetus" with peculiar and favourite expressions yeyEyrijiiyog

7]y,

said in note to p. 274., to

of Hippolytus.

206.

V. 18.

the glory of the second coming of Christ

fjLTjKETL

^id E'i^ovg ojg kv opdffEi (jXETrofdEvog,

ffTvXo)

VEfpEXrjg

kirt

Kopv(f)fjg

opovg

(allusions to the vision of the

Mount Tabor, 206. V. 19.

Romans

On ;

ixi]TE

diroKaXvTZTOjj.Evog

three

disciples

or the transfiguration).

the

fourth monarchy,

that of the

the corresponding passage in the book on

the Antichrist

identical with this

Q 3

commentary.

APPENDIX.

342 207. V. 22. 25. 211. V. 21. 214. V. 6,

The second passage

interesting as to

the sense Hippolytus attached to the external com-

munion with the Church

Tolg yap ayloig ôôvî-

yap

voig avTov avTotg fxovoig eavrov cnroKaXvTrrer el

!.())

e^EL,

ovhlv TOVTOV

u)(pE\TJ

rig

<p6€ov le Qeov

BokeI Kai kv iKK\r](TL(f vvv TvoXireveadaL,

aytovg avrolog.

TTpog Tovg

On the expression ra civw Karoj, com215. V. 12, 13. 16. pare " Refutation," p. 235. 25. 216. V. 18. 219.

V. 1.

which

the great persecution of the Christians

according to

will take place in the last days,

the Apocalypse. 220. V. 2, 3.

7. 9.

In the explanation of

quotes the passage of St. Matthew, the article before

ijXtog

Tote

v. 3.

Hippolytus

43, omitting

xiii.

cUaioL EKXafjupovaiv

vjg ijXiog.

221. V. 11. 223. Appendix TI.

The fragment

of the commentary of

Hippolytus on the Proverbs, which

only in the Latin translation. (Fabric,

hitherto

knew

p. 269.:

com-

pare the Various Readings in Gallandi.)

Part HI. T))i'

75.

Rerum

col. 2.)

Tov uyiov iTnroXvrov 'Fuifjijjg taken out of irpayfj-areiag '

rePEaiv

£/c

sacrarura Liber."

Remarkable

(See Mai,

Eig

vol. vii. p. 84.

the expression in the begin-

ning of the explanation of the words Qeog Toy avdpojTroy X^^^

Tijg

Leontius,

^''^^

^''^

7^^*

/.at

EirXaaEy 6

Apa

kuto.

fi))

TijvTiywv vTToyoiay Tpilg uydpioirovg XiyofJEy yEyoyiyai,

eya TvyevfiaTiKoy Kal eVa ovTiog 'E^Eiy

uXXa

WEpl

This betrays the ancient heresies

;

of the Naassenes.

;^u)(t/vO>^

Kat eva yo'iKoy

lyog ayOpwivov

man who inquired we find that doctrine

irdaa

;

ov^

du'iyrjffig.

into tlie

most

in the system

(Refut. IIa3res. p. 95. 50.)

Mai,

FRAGMENTS OF HIPPOLYTUS.

343

in his note to this extract, refers to fragments of Hippolytus in a Catena published " ante hos annos," in

Leipzig, which I confess to have no knowledge

Vol. IX. 620

645.

— 720.

of.

Nicety catena in Lucam.

c. ii. V. 7.

650. V. 22. 712.

xxiii. v. 33.

tovto irvXiopol a^ov idopreg avTov

ETTTrf^ay, kol TruXai )^a\k'ai Kal fxo-xXot (nCrjpol

(Tvverpi-

These words remind us of the rhetorical description of Hades, in the fragment of the treatise Tlepl T7]Q Tov iravTUQ ovffiag, which I have illustrated in the text. We find the very same passage of Hip€r)aay.

polytus quoted in an anonymous collection of sayings of the holy fathers on the incarnation, in

Vol. VII. 14. Aia Kal

TOVTO

(Tvi'edXaadrjaay, &C. iTTLCrKOTTOV

t^OVTSQ

TTvXoJpOL

TrvXai ^aXKoi,

(rvvETpi^ijaav

The

kcu

superscription

68. col. 2. Tov

TrpojTi] ^vvafJLig,

'Kr]ya'C6fxevog

(j)vffip

Taken out

ki,

Kal

T7]Q

Xoyog ^vaiKujg

avTrjg

avTrjg Trrjya^ofievog).

of Leontius, " Contra Monophysitas." eK tCjv

T,vXoyLu)V tov BaXacifi.

avvafj.(f)6Tepov 'f.\o)v kv

"Iva deixQi] to

^vtritcr]

avTijg avTOKivr]Tog Kal

ijyovv 6 aeiKivrjTog

(perhaps

Tov ayiov 'iTnroXvTOV S'eiov overlay

t^drd

'Evepyeia

ayiov 'iTnroXvTOv.

voepctQ ea-TL \pvxVQ

(ncrjpol

'imroXyTOv

Voj^Tjg Kai jiapTvpoQ*

In the same anonymous collection

134. col.

eTTTtj^aV,

<T£

ixo)(\ol

Tijy

ayOpuJTrojy

eavrw,

ti]v te

tov

language analo-

gous to that in the treatise against Noetus. The passage may be out of the commentary on 4 Mos. 23. but more probably there existed a 5. 16., 24. 4. peculiar treatise or homily on that favourite subject of ancient tradition and speculation, the prophecy :

of Balaam.

INDEX THE FIRST VOLUME. Adamas,

in the system of the Naasseni, p. 35. Ademes, companion of Euphrates, the Peratic, 37. Aden in Arabia, supposed to be the residence of Hippolytus, 201. Ager Veranus, locality of the old catacombs, 215. Alcihiades of Apamea spreads the doctrine of the Elchasaites, 119. Allegories of Origen and Hippolytus compared, 302. Amhrosius, called by Origen his taskmaster, 22. epitomizer of the Greek fathers, 365. Amen, in the system of Justinus, the Gnostic, 39. hvaToXiKT} didaffKahia, Oriental school of the Valentinians, 65. Anastasius on Hippolytus. 205.

Anniversary

festival

St.

Hip-

polytus, 216.

Antichrist, Against ; a work of Hippolytus, 272. Prof Jacobi's opinion about .

its

age, 335.

Apelles, the Gnostic, 100.

Apocalypse of St. Peter, probably used by Hippolytus, 267. Apocalypse of St. John, cited as the work of the apostle by Hippolytus, 273. ^A.Tr6(po.(Tis, Great AnfM^ydXT], nouncement, text-book of the Simonians, 44.

Apostolical Canons on the Roman presbytery, 31 1. Apostolic Tradition about the gifts of the Holy Spirit, a work of Hippolytus, 275. Ardesianes (probably Bardesanes) of the Oriental school of Valentinianism, 65. Arnold, Gottfried, of Halle, his reaction in treating the heresies, 32. Attis, mystical hymn to, 36. Axionikos, follower of the Oriental school of Valentinianism, 65.

Baptism, second, of the Elchasaites, 120.

Baronius treats the

chronology

uncritically, 280.

Baruch, book

of,

written by Jus-

tinus, the Gnostic, 38.

of St. Hippolytus at Portus, 209. Basilides, the Gnostic, 85. Basnage combats the old method in treating the heresies, 32. Baurs views on the Ophites confirmed, 93. Bishop of the Nations, title of Hippolytus, 316. Bishops, suburban, in their relation to the Church of Rome, 207. Brachmans, treated in the introduction to the " Refutation," Basilica

74. Bidl,

bishop, his

thod, 263.

historical

me-

INDEX TO THE FIRST VOLUME.

346

Caianites, against the Hippolytus, 271. Cuius,

Roman

;

work of

relation to

presbyter, not the

author of the " Refutation,"

does

not

Ei)istle to the

attribute

Hebrews

the

to St.

Paul, 25.

Clementine Homilies (and Recognitions) on Simon, 46. Colarbasus, the article on this Gnostic omitted in our text, 70. 75.

of Faith of Hippolytus compared with the work against Noetus, 252. its conclusion wanting, 148. 186. Corinthians, St. Paul's Epistle to the, quoted in the extracts from the " Great Announce-

Confession

Carpocrates, 76,

Carpophorus, master of Callistus, 127. Carystian, epithet of the founder of the Peratic sect, 37. Cassiodoriis, epitomizer of the Greek fathers, 315. Catalogue of Hippolytus' writings on the statue restored, 288.

Catalogus

Liberianus, its character, 279. Catalogus Liberianus, Felicianus, Paulinus, on the transportation of Pontianus and Hippolytus, 213. Cave, his confused article about Hippolytus, 201. Celibacy, origin of, 312. Cerdo, the Gnostic, 98. Cermthus, the historical truth of the traditions about him, 82. Character indelebilis, theory of, its late origin, 313. Chronicles, the; a work of Hippolytus, 278. Chronicon Paschale of Hippolytus, 205. Chronological systems of Hippolytus, founded on the seventy-

two races, 144. Chronology of the

life

Hippo-

lytus, 211. 248. 264.

the

his epistle in

Church government,

308.

14.

259. 334. CalUstits, bishop of Rome, 115. 127. 331. Callistians, name of the Noetians, 115. Cardinales episcopi, their origin, 209. 321.

Rome,

Clemens of

Roman

bishops,

279.

Church government, development of, 307. Clemens of Alexandria treats the system of Theodotus, 305.

ment," 55. CorneUtis,

his

number of

statement of the

Roman

the

clergy,

310.

on Hippolytus, 205.

Cyril

Daniel, Hippolytus' interpretation of this book, 274. David, his relation to the Psalms explained by Hippolytus, 285.

AiOeoi

and

(Ditlieists),

Ilippolytus by Cal-

his party named, so

listus, 117.

Diognetus, Epistle to on the second fragment attributed to ;â&#x20AC;˘

this epistle, 187. Discipline, the system of, altered by degrees, 135. 312. ,

ecclesiastical,

relaxed by

Callistus, 133.

Docctas, the, 102. Doctrinal writings of Hippolytus, 271. Dodicell, his conjecture on Hippolytus' chronography, 278. Dorner, his exposition of the systems of the leading fathers of Hippolytus' age, 293. Dositlieans, meaning of the name in Photius' account, 26. 121.

INDEX TO THE FIRST VOLUME. Druids, treated in the introduction to the " Refutation," 24. Duncker, Dr., his opinion about the author of the " Refutation," 338.

Easter, demonstration of the time, a work of Hippolytus, 281. Ebionites, the, 9\. Ecclesiastes, on the work of Hippolytus, 286. Edem, the female principle in the system of Justinus, the Gnostic, 39. Elchasai, the fabulous book supposed to be received by him, 119. Elchasaites, the, 119. Elements, doctrine about the, of Hippolytus, 150. Empedocles, his system treated by Hippolytus as the basis .of Marcion's doctrine, 89. Encratites, the, 113. Epigonus, disciple (not predecessor) of Noetus, 1 14. Epiphanes, the Gnostic, 67. Epiphanhis, his testimony on the " Refutation," 15. Episcopalian system, how adopted, 309. Episcopus Cyrenensis on Hippolytus, 226. Epistles of St. Paul, used by the Naasseni, 36. Esdras' collection of the Psalms, treated by Hippolytus, 284. Euphrates, called 6 HepariKSs, founder of a Gnostic sect, 36. Eusehius, 202. 285. his list of the works of Hippolytus, 290. ;

347

Fabricius does not acknowledge

Philosophumena work of Origen, 4.

the

his edition of Hippolytus,

225.

Forged works under Hippolytus' name, 280 Formularies of faith, their relative truth, 179.

Fragmentum Muratorianum, 314. Fusciamis, the prefect of Rome, sentences Callistus to be transported, 129. Galandis edition of Hippolytus, 226. Gelasius, pope, his quotation of Hippolytus, 206. German rationalism, judgment on, 5, 6.

method of theological inquiry, 263. Gihhon, 322. God, on, and the Resurrection of the F"lesh tus, 275.

Good, on, Evil

;

a work of Hippoly-

and

the

Origin

work of Hippolytus,

275. St. John, used by the Naasseni, 36. the idea of its late origin destroyed by our work, 90.

Gospel of ,

quoted by Basilicies, 87. Gospel according to the Egyptians, and according to Thomas, adopted by the Naasseni, ,

36.

Gudius, 3Iarqun7'd, editor of Hippolytus' work against Antichrist, 272.

his article

on Hippolytus,

202. on the prophecy of Judas, 274. Evil, origin of. after Hippolytus' ,

doctrine, 162.

Exegetical works of Hippolytus. 281.

Hades, description

of,

by Hip-

polytus, 267. Hehed Jesu's catalogue, 271. Hebrews, Epistle to the, quoted in the " Refutation " as not

written by St. Paul, 21. 24. Hegesippus, probably extracted by Hippolytus, 314. Helen, in Simon's system, 46.

INDEX TO THE FIRST VOLUME.

348

Jerome, on the sermon preached by Hippolytus before Origen, 319. Jews, Address to the ; a work of Hippolytus, 265. Josephus supposed to be the author of a work of Hippolytus, by Photius, 151. extracted by Hippolytus, 314. Judas, prophecy of, 274. Justice (t^ Z'lKaiov') set up by Prepon as third principle, 90. Justinus, the Gnostic, 38.

Address to the. See Substance of the Universe, &c. Heracleon, follower of the Occidental school of Valentinianism,

Hellenes,

65. Heraclitus, fragment of, 115. Heresies, against all the, analysis of the book, 229. Hermas, 315. Htnnogenes, the Gnostic, 105. Hesiod, treated in the introduction of the " Refutation," 24. Hyacinthus, eunuch of the palace, delivers Callistus, 129. History of the Church, providential character in its develop-

Labyrinth,

Little a work of Hippolytus, 153. 293. Law, the, founded on its inward correspondence with man and

ment, 177. Historical works of Hippolytus, 278. Homilies, doctrinal festal, of Hip-

;

nature, 164.

Liber Pontificalis on the transportation of Pontianus and Hippolytus, 213. Lists of the works of Hippolytus compared, 290 292. Logos, in the system of the Naas-

polytus, 276. 281.

â&#x20AC;&#x201D;

Ideler on the Paschal Cycle of Hippolytus, 210. I

Ignatius,

Epistles

of,

seni, 35.

illustrated

by the system of the Simonians,

Iren<ÂŁus follows different arrange-

ment from the " Refutation," 25.

His

John's Gospel.

polytus, 73. Mai, Angelo, his

Hippolytus'

by Hipof 220.

collection

fragments,

283. 339. 24.

Professor, his review of the work of Hippolytus, 333. Jerome, his testimony on our work

Marcia, mistress of Commodus, recalls Callistus

13.

, his blunder in the account of Origen, 22. first list of the works of Hippolytus, 290.

the,

Mandanis, miswritten Dandamis,

Jacohi,

mentions a homily of Hip-

Ro-

305.

Magi, book against

35.

polytus, 22.

Hippolytus' Confession,

in tlie doctrine of the

man Church,

James, St. brother of our Lord, said to have delivered the sys-

tem of the Naasseni,

157.

less authentic in his account of Simon than Hippolytus, 40. Ignativs, letters on, 309. Isidorus, son of Basilides, the Gnostic, 85.

in St.

historical relation, 41.

57.

from

his exile,

127. 3rarcion, the Gnostic, 88. Marcion, Against ; a work of Hippolytus, 271. Marcus, the Gnostic, and the Marcosians, 72. 3Iariamne, said to have received

INDEX TO THE FIRST VOLUME. system of the Naasseni St. James, brother of our Lord, 35. Marriage of presbyters, 135. 312. the

from

Nicolnus, the father of the Nicolaitans, 97. Niebuhr's opinion on the means for finding truth, 7.

Martyrdom of Callistus, of M. Miller about it,

error of 136. of Hippolytus, 212. 222. Matthias, St., Doctrines (A6yui) of, used by the Basilidians, 86. Max-imilla, the Montanist prophetess, 111. Meier, G. A., on Hippolytus' doctrine of the Trinity, 297. Melchisedekites, the, 93. MeVov, signification of this term in Marcion's system, 90. Metempsychosis, doctrine of, 82.

Mommsen's

chronological essay,

280.

Monarchianism

the

Roman

Church, 305. 3Ionoimus, the Arab Gnostic, 133. Montanists, the {^pvyes). 111. Moses, Song of, treated by Hippolytus, 285. 3Iosheim combats the old method in treating the heresies,

349

on the

TloifjLrjv

of Hermas,

315.

Noetianism, the Montanists partly accused of. 111. Noetians, the, 114. 131. Noetus, Against; a work of Hippolytus, 249.

Novatianism, the supposed, Hippolytus, 219,

Occidental school of the Valentinians, 65.

Old Testament, works of Hippolytus on the historical books of the, 282. Ophites, the, represented as the eldest Gnostics, 40. Optatus of Mileve on the number of the Roman clergy, 311. Origen, internal evidence against his authorship of the " Refutation," 200.

compared with Hippolytus, 259. 301.

32.

his

Moyne, Le, does not acknowledge the Philosophumena as a work

view on the Trinity,

299. ,

difference

of his

doctrine

from that of the author of the

of Origen, 1 1. , his conjecture about the residence of Hippolytus, 200.

" Refutation," 331. Pagi, on the chronology of the

Naasseni (Ophites), name,

sys-

tem, tradition, 35. Natalius, history of his conversion from Artemonism, 244. Neander, his doubt on the age of

Euphrates solved, 38.

New Testament, Hippolytus' writings on the, 286. Niccphorus (the Constantinopolitan), his list of the works of Hippolytus, 290. on Hippolytus, 205. Nicephorus, son of Callistus, on Hippolytus, 205. ,

Roman bishops, 280. Pantcenus applies first the comparison of heresy with the systems of Greek philosophy, 30. Pantheism, supposed, in Hippolytus' Confession, 194. Paphnutius, bishop, opposes himself to the law on celibacy, 313. Paroemia, sense of this word in the early times, 207. Paschal Cycle, the, on the statue of Hippolytus, 13. 210. 223, 317.

INDEX TO THE FIRST VOLUME.

350

Passover, treatise on the, quotation of this writing of Hippolytus, 107. Pearson, his explanation in Ignatius' epistle to the Magnesians reproved, 59. Peratse or Peratics, a Gnostic

Preaching in Rome, early character of, 318. Prepon, the Assyrian, Marcionist, 89.

Presbyter ianism of Hippolytus, 307. Priscilla, the Montanist prophetess, 14.

sect, 36.

Peter, bishop of

Alexandria, his quotation of the article on the Quartodecimani, 15. 106.

UpodaTcioi ecos aldepos, title of the sacred book of the Peratics,

Peter jnann, Professor, his Armenian translation of the Epistles

Prophets, Hippolytus on the, 165. Protestant orthodoxy, sterility and conventional character of,

of Ignatius, 59. Philoponn.t has preserved a frag-

ment of Hippolytus, 268. Philosophy, Greek,

moderation

about, 142. physical, ,

judgment Hippolytus'

169.

Proverbs, on the a work of Hippolytus, 286. Prudentius, his description of the burial-place of Hippolytus, 13. , on Hippolytus' martyrdom, 215. Psalms and songs of the Old Testament, work of Hippolytus on the, 282. PtolemcEus, the Gnostic, 62. follower of the Occidental school of Valentinianism, 65. Pythagorean philosophy, its connection with the Valentinian system according to Hippoly;

Hippolytus'

his

37.

work, 268. Philumena, the clairvoyante, 100. Philumena, St., invented history of, 227. Photius, his account of Hippolytus' work. On the Substance of the Universe, 150. his account of the " Refutation" in his " Bibliotheca," ,

16. sqq.

Phrygia, birthplace of the Naas-

tus' opinion, 61.

seni, 36.

Pindar, fragments

of, in

our work,

Plebs, sense of the early time, 207.

word

the

Pneumatics, by Hero of Alexandria, 269.

Polemical works of Plippolytus, 229. Pohjcarp, his

epistle

relation

to Church government, 309. Pontianiis, transported with Hip-

polytus, 212. Portus, harbour of Rome, the residence of Hippolytus, 12. 20;{. 217. bishop of, member of the Roman presbytery, 311. ,

Quartodecimani, the article on them extracted in our text of the " Refutation," 15. 165.

Eedepexxixg does

not acknowledge the Philosophumena as the work of Origen, 11. Reviews of the work of Hippolytus, 328. 333. Roman Church, its constitution at the time of Hippolytus, 311. presbytery, its relation to the suburban bishops, 12. Rome, the residence of Hippolytus, 200. , its importance in the Christian time, 316.

;

INDEX TO THE FIKST VOLUME. his judicious opinion concerning Hippolytus, 201.

Ruinart,

the ; a 267.

work of Hippolytus,

Syncellus

Sabellius, his relation to Callistus, 117. 191. Saturnilus, the Gnostic, 88 Frederic, harmonizing with Hippolytus, 166. Schneidewin on the hymn to Attis, Schlegel,

36. Secundus, the Gnostic, 66. Semon Sancus, the confusion of Irenaeus about this statue not followed by Hippolytus, 52. Serpent, worshipped by the Naasseni, 35. ,worshipped by the Sethiani, 38. Sethiani, a Gnostic sect, 38. Severina, hortatory sermon to

a work of Hippolytus, 276. Sextus Empiricus, extracted by Hippolytus, 315. Sige, the, in the Epistles of Ignatius, illustrated

monian system,

from the

Si-

57.

Simon Magus, the Gittean, 44. Sobai, supposed to have received the fabulous book of the Elchasaites from Elchasai, 119. Socrates, his ecclesiastical history,

313. of, treated by Hippolytus, 285. Sophia, probable extracts from this doctrinal work of Valentinus in the " Refutation," 61. Coptic manuscript un, the der this name, 61. history ecclesiastical Sozomeris

Solomon, Song

318.

Holy, not limited in its working to the holy men of the Old Testament, 164.

Spirit,

Stans,

the

Standing,

epithet

Simon, 46. Statue of Hippolytus, 223. Substance

13.

210.

cites

149.

Hippolytus' po-

lemical works, 271.

chronology of the Robishops, 271. 278. , his list of the works of Hippolytus, 290. his

man

Systems, ecclesiastical, dignity of, 172.

relative

Table, comparative, of the thirty-

two

heresies according to book and book x., 231. chronological and genealogical, of the thirty-two heresies, 233. Tatian, disciple of Justin Martyr, 104. Tertullian, his views on the Trinity, 259. his first element, the Thales, water, adopted by the Naasseni, V

â&#x20AC;&#x201D;

ix.

33. Theodoret, his error about the history of Noetianism, 114.

quotes a fragment of Hippolytus, 285. Theodotus, of Byzantium, 92. Theodotus, the Trapezite, 92. , his importance in the history of Gnosticism, 305. , extracts from his writings by Clement of Alexandria, 65. ^6.

Theophrastus, Epistle

to,

written

by Monoimus, 103. le Nain, his opinion on Hippolytus, 201. Timothy, First Epistle to, proof of its authenticity, 40. Trinity, doctrine of, its import-

Tillemont

ance, 303.

Tubingen, school of, their fancies about the early age of the Church destroyed by the " Refutation," 53. 245. ,

of the Universe,

351

280.

their confused chronology,

352

INDEX TO THE FIRST VOLUME.

Universe,

Sub-

ViUemain, 31., his merits about the recovered work of Hippo-

Valentinus. 61. Vero, Against a work of Hippo-

Wolf, Christian, does not acknowledge the Philosophumena as

the.

See

stance of the Universe.

lytus, 7.

;

lytus, 261. Victor,

the

of Origen, 11.

Zephtrixus, bishop of Rome,

Antium, 130.

related to have Theodotus, 96. ,

related to Noetus, 119. ,

work

bishop of Rome, sent Cal-

listus to

condemned

have censured

fa-

vours Callistus, 130. his relation to Noetianism, 306. Zonaras on Hippolytus, 205.

END OF THE FIRST A'OLUME.

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12 15

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22 Owen's Comparative Anatomy - 23 . Peschel's Phvsics Phi Hips'* PalseozoicFossilsof Cornwall, etc. i;3 - 23 Portlock's Geolotry of Londonderry Smee's Klectro-Metalluriry 2G Steam Enicine (Ure), l)v the Artisan Club 5 Tate on Strength of Materials 2S Exercises on Mechanics 28 ,, Thomson's School Chemistry 30

------.----•

Chesney's Euphrates and Tigris Davis's'Chiua

Eothen Erman'sTravels through Siberia

Forbes's Dahomey Forester and Biddulph's Noiv.av Hue's Tartary, Thibet, and China Humboldt's Aspects of Nature

Jameson's Canada ,,

Denmark Norway

„

Notes of

Laing's

Lardner's

a Traveller

London

Mackay's English Lakes

(isborn's Arctic Journal

PfcilTer's Voyage round the World Power's New Zealand Sketches Richardson's Overland Journey

Rovings in the Pacific Seauard's Narrative of his Shipwreck Snow's Arctic Voyage -

Traveller's Library

Wernc's African Wanderings

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