Refutation of All Heresies 9.9.1–9.19.2
Authorship disputed: The work names no author. Book 1 was long printed among Origen's works as the Philosophumena; after books 4–10 were found in a manuscript from Mount Athos (published 1851), it was assigned to Hippolytus, the usual view today, though some scholars ascribe it to another Roman writer of the same circle. Books 2 and 3 are lost, and book 4 lacks its beginning.
Greek text: Duncker–Schneidewin (Greek text: L. Duncker and F. G. Schneidewin, Refutationis omnium haeresium (Göttingen, 1859), digitized by the Perseus Digital Library; section divisions from P. Wendland (GCS 26, 1916), digitized by the First Thousand Years of Greek project (Open Greek and Latin); both CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).
item 9, chapter 9
9.9.1Duncker–Schneidewin, 442
Ἡράκλειτος μὲν οὖν φησιν εἶναι τὸ πᾶν διαιρετὸν ἀδιαίρετον, γενητὸν ἀγένητον, θνητὸν ἀθάνατον, λόγον, αἰῶνα, πατέρα υἱόν, θεὸν δίκαιον.
Hērakleitos men oun phēsin einai to pan diaireton adiaireton, genēton agenēton, thnēton athanaton, logon, aiōna, patera huion, theon dikaion.
Heraclitus, then, says that the All is divisible and indivisible, generated and ungenerated, mortal and immortal, Word, Aeon, Father and Son, God just.
Notes and citation
Summary: Heraclitus calls the All both divisible and indivisible, generated and ungenerated, and Father and Son.
- This summary line is Hippolytus's own, framed to fit Noetus; the punctuation of its last terms is uncertain.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): μὲν οὗν → μὲν οὖν.
Extrabiblical texts: Heraclitus (Heraclitus (fragments); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.9.1 (Duncker–Schneidewin, 442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.9.2Duncker–Schneidewin, 442
Οὐκ ἐμοῦ ἀλλὰ τοῦ λόγου ἀκούσαντας ὁμολογέειν σοφόν ἐστιν, ἓν πάντα εἰδέναι, ὁ Ἡράκλειτός φησι, καὶ ὅτι τοῦτο οὐκ ἴσασι πάντες οὐδὲ ὁμολογοῦσιν, ἐπιμέμφεται ὧδέ πως· Οὐ ξυνίασιν ὅκως διαφερόμενον ἑωυτῷ ὁμολογέει· παλίντροπος ἁρμονίη ὅκως περ τόξου καὶ λύρης.
Ouk emou alla tou logou akousantas homologeein sophon estin, hen panta eidenai, ho Hērakleitos phēsi, kai hoti touto ouk isasi pantes oude homologousin, epimemphetai hōde pōs; Ou xyniasin hokōs diapheromenon heōytǭ homologeei; palintropos harmoniē hokōs per toxou kai lyrēs.
“Listening not to me but to the Logos, it is wise to agree that all things are one,” says Heraclitus; and because all do not know this nor agree, he reproaches them somewhat thus: “They do not understand how, differing, it agrees with itself: a back-turning harmony, like that of the bow and the lyre.”
Notes and citation
Summary: Heraclitus says the wise agree that all is one, and that opposites fit together like the tension of a bow or lyre.
- Heraclitus, fragments 50 and 51 (Diels–Kranz). λόγος is left as “Logos” in these fragments.
Extrabiblical texts: Heraclitus, frag. 50 (Heraclitus (fragments); quotation); Heraclitus, frag. 51 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.9.2 (Duncker–Schneidewin, 442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.9.3Duncker–Schneidewin, 442
Ὅτι δὲ λόγος ἐστὶν ἀεὶ τὸ πᾶν καὶ διὰ παντὸς ὤν, οὕτως λέγει· Τοῦ δὲ λόγου τοῦδε ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ πάντων κατὰ τὸν λόγον τόνδε ἀπείροισιν ἐοίκασι πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιουτέων, ὁκοῖα ἐγὼ διηγεῦμαι, διαιρέων κατὰ φύσιν καὶ φράζων ὅκως ἔχει.
Hoti de logos estin aei to pan kai dia pantos ōn, houtōs legei; Tou de logou toude eontos aei axynetoi ginontai anthrōpoi kai prosthen ē akousai kai akousantes to prōton; ginomenōn gar pantōn kata ton logon tonde apeiroisin eoikasi peirōmenoi kai epeōn kai ergōn toiouteōn, hokoia egō diēgeumai, diaireōn kata physin kai phrazōn hokōs echei.
And that the All is Logos, always and through everything, he says thus: “Of this Logos, which always is, men prove to be without understanding, both before they hear it and when they have first heard it. For though all things come to be according to this Logos, they are like the inexperienced, even when they experience such words and deeds as I set out, dividing each according to its nature and saying how it is.”
Notes and citation
Summary: Heraclitus says the eternal Logos governs all things, yet people fail to understand it.
- Heraclitus, fragment 1.
Extrabiblical texts: Heraclitus, frag. 1 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.9.3 (Duncker–Schneidewin, 442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.9.4Duncker–Schneidewin, 442–444
Ὅτι δέ ἐστι παῖς τὸ πᾶν καὶ διʼ αἰῶνος αἰώνιος βασιλεὺς τῶν ὅλων οὕτως λέγει· Αἰὼν παῖς ἐστι παίζων, πεττεύων· παιδὸς ἡ βασιληΐη. Ὅτι δέ ἐστιν ὁ πατὴρ πάντων τῶν γεγονότων γενητὸς ἀγένητος, κτίσις δημιουργός, ἐκείνου λέγοντος ἀκούομεν· Πόλεμος πάντων μὲν πατήρ ἐστι, πάντων δὲ βασιλεύς, καὶ τοὺς μὲν θεοὺς ἔδειξε τοὺς δὲ ἀνθρώπους, τοὺς μὲν δούλους ἐποίησε τοὺς δὲ ἐλευθέρους.
Hoti de esti pais to pan kai diʼ aiōnos aiōnios basileus tōn holōn houtōs legei; Aiōn pais esti paizōn, petteuōn; paidos hē basilēïē. Hoti de estin ho patēr pantōn tōn gegonotōn genētos agenētos, ktisis dēmiourgos, ekeinou legontos akouomen; Polemos pantōn men patēr esti, pantōn de basileus, kai tous men theous edeixe tous de anthrōpous, tous men doulous epoiēse tous de eleutherous.
And that the All is a child and through the ages an eternal king of all things, he says thus: “Time (Aion) is a child at play, playing at draughts; the kingdom is a child's.” And that the Father of all things that have come into being is generated and ungenerated, creature and creator, we hear him saying: “War is father of all and king of all, and some it has shown as gods, others as men; some it has made slaves, others free.”
Notes and citation
Summary: Heraclitus calls time a child at play who is king, and war the father and king of all.
- Heraclitus, fragments 52 and 53.
Extrabiblical texts: Heraclitus, frag. 52 (Heraclitus (fragments); quotation); Heraclitus, frag. 53 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.9.4 (Duncker–Schneidewin, 442–444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-9-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.9.5Duncker–Schneidewin, 444
Ὅτι δέ ἐστιν... ἁρμονίη ὅκως περ τόξου καὶ λύρης. Ὅτι δὲ... ἀφανὴς ὁ ἀόρατος ἄγνωστος ἀνθρώποις, ἐν τούτοις λέγει· Ἁρμονίη ἀφανὴς φανερῆς κρείττων· ἐπαινεῖ καὶ προθαυμάζει πρὸ τοῦ γινωσκομένου τὸ ἄγνωστον αὐτοῦ καὶ ἀόρατον τῆς δυνάμεως. Ὅτι δέ ἐστιν ὁρατὸς ἀνθρώποις καὶ οὐκ ἀνεξεύρετος, ἐν τούτοις λέγει· Ὅσων ὄψις, ἀκοή, μάθησις, ταῦτα ἐγὼ προτιμέω, φησί, τουτέστι τὰ ὁρατὰ τῶν ἀοράτων....
Hoti de estin... harmoniē hokōs per toxou kai lyrēs. Hoti de... aphanēs ho aoratos agnōstos anthrōpois, en toutois legei; Harmoniē aphanēs phanerēs kreittōn; epainei kai prothaumazei pro tou ginōskomenou to agnōston autou kai aoraton tēs dynameōs. Hoti de estin horatos anthrōpois kai ouk anexeuretos, en toutois legei; Hosōn opsis, akoē, mathēsis, tauta egō protimeō, phēsi, toutesti ta horata tōn aoratōn....
And that it is … “a harmony like that of the bow and the lyre.” And that … unseen, invisible, unknown to men, he says in these words: “An unseen harmony is better than a visible one”; he praises and admires, ahead of what is known, what is unknown and invisible of its power. And that it is visible to men and not undiscoverable, he says in these words: “Whatever things there is sight, hearing, learning of, these I prefer,” he says, that is, the visible over the invisible. …
Textual problem in this passage: see the notes.
Notes and citation
Summary: Heraclitus prizes the unseen harmony above the visible, yet also prefers what can be seen, heard, and learned.
- Heraclitus, fragments 51, 54, and 55. The text has several gaps, marked “…”.
Extrabiblical texts: Heraclitus, frag. 54 (Heraclitus (fragments); quotation); Heraclitus, frag. 55 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.9.5 (Duncker–Schneidewin, 444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-9-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.9.6Duncker–Schneidewin, 444
ἀπὸ τῶν τοιούτων αὐτοῦ λόγων κατανοεῖν ῥᾴδιον· Ἐξηπάτηνται, φησίν, οἱ ἄνθρωποι πρὸς τὴν γνῶσιν τῶν φανερῶν παραπλησίως Ὁμήρῳ, ὃς ἐγένετο τῶν Ἑλλήνων σοφώτερος πάντων. Ἐκεῖνόν τε γὰρ παῖδες φθεῖρας κατακτείνοντες ἐξηπάτησαν εἰπόντες· ὅσα εἴδομεν καὶ κατελάβομεν, ταῦτα ἀπολείπομεν, ὅσα δὲ οὔτε εἴδομεν οὔτʼ ἐλάβομεν, ταῦτα φέρομεν.
apo tōn toioutōn autou logōn katanoein rhądion; Exēpatēntai, phēsin, hoi anthrōpoi pros tēn gnōsin tōn phanerōn paraplēsiōs Homērǭ, hos egeneto tōn Hellēnōn sophōteros pantōn. Ekeinon te gar paides phtheiras katakteinontes exēpatēsan eipontes; hosa eidomen kai katelabomen, tauta apoleipomen, hosa de oute eidomen outʼ elabomen, tauta pheromen.
it is easy to understand from such words of his as these: “Men are deceived,” he says, “about the knowledge of visible things, much like Homer, who was wiser than all the Greeks. For boys killing lice deceived him, saying: what we saw and caught, these we leave behind; but what we neither saw nor caught, these we carry.”
Notes and citation
Summary: Heraclitus tells of Homer fooled by boys' riddle about lice to show how people are deceived about visible things.
- Heraclitus, fragment 56.
Extrabiblical texts: Heraclitus, frag. 56 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.9.6 (Duncker–Schneidewin, 444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-9-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 10
9.10.1Duncker–Schneidewin, 444
Οὕτως Ἡράκλειτος ἐν ἴσῃ μοίρᾳ τίθεται καὶ τιμᾷ τὰ ἐμφανῆ τοῖς ἀφανέσιν, ὡς ἕν τι τὸ ἐμφανὲς καὶ τὸ ἀφανὲς ὁμολογουμένως ὑπάρχον. Ἔστι γὰρ, φησίν, ἁρμονίη ἀφανὴς φανερῆς κρείττων· καί· ὅσων ὄψις, ἀκοή, μάθησις (τουτέστι τὰ ὄργανα), ταῦτα, φησίν, ἐγὼ προτιμέω, οὐ τὰ ἀφανῆ προτιμήσας.
Houtōs Hērakleitos en isę̄ moirą tithetai kai timą ta emphanē tois aphanesin, hōs hen ti to emphanes kai to aphanes homologoumenōs hyparchon. Esti gar, phēsin, harmoniē aphanēs phanerēs kreittōn; kai; hosōn opsis, akoē, mathēsis (toutesti ta organa), tauta, phēsin, egō protimeō, ou ta aphanē protimēsas.
Thus Heraclitus places the visible on an equal footing and in equal honor with the invisible, as though the visible and the invisible were admittedly one thing. For there is, he says, “an unseen harmony better than a visible one,” and “whatever things there is sight, hearing, learning of” (that is, the organs), “these,” he says, “I prefer,” not preferring the invisible.
Notes and citation
Summary: Hippolytus concludes that Heraclitus treats visible and invisible as one.
- Heraclitus, fragments 54 and 55 again.
Extrabiblical texts: Heraclitus, frag. 54 (Heraclitus (fragments); quotation); Heraclitus, frag. 55 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.10.1 (Duncker–Schneidewin, 444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.2Duncker–Schneidewin, 444–446
Τοιγαροῦν οὐδὲ σκότος οὐδὲ φῶς, οὐδὲ πονηρὸν οὐδὲ ἀγαθὸν ἕτερόν φησιν εἶναι ὁ Ἡράκλειτος, ἀλλὰ ἓν καὶ τὸ αὐτό. Ἐπιτιμᾷ γοῦν Ἡσιόδῳ, ὅτι ἡμέραν καὶ νύκτα οἶδεν· ἡμέρα γὰρ, φησί, καὶ νύξ ἐστιν ἕν, λέγων ὧδέ πως· Διδάσκαλος δὲ πλείστων Ἡσίοδος· τοῦτον ἐπίστανται πλεῖστα εἰδέναι, ὅστις ἡμέρην καὶ εὐφρόνην οὐκ ἐγίνωσκεν· ἔστι γὰρ ἕν.
Toigaroun oude skotos oude phōs, oude ponēron oude agathon heteron phēsin einai ho Hērakleitos, alla hen kai to auto. Epitimą goun Hēsiodǭ, hoti hēmeran kai nykta oiden; hēmera gar, phēsi, kai nyx estin hen, legōn hōde pōs; Didaskalos de pleistōn Hēsiodos; touton epistantai pleista eidenai, hostis hēmerēn kai euphronēn ouk eginōsken; esti gar hen.
Accordingly Heraclitus says that neither darkness nor light, neither evil nor good, is different, but one and the same. At any rate he reproaches Hesiod because he knew day and night; for day and night, he says, are one, saying somewhat thus: “The teacher of most is Hesiod; they are sure he knew most things, who did not recognize day and night; for they are one.”
Notes and citation
Summary: Heraclitus holds light and darkness, good and evil to be one, and mocks Hesiod for separating day and night.
- Heraclitus, fragment 57; the reference is to Hesiod, Theogony 124.
Extrabiblical texts: Heraclitus, frag. 57 (Heraclitus (fragments); quotation); Hesiod, Theog. 124 (Hesiod, Theogony; allusion)
Cite (SBL): Hippolytus, Haer. 9.10.2 (Duncker–Schneidewin, 444–446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.3Duncker–Schneidewin, 446
Καὶ ἀγαθὸν καὶ κακόν· Οἱ γοῦν ἰατροί, φησὶν ὁ Ἡράκλειτος, τέμνοντες, καίοντες, πάντη βασανίζοντες κακῶς τοὺς ἀρρωστοῦντας, ἐπαιτιῶνται μηδὲν ἄξιον μισθὸν λαμβάνειν παρὰ τῶν ἀρρωστούντων, ταῦτα ἐργαζόμενοι τὰ ἀγαθὰ καὶ τὰς νόσους.
Kai agathon kai kakon; Hoi goun iatroi, phēsin ho Hērakleitos, temnontes, kaiontes, pantē basanizontes kakōs tous arrōstountas, epaitiōntai mēden axion misthon lambanein para tōn arrōstountōn, tauta ergazomenoi ta agatha kai tas nosous.
And good and evil: “Doctors, at any rate,” says Heraclitus, “cutting, burning, torturing the sick badly in every way, complain that they do not receive any worthy fee from the sick, while producing these very things, the goods and the diseases.”
Notes and citation
Summary: Heraclitus: doctors who cut and burn the sick show that good and harm are the same.
- Heraclitus, fragment 58; the last words are difficult.
Extrabiblical texts: Heraclitus, frag. 58 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.10.3 (Duncker–Schneidewin, 446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.4Duncker–Schneidewin, 446
Καὶ εὐθὺ δέ, φησί, καὶ στρεβλὸν τὸ αὐτό ἐστι. Γναφέων, φησίν, ὁδὸς εὐθεῖα καὶ σκολιή — ἡ τοῦ ὀργάνου τοῦ καλουμένου κοχλίου ἐν τῷ γναφείῳ περιστροφὴ εὐθεῖα καὶ σκολιή· ἄνω γὰρ ὁμοῦ καὶ κύκλῳ περιέρχεται — μία ἐστί, φησί, καὶ ἡ αὐτή. Καὶ τὸ ἄνω καὶ τὸ κάτω ἕν ἐστι καὶ τὸ αὐτό· ὁδὸς ἄνω κάτω μίη καὶ ὡυτή.
Kai euthy de, phēsi, kai streblon to auto esti. Gnapheōn, phēsin, hodos eutheia kai skoliē — hē tou organou tou kaloumenou kochliou en tǭ gnapheiǭ peristrophē eutheia kai skoliē; anō gar homou kai kyklǭ perierchetai — mia esti, phēsi, kai hē autē. Kai to anō kai to katō hen esti kai to auto; hodos anō katō miē kai hōytē.
And straight, he says, and crooked are the same. “The path of the fullers,” he says, “is straight and crooked” (the turning of the instrument called the screw in the fuller's shop is straight and crooked, for it goes up and round at once): it is, he says, one and the same. And up and down are one and the same: “The way up and down is one and the same.”
Notes and citation
Summary: Heraclitus says straight and crooked, up and down are the same, like the fuller's screw.
- Heraclitus, fragments 59 and 60.
Extrabiblical texts: Heraclitus, frag. 59 (Heraclitus (fragments); quotation); Heraclitus, frag. 60 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.10.4 (Duncker–Schneidewin, 446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.5Duncker–Schneidewin, 446
Καὶ τὸ μιαρόν φησι καὶ τὸ καθαρὸν ἓν καὶ ταὐτὸν εἶναι, καὶ τὸ πότιμον καὶ τὸ ἄποτον ἓν καὶ τὸ αὐτὸ εἶναι· Θάλασσα, φησίν, ὕδωρ καθαρώτατον καὶ μιαρώτατον, ἰχθῦσι μὲν πότιμον καὶ σωτήριον, ἀνθρώποις δὲ ἄποτον καὶ ὀλέθριον.
Kai to miaron phēsi kai to katharon hen kai tauton einai, kai to potimon kai to apoton hen kai to auto einai; Thalassa, phēsin, hydōr katharōtaton kai miarōtaton, ichthysi men potimon kai sōtērion, anthrōpois de apoton kai olethrion.
And he says that the foul and the clean are one and the same, and the drinkable and the undrinkable are one and the same: “The sea,” he says, “is the purest and the foulest water: for fish drinkable and life-giving, for men undrinkable and deadly.”
Notes and citation
Summary: Heraclitus: seawater is both life-giving for fish and deadly for people.
- Heraclitus, fragment 61.
Extrabiblical texts: Heraclitus, frag. 61 (Heraclitus (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 9.10.5 (Duncker–Schneidewin, 446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.6Duncker–Schneidewin, 446
Λέγει δὲ ὁμολογουμένως τὸ ἀθάνατον εἶναι θνητὸν καὶ τὸ θνητὸν ἀθάνατον διὰ τῶν τοιούτων λόγων· Ἀθάνατοι θνητοί, θνητοὶ ἀθάνατοι, ζῶντες τὸν ἐκείνων θάνατον, τὸν δὲ ἐκείνων βίον τεθνεῶτες. Λέγει δὲ καὶ σαρκὸς ἀνάστασιν ταύτης φανερᾶς ἐν ᾗ γεγενήμεθα, καὶ τὸν θεὸν οἶδε ταύτης τῆς ἀναστάσεως αἴτιον οὕτως λέγων· Ἔνθα δʼ ἐόντι ἐπανίστασθαι καὶ φύλακας γίνεσθαι ἐγερτιζόντων καὶ νεκρῶν.
Legei de homologoumenōs to athanaton einai thnēton kai to thnēton athanaton dia tōn toioutōn logōn; Athanatoi thnētoi, thnētoi athanatoi, zōntes ton ekeinōn thanaton, ton de ekeinōn bion tethneōtes. Legei de kai sarkos anastasin tautēs phaneras en hę̄ gegenēmetha, kai ton theon oide tautēs tēs anastaseōs aition houtōs legōn; Entha dʼ eonti epanistasthai kai phylakas ginesthai egertizontōn kai nekrōn.
And he says admittedly that the immortal is mortal and the mortal immortal in such words as these: “Immortals mortal, mortals immortal, living the others' death, dead in the others' life.” And he speaks also of a resurrection of this visible flesh in which we have been born, and he knows God to be the cause of this resurrection, saying thus: “To him who is there they rise up and become guardians of the living and the dead.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Heraclitus calls mortals and immortals one, and Hippolytus reads him as speaking of a bodily resurrection caused by God.
- Heraclitus, fragments 62 and 63. Fragment 63 is corrupt and obscure; Hippolytus's reading of it as resurrection is his own.
Extrabiblical texts: Heraclitus, frag. 62 (Heraclitus (fragments); quotation); Heraclitus, frag. 63 (Heraclitus (fragments); quotation)
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 9.10.6 (Duncker–Schneidewin, 446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.7Duncker–Schneidewin, 446–448
Λέγει δὲ καὶ τοῦ κόσμου κρίσιν καὶ πάντων τῶν ἐν αὐτῷ διὰ πυρὸς γίνεσθαι λέγων οὕτως· Τὰ δὲ πάντα οἰακίζει κεραυνός, τουτέστι κατευθύνει· κεραυνὸν τὸ πῦρ λέγων τὸ αἰώνιον. Λέγει δὲ καὶ φρόνιμον τοῦτο εἶναι τὸ πῦρ καὶ τῆς διοικήσεως τῶν ὅλων αἴτιον· καλεῖ δὲ αὐτὸ χρησμοσύνην καὶ κόρον· χρησμοσύνη δέ ἐστιν ἡ διακόσμησις κατʼ αὐτόν, ἡ δὲ ἐκπύρωσις κόρος· Πάντα γὰρ, φησί, τὸ πῦρ ἐπελθὸν κρινεῖ καὶ καταλήψεται.
Legei de kai tou kosmou krisin kai pantōn tōn en autǭ dia pyros ginesthai legōn houtōs; Ta de panta oiakizei keraunos, toutesti kateuthynei; keraunon to pyr legōn to aiōnion. Legei de kai phronimon touto einai to pyr kai tēs dioikēseōs tōn holōn aition; kalei de auto chrēsmosynēn kai koron; chrēsmosynē de estin hē diakosmēsis katʼ auton, hē de ekpyrōsis koros; Panta gar, phēsi, to pyr epelthon krinei kai katalēpsetai.
And he says that the judgment of the world and of all things in it comes about through fire, saying thus: “Thunderbolt steers all things,” that is, directs them, calling the eternal fire a thunderbolt. And he says this fire is intelligent and the cause of the government of all things; and he calls it need and satiety; need is, according to him, the ordering of the world, and the conflagration is satiety. “For fire,” he says, “coming upon all things, will judge and seize them.”
Notes and citation
Summary: Heraclitus teaches that an intelligent fire steers all things and will judge the world in a conflagration.
- Heraclitus, fragments 64, 65, and 66.
Extrabiblical texts: Heraclitus, frag. 64 (Heraclitus (fragments); quotation); Heraclitus, frag. 66 (Heraclitus (fragments); quotation)
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 9.10.7 (Duncker–Schneidewin, 446–448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.8Duncker–Schneidewin, 448
Ἐν δὲ τούτῳ τῷ κεφαλαίῳ πάντα ὁμοῦ τὸν ἴδιον νοῦν ἐξέθετο, ἅμα δὲ καὶ τὸν τῆς Νοητοῦ αἱρέσεως, διʼ ὀλίγων ἐπέδειξα οὐκ ὄντα Χριστοῦ ἀλλὰ Ἡρακλείτου μαθητήν. Τὸν γὰρ ποιητὸν κόσμον αὐτὸν δημιουργὸν καὶ ποιητὴν ἑαυτοῦ γινόμενον οὕτω λέγει· Ὁ θεὸς ἡμέρη εὐφρόνη, χειμὼν θέρος, πόλεμος εἰρήνη, κόρος λιμός —τἀναντία ἅπαντα· οὗτος ὁ νοῦς· — ἀλλοιοῦται δὲ ὅκωςπερ ὁκόταν
En de toutǭ tǭ kephalaiǭ panta homou ton idion noun exetheto, hama de kai ton tēs Noētou haireseōs, diʼ oligōn epedeixa ouk onta Christou alla Hērakleitou mathētēn. Ton gar poiēton kosmon auton dēmiourgon kai poiētēn heautou ginomenon houtō legei; Ho theos hēmerē euphronē, cheimōn theros, polemos eirēnē, koros limos —tanantia hapanta; houtos ho nous; — alloioutai de hokōsper hokotan
In this chapter he set out his whole mind at once, and at the same time that of the Noetian heresy, which I have shown in a few words to be a disciple not of Christ but of Heraclitus. For he says that the created world itself becomes its own Demiurge and maker, thus: “God is day night, winter summer, war peace, satiety hunger” (all the opposites; this is the meaning); “and he changes just as, when
Notes and citation
Summary: Heraclitus says God is all opposites together, day and night, war and peace, which Hippolytus says is the root of Noetus's view.
- Heraclitus, fragment 67. The parenthesis is Hippolytus's gloss.
Extrabiblical texts: Heraclitus, frag. 67 (Heraclitus (fragments); quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.10.8 (Duncker–Schneidewin, 448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.9Duncker–Schneidewin, 448
συμμιγῇ [θύωμα] θυώμασιν· ὀνομάζεται καθʼ ἡδονὴν ἑκάστου. Φανερὸν δὲ πᾶσι τοὺς ἀνοήτους Νοητοῦ διαδόχους καὶ τῆς αἱρέσεως προστάτας, εἰ καὶ Ἡρακλείτου λέγοις ἂν αὐτοὺς μὴ γεγονέναι ἀκροατάς, ἀλλά γε τὰ Νοητῷ δόξαντα αἱρουμένους ἀναφανδὸν ταὐτὰ ὁμολογεῖν.
symmigę̄ [thyōma] thyōmasin; onomazetai kathʼ hēdonēn hekastou. Phaneron de pasi tous anoētous Noētou diadochous kai tēs haireseōs prostatas, ei kai Hērakleitou legois an autous mē gegonenai akroatas, alla ge ta Noētǭ doxanta hairoumenous anaphandon tauta homologein.
[incense] is mixed with spices, it is named according to the pleasure of each.” It is plain to all that the foolish successors of Noetus and leaders of the heresy, even if you should say they were not hearers of Heraclitus, at any rate, by choosing the opinions of Noetus, openly confess the same things.
Notes and citation
Summary: Whether or not they read Heraclitus, Noetus's followers teach the same thing.
- The end of Heraclitus, fragment 67; the bracketed word is an editorial supplement. The Greek plays on ἀνόητοι, “foolish,” and Νοητός.
Extrabiblical texts: Heraclitus, frag. 67 (Heraclitus (fragments); quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.10.9 (Duncker–Schneidewin, 448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.10Duncker–Schneidewin, 448
Λέγουσι γὰρ οὕτως· ἕνα καὶ τὸν αὐτὸν θεὸν εἶναι πάντων δημιουργὸν καὶ πατέρα, εὐδοκήσαντα δὲ πεφηνέναι τοῖς ἀρχῆθεν δικαίοις ὄντα ἀόρατον· ὅτε μὲν γὰρ οὐχ ὁρᾶται ἦν ἀόρατος, [ὅτε δὲ ὁρᾶται ὁρατός, ] ἀχώρητος δὲ ὅτε μὴ χωρεῖσθαι θέλει, χωρητὸς δὲ ὅτε χωρεῖται· οὕτως κατὰ τὸν αὐτὸν λόγον ἀκράτητος [καὶ κρατητός, ] ἀγέννητος [καὶ γεννητός, ] ἀθάνατος καὶ θνητός. Πῶς οὐχ Ἡρακλείτου οἱ τοιοῦτοι δειχθήσονται μαθηταί; μὴ αὐτῇ τῇ λέξει διαφθάσας ἐφιλοσόφησεν ὁ σκοτεινός; Ὅτι δὲ καὶ τὸν αὐτὸν υἱὸν εἶναι λέγει καὶ πατέρα οὐδεὶς ἀγνοεῖ.
Legousi gar houtōs; hena kai ton auton theon einai pantōn dēmiourgon kai patera, eudokēsanta de pephēnenai tois archēthen dikaiois onta aoraton; hote men gar ouch horatai ēn aoratos, [hote de horatai horatos, ] achōrētos de hote mē chōreisthai thelei, chōrētos de hote chōreitai; houtōs kata ton auton logon akratētos [kai kratētos, ] agennētos [kai gennētos, ] athanatos kai thnētos. Pōs ouch Hērakleitou hoi toioutoi deichthēsontai mathētai? mē autę̄ tę̄ lexei diaphthasas ephilosophēsen ho skoteinos? Hoti de kai ton auton huion einai legei kai patera oudeis agnoei.
For they speak thus: that one and the same God is the Demiurge and Father of all things, and that, being invisible, he was pleased to appear to the righteous of old. For when he is not seen he was invisible, [and when he is seen, visible]; uncontainable when he does not wish to be contained, containable when he is contained. So by the same reasoning he is unconquerable [and conquerable], unbegotten [and begotten], immortal and mortal. How will such people not be shown to be disciples of Heraclitus? Did not the Obscure one philosophize ahead of them in these very words? And that he says the same one is Son and Father no one is unaware.
Notes and citation
Summary: The Noetians say one God is invisible and visible, unbegotten and begotten, immortal and mortal, just as Heraclitus paired opposites.
- The bracketed words are editorial supplements that complete the pairs of opposites.
Cite (SBL): Hippolytus, Haer. 9.10.10 (Duncker–Schneidewin, 448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.11Duncker–Schneidewin, 448–450
Λέγει δὲ οὕτως· Ὅτε μὲν οὖν μὴ γεγένητο ὁ πατήρ, δικαίως πατὴρ προσηγόρευτο· ὅτε δὲ ηὐδόκησεν γένεσιν ὑπομεῖναι, γεννηθεὶς ὁ υἱὸς ἐγένετο αὐτὸς ἑαυτοῦ, οὐχ ἑτέρου. Οὕτως γὰρ δοκεῖ μοναρχίαν συνιστᾶν, ἓν καὶ τὸ αὐτὸ φάσκων ὑπάρχειν πατέρα καὶ υἱὸν καλούμενον, οὐχ ἕτερον ἐξ ἑτέρου, ἀλλʼ αὐτὸν ἐξ ἑαυτοῦ, ὀνόματι μὲν πατέρα καὶ υἱὸν καλούμενον κατὰ χρόνων τροπήν, ἕνα δὲ εἶναι τοῦτον τὸν φανέντα καὶ γένεσιν ἐκ παρθένου ὑπομείναντα καὶ ἐν ἀνθρώποις ἄνθρωπον ἀναστραφέντα, υἱὸν μὲν ἑαυτὸν τοῖς ὁρῶσιν ὁμολογοῦντα διὰ τὴν γενομένην γένεσιν, πατέρα δὲ εἶναι καὶ τοῖς χωροῦσιν μὴ ἀποκρύψαντα.
Legei de houtōs; Hote men oun mē gegenēto ho patēr, dikaiōs patēr prosēgoreuto; hote de ēudokēsen genesin hypomeinai, gennētheis ho huios egeneto autos heautou, ouch heterou. Houtōs gar dokei monarchian synistan, hen kai to auto phaskōn hyparchein patera kai huion kaloumenon, ouch heteron ex heterou, allʼ auton ex heautou, onomati men patera kai huion kaloumenon kata chronōn tropēn, hena de einai touton ton phanenta kai genesin ek parthenou hypomeinanta kai en anthrōpois anthrōpon anastraphenta, huion men heauton tois horōsin homologounta dia tēn genomenēn genesin, patera de einai kai tois chōrousin mē apokrypsanta.
And he speaks thus: “When, then, the Father had not been born, he was rightly called Father; but when he was pleased to undergo birth, having been born, he became the Son, himself of himself, not of another.” For in this way he thinks he establishes the monarchy, saying that there is one and the same called Father and Son, not one from another but himself from himself, called by name Father and Son according to the change of times; and that this one is he who appeared and underwent birth from a virgin and lived as a man among men, confessing himself to be Son to those who saw him, because of the birth that had taken place, and not hiding from those who could receive it that he was Father.
Notes and citation
Summary: Noetus taught that the Father, by being born, became his own Son, so that Father and Son are one person under two names at different times.
- “Monarchy” (μοναρχία) means the single rule of God; this view is often called modalism or Patripassianism.
Topics: Heresy, Trinity, Christology
Cite (SBL): Hippolytus, Haer. 9.10.11 (Duncker–Schneidewin, 448–450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.10.12Duncker–Schneidewin, 450
Τοῦτον πάθει ξύλου προσπαγέντα καὶ ἑαυτῷ τὸ πνεῦμα παραδόντα, ἀποθανόντα καὶ μὴ ἀποθανόντα, καὶ ἑαυτὸν τῇ τρίτῃ ἡμέρᾳ ἀναστήσαντα, τὸν ἐν μνημείῳ ταφέντα καὶ λόγχῃ τρωθέντα καὶ ἥλοις καταπαγέντα, τοῦτον τὸν τῶν ὅλων θεὸν καὶ πατέρα εἶναι λέγει Κλεομένης καὶ ὁ τούτου χορός, Ἡρακλείτειον σκότος ἐπεισάγοντες πολλοῖς.
Touton pathei xylou prospagenta kai heautǭ to pneuma paradonta, apothanonta kai mē apothanonta, kai heauton tę̄ tritę̄ hēmerą anastēsanta, ton en mnēmeiǭ taphenta kai lonchę̄ trōthenta kai hēlois katapagenta, touton ton tōn holōn theon kai patera einai legei Kleomenēs kai ho toutou choros, Hērakleiteion skotos epeisagontes pollois.
This one, nailed to the tree in suffering and giving up his spirit to himself, dying and not dying, and raising himself on the third day, the one buried in a tomb, wounded with a spear, and fastened with nails, this one, Cleomenes and his chorus say, is the God and Father of all things, bringing Heraclitean darkness upon many.
John 19:30 (allusion, high confidence) · John 19:34 (allusion, high confidence) · John 20:25 (allusion, medium confidence)
Notes and citation
Summary: Cleomenes and his followers say that the one crucified, buried, and raised is himself the God and Father of all.
- The allusions are to the passion narratives, e.g. John 19:30, 34 and 20:25.
Topics: Heresy, Trinity, Christology
Cite (SBL): Hippolytus, Haer. 9.10.12 (Duncker–Schneidewin, 450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-10-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 11
9.11.1Duncker–Schneidewin, 450
Ταύτην τὴν αἵρεσιν ἐκράτυνε Κάλλιστος, ἀνὴρ ἐν κακίᾳ πανοῦργος καὶ ποικίλος πρὸς πλάνην, θηρώμενος τὸν τῆς ἐπισκοπῆς θρόνον. Τὸν Ζεφυρῖνον, ἄνδρα ἰδιώτην καὶ ἀγράμματον καὶ ἄπειρον τῶν ἐκκλησιαστικῶν ὅρων, ὃν πείθων δόμασι καὶ ἀπαιτήσεσιν ἀπειρημέναις ἦγεν εἰς ὃ ἐβούλετο, ὄντα δωρολήπτην καὶ φιλάργυρον, ἔπειθεν ἀεὶ στάσεις ἐμβαλεῖν ἀναμέσον τῶν ἀδελφῶν, αὐτὸς τὰ ἀμφότερα μέρη ὕστερον κερκωπείοις λόγοις πρὸς ἑαυτοῦ φιλίαν κατασκευάζων, καὶ τοῖς μὲν ἀλήθειαν [λέγων ὅμοια] φρονοῦσι ποτὲ κατʼ ἰδίαν τὰ ὅμοια φρονεῖν [λέγων] ἠπάτα, πάλιν δʼ αὖ τοῖς τὰ Σαβελλίου ὁμοίως, ὃν καὶ αὐτὸν ἐξέστησε δυνάμενον κατορθοῦν.
Tautēn tēn hairesin ekratyne Kallistos, anēr en kakią panourgos kai poikilos pros planēn, thērōmenos ton tēs episkopēs thronon. Ton Zephyrinon, andra idiōtēn kai agrammaton kai apeiron tōn ekklēsiastikōn horōn, hon peithōn domasi kai apaitēsesin apeirēmenais ēgen eis ho ebouleto, onta dōrolēptēn kai philargyron, epeithen aei staseis embalein anameson tōn adelphōn, autos ta amphotera merē hysteron kerkōpeiois logois pros heautou philian kataskeuazōn, kai tois men alētheian [legōn homoia] phronousi pote katʼ idian ta homoia phronein [legōn] ēpata, palin dʼ au tois ta Sabelliou homoiōs, hon kai auton exestēse dynamenon katorthoun.
This heresy was strengthened by Callistus, a man cunning in wickedness and versatile in deceit, who was hunting for the throne of the episcopate. Zephyrinus, an ignorant and illiterate man, inexperienced in the church's definitions, whom he led where he wished by persuading him with gifts and forbidden demands, since he was a taker of bribes and a lover of money, he persuaded always to throw factions among the brethren, while he himself later won both parties to friendship with himself by knavish words. To those who held the truth he would say privately at times that he held the same views, and so deceived them; and again, in the same way, to those who held the views of Sabellius, whom he also led astray, although Sabellius could have been set right.
Notes and citation
Summary: Hippolytus says Callistus, hungry for the episcopate, manipulated the unlearned Bishop Zephyrinus and played both sides, telling each he agreed with them.
- This is Hippolytus's own hostile account of his rivals in the Roman church. The bracketed words in the Greek are editorial supplements. κερκώπειοι λόγοι, “knavish words,” refers to the Cercopes, mythical tricksters. δυνάμενον κατορθοῦν refers grammatically to Sabellius (“who was able to come right”; compare 9.11.2); ANF takes it of Callistus's ability to correct him.
Topics: Heresy, Church office
Cite (SBL): Hippolytus, Haer. 9.11.1 (Duncker–Schneidewin, 450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.11.2Duncker–Schneidewin, 450
Ἐν γὰρ τῷ ὑφʼ ἡμῶν παραινεῖσθαι οὐκ ἐσκληρύνετο, ἡνίκα δὲ σὺν τῷ Καλλίστῳ ἐμόναζεν, ὑπʼ αὐτοῦ ἀνεσείετο πρὸς τὸ δόγμα τὸ Κλεομένους ῥέπειν φάσκοντος τὰ ὅμοια φρονεῖν. Ὁ δὲ τότε μὲν τὴν πανουργίαν αὐτοῦ οὐκ ἐνόει, αὖθις δὲ ἔγνω, ὡς διηγήσομαι μετʼ οὐ πολύ.
En gar tǭ hyphʼ hēmōn paraineisthai ouk esklēryneto, hēnika de syn tǭ Kallistǭ emonazen, hypʼ autou aneseieto pros to dogma to Kleomenous rhepein phaskontos ta homoia phronein. Ho de tote men tēn panourgian autou ouk enoei, authis de egnō, hōs diēgēsomai metʼ ou poly.
For while he was being admonished by us, he was not hardened; but when he was alone with Callistus, he was stirred up by him to incline toward the doctrine of Cleomenes, Callistus claiming to hold the same views. He did not then perceive his cunning, but afterward he came to know it, as I shall relate shortly.
Notes and citation
Summary: Sabellius listened to Hippolytus but was swayed by Callistus in private, only later seeing through him.
- The subject is Sabellius.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.11.2 (Duncker–Schneidewin, 450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-11-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.11.3Duncker–Schneidewin, 450–452
Αὐτὸν δὲ τὸν Ζεφυρῖνον προάγων δημοσίᾳ ἔπειθε λέγειν· Ἐγὼ οἶδα ἕνα θεὸν Χριστὸν Ἰησοῦν, καὶ πλὴν αὐτοῦ ἕτερον οὐδένα γενητὸν καὶ παθητόν· ποτὲ δὲ λέγων· Οὐχ ὁ πατὴρ ἀπέθανεν, ἀλλὰ ὁ υἱός· οὕτως ἄπαυστον τὴν στάσιν ἐν τῷ λαῷ διετήρησεν· οὗ τὰ νοήματα γνόντες ἡμεῖς οὐ συνεχωροῦμεν, ἐλέγχοντες καὶ ἀντικαθιστάμενοι ὑπὲρ τῆς ἀληθείας· ὃς εἰς ἀπόνοιαν χωρῶν διὰ τὸ πάντας αὐτοῦ τῇ ὑποκρίσει συντρέχειν, ἡμᾶς δὲ οὔ, ἀπεκάλει ἡμᾶς διθέους, ἐξεμῶν παρὰ βίαν τὸν ἐνδομυχοῦντα αὐτῷ ἰόν.
Auton de ton Zephyrinon proagōn dēmosią epeithe legein; Egō oida hena theon Christon Iēsoun, kai plēn autou heteron oudena genēton kai pathēton; pote de legōn; Ouch ho patēr apethanen, alla ho huios; houtōs apauston tēn stasin en tǭ laǭ dietērēsen; hou ta noēmata gnontes hēmeis ou synechōroumen, elenchontes kai antikathistamenoi hyper tēs alētheias; hos eis aponoian chōrōn dia to pantas autou tę̄ hypokrisei syntrechein, hēmas de ou, apekalei hēmas ditheous, exemōn para bian ton endomychounta autǭ ion.
And bringing forward Zephyrinus himself in public, he persuaded him to say: “I know one God, Christ Jesus, and besides him no other who was begotten and suffered”; and at other times saying, “It was not the Father who died, but the Son.” In this way he kept the faction among the people unceasing. We, knowing his thoughts, did not give way, but refuted him and stood against him on behalf of the truth. And he, driven to madness because all ran along with his hypocrisy but we did not, called us ditheists, forcibly vomiting out the poison that lurked within him.
Notes and citation
Summary: Callistus had Zephyrinus make ambiguous public statements; when Hippolytus resisted, Callistus called his party “worshippers of two gods.”
- Zephyrinus's two statements as reported by Hippolytus. “Ditheists” (δίθεοι) means those who believe in two gods.
Topics: Heresy, Trinity, Church office
Cite (SBL): Hippolytus, Haer. 9.11.3 (Duncker–Schneidewin, 450–452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-11-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.11.4Duncker–Schneidewin, 452
Τούτου τὸν βίον δοκεῖ ἡμῖν ἀγαπητὸν ἐκθέσθαι, ἐπεὶ κατὰ τὸν αὐτὸν χρόνον ἡμῖν ἐγεγόνει, ὅπως διὰ τοῦ φανῆναι τοῦ τοιούτου τὴν ἀναστροφὴν εὐεπίγνωστος καὶ τάχα τοῖς νοῦν ἔχουσιν εὐήθης γένηται ἡ διὰ τούτου ἐπικεχειρημένη αἵρεσις. Οὗτος ἐμαρτύρησεν ἐπὶ Φουσκιανοῦ ἐπάρχου ὄντος Ῥώμης· ὁ δὲ τρόπος τῆς αὐτοῦ μαρτυρίας τοιόσδε ἦν·
Toutou ton bion dokei hēmin agapēton ekthesthai, epei kata ton auton chronon hēmin egegonei, hopōs dia tou phanēnai tou toioutou tēn anastrophēn euepignōstos kai tacha tois noun echousin euēthēs genētai hē dia toutou epikecheirēmenē hairesis. Houtos emartyrēsen epi Phouskianou eparchou ontos Rhōmēs; ho de tropos tēs autou martyrias toiosde ēn;
It seems welcome to us to set out his life, since he lived at the same time as us, so that, by his manner of life being made plain, the heresy attempted by him may become easily recognized and perhaps foolish to people of sense. He became a martyr when Fuscianus was prefect of Rome; and the manner of his martyrdom was as follows.
Notes and citation
Summary: Hippolytus will tell the life of Callistus, who became a “martyr” under the prefect Fuscianus.
- Fuscianus was city prefect ca. 185–189. Hippolytus uses “martyr” ironically for Callistus's sentence.
Topics: Martyrdom
Cite (SBL): Hippolytus, Haer. 9.11.4 (Duncker–Schneidewin, 452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-11-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 12
9.12.1Duncker–Schneidewin, 452
Οἰκέτης ἐτύγχανε Καρποφόρου τινὸς ἀνδρὸς πιστοῦ ὄντος ἐκ τῆς Καίσαρος οἰκίας. Τούτῳ ὁ Καρποφόρος, ἅτε δὴ ὡς πιστῷ, χρῆμα οὐκ ὀλίγον κατεπίστευσεν, ἐπαγγειλάμενος κέρδος προσοίσειν ἐκ πραγματείας τραπεζιτικῆς· ὃς λαβὼν τράπεζαν ἐπεχείρησεν ἐν τῇ λεγομένῃ πισκινῇ πουπλικῇ, ᾧ οὐκ ὀλίγαι παραθῆκαι τῷ χρόνῳ ἐπιστεύθησαν ὑπὸ χηρῶν καὶ ἀδελφῶν προσχήματι τοῦ Καρποφόρου. Ὁ δὲ ἐξαφανίσας τὰ πάντα ἠπόρει.
Oiketēs etynchane Karpophorou tinos andros pistou ontos ek tēs Kaisaros oikias. Toutǭ ho Karpophoros, hate dē hōs pistǭ, chrēma ouk oligon katepisteusen, epangeilamenos kerdos prosoisein ek pragmateias trapezitikēs; hos labōn trapezan epecheirēsen en tę̄ legomenę̄ piskinę̄ pouplikę̄, hǭ ouk oligai parathēkai tǭ chronǭ episteuthēsan hypo chērōn kai adelphōn proschēmati tou Karpophorou. Ho de exaphanisas ta panta ēporei.
He happened to be a household slave of a certain Carpophorus, a believer from Caesar's household. To him Carpophorus, since he was a believer, entrusted no small sum of money, and he promised to bring in profit from banking business. Taking up a bank, he set to work in the so-called Piscina Publica; and in time not a few deposits were entrusted to him by widows and brethren on the strength of Carpophorus's name. But he made away with everything and was at a loss.
Phil 4:22 (echo, low confidence)
Notes and citation
Summary: Callistus, a Christian slave of Carpophorus, ran a bank in Rome and lost the deposits of widows and fellow Christians.
- The Piscina Publica was a district of Rome. “Caesar's household” means the imperial household (compare Phil 4:22).
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.12.1 (Duncker–Schneidewin, 452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.2Duncker–Schneidewin, 452
Οὗ ταῦτα πράξαντος, οὐκ ἔλιπεν ὃς ἀπαγγείλῃ τῷ Καρποφόρῳ· ὁ δὲ ἔφη ἀπαιτεῖν λόγους παρʼ αὐτοῦ. Ταῦτα συνιδὼν ὁ Κάλλιστος καὶ τὸν παρὰ τοῦ δεσπότου κίνδυνον ὑφορώμενος, ἀπέδρα τὴν φυγὴν κατὰ θάλασσαν ποιούμενος· ὃς εὑρὼν πλοῖον ἐν τῷ Πόρτῳ ἕτοιμον πρὸς ἀναγωγήν, ὅπου ἐτύγχανε πλέον, ἀνέβη πλευσόμενος. Ἀλλʼ οὐδὲ οὕτως λαθεῖν δεδύνηται· οὐ γὰρ ἔλιπεν ὃς ἀπαγγείλῃ τῷ Καρποφόρῳ τὸ γεγενημένον.
Hou tauta praxantos, ouk elipen hos apangeilę̄ tǭ Karpophorǭ; ho de ephē apaitein logous parʼ autou. Tauta synidōn ho Kallistos kai ton para tou despotou kindynon hyphorōmenos, apedra tēn phygēn kata thalassan poioumenos; hos heurōn ploion en tǭ Portǭ hetoimon pros anagōgēn, hopou etynchane pleon, anebē pleusomenos. Allʼ oude houtōs lathein dedynētai; ou gar elipen hos apangeilę̄ tǭ Karpophorǭ to gegenēmenon.
When he had done this, there was someone to report it to Carpophorus; and he said he would demand an account from him. Callistus, seeing this and suspecting danger from his master, ran away, making his escape by sea. Finding a ship at Portus ready to put out, wherever it happened to be sailing, he went aboard to sail. But not even so could he escape notice; for there was someone to report to Carpophorus what had happened.
Notes and citation
Summary: Fearing his master, Callistus fled to the harbor at Portus and boarded a ship, but Carpophorus was told.
Cite (SBL): Hippolytus, Haer. 9.12.2 (Duncker–Schneidewin, 452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.3Duncker–Schneidewin, 452–454
Ὁ δὲ ἐπιστὰς κατὰ τὸν λιμένα ἐπειρᾶτο ἐπὶ τὸ πλοῖον ὁρμᾶν κατὰ [τὰ] μεμηνυμένα· τοῦτο δὲ ἦν ἑστὸς ἐν μέσῳ τῷ λιμένι. Τοῦ δὲ πορθμέως βραδύνοντος, ἰδὼν πόρρωθεν ὁ Κάλλιστος τὸν δεσπότην, ὢν ἐν τῷ πλοίῳ καὶ γνοὺς ἑαυτὸν συνειλῆφθαι, ἠφείδησε τοῦ ζῆν, καὶ ἔσχατα ταῦτα λογισάμενος ἔρριψεν ἑαυτὸν εἰς τὴν θάλασσαν.
Ho de epistas kata ton limena epeirato epi to ploion horman kata [ta] memēnymena; touto de ēn hestos en mesǭ tǭ limeni. Tou de porthmeōs bradynontos, idōn porrōthen ho Kallistos ton despotēn, ōn en tǭ ploiǭ kai gnous heauton syneilēphthai, ēpheidēse tou zēn, kai eschata tauta logisamenos erripsen heauton eis tēn thalassan.
He, coming to the harbor, tried to hurry to the ship, according to [what] had been reported; it was standing in the middle of the harbor. As the ferryman was slow, Callistus, being on the ship, saw his master from far off, and knowing that he would be caught, he gave up on living; and reckoning that this was the end, he threw himself into the sea.
Notes and citation
Summary: Seeing his master coming, Callistus threw himself into the sea.
Notes on the original text
- Digital text corrected (wrong breathing/accent: ὢν): ὦν ἐν τῷ πλοίῳ → ὢν ἐν τῷ πλοίῳ.
Cite (SBL): Hippolytus, Haer. 9.12.3 (Duncker–Schneidewin, 452–454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.4Duncker–Schneidewin, 454
Οἱ δὲ ναῦται καταπηδήσαντες εἰς τὰ σκάφη ἄκοντα αὐτὸν ἀνείλοντο, τῶν δὲ ἀπὸ τῆς γῆς μεγάλα βοώντων· καὶ οὕτως τῷ δεσπότῃ παραδοθεὶς ἐπανήχθη εἰς τὴν Ῥώμην, ὃν ὁ δεσπότης εἰς πίστρινον κατέθετο.
Hoi de nautai katapēdēsantes eis ta skaphē akonta auton aneilonto, tōn de apo tēs gēs megala boōntōn; kai houtōs tǭ despotę̄ paradotheis epanēchthē eis tēn Rhōmēn, hon ho despotēs eis pistrinon katetheto.
But the sailors, leaping down into the boats, took him up against his will, while those on land shouted loudly; and so, handed over to his master, he was brought back to Rome, and his master put him in the treadmill.
Notes and citation
Summary: Rescued by sailors, Callistus was returned to Rome and sent to the treadmill.
- πίστρινον (Latin pistrinum) is the mill where slaves were punished.
Cite (SBL): Hippolytus, Haer. 9.12.4 (Duncker–Schneidewin, 454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.5Duncker–Schneidewin, 454
Χρόνου δὲ διελθόντος, ὡς συμβαίνει γίνεσθαι, προσελθόντες ἀδελφοὶ παρεκάλουν τὸν Καρποφόρον, ὅπως ἐξαγάγῃ τῆς κολάσεως τὸν δραπέτην, φάσκοντες αὐτὸν ὁμολογεῖν ἔχειν παρά τισι χρῆμα ἀποκείμενον.
Chronou de dielthontos, hōs symbainei ginesthai, proselthontes adelphoi parekaloun ton Karpophoron, hopōs exagagę̄ tēs kolaseōs ton drapetēn, phaskontes auton homologein echein para tisi chrēma apokeimenon.
When time had passed, as happens, brethren came and pleaded with Carpophorus that he would release the runaway from his punishment, saying that he claimed to have money deposited with certain people.
Notes and citation
Summary: Fellow Christians asked Carpophorus to release Callistus, who claimed money was owed to him.
Cite (SBL): Hippolytus, Haer. 9.12.5 (Duncker–Schneidewin, 454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.6Duncker–Schneidewin, 454
Ὁ δὲ Καρποφόρος, ὡς εὐλαβής, τοῦ μὲν ἰδίου ἔλεγεν ἀφειδεῖν, τῶν δὲ παραθηκῶν φροντίζειν — πολλοὶ γὰρ αὐτῷ ἀπεκλαίοντο λέγοντες, ὅτι τῷ αὐτοῦ προσχήματι ἐπίστευσαν τῷ Καλλίστῳ, ἃ πεπιστεύκεισαν — καὶ πεισθεὶς ἐκέλευσεν ἐξαγαγεῖν αὐτόν.
Ho de Karpophoros, hōs eulabēs, tou men idiou elegen apheidein, tōn de parathēkōn phrontizein — polloi gar autǭ apeklaionto legontes, hoti tǭ autou proschēmati episteusan tǭ Kallistǭ, ha pepisteukeisan — kai peistheis ekeleusen exagagein auton.
Carpophorus, being devout, said he did not care about his own money, but was concerned about the deposits (for many wept to him, saying that it was on the strength of his name that they had entrusted to Callistus what they had entrusted); and being persuaded, he ordered him to be released.
Notes and citation
Summary: Concerned for the depositors, Carpophorus agreed to release him.
Cite (SBL): Hippolytus, Haer. 9.12.6 (Duncker–Schneidewin, 454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.7Duncker–Schneidewin, 454
Ὁ δὲ μηδὲν ἔχων ἀποδιδόναι, καὶ πάλιν ἀποδιδράσκειν μὴ δυνάμενος διὰ τὸ φρουρεῖσθαι, τέχνην θανάτου ἐπενόησε, καὶ σαββάτῳ σκηψάμενος ἀπιέναι ὡς ἐπὶ χρεώστας, ὥρμησεν ἐπὶ τὴν συναγωγὴν τῶν Ἰουδαίων συνηγμένων, καὶ στὰς κατεστασίαζεν αὐτῶν. Οἱ δὲ καταστασιασθέντες ὑπʼ αὐτοῦ, ἐνυβρίσαντες αὐτὸν καὶ πληγὰς ἐμφορήσαντες ἔσυρον ἐπὶ τὸν Φουσκιανὸν ἔπαρχον ὄντα τῆς πόλεως.
Ho de mēden echōn apodidonai, kai palin apodidraskein mē dynamenos dia to phroureisthai, technēn thanatou epenoēse, kai sabbatǭ skēpsamenos apienai hōs epi chreōstas, hōrmēsen epi tēn synagōgēn tōn Ioudaiōn synēgmenōn, kai stas katestasiazen autōn. Hoi de katastasiasthentes hypʼ autou, enybrisantes auton kai plēgas emphorēsantes esyron epi ton Phouskianon eparchon onta tēs poleōs.
But having nothing to pay back, and unable to run away again because he was guarded, he devised a way to die. On a Sabbath, pretending to go off as if to his debtors, he rushed to the synagogue of the Jews when they were assembled, and standing up he disturbed them. They, disturbed by him, insulted him and beat him and dragged him before Fuscianus, who was prefect of the city.
Notes and citation
Summary: Unable to repay, Callistus sought death by disrupting a synagogue service, and the Jews dragged him before the prefect.
Cite (SBL): Hippolytus, Haer. 9.12.7 (Duncker–Schneidewin, 454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.8Duncker–Schneidewin, 454
Ἀπεκρίναντο δὲ τάδε· Ῥωμαῖοι συνεχώρησαν ἡμῖν τοὺς πατρῴους νόμους δημοσίᾳ ἀναγινώσκειν, οὗτος δὲ ἐπεισελθὼν ἐκώλυε καταστασιάζων ἡμῶν, φάσκων εἶναι Χριστιανός. Τοῦ δὲ Φουσκιανοῦ πρὸ βήματος τυγχάνοντος καὶ τοῖς ὑπʼ Ἰουδαίων λεγομένοις κατὰ τοῦ Καλλίστου ἀγανακτοῦντος, οὐκ ἔλιπεν ὁ ἀπαγγείλας τῷ Καρποφόρῳ τὰ πρασσόμενα.
Apekrinanto de tade; Rhōmaioi synechōrēsan hēmin tous patrǭous nomous dēmosią anaginōskein, houtos de epeiselthōn ekōlye katastasiazōn hēmōn, phaskōn einai Christianos. Tou de Phouskianou pro bēmatos tynchanontos kai tois hypʼ Ioudaiōn legomenois kata tou Kallistou aganaktountos, ouk elipen ho apangeilas tǭ Karpophorǭ ta prassomena.
And they answered as follows: “The Romans have allowed us to read our ancestral laws in public, but this man came in and was hindering us by causing a disturbance, saying that he is a Christian.” While Fuscianus was on the tribunal and was indignant at what the Jews said against Callistus, there was someone to report to Carpophorus what was going on.
Notes and citation
Summary: The Jews complained that Callistus, claiming to be a Christian, had disrupted their lawful worship.
Notes on the original text
- Digital text corrected (wrong breathing/accent: εἶναι): εἷναι → εἶναι.
Topics: Persecution
Cite (SBL): Hippolytus, Haer. 9.12.8 (Duncker–Schneidewin, 454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.9Duncker–Schneidewin, 454
Ὁ δὲ σπεύσας ἐπὶ τὸ βῆμα τοῦ ἐπάρχου ἐβόα· Δέομαι, κύριε Φουσκιανέ, μὴ σὺ αὐτῷ πίστευε, οὐ γάρ ἐστι Χριστιανός, ἀφορμὴν δὲ ζητεῖ θανάτου χρήματά μου πολλὰ ἀφανίσας, ὡς ἀποδείξω. Τῶν δὲ Ἰουδαίων ὑποβολὴν τοῦτο νομισάντων, ὡς ζητοῦντος τοῦ Καρποφόρου ταύτῃ τῇ προφάσει ἐξελέσθαι αὐτόν, μᾶλλον ἐπιφθόνως κατεβόων τοῦ ἐπάρχου. Ὁ δὲ κινηθεὶς ὑπʼ αὐτῶν, μαστιγώσας αὐτὸν ἔδωκεν εἰς μέταλλον Σαρδονίας.
Ho de speusas epi to bēma tou eparchou eboa; Deomai, kyrie Phouskiane, mē sy autǭ pisteue, ou gar esti Christianos, aphormēn de zētei thanatou chrēmata mou polla aphanisas, hōs apodeixō. Tōn de Ioudaiōn hypobolēn touto nomisantōn, hōs zētountos tou Karpophorou tautę̄ tę̄ prophasei exelesthai auton, mallon epiphthonōs kateboōn tou eparchou. Ho de kinētheis hypʼ autōn, mastigōsas auton edōken eis metallon Sardonias.
He hurried to the prefect's tribunal and cried out: “I beg you, lord Fuscianus, do not believe him; for he is not a Christian, but is seeking an occasion for death, having made away with much money of mine, as I shall prove.” But the Jews, thinking this a trick, as though Carpophorus were seeking by this pretext to rescue him, cried out all the more angrily to the prefect. He, moved by them, had him scourged and gave him to the mines of Sardinia.
Notes and citation
Summary: Carpophorus said Callistus was no Christian but a debtor; the prefect, pressed by the Jews, had him flogged and sent to the Sardinian mines.
Topics: Persecution
Cite (SBL): Hippolytus, Haer. 9.12.9 (Duncker–Schneidewin, 454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.10Duncker–Schneidewin, 454–456
Μετὰ χρόνον δὲ ἑτέρων ἐκεῖ ὄντων μαρτύρων, θελήσασα ἡ Μαρκία ἔργον τι ἀγαθὸν ἐργάσασθαι, οὖσα φιλόθεος παλλακὴ Κομόδου, προσκαλεσαμένη τὸν μακάριον Οὐΐκτορα, ὄντα ἐπίσκοπον τῆς ἐκκλησίας κατʼ ἐκεῖνο καιροῦ, ἐπηρώτα, τίνες εἶεν ἐν Σαρδονίᾳ μάρτυρες. Ὁ δὲ πάντων ἀναδοὺς τὰ ὀνόματα, τὸ τοῦ Καλλίστου οὐκ ἔδωκεν, εἰδὼς τὰ τετολμημένα παρʼ αὐτοῦ.
Meta chronon de heterōn ekei ontōn martyrōn, thelēsasa hē Markia ergon ti agathon ergasasthai, ousa philotheos pallakē Komodou, proskalesamenē ton makarion Ouïktora, onta episkopon tēs ekklēsias katʼ ekeino kairou, epērōta, tines eien en Sardonią martyres. Ho de pantōn anadous ta onomata, to tou Kallistou ouk edōken, eidōs ta tetolmēmena parʼ autou.
After a time, when other martyrs were there, Marcia, being a God-loving concubine of Commodus and wishing to do some good work, summoned the blessed Victor, who was bishop of the church at that time, and asked him who the martyrs in Sardinia were. He gave her the names of all, but did not give that of Callistus, knowing what he had dared to do.
Notes and citation
Summary: Marcia, Commodus's Christian-leaning concubine, asked Bishop Victor for the names of the confessors in Sardinia; he left out Callistus.
- Victor was bishop of Rome ca. 189–199; Commodus was emperor 180–192.
Topics: Martyrdom, Church office
Cite (SBL): Hippolytus, Haer. 9.12.10 (Duncker–Schneidewin, 454–456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.11Duncker–Schneidewin, 456
Τυχοῦσα οὖν τῆς ἀξιώσεως ἡ Μαρκία παρὰ τοῦ Κομόδου, δίδωσι τὴν ἀπολύσιμον ἐπιστολὴν Ὑακίνθῳ τινὶ σπάδοντι πρεσβυτέρῳ, ὃς λαβὼν διέπλευσεν εἰς τὴν Σαρδονίαν, καὶ ἀποδοὺς τῷ κατʼ ἐκεῖνο καιροῦ τῆς χώρας ἐπιτροπεύοντι ἀπέλυσε τοὺς μάρτυρας πλὴν τοῦ Καλλίστου.
Tychousa oun tēs axiōseōs hē Markia para tou Komodou, didōsi tēn apolysimon epistolēn Hyakinthǭ tini spadonti presbyterǭ, hos labōn diepleusen eis tēn Sardonian, kai apodous tǭ katʼ ekeino kairou tēs chōras epitropeuonti apelyse tous martyras plēn tou Kallistou.
Marcia, then, having obtained her request from Commodus, gives the letter of release to a certain Hyacinthus, a eunuch presbyter, who, taking it, sailed across to Sardinia, and delivering it to the one who was governing the region at that time, released the martyrs except Callistus.
Notes and citation
Summary: Marcia obtained a release, and the presbyter Hyacinthus freed the confessors in Sardinia except Callistus.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Τυχοῦσα οὗν → Τυχοῦσα οὖν.
Topics: Martyrdom
Cite (SBL): Hippolytus, Haer. 9.12.11 (Duncker–Schneidewin, 456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.12Duncker–Schneidewin, 456
Ὁ δὲ γονυπετῶν καὶ δακρύων ἱκέτευε καὶ αὐτὸς τυχεῖν ἀπολύσεως. Δυσωπηθεὶς οὖν ὁ Ὑάκινθος ἀξιοῖ τὸν ἐπίτροπον..., φάσκων θρέψας εἶναι Μαρκίας, τασσόμενος αὐτῷ τὸ ἀκίνδυνον· ὁ δὲ πεισθεὶς ἀπέλυσε καὶ τὸν Κάλλιστον.
Ho de gonypetōn kai dakryōn hiketeue kai autos tychein apolyseōs. Dysōpētheis oun ho Hyakinthos axioi ton epitropon..., phaskōn threpsas einai Markias, tassomenos autǭ to akindynon; ho de peistheis apelyse kai ton Kalliston.
But he, kneeling and weeping, begged that he too might obtain release. Hyacinthus, then, moved by shame, asks the governor …, claiming that he had been Marcia's foster father and guaranteeing him against danger; and he, persuaded, released Callistus too.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Callistus begged, and Hyacinthus persuaded the governor to release him too.
- The printed text marks a gap after “governor.” “Foster father” (θρέψας) is uncertain.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Δυσωπηθεὶς οὗν → Δυσωπηθεὶς οὖν.
Cite (SBL): Hippolytus, Haer. 9.12.12 (Duncker–Schneidewin, 456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.13Duncker–Schneidewin, 456
Οὗ παραγενομένου ὁ Οὐΐκτωρ πάνυ ἤχθετο ἐπὶ τῷ γεγονότι, ἀλλʼ ἐπεὶ εὔσπλαγχνος ἦν, ἡσύχασε· φυλασσόμενος δὲ τὸν ὑπὸ πολλῶν ὄνειδον (οὐ γὰρ ἦν μακρὰν τὰ ὑπʼ αὐτοῦ τετολμημένα), ἔτι δὲ καὶ τοῦ Καρποφόρου ἀντιπίπτοντος, πέμπει αὐτὸν καταμένειν ἐν Ἀνθείῳ, ὁρίσας αὐτῷ μηνιαῖόν τι ἐκτροφῆς.
Hou paragenomenou ho Ouïktōr pany ēchtheto epi tǭ gegonoti, allʼ epei eusplanchnos ēn, hēsychase; phylassomenos de ton hypo pollōn oneidon (ou gar ēn makran ta hypʼ autou tetolmēmena), eti de kai tou Karpophorou antipiptontos, pempei auton katamenein en Antheiǭ, horisas autǭ mēniaion ti ektrophēs.
When he arrived, Victor was very much grieved at what had happened; but since he was compassionate, he kept quiet. But guarding against reproach from many (for what he had dared was not long past), and since Carpophorus also still opposed him, he sends him to stay at Antium, fixing for him a certain monthly allowance for his keep.
Notes and citation
Summary: Victor, displeased but merciful, sent Callistus to live at Antium on a monthly allowance.
Notes on the original text
- Digital text corrected (misread letter: παραγενομένου (genitive absolute)): παραγενομένον → παραγενομένου.
Topics: Church office
Cite (SBL): Hippolytus, Haer. 9.12.13 (Duncker–Schneidewin, 456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.14Duncker–Schneidewin, 456
Μεθʼ οὗ κοίμησιν Ζεφυρῖνος συναράμενον αὐτὸν σχὼν πρὸς τὴν κατάστασιν τοῦ κλήρου, ἐτίμησε τῷ ἰδίῳ κακῷ, καὶ τοῦτον μεταγαγὼν ἀπὸ τοῦ Ἀνθείου εἰς τὸ κοιμητήριον κατέστησεν. Ὧι ἀεὶ συνὼν καί, καθὼς φθάσας προεῖπον, ὑποκρίσει αὐτὸν θεραπεύων, ἐξηφάνισε μήτε κρῖναι τὰ λεγόμενα δυνάμενον μήτε νοοῦντα τὴν τοῦ Καλλίστου ἐπιβουλήν, πάντα αὐτῷ πρὸς ἃ ἥδετο ὁμιλοῦντος.
Methʼ hou koimēsin Zephyrinos synaramenon auton schōn pros tēn katastasin tou klērou, etimēse tǭ idiǭ kakǭ, kai touton metagagōn apo tou Antheiou eis to koimētērion katestēsen. Hōi aei synōn kai, kathōs phthasas proeipon, hypokrisei auton therapeuōn, exēphanise mēte krinai ta legomena dynamenon mēte noounta tēn tou Kallistou epiboulēn, panta autǭ pros ha hēdeto homilountos.
After Victor's falling asleep, Zephyrinus, having him as a helper in the ordering of the clergy, honored him to his own harm, and bringing him back from Antium he set him over the cemetery. Always being with him and, as I said before, courting him with hypocrisy, he made him disappear, as one neither able to judge what was said nor perceiving the plot of Callistus, who always talked with him about what pleased him.
Notes and citation
Summary: Zephyrinus recalled Callistus, put him in charge of the cemetery, and fell under his influence.
- The cemetery is the Christian burial ground on the Appian Way later named after Callistus. ἐξηφάνισε, “made him disappear,” probably means that Callistus eclipsed Zephyrinus; the sense is uncertain.
Topics: Church office
Cite (SBL): Hippolytus, Haer. 9.12.14 (Duncker–Schneidewin, 456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.15Duncker–Schneidewin, 456
Οὕτω μετὰ τὴν τοῦ Ζεφυρίνου τελευτὴν νομίζων τετυχηκέναι οὗ ἐθηρᾶτο, τὸν Σαβέλλιον ἀπέωσεν ὡς μὴ φρονοῦντα ὀρθῶς, δεδοικὼς ἐμὲ καὶ νομίζων οὕτω δύνασθαι ἀποτρίψασθαι τὴν πρὸς τὰς ἐκκλησίας κατηγορίαν, ὡς μὴ ἀλλοτρίως φρονῶν. Ἦν οὖν γόης καὶ πανοῦργος καὶ ἐπὶ χρόνῳ συνήρπασε πολλούς.
Houtō meta tēn tou Zephyrinou teleutēn nomizōn tetychēkenai hou ethērato, ton Sabellion apeōsen hōs mē phronounta orthōs, dedoikōs eme kai nomizōn houtō dynasthai apotripsasthai tēn pros tas ekklēsias katēgorian, hōs mē allotriōs phronōn. Ēn oun goēs kai panourgos kai epi chronǭ synērpase pollous.
So after the death of Zephyrinus, thinking he had obtained what he was hunting for, he drove out Sabellius as not thinking rightly, fearing me and thinking that in this way he could rub off the accusation against him before the churches, as though he did not hold strange views. He was, then, a charlatan and a knave, and in time he carried many away.
Notes and citation
Summary: Once bishop, Callistus expelled Sabellius to clear himself of suspicion, but Hippolytus calls him a charlatan.
- Callistus was bishop of Rome ca. 217–222. Hippolytus's charges are those of an opponent.
Topics: Heresy, Church office
Cite (SBL): Hippolytus, Haer. 9.12.15 (Duncker–Schneidewin, 456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.16Duncker–Schneidewin, 456–458
Ἔχων δὲ καὶ τὸν ἰὸν ἐγκείμενον ἐν τῇ καρδίᾳ, καὶ εὐθέως μηδὲν φρονῶν, ἅμα δὲ καὶ αἰδούμενος τὰ ἀληθῆ λέγειν, διὰ τὸ δημοσίᾳ ἡμῖν ὀνειδίζοντα εἰπεῖν· δίθεοί ἐστε, ἀλλὰ καὶ διὰ τὸ ὑπὸ τοῦ Σαβελλίου συχνῶς κατηγορεῖσθαι ὡς παραβάντα τὴν πρώτην πίστιν, ἐφεῦρεν αἵρεσιν τοιάνδε, λέγων τὸν λόγον αὐτὸν εἶναι υἱόν, αὐτὸν καὶ πατέρα ὀνόματι μὲν καλούμενον, ἓν δὲ ὂν τὸ πνεῦμα ἀδιαίρετον·
Echōn de kai ton ion enkeimenon en tę̄ kardią, kai eutheōs mēden phronōn, hama de kai aidoumenos ta alēthē legein, dia to dēmosią hēmin oneidizonta eipein; ditheoi este, alla kai dia to hypo tou Sabelliou sychnōs katēgoreisthai hōs parabanta tēn prōtēn pistin, epheuren hairesin toiande, legōn ton logon auton einai huion, auton kai patera onomati men kaloumenon, hen de on to pneuma adiaireton;
Having the poison lodged in his heart, and thinking nothing straightforwardly, and at the same time ashamed to speak the truth, because he had said to us publicly by way of reproach, “You are ditheists,” and also because he was often accused by Sabellius of having transgressed the first faith, he invented a heresy of this kind, saying that the Word himself is Son and that he himself is also Father, being called so by name, but being one indivisible Spirit;
Notes and citation
Summary: Callistus devised a new teaching: the Word is the Son, and the same is called Father, one indivisible Spirit.
Cite (SBL): Hippolytus, Haer. 9.12.16 (Duncker–Schneidewin, 456–458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.17Duncker–Schneidewin, 458
οὐκ ἄλλο εἶναι πατέρα, ἄλλο δὲ υἱόν, ἓν δὲ καὶ τὸ αὐτὸ ὑπάρχειν· καὶ τὰ πάντα γέμειν τοῦ θείου πνεύματος τά τε ἄνω καὶ κάτω· καὶ εἶναι τὸ ἐν τῇ παρθένῳ σαρκωθὲν πνεῦμα οὐχ ἕτερον παρὰ τὸν πατέρα, ἀλλὰ ἓν καὶ τὸ αὐτό. Καὶ τοῦτο εἶναι τὸ εἰρημένον· Οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί;
ouk allo einai patera, allo de huion, hen de kai to auto hyparchein; kai ta panta gemein tou theiou pneumatos ta te anō kai katō; kai einai to en tę̄ parthenǭ sarkōthen pneuma ouch heteron para ton patera, alla hen kai to auto. Kai touto einai to eirēmenon; Ou pisteueis hoti egō en tǭ patri kai ho patēr en emoi?
that the Father is not one thing and the Son another, but that they are one and the same; and that all things are full of the divine Spirit, both things above and things below; and that the Spirit that became flesh in the virgin is not other than the Father, but one and the same. And that this is what was said: “Do you not believe that I am in the Father and the Father in me?”
John 14:10 (quotation, high confidence)
Notes and citation
Summary: Callistus said Father and Son are one and the same, and that the Spirit incarnate in the virgin is the Father, citing John 14:10.
- The quotation is John 14:10.
Topics: Heresy, Trinity, Christology
Cite (SBL): Hippolytus, Haer. 9.12.17 (Duncker–Schneidewin, 458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.18Duncker–Schneidewin, 458
Τὸ μὲν γὰρ βλεπόμενον, ὅπερ ἐστὶν ἄνθρωπος, τοῦτο εἶναι τὸν υἱόν, τὸ δὲ ἐν τῷ υἱῷ χωρηθὲν πνεῦμα τοῦτο εἶναι τὸν πατέρα· οὐ γὰρ, φησίν, ἐρῶ δύο θεούς, πατέρα καὶ υἱόν, ἀλλʼ ἕνα. Ὁ γὰρ ἐν αὐτῷ γενόμενος πατὴρ προσλαβόμενος τὴν σάρκα ἐθεοποίησεν ἑνώσας ἑαυτῷ, καὶ ἐποίησεν ἕν, ὡς καλεῖσθαι πατέρα καὶ υἱὸν ἕνα θεόν, καὶ τοῦτο ἕν ὂν πρόσωπον μὴ δύνασθαι εἶναι δύο, καὶ οὕτως τὸν πατέρα συμπεπονθέναι τῷ υἱῷ·
To men gar blepomenon, hoper estin anthrōpos, touto einai ton huion, to de en tǭ huiǭ chōrēthen pneuma touto einai ton patera; ou gar, phēsin, erō dyo theous, patera kai huion, allʼ hena. Ho gar en autǭ genomenos patēr proslabomenos tēn sarka etheopoiēsen henōsas heautǭ, kai epoiēsen hen, hōs kaleisthai patera kai huion hena theon, kai touto hen on prosōpon mē dynasthai einai dyo, kai houtōs ton patera sympeponthenai tǭ huiǭ;
For what is seen, which is a man, this is the Son, and the Spirit contained in the Son, this is the Father. “For I will not say,” he says, “two Gods, Father and Son, but one.” For the Father who came to be in him, taking up the flesh, deified it, uniting it to himself, and made it one, so that Father and Son are called one God; and that this, being one person (prosopon), cannot be two; and so the Father suffered together with the Son.
Notes and citation
Summary: For Callistus the visible man is the Son and the Spirit in him is the Father; they are one God and one person, so the Father co-suffered with the Son.
- πρόσωπον is rendered “person.”
Topics: Heresy, Trinity, Christology
Cite (SBL): Hippolytus, Haer. 9.12.18 (Duncker–Schneidewin, 458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.19Duncker–Schneidewin, 458
οὐ γὰρ θέλει λέγειν τὸν πατέρα πεπονθέναι καὶ ἓν εἶναι πρόσωπον... ἐκφυγεῖν τὴν εἰς τὸν πατέρα βλασφημίαν ὁ ἀνόητος καὶ ποικίλος, ὁ ἄνω κάτω σκεδάζων βλασφημίας, ἵνα μόνον κατὰ τῆς ἀληθείας λέγειν δοκῇ, ποτὲ μὲν εἰς τὸ Σαβελλίου δόγμα ἐμπίπτων, ποτὲ δὲ εἰς τὸ Θεοδότου οὐκ αἰδεῖται.
ou gar thelei legein ton patera peponthenai kai hen einai prosōpon... ekphygein tēn eis ton patera blasphēmian ho anoētos kai poikilos, ho anō katō skedazōn blasphēmias, hina monon kata tēs alētheias legein dokę̄, pote men eis to Sabelliou dogma empiptōn, pote de eis to Theodotou ouk aideitai.
For he does not wish to say that the Father suffered and is one person … to escape the blasphemy against the Father, the foolish and shifty man, who scatters blasphemies up and down so that he may only seem to speak against the truth, and is not ashamed of falling now into the doctrine of Sabellius, now into that of Theodotus.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Hippolytus says Callistus avoids saying the Father suffered but wavers between Sabellius and Theodotus.
- The printed text marks a gap; the sentence is incomplete.
Cite (SBL): Hippolytus, Haer. 9.12.19 (Duncker–Schneidewin, 458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.20Duncker–Schneidewin, 458
Τοιαῦτα ὁ γόης τολμήσας συνεστήσατο διδασκαλεῖον κατὰ τῆς ἐκκλησίας οὕτως διδάξας, καὶ πρῶτος τὰ πρὸς τὰς ἡδονὰς τοῖς ἀνθρώποις συγχωρεῖν ἐπενόησε, λέγων πᾶσιν ὑπʼ αὐτοῦ ἀφίεσθαι ἁμαρτίας. Ὁ γὰρ παρʼ ἑτέρῳ τινὶ συναγόμενος καὶ λεγόμενος Χριστιανὸς εἴ τι ἂν ἁμάρτῃ, φασίν, οὐ λογίζεται αὐτῷ ἡ ἁμαρτία, εἰ προσδράμοι τῇ τοῦ Καλλίστου σχολῇ.
Toiauta ho goēs tolmēsas synestēsato didaskaleion kata tēs ekklēsias houtōs didaxas, kai prōtos ta pros tas hēdonas tois anthrōpois synchōrein epenoēse, legōn pasin hypʼ autou aphiesthai hamartias. Ho gar parʼ heterǭ tini synagomenos kai legomenos Christianos ei ti an hamartę̄, phasin, ou logizetai autǭ hē hamartia, ei prosdramoi tę̄ tou Kallistou scholę̄.
Having dared such things, the charlatan set up a school against the church, teaching in this way; and he was the first to devise conceding to people what concerns their pleasures, saying that sins are forgiven to all by him. For if anyone who assembles with someone else and is called a Christian commits any sin, they say, the sin is not counted against him if he runs over to the school of Callistus.
Notes and citation
Summary: Hippolytus charges that Callistus founded a rival school and was lax, promising forgiveness to any sinner who joined him.
- Hippolytus calls Callistus's congregation a “school” (διδασκαλεῖον) to deny that it is the church; the account is polemical.
Topics: Heresy, Ethics, Church office
Cite (SBL): Hippolytus, Haer. 9.12.20 (Duncker–Schneidewin, 458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.21Duncker–Schneidewin, 458–460
Οὗ τῷ ὅρῳ ἀρεσκόμενοι πολλοὶ συνείδησιν πεπληγότες ἅμα τε καὶ ὑπὸ πολλῶν αἱρέσεων ἀποβληθέντες, τινὲς δὲ καὶ ἐπὶ καταγνώσει ἔκβλητοι τῆς ἐκκλησίας ὑφʼ ἡμῶν γενόμενοι, προσχωρήσαντες αὐτοῖς ἐπλήθυναν τὸ διδασκαλεῖον αὐτοῦ. Οὗτος ἐδογμάτισεν ὅπως εἰ ἐπίσκοπος ἁμάρτοι τι, εἰ καὶ πρὸς θάνατον, μὴ δεῖν κατατίθεσθαι.
Hou tǭ horǭ areskomenoi polloi syneidēsin peplēgotes hama te kai hypo pollōn haireseōn apoblēthentes, tines de kai epi katagnōsei ekblētoi tēs ekklēsias hyphʼ hēmōn genomenoi, proschōrēsantes autois eplēthynan to didaskaleion autou. Houtos edogmatisen hopōs ei episkopos hamartoi ti, ei kai pros thanaton, mē dein katatithesthai.
Pleased by his rule, many whose consciences were stricken, and at the same time many who had been cast out by many heresies, and some too who had been expelled from the church by us after condemnation, came over to them and filled his school. He laid down that if a bishop sins in anything, even a sin unto death, he need not be deposed.
1 John 5:16 (echo, medium confidence)
Notes and citation
Summary: Hippolytus says Callistus's rule drew people with bad consciences and excommunicates, and that he refused to depose bishops even for mortal sin.
- “Sin unto death” echoes 1 John 5:16. This is Hippolytus's hostile account.
Notes on the original text
- Digital text corrected (wrong breathing: ὅρῳ (“rule”)): τῷ ὄρῳ → τῷ ὅρῳ.
Topics: Heresy, Church office, Ethics
Cite (SBL): Hippolytus, Haer. 9.12.21 (Duncker–Schneidewin, 458–460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.22Duncker–Schneidewin, 460
Ἐπὶ τούτου ἤρξαντο ἐπίσκοποι καὶ πρεσβύτεροι καὶ διάκονοι δίγαμοι καὶ τρίγαμοι καθίστασθαι εἰς κλήρους· εἰ δὲ καί τις ἐν κλήρῳ ὢν γαμοίη, μένειν τὸν τοιοῦτον ἐν τῷ κλήρῳ ὡς μὴ ἡμαρτηκότα· ἐπὶ τούτῳ φάσκων εἰρῆσθαι τὸ ὑπὸ τοῦ ἀποστόλου ῥηθέν· Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; Ἀλλὰ καὶ παραβολὴν τῶν ζιζανίων πρὸς τοῦτο ἔφη λέγεσθαι· Ἄφετε τὰ ζιζάνια συναύξειν τῷ σίτῳ, τουτέστιν ἐν τῇ ἐκκλησίᾳ τοὺς ἁμαρτάνοντας.
Epi toutou ērxanto episkopoi kai presbyteroi kai diakonoi digamoi kai trigamoi kathistasthai eis klērous; ei de kai tis en klērǭ ōn gamoiē, menein ton toiouton en tǭ klērǭ hōs mē hēmartēkota; epi toutǭ phaskōn eirēsthai to hypo tou apostolou rhēthen; Sy tis ei ho krinōn allotrion oiketēn? Alla kai parabolēn tōn zizaniōn pros touto ephē legesthai; Aphete ta zizania synauxein tǭ sitǭ, toutestin en tę̄ ekklēsią tous hamartanontas.
Under him bishops, presbyters, and deacons who had been twice married and thrice married began to be appointed to the clergy; and if anyone in the clergy should marry, such a one would remain in the clergy as not having sinned. He claimed that what was said by the apostle had been said about this: “Who are you to judge another's servant?” And he said that the parable of the tares too was spoken with this in view: “Let the tares grow together with the wheat,” that is, those in the church who sin.
Rom 14:4 (quotation, high confidence) · Matt 13:30 (quotation, high confidence) · 1 Tim 3:2 (allusion, medium confidence) · 1 Tim 3:12 (allusion, medium confidence) · Titus 1:6 (allusion, medium confidence)
Notes and citation
Summary: Hippolytus complains that under Callistus men married more than once were ordained, and clergy who married after ordination kept their office, justified by Rom 14:4 and the parable of the weeds.
- The quotations are Rom 14:4 and Matt 13:30. “Twice married” (δίγαμοι) means men who had married a second or third time, whether after a wife's death or otherwise; the passage assumes the rule that a cleric be “husband of one wife” (1 Tim 3:2, 12; Titus 1:6). Hippolytus presents this as laxity; it is his own hostile account.
Topics: Church office, Marriage, Remarriage, Divorce and remarriage
Cite (SBL): Hippolytus, Haer. 9.12.22 (Duncker–Schneidewin, 460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.23Duncker–Schneidewin, 460
Ἀλλὰ καὶ τὴν κιβωτὸν τοῦ Νῶε εἰς ὁμοίωμα ἐκκλησίας ἔφη γεγονέναι, ἐν ᾗ καὶ κύνες καὶ λύκοι καὶ κόρακες καὶ πάντα τὰ καθαρὰ καὶ ἀκάθαρτα· οὕτω φάσκων δεῖν εἶναι ἐν ἐκκλησίᾳ ὁμοίως· καὶ ὅσα πρὸς τοῦτο δυνατὸς ἦν συνάγειν οὕτως ἡρμήνευσεν, οὗ οἱ ἀκροαταὶ ἡσθέντες τοῖς δόγμασι διαμένουσιν ἐμπαίζοντες ἑαυτοῖς τε καὶ πολλοῖς, ὧν τῷ διδασκαλείῳ συρρέουσιν ὄχλοι.
Alla kai tēn kibōton tou Nōe eis homoiōma ekklēsias ephē gegonenai, en hę̄ kai kynes kai lykoi kai korakes kai panta ta kathara kai akatharta; houtō phaskōn dein einai en ekklēsią homoiōs; kai hosa pros touto dynatos ēn synagein houtōs hērmēneusen, hou hoi akroatai hēsthentes tois dogmasi diamenousin empaizontes heautois te kai pollois, hōn tǭ didaskaleiǭ syrreousin ochloi.
And he said that the ark of Noah was made as a likeness of the church, in which there were dogs and wolves and ravens and all things clean and unclean, claiming that it must be the same in the church. And he interpreted in this way whatever he could gather toward this; and his hearers, delighted with his doctrines, continue mocking both themselves and many others, and crowds stream to their school.
Gen 7:2–3 (allusion, high confidence)
Notes and citation
Summary: Callistus likened the church to Noah's ark, with clean and unclean animals together, and crowds flocked to him.
- The allusion is Gen 7:2–3, 8.
Topics: Church office, Ethics
Cite (SBL): Hippolytus, Haer. 9.12.23 (Duncker–Schneidewin, 460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.24Duncker–Schneidewin, 460
Διὸ καὶ πληθύνονται, γαυριώμενοι ἐπὶ ὄχλοις διὰ τὰς ἡδονάς, ἃς οὐ συνεχώρησεν ὁ Χριστός· οὗ καταφρονήσαντες οὐδὲν ἁμαρτεῖν κωλύουσι, φάσκοντες αὐτὸν ἀφιέναι τοῖς εὐδοκοῦσι. Καὶ γὰρ καὶ γυναιξὶν ἐπέτρεψεν, εἰ ἄνανδροι εἶεν καὶ ἡλικίᾳ γε ἐκκαίοιντο ἀναξίᾳ, ἢ ἑαυτῶν ἀξίαν μὴ βούλοιντο καθαιρεῖν διὰ τὸ νομίμως γαμηθῆναι, ἔχειν ἕνα ὃν ἂν αἱρήσωνται σύγκοιτον, εἴτε οἰκέτην, εἴτε ἐλεύθερον, καὶ τοῦτον κρίνειν ἀντὶ ἀνδρὸς μὴ νόμῳ γεγαμημένην.
Dio kai plēthynontai, gauriōmenoi epi ochlois dia tas hēdonas, has ou synechōrēsen ho Christos; hou kataphronēsantes ouden hamartein kōlyousi, phaskontes auton aphienai tois eudokousi. Kai gar kai gynaixin epetrepsen, ei anandroi eien kai hēlikią ge ekkaiointo anaxią, ē heautōn axian mē boulointo kathairein dia to nomimōs gamēthēnai, echein hena hon an hairēsōntai synkoiton, eite oiketēn, eite eleutheron, kai touton krinein anti andros mē nomǭ gegamēmenēn.
Therefore they also multiply, priding themselves on their crowds because of the pleasures which Christ did not permit; despising him, they forbid no sin, saying that he forgives those who consent to them. For he even permitted women, if they were without husbands and burned with passion at an unfitting age, or did not wish to overturn their own rank by being lawfully married, to have one bedfellow of their choice, whether a slave or a free man, and to regard him as a husband, though not married by law.
Textual problem in this passage: see the notes.
1 Cor 7:9 (echo, medium confidence)
Notes and citation
Summary: Hippolytus charges that Callistus allowed unmarried women of rank to take a slave or free man as a partner, regarded as a husband without legal marriage.
- This concerns Roman law, which did not recognize marriage between a woman of senatorial rank and a slave or low-born man; Callistus apparently recognized such unions as marriages before the church. “Burned” echoes 1 Cor 7:9. “At an unfitting age” renders the printed ἡλικίᾳ … ἀναξίᾳ; some editors emend to ἐν ἀξίᾳ, “(women) of rank,” which fits the sequel. “Those who consent” (τοῖς εὐδοκοῦσι) means those who agree with Callistus. Hippolytus's account is hostile.
Topics: Marriage, Church office, Ethics
Cite (SBL): Hippolytus, Haer. 9.12.24 (Duncker–Schneidewin, 460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.25Duncker–Schneidewin, 460–462
Ἔνθεν ἤρξαντο ἐπιχειρεῖν πισταὶ λεγόμεναι ἀτοκίοις φαρμάκοις καὶ περιδεσμεῖσθαι πρὸς τὸ τὰ συλλαμβανόμενα καταβάλλειν, διὰ τὸ μήτε ἐκ δούλου βούλεσθαι ἔχειν τέκνον μήτε ἐξ εὐτελοῦς, διὰ τὴν συγγένειαν καὶ ὑπέρογκον οὐσίαν. Ὁρᾶτε εἰς ὅσην ἀσέβειαν ἐχώρησεν ὁ ἄνομος μοιχείαν καὶ φόνον ἐν τῷ αὐτῷ διδάσκων· καὶ ἐπὶ τούτοις τοῖς τολμήμασιν ἑαυτοὺς οἱ ἀπηρυθριασμένοι καθολικὴν ἐκκλησίαν ἀποκαλεῖν ἐπιχειροῦσι, καί τινες νομίζοντες εὖ πράττειν συντρέχουσιν αὐτοῖς.
Enthen ērxanto epicheirein pistai legomenai atokiois pharmakois kai peridesmeisthai pros to ta syllambanomena kataballein, dia to mēte ek doulou boulesthai echein teknon mēte ex eutelous, dia tēn syngeneian kai hyperonkon ousian. Horate eis hosēn asebeian echōrēsen ho anomos moicheian kai phonon en tǭ autǭ didaskōn; kai epi toutois tois tolmēmasin heautous hoi apērythriasmenoi katholikēn ekklēsian apokalein epicheirousi, kai tines nomizontes eu prattein syntrechousin autois.
From then on, women called believers began to attempt drugs for sterility and to bind themselves tightly in order to expel what had been conceived, because they did not wish to have a child from a slave or from a low-born man, on account of their family and excessive wealth. See into what great impiety the lawless one has advanced, teaching adultery and murder at the same time! And with these acts of daring, these shameless people attempt to call themselves a catholic church, and some, thinking they do well, run along with them.
Notes and citation
Summary: Hippolytus says that as a result some Christian women used contraceptives and procured abortions, and he calls Callistus's teaching adultery and murder.
- μοιχεία is rendered “adultery.” “Catholic church” is Hippolytus's scornful report of the name claimed by Callistus's community.
Topics: Ethics, Marriage, Church office
Cite (SBL): Hippolytus, Haer. 9.12.25 (Duncker–Schneidewin, 460–462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.12.26Duncker–Schneidewin, 462
Ἐπὶ τούτου πρώτως τετόλμηται δεύτερον αὐτοῖς βάπτισμα. Ταῦτα μὲν οὖν ὁ θαυμασιώτατος Κάλλιστος συνεστήσατο, οὐ διαμένει τὸ διδασκαλεῖον φυλάσσον τὰ ἔθη καὶ τὴν παράδοσιν, μὴ διακρῖνον, τίσι δεῖ κοινωνεῖν, πᾶσι δʼ ἀκρίτως προσφέρον τὴν κοινωνίαν· ἀφʼ οὗ καὶ τὴν τοῦ ὀνόματος μετέσχον ἐπίκλησιν καλεῖσθαι διὰ τὸν πρωτοστατήσαντα τῶν τοιούτων ἔργων Κάλλιστον Καλλιστιανοί.
Epi toutou prōtōs tetolmētai deuteron autois baptisma. Tauta men oun ho thaumasiōtatos Kallistos synestēsato, ou diamenei to didaskaleion phylasson ta ethē kai tēn paradosin, mē diakrinon, tisi dei koinōnein, pasi dʼ akritōs prospheron tēn koinōnian; aphʼ hou kai tēn tou onomatos meteschon epiklēsin kaleisthai dia ton prōtostatēsanta tōn toioutōn ergōn Kalliston Kallistianoi.
In his time a second baptism was first dared by them. These, then, are the things the most admirable Callistus established. His school continues, not keeping the customs and the tradition, not discerning with whom one ought to have communion, but offering communion to all without discrimination. From him they have also taken the designation of the name, to be called Callistians, after Callistus who led the way in such deeds.
Notes and citation
Summary: Under Callistus a second baptism was introduced, and his community, which admitted all to communion, took the name Callistians.
- What “second baptism” means here is disputed (possibly rebaptism of heretics); it is not explained. “Most admirable” is ironic.
Notes on the original text
- Digital text corrected (wrong breathing/accent: οὗ): ἀφʼ οὖ → ἀφʼ οὗ.
Topics: Baptism, Eucharist, Church office, Heresy
Cite (SBL): Hippolytus, Haer. 9.12.26 (Duncker–Schneidewin, 462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-12-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 13
9.13.1Duncker–Schneidewin, 462
Τούτου κατὰ πάντα τὸν κόσμον διηχηθείσης τῆς διδασκαλίας, ἐνιδὼν τὴν πραγματείαν ἀνὴρ δόλιος καὶ ἀπονοίας γέμων, Ἀλκιβιάδης τις καλούμενος, οἰκῶν ἐν Ἀπαμείᾳ τῆς Συρίας, γοργότερον ἑαυτὸν καὶ εὐφυέστερον ἐν κυβείαις κρίνας τοῦ Καλλίστου, ἐπῆλθε τῇ Ῥώμῃ φέρων βίβλον τινά, φάσκων ταύτην ἀπὸ Σηρῶν τῆς Παρθίας παρειληφέναι τινὰ ἄνδρα δίκαιον Ἠλχασαΐ,
Toutou kata panta ton kosmon diēchētheisēs tēs didaskalias, enidōn tēn pragmateian anēr dolios kai aponoias gemōn, Alkibiadēs tis kaloumenos, oikōn en Apameią tēs Syrias, gorgoteron heauton kai euphyesteron en kybeiais krinas tou Kallistou, epēlthe tę̄ Rhōmę̄ pherōn biblon tina, phaskōn tautēn apo Sērōn tēs Parthias pareilēphenai tina andra dikaion Ēlchasaï,
When this man's teaching had resounded through the whole world, a crafty man full of madness, called Alcibiades, who lived in Apamea of Syria, seeing the business and judging himself sharper and cleverer at dice-play than Callistus, came to Rome bringing a certain book, claiming that a righteous man, Elchasai, had received it from the Seres of Parthia,
Notes and citation
Summary: Alcibiades of Apamea came to Rome with a book said to have been received by a righteous man, Elchasai, from the Seres of Parthia.
- The digital text repeats a clause by dittography; see the correction. The Seres were a people of the far East (associated with silk). “Dice-play” means trickery.
Notes on the original text
- Digital text corrected (dittography in the digital text: a clause repeated): παρειληφέναι τινὰ, φάσκων ταύτην ἀπὸ Σηρῶν τῆς Παρθίας παρειληφέναι τινὰ ἄνδρα → παρειληφέναι τινὰ ἄνδρα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.13.1 (Duncker–Schneidewin, 462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.13.2Duncker–Schneidewin, 462
ἣν παρέδωκέ τινι λεγομένῳ Σοβιαΐ, χρηματισθεῖσαν ὑπὸ ἀγγέλου, οὗ τὸ ὕψος σχοίνων κδ, ὃ γίνεται μίλια (??), τὸ δὲ πλάτος αὐτοῦ σχοίνων δ, καὶ ἀπὸ ὤμου εἰς ὦμον σχοίνων (??), τὰ δὲ ἴχνη τῶν ποδῶν αὐτοῦ ἐπὶ μῆκος σχοίνων (??) ἡμίσους, ἃ γίνεται μίλια δεκατέσσαρα, τὸ δὲ πλάτος σχοίνου ἑνὸς ἡμίσους, τὸ δὲ ὕψος ἡμισχοινίου.
hēn paredōke tini legomenǭ Sobiaï, chrēmatistheisan hypo angelou, hou to hypsos schoinōn kd, ho ginetai milia (??), to de platos autou schoinōn d, kai apo ōmou eis ōmon schoinōn (??), ta de ichnē tōn podōn autou epi mēkos schoinōn (??) hēmisous, ha ginetai milia dekatessara, to de platos schoinou henos hēmisous, to de hypsos hēmischoiniou.
which he handed on to a certain one called Sobiai, as revealed by an angel whose height was twenty-four schoenoi, which makes … miles, and his breadth four schoenoi, and from shoulder to shoulder … schoenoi, and the prints of his feet in length three and a half schoenoi, which make fourteen miles, and in breadth one and a half schoenoi, and in height half a schoenus.
Notes and citation
Summary: The book was said to have been revealed by a gigantic angel, whose measurements Hippolytus reports.
- A schoenus is a Persian measure of distance (about 4 miles by Hippolytus's reckoning). Some numerals are unreadable in the digital text and are marked “…”; “three and a half” follows the sum of fourteen miles.
Notes on the original text
- Digital text corrected (wrong breathing/accent: οὗ): ἀγγέλου, οὖ τὸ → ἀγγέλου, οὗ τὸ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.13.2 (Duncker–Schneidewin, 462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-13-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.13.3Duncker–Schneidewin, 462
Εἶναι δὲ σὺν αὐτῷ καὶ θήλειαν, ἧς τὰ μέτρα κατὰ τὰ προειρημένα εἶναι λέγει· καὶ τὸν μὲν ἄρσενα υἱὸν εἶναι τοῦ θεοῦ, τὴν δὲ θήλειαν καλεῖσθαι ἅγιον πνεῦμα.
Einai de syn autǭ kai thēleian, hēs ta metra kata ta proeirēmena einai legei; kai ton men arsena huion einai tou theou, tēn de thēleian kaleisthai hagion pneuma.
And he says that there is also a female with him, whose measurements are, he says, the same as those mentioned; and that the male is the Son of God, and the female is called Holy Spirit.
Notes and citation
Summary: A female figure of the same size accompanies the angel; the male is the Son of God, the female the Holy Spirit.
Notes on the original text
- Digital text corrected (wrong breathing: ἧς): θήλειαν, ἦς → θήλειαν, ἧς.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.13.3 (Duncker–Schneidewin, 462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-13-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.13.4Duncker–Schneidewin, 462–464
Ταῦτα τερατολογῶν νομίζει ταράσσειν τοὺς μωρούς, λέγων λόγον τοῦτον· εὐηγγελίσθαι τοῖς ἀνθρώποις καινὴν ἄφεσιν ἁμαρτιῶν ἐπὶ Τραϊανοῦ βασιλείας τρίτῳ, καὶ βάπτισμα ὁρίζει, ὃ καὶ αὐτὸ διηγήσομαι, φάσκων τοὺς ἐν πάσῃ ἀσελγείᾳ καὶ μιασμῷ καὶ ἀνομήμασιν ἐμφυρέντας, εἰ καὶ πιστὸς εἴη, ἐπιστρέψαντα καὶ τῆς βίβλου κατακούσαντα καὶ πιστεύσαντα, ὁρίζει βαπτίσματι λαμβάνειν ἄφεσιν ἁμαρτιῶν. Ταῦτα δὲ ἐτόλμησε τεχνάσαι τὰ πανουργήματα ἀπὸ τοῦ προειρημένου δόγματος ἀφορμὴν λαβών, οὗ προεστήσατο Κάλλιστος.
Tauta teratologōn nomizei tarassein tous mōrous, legōn logon touton; euēngelisthai tois anthrōpois kainēn aphesin hamartiōn epi Traïanou basileias tritǭ, kai baptisma horizei, ho kai auto diēgēsomai, phaskōn tous en pasę̄ aselgeią kai miasmǭ kai anomēmasin emphyrentas, ei kai pistos eiē, epistrepsanta kai tēs biblou katakousanta kai pisteusanta, horizei baptismati lambanein aphesin hamartiōn. Tauta de etolmēse technasai ta panourgēmata apo tou proeirēmenou dogmatos aphormēn labōn, hou proestēsato Kallistos.
Telling these marvels, he thinks to confound the foolish, saying this: that a new forgiveness of sins was proclaimed to people in the third year of Trajan's reign; and he prescribes a baptism, which I shall also describe, saying that those who have wallowed in every licentiousness, defilement, and lawlessness, even if one be a believer, if he turns and listens to the book and believes, he prescribes that by baptism he receives forgiveness of sins. He dared to contrive these knaveries taking his starting point from the doctrine mentioned before, which Callistus championed.
Notes and citation
Summary: The book proclaimed a new forgiveness of sins through a further baptism, dated to Trajan's third year (about AD 100), which Hippolytus links to Callistus's laxity.
Cite (SBL): Hippolytus, Haer. 9.13.4 (Duncker–Schneidewin, 462–464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-13-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.13.5Duncker–Schneidewin, 464
Ἡδομένους γὰρ κατανοήσας πολλοὺς ἐπὶ τοιαύτῃ ἐπαγγελίᾳ εὐκαίρως ἐνόμισεν ἐπιχειρεῖν. Καὶ τούτῳ δὲ ἡμεῖς ἀντιστάντες οὐκ εἰάσαμεν ἐπιπολὺ πλανηθῆναι πολλούς, ἐλέγξαντες εἶναι τοῦτο πνεύματος νόθου ἐνέργειαν καὶ ἐπίνοιαν πεφυσιωμένης καρδίας, καὶ τοῦτον λύκου δίκην ἐπεγηγερμένον πλανωμένοις προβάτοις πολλοῖς, ἃ ἀποπλανῶν διεσκόρπισεν ὁ Κάλλιστος.
Hēdomenous gar katanoēsas pollous epi toiautę̄ epangelią eukairōs enomisen epicheirein. Kai toutǭ de hēmeis antistantes ouk eiasamen epipoly planēthēnai pollous, elenxantes einai touto pneumatos nothou energeian kai epinoian pephysiōmenēs kardias, kai touton lykou dikēn epegēgermenon planōmenois probatois pollois, ha apoplanōn dieskorpisen ho Kallistos.
For perceiving that many were pleased with such a promise, he thought it a fit time to make the attempt. And we, standing against this man too, did not allow many to be led astray for long, proving that this was the working of a spurious spirit and the invention of a puffed-up heart, and that he had risen up like a wolf against many wandering sheep, which Callistus, leading them astray, had scattered.
Matt 7:15 (echo, medium confidence) · Acts 20:29 (echo, medium confidence)
Notes and citation
Summary: Hippolytus says he opposed Alcibiades as a wolf among the sheep that Callistus had scattered.
- The imagery echoes Matt 7:15 and Acts 20:29.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.13.5 (Duncker–Schneidewin, 464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-13-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.13.6Duncker–Schneidewin, 464
Ἀλλʼ ἐπεὶ ἠρξάμεθα, καὶ τὰ τούτου δόγματα οὐ σιωπήσομεν· εἰς φανερόν τε ἀγαγόντες πρότερον τὸν βίον, καὶ δείξαντες τὴν νομιζομένην ἄσκησιν προσποιητὴν ὑπάρχουσαν, αὖθις καὶ τῶν ῥητῶν κεφάλαια παραθήσομαι, ἵνα τοῖς αὐτοῦ ἐγγράφοις ὁ ἐντυγχάνων ἐνατενίσας ἐπιγνοίη, τίς καὶ ὁποία· εἴη ἡ τούτῳ τετολμημένη αἵρεσις.
Allʼ epei ērxametha, kai ta toutou dogmata ou siōpēsomen; eis phaneron te agagontes proteron ton bion, kai deixantes tēn nomizomenēn askēsin prospoiētēn hyparchousan, authis kai tōn rhētōn kephalaia parathēsomai, hina tois autou engraphois ho entynchanōn enatenisas epignoiē, tis kai hopoia; eiē hē toutǭ tetolmēmenē hairesis.
But since we have begun, we shall not keep silent about his doctrines either; having first brought his life into the open and shown that his supposed asceticism is pretended, I shall then set out the chief points of his sayings, so that the reader, looking closely at his writings, may recognize what and what kind of heresy this is that he has dared.
Notes and citation
Summary: Hippolytus will expose Alcibiades's pretended asceticism and quote his writings.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.13.6 (Duncker–Schneidewin, 464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-13-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 14
9.14.1Duncker–Schneidewin, 464
Οὗτος νόμου πολιτείαν προβάλλεται δελεάσματος δίκην, φάσκων δεῖν περιτέμνεσθαι καὶ κατὰ νόμον ζῆν τοὺς πεπιστευκότας, ἀποσπῶν τινα τῶν προειρημένων αἱρέσεων. Τὸν Χριστὸν δὲ λέγει ἄνθρωπον κοινῶς πᾶσι γεγονέναι, τοῦτον δὲ οὐ νῦν πρώτως ἐκ παρθένου γεγεννῆσθαι, ἀλλὰ καὶ πρότερον, καὶ αὖθις πολλάκις γεννηθέντα καὶ γεννώμενον πεφηνέναι καὶ φύεσθαι, ἀλλάσσοντα γενέσεις καὶ μετενσωματούμενον, ἐκείνῳ τῷ Πυθαγορείῳ δόγματι χρώμενος.
Houtos nomou politeian proballetai deleasmatos dikēn, phaskōn dein peritemnesthai kai kata nomon zēn tous pepisteukotas, apospōn tina tōn proeirēmenōn haireseōn. Ton Christon de legei anthrōpon koinōs pasi gegonenai, touton de ou nyn prōtōs ek parthenou gegennēsthai, alla kai proteron, kai authis pollakis gennēthenta kai gennōmenon pephēnenai kai phyesthai, allassonta geneseis kai metensōmatoumenon, ekeinǭ tǭ Pythagoreiǭ dogmati chrōmenos.
This man puts forward the way of life of the law like a bait, claiming that believers must be circumcised and live according to the law, tearing some away from the heresies mentioned before. And he says that Christ became a man in common with all, and that he was not now for the first time born of a virgin, but also before, and again many times, having been born and being born, has appeared and grows, exchanging births and passing from body to body, using that Pythagorean doctrine.
Notes and citation
Summary: The Elchasaites require circumcision and the law, and teach that Christ is an ordinary man reborn many times.
Notes on the original text
- Digital text corrected (wrong accent: αὖθις): αὗθις → αὖθις.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 9.14.1 (Duncker–Schneidewin, 464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.14.2Duncker–Schneidewin, 464
Τοσοῦτον δὲ πεφυσίωνται, ὡς καὶ προγνωστικοὺς ἑαυτοὺς λέγειν, δηλονότι μέτροις καὶ ἀριθμοῖς τῆς προειρημένης Πυθαγορείου τέχνης ἀφορμαῖς χρωμένους.
Tosouton de pephysiōntai, hōs kai prognōstikous heautous legein, dēlonoti metrois kai arithmois tēs proeirēmenēs Pythagoreiou technēs aphormais chrōmenous.
And they are so puffed up that they even call themselves foreknowers, plainly using as starting points the measures and numbers of the Pythagorean art mentioned before.
Notes and citation
Summary: They claim foreknowledge by Pythagorean number-lore.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.14.2 (Duncker–Schneidewin, 464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-14-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.14.3Duncker–Schneidewin, 464–466
Οὗτοι καὶ μαθηματικοῖς καὶ ἀστρολογικοῖς καὶ μαγικοῖς προσέχουσιν ὡς ἀληθέσι, καὶ τούτοις χρώμενοι ταράσσουσι τοὺς ἄφρονας νομίζειν αὐτοὺς λόγου δυνατοῦ μετέχειν· ἐπαοιδάς τε καὶ ἐπιλόγους τινὰς διδάσκουσι πρός τε κυνοδήκτους καὶ δαιμονιῶντας καὶ ἑτέραις νόσοις κατεχομένους, ὧν οὐδὲ ταῦτα σιωπήσομεν. Ἱκανῶς οὖν τὰς ἀρχὰς αὐτῶν διηγησάμενος τάς τε αἰτίας τῶν τολμημάτων, παρελεύσομαι ἐπιδιηγησόμενος τὰ ἔγγραφα, διʼ ὧν εἴσονται οἱ ἐντυγχάνοντες τόν τε λῆρον καὶ τὰ ἄθεα αὐτῶν ἐπιχειρήματα.
Houtoi kai mathēmatikois kai astrologikois kai magikois prosechousin hōs alēthesi, kai toutois chrōmenoi tarassousi tous aphronas nomizein autous logou dynatou metechein; epaoidas te kai epilogous tinas didaskousi pros te kynodēktous kai daimoniōntas kai heterais nosois katechomenous, hōn oude tauta siōpēsomen. Hikanōs oun tas archas autōn diēgēsamenos tas te aitias tōn tolmēmatōn, pareleusomai epidiēgēsomenos ta engrapha, diʼ hōn eisontai hoi entynchanontes ton te lēron kai ta athea autōn epicheirēmata.
These men also give heed to mathematicians, astrologers, and magicians as true, and using these they confuse the foolish into thinking that they share in a powerful word. They teach incantations and certain formulas for those bitten by dogs, the demon-possessed, and those held by other diseases; about these too we shall not keep silent. Having sufficiently related their beginnings and the causes of their acts of daring, I shall go on to relate their writings, through which readers will know their nonsense and their godless attempts.
Notes and citation
Summary: The Elchasaites practice astrology, magic, and incantations for dog-bites and demon possession.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Ἱκανῶς οὗν → Ἱκανῶς οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.14.3 (Duncker–Schneidewin, 464–466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 15
9.15.1Duncker–Schneidewin, 466
Τὸ μὲν οὖν βάπτισμα τοῖς ἀπʼ αὐτ... ένοις οὕτως παραδίδωσι, τοιάδε λέγων τοῖς ἀπατωμένοις· Εἴ τις οὖν, τέκνα, ἐπλησίασεν οἱῳδήποτε ζῴῳ ἢ ἄρρενι ἢ ἀδελφῇ ἢ θυγατρί, ἢ ἐμοίχευσεν ἢ ἐπόρνευσε, καὶ θέλει ἄφεσιν λαβεῖν τῶν ἁμαρτιῶν, ἀφʼ οὗ ἂν ἀκούσῃ τῆς βίβλου ταύτης, βαπτισάσθω ἐκ δευτέρου ἐν ὀνόματι τοῦ μεγάλου καὶ ὑψίστου θεοῦ καὶ ἐν ὀνόματι υἱοῦ αὐτοῦ, τοῦ μεγάλου
To men oun baptisma tois apʼ aut... enois houtōs paradidōsi, toiade legōn tois apatōmenois; Ei tis oun, tekna, eplēsiasen hoiǭdēpote zǭǭ ē arreni ē adelphę̄ ē thygatri, ē emoicheusen ē eporneuse, kai thelei aphesin labein tōn hamartiōn, aphʼ hou an akousę̄ tēs biblou tautēs, baptisasthō ek deuterou en onomati tou megalou kai hypsistou theou kai en onomati huiou autou, tou megalou
He hands on baptism to those … by him in this way, saying such things as these to those who are deceived: “If, then, children, anyone has had intercourse with any animal whatever, or a male, or a sister, or a daughter, or has committed adultery or sexual immorality, and wishes to receive forgiveness of sins, from the moment he hears this book let him be baptized a second time in the name of the great and most high God and in the name of his Son, the great
Notes and citation
Summary: The book of Elchasai offers a second baptism for forgiveness to anyone guilty of sexual sins, once they hear the book.
- A word is damaged in the first line (“those … by him”). ἐμοίχευσεν ἢ ἐπόρνευσε is rendered “committed adultery or sexual immorality.”
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Εἴ τις οὗν → Εἴ τις οὖν.
Cite (SBL): Hippolytus, Haer. 9.15.1 (Duncker–Schneidewin, 466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-15-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.15.2Duncker–Schneidewin, 466
βασιλέως, καὶ καθαρισάτω καὶ ἁγνευσάτω καὶ ἐπιμαρτυρησάσθω ἑαυτῷ τοὺς ἑπτὰ μάρτυρας γεγραμμένους ἐν τῇ βίβλῳ ταύτῃ, τὸν οὐρανὸν καὶ τὸ ὕδωρ καὶ τὰ πνεύματα τὰ ἅγια καὶ τοὺς ἀγγέλους τῆς προσευχῆς καὶ τὸ ἔλαιον καὶ τὸ ἅλας καὶ τὴν γῆν. Ταῦτα τὰ θαυμάσια μυστήρια τοῦ Ἠλχασαΐ τὰ ἀπόρρητα καὶ μεγάλα, ἃ παραδίδωσι τοῖς ἀξίοις μαθηταῖς· οἷς οὐκ ἀρκεῖται ὁ ἄνομος, ἀλλʼ ἐπὶ δύο καὶ τριῶν μαρτύρων ἐνσφραγίζει τὰ ἑαυτοῦ κακά, πάλιν οὕτως λέγων·
basileōs, kai katharisatō kai hagneusatō kai epimartyrēsasthō heautǭ tous hepta martyras gegrammenous en tę̄ biblǭ tautę̄, ton ouranon kai to hydōr kai ta pneumata ta hagia kai tous angelous tēs proseuchēs kai to elaion kai to halas kai tēn gēn. Tauta ta thaumasia mystēria tou Ēlchasaï ta aporrēta kai megala, ha paradidōsi tois axiois mathētais; hois ouk arkeitai ho anomos, allʼ epi dyo kai triōn martyrōn ensphragizei ta heautou kaka, palin houtōs legōn;
King, and let him cleanse and purify himself and call to witness for himself the seven witnesses written in this book: the heaven, the water, the holy spirits, the angels of prayer, the oil, the salt, and the earth.” These are the wonderful mysteries of Elchasai, secret and great, which he hands on to worthy disciples. The lawless one is not content with these, but seals his evils on two and three witnesses, speaking again thus:
Deut 19:15 (echo, medium confidence)
Notes and citation
Summary: The baptized must call seven witnesses, heaven, water, holy spirits, angels of prayer, oil, salt, and earth; Hippolytus mocks these “mysteries.”
- “Two and three witnesses” echoes Deut 19:15 (compare Matt 18:16).
Cite (SBL): Hippolytus, Haer. 9.15.2 (Duncker–Schneidewin, 466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-15-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.15.3Duncker–Schneidewin, 466
Πάλιν λέγω, ὦ μοιχοὶ καὶ μοιχαλίδες καὶ ψευδοπροφῆται, ἐὰν θέλητε ἐπιστρέψαι ἵνα ἀφεθήσωνται ὑμῖν αἱ ἁμαρτίαι, καὶ ὑμῖν εἰρήνη καὶ μέρος μετὰ τῶν δικαίων, ἀφʼ οὗ ἂν ἀκούσητε τῆς βίβλου ταύτης καὶ βαπτισθῆτε ἐκ δευτέρου σὺν τοῖς ἐνδύμασιν.
Palin legō, ō moichoi kai moichalides kai pseudoprophētai, ean thelēte epistrepsai hina aphethēsōntai hymin hai hamartiai, kai hymin eirēnē kai meros meta tōn dikaiōn, aphʼ hou an akousēte tēs biblou tautēs kai baptisthēte ek deuterou syn tois endymasin.
“Again I say, adulterers and adulteresses and false prophets: if you wish to turn, so that your sins may be forgiven you, and you may have peace and a share with the righteous, from the moment you hear this book, be baptized a second time with your clothes on.”
Jas 4:4 (echo, low confidence)
Notes and citation
Summary: The book calls adulterers and false prophets to a second baptism in their clothes.
- “Adulterers and adulteresses” may echo Jas 4:4.
Cite (SBL): Hippolytus, Haer. 9.15.3 (Duncker–Schneidewin, 466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-15-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.15.4Duncker–Schneidewin, 466
Ἀλλʼ ἐπεὶ ἐπαοιδαῖς τούτους εἴπομεν χρῆσθαι ἐπί τε κυνοδήκτων καὶ ἑτέρων, δείξομεν· λέγει δὲ οὕτως· Ἄν τινʼ οὖν ἄνδρα ἢ γυναῖκα ἢ νεώτερον ἢ νεωτέραν κύων λυσσῶν καὶ μαινόμενος, ἐν ᾧ ἐστι πνεῦμα διαφθορᾶς, δάκῃ ἢ περισχίσῃ ἢ προσψαύσῃ, ἐν αὐτῇ τῇ ὥρᾳ δραμέτω σὺν παντὶ τῷ φορέματι καὶ καταβὰς εἰς ποταμὸν ἢ εἰς πηγήν, ὅπου ἂν ᾖ τόπος βαθύς, βαπτισάσθω
Allʼ epei epaoidais toutous eipomen chrēsthai epi te kynodēktōn kai heterōn, deixomen; legei de houtōs; An tinʼ oun andra ē gynaika ē neōteron ē neōteran kyōn lyssōn kai mainomenos, en hǭ esti pneuma diaphthoras, dakę̄ ē perischisę̄ ē prospsausę̄, en autę̄ tę̄ hōrą drametō syn panti tǭ phoremati kai katabas eis potamon ē eis pēgēn, hopou an ę̄ topos bathys, baptisasthō
But since we said that they use incantations for those bitten by dogs and others, we shall show it. He speaks thus: “If a mad and raging dog, in which there is a spirit of corruption, bites or tears or touches any man or woman or young man or young woman, in that very hour let him run with all his clothing, and going down into a river or a spring, wherever there is a deep place, let him be baptized
Notes and citation
Summary: For a rabid dog's bite the book prescribes immediate immersion in a river or spring, fully clothed.
Cite (SBL): Hippolytus, Haer. 9.15.4 (Duncker–Schneidewin, 466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-15-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.15.5Duncker–Schneidewin, 466
[σὺν] παντὶ τῷ φορέματι αὐτοῦ καὶ προσευξάσθω τῷ μεγάλῳ καὶ ὑψίστῳ θεῷ ἐν καρδίας πίστει, καὶ τότε ἐπιμαρτυρησάσθω τοὺς ἑπτὰ μάρτυρας τοὺς γεγραμμένους ἐν τῇ βίβλῳ ταύτῃ. Ἰδοὺ μαρτύρομαι τὸν οὐρανὸν καὶ τὸ ὕδωρ καὶ τὰ πνεύματα τὰ ἅγια καὶ τοὺς ἀγγέλους τῆς προσευχῆς καὶ τὸ ἔλαιον καὶ τὸ ἅλας καὶ τὴν γῆν.
[syn] panti tǭ phoremati autou kai proseuxasthō tǭ megalǭ kai hypsistǭ theǭ en kardias pistei, kai tote epimartyrēsasthō tous hepta martyras tous gegrammenous en tę̄ biblǭ tautę̄. Idou martyromai ton ouranon kai to hydōr kai ta pneumata ta hagia kai tous angelous tēs proseuchēs kai to elaion kai to halas kai tēn gēn.
[with] all his clothing, and let him pray to the great and most high God in faith of heart, and then let him call to witness the seven witnesses written in this book: ‘Behold, I call to witness the heaven and the water and the holy spirits and the angels of prayer and the oil and the salt and the earth.
Notes and citation
Summary: The bitten person prays and invokes the seven witnesses.
Cite (SBL): Hippolytus, Haer. 9.15.5 (Duncker–Schneidewin, 466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-15-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.15.6Duncker–Schneidewin, 466–468
Τούτους τοὺς ἑπτὰ μάρτυρας μαρτύρομαι, ὅτι οὐκέτι ἁμαρτήσω, οὐ μοιχεύσω, οὐ κλέψω, οὐκ ἀδικήσω, οὐ πλεονεκτήσω, οὐ μισήσω, οὐκ ἀθετήσω, οὐδὲ ἐν πᾶσι πονηροῖς εὐδοκήσω. Ταῦτα οὖν εἰπὼν βαπτισάσθω σὺν παντὶ τῷ φορέματι αὐτοῦ ἐν ὀνόματι τοῦ μεγάλου καὶ ὑψίστου θεοῦ.
Toutous tous hepta martyras martyromai, hoti ouketi hamartēsō, ou moicheusō, ou klepsō, ouk adikēsō, ou pleonektēsō, ou misēsō, ouk athetēsō, oude en pasi ponērois eudokēsō. Tauta oun eipōn baptisasthō syn panti tǭ phoremati autou en onomati tou megalou kai hypsistou theou.
These seven witnesses I call to witness that I will sin no more, I will not commit adultery, I will not steal, I will not do wrong, I will not be greedy, I will not hate, I will not break faith, nor will I take pleasure in any evil.’ Having said this, then, let him be baptized with all his clothing in the name of the great and most high God.”
Notes and citation
Summary: He vows before the seven witnesses to avoid sin and is baptized in his clothes.
- The vow resembles Pliny, Letters 10.96.7, on the oath of Christians.
Topics: Heresy, Baptism, Ethics
Cite (SBL): Hippolytus, Haer. 9.15.6 (Duncker–Schneidewin, 466–468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-15-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 16
9.16.1Duncker–Schneidewin, 468
Ἕτερα δὲ πλεῖστα φλυαρεῖ, ταὐτὰ καὶ ἐπὶ φθισικοῖς ἐπιλέγειν διδάσκων καὶ βαπτίζεσθαι ἐν ψυχρῷ τεσσαρακοντάκις ἐπὶ ἡμέρας ἑπτὰ ὁμοίως καὶ ἔτι δαιμονῶντας. Ὢ σοφίας ἀμιμήτου καὶ ἐπαοιδῶν δυνάμεων μεμεστωμένων! Τίς οὐκ ἐκπλαγήσεται τῇ τοιαύτῃ καὶ τοσαύτῃ δυνάμει τῶν λόγων; Ἀλλʼ ἐπειδὴ καὶ ἀστρολογικῇ πλάνῃ κεχρῆσθαι αὐτοὺς ἔφημεν, ἐξ αὐτῶν δείξομεν· φησὶ γὰρ οὕτως· Εἰσὶν ἀστέρες πονηροὶ τῆς ἀσεβείας.
Hetera de pleista phlyarei, tauta kai epi phthisikois epilegein didaskōn kai baptizesthai en psychrǭ tessarakontakis epi hēmeras hepta homoiōs kai eti daimonōntas. Ō sophias amimētou kai epaoidōn dynameōn memestōmenōn! Tis ouk ekplagēsetai tę̄ toiautę̄ kai tosautę̄ dynamei tōn logōn? Allʼ epeidē kai astrologikę̄ planę̄ kechrēsthai autous ephēmen, ex autōn deixomen; phēsi gar houtōs; Eisin asteres ponēroi tēs asebeias.
He talks a great deal of other nonsense, teaching that the same words should be said over consumptives too, and that they should be baptized in cold water forty times over seven days, and likewise the demon-possessed. O inimitable wisdom and incantations filled with powers! Who will not be struck with amazement at such and so great a power of words? But since we said that they use astrological error too, we shall show it from their own words; for he says thus: “There are evil stars of impiety.
Notes and citation
Summary: The book prescribes repeated cold baths for the sick and possessed, and teaches that some stars are evil.
Notes on the original text
- Digital text corrected (wrong accent: interjection Ὢ): Ὤ σοφίας → Ὢ σοφίας.
Cite (SBL): Hippolytus, Haer. 9.16.1 (Duncker–Schneidewin, 468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-16-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.16.2Duncker–Schneidewin, 468
Τοῦτο νῦν ὑμῖν εἴρηται, εὐσεβεῖς καὶ μαθηταί· φυλάσσεσθε ἀπὸ τῆς ἐξουσίας τῶν ἡμερῶν ἀρχῆς αὐτῶν καὶ μὴ ποιεῖτε τὴν καταρχὴν τῶν ἔργων ἐν ταῖς ἡμέραις αὐτῶν, καὶ μὴ βαπτίζετε ἄνδρα ἢ γυναῖκα ἐν ταῖς ἡμέραις τῆς ἐξουσίας αὐτῶν, ὁπόταν διαπορεύηται ἐξ αὐτῶν ἡ σελήνη καὶ συνοδεύῃ αὐτοῖς.
Touto nyn hymin eirētai, eusebeis kai mathētai; phylassesthe apo tēs exousias tōn hēmerōn archēs autōn kai mē poieite tēn katarchēn tōn ergōn en tais hēmerais autōn, kai mē baptizete andra ē gynaika en tais hēmerais tēs exousias autōn, hopotan diaporeuētai ex autōn hē selēnē kai synodeuę̄ autois.
This has now been said to you, pious ones and disciples: beware of the power of the days of their rule, and do not make the beginning of your works on their days, and do not baptize a man or woman on the days of their power, when the moon passes out from them and travels with them.
Notes and citation
Summary: The book warns against beginning work or baptizing on days ruled by evil stars.
- The astronomy of the sentence is confused (“passes out from them and travels with them”).
Cite (SBL): Hippolytus, Haer. 9.16.2 (Duncker–Schneidewin, 468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-16-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.16.3Duncker–Schneidewin, 468
Αὐτὴν τὴν ἡμέραν φυλάσσεσθε, ἕως οὗ ἐκπορεύεται ἀπʼ αὐτῶν, καὶ τότε βαπτίζετε καὶ ἐνάρχεσθε ἐν πάσῃ ἀρχῇ τῶν ἔργων ὑμῶν. Ἔτι δὲ τιμήσατε τὴν ἡμέραν τοῦ σαββάτου, ἐπειδή ἐστιν ἡμέρα μία ἐξ αὐτῶν.
Autēn tēn hēmeran phylassesthe, heōs hou ekporeuetai apʼ autōn, kai tote baptizete kai enarchesthe en pasę̄ archę̄ tōn ergōn hymōn. Eti de timēsate tēn hēmeran tou sabbatou, epeidē estin hēmera mia ex autōn.
Keep watch over that very day until it goes out from them, and then baptize and begin every beginning of your works. And further, honor the day of the Sabbath, since it is one of those days.
Notes and citation
Summary: Wait until the moon leaves the evil stars before baptizing; and keep the Sabbath.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.16.3 (Duncker–Schneidewin, 468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-16-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.16.4Duncker–Schneidewin, 468
Ἀλλὰ καὶ τὴν τρίτην σαββάτου φυλάσσεσθε μὴ κατάρχεσθαι, ἐπειδὴ πάλιν πληρουμένων τριῶν ἐτῶν Τραϊανοῦ Καίσαρος, ἀφότε ὑπέταξεν ἑαυτοῦ τῇ ἐξουσίᾳ τοὺς Πάρθους, [ὅτε ἐπληρώθη τρία ἔτη] ἀγρίζεται ὁ πόλεμος μεταξὺ τῶν ἀγγέλων τῆς ἀσεβείας τῶν ἄρκτων· διὰ τοῦτο ταράσσονται πᾶσαι βασιλεῖαι τῆς ἀσεβείας.
Alla kai tēn tritēn sabbatou phylassesthe mē katarchesthai, epeidē palin plēroumenōn triōn etōn Traïanou Kaisaros, aphote hypetaxen heautou tę̄ exousią tous Parthous, [hote eplērōthē tria etē] agrizetai ho polemos metaxy tōn angelōn tēs asebeias tōn arktōn; dia touto tarassontai pasai basileiai tēs asebeias.
But also beware of beginning anything on the third day of the week, since again, when three years of Trajan Caesar are completed from the time he subjected the Parthians to his own power, [when three years were completed,] war breaks out fiercely among the angels of impiety of the north; for this reason all the kingdoms of impiety are in turmoil.”
Notes and citation
Summary: The book forbids starting anything on Tuesday and foretells a war of evil northern angels three years after Trajan's conquest of Parthia.
- Trajan's Parthian campaign was in 114–116. The bracketed words repeat the phrase and are probably a gloss.
Notes on the original text
- Digital text corrected (wrong accent: τοὺς): τοῦς Πάρθους → τοὺς Πάρθους.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.16.4 (Duncker–Schneidewin, 468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-16-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 17
9.17.1Duncker–Schneidewin, 468–470
Ταῦτα τοίνυν τὰ μεγάλα καὶ ἀπόρρητα μυστήρια ἄλογον ἡγούμενος καταπατεῖσθαι ἢ εἰς πολλοὺς παραδίδοσθαι, συμβουλεύει ὡς πολυτελεῖς μαργαρίτας φυλάσσειν οὕτω λέγων· Τοῦτον δὲ τὸν λόγον μὴ ἀναγινώσκετε πᾶσιν ἀνθρώποις, καὶ ταύτας τὰς ἐντολὰς φυλάξατε ἐπιμελῶς, ὅτι οὐ πάντες ἄνδρες πιστοὶ οὐδὲ πᾶσαι γυναῖκες ὀρθαί.
Tauta toinyn ta megala kai aporrēta mystēria alogon hēgoumenos katapateisthai ē eis pollous paradidosthai, symbouleuei hōs polyteleis margaritas phylassein houtō legōn; Touton de ton logon mē anaginōskete pasin anthrōpois, kai tautas tas entolas phylaxate epimelōs, hoti ou pantes andres pistoi oude pasai gynaikes orthai.
Thinking it unreasonable, then, that these great and secret mysteries should be trampled underfoot or handed over to many, he advises that they be kept like costly pearls, speaking thus: “Do not read this word to all people, and keep these commandments carefully, because not all men are faithful nor are all women upright.”
Matt 7:6 (echo, high confidence)
Notes and citation
Summary: The book tells its readers to keep its secrets like costly pearls.
- The imagery echoes Matt 7:6.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.17.1 (Duncker–Schneidewin, 468–470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-17-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.17.2Duncker–Schneidewin, 470
Ταῦτα δὲ οὐδὲ Αἰγυπτίων σοφοὶ ἐν ἀδύτοις ἐχώρησαν, οὐδὲ ὁ σοφὸς Ἑλλήνων Πυθαγόρας ἐχώρησεν. Εἰ γὰρ τετυχήκει κατʼ ἐκεῖνο καιροῦ Ἠλχασαΐ, τίς ἀνάγκη Πυθαγόραν ἢ Θαλῆν ἢ Σόλωνα ἢ τὸν σοφὸν Πλάτωνα ἢ καὶ τοὺς λοιποὺς Ἑλλήνων σοφοὺς μαθητεύειν Αἰγυπτίων ἱερεῦσιν ἔχουσι τὴν τοιαύτην καὶ τοσαύτην σοφίαν παρὰ Ἀλκιβιάδῃ, ἃ τῷ θαυμασιωτάτῳ ἑρμηνεῖ τοῦ δυστήνου Ἠλχασαΐ;
Tauta de oude Aigyptiōn sophoi en adytois echōrēsan, oude ho sophos Hellēnōn Pythagoras echōrēsen. Ei gar tetychēkei katʼ ekeino kairou Ēlchasaï, tis anankē Pythagoran ē Thalēn ē Solōna ē ton sophon Platōna ē kai tous loipous Hellēnōn sophous mathēteuein Aigyptiōn hiereusin echousi tēn toiautēn kai tosautēn sophian para Alkibiadę̄, ha tǭ thaumasiōtatǭ hermēnei tou dystēnou Ēlchasaï?
Such things not even the wise men of the Egyptians contained in their sanctuaries, nor did Pythagoras, the wise man of the Greeks, contain them. For if Elchasai had happened to be around at that time, what need would there have been for Pythagoras or Thales or Solon or the wise Plato, or the rest of the wise men of the Greeks, to become disciples of the Egyptian priests, when they could have such and so great wisdom from Alcibiades, the most wonderful interpreter of the wretched Elchasai?
Notes and citation
Summary: Hippolytus mocks the book's wisdom as greater than anything the Greek sages learned in Egypt.
- The passage is ironic.
Notes on the original text
- Digital text corrected (stray accent): ἀδύτοῖς → ἀδύτοις.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.17.2 (Duncker–Schneidewin, 470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-17-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.17.3Duncker–Schneidewin, 470
Δοκεῖ τοίνυν ἱκανὰ εἶναι πρὸς ἐπίγνωσιν τὰ εἰρημένα τῆς τούτων μανίας τοῖς ὑγιαίνοντα νοῦν κεκτημένοις· διὸ πλείοσι ῥητοῖς οὐκ ἔδοξε χρῆσθαι, οὖσι πλείστοις καὶ καταγελάστοις. Ἀλλʼ ἐπεὶ μηδὲ ταῦτα παρελείπομεν τὰ ἐφʼ ἡμῶν ἐπεγηγερμένα, τά τε πρὸ ἡμῶν οὐκ ἐσιωπήσαμεν, δοκεῖ, ἵνα διὰ πάντων ὧμεν πεπορευμένοι [καὶ] μηδὲν ἀνεκδιήγητον καταλείπωμεν, εἰπεῖν τίνα καὶ τῶν Ἰουδαίων [ἔθη], καὶ τίνες αἱ ἐν τούτοις διαφοραί·
Dokei toinyn hikana einai pros epignōsin ta eirēmena tēs toutōn manias tois hygiainonta noun kektēmenois; dio pleiosi rhētois ouk edoxe chrēsthai, ousi pleistois kai katagelastois. Allʼ epei mēde tauta pareleipomen ta ephʼ hēmōn epegēgermena, ta te pro hēmōn ouk esiōpēsamen, dokei, hina dia pantōn hōmen peporeumenoi [kai] mēden anekdiēgēton kataleipōmen, eipein tina kai tōn Ioudaiōn [ethē], kai tines hai en toutois diaphorai;
What has been said, then, seems sufficient for people of sound mind to recognize the madness of these men; therefore I have not seen fit to use more sayings, which are very many and ridiculous. But since we have not passed over even these things that have arisen in our own time, nor kept silent about those before us, it seems right, so that we may have gone through everything [and] leave nothing untold, to say what the [customs] of the Jews are, and what the differences among them are;
Notes and citation
Summary: Having covered the heresies, Hippolytus will describe the Jewish sects so as to leave nothing out.
Cite (SBL): Hippolytus, Haer. 9.17.3 (Duncker–Schneidewin, 470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-17-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.17.4Duncker–Schneidewin, 470
ἔτι γὰρ ταῦτα νομίζω παραλείπεσθαι, ἃ μηδὲ αὐτὰ σιωπήσας ἐπὶ τὴν ἀπόδειξιν τοῦ περὶ ἀληθείας λόγου χωρήσω, ὅπως μετὰ τὸν πολὺν ἀγῶνα τοῦ κατὰ πασῶν αἱρέσεων λόγου ἐπὶ [τὸν] τῆς βασιλείας στέφανον ὁρμήσαντες εὐσεβῶς τὰ ἀληθῆ πιστεύοντες μὴ ταρασσώμεθα.
eti gar tauta nomizō paraleipesthai, ha mēde auta siōpēsas epi tēn apodeixin tou peri alētheias logou chōrēsō, hopōs meta ton polyn agōna tou kata pasōn haireseōn logou epi [ton] tēs basileias stephanon hormēsantes eusebōs ta alēthē pisteuontes mē tarassōmetha.
for I think these are still left out; and not keeping silent about them either, I shall proceed to the demonstration of the doctrine of the truth, so that after the long struggle of the argument against all heresies, pressing on to the crown of the kingdom and piously believing the truth, we may not be troubled.
2 Tim 4:8 (echo, low confidence)
Notes and citation
Summary: After the Jewish sects, Hippolytus will set out the true doctrine.
- “The crown of the kingdom” echoes 2 Tim 4:8 and 1 Cor 9:25.
Cite (SBL): Hippolytus, Haer. 9.17.4 (Duncker–Schneidewin, 470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-17-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 18
9.18.1Duncker–Schneidewin, 470
Ἰουδαίων μὲν ἀρχῆθεν ἓν ἦν ἔθος· εἷς γὰρ ὁ τούτοις δοθεὶς παρὰ θεοῦ διδάσκαλος Μωσῆς, καὶ εἷς ὁ διὰ τούτου νόμος, μία δὲ ἔρημος χώρα, καὶ ἓν ὄρος τὸ Σινᾶ· εἷς γὰρ ὁ τούτοις νομοθετήσας θεός. Αὖθις δὲ διαβάντες τὸν Ἰορδάνην ποταμὸν καὶ τὴν δορύκτητον γῆν κληρονομήσαντες διαφόρως τὸν τοῦ θεοῦ νόμον διέσπασαν, ἄλλος ἄλλως ἐπινοῶν τὰ εἰρημένα, καὶ οὕτως διδασκάλους ἑαυτοῖς ἐπεγείραντες, δόξας αἱρέσεων ἐφευρόντες εἰς μερισμὸν ἐχώρησαν, ὧν τὴν διαφορὰν ἐκθήσομαι.
Ioudaiōn men archēthen hen ēn ethos; heis gar ho toutois dotheis para theou didaskalos Mōsēs, kai heis ho dia toutou nomos, mia de erēmos chōra, kai hen oros to Sina; heis gar ho toutois nomothetēsas theos. Authis de diabantes ton Iordanēn potamon kai tēn doryktēton gēn klēronomēsantes diaphorōs ton tou theou nomon diespasan, allos allōs epinoōn ta eirēmena, kai houtōs didaskalous heautois epegeirantes, doxas haireseōn epheurontes eis merismon echōrēsan, hōn tēn diaphoran ekthēsomai.
Among the Jews there was from the beginning one custom; for one was the teacher given to them by God, Moses, and one the law through him, one the desert country, and one the mountain, Sinai; for one was the God who gave them the law. But again, having crossed the river Jordan and inherited the land won by the spear, they tore apart God's law in different ways, each thinking differently about what was said; and so, raising up teachers for themselves and inventing opinions of sects, they went on to division, whose differences I shall set out.
Notes and citation
Summary: The Jews had one law from one teacher, Moses, but after entering the land they split into sects.
- αἵρεσις here is rendered “sect” in a neutral sense.
Notes on the original text
- Digital text corrected (wrong accent: Αὖθις): Αὗθις → Αὖθις.
Cite (SBL): Hippolytus, Haer. 9.18.1 (Duncker–Schneidewin, 470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-18-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.18.2Duncker–Schneidewin, 470–472
Εἰ δὲ καὶ εἰς πλεῖστα μέρη διεσπάσθησαν τῷ μακρῷ χρόνῳ, ἀλλά γε τὰ κεφαλαιωδέστερα αὐτῶν ἐκθήσομαι, διʼ ὧν καὶ τὰ λοιπὰ οἱ φιλομαθεῖς εἴσονται εὐκόλως. Τρία γὰρ παρʼ αὐτοῖς εἴδη διαιρεῖται, καὶ τοῦ μὲν αἱρετισταὶ εἰσὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, ἕτεροι δὲ Ἐσσηνοί.
Ei de kai eis pleista merē diespasthēsan tǭ makrǭ chronǭ, alla ge ta kephalaiōdestera autōn ekthēsomai, diʼ hōn kai ta loipa hoi philomatheis eisontai eukolōs. Tria gar parʼ autois eidē diaireitai, kai tou men hairetistai eisi Pharisaioi, tou de Saddoukaioi, heteroi de Essēnoi.
And even if in the long course of time they were torn into very many parts, still I shall set out the chief of them, through which the studious will easily know the rest. For among them there are three divisions: of one the adherents are Pharisees, of another Sadducees, and others are Essenes.
Notes and citation
Summary: The three chief Jewish sects are the Pharisees, Sadducees, and Essenes.
- Hippolytus's account of the Jewish sects closely follows Josephus, Jewish War 2.119–166.
Extrabiblical texts: Josephus, B.J. 2.119 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.18.2 (Duncker–Schneidewin, 470–472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-18-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.18.3Duncker–Schneidewin, 472
Οὗτοι τὸν βίον σεμνότερον ἀσκοῦσι φιλάλληλοι ὄντες καὶ ἐγκρατεῖς, πάσης τε ἐπιθυμίας ἔργον ἀποστρέφονται, ἀπεχθῶς καὶ πρὸς [τὸ] τὰ τοιαῦτα ἀκοῦσαι ἔχοντες, γάμον τε ἀπαγορεύουσι, τοὺς δὲ ἀλλοτρίους παῖδας ἀναλαμβάνοντες τέκνα ποιοῦνται καὶ πρὸς τὰ ἴδια ἤθη ἄγουσιν, οὕτως ἀνατρέφοντες καὶ ἐπὶ τοῖς μαθήμασι προβιβάζοντες, οὐ τὸ γαμεῖν κωλύοντες, ἀλλʼ αὐτοὶ γάμου ἀπεχόμενοι. Γυναῖκας δέ, εἰ καὶ τῇ αὐτῇ προαιρέσει βούλοιντο προσέχειν, οὐ προσδέχονται, κατὰ μηδένα τρόπον γυναιξὶ πιστεύοντες.
Houtoi ton bion semnoteron askousi philallēloi ontes kai enkrateis, pasēs te epithymias ergon apostrephontai, apechthōs kai pros [to] ta toiauta akousai echontes, gamon te apagoreuousi, tous de allotrious paidas analambanontes tekna poiountai kai pros ta idia ēthē agousin, houtōs anatrephontes kai epi tois mathēmasi probibazontes, ou to gamein kōlyontes, allʼ autoi gamou apechomenoi. Gynaikas de, ei kai tę̄ autę̄ proairesei boulointo prosechein, ou prosdechontai, kata mēdena tropon gynaixi pisteuontes.
These practice a more dignified life, loving one another and self-controlled; they turn away from every work of desire, being averse even to hearing of such things, and they renounce marriage, but take other people's children and make them their own, and lead them into their own customs, bringing them up in this way and advancing them in learning; not forbidding marriage, but themselves abstaining from marriage. But women, even if they wish to follow the same way of life, they do not accept, trusting women in no way.
Notes and citation
Summary: The Essenes live in self-control and mutual love, abstain from marriage themselves without forbidding it, and adopt others' children.
- Compare Josephus, Jewish War 2.120–121.
Extrabiblical texts: Josephus, B.J. 2.120–121 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.18.3 (Duncker–Schneidewin, 472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-18-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 19
9.19.1Duncker–Schneidewin, 472
Καταφρονοῦσι δὲ πλούτου, καὶ τὸ πρὸς τοὺς δεομένους κοινωνεῖν οὐκ ἀποστρέφονται, ἀλλʼ οὐδέ τις παρʼ αὐτοῖς ὑπὲρ τὸν ἕτερον πλουτεῖ. Νόμος γὰρ παρʼ αὐτοῖς τὸν προσιόντα τῇ αἱρέσει τὰ ὑπάρχοντα πωλοῦντα τῷ κοινῷ προσφέρειν, ἃ ὑποδεχόμενος [ὁ] ἄρχων διανέμει ἅπασι πρὸς τὰ δέοντα.
Kataphronousi de ploutou, kai to pros tous deomenous koinōnein ouk apostrephontai, allʼ oude tis parʼ autois hyper ton heteron ploutei. Nomos gar parʼ autois ton prosionta tę̄ hairesei ta hyparchonta pōlounta tǭ koinǭ prospherein, ha hypodechomenos [ho] archōn dianemei hapasi pros ta deonta.
They despise wealth, and do not turn away from sharing with those in need; indeed, no one among them is richer than another. For there is a law among them that whoever joins the sect sells his possessions and brings them to the common fund; and the ruler, receiving them, distributes to all according to their needs.
Acts 4:34–35 (echo, medium confidence)
Notes and citation
Summary: The Essenes share all property; newcomers sell their goods for a common fund distributed by need.
- Compare Josephus, Jewish War 2.122, and Acts 4:34–35.
Extrabiblical texts: Josephus, B.J. 2.122 (Josephus (works); allusion)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.19.1 (Duncker–Schneidewin, 472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-19-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.19.2Duncker–Schneidewin, 472
Οὕτως οὐδεὶς ἐνδεὴς παρʼ αὐτοῖς. Ἐλαίῳ δὲ οὐ χρῶνται, μολυσμὸν ἡγούμενοι τὸ ἀλείφεσθαι. Χειροτονοῦνται δὲ οἱ ἐπιμεληταὶ οἱ πάντων κοινῶν φροντίζοντες, πάντες δὲ ἀεὶ λευχειμονοῦσι.
Houtōs oudeis endeēs parʼ autois. Elaiǭ de ou chrōntai, molysmon hēgoumenoi to aleiphesthai. Cheirotonountai de hoi epimelētai hoi pantōn koinōn phrontizontes, pantes de aei leucheimonousi.
So no one among them is in need. They do not use oil, considering anointing a defilement. Overseers who care for all the common goods are elected, and they all always wear white.
Notes and citation
Summary: No Essene is in want; they avoid oil, elect stewards, and always dress in white.
- Compare Josephus, Jewish War 2.123.
Extrabiblical texts: Josephus, B.J. 2.123 (Josephus (works); allusion)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.19.2 (Duncker–Schneidewin, 472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-9-1/#p-9-19-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.