Hippolytus

Footnotes

^[944] They were therefore called “Quartodecimans.” (See Eusebius, Hist. Ecclesiast., v. c. xxii. xxv.; Epiphanius, Hær., l.; and Theodoret, Hær. Fab., iii. 4.)

^[945] [Bunsen, i. p. 105.] The chapter on the Quartodecimans agrees with the arguments which, we are informed in an extract from Hippolytus’ Chronicon Paschale, as preserved in a quotation by Bishop Peter of Alexandria, were employed in his Treatise against all Heresies. This would seem irrefragable proof of the authorship of the Refutation of all Heresies.

^[946] Gal. v. 3.

^[947] [He regards the Christian Paschal as authorized. 1 Cor. v. 7, 8.]

Chapter XII.—The Montanists; Priscilla and Maximilla Their Prophetesses; Some of Them Noetians.

^[948] These heretics had several denominations: (1) Phrygians and Cataphrygians, from Phrygia; (2) Pepuzians, from a village in Phrygia of this name; (3) Priscillianists; (4) Quintillists. See Eusebius, Hist. Ecclesiast., iv. 27, v. 16, 18; Epiphanius, Hær., xlviii.; Theodoret, Hær. Fab., iii. 2; Philastrius, xlix.; and St. Augustine, Hær., xxvi. [The “Tertullianists” were a class by themselves, which is a fact going far to encourage the idea that they did not share the worst of these delusions.]

^[949] Bunsen thinks that Hippolytus is rather meagre in his details of the heresy of the Phrygians or Montanists, but considers this, with other instances, a proof that parts of The Refutation are only abstracts of more extended accounts.

Chapter XIII.—The Doctrines of the Encratites.

^[950] [See my Introductory Note to Hermas, vol. ii. p. 5, this series.]

^[951] 1 Tim. iv. 1-5.

^[952] [This, Tertullian should have learned. How happily Keble, in his Christian Year, gives it in sacred verse:—

“We need not bid, for cloister’d cell,

Our neighbour and our work farewell,

Nor strive to wind ourselves too high

For sinful man beneath the sky:

“The trivial round, the common task,

Would furnish all we ought to ask;

Room to deny ourselves; a road

To bring us daily nearer God.”]

^[953] Those did homage to Cain.

^[954] The Ophites are not considered, as Hippolytus has already devoted so much of his work to the Naasseni. The former denomination is derived from the Greek, and the latter from the Hebrew, and both signify worshippers of the serpent.

^[955] Hippolytus seemingly makes this a synonyme with Ophites. Perhaps it is connected with the Hebrew word נָחָשׁ

Contents.

^[956] Or, “fruitless;” or “unmeaning.”

Chapter I.—An Account of Contemporaneous Heresy.

^[957] [Elucidation IV.]

^[958] [1 Cor. xi. 19. These terrible confusions were thus foretold. Note the remarkable feeling, the impassioned tone, of the Apostle’s warning in Acts xx. 28-31.]

^[959] [The Philosophumena, therefore, responds to the Apostle’s warnings. Col. ii. 8; 1 Tim. vi. 20; Gal. iv. 3, 9; Col. ii. 20.]

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

^[960] See Fragments of Hippolytus’ Works (p. 235 et seq.), edited by Fabricius; Theodoret, Hær. Fab., iii. 3; Epiphanius, Hær., lvii.; and Philastrius, Hæret., liv. Theodoret mentions Epigonus and Cleomenes, and his account is obviously adopted by Hippolytus.

^[961] [See Tatian, vol. ii. p. 66, this series.]

^[962] [See note 2, cap. iii. infra., and Elucidation V.]

^[963] [See Elucidation VI.]

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