ACTS OF SAINT HIPPOLYTUS
New Version, Greek and Latin below (col. 547)PROLOGUE. I. When Ulpius Romulus was imperial vicar under Emperor Claudius, a violent persecution against the Christians broke out. For Censorinus, a master of offices, although secretly a Christian and fearing God, did not depart from the presence and sight of Emperor Claudius; yet if he saw any of the Christians being led to death or prison, he would secretly encourage them, and as far as he could, provide food for those who were in custody and chains; nay, he was even at hand to assist the catechumens with the ministry of the word. Having learned of this, Claudius Caesar in anger ordered him to be apprehended and brought before him, and he addressed the man present with these words: "Are you that man who is a worshipper of the gods and a persistent herald of our majesty? Indeed, our clemency has never rejected any administrator; on the contrary, while we govern the republic, we rule them entirely happily." Then Censorinus replied, "I will bear witness to my Lord Jesus Christ, since He is the true God, who was crucified and was buried, and rose on the third day, under the eyes of those who had nailed Him to the cross. After He rose, He appeared to His holy disciples, and while they watched, He ascended into heaven. In our times, He deigned to come from His Father and to be born from the womb of a Virgin; and indeed He descended for the love of the race of men, not abandoning the heavens." To this, an angry Claudius said, "You are insane, Censorinus," and immediately ordered him to be led away by soldiers to the city of Ostia and detained there in custody. When he had been led there, not far from the city of Rome, but at about fifteen miles distance, bound in prison and chains, he offered praises to God day and night.
II. In that same place, near the city of Ostia itself, a certain noble lady of an imperial family was staying, A by the name of Chryse, who, having suffered many persecutions and been condemned, was living for herself on her own estate together with pious men and virgins. She daily distributed food to Saint Censorinus from her own house, and washing his chains with her own hands, she would wipe his eyes and face. In that same place was the most holy presbyter Maximus and the deacon Archelaus, who offered sacrifices to God every day with hymns and praises. And the most blessed presbyter Maximus performed such wondrous works in the name of our Lord Jesus Christ, that whenever he approached Censorinus, his chains would suddenly be dissolved from his hands and feet. Then, opening his mouth, the most blessed presbyter turned to him and the guards and said: "Brothers, abandon the demons and B fleeting pleasures, and acknowledge our Lord Jesus Christ, the eternal King, who was before the ages, who will also come to judge the living and the dead, and this world by fire. For our age passes away, and heaven and earth will pass away, but our Lord Jesus Christ is always, and will be the same." The guards then said to the blessed presbyter Maximus: "And what shall we do for Him whom you proclaim, whom we know through the things spoken by you, and by the signs themselves performed in His name, when through His power and your prayers the chains are broken?" The blessed presbyter Maximus replied, "Let each one of you be baptized, and believe in Christ the Son of God; but also abandon vain idols and repent; for C because in ignorance you have blasphemed His name, and furthermore have afflicted the saints." Then with one mind, all of them—namely, Felix, Maximus, Faustinus, Herculianus, Numerius, Storacinus, Menas, Commodius, Hermes, Maurus, Eusebius, Rusticius, Monacrius, Amandinus, Olympius, Cyprius, together with the tribune Theodorus—threw themselves at the feet of the most blessed presbyter Maximus, requesting that he deem them worthy of holy baptism. He, having performed the customary rite for them all, and with garments provided by the blessed Chryse—who also supplied the food for their sustenance—baptized them all in the name of the Father, and of the Son, and of the Holy Spirit; finally, having been enlightened, they brought with them the grace of D almighty God. Coming at night, the most blessed bishop Cyriacus, anointing them, signed them with the chrism of Christ, and instructing them in the doctrine of the faith, after he washed them, he sealed them with the sign of the cross.
III. Meanwhile, the son of a certain shoemaker, who was living in that same place, died, and as the blessed Cyriacus and Maximus were passing by with the blessed Chryse, and also the holy soldiers of Christ, the shoemaker was mourning the death of his son. Then the most blessed presbyter Maximus said to the shoemaker: "Believe in our Lord Jesus Christ in the sight of us all, and you shall live, and you shall receive your son back." With tears, the man said, "In whom shall I believe? In Him, forsooth, to whom I have cursed from my youth until now?" The presbyter Maximus said, "You must repent of those things which you have done, since our God is the God of the penitent, not rendering according to our sins, but doing according to His great mercy." But the shoemaker said, "Then baptize me in His name, that I may believe." Then he was baptized in the name of the holy Trinity, and having become a Christian, after he received the sign of Christ, rejoicing and
A returned to his own son. But when B he ordered her to be suspended on the wheel, while her nerves were being stretched, she began to speak with a joyful and most beautiful countenance: "I give thanks to you, Lord Jesus Christ, who have deigned to raise me from the underworld to celestial heights." To her the vicar said: "Let us see if your Christ comes to deliver you." The blessed Chryse answered: "I am not worthy, but He who has deigned to deliver me from the darkness of this world is able also to destroy you and your Claudius." While she was saying these things, the wheel was suddenly broken, and being taken from it, she stood whole. Romulus therefore ordered her to be beaten with clubs, while the herald proclaimed: "Let the sacrilegious Chryse, who has blasphemed the gods and despised the imperial dignity of our governor Claudius, be beaten." But the holy virgin cried out, saying: "Blessed are you, Lord Jesus Christ, whom I see standing near." The vicar Romulus said: "Bring burning torches to her sides." But as they brought them near, she, with a cheerful and clear voice and a most beautiful mouth, said: "Are you not ashamed, O miserable man, to look upon the body of her who bore you, which you have placed before you?" Ulpius Romulus said: "Because of your ill fortune, you shall suffer such things: you who have deserted our immortal gods, who have deserted the imperial dignity, and who have desired to abuse the arts of magicians." But she, while appearing half-burnt upon the ground, was ordered to be shut back into prison. C Maximus the priest, seeing this, said not without tears: "Lord Jesus Christ, who didst deign to take the form of a servant, that Thou mightest deliver us from the servitude of the devil, look upon the work of Thy hands, that he may acknowledge Thee as his maker and creator." Then the most blessed bishop Cyriacus said: "Lord, in Thy name we bend our knees." And when they had prayed for a long time, the blessed Cyriacus said again: "Lord Jesus Christ, who for the sake of immense mercy and the salvation of men wast crucified under Pontius Pilate, who didst raise Lazarus, and didst call back to life the only son of the widow, show even now Thy wonders in this servant of Thine, that he may acknowledge Thee as the living and true God in his renewal, for Thou art the creator of all, and reignest for ever and ever." And when all had responded, "Amen," the dead man came back to life and began to speak thus: "I saw the Lord Jesus Christ leading me from darkness to light." Then truly, having been taught by the catechism, he was baptized in the name of the Father, and of the Son, and of the Holy Spirit, having received the sign of the Spirit; whom the blessed Chryse also received, giving him the name Faustinus, when he was nearly twelve years of age. Not long after, it was reported to the emperor Claudius that the boy who had died had come back to life through the prayer of holy men. But Claudius said: "This is nothing else but the art of magic"; and having ordered the vicar of the city of Rome, named Ulpius Romulus, to be summoned, he commanded him: "Bring the sacrilegious Chryse to punishment, saying that she has obscured the nobility of her imperial lineage, and because she desires more and more to be with and associate with those who practice such arts; apply various punishments until, yielding, she reverences our gods and goddesses. And if she obeys, she shall live; moreover, the inscription by which she was condemned shall be rescinded. But if any should be found with her, they shall be punished with various torments."
THE ACTS BEGIN
I. When the vicar Ulpius Romulus had come to the city of Ostia, he ordered the saints to be led together into prison. But rising in the morning, he ordered that the blessed Chryse be brought, whom he received with these words: "Oh, the madness of the magic art that thrives in you, that you should lose your imperial glory and obscure your splendid birth." But the blessed Chryse answered: "I, rather, have obscured the demons who mock you; and having abandoned your vain, man-made idols, I have recognized the one true and living God, and His only-begotten Son, our Lord Jesus Christ, who will come to judge the living and the dead, and will send your father the devil, together with the emperor Claudius, into darkness." The vicar Ulpius Romulus said: "She is deceived by the magic art," and said to her: "Leave behind at last such trifles, and take counsel for your race." But the blessed Chryse blew into his face, saying: "Miserable man, if you knew God, the maker of heaven and earth, you would not have uttered blasphemy with your mouth." Then truly the angry vicar ordered the holy ones to be led to prison, all together.
II. D Then he ordered the blessed men to be brought forth, Maximus the priest and Archelaus the deacon: whom he addressed thus: "Why are the names of the great gods blasphemed by you, and why do you pervert men so they do not believe in them?" The priest Maximus answered: "We pervert no one, but rather, through the grace of our Lord Jesus Christ, we deliver everyone from the error of idols." Angry, Romulus said: "These are certainly worthy of death"; and he ordered the blessed deacon Archelaus to be led to the arch before the theater, and there to suffer the punishment of death; and his neck was severed in the same place. But he cast the blessed Maximus back into prison. In the night, however, the blessed priest Eusebius collected the body of the blessed Archelaus, and buried it in a field. In addition to these things, the soldiers also who had believed in Christ through the works of the blessed Maximus were consumed by a similar kind of death. When Romulus heard that this had been done, he immediately ordered that the holy martyrs Maximus the priest and Cyriacus the bishop be beheaded in prison, and their bodies thrown into the sea. When the blessed priest Eusebius had found these, he diligently collected them, and buried them at the seashore near the city of Ostia in a field, and he deposited them in the same vicinity in a crypt on the day before the sixth of August, on the Ostian Way. But he re-interred Taurinus and Herculianus in Portus Romanus. Afterwards, on the fourth day, he found the bodies of the other saints cast out upon the seashore, and he deposited the blessed tribune Theodorus in a tomb; at the same time he collected all the others, and deposited them next to the holy bodies of the martyrs his companions, Cyriacus and Maximus.
III. On the fifth day, however, Romulus ordered the blessed Chryse to be brought forth, who, when she was in the sight of the gov-
Aernor, said with a cheerful countenance: “Wretched man, why do you waste your days? Acknowledge at last your creator, Christ, who is definitively God, and do not adore stones or idols fashioned of bronze, gold, or silver; but adore my Lord Jesus Christ, crucified under Pontius Pilate, who rose again from the dead three days after he had been buried, ascended into the heavens, whence he shall come again to judge the living and the dead, and this world by fire.” Romulus replied to her: “You shall see your Christ presently, unless you sacrifice to the immortal gods.” The holy Chryse said: “Well have you spoken, wretched one; at long last, though late, you have uttered the truth from your own mouth, saying that I, unless I sacrifice to demons, shall see my Christ.” Then, inflamed with rage because he had been overcome by her words, Romulus ordered her to be beaten with stones. But the holy Chryse cried out with a loud voice: “Glory to Thee, my Lord Jesus Christ, because Thou hast counted me worthy to be numbered among Thy servants and handmaids.” But Romulus B said to her: “Come now, consider your lineage, and reverence our gods; sacrifice to them, and take yourself a husband befitting your station.” The holy virgin, speaking to him freely, shouted and said with a firm voice: “I already have a husband, the creator of heaven and earth, Jesus Christ, the Son of the living God, whom you refuse to know; but rather you know demons, who have filled your heart with beastly rage.” Suddenly incensed, Romulus ordered the guards to strike her with lead-weighted scourges; though she was much beaten, she was only the more confirmed in her resolve. Again, he ordered a heavy stone to be tied to her neck, and for her to be cast into the sea. Her sacred body indeed reached the shore, and the most blessed Nonnus, who is also called Hippolytus, took it up and buried it on her own estate, where he also was staying, outside the walls of the city of Ostia, on the 19th day before the Kalends of September.
IV. Then the vicar seized a certain Sabinianus, the steward of that estate, and began to inquire of him concerning the worldly goods of the blessed Chryse, saying: “The sacrilegious Chryse, who because of her magic art chose death rather than life, possessed great riches. Therefore, bring to us her treasures and her feminine adornments; sacrifice also to the gods, and live, by obeying the edicts of the emperors.” Sabinianus said: “In all things I have learned humility from the holy virgin Chryse, who also taught me to confess one God and our Lord Jesus Christ, born of the Holy Spirit and the Virgin Mary; therefore, we have no gold, nor silver, nor pearls.” Romulus said to him: “Make haste, he said, and return the hidden treasures to the emperors, and sacrifice to the gods.” Sabinianus said: “I am not indeed worthy to suffer anything for my sins, except insofar as my Lord and God has deigned to grant me the grace to do so; just as I trust: hence know that I do not have gold, nor do I have the will to bend my knee before idols.” When the blessed C Sabinianus had said these things and others like them, the wild Romulus ordered the guards to beat his neck with lead-weighted scourges.
V. When the most blessed old man Hippolytus learned of this, he arrived before Romulus, stood his ground, and said in a clear voice: “O wretched man, if you knew Christ the Son of God, you would plainly not be torturing the necks of His saints in this manner, so that they might be subjected to your empty idols; but rather you would subject yourself to the creator and maker of all things, and to His servants; nor would you worship vain stones, silent and inanimate.” Having heard these things, Romulus glowed with vehement anger and ordered him, with his feet and hands tied, to be thrown headlong into a deep pit. But when the blessed Hippolytus was cast into the pit of the port—which goes by the proper name of Portus—a voice was immediately heard for the space of nearly an hour, like that of little children giving thanks to God: and while these things were being said, he rendered his spirit to the Lord on the 11th day before the Kalends of September.
VI. But Romulus said: “This madness is recognized to be of the magic art.” And he began to shout angrily and to say: “This Sabinianus has been ensnared by his magic art, through greed for silver and the lure of money; I shall immediately tear him away from such insane folly, unless he adores and sacrifices to our greatest gods.” When he had said these and other things to this effect, he ordered him to be beaten with cudgels, under the voice of a herald proclaiming: “Return the treasures to our emperors, and adore the omnipotent gods, through whom the administration of our entire republic is governed.” But the blessed Sabinianus said with an open mouth: “I give thanks to you, my Lord Jesus Christ, who have deigned to number me among your servants.” But as he was beaten for a long time, he was of a firm and cheerful countenance; to such a degree, indeed, that Romulus, burning with anger, ordered him D to be suspended on the rack. Meanwhile, as the nerves of his body were being torn apart, the herald’s voice still echoing, he himself would utter nothing else but: “I give thanks to my Lord Jesus Christ.” The vicar said to those standing by: “This man is insane and indifferent to the consultations regarding magic”; and he ordered him to be burned with torches. While the torches were being applied to the sides of the blessed Sabinianus, Romulus began to exclaim and to say: “Unhappy man, yield to yourself, and return the treasures which we know to be with you.” But the blessed Sabinianus, martyr of Christ, was giving thanks to the Lord, saying: “My Lord God, receive my spirit from me.” And having said these words, he gave up his spirit in peace. He also ordered that his body be cast into a pit. During that same period, a certain presbyter coming by, Corlius by name, drew the body out of the pit at night and laid it beside the blessed Chryse on the 5th day before the Kalends of September, while our Lord Jesus Christ was reigning, to whom is glory and power for ever and ever. Amen.
ORDER OF THE CONTENTS CONTAINED IN THIS VOLUME
S. ZEPHIRINUS, ROMAN PONTIFF. Notice from the Pontifical Book of Pope Damasus. 9 Another notice. 11 EPISTLES. First Epistle to all the Bishops of Sicily. On judging the cases of bishops and the greater causes of the Church which are to be settled at the Apostolic See. 11 Second Epistle to the bishops of the province of Egypt. On bishops despoiled of their property, or driven from their see, and on the ordination of presbyters and deacons. 14
CAIUS, ROMAN PRESBYTER. Notice. 17 FRAGMENTS from the Dialogue or Disputation against Proclus, patron of the Cataphrygian sect. 25 FRAGMENTS from the Little Labyrinth or from the book against the heresy of Artemon. 25 Acephalous fragment on the Canon of the Holy Scriptures. 33
JULIUS AFRICANUS. Notice. 33 Another notice. 45 EPISTLE TO ORIGEN on the history of Susanna and Origen's response (mentioned only). 51 EPISTLE TO ARISTIDES. On the genealogy which is in the holy Gospels. 51 FRAGMENTS from the five books of the Chronography. 63 PASSION OF S. SYMPHOROSA AND HER SEVEN SONS. 93 NARRATIVE concerning those things which happened in Persia when Christ was born. 97
S. CALLISTUS I, ROMAN PONTIFF AND MARTYR. Notice. 109 Another notice. 111 Acts of S. Callistus, Pope and Martyr of Rome: Admonition. 111 Acts of the martyrdom. 113 EPISTLES OF S. CALLISTUS. First Epistle to Bishop Benedict. On the fasts of the four seasons, and that no one should accept a formal accusation against a teacher. 121 Second Epistle to all the bishops of Gaul. On conspiracies and other illicit causes, that they should not happen, and on the restoration of the lapsed after penance. 123
S. URBAN I, ROMAN PONTIFF. Notice from the pontifical book of Pope Damasus. 131 Another notice. 133 EPISTLE TO ALL CHRISTIANS. On the fact that the Church now receives the possessions of the faithful, and does not sell those same things as in the times of the apostles; and why high seats should be prepared for bishops in churches; and that no one should communicate with those whom bishops excommunicate; and that no one should receive those whom they themselves have in any way cast out. 135
ASTERIUS URBANUS. Notice. 141 FRAGMENTS from the three books against the Montanists to Abercius Marcellus. 145
PONTIANUS, POPE. Notice. 155 Another notice. 157 EPISTLES. First Epistle to Felix the Subscribonian. On the honor with which priests should be treated. 159 Second Epistle to all bishops. On fraternal love and avoiding evils. 163
ANTERUS, POPE. Notice. 165 Another notice. 167 EPISTLE ON THE TRANSFER OF BISHOPS. 167
S. FABIAN, POPE. Notice. 175 Another notice. 177 EPISTLES. First Epistle to all ministers of the Catholic Church. Who ought not to be admitted to excuse themselves, and that one should not communicate with the excommunicated. 183 Second Epistle to all Oriental bishops. That chrism should be renewed every year by consecration and the old burned in the churches; on the accusation of priests; and that sheep should not dare to criticize their shepherd unless he has erred in faith. 183 Third Epistle to Bishop Hilary. That foreign judgments should be rejected and the accused should perform his own defense in his own place, and that everyone who brings a charge should write that he will prove it, and if he does not prove what he alleges, he should suffer the penalty which he instigated. 195 DECREES OF S. FABIAN. 199
S. ALEXANDER, BISHOP OF JERUSALEM AND MARTYR. Notice. 201 FRAGMENTS OF EPISTLES. 203
S. ANATOLIUS, BISHOP OF ALEXANDRIA, LAODICEA IN SYRIA. Notice. 207 PASCHAL CANON. CHAPTER I. Concerning the different circles of different people. Hippolytus's cycle. A period of 84 years. Origen's place on the Pasch. 209 CHAPTER II. On the new moon of the first month. 211 CHAPTER III. The opinion of the ancient Jews. 211 CHAPTER IV. What Aristobulus says beyond this. 213 CHAPTER V. The more certain opinion of the Christians. 213 CHAPTER VI. The Pasch should not be celebrated until the equinox has passed. 213 CHAPTER VII. Anatolius does not allow the Pasch to be offered on the 21st day of the moon. 215
A CAP. VIII. — Against certain Gallic computists, who decreed that the 21st and 22nd day of the moon were legitimate for the Pasch. 216 CAP. IX. — Against those who set the Pasch three days before Caesar’s equinox. 217 CAP. X. — The custom of the Asiatics of celebrating the Pasch on the 14th day of the moon on any day of the week, against the authority of Peter and Paul. Victor and Irenaeus. 217 CAP. XI. — The double moon of the 15th and 17th at the resurrection of Christ. 218 CAP. XII. — The objection of some, that the Pasch cannot always be found on a Sunday within a span of nineteen years. The answer of Anatolius. 218 CAP. XIII. — The age of the moon, expanded in the Julian Calendar. 218 CAP. XIV. — The Paschal table of Anatolius. 219 CAP. XV. — The limit of the Caesarean synod rejected by Anatolius. 219 CAP. XVI. — Concerning the ascent and descent of the sun. The four cardinal points of the year correspond to the Caesarean view according to Anatolius. 220 CAP. XVII. — Conclusion of the work. 221
B COMMENTARY of Aegidius Bucherius on the Paschal Canon of St. Anatolius. 221 CHAPTER I. — Whether the Paschal Canon of Anatolius, written in Greek and rendered into Latin by Rufinus, is genuine. Reasons why such a Canon does not seem to be Anatolius’. Eusebius, Bede, Colman, and Wilfrid attribute it to Anatolius. Bede cites several things verbatim from this Canon. 221 CHAPTER II. — That Anatolius fixes the equinox on the 25th of March in the Julian calendar. Many think he fixed it on the 11th before the Kalends of April. Yet it is demonstrated to be truer that he fixed it, with Caesar, on the 8th before the Kalends of April [March 25]. The contrary reasoning is refuted. Whether Anatolius speaks according to the opinion of Ptolemy. It seems the Alexandrians retained the civil equinox on the 6th before the Kalends of April, with Caesar, until about the Nicene synod. 223 CHAPTER III. — Paschal terms and some paradoxes of Anatolius. Paradoxes in the sun; in the Dominical letters; in the moon. The beginning of that cycle is different; likewise the leap of the moon. The position of the golden numbers is different; the age of the moon is different. What Bede seems to opine here. The beginning and end of the first or Paschal month is different. Anatolius’ Paschal Sunday is from the 16th to the 20th day of the moon. Anatolius thought that in nineteen years, the Paschal Sunday revolved in the same manner as the moon. The cycle of Anatolius is composed with the cycles of the Alexandrians and Latins or the golden numbers. The arrangement of the Anatolian cycles in the Calendar. 225 CHAPTER IV. — From what year of the current era of Christ Anatolius draws the beginning of his Canon. Hervartus begins the cycle of Anatolius from the vulgar year of Christ 277. Rather from the year 276. The argument of Hervartus is answered. 251
FRAGMENTS from the books of the Arithmetics. 231 THEOGNOSTUS THE ALEXANDRIAN. Notice. 235 FRAGMENTS. 239 PIERIUS THE CATECHIST OF ALEXANDRIA. Notice. 241 FRAGMENTS. 243 MALCHIO, PRESBYTER OF THE CHURCH OF ANTIOCH. Notice. 247 EPISTLE written from the person of the synod of Antioch against Paul of Samosata. 249
ST. HIPPOLYTUS, BISHOP OF PORTUS, MARTYR AND DOCTOR OF THE CHURCH. Prolegomena. 261 Prefaces of the Fabrician edition. 261 Warning to the reader. 267 DISSERTATION of Father Gottfried Lumper on the life and writings of St. Hippolytus. 271 CHAPTER I. — History of the life of St. Hippolytus. 271 Article I. — On the motherland of St. Hippolytus, his teachers, his literary studies, and the time in which he flourished. 271 Article II. — On the martyrdom of St. Hippolytus. 282 Article III. — On the genuine writings of St. Hippolytus. 285 Article I. — On the catalogue of books sculpted on the statue of Hippolytus. 283 Article II. — St. Hippolytus’ book titled: Demonstration Concerning Christ and Antichrist. 287 Article III. — St. Hippolytus’ booklet Concerning the History of Susanna. 292 Article IV. — On the treatise which is inscribed Demonstration against the Jews. 294 Article V. — On the book Against the Greeks, or against Plato concerning the cause of the universe. 295 Article VI. — St. Hippolytus’ treatise Against Noetus. 297. — § I. — The treatise Against Noetus is a genuine fetus of Hippolytus, 297. — § II. — Analysis of this treatise. 298 Article VII. — On the treatise of St. Hippolytus on Theology and the Incarnation against Beron and Helix, 299. — § I. — Eight excerpts from the sermon on theology and the incarnation which have been preserved for us, 299. — § II. — The arguments of Natalis Alexander are answered, and this booklet is vindicated for Hippolytus, 302. — § III. — Analysis of these excerpts. 305 Article VIII. — St. Hippolytus’ treatise On Charisms and Homily on the Theophany, 306. — § I. — St. Hippolytus’ treatise On Charisms, 306. — § II. — On the sermon of St. Hippolytus on the holy Theophany. 308 Article IX. — On the Paschal canon of St. Hippolytus, 309. — § I. — Whether St. Hippolytus’ Canon or Paschal Cycle was found complete in 1551, 309. — § II. — Analysis of the Hippolytean Cycle, 311. — § III. — Note for more easily understanding the Paschal Canon of St. Hippolytus. 313
CHAPTER III. — On the fragments of the works of St. Hippolytus, and on those that are lost. 315 Article I. — On the commentaries of St. Hippolytus on the books of the Old and New Testament, 315. — § I. — Commentary of St. Hippolytus on Genesis and the Hexaemeron, 315. — § II. — Commentary of St. Hippolytus on Exodus, 318. — § III. — Commentary of St. Hippolytus on Saul and the Pythoness, 319. — § V. — The commentary on the VII penitential Psalms is not by St. Hippolytus, 321. — § VI. — Commentary of St. Hippolytus on the Canticles, 321. — § VII. — Commentaries of St. Hippolytus on Proverbs, Ecclesiastes, 322. — § VIII. — Commentaries of St. Hippolytus on Isaiah and Ezekiel, 323. — § IX. — Commentaries of St. Hippolytus on the N.T., namely St. Matthew, Luke, etc., 327. — § X. — Commentaries of St. Hippolytus on the Gospel of John and the Apocalypse. 327 Article II. — On other fragments and lost works of St. Hippolytus, 329. — § I. — Two other booklets of St. Hippolytus on the Pasch, 329. — § II. — Concerning the resurrection, a treatise of St. Hippolytus, 330. — § III. — Treatise against all heresies, 330. — § IV. — Hippolytus’ book against Marcion. 332 Article III. — On the homilies and epistles of St. Hippolytus, 333. — § I. — Homilies, 333. — § II. — Epistles of St. Hippolytus, 336. — § III. — Treatise on the fast of the Sabbath, on the communion of the Eucharist, on the Corinthian virgin, etc. 337
CHAPTER IV. — On works falsely attributed to Hippolytus. 337 Article I. — On the work falsely ascribed to Hippolytus, On the consummation of the world, On Antichrist, and On the second coming of Christ. 337 Article II. — On the commentary On the Apocalypse, the treatise On the twelve apostles, and another On the seventy disciples falsely ascribed to St. Hippolytus, 340. — § I. — On the commentary on the Apocalypse falsely attributed to St. Hippolytus, 340. — § II. — Treatise on the twelve apostles supposed to be by Hippolytus, 341. — § III. — Treatise on the seventy disciples supposed to be by St. Hippolytus. 341 Article III. — On other works falsely ascribed to St. Hippolytus, 342. — § I. — The genealogy of SS. Mary and Joseph is a supposititious work, 342. — § II. — The Chronicle supposed to be by St. Hippolytus, 344. — § III. — Fragments from an Arabic Catena are not by St. Hippolytus, 345. — § IV. — Writings attributed to St. Hippolytus by the Ethiopians and Chaldeans. 345
ON THE DOCTRINE OF ST. HIPPOLYTUS. CHAPTER I. — Dogmatic observations. 345
CONTENTS OF THIS VOLUME.
Article I. — On Sacred Scripture and certain Deuterocanonical books. 345 Article II. — On tradition. 350 Article III. — On the mystery of the most holy Trinity. 352 Article IV. — On the divinity of the Son and the consubstantiality of the Word. 354 Article V. — On the divinity of the Holy Spirit, and its personal properties. 362 Article VI. — On the mystery of the incarnation, and the distinction of the two natures in Christ. 363 Article VII. — On the virginity and maternity of the blessed Mary. 368 Article VIII. — On baptism and the eucharist. 369 Article IX. — On the nature of angels and souls, the resurrection of the dead, the final judgment, the reward and punishment of the good and the wicked, and the destruction of the world. 371 Article X. — On the Antichrist. 374
CHAPTER II. — Moral and disciplinary observations. 377 Article I. — Certain moral points. 377 Article II. — Disciplinary observations. 380
CHAPTER III. — Judgment on the talent, erudition, and style of St. Hippolytus; on his errors, and the editions of his works. 381 Article I. — On the talent, edition, and style of St. Hippolytus. 381 Article II. — The peculiar opinions and errors of St. Hippolytus. 384 Article III. — A list of the editions of the works of St. Hippolytus. 386
On the anonymous author of the Chronicle written under Alexander Severus. 391
RUGGERIUS’ DISSERTATION ON THE SEE OF ST. HIPPOLYTUS AT PORTUS. Dedication and preface to the reader. 395
PART ONE. — The testimonies of the ancients regarding St. Hippolytus and his see. 399 I. — Eusebius and St. Jerome were ignorant of Hippolytus' see. 399 II. — St. Jerome calls St. Hippolytus and St. Apollonius Roman senators. 400 III. — Marianus Victorinus contends that it was not Hippolytus, but Apollonius, who was a senator. 401 IV. — The opinion of Scaliger and Moynius concerning the senatorial rank of Apollonius is rejected. 402 V. — St. Apollonius was condemned to death not by the prefect Perennis, but by the senate. 403 VI. — It is shown that the prefects of the praetorian guard sometimes judged the senators themselves. 404 VII. — Prudentius praised Hippolytus of Portus in a most elegant poem, concerning which, however, the learned have varying opinions. 406 VIII. — Baronius teaches that there were three Hippolyti confused into one by Prudentius. 407 IX. — Various Hippolyti from the ancient Martyrologies are recounted. 410 X. — Ruinart judged that there was only one Hippolytus praised by Prudentius. 413 XI. — Fronto Ducæus believed Hippolytus to be the bishop of Portus praised by Prudentius, and that he favoured the Novatians before his martyrdom. 415 XII. — The opinion of Baronius is examined. 416 XIII. — The foundations upon which Ruinart’s conjecture rests are shown. 417 XIV. — Ruinart’s arguments are refuted. 418 XV. — Tillemont’s conjecture that Hippolytus was a presbyter of the Roman Church is refuted. 428 XVI. — The opinion of Fronto Ducæus is exploded. 438 XVII. — It is shown that Prudentius conflated three Hippolyti into one. 447 XVIII. — Joannes Pinius’ conjecture concerning Hippolytus’ tomb is refuted. 463 XIX. — Hippolytus was a bishop buried in the Verano field. 463 XX. — The author of the book *De duabus in Christo naturis* calls Hippolytus the metropolitan of Arabia. 466 XXI. — The testimony of Eustratius of Constantinople concerning the see of St. Hippolytus. 468 XXII. — The testimonies of Germanus of Constantinople and Georgius Syncellus concerning the see of Hippolytus. 468 XXIII. — The author of the Paschal Chronicle calls Hippolytus bishop of the Roman Portus. 470 XXIV. — St. John Damascene calls Hippolytus a Roman bishop. 470 XXV. — The testimony of Joannes Zonaras and Nicephorus Callistus concerning the Portuensian see of Hippolytus. 471 XXVI. — The Syrians and Arabs call St. Hippolytus a Roman bishop. 471 XXVII. — Testimonies concerning the see of St. Hippolytus taken from ancient Martyrologies, Catenae, and inscriptions of ancient codices. 473
PART TWO. — Conjectures concerning the oriental episcopate of St. Hippolytus. 475 I. — The opinion of Tillemont and Ceillier, by which they deny that St. Hippolytus was bishop of Portus, is expounded. 475 II. — More recent writers have discovered many things which were unknown to Eusebius and St. Jerome. 477 III. — Such an opinion is strengthened by various examples of matters. 479 IV. — Tillemont’s argument, drawn from the silence of Eusebius and St. Jerome, concludes nothing against the Portuensian see of St. Hippolytus. 479 V. — Some works of St. Hippolytus were unknown to Eusebius and St. Jerome, which were accessible to Leontius and Anastasius. 482 VI. — An ancient argument concerning the Portuensian see of St. Hippolytus is deduced from the titles and notes of his own works. 483 VII. — Such notes were by no means fabricated by copyists, but were appended either by the writers themselves, or by their friends, or disciples, or at least by learned men. 486 VIII. — Why St. Hippolytus is endowed by certain Greek writers with the name of Roman bishop or pope, is examined. 489 IX. — Stephen Moynius’ opinion concerning the Roman episcopate of St. Hippolytus is weighed. 495 X. — Tillemont’s conjecture, that the holy Hippolytus suffered at Antioch and was a bishop in nearby Syria, is refuted. 497 XI. — Bignæus’ opinion regarding two Hippolyti is rejected. 498 XII. — Stephen Moynius’ opinion concerning an Arabian see of St. Hippolytus is expounded. 500 XIII. — The foundations of this opinion are indicated, and the author of the book that displays the name of Pope St. Gelasius I is sought. 501 XIV. — Advocates of the heterodox book *De duabus naturis* attempt to wrongly oppose the mystery of transubstantiation with its testimony. 506 XV. — The opinion of the same uncertain author regarding the Arabian see of St. Hippolytus is weighed. 508 XVI. — In the time of St. Hippolytus, Beryllus was the bishop of Bostra, the metropolis of Arabia. 511 XVII. — The author of the same book *De duabus naturis*, deceived by an ill-understood version of Rufinus, named Hippolytus metropolitan of Arabia. 512 XVIII. — Stephen Moynius’ conjecture, taken from the history of Philostorgius, that St. Hippolytus’ see was in the Roman Portus of the Homæritae, is rejected. 513 XIX. — Moynius believed that St. Hippolytus’ see was in a part of Arabia Felix. 516 XX. — It is inquired at what time episcopal sees were established among the Homæritae. 519 XXI. — The Roman Portus and the Roman Emporium are distinguished from each other, although they are taken as one and the same by Moynius. 522 XXII. — St. Peter Damianus confused St. Hippolytus of Portus with Nonnus, bishop of Edessa. 528 XXIII. — Origen could have heard St. Hippolytus speaking in the Roman Portus. 532
XXIV. — The marble monument of St. Hippolytus in the Verano field, placed near his cemetery by the ancient faithful of Christ, wondrously confirms the ancient tradition of the Church of Portus. 532 XXV. — Moynius wrongly denied that the antiquity of the Church of Portus was equal to the age of St. Hippolytus. 534 XXVI. — Moynius’s conjecture concerning the ancient unhealthiness of the air of the Roman Port is rejected. 536 XXVII. — The question of what was the natal day of St. Hippolytus among the ancients is weighed. 539 XXVIII. — August 22nd is how the feast day of Bishop St. Hippolytus is currently celebrated by the Church and in the diocese of Portus. 542 Latin Acts of St. Hippolytus. 543 Greek Acts of the same. 547 Note. 547 Acts. 551 Testimonies of the ancients regarding St. Hippolytus, bishop and martyr. 569
THE SURVIVING WORKS OF ST. HIPPOLYTUS
PART I. — Exegetical. Fragments on the Hexaemeron. 583 Fragments on Genesis. 585 On Numbers and Kings. 603 On the Psalms. 607 On Proverbs. 615 On the Song of Songs. 627 On the Prophet Isaiah. 629 On Jeremiah and Ezekiel. 631 On Daniel. 633 Scholia on Daniel. 660 Fragments on Susanna. 685 Other fragments. 697 On Matthew. 699 On Luke. 699 On the Gospel of John and the Apocalypse. 701 Doubtful fragments on the Pentateuch. 701 On the Psalms. 711 Other fragments on the Psalms. 721
PART II. — Dogmatic and Historical. Demonstration concerning Christ and Antichrist. 723 Demonstration against the Jews. 787 Book against the Greeks. 795 Against the heresy of a certain Noetus. 805 Against Bero and Helicon. 829 Sermon on the Holy Theophany. 851 Fragments of sermons or homilies. 861 Fragments from other writings. 867 Apostolic tradition concerning charisms (mentioned only). 869 Narrative concerning a Corinthian virgin and a certain magistrate. 871 Paschal Canon and catalog of the works of the same holy Father. 875 Observations of Aegidius Bucherius on the Paschal Canon of St. Hippolytus. 885 I. — From which year the Hippolytean Canon begins. 885 II. — Why Hippolytus doubles the octaeteris. He could have been content with a simple octaeteris. 886 III. — Explanation of the parerga of the first table. Why double days of the fourteenth moon are subsequently designated. 887 IV. — A third Paschal table, more conformable to the Victorian, is proposed. Hippolytus's Canon reduced to the Victorian type. 888 V. — Hippolytus follows the Paschal calculations of the Latins of the first type. For he starts the head of the Paschal month from March 5th. Secondly, he spreads the Paschal moon from the 16th to the 22nd. 891 VI. — And he admits the Paschal Sunday of March 20th. 893 VII. — He never exceeds the limit established by the Synod of Caesarea. The octaeteris in the Julian Calendar is disposed of. 894 VIII. — Question. Whether the Paschal octaeteris was widely used by the first Christians. He considers Hippolytus's octaeteris to be absurd: which, nevertheless, preserves the methods of the Latins. 897 IX. — The octaeteris of Dionysius, Bishop of Alexandria. 897 X. — Of Julius Africanus. 898 XI. — Of the Montanists. 898 XII. — Of the Audians. 899 XIII. — Of others according to Bede. 900 XIV. — Why the most ancient Christians preferred the octaeteris rather than the enneadecaeteris. 900 XV. — The drawbacks of the octaeteris. 901
APPENDIX to Part I of the works of St. Hippolytus, containing doubtful and supposititious works. 901 Censures of learned men concerning the little book published under the name of St. Hippolytus, bearing the title: On the consummation of the world and of the Antichrist. 901 Oration of St. Hippolytus on the consummation of the world, and of the Antichrist, and of the second coming of our Lord Jesus Christ. 903 On the twelve apostles. 951 On the seventy apostles. 953 Chapters of the canons of Abulides or Hippolytus, which the Ethiopians use. 957 Canons of the Church of Alexandria. 959 Chronicle of an anonymous author. 961
ST. GREGORY, BISHOP OF NEOCAESAREA, SURNAMED THAUMATURGUS
NOTICE. I. — Gregory, formerly Theodore, polished in Greek and Roman studies, is consecrated Bishop of Neocaesarea. At what time he passed away. 963 II. — The Expositio fidei of St. Gregory is divinely dictated. It is held to be authentic by the testimonies of the ancients. 963 III. — The Metaphrasis on Ecclesiastes is attributed to St. Gregory. What Billius and Bengelius say concerning this work. 966 IV. — At what age St. Gregory's Canonical Epistle was written. What the Quinisext Council thought of it. Whether its eleventh canon is genuine. 967 V. — Concerning the Panegyrical Oration to Origen by St. Gregory. How highly it is valued. 968 VI. — These are only the aforementioned genuine literary monuments of Gregory of Neocaesarea. The rest are either doubtful or pseudo-epigraphical. The more prolix Expositio fidei is demonstrated to be Apollinarius's. The same must be thought concerning the Anathematisms. 969 VII. — The opinion of learned men regarding the Homilies IV and the Disputation on the Soul attributed to the holy Father. 971 VIII. — Concerning the epistle of Origen addressed to our Gregory, and also concerning his life by St. Gregory of Nyssa. Dodwell's sinister judgment is refuted. 971 Testimonies of the ancients regarding St. Gregory. 975
WORKS PART I. — GENUINE. Expositio fidei. 985 Metaphrasis on Solomon's Ecclesiastes. 987 Canonical Epistles. 1019 Prosphonetic and panegyrical oration on Origen. 1019
WORKS PART II. — WRITINGS SOMEWHAT DOUBTFUL. Expositio fidei, which is said to be the Faith according to a part. 1103 Fragment of the same Expositio fidei. 1125 Fragment from a sermon on the Trinity. 1123 Twelve chapters on the faith. 1127 Disputation on the soul to Tatian. 1137 Four Homilies. Homily I. — On the Annunciation of the holy Virgin Mary. 1145 Homily II. — On the Annunciation of the holy Virgin Mary. 1158
CONTENTS OF THIS VOLUME
Homily III. — On the Annunciation of the holy Virgin Mary. 1171 Homily IV. — On the holy Theophany, or on the baptism of Christ. 1177 Fragment on the Gospel according to Matthew, ch. vi, verses 22, 23. 1189
CORONIS OF THE WORKS OF S. GREGORY
Sermon on all the saints. 1191 Preliminary epistle. 1197 The sermon on all the saints begins. 1197 Diatribe of Leo Allatius concerning the Theodori and their writings. 1205
S. DIONYSIUS, BISHOP OF ALEXANDRIA
Historical and literary notice. 1233 PART I. — In which are contained various fragments of the works of the holy Father. Fragments from the two books On the Promises. 1237 Fragments from the books On Nature. 1249 I. — Against the Epicureans, who both removed Providence and attributed all things to individual bodies. 1249 II. — The dogma of the Epicureans is refuted by examples of common things among men. 1251 III. — The same is proven from the construction of the universe. 1254 IV. — The same is concluded from the nature of man. 1259 V. — That the management of his works is not laborious nor troublesome for God. 1263 — Fragments from the books against Sabellius. 1269 Fragments from the four books to Dionysius, Roman pontiff. 1271
EPISTLES. Canonical epistle to Basilides the bishop. 1271 PART II OF THE WORKS. — In which are contained the epistles or fragments of epistles. Epistle I. — To Domitius and Didymus. 1291 Epist. II. — To Novatian. 1295 Epist. III. — To Fabius, bishop of Antioch. 1295 Epist. IV. — To Cornelius, Roman pontiff. 1311 Epist. V. — To Pope Stephen. 1313 Epist. VI. — To Pope Xystus. 1315 Epist. VII. — To Philemon the presbyter of Xystus. 1315 Epist. VIII. — To Dionysius, then presbyter of Xystus, and afterwards his successor. 1315 Epist. IX. — To Pope Xystus II. 1315 Epist. X. — Against Germanus the bishop. 1315 Epist. XI. — To Hermammon. 1323 Epist. XII. — To the Alexandrians. 1333 Epist. XIII. — To Hierax, bishop in Egypt. 1339 Epist. XIV. 1341
EXEGESIS ON HOLY SCRIPTURE. 1343
MACARIUS MAGNES.
DISSERTATION I. — Exhibiting an historical and critical account of the life and writings of Macarius Magnes. 1343 § I. — The occasion of the subject and the reason for the study. 1343 § II. — The unjust judgments of moderns concerning Macarius Magnes are weighed. 1345 § III. — Whether the name Macarius is proper to our author or an appellative. 1347 § IV. — The name Magnes, a proper name of race. 1348 § V. — Magnes, a proper name of the man. 1349 § VI. — The bishops of Magnesia. It is shown that Macarius, bishop of the Magnetes, mentioned by Photius, is distinct from our own. 1350 § VII. — That Macarius was a bishop. 1353 § VIII. — Concerning the age of Macarius Magnes. It is proven that he lived in the fourth century. 1355 § IX. — The age of Macarius Magnes is gathered from internal criteria of the book. 1357 § X. — This conjecture concerning the age of Macarius Magnes is confirmed from the narrative concerning the Paneas statue. 1358 § XI. — The objections of Tillemont are refuted concerning the mention of Christian temples. 1360 § XII. — 2nd: From the description of royal insignia. 1361 § XIII. — 3rd: From the silence of Eusebius and Jerome. 1364 § XIV. — The writings of Macarius Magnes. 1365 § XV. — Notice of the manuscript codices of the Macarian work. 1366 § XVI. — The scope of the writings of Magnes. 1368 § XVII. — Analysis of the unedited fragments. 1371 § XVIII. — Summary of the fragments from the work of Magnes. 1373 § XIX. — Unedited sermons of Macarius Magnes on Genesis. 1375 § XX. — Conclusion of the dissertation. 1376
DISSERTATION II. — Which sets forth the theology of the author from his own writings. 1375 Preface. 1375 § I. — Not some system, but at least the theological doctrines from the fragments of Macarius Magnes are proposed. 1375 § II. — The title of theologian vindicated for Magnes by Nicephorus, Patriarch of C.P. 1378 § III. — The doctrine concerning the divine authority of Holy Scripture vindicated against Porphyry. 1378 § IV. — Concerning the manner of interpreting Scripture against the same Porphyry. 1380 § V. — The doctrine concerning God, and the true nature of the divine monarchy, against the polytheism of the Gentiles. 1380 § VI. — Continuation of the same argument, from the words of S. Paul in I Cor. viii, 5, 6. 1381 § VII. — Application of the preceding unto the tenets of Porphyry. 1382 § VIII. — Concerning the false divinity of the sun, moon, stars, and elements of the world, the judgment of Macarius Magnes. 1383 § IX. — The opinion of Magnes concerning images and idols of the gods. 1383 § X. — The passages of Porphyry concerning idols are examined. 1385 § XI. — The response of Magnes to the objection taken from Exod. xxii, 28. 1385 § XII. — Concerning the various names and kinds of the gods of the Gentiles. 1387 § XIII. — The doctrine of Magnes concerning Christ the only-begotten Son of God, and his incarnation and miracles. 1388 § XIV. — The doctrine of Magnes concerning creation, and the falsely invented eternity of the world. 1392 § XV. — The doctrine of Magnes concerning angels and the cult of images. 1392 § XVI. — The doctrine of Magnes concerning the creation and preservation of the celestial bodies. 1396 § XVII. — The doctrine concerning the creation of man and his divine image, the immortality of the soul, and liberty. 1397 § XVIII. — Concerning the immortality of the soul. 1399 § XIX. — The doctrine concerning the fall of Adam and its effect, namely mortality introduced by sin. 1399 § XX. — The opinion of Magnes concerning the coats of skins. 1400 § XXI. — The doctrine concerning original sin propagated through natural generation. 1404
S. ARCHELAUS, BISHOP OF MESOPOTAMIA. Historical and literary notice. 1405 Testimonies of the ancients concerning the disputation of S. Archelaus with the heresiarch Manes. 1421
ACTS OF THE DISPUTATION OF S. ARCHELAUS WITH THE HERESIARCH MANES. 1429 Fragment of the Acts of the same disputation. 1525
S. PAMPHILUS, PRESBYTER AND MARTYR OF THE CHURCH OF CAESAREA. Notice. 1523 ACTS of the passion of the holy martyr Pamphilus. 1524
ORDER OF THE MATTERS CONTAINED IN THIS VOLUME
First part.—Including the twelve who suffered with him, and primarily the praises of Pamphilus. 1553 Second part.—The struggles of the individual saints, and the outcome of their martyrdom. 1541 S. PAMPHILUS’ EXPOSITION OF THE CHAPTERS OF THE ACTS OF THE APOSTLES. 1519 APOLOGY FOR ORIGEN (mentioned only). 1557 S. PHILEAS, BISHOP AND MARTYR. Notice. 1559 EXCERPT from his epistle to the Thmuites. 1561 EPISTLE to Meletius, Bishop of Lycopolis. 1565 S. THEONAS, BISHOP OF ALEXANDRIA. Notice. 1567 EPISTLE to Lucianus the chamberlain. 1569 ADDENDA. Monitum concerning the following fragments. 1375 COMMENTARY of Dionysius of Alexandria on the beginning of Ecclesiastes. 1577 INTERPRETATION of the same on the Gospel according to Luke, chapter xxii, verses 42–48. 1589 Fragment of Dionysius of Alexandria. 1603 Another fragment of the same. 1603 NEW VERSION of the Acts of S. Hippolytus. 1605
END OF THE TENTH VOLUME.