Ante-Nicene Fathers, Vol. 5 (Hippolytus, Cyprian, Novatian)

The first book (which we possess) contained an account of the different schools of ancient philosophers; the second (which is missing) contained the doctrines and mysteries of the Egyptians; the third (likewise missing) covered Chaldean science and astrology; and the fourth (the beginning of which is missing) detailed the system of the Chaldean horoscope, as well as the magical rites and incantations of the Babylonian theurgists. Next came the portion of the work relating more immediately to the heresies of the Church, which is contained in books v.–ix. The tenth book serves as a summary of the entire work, along with an exposition of the author’s own religious opinions. The heresies enumerated by Hippolytus cover a period starting from an age prior to the composition of St. John’s Gospel and terminating with the death of Callistus. The heresies are explained according to their chronological development and may be categorized into five leading schools: (1) The Ophites; (2) The Simonists; (3) The Basilidians; (4) The Docetæ; (5) The Noetians. The second "(1)" in the original text is likely a printing error for "(2)". Hippolytus traces the origin of heresy back, not only by attributing its heterodoxy to a derivative nature from paganism but by pointing out elements of abnormal opinions in Gnosis (mystical knowledge) that existed before the spread of Christianity. We thus possess a most interesting account of the early heresies, which in some respects fills many gaps in the ecclesiastical history of this epoch.

We can scarcely overestimate the value of The Refutation because of the author’s proximity to the apostolic age. Hippolytus was a disciple of St. Irenæus, St. Irenæus of St. Polycarp, and St. Polycarp of St. John. Indeed, one fact of great importance connected with the writings of St. John is brought to light by Hippolytus’ Refutation. The passage taken from Basilides’ work, which contains a quotation by the heretic from St. John 1:9, fixes the composition of the fourth Gospel as being at least thirty years older than the Tübingen school claims. It is therefore clear that Basilides formed his system using the prologue of St. John’s Gospel, thus forever settling the argument of those critics who claimed that St. John’s Gospel was written at a later date and attributed to an apostle solely to silence the Basilidian Gnostics. It confirms the dating of St. John's Gospel only if we assume Hippolytus provides an accurate account of Basilides' work. However, the way Hippolytus introduces the quote makes its authenticity highly probable. He represents Basilides as referencing the Gospel by saying, "And this is what is stated in the Gospels: 'He was the true light, which lightens every man that comes into the world.'" This is exactly the type of reference we would expect from Basilides; if Hippolytus had fabricated the passage or quoted it from hearsay, he would almost certainly have said "in the Gospel of St. John" rather than the indefinite "in the Gospels." Furthermore, Basilides' use of the phrase "in the Gospels" reads like a recognition of an established collection of authoritative accounts of Christ's life. It is also notable that Basilides uses the word "stated" (original: λεγόμενον) in the same way he uses "written" (original: γέγραπται) when quoting Genesis, the latter being a term reserved exclusively for canonical Scripture.

In the case of Irenæus, The Refutation has also restored the Greek text of much of his book Against Heresies, which was previously known to us only in a Latin translation. Nor is the value of Hippolytus’ work seriously diminished even if one were to suppose the authorship is not proven—a concession, however, that is in no way justified by the evidence. Whoever the writer of The Refutation may be, he belonged to the early part of the third century, compiled his work from primitive sources, prepared conscientiously for his undertaking, provided statements confirmed by other notable early writers, For instance, St. Irenæus (whom Hippolytus claims to follow), Epiphanius, Theodoret, St. Augustine, etc. and finally, in executing his task, demonstrated clear evidence of research and a thorough mastery of the relationships and affinities between the various heresies of the first two and a quarter centuries. Whether these heresies were derived from attempts to Christianize pagan philosophy, to interpret the life and doctrines of our Lord through the tenets of Gnosticism and Oriental speculation, or to create a compromise with the claims of Judaism, St. Hippolytus The translator wishes to acknowledge his obligations to Dr. Lottner, Professor of Sanskrit and sub-librarian in Trinity College, Dublin—a gentleman of extensive historical learning as well as accurate and comprehensive scholarship. reduces them all to one common ground of censure: antagonism to Holy Scripture. Heresy, once branded in this way, he leaves to wither under the Church’s condemnatory sentence.