Contents
Table of Contents
The Refutation of All Heresies.
Thales; His Physics and Theology; Founder of Greek Astronomy.
Empedocles; His Twofold Cause; Tenet of Transmigration.
Heraclitus; His Universal Dogmatism; His Theory of Flux; Other Systems.
Anaximander; His Theory of the Infinite; His Astronomic Opinions; His Physics.
Anaximenes; His System of “An Infinite Air;” His Views of Astronomy and Natural Phenomena.
Anaxagoras; His Theory of Mind; Recognises an Efficient Cause; His Cosmogony and Astronomy.
Archelaus; System Akin to that of Anaxagoras; His Origin of the Earth and of Animals; Other Systems.
Parmenides; His Theory of “Unity;” His Eschatology.
Democritus; His Duality of Principles; His Cosmogony.
Xenophanes; His Scepticism; His Notions of God and Nature; Believes in a Flood.
Ecphantus; His Scepticism; Tenet of Infinity.
Hippo; His Duality of Principles; His Psychology.
Socrates; His Philosophy Reproduced by Plato.
The Stoics; Their Superiority in Logic; Fatalists; Their Doctrine of Conflagrations.
The Academics; Difference of Opinion Among Them.
The Brachmans; Their Mode of Life; Ideas of Deity; Different Sorts Of; Their Ethical Notions.
System of the Astrologers; Sidereal Influence; Configuration of the Stars.
Doctrines Concerning Æons; The Chaldean Astrology; Heresy Derivable from It.
Impossibility of Fixing the Horoscope; Failure of an Attempt to Do This at the Period of Birth.
Zodiacal Influence; Origin of Sidereal Names.
Practical Absurdity of the Chaldaic Art; Development of the Art.
Further Astronomic Calculations.
Theory of Stellar Motion and Distance in Accordance with Harmony.
Theory of the Size of the Heavenly Bodies in Accordance with Numerical Harmonies.
Waste of Mental Energy in the Systems of the Astrologers.
Mention of the Heretic Colarbasus; Alliance Between Heresy and the Pythagorean Philosophy.
Type of Those Born Under Taurus.
Type of Those Born Under Gemini.
Type of Those Born Under Cancer.
Type of Those Born Under Virgo.
Type of Those Born Under Libra.
Type of Those Born Under Scorpio.
Type of Those Born Under Sagittarius.
Type of Those Born Under Capricorn.
Type of Those Born Under Aquarius.
Type of Those Born Under Pisces.
Futility of This Theory of Stellar Influence.
System of the Magicians; Incantations of Demons; Secret Magical Rites.
Imitations of Thunder, and Other Illusions.
The Burning Æsculapius; Tricks with Fire.
The Illusion of the Sealed Letters; Object in Detailing These Juggleries.
The Divination by a Cauldron; Illusion of Fiery Demons; Specimen of a Magical Invocation.
Mode of Managing an Apparition.
Illusive Appearance of the Moon.
Illusive Appearance of the Stars.
The Fraud of the Foregoing Practices; Their Connection with Heresy.
Egyptian Theory of Nature; Their Amulets.
Use of the Foregoing Discussions.
Opinions of the Heretics Borrowed from Aratus.
Symbol of the Creature; And of Spirit; And of the Different Orders of Animals.
Recapitulation; Characteristics of Heresy; Origin of the Name Naasseni; The System of the Naasseni.
Explanation of the System of the Naasseni Taken from One of Their Hymns.
The Ophites the Grand Source of Heresy.
The System of the Peratæ; Their Tritheism; Explanation of the Incarnation.
System of the Peratæ Explained Out of One of Their Own Books.
The Peratic Heresy Nominally Different from Astrology, But Really the Same System Allegorized.
Compendious Statement of the Doctrines of the Peratæ.
The Peratic Heresy Not Generally Known.
The Sethian Doctrines to Be Learned from the “Paraphrase of Seth.”
The System of Justinus Antiscriptural and Essentially Pagan.
The Justinian Heresy Unfolded in the “Book of Baruch.”
The Cosmogony of Justinus an Allegorical Explanation of Herodotus' Legend of Hercules.
Oath Used by the Justinian Heretics; The Book of Baruch; The Repertory of Their System.
The Ophites the Progenitors of Subsequent Heresies.
Simon Appeals to Scripture in Support of His System.
Simon's System Expounded in the Work, Great Announcement; Follows Empedocles.
Simon's System of a Threefold Emanation by Pairs.
Simon's Interpretation of the Mosaic Hexaëmeron; His Allegorical Representation of Paradise.
Simon's Explanation of the First Two Books of Moses.
Simon's Explanation of the Three Last Books of the Pentateuch.
Fire a Primal Principle, According to Simon.
His Doctrine of Emanation Further Expanded.
Heresy of Valentinus; Derived from Plato and Pythagoras.
Origin of the Greek Philosophy.
Pythagoras' System of Numbers.
Pythagoras' Duality of Substances; His “Categories.”
Pythagoras' Cosmogony; Similar to that of Empedocles.
Pythagoras' Astronomic System.
The Tenet of the Duad Made the Foundation of Valentinus' System of the Emanation of Æons.
Valentinus' Explanation of the Existence of Christ and the Spirit.
Valentinus' Explanation of the Existence of Jesus; Power of Jesus Over Humanity.
The Valentinian Origin of the Creation.
The Other Valentinian Emanations in Conformity with the Pythagorean System of Numbers.
Further Doctrines of Valentinus Respecting the Æons; Reasons for the Incarnation.
Valentinus Convicted of Plagiarisms from Plato.
Secundus' System of Æons; Epiphanes; Ptolemæus.
System of Marcus; A Mere Impostor; His Wicked Devices Upon the Eucharistic Cup.
Further Acts of Jugglery on the Part of Marcus.
The Heretical Practices of the Marcites in Regard of Baptism.
The Quaternion Exhibits “Truth.”
Marcus' Mystic Interpretation of the Alphabet.
His System Applied to Explain Our Lord's Life and Death.
Letters, Symbols of the Heavens.
Respecting the Generation of the Twenty-Four Letters.
Marcus' Account of the Birth and Life of Our Lord.
Their Cosmogony Framed According to These Mystic Doctrines of Letters.
The System of Basilides Derived from Aristotle.
Sketch of Aristotle's Philosophy.
Substance, According to Aristotle; The Predicates.
Basilides and Isidorus Allege Apostolic Sanction for Their Systems; They Really Follow Aristotle.
Basilides Adopts the Aristotelian Doctrine of “Nonentity.”
Origin of the World; Basilides' Account of the “Sonship.”
The “Great Archon” Of Basilides.
Basilides Adopts the “Entelecheia” Of Aristotle.
Further Explanation of the “Sonship.”
Marcion; His Dualism; Derives His System from Empedocles; Sketch of the Doctrine of Empedocles.
Source of Marcionism; Empedocles Reasserted as the Suggester of the Heresy.
The Heresy of Prepon; Follows Empedocles; Marcion Rejects the Generation of the Saviour.
The System of Cerinthus Concerning Christ.
Heresies Hitherto Refuted; Opinions of the Docetæ.
Docetic Doctrine Derived from the Greek Sophists.
Monoïmus; Man the Universe, According to Monoïmus; His System of the Monad.
Monoïmus' “Iota;” His Notion of the “Son of Man.”
Monoïmus on the Sabbath; Allegorizes the Rod of Moses; Notion Concerning the Decalogue.
Hermogenes; Adopts the Socratic Philosophy; His Notion Concerning the Birth and Body of Our Lord.
The Montanists; Priscilla and Maximilla Their Prophetesses; Some of Them Noetians.
An Account of Contemporaneous Heresy.
Noetianism an Offshoot from the Heraclitic Philosophy.
An Account of the System of Heraclitus.
Sect of the Elchasaites; Hippolytus' Opposition to It.
Elchasai Derived His System from Pythagoras; Practised Incantations.
Elchasai's Mode of Administering Baptism; Formularies.
The Heresy of the Elchasaites a Derivative One.
The Tenets of the Esseni Continued.
The Tenets of the Esseni Continued.
The Tenets of the Esseni Continued.
The Tenets of the Esseni Continued.
The Tenets of the Esseni Continued.
The Tenets of the Esseni Concluded.
Different Sects of the Esseni.
Belief of the Esseni in the Resurrection; Their System a Suggestive One.
The Extant Works and Fragments of Hippolytus.
On the Hexaëmeron, Or Six Days' Work.
From the Commentary of the Holy Hippolytus of Rome Upon Genesis.
Quoted in Jerome, Epist. 36, ad Damasum, Num. xviii. (from Galland).
The Argument Prefixed by Hippolytus, Bishop of Rome, to His Exposition of the Psalms.
On Psalm II. From the Exposition of the Second Psalm, by the Holy Bishop Hippolytus.
On Psalm XXIII. Or XXIV. From the Commentary by the Same, on Ps. xxiii.
On Psalm CIX. Or CX. From the Commentary by the Same on the Great Song.
From the Commentary of St. Hippolytus on Proverbs.
Another Fragment. St. Hippolytus on Prov. ix. 1, “Wisdom Hath Builded Her House.”
Hippolytus, (Bishop) of Rome on Hezekiah.
From the Discourse of St. Hippolytus on the beginning of Isaiah.
Doubtful Fragments on the Pentateuch.
The Argument of the Exposition of the Psalms by Hippolytus, (Bishop) of Rome.
On Psalm xxxi. 22. Of the Triumph of the Christian Faith.
On Psalm lix. 11. Concerning the Jews.
On Psalm lxviii. 18. Of the Enlargement of the Church.
On Psalm lxxxix. 4. Of the Gentiles.
On the Words in Psalm xcvi. 11: “Let the Sea Roar (Be Moved), and the Fulness Thereof.”
On the Words in Psalm cxxvii. 7: ”On the Wrath of Mine Enemies.” Etc.
Treatise on Christ and Antichrist.
Expository Treatise Against the Jews.
Against Plato, on the Cause of the Universe.
Against the Heresy of One Noetus.
The Discourse on the Holy Theophany.
Fragments of Discourses or Homilies.
From the Discourse of Hippolytus, Bishop of Rome, on the Resurrection and Incorruption.
From the Discourse of St. Hippolytus, Bishop and Martyr, on the Divine Nature.
St. Hippolytus, Bishop and Martyr, in his Homily on the Paschal Supper.
Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces.
Introductory Notice to Cyprian.
The Life and Passion of Cyprian, Bishop and Martyr. By Pontius the Deacon.
From the Roman Clergy to the Carthaginian Clergy, About the Retirement of the Blessed Cyprian.
To the Presbyters and Deacons Abiding at Rome. A.D. 250.
To the Presbyters and Deacons.
To the Presbyters and Deacons.
To Rogatianus the Presbyter, and the Other Confessors. A.D. 250.
To the Clergy, Concerning Prayer to God.
To the Martyrs and Confessors.
To the Martyrs and Confessors Who Sought that Peace Should Be Granted to the Lapsed.
To the Clergy, Concerning Those Who are in Haste to Receive Peace. A.D. 250.
To the Presbyters and Deacons Assembled at Rome.
To Moyses and Maximus, and the Rest of the Confessors.
To the Presbyters and Deacons About the Foregoing and the Following Letters.
To Moyses and Maximus and the Rest of the Confessors.
Moyses, Maximus, Nicostratus, and the Other Confessors Answer the Foregoing Letter. A.D. 250.
To the Presbyters and Deacons.
To the Presbyters and Deacons Abiding at Rome.
The Presbyters and Deacons Abiding at Rome, to Cyprian.
To the Carthaginian Clergy, About the Letters Sent to Rome, and Received Thence.
To the Clergy and People, About the Ordination of Aurelius as a Reader.
To the Clergy and People, About the Ordination of Celerinus as Reader.
To the Same, About the Ordination of Numidicus as Presbyter.
To the Clergy, Concerning the Care of the Poor and Strangers.
To the Clergy, Bidding Them Show Every Kindness to the Confessors in Prison.
To Caldonius, Herculanus, and Others, About the Excommunication of Felicissimus.
To the People, Concerning Five Schismatic Presbyters of the Faction of Felicissimus.
To Cornelius, on His Refusal to Receive Novatian's Ordination.
To Cornelius, About Cyprian's Approval of His Ordination, and Concerning Felicissimus.
To the Same, on His Having Sent Letters to the Confessors Whom Novatian Had Seduced.
To the Roman Confessors, that They Should Return to Unity.
To Cornelius, Concerning Polycarp the Adrumetine.
Cornelius to Cyprian, on the Return of the Confessors to Unity.
Cyprian's Answer to Cornelius, Congratulating Him on the Return of the Confessors from Schism.
Cornelius to Cyprian, Concerning the Faction of Novatian with His Party.
Cyprian's Answer to Cornelius, Concerning the Crimes of Novatus.
Maximus and the Other Confessors to Cyprian, About Their Return from Schism.
From Cyprian to the Confessors, Congratulating Them on Their Return from Schism.
To Antonianus About Cornelius and Novatian.
To Fortunatus and His Other Colleagues, Concerning Those Who Had Been Overcome by Tortures.
To Cornelius, Concerning Granting Peace to the Lapsed.
To Cornelius, Concerning Fortunatus and Felicissimus, or Against the Heretics.
To the People of Thibaris, Exhorting to Martyrdom.
To Cornelius in Exile, Concerning His Confession.
To Lucius The Bishop of Rome, Returned from Banishment.
To Fidus, on the Baptism of Infants.
To the Numidian Bishops, on the Redemption of Their Brethren from Captivity Among the Barbarians.
To Euchratius, About an Actor.
To Pomponius, Concerning Some Virgins.
Cæcilius, on the Sacrament of the Cup of the Lord.
To Epictetus and to the Congregation of Assuræ, Concerning Fortunatianus, Formerly Their Bishop.
To Rogatianus, Concerning the Deacon Who Contended Against the Bishop.
To Father Stephanus, Concerning Marcianus of Arles, Who Had Joined Himself to Novatian.
To the Clergy and People Abiding in Spain, Concerning Basilides and Martial.
To Florentius Pupianus, on Calumniators.
To Januarius and Other Numidian Bishops, on Baptizing Heretics.
To Quintus, Concerning the Baptism of Heretics.
To Stephen, Concerning a Council.
To Jubaianus, Concerning the Baptism of Heretics.
To Pompey, Against the Epistle of Stephen About the Baptism of Heretics.
Firmilian, Bishop of Cæsarea in Cappadocia, to Cyprian, Against the Letter of Stephen. A.D. 256.
To Magnus, on Baptizing the Novatians, and Those Who Obtain Grace on a Sick-Bed.
Cyprian to Nemesianus and Other Martyrs in the Mines.
The Reply of Nemesianus, Dativus, Felix, and Victor, to Cyprian.
The Reply to the Same of Lucius and the Rest of the Martyrs.
The Answer of Felix, Jader, Polianus, and the Rest of the Martyrs, to Cyprian.
Cyprian to Sergius, Rogatianus, and the Other Confessors in Prison.
To Successus on the Tidings Brought from Rome, Telling of the Persecution.
To the Clergy and People Concerning His Retirement, a Little Before His Martyrdom.
Exhortation to Martyrdom, Addressed to Fortunatus.
That idols are not gods, and that the elements are not to be worshipped in the place of gods.
That God alone must be worshipped.
What is God's threatening against those who sacrifice to idols?
That God does not easily pardon idolaters.
That, being redeemed and quickened by the blood of Christ, we ought to prefer nothing to Christ.
That afflictions and persecutions arise for the sake of our being proved.
Three Books of Testimonies Against the Jews.
Also because they did not believe the prophets, and put them to death.
That the Jews could understand nothing of the Scriptures unless they first believed in Christ.
That the Jews should lose Jerusalem, and should leave the land which they had received.
Also that they should lose the Light of the Lord.
That the former law which was given by Moses was to cease.
That a new law was to be given.
That another dispensation and a new covenant was to be given.
That the old baptism should cease, and a new one should begin.
That the old yoke should be made void, and a new yoke should be given.
That the old pastors should cease and new ones begin.
That the ancient sacrifice should be made void, and a new one should be celebrated.
That the old priesthood should cease, and a new priest should come, who should be for ever.
That the Gentiles should rather believe in Christ.
That the Gentiles rather than the Jews attain to the kingdom of heaven.
That Christ is the First-born, and that He is the Wisdom of God, by whom all things were made.
That the same Christ is the Word of God.
That Christ is the Hand and Arm of God.
That Christ is at once Angel and God.
That Christ our God should come, the Enlightener and Saviour of the human race.
That Christ was to be born of the seed of David, according to the flesh.
That Christ should be born in Bethlehem.
That Christ was to come in low estate in His first advent.
That He is the righteous One whom the Jews should put to death.
That Christ also is called a Stone.
That afterwards this Stone should become a mountain, and should fill the whole earth.
That the Jews would fasten Christ to the cross.
That in the passion and the sign of the cross is all virtue and power.
That in this sign of the Cross is salvation for all people who are marked on their foreheads.
That at mid-day in His passion there should be darkness.
That He was not to be overcome of death, nor should remain in Hades.
That He should rise again from the dead on the third day.
That it is impossible to attain to God the Father, except by His Son Jesus Christ.
That Jesus Christ shall come as a Judge.
Of the benefit of good works and mercy.
In works and alms, even if by smallness of power less be done, that the will itself is sufficient.
That charity and brotherly affection are to be religiously and stedfastly practised.
That we must boast in nothing, since nothing is our own.
That humility and quietness are to be maintained in all things.
That all good and righteous men suffer more, but ought to endure because they are proved.
That we must not grieve the Holy Spirit, whom we have received.
That anger must be overcome, lest it constrain us to sin.
That brethren ought to support one another.
That we must trust in God only, and in Him we must glory.
That we must never murmur, but bless God concerning all things that happen.
That men are tried by God for this purpose, that they may be proved.
That what we suffer in this world is of less account than is the reward which is promised.
That nothing is to be preferred to the love of God and Christ.
That we are not to obey our own will, but the will of God.
That the foundation and strength of hope and faith is fear.
That we must not rashly judge of another.
That when we have received a wrong, we must remit and forgive it.
That evil is not to be returned for evil.
That it is impossible to attain to the Father but by His Son Jesus Christ.
That unless a man have been baptized and born again, he cannot attain unto the kingdom of God.
That even a baptized person loses the grace that he has attained, unless he keep innocency.
That it was before predicted, concerning the hatred of the Name.
That what any one has vowed to God, he must quickly repay.
That he who does not believe is judged already.
Of the benefit of virginity and of continency.
That the believer ought not to live like the Gentile.
That God is patient for this end, that we may repent of our sin, and be reformed.
That a woman ought not to be adorned in a worldly fashion.
That the believer ought not to be punished for other offences, except for the name he bears.
That the servant of God ought to be innocent, lest he fall into secular punishment.
That there is given to us an example of living in Christ.
That we must not labour noisily nor boastfully.
That we must not speak foolishly and offensively.
That faith is of advantage altogether, and that we can do as much as we believe.
That he who believes can immediately obtain (i.e., pardon and peace).
That believers who differ among themselves ought not to refer to a Gentile judge.
That a woman ought to be silent in the church.
That even our enemies must be loved.
That the sacrament of faith must not be profaned.
That no one should be uplifted in his labour.
That the liberty of believing or of not believing is placed in free choice.
That the secrets of God cannot be seen through, and therefore that our faith ought to be simple.
That no one is without filth and without sin.
That we must not please men, but God.
That nothing that is done is hidden from God.
That the believer is amended and reserved.
Of the idols which the Gentiles think to be gods.
That too great lust of food is not to be desired.
That the lust of possessing, and money, are not to be sought for.
That marriage is not to be contracted with Gentiles.
That the sin of fornication is grievous.
That all sins are put away in baptism.
That the discipline of God is to be observed in Church precepts.
That it was foretold that men should despise sound discipline.
That we must depart from him who lives irregularly and contrary to discipline.
And that fathers also should not be harsh in respect of their children.
That servants, when they have believed, ought to serve their carnal masters the better.
Moreover, that masters should be the more gentle.
That all widows that are approved are to be held in honour.
That every person ought to have care rather of his own people, and especially of believers.
That an elder must not be rashly accused.
That the sinner must be publicly reproved.
That we must not speak with heretics.
That innocency asks with confidence, and obtains.
That the devil has no power against man unless God have allowed it.
That wages be quickly paid to the hireling.
That divination must not be used.
That a tuft of hair is not to be worn on the head.
That the beard must not be plucked.
That we must rise when a bishop or a presbyter comes.
That believers ought to be simple, with prudence.
That a brother must not be deceived.
That the end of the world comes suddenly.
That a wife must not depart from her husband; or if she should depart, she must remain unmarried.
That every one is tempted so much as he is able to bear.
That not everything is to be done which is lawful.
That it was foretold that heresies would arise.
That the Eucharist is to be received with fear and honour.
That we are to live with the good, but to avoid the evil.
That we must labour not with words, but with deeds.
That we must hasten to faith and to attainment.
That the catechumen ought now no longer to sin.
That the grace of God ought to be without price.
That the Holy Spirit has frequently appeared in fire.
That all good men ought willingly to hear rebuke.
That we must abstain from much speaking.
That they are frequently to be corrected who do wrong in domestic duty.
That when a wrong is received, patience is to be maintained, and vengeance to be left to God.
That we must not use detraction.
That we must not lay snares against our neighbour.
That the sick are to be visited.
That tale-bearers are accursed.
That the sacrifices of the wicked are not acceptable.
That those are more severely judged, who in this world have had more power.
That the widow and orphans ought to be protected.
That one ought to make confession while he is in the flesh.
That God is more loved by him who has had many sins forgiven in baptism.
The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics.
Introductory Notice to Novatian, a Roman Presbyter.
A Treatise of Novatian Concerning the Trinity.
That God is the Founder of All Things, Their Lord and Parent, is Proved from the Holy Scriptures.
That Christ is God, is Proved by the Authority of the Old Testament Scriptures.
That the Same Truth is Proved from the Sacred Writings of the New Covenant.
The Author Prosecutes the Same Argument.
Again He Proves from the Gospel that Christ is God.
Again from the Gospel He Proves Christ to Be God.
It Is, Moreover, Proved by Moses in the Beginning of the Holy Scriptures.
That God Also Appeared to Jacob as an Angel; Namely, the Son of God.
That the Same Divine Majesty is Again Confirmed in Christ by Other Scriptures.
That the Same Divine Majesty is in Christ, He Once More Asserts by Other Scriptures.
Moreover, Against the Sabellians He Proves that the Father is One, the Son Another.
He Skilfully Replies to a Passage Which the Heretics Employed in Defence of Their Own Opinion.
He Proves Also that the Words Spoken to Philip Make Nothing for the Sabellians.