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| The Personal History of Callistus; His Occupation as a Banker; Fraud on Carpophorus; Callistus Absconds; Attempted Suicide; Condemned to the Treadmill; Re-Condemnation by Order of the Prefect Fuscianus; Banished to Sardinia; Release of Callistus by the Interference Of Marcion; Callistus Arrives at Rome; Pope Victor Removes Callistus to Antium; Return of Callistus on Victor's Death; Zephyrinus Friendly to Him; Callistus Accused by Sabellius; Hippolytus' Account of the Opinions of Callistus; The Callistian School at Rome, and Its Practices; This Sect in Existence in Hippolytus' Time.
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Chapter VII.—The Personal
History of Callistus; His Occupation as a Banker; Fraud on Carpophorus;
Callistus Absconds; Attempted Suicide; Condemned to the Treadmill;
Re-Condemnation by Order of the Prefect Fuscianus; Banished to
Sardinia; Release of Callistus by the Interference Of Marcion; Callistus Arrives
at Rome; Pope Victor Removes Callistus to Antium; Return of Callistus
on Victor’s Death; Zephyrinus Friendly to Him; Callistus Accused
by Sabellius; Hippolytus’ Account of the Opinions of Callistus;
The Callistian School at Rome, and Its Practices; This Sect in
Existence in Hippolytus’ Time.
Callistus happened to be a domestic of one
Carpophorus, a man of the faith belonging to the household of
Cæsar. To this Callistus, as being of the faith,
Carpophorus committed no inconsiderable amount of money, and directed
him to bring in profitable returns from the banking business. And
he, receiving the money, tried (the experiment of) a bank in
what is called the Piscina Publica.993
| 993
The Latin name is written by Hippolytus in Greek letters, and
means “the public fish-market.” The Piscina,
one of the fourteen quarters of Rome, was the resort of
money-dealers. | And in process of time were
entrusted to him not a few deposits by widows and brethren, under the
ostensive cause of lodging their money with Carpophorus.
Callistus, however, made away with all (the moneys committed to
him), and became involved in pecuniary difficulties. And after
having practised such conduct as this, there was not wanting one to
tell Carpophorus, and the latter stated that he would require an
account from him. Callistus, perceiving these things, and
suspecting danger from his master, escaped away by stealth, directing
his flight towards the sea. And finding a vessel in Portus ready
for a voyage, he went on board, intending to sail wherever she happened
to be bound for. But not even in this way could he avoid
detection, for there was not wanting one who conveyed to Carpophorus
intelligence of what had taken place. But Carpophorus, in
accordance with the information he had received, at once repaired to
the harbour (Portus), and made an effort to hurry into the vessel
after Callistus. The boat, however, was anchored in the
middle of the harbour; and as the ferryman was slow in his movements,
Callistus, who was in the ship, had time to descry his master at a
distance. And knowing that himself would be inevitably captured,
he became reckless of life; and, considering his affairs to be in a
desperate condition, he proceeded to cast himself into the sea.
But the sailors leaped into boats and drew him out, unwilling to come,
while those on shore were raising a loud cry. And thus
Callistus was handed over to his master, and brought to Rome,
and his master lodged him in the Pistrinum.994
| 994
The Pistrinum was the domestic treadmill of the Roman
slaveholders. |
But as time wore on, as happens to take place
in such cases, brethren repaired to Carpophorus, and entreated
him that he would release the fugitive serf from punishment, on the
plea of their alleging that Callistus acknowledged himself to
have money lying to his credit with certain persons. But
Carpophorus, as a devout man, said he was indifferent regarding his own
property, but that he felt a concern for the deposits; for many
shed tears as they remarked to him, that they had committed what they
had entrusted to Callistus, under the ostensive cause of lodging the
money with himself.995
| 995 [An
instance illustrative of the touching sense of moral obligation given
in 2 Kings vi. 5.] | And Carpophorus yielded to their
persuasions, and gave directions for the liberation of
Callistus. The latter, however, having nothing to pay, and
not being able again to abscond, from the fact of his being watched,
planned an artifice by which he hoped to meet death. Now,
pretending that he was repairing as it were to his creditors, he
hurried on their Sabbath-day to the synagogue of the Jews, who were
congregated, and took his stand, and created a disturbance among
them. They, however, being disturbed by him, offered him insult,
and inflicted blows upon him, and dragged him before Fuscianus, who was
prefect of the city. And (on being asked the cause of such
treatment), they replied in the following terms: “Romans
have conceded to us996
| 996
See Josephus, Antiq., xix. 10. | the privilege
of publicly reading those laws of ours that have been handed down from
our fathers. This person, however, by coming into (our place of
worship), prevented (us so doing), by creating a disturbance among us,
alleging that he is a Christian.” And Fuscianus happens at
the time to be on the judgment-seat; and on intimating his indignation
against Callistus, on account of the statements made by the Jews, there
was not wanting one to go and acquaint Carpophorus concerning these
transactions. And he, hastening to the judgment-seat of the
prefect, exclaimed, “I implore of you, my lord Fuscianus, believe
not thou this fellow; for he is not a Christian, but seeks
occasion of death, having made away with a quantity of my money, as I
shall prove.” The Jews, however, supposing that this was a
stratagem, as if Carpophorus were seeking under this pretext to
liberate Callistus, with the greater enmity clamoured against
him in presence of the prefect. Fuscianus, however,
was swayed by these Jews, and having scourged Callistus,
he gave him to be sent to a mine in Sardinia.997
| 997 The air
of Sardinia was unwholesome, if not pestilential; and for this reason,
no doubt, it was selected as a place of exile for martyrs.
Hippolytus himself, along with the Roman bishop Pontianus, was banished
thither. See Introductory Notice. |
But after a time, there being in that place other
martyrs, Marcia, a concubine of Commodus, who was a God-loving female,
and desirous of performing some good work, invited into her
presence998
| 998
Marcia’s connection with the emperor would not seem very
consistent with the Christian character which Hippolytus gives
her. Dr. Wordsworth supposes that Hippolytus speaks ironically in
the case of Marcia, as well as of Hyacinthus and Carpophorus. [I
do not see the evidence of this. Poor Marcia, afterwards poisoned
by the wretch who degraded, was a heathen who under a little light was
awakening to some sense of duty, like the woman of Samaria,
John iv. 19.] | the blessed Victor, who was at that time
a bishop of the Church,999
| 999 [Note
this expression in contrast with subsequent claims to be the
“Universal Bishop.”] |
and inquired of him what martyrs were in Sardinia. And he
delivered to her the names of all, but did not give the name of
Callistus, knowing the villanous acts he had ventured
upon. Marcia,1000
| 1000 See Dio
Cassius, lxxii. 4. [See vol. ii. p. 604, this series.] |
obtaining her request from Commodus, hands the letter of emancipation
to Hyacinthus, a certain eunuch,1001
rather advanced in life. And he, on receiving it, sailed
away into Sardinia, and having delivered the letter to the
person who at that time was governor of the territory, he succeeded in
having the martyrs released, with the exception of Callistus. But
Callistus himself, dropping on his knees, and weeping, entreated
that he likewise might obtain a release. Hyacinthus, therefore,
overcome by the captive’s importunity, requests the
governor to grant a release, alleging that permission had been
given to himself from Marcia1002
| 1002 Or,
“that Marcia had been brought up by him.” [See what
Bunsen has to say (vol. i. pp. 126, 127, and note) upon this subject,
about which we know very little.] | (to
liberate Callistus), and that he would make arrangements that there
should be no risk in this to him. Now (the governor) was
persuaded, and liberated Callistus also. And when the
latter arrived at Rome, Victor was very much grieved at what
had taken place; but since he was a compassionate man, he took no
action in the matter. Guarding, however, against the reproach
(uttered) by many,—for the attempts made by this Callistus
were not distant occurrences,—and because Carpophorus also still
continued adverse, Victor sends Callistus to take up his
abode in Antium, having settled on him a certain monthly allowance for
food. And after Victor’s death, Zephyrinus, having had
Callistus as a fellow-worker in the management of his clergy, paid
him respect to his own damage; and transferring this person from
Antium, appointed him over the cemetery.1003
| 1003 The
cemetery of Callistus was situated in the Via Appia.
[The catacombs near the Church of St. Sebastian still bear the
name of this unhappy man, and give incidental corroboration to the
incident.] |
And Callistus, who was in the habit of always
associating with Zephyrinus, and, as I have previously stated, of
paying him hypocritical service, disclosed, by force of contrast,
Zephyrinus to be a person able neither to form a judgment of things
said, nor discerning the design of Callistus, who was accustomed to
converse with Zephyrinus on topics which yielded satisfaction
to the latter. Thus, after the death of Zephyrinus,
supposing that he had obtained (the position) after which he so eagerly
pursued, he excommunicated Sabellius, as not entertaining orthodox
opinions. He acted thus from apprehension of me, and imagining
that he could in this manner obliterate the charge against him
among the churches, as if he did not entertain strange
opinions.1004
| 1004
[Here Wordsworth’s note is valuable, p. 80. Callistus
had doubtless sent letters to announce his consecration to other
bishops, as was customary, and had received answers demanding proofs of
his orthodoxy. See my note on the intercommunion of primitive
bishops, vol. ii. p. 12, note 9; also on the Provincial System, vol.
iv. pp. 111, 114. Also Cyprian, this vol.
passim.] | He was then an
impostor and knave, and in process of time hurried away many with
him. And having even venom imbedded in his heart, and forming no
correct opinion on any subject,1005
| 1005
εὐθέως
μηδὲν. Scott reads εὐθέος
μηδὲν. Dr. Wordsworth translates
the words thus: “having no rectitude of mind.” |
and yet withal being ashamed to speak the truth, this Callistus, not
only on account of his publicly saying in the way of reproach to
us, “Ye are Ditheists,” but also on account of his being
frequently accused by Sabellius, as one that had transgressed his first
faith, devised some such heresy as the following.
Callistus alleges that the Logos Himself is Son, and that
Himself is Father; and that though denominated by a different
title, yet that in reality He is one indivisible spirit. And
he maintains that the Father is not one person and the Son another,
but that they are one and the same; and that all things are full of the
Divine Spirit, both those above and those below. And he
affirms that the Spirit, which became incarnate in the virgin, is
not different from the Father, but one and the same. And he
adds, that this is what has been declared by the
Saviour: “Believest thou not that I am in the Father,
and the Father in me?”1006
For that which is seen, which is man,
he considers to be the Son; whereas the Spirit, which was
contained in the Son, to be the Father. “For,” says
(Callistus), “I will not profess belief in two Gods, Father and
Son, but in one. For the Father, who subsisted in the Son
Himself, after He had taken unto Himself our flesh, raised it to the
nature of Deity, by bringing it into union with Himself, and made it
one; so that Father and Son must be styled one God, and that this
Person being one, cannot be two.” And in this way
Callistus contends that the Father suffered along with the Son;
for he does not wish to assert that the Father suffered, and is one
Person, being careful to avoid blasphemy against the Father. (How
careful he is!) senseless and knavish fellow, who improvises
blasphemies in every direction, only that he may not seem to
speak in violation of the truth, and is not abashed at being at one
time betrayed into the tenet of Sabellius, whereas at another into the
doctrine of Theodotus.
The impostor
Callistus, having ventured on such opinions, established a
school of theology in antagonism to the Church, adopting the
foregoing system of instruction. And he first invented the device
of conniving with men in regard of their indulgence in sensual
pleasures, saying that all had their sins forgiven by himself.1007
| 1007
[Here is a very early precedent for the Taxa
Pœnitentiaria, of which see Bramhall, vol. i. pp. 56, 180; ii.
pp. 445, 446]. | For he who is
in the habit of attending the congregation of any one else, and is
called a Christian, should he commit any transgression; the sin, they
say, is not reckoned unto him, provided only he hurries off and
attaches himself to the school of Callistus. And many persons
were gratified with his regulation, as being stricken in conscience,
and at the same time having been rejected by numerous sects; while also
some of them, in accordance with our condemnatory sentence, had been by
us forcibly ejected from the Church.1008
Now such disciples as these
passed over to these followers of Callistus, and served to crowd
his school. This one propounded the opinion, that, if a bishop
was guilty of any sin, if even a sin unto death,1009
he ought not to be
deposed. About the time of this man, bishops, priests, and
deacons, who had been twice married, and thrice married, began to be
allowed to retain their place among the clergy. If also,
however, any one who is in holy orders should become married,
Callistus permitted such a one to continue in holy orders as if
he had not sinned.1010
| 1010
[Elucidation XIII. And on marriage of the clergy, vol. iv. p. 49,
this series.] | And in justification, he alleges
that what has been spoken by the Apostle has been declared in reference
to this person: “Who art thou that judgest another
man’s servant?”1011
But he asserted that likewise
the parable of the tares is uttered in reference to this
one: “Let the tares grow along with the
wheat;”1012
or, in other words,
let those who in the Church are guilty of sin remain in
it. But also he affirmed that the ark of Noe was made for a
symbol of the Church, in which were both dogs, and wolves, and ravens,
and all things clean and unclean; and so he alleges that the case
should stand in like manner with the Church. And as many parts
of Scripture bearing on this view of the subject as he could
collect, he so interpreted.
And the hearers of Callistus being
delighted with his tenets, continue with him, thus mocking both
themselves as well as many others, and crowds of these
dupes stream together into his school. Wherefore also
his pupils are multiplied, and they plume themselves upon
the crowds (attending the school) for the sake of pleasures
which Christ did not permit. But in contempt of Him, they place
restraint on the commission of no sin, alleging that they pardon those
who acquiesce (in Callistus’ opinions). For even also he
permitted females, if they were unwedded,1013
| 1013 This
passage, of which there are different readings, has been variously
interpreted. The rendering followed above does probably less
violence to the text than others proposed. The variety of meaning
generally turns on the word ἐναξία in Miller’s
text. Bunsen alters it into ἐν
ἀξίᾳ…ἡλικίᾳ, i.e., were inflamed at a
proper age. Dr. Wordsworth reads ἡλικιώτῃ…ἀναξίῳ, i.e., an unworthy
comrade. Roeper reads ἡλικίᾳ…ἀναξίου, i.e., in the bloom
of youth were enamoured with one undeserving of their choice. | and burned with passion at an age at all
events unbecoming, or if they were not disposed to overturn their own
dignity through a legal marriage, that they might have whomsoever they
would choose as a bedfellow, whether a slave or free, and that a
woman, though not legally married, might consider such a
companion as a husband. Whence women, reputed believers,
began to resort to drugs1014
| 1014 Dr.
Wordsworth places περιδεσμεῖσθαι
in the first sentence, and translates thus: “women began to
venture to bandage themselves with ligaments to produce abortion, and
to deal with drugs in order to destroy what was conceived.” |
for producing sterility, and to gird themselves round, so to expel what
was being conceived on account of their not wishing to have a child
either by a slave or by any paltry fellow, for the sake of their family
and excessive wealth.1015
| 1015 [The
prescience of Hermas and Clement is here illustrated. See vol.
ii. pp. 9, 32, 279, 597, etc.] | Behold, into how great impiety that
lawless one has proceeded, by inculcating adultery and murder at
the same time! And withal, after such audacious acts, they, lost
to all shame, attempt to call themselves a Catholic Church!1016
And some,
under the supposition that they will attain prosperity, concur with
them. During the episcopate of this one, second
baptism was for the first time presumptuously attempted by them.
These, then, (are the practices and opinions which) that most
astonishing Callistus established, whose school continues, preserving
its customs and tradition, not discerning with whom they ought to
communicate, but indiscriminately offering communion to
all. And from him they have derived the denomination of their
cognomen; so that, on account of Callistus being a foremost
champion of such practices, they should be called Callistians.1017
| 1017
[Bunsen, i. 115. Elucidation XV.] | E.C.F. INDEX & SEARCH
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