Hippolytus of Rome relates the events of his own time in the late second and early third century in his work Refutation of All Heresies. Among the other heresies of his day, he devotes a great deal of attention to the then new heresy of Modalism, also known as Sabellianism or Patripassionism. This heresy, by teaching that the Father and Son are together the same individual being, both mere modes and names of one and the same Supreme Being, sets out to, in effect, crucify the Father, and deny the real existence of the Son. There is much that is very noteworthy in Hippolytus’s coverage of the origins of modalism, the account of which I will quote at full length below.
A few very noteworthy observations from the following: 1) Hippolytus notes that the modalists believed the Father and Son were one individual substance under different names and modes. In contrast, Hippolytus asserts a generic unity of substance between the Father and Son, that the Son as a distinct individual being from the Father, the Supreme Being, is of the same ‘stuff’ as the Father. The former modalistic belief is indiscernably different from much of modern “trinitarianism”. 2) The Popes of Rome, which by this time had a monepiscopate, were modalists, namely Callixtus and Zephyrinus. This is very noteworthy as a contemporary theologian understood the papacy to have fallen into damnable heresy and extreme corruption by the early third century. So much for papal infallibility, if Hippolytus is given any credence. This should be kept in mind when examining the development of events and theology in the west following this time, for while the Romanists like to present the Roman church as a bastion of orthodoxy against heresies in the following centuries and the trinitarian conflicts that later occurred, we will find that they entered into such controversies not as predisposed to, or defenders of orthodoxy at all, but as modalists.
Below are quoted at length, first, a section from Book 9, which recounts in great detail the history of modalism and especially its finding a home at Rome. It goes into greater detail than may be of interest to some. The next section quoted from book 10 gives much of the same information in a more concise manner, worth skipping to if the great detail given in book 9 is not desired. Finally, I quote a section from the end of book 10 where Hippolytus gives his summary of true Christian doctrine, such as stands in contrast to modalism.
Book 9, Ch 1-7.
A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles of this (opinion), in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.
There has appeared one, Noetus by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus. Now a certain man called Epigonus becomes his minister and pupil, and this person during his sojourn at Rome disseminated his godless opinion. But Cleomenes, who had become his disciple, an alien both in way of life and habits from the Church, was wont to corroborate the (Noetian) doctrine. At that time, [Pope] Zephyrinus imagines that he administers the affairs of the Church—an uninformed and shamefully corrupt man. And he, being persuaded by proffered gain, was accustomed to connive at those who were present for the purpose of becoming disciples of Cleomenes. But (Zephyrinus) himself, being in process of time enticed away, hurried headlong into the same opinions; and he had Callistus [who was Pope after him] as his adviser, and a fellow-champion of these wicked tenets. But the life of this (Callistus), and the heresy invented by him, I shall after a little explain. The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail. Never at any time, however, have we [the orthodox Christians at Rome] been guilty of collusion with them; but we have frequently offered them opposition, and have refuted them, and have forced them reluctantly to acknowledge the truth. And they, abashed and constrained by the truth, have confessed their errors for a short period, but after a little, wallow once again in the same mire.
But since we have exhibited the succession of their genealogy, it seems expedient next that we should also explain the depraved teaching involved in their doctrines. For this purpose we shall first adduce the opinions advanced by Heraclitus “the Obscure,” and we shall next make manifest what are the portions of these opinions that are of Heraclitean origin. Such parts of their system its present champions are not aware belong to the “Obscure” philosopher, but they imagine them to belong to Christ. But if they might happen to fall in with the following observations, perhaps they thus might be put out of countenance, and induced to desist from this godless blasphemy of theirs. Now, even though the opinion of Heraclitus has been expounded by us previously in the Philosophumena, it nevertheless seems expedient now also to set down side by side in contrast the two systems, in order that by this closer refutation they may be evidently instructed. I mean the followers of this (heretic), who imagine themselves to be disciples of Christ, when in reality they are not so, but of “the Obscure.”
Heraclitus then says that the universe is one, divisible and indivisible; generated and ungenerated; mortal and immortal; reason, eternity; Father, Son, and justice, God. “For those who hearken not to me, but the doctrine, it is wise that they acknowledge all things to be one,” says Heraclitus; and because all do not know or confess this, he utters a reproof somewhat in the following terms: “People do not understand how what is diverse (nevertheless) coincides with itself, just like the inverse harmony of a bow and lyre.” But that Reason always exists, inasmuch as it constitutes the universe, and as it pervades all things, he affirms in this manner. “But in regard of this Reason, which always exists, men are continually devoid of understanding, both before they have heard of it and in first hearing of it. For though all things take place according to this Reason, they seem like persons devoid of any experience regarding it. Still they attempt both words and works of such a description as I am giving an account of, by making a division according to nature, and declaring how things are.” And that a Son is the universe and throughout endless ages an eternal king of all things, he thus asserts: “A sporting child, playing at his dice, is eternity; the kingdom is that of a child.” And that the Father of all things that have been generated is an unbegotten creature who is creator, let us hear Heraclitus affirming in these words: “Contrariety is a progenitor of all things, and king of all; and it exhibited some as gods, but others as men, and made some slaves, whereas others free.” And (he likewise affirms) that there is “a harmony, as in a bow and lyre.” That obscure harmony (is better), though unknown and invisible to men, he asserts in these words: “An obscure harmony is preferable to an obvious one.” He commends and admires before what is known, that which is unknown and invisible in regard of its power. And that harmony visible to men, and not incapable of being discovered, is better, he asserts in these words: “Whatever things are objects of vision, hearing, and intelligence, these I pre-eminently honour,” he says; that is, he prefers things visible to those that are invisible. From such expressions of his it is easy to understand the spirit of his philosophy. “Men,” he says, “are deceived in reference to the knowledge of manifest things similarly with Homer, who was wiser than all the Greeks. For even children killing vermin deceived him, when they said, ‘What we have seen and seized, these we leave behind; whereas what we neither have seen nor seized, these we carry away.’”
In this manner Heraclitus assigns to the visible an equality of position and honour with the invisible, as if what was visible and what was invisible were confessedly some one thing. For he says, “An obscure harmony is preferable to an obvious one;” and, “Whatsoever things are objects of vision, hearing, and intelligence,” that is, of the (corporeal) organs,—“these,” he says, “I pre-eminently honour,” not (on this occasion, though previously), having pre-eminently honoured invisible things. Therefore neither darkness, nor light, nor evil, nor good, Heraclitus affirms, is different, but one and the same thing. At all events, he censures Hesiod because he knew not day and night. For day, he says, and night are one, expressing himself somehow thus: “The teacher, however, of a vast amount of information is Hesiod, and people suppose this poet to be possessed of an exceedingly large store of knowledge, and yet he did not know (the nature of) day and night, for they are one.” As regards both what is good and what is bad, (they are, according to Heraclitus, likewise) one. “Physicians, undoubtedly,” says Heraclitus, “when they make incisions and cauterize, though in every respect they wickedly torture the sick, complain that they do not receive fitting remuneration from their patients, notwithstanding that they perform these salutary operations upon diseases.” And both straight and twisted are, he says, the same. “The way is straight and curved of the carders of wool;” and the circular movement of an instrument in the fuller’s shop called “a screw” is straight and curved, for it revolves up and circularly at the same time. “One and the same,” he says, “are, therefore, straight and curved.” And upward and downward, he says, are one and the same. “The way up and the way down are the same.” And he says that what is filthy and what is pure are one and the same, and what is drinkable and unfit for drink are one and the same. “Sea,” he says, “is water very pure and very foul, drinkable to fishes no doubt, and salutary for them, but not fit to be used as drink by men, and (for them) pernicious.” And, confessedly, he asserts that what is immortal is mortal, and that what is mortal is immortal, in the following expressions: “Immortals are mortal, and mortals are immortal, that is, when the one derive life from death, and the other death from life.” And he affirms also that there is a resurrection of this palpable flesh in which we have been born; and he knows God to be the cause of this resurrection, expressing himself in this manner: “Those that are here will God enable to arise and become guardians of quick and dead.” And he likewise affirms that a judgment of the world and all things in it takes place by fire, expressing himself thus: “Now, thunder pilots all things,” that is, directs them, meaning by the thunder everlasting fire. But he also asserts that this fire is endued with intelligence, and a cause of the management of the Universe, and he denominates it craving and satiety. Now craving is, according to him, the arrangement of the world, whereas satiety its destruction. “For,” says he, “the fire, coming upon the earth, will judge and seize all things.”
But in this chapter Heraclitus simultaneously explains the entire peculiarity of his mode of thinking, but at the same time the (characteristic quality) of the heresy of Noetus. And I have briefly demonstrated Noetus to be not a disciple of Christ, but of Heraclitus. For this philosopher asserts that the primal world is itself the Demiurge and creator of itself in the following passage: “God is day, night; winter, summer; war, peace; surfeit, famine.” All things are contraries—this appears his meaning—“but an alteration takes place, just as if incense were mixed with other sorts of incense, but denominated according to the pleasurable sensation produced by each sort. Now it is evident to all that the silly successors of Noetus, and the champions of his heresy, even though they have not been hearers of the discourses of Heraclitus, nevertheless, at any rate when they adopt the opinions of Noetus, undisguisedly acknowledge these (Heraclitean) tenets. For they advance statements after this manner—that one and the same God is the Creator and Father of all things; and that when it pleased Him, He nevertheless appeared, (though invisible,) to just men of old. For when He is not seen He is invisible; and He is incomprehensible when He does not wish to be comprehended, but comprehensible when he is comprehended. Wherefore it is that, according to the same account, He is invincible and vincible, unbegotten and begotten, immortal and mortal. How shall not persons holding this description of opinions be proved to be disciples of Heraclitus? Did not (Heraclitus) the Obscure anticipate Noetus in framing a system of philosophy, according to identical modes of expression?
Now, that Noetus affirms that the Son and Father are the same, no one is ignorant. But he makes his statement thus: “When indeed, then, the Father had not been born, He yet was justly styled Father; and when it pleased Him to undergo generation, having been begotten, He Himself became His own Son, not another’s.” For in this manner he thinks to establish the sovereignty of God, alleging that Father and Son, so called, are one and the same (substance), not one individual produced from a different one, but Himself from Himself; and that He is styled by name Father and Son, according to vicissitude of times. But that He is one who has appeared (amongst us), both having submitted to generation from a virgin, and as a man having held converse among men. And, on account of the birth that had taken place, He confessed Himself to those beholding Him a Son, no doubt; yet He made no secret to those who could comprehend Him of His being a Father. That this person suffered by being fastened to the tree, and that He commended His spirit unto Himself, having died to appearance, and not being (in reality) dead. And He raised Himself up the third day, after having been interred in a sepulchre, and wounded with a spear, and perforated with nails. Cleomenes asserts, in common with his band of followers, that this person is God and Father of the universe, and thus introduces among many an obscurity (of thought) such as we find in the philosophy of Heraclitus.
[Pope] Callistus attempted to confirm this heresy,—a man cunning in wickedness, and subtle where deceit was concerned, (and) who was impelled by restless ambition to mount the episcopal throne. Now this man moulded to his purpose Zephyrinus [who became Pope after him], an ignorant and illiterate individual, and one unskilled in ecclesiastical definitions. And inasmuch as Zephyrinus was accessible to bribes, and covetous, Callistus, by luring him through presents, and by illicit demands, was enabled to seduce him into whatever course of action he pleased. And so it was that Callistus succeeded in inducing Zephyrinus to create continually disturbances among the brethren, while he himself took care subsequently, by knavish words, to attach both factions in good-will to himself. And, at one time, to those who entertained true opinions, he would in private allege that they held similar doctrines (with himself), and thus make them his dupes; while at another time he would act similarly towards those (who embraced) the tenets of Sabellius. But Callistus perverted Sabellius himself, and this, too, though he had the ability of rectifying this heretic’s error. For (at any time) during our admonition Sabellius did not evince obduracy; but as long as he continued alone with Callistus, he was wrought upon to relapse into the system of Cleomenes by this very Callistus, who alleges that he entertains similar opinions to Cleomenes. Sabellius, however, did not then perceive the knavery of Callistus; but he afterwards came to be aware of it, as I shall narrate presently.
Now Callistus brought forward Zephyrinus himself, and induced him publicly to avow the following sentiments: “I know that there is one God, Jesus Christ; nor except Him do I know any other that is begotten and amenable to suffering.” And on another occasion, when he would make the following statement: “The Father did not die, but the Son.” Zephyrinus would in this way continue to keep up ceaseless disturbance among the people. And we, becoming aware of his sentiments, did not give place to him, but reproved and withstood him for the truth’s sake. And he hurried headlong into folly, from the fact that all consented to his hypocrisy—we, however, did not do so—and called us worshippers of two gods, disgorging, independent of compulsion, the venom lurking within him. It would seem to us desirable to explain the life of this heretic, inasmuch as he was born about the same time with ourselves, in order that, by the exposure of the habits of a person of this description, the heresy attempted to be established by him may be easily known, and may perchance be regarded as silly, by those endued with intelligence. This Callistus became a “martyr” at the period when Fuscianus was prefect of Rome, and the mode of his “martyrdom” was as follows.
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. 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.
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. 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 us 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.
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 presence the blessed Victor, who was at that time a bishop of the Church, 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, obtaining her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch, 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 Marcia (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.
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. 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, 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?” 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. 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. 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, 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. 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?” 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;” 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, 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 drugs 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. 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! [from such the Roman Catholic church traces its lineage] 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.
From Book 10, Ch 22-23.
But others of them [the Montanists], being attached to the heresy of the Noetians, entertain similar opinions to those relating to the silly women of the Phrygians, and to Montanus. As regards, however, the truths appertaining to the Father of the entirety of existing things, they are guilty of blasphemy, because they assert that He is Son and Father, visible and invisible, begotten and unbegotten, mortal and immortal. These have taken occasion from a certain Noetus to put forward their heresy.
But in like manner, also, Noetus, being by birth a native of Smyrna, and a fellow addicted to reckless babbling, as well as crafty withal, introduced (among us) this heresy which originated from one Epigonus. It reached Rome, and was adopted by Cleomenes, and so has continued to this day among his successors. Noetus asserts that there is one Father and God of the universe, and that He made all things, and was imperceptible to those that exist when He might so desire. Noetus maintained that the Father then appeared when He wished; and He is invisible when He is not seen, but visible when He is seen. And this heretic also alleges that the Father is unbegotten when He is not generated, but begotten when He is born of a virgin; as also that He is not subject to suffering, and is immortal when He does not suffer or die. When, however, His passion came upon Him, Noetus allows that the Father suffers and dies. And the Noetians suppose that this Father Himself is called Son, (and vice versa,) in reference to the events which at their own proper periods happen to them severally.
Callistus corroborated the heresy of these Noetians, but we have already carefully explained the details of his life. And Callistus himself produced likewise a heresy, and derived its starting-points from these Noetians,—namely, so far as he acknowledges that there is one Father and God, viz., the Creator of the universe, and that this (God) is spoken of, and called by the name of Son, yet that in substance He is one Spirit [that is, the same individual substance or being]. For Spirit, as the Deity, is, he says, not any being different from the Logos, or the Logos from the Deity; therefore this one person, (according to Callistus,) is divided nominally, but substantially not so. He supposes this one Logos to be God, and affirms that there was in the case of the Word an incarnation. And he is disposed (to maintain), that He who was seen in the flesh and was crucified is Son, but that the Father it is who dwells in Him [that is, the body is the Son, the Logos incarnate in that flesh the Father]. Callistus thus at one time branches off into the opinion of Noetus, but at another into that of Theodotus, and holds no sure doctrine. These, then, are the opinions of Callistus.
From Book 10, Ch 28-29.
The first and only (one God), both Creator and Lord of all, had nothing coeval with Himself; not infinite chaos, nor measureless water, nor solid earth, nor dense air, not warm fire, nor refined spirit, nor the azure canopy of the stupendous firmament. But He was One, alone in Himself. By an exercise of His will He created things that are, which antecedently had no existence, except that He willed to make them. For He is fully acquainted with whatever is about to take place, for foreknowledge also is present to Him. The different principles, however, of what will come into existence, He first fabricated, viz., fire and spirit, water and earth, from which diverse elements He proceeded to form His own creation. And some objects He formed of one essence, but others He compounded from two, and others from three, and others from four. And those formed of one substance were immortal, for in their case dissolution does not follow, for what is one will never be dissolved. Those, on the other hand, which are formed out of two, or three, or four substances, are dissoluble; wherefore also are they named mortal. For this has been denominated death; namely, the dissolution of substances connected. I now therefore think that I have sufficiently answered those endued with a sound mind, who, if they are desirous of additional instruction, and are disposed accurately to investigate the substances of these things, and the causes of the entire creation, will become acquainted with these points should they peruse a work of ours comprised (under the title), Concerning the Substance of the Universe. I consider, however, that at present it is enough to elucidate those causes of which the Greeks, not being aware, glorified, in pompous phraseology, the parts of creation, while they remained ignorant of the Creator. And from these the heresiarchs have taken occasion, and have transformed the statements previously made by those Greeks into similar doctrines, and thus have framed ridiculous heresies.
Therefore this solitary and supreme Deity, by an exercise of reflection, brought forth the Logos first; not the word in the sense of being articulated by voice, but as a ratiocination of the universe, conceived and residing in the divine mind. Him alone He produced from existing things; for the Father Himself constituted existence, and the being born from Him was the cause of all things that are produced [note, Hippolytus says the Son is a being, that is, individual being, produced from, and so, distinct from, the Supreme Being]. The Logos was in the Father Himself, bearing the will of His progenitor, and not being unacquainted with the mind of the Father. For simultaneously with His procession from His Progenitor, inasmuch as He is this Progenitor’s first-born, He has, as a voice in Himself, the ideas conceived in the Father. And so it was, that when the Father ordered the world to come into existence, the Logos one by one completed each object of creation, thus pleasing God. And some things which multiply by generation He formed male and female; but whatsoever beings were designed for service and ministration He made either male, or not requiring females, or neither male nor female. For even the primary substances of these, which were formed out of nonentities, viz., fire and spirit, water and earth, are neither male nor female; nor could male or female proceed from any one of these, were it not that God, who is the source of all authority, wished that the Logos might render assistance in accomplishing a production of this kind. I confess that angels are of fire, and I maintain that female spirits are not present with them. And I am of opinion that sun and moon and stars, in like manner, are produced from fire and spirit, and are neither male nor female. And the will of the Creator is, that swimming and winged animals are from water, male and female. For so God, whose will it was, ordered that there should exist a moist substance, endued with productive power. And in like manner God commanded, that from earth should arise reptiles and beasts, as well males and females of all sorts of animals; for so the nature of the things produced admitted. For as many things as He willed, God made from time to time. These things He created through the Logos, it not being possible for things to be generated otherwise than as they were produced. But when, according as He willed, He also formed (objects), He called them by names, and thus notified His creative effort. And making these, He formed the ruler of all [that is, man], and fashioned him out of all composite substances. The Creator did not wish to make him a god, and failed in His aim; nor an angel,—be not deceived,—but a man. For if He had willed to make thee a god, He could have done so. Thou hast the example of the Logos [the Logos then, is a god, by this logic]. His will, however, was, that you should be a man, and He has made thee a man. But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great.
The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God [this he has explained in the foregoing in such a way as to specify a strictly generic, and not individual, unity of substance, the later being said by him to be the heresy of Noetus, Sabellius, and Callixtus]. Now the world was made from nothing; wherefore it is not God; as also because this world admits of dissolution whenever the Creator so wishes it. But God, who created it, did not, nor does not, make evil. He makes what is glorious and excellent; for He who makes it is good. Now man, that was brought into existence, was a creature endued with a capacity of self-determination, yet not possessing a sovereign intellect, nor holding sway over all things by reflection, and authority, and power, but a slave to his passions, and comprising all sorts of contrarieties in himself. But man, from the fact of his possessing a capacity of self-determination, brings forth what is evil, that is, accidentally; which evil is not consummated except you actually commit some piece of wickedness. For it is in regard of our desiring anything that is wicked, or our meditating upon it, that what is evil is so denominated. Evil had no existence from the beginning, but came into being subsequently. Since man has free will, a law has been defined for his guidance by the Deity, not without answering a good purpose. For if man did not possess the power to will and not to will, why should a law be established? For a law will not be laid down for an animal devoid of reason, but a bridle and a whip; whereas to man has been given a precept and penalty to perform, or for not carrying into execution what has been enjoined. For man thus constituted has a law been enacted by just men in primitive ages. Nearer our own day was there established a law, full of gravity and justice, by Moses, to whom allusion has been already made, a devout man, and one beloved of God.
Now the Logos of God controls all these; the first begotten Child of the Father, the voice of the Dawn antecedent to the Morning Star. Afterwards just men were born, friends of God; and these have been styled prophets, on account of their foreshowing future events. And the word of prophecy was committed unto them, not for one age only; but also the utterances of events predicted throughout all generations, were vouchsafed in perfect clearness. And this, too, not at the time merely when seers furnished a reply to those present; but also events that would happen throughout all ages, have been manifested beforehand; because, in speaking of incidents gone by, the prophets brought them back to the recollection of humanity; whereas, in showing forth present occurrences, they endeavoured to persuade men not to be remiss; while, by foretelling future events, they have rendered each one of us terrified on beholding events that had been predicted long before, and on expecting likewise those events predicted as still future. Such is our faith, O all ye men,—ours, I say, who are not persuaded by empty expressions, nor caught away by sudden impulses of the heart, nor beguiled by the plausibility of eloquent discourses, yet who do not refuse to obey words that have been uttered by divine power. And these injunctions has God given to the Word. But the Word, by declaring them, promulgated the divine commandments, thereby turning man from disobedience, not bringing him into servitude by force of necessity, but summoning him to liberty through a choice involving spontaneity.
This Logos the Father in the latter days sent forth, no longer to speak by a prophet, and not wishing that the Word, being obscurely proclaimed, should be made the subject of mere conjecture, but that He should be manifested, so that we could see Him with our own eyes. This Logos, I say, the Father sent forth, in order that the world, on beholding Him, might reverence Him who was delivering precepts not by the person of prophets, nor terrifying the soul by an angel, but who was Himself—He that had spoken—corporally present amongst us. This Logos we know to have received a body from a virgin, and to have remodelled the old man by a new creation. And we believe the Logos to have passed through every period in this life, in order that He Himself might serve as a law for every age, and that, by being present (amongst) us, He might exhibit His own manhood as an aim for all men. And that by Himself in person He might prove that God made nothing evil, and that man possesses the capacity of self-determination, inasmuch as he is able to will and not to will, and is endued with power to do both. This Man we know to have been made out of the compound of our humanity. For if He were not of the same nature with ourselves, in vain does He ordain that we should imitate the Teacher. For if that Man happened to be of a different substance from us, why does He lay injunctions similar to those He has received on myself, who am born weak; and how is this the act of one that is good and just? In order, however, that He might not be supposed to be different from us, He even underwent toil, and was willing to endure hunger, and did not refuse to feel thirst, and sunk into the quietude of slumber. He did not protest against His Passion, but became obedient unto death, and manifested His resurrection. Now in all these acts He offered up, as the first-fruits, His own manhood, in order that thou, when thou art in tribulation, mayest not be disheartened, but, confessing thyself to be a man (of like nature with the Redeemer), mayest dwell in expectation of also receiving what the Father has granted unto this Son.
All in all, this is not an endorsement of all Hippolytus said above. But his historical testimony is extremely valuable on this important subject.