THE NEW SCHAFF-HERZOG
tended for the governance of his schismatic community. If this be true, they are of considerable historical importance. Works on church discipline are mentioned also by Jerome, dealing with the propriety of fasting on Saturday and of daily communion. The chronological works of Hippolytus enjoyed no little esteem, as is shown by the carving on the statue of his Easter table for the years 222-233. The work called " Chronicle " in the inscription exists only in Latin adaptations, such as the Liber generationis and the so-called Barbaras Scalageri. The original form has been exhibited by A. Bauer.
The theology of Hippolytus in general is summarized at the close of the Philosophumena. The Christian's boasted possession is the knowledge of the One God, creator and lord of all things. He alone, of his own free will, created eternally out of nothing first the four elements and 5. Theolog- then the rest out of them; all that is ical composed of them is separable and
Position, therefore mortal. By a process of thought God generated the Logos, who, conscious of the will and mind of his begetter, became the mediate operator of all that was done in the work of creation. As lord over all he made man, a compound of the four elements, neither God like the Logos nor yet an angel. God, being good, made nothing but good; man by his own will went further and created evil. Man received a law on the basis of his free will — first through just men, then through Moses and the prophets, but all under the administration and in the power of the Logos, who according to the command of God led men back from disobedience, not forcing them, but calling them to a free choice. At last the Father sent the Logos himself, who, taking a body from a virgin, put on the old man by a new creation; of the same nature as our own, because only so could he exhort us to follow him, he experienced all the sufferings that belong to human nature, so that men might hope to follow him also in his exaltation.
Hippolytus urges his readers to cling to " the inspired prophets, interpreters of God and the Logos," who have laid down the divine truth in the Scripture. The New Testament writings are designated equally with the Old as " divine scriptures," with " the fourfold gospel " at their head. The Epistle to the Hebrews is not included among the Pauline epistles, though Hippolytus uses it not infrequently; he also makes use of II Peter and probably of James. Only grace bestows understanding of the Scriptures, much in which is sealed, as to the devil, so to unbelievers. The personal distinction between the Father and the Logos is defended against Sabellius and Calixtus, as still earlier against Noetus; but Hippolytus repudiates the reproach of ditheism — the one God reveals himself in two persons, to whom the Spirit is added as a third, although no clear distinction is made between the Logos and the Spirit. Insight into the manner of the generation of the Logos is not permitted to us. But, though always the perfect Logos, he is not the perfect Son until, clothed with flesh as at once the Son of God and the Son of Man, he appears in the world. While the death of Christ
is of special significance for redemption, Hippolytus lays particular emphasis on the completion of the knowledge of God already given through nature and history, but especially in the Law and the Prophets. Men are now enabled, by the same free will with which they sinned, to return to the following of God, and by their good works to win heaven. The Church is " the sacred assembly of those who live in righteousness the spiritual house of
God rooted in Christ," who sanctifies all that
believe in him. The water of life is given to the thirsty soul first in baptism, with its remission of sins and clothing with the Spirit; in the Eucharist Christ's body and blood are a pledge of immortality. But only those belong to the Church who keep the commandments; all others are " deprived of the Holy Spirit," " driven from the Church," or, if they belong to it externally, their damnation is all the greater. The Church suffers not less from unworthy Christians than from heretics. Thus Hippolytus was as much opposed to Calixtus for his lax discipline as for his monarchianizing theology. But, in spite of his approbation of asceticism and his enthusiasm for martyrdom, he opposes the newprecepts of the Montanists, especially in regard to fasting. Against extravagant eschatological views also he takes a stand in the interest of Christian sobriety. In opposition to Caius, for whom "the binding of the strong man " had already taken place, Hippolytus sees the millennium still far in the future, though he makes the point that for the individual the hour of death is that of Christ's advent. But if his attitude toward this whole question is not that of a later age, neither is it quite the same as that of Irenseus, from whose primitive realism he makes a distinct departure — thus, as in other points (e.g., his attitude toward the Roman Empire), standing at a turning-point in theological and ecclesiastical development. (N. Bonwetsch.)
Bibliography: A quite complete list of literature is given in ANF, Bibliography, pp. 55-58. The Opera were edited by J. A. Fabricius in Greek and Latin, 2 vols., Hamburg, 1716-18; by A. Gallandius, in Bibliotheca veterum patrum, ii. 409-530, 14 vols., Venice, 1765-81; in MPG, x.; in Greek by P. de Lagarde, Leipsic, 1858. Editions' of the Philosophumena are by E. Miller, Oxford, 1851; L. Duncker and F. G. Schneidewin, Gottingen, 1856-59; and P. Cruice, Paris, 1861. Eng. transl. is to be found in ANF, v. 9-258. Consult: C. K. J. Bunsen, Hippolytus and his Age, 4 vols., London, 1852; J. J. I. von Dollinger, Hippolyt und Kallistus, Regensburg, 1853, Eng. tranal., Edinburgh, 1876 (from the Roman Catholic standpoint); W. E. Taylor, Hippolytus and the Christian Church of the 3d Century, London, 1853 (opposes Dollinger); G. Yolkmar, Hippolytus und die rbmischen Zeitgenossen, Zurich, 1855; O. Bardenhewer, Des heiligen Hippolyts Com-
mentar zum . Daniel, Freiburg, 1877; C. Wordsworth, St. Hippolytus and the Church of Rome, London, 1880; G. Salmon, in Hermathena, v (1885), 389 sqq., viii (1892), 161 sqq.; J. H. Kennedy, Part of the Commentary of St. Hippolytus on Daniel, Dublin, 1888; E. Erbes, in Jahrbucher fur protestantische Theologie, xiv (1888), 611-646; F. W Farrar, Lives of the Fathers, i. 88-92, New York, 1889; J. B. Lightfoot, St. Clement of Rome, ii. 317-477, London, 1890; G. Ficker, Studien zur Hippolytusfrage Leipsic, 1893; G. N. Bonwetsch, in GGA, 1894, pp. 753 sqq.; W Bousset, Der Antichrist in der Ueberlieferung da Judentums, des Neuen Testaments und der alien KircM, Gottingen, 1895; W. Riedel, Die Kirchenrechtsquellen des Patriarchats Alexandrian, Leipsic, 1900; K J. Neumann, Hippolytus von Rom in seiner Stellung zu Stoat und KircAc ib. 1901; A. d'Ales, La Theologie de S. Hippolyte, Pans, 1906. In TV the following important contributions are