In this chapter [entitled] “All Things Together,” the peculiar thought of Heraclitus is set forth.[24] But I have also shown briefly that it is that of Noetus’ heresy, he being a disciple not of Christ, but of Heraclitus. For that the created world was its own Demiurge and creator, he declares thus: “God is day and night, winter and summer, war and peace, satiety and hunger.” “All things are contraries.” This is the thought “but there is a change, as when one p. 433. incense is mixed with others; which [incense] is named according to the pleasure of each.”
But it is plain to all that the intelligent[25] successors of Noetus and the chiefs of the heresy, although you may say that they were not [actual] hearers of Heraclitus, yet by openly choosing[26] the opinions of Noetus, acknowledge the same things. For they say this: One and the same God is the Father and Demiurge of all, having been pleased, though invisible, to appear to the righteous men of old. For when He is not seen He is invisible [but when seen visible].[27] And when He wishes to be uncontained, He is uncontainable,[28] and when He is contained, He is containable. Thus by the same reasoning, He is unconquerable[29] [and conquerable], unbegotten [and begotten], immortal and mortal. How can such as they be shown not to be disciples of Heraclitus? Did not the Obscure long ago philosophize in these very words?
Now that [Noetus] says the Father and Son are the same, no one is ignorant. These are his words. When, then, the Father had not been born, He was rightly proclaimed Father. And when He was pleased to undergo p. 434. birth, He having been begotten, became the Son of Himself and not of another. For thus [Noetus] seems to establish Monarchia[30] by asserting the Father and the Son so-called are one and the same, not another from another, but Himself from Himself. And that He is called by the name of Father [or Son] according to the change of times. But that One was He who appeared and underwent birth from a Virgin and dwelt as a man among men. And acknowledged Himself to those who saw Him to be a Son by reason of the birth that had taken place, but did not conceal from those who could receive it that He was also Father. And that He also suffered, being nailed to the Tree and gave up His Spirit to Himself, and died and did not die. And that He raised Himself again the third day after having been buried in a tomb and pierced with a spear and nailed with nails. This One Cleomenes and his band say was God and Father of the universals, thereby drawing a Heraclitan darkness over many.[31]
2. About Callistus.
11. To this heresy Callistus[32] gave strength—a man artful in evil and versatile in falsehood, who was seeking after the p. 435. bishop’s throne. And he led whither he liked Zephyrinus,[33] an ignorant man, unlearned and unskilled in the Church’s rules, whom [Callistus] persuaded by gifts and extravagant demands. [And as Zephyrinus] was a receiver of bribes and a money-lover, he induced him to be ever making faction between the brethren, while he himself by crafty words contrived that at the last both parties should be friendly to himself. And sometimes he deceived those who thought truly, by saying that he thought for his own part like things with them; and again he said likewise to those [who held] the opinions of Sabellius, whom, when he might have brought him into the right way, he abandoned. For Sabellius did not harden [his heart] to our[34] admonitions, but when he got alone with Callistus, he was urged by him to relapse towards the doctrine of Cleomenes, alleging that he was of like opinions. [Sabellius] did not then understand his trickery, but knew it afterwards, as I will shortly explain.[35]
Now [Callistus] bringing forward Zephyrinus himself, persuaded him to say publicly: “I know one God, Christ Jesus, p. 436. and beside Him I know no other, begotten and susceptible of suffering.” And at one time he said: “The Father did not die but the Son,” and thus maintained without ceasing the faction among the people.[36] Knowing whose designs, we did not give way to him, but refuted and withstood him for the Truth’s sake. He also, advancing towards madness, through everyone concurring with him—though we did not—called us ditheists,[37] thus violently spitting forth the concealed poison within him. It seems good to us then to set forth the lovable[38] life of this man since he was born at the same time as ourselves, in order that by the mode of life of such a one being made apparent, the heresy which he has taken in hand may become well and quickly known to those who have right mind. He bore witness[39] when Fuscianus was Prefect of Rome;[40] and the manner of his martyrdom was on this wise.
12. [Callistus] chanced to be a house-slave of a certain Carpophorus,[41] a man of the faith who was of Cæsar’s household. To him as to one of the faith Carpophorus entrusted no little money on his promising to bring in profit from the business of a money-dealer. Who taking it, set up a money-changer’s stall in the place called the Piscina Publica,[42] to whom in course of time not a few deposits were entrusted by p. 437. widows and brethren on the strength of Carpophorus’ name. But he having made everything disappear,[43] was in difficulties. When he had done this, one[44] was not lacking to tell Carpophorus; and Carpophorus said that he required accounts from him. Callistus being aware of this and suspecting danger from his master,[45] took flight and made for the sea. Who finding a ship at Portus[46] ready to sail when she should have her cargo, went on board intending to sail. But he could not thus escape; for one was not lacking to tell Carpophorus what had happened. And he having halted at the harbour according to the news given him, tried to hurry to the ship. But she was lying in the middle of the harbour, and the ferryman being slow, Callistus saw his master afar off, and knew that as he was in the ship he would be taken. So he disregarded life and thinking that his end had come, cast himself into the sea.[47] But the sailors, jumping down into the boats, dragged him out p. 438. against his will amid a great shouting from the shore. And thus he was handed over to his master and taken away to Rome, whence his master sentenced him to the Pistrinum.[48]
But time having gone on, some brethren, as generally happens, came forward and besought Carpophorus that he would set free the runaway from punishment, affirming that he had admitted having gold laid up with certain persons.[49] And Carpophorus like a pious man said that he did not care about his own [money], but that he was concerned about the deposits. For many cried to him with tears that they had trusted to his name when confiding money to Callistus, and [Carpophorus] being persuaded, ordered him to be released. But he having nothing to pay back and not being able to run away again because he was watched, devised a scheme for [obtaining] death. On a Sabbath day, pretending to go forth to his debtors, he rushed into the synagogue of the assembled Jews, and stayed there factiously opposing them.[50] But when they were factiously opposed by him, they abused and rained blows upon him and haled him before Fuscianus, who was then Prefect of the City. And this was their accusation:—“The Romans have conceded to us the right to read aloud publicly the laws of our fathers. But this man coming in forbade it, making a p. 439. faction against us, and affirming that he was a Christian.” And as Fuscianus chanced to be on the judgment-seat, and was angered by the words of the Jews against Callistus, one was not lacking to tell Carpophorus what was being done. And he, hastening to the judgment-seat, cried out to the Prefect, “I beseech you, O Lord Fuscianus, do not believe this man, for he is not a Christian, but seeks occasion of death, having made away[51] with much money of mine, as I will prove.”[52] But the Jews thinking this to be a fetch, as if Carpophorus were seeking by this speech to get him set at liberty, cried out against him to the Prefect with increased fury. And he being moved by them, had [Callistus] scourged and sent him to a mine in Sardinia.
But after a time, there being other martyrs there, Marcia, being a God-loving woman and a concubine of Commodus p. 440. and having wished to do some good work, summoned before her the blessed Victor, who was Bishop of the Church at that time,[53] and enquired what martyrs there were in Sardinia. And he gave her the names of all, but did not give her that of Callistus, knowing what he had dared to do. Then Marcia, having succeeded in her petition to Commodus, gave the liberating letter to an elder named Hyacinthus, a eunuch,[54] who took it and sailed for Sardinia, and having handed it to the Administrator[55] of the place for the time being, set free all the martyrs with the exception of Callistus. But he, on his knees and weeping, besought that he also might be set free. Then Hyacinthus was moved by entreaty and required the Administrator [to do this] affirming that he was the foster-father of Marcia and arranging to hold the Administrator harmless. And he being persuaded [in turn] set free Callistus also.[56] Upon whose coming [to Rome], Victor was much annoyed at what had befallen; but, as he was a compassionate man, held his peace. But to guard against the reproach of many—for p. 441. the audacities of Callistus were not a long way off—and Carpophorus was still an obstacle, he sends him to abide in Antium, making him a certain monthly allowance for his support.[57] After [Victor’s] falling asleep, Zephyrinus having had [Callistus] as a coadjutor in the management of the clergy, honoured him to his own detriment, and sending for him from Antium, set him over the cemetery.[58] And Callistus being ever with [Zephyrinus], and as I have said before, serving him with guile,[59] put him in the background[60] as neither able to judge what was said to him nor to comprehend all the counsels of Callistus when talking to him of what things pleased him. Thus, after the death of Zephyrinus, [Callistus] thinking that he had succeeded in his pursuit,[61] put away Sabellius as one who does not hold right opinions. For [Callistus] was afraid of me and deemed that he could thus wipe off the charge [against him] before the Churches,[62] just as if he held no different opinions from theirs.