was principally directed to theoretical knowledge, faith was for the most part considered as historico-dogmatic faith in its relation to yvus, (comp. § 34.) This gave rise to the opinion that knowledge in Divine things justifies, while ignorance condemns. Minucius Fel. 35: Imperitia Dei sufficit ad pœnam, notitia prodest ad veniam. Theophilus of Antioch also knows of a fides historica alone, upon which he makes salvation to depend, i. 14: * Απόδειξιν οὖν λαβὼν τῶν γινομένων καὶ προαναπεφωνημένων, οὐκ ἀπιστῶ, ἀλλὰ πιστεύω πειθαρχῶν Θεῷ, ᾧ εὖ βούλεὶ καὶ σὺ ὑποτάγηθι, πιστεύων αὐτῷ, μὴ νῦν ἀπισθήσας, πεισθῆς ἀνιώμενος τότε ἐν αἰωνίοις τιμωρίαις. But though it was reserved for men of later times to investigate more profoundly the idea of justifying faith in the Pauline sense, yet correct views on this subject were not entirely wanting during this period, comp. Clem. Rom. Ep. i. ad Cor. 37-39. Tertull. adv. Marc. v. 3; Ex fidei libertate justificatur homo, non ex legis servitute, quia justus ex fide vivit. According to Clement of Alexandria faith is not only the key to the knowledge of God (Coh. p. 9), but by it we are also made the children of God, ib. 23. p. (comp. § 68, note 1), p. 69. Clement accurately distinguishes between theoretical and practical unbelief, and understands by the latter the want of susceptibility of Divine impressions, a carnal mind which would have everything in a tangible shape, Strom. ii. 4, p. 436.-Origen in Num. Hom. xxvi. Opp. iii. p. 369: Impossibile est salvari sine fide. Comm. in Ep. ad Rom. Opp. iv. p. 517: Etiamsi opera quis habeat ex lege, tamen, quia non sunt ædificata supra fundamentum fidei, quamvis videantur esse bona, tamen operatorem suum justificare non possunt, quod eis deest fides, quæ est signaculum eorum, qui justificantur a Deo.

(6) Clement, Coh. p. 90 : "Ω τῆς ἁγίας καὶ μακαρίας ταύτης δυνάμεως, δι' ἧς ἀνθρώποις συμπολιτεύεται Θεός κ. τ. λ. Quis. div. salv. p. 951 : *Οσον γὰρ ἀγαπᾷ τις τὸν Θεὸν, τοσούτῳ καὶ πλέον ἐνδοτέρῳ τοῦ Θεοῦ παραδύεται. Ideal quietism, Pad. i. 13, p. 160 : Τέλος δέ ἐστι Θεοσεβείας ἡ αΐδιος CẢ VỚI QUỐC SÊN TỰ Đs. Comp. ii. 7, p. 277, 78, (in reference to riches in God), Strom. ii. 16, p. 467, 68. iv. 22, p. 627, 630.

Tert. ad uxor. i. 8: Quædam sunt divinæ liberalitatis, quædam nostræ operationis. Quæ a Domino indulgentur, sua gratia gubernantur; quæ ab homine captantur, studio perpetrantur, cf. de virg. vel. 10, de patient. 1. adv. Hermog. 5. Justin M. and Clement of Alexandria look favourably at Synergism. Comp. Just. Apol. i. 10. Dial. c. Tr. § 32. Coh. i. 99.

Strom. V. 13, p. 696. vii. 7, p. 860: 'Ως δὲ ὁ ἰατρὸς ὑγείαν παρέχεται τοῖς συνεργοῦσι πρὸς ὑγείαν, οὕτως καὶ ὁ Θεὸς τὴν αἴδιον σωτηρίαν τοῖς συνεργοῦσι πρὸς γνῶσίν τε καὶ εὐπραγίαν. Quis. div. salv. p. 947 : Βουλομέναις μὲν γὰρ ὁ Θεὸς ταῖς ψυχαῖς συνεπιπνεῖ. and thus Orig. Hom. in Ps. Opp. T. ii. p. 571 : Τὸ τοῦ λογικοῦ ἀγαθὸν μικτόν ἐστιν ἔκ τε τῆς προαιρέσεως αὐτοῦ καὶ τῆς συμπνεούσης θείας δυνάμεως τῷ τὰ κάλλιστα προετ λouvy, comp. de princ. iii. 1. 18. Opp. i. p. 129, and 22, p. 137 (on Rom. ix. 16, and the apparent contradiction between 2 Tim. ii. 20, 21, and Rom. ix. 21.) Cyprian, de gratia Dei ad Donat. p. 3, 4: Ceterum si tu innocentiæ, si justitiæ viam teneas, si illapsa firmitate vestigii tui incedas, si in Deum viribus totis ac toto corde suspensus, hoc sis tantum quod esse cœpisti, tantum tibi ad licentiam datur, quantum gratiæ spiritalis augetur. Non enim, qui beneficiorum terrestrium mos est, in capessendo munere cœlesti mensura ulla vel modus est: profluens largiter spiritus nullis finibus premitur, nec cœrcentibus claustris intra certa metarum spatia frænatur, manat jugiter, exuberat affluenter. Nostrum tantum sitiat pectus et pateat ; quantum illuc fidei capacis afferimus, tantum gratiæ inundantis haurimus. De Orat. dom. p. 144, (208.) adv. Jud. iii. 25, ss., p. 72, 42, ss., p. 77, ss.

(8) Hermas represented the predestination of God as dependent on his foreknowledge, Lib. iii. Simil. 8. 6, likewise Justin M. Dial. c. Tryph. § 141. Iren. iv. 29. 2, p. 267. Minuc. Fel. c. 36. Tert. adv. Marc. ii. 23. Clem. Al. Pæd. i. 6, p. 114. : Οἶδεν οὖν (ὁ Θεὸς) οὓς κέκληκεν, οὓς σέσωκεν. According to Strom. vi. p. 763, it is men's own fault if they are not elected. They resemble those who voluntarily jump out of the vessel into the "Thus the practical disposition of Cyprian was opposed to the doctrine of rigid predestination, of irresistible grace; he could not so readily and so boldly admit all the consequences which are found in the stupendous fabric of Augustine's system.”

sea.

"That the bishop of Hippo nevertheless thought to have discovered his own orthodoxy in the writings of Cyprian, may perhaps be ascribed to his eager desire to see the principles which he 80 zealously defended, confirmed by the opinions of others." Rettberg, p. 321.

(9) Origen is far from believing in the doctrine of reprobation. De princ. iii. 1. Opp. i. p. 115. (Redep. p. 20,) he calls those heterodox who adduce the passage relative to the hardening of Pharaoh's heart, and other passages of the Old Test. of similar

import in opposition to the aureoGiov of the human soul. He explains God's dealings with Pharaoh from physical analogies: the rain falls upon different kinds of soil, and causes different plants to grow; the sun both melts wax, and hardens clay. Even in common life it sometimes happens that a good master says to his lazy servant whom he has spoiled by indulgence: I have spoiled you. But he does not mean to say, that such was his intention. Origen (as Schleiermacher did in later times) perceives in what is called reprobatio only a longer delay of the grace of God. As a physician often employs those remedies which apparently produce bad effects, but heal the disease radically, instead of using such as would effect a speedy cure, so God acts in his dealings with men; he has prepared their souls not only for this short passing life, but for eternity, ibid. p. 121. (Redep. p. 26.) He adduces a similar illustration from the husbandman (according to Matth. xiii. 8), and then goes on) p. 123: "Απειροι γὰρ ἡμῖν, ὡς ἂν εἴποι τις, αἱ ψυχαί, καὶ ἄπειρα τὰ τούτων ἤθη καὶ πλεῖστα ὅσα τὰ κινήματα καὶ αἱ προθέσεις καὶ ἐπιβολαὶ καὶ αἱ ὁρμαι, ὧν εἷς μόνος οἰκονόμος ἄριστος, καὶ τοὺς καιροὺς ἐπιστάμενος, καὶ τὰ ἀρμό ζοντα βοηθήματα καὶ τὰς ἀγωγὰς καὶ τὰς ὁδοὺς, ὁ τῶν ὅλων θεὸς καὶ πατήρ. See ibid. the interpretation of Ezek. xi. 19, and other passages. On the connection subsisting between Origen's doctrine of predestination and his doctrine of the pre-existence of the soul, comp. de princ. ii. 9, 7. Opp. i. p. 99. (Red. p. 220,) in reference to Jacob and Esau. Origen also held, like the other Fathers prior to the time of Augustine, that predestination was dependent on foreknowledge, Philoc. c. 25, on Rom. viii. 28, 29, (quoted by Münscher edit. by von Cölln, i. p. 369.)

FIFTH SECTION.

THE CHURCH AND HER MEANS OF GRACE.

§ 71.

THE CHURCH.

Henke, H. Th. C., historia antiquior dogmatis de unitate ecclesiæ. Helmst. 1781. †Möhler, die Einheit der Kirche. Tüb. 1825. Rothe, Rich., die Entwickelung des Begriffs der Kirche in ihrem ersten Stadium. (The third book of his work: die Anfänge der christlichen Kirche und ihrer Verfassung. Wittenb. 1837. i. vol.) Gess, die Einheit der Kirche im Sinn Cyprians (in den Studien der evangelischen Geistlichkeit Würtembergs. Stuttgart, 1838, ii. 1. p. 147.) Huther, Cyprian, comp. § 26, note 9. Schenkel, see § 30. In reference to Rothe's work: Petersen, A., die Idee der christlichen Kirche. Lpzg. 1839–44. 3 vols. 8.

A holy Catholic Christian church which is the communion of saints, was the expression used in the Christian confession of faith to denote the feeling of Christian fellowship which prevailed in the primitive church, though no distinct definitions concerning the nature of the church are found previous to the time of Cyprian. Among the many images under which the church was represented, none was so frequently employed as that of a mother, or of Noah's ark. The Fathers uniformly asserted, both in opposition to heretics, and to all who were not Christians, that there is no salvation out of the church, but that all the fulness of the Divine grace is to be found in it.(2) Clement of Alexandria in particular, and still more strongly Cyprian, maintain the unity of the church. (3) The definitions of the latter, who takes a more practical position, are of great importance in the history of this doctrine. But he did not sufficiently distinguish between the historico-empirical, visible existence of the church

and the idea of a church which is above the change of mere forms, and gradually developes itself to a state of higher perfection. This is shown by the Novatian controversy. Thus it happened, that the apostolico-Christian doctrine of a universal priesthood was more and more superseded by the hierarchy of the bishops and the internal was converted into the external.(4) The false idealism of the Gnostics, and the heretical and schismatical tendencies of separate sects, especially of the Montanists and the followers of Novatian, form a striking contrast with this false external unity of the Catholic church.(5)

(1) "The general character of the earlier period (previous to the time of Cyprian) is that of abstract indefiniteness. What the theologians of this period say concerning the nature of the church is so frequently void of clearness and precision, that it is almost impossible fully to ascertain their real sentiments on this point; it is nothing uncommon to see the same Fathers evading, or even rejecting consequences which necessarily follow from their general reasonings. They thus evince a fickleness (?) which prevents us from forming any decided and certain opinion as to their ideas of the nature of the church." Rothe, 1. c. p. 575.

(2) On the term ixxλnsía in general (corresponding to the Hebrew in, p, y, p) comp. Suicer, thes. sub voce.

T

Rothe, p. 74, ss. The phrase ixxλnoia zadoλızý first occurs in ἐκκλησία καθολική the inscription of the Ep. Smyrn. de mart. Polycarpi about the year 169, Eus. iv. 15. Comp. Ign. ad Smyrn. 8: "Noweg ömov äv j Χριστὸς ̓Ιησοῦς, ἐκεῖ ἡ καθολικὴ ἐκκλησία. How great an importance the Fathers were accustomed to attribute to the church, may be seen from Irenæus, adv. hær. iii. 4. 1, and iii. 24. (40.) The church alone contains all the riches of truth: out of her there are nothing but thieves and robbers, pools with foul water: Ubi enim ecclesia, ibi et spiritus Dei, ubi spiritus Dei, illic ecclesia et omnis gratia, (comp. Huther, 1. c. p. 4, 5,) iv. 31, 3, according to which the pillar of salt into which the wife of Lot was transformed, represents the durability of the church, and other passages (comp. § 34, notes 1. and 2.) Clement of Alexandria derives the term and the idea of ixxλndía from the elect