has five ornamenta or dotes: 1. Cathedra (the unity of episcopacy in the Cathedra Petri); 2. Angelus (the bishop himself); 3. Spiritus Sanctus; 4. Fons (baptism); 5. Sigilium, i. e. Symbolum catholicum (according to Sol. Song, iv. 12.) These dotes are distinguished from the sancta membra ac viscera of the church, which appear to him of greater importance than the dotes themselves. They consist in sacramentis et nominibus Trinitatis. (5) Augustine composed a separate treatise, entitled: de unitate ecclesiæ, on this subject.-Comp. contra Ep. Parmeniani and de baptismo. He proceeded, no less than the Donatists, on the principle of the purity of the church, and advocated a rigorous exercise of ecclesiastical discipline; but this should not lead to the depopulation of the church Some elements enter into the composition of the house of God which do not form the structure of the house itself; some members of the body may be discased, without its being thought necessary to cut them off at once, though the disease itself belongs no more to the body than the chaff which is mixed up with wheat forms a part of it. Augustine makes a distinction between the corpus Domini verum and the corpus D. permixtum seu simulatum (de doctr. christ. iii. 32,) which stands in connection with his negative view concerning the nature of evil. The grammarian Tichonius adopted an intermediate course, see Neander, Kirchengesch. ii. p. 445. The necessity of being externally connected with the church is set forth by Augustine in the same manner as by Tertullian and Cyprian, de unit. eccles. c. 49: Habere caput Christum nemo poterit, nisi qui in ejus corpore fuerit, quod est ecclesia, Ep. c. xli. § 5: Quisquis ab hac catholica ecclesia fuerit separatus, quantumlibet laudabiliter se vivere existimet hoc solo scelere quod a Christi unitate disjunctus est, non habebit vitam, sed Dei ira manebit super eum. : (6) Leo M. Sermo i. in natale Apostolorum Petri et Pauli: Ut inenarrabilis gratiæ per totum mundum diffunderetur effectus, Romanum regnum divina providentia præparavit, etc. Comp. Sermo ii. Transivit quidem in Apostolos alios vis illius potestatis, sed non frustra uni commendatur, quod omnibus intimePetro enim singulariter hoc creditur, quia cunctis ecclesiæ rectoribus proponitur. Manet ergo Petri privilegium, ubicunque ex ipsius fertur æquitate judicium; nec nimia est vel severitas vel remissio, ubi nihil erit legatum, nihil solutum, nisi quod Petrus aut ligaverit, aut solverit. Comp. Perthel, 1. c. p. 237, note 4, and the passages quoted by him. Comp. § 71. Lactantius makes the same assertion, though he does not in all respects agree with the catholic church: Instit. div. iii. 30.—iv. 14. ab. init.: Hæc est domus fidelis, hoc immortale templum, in quo si quis non sacrificaverit, immortalitatis præmium non habebit. Rufinus, however, does not yet advocate fides in Ecclesiam, and thus most clearly distinguishes faith in the church from faith in God and Christ, Expos. fid. 26, 27. Heretics were thought beyond the pale of the church, but not beyond that of Christianity. Augustine calls them quoquomodo Christiani. Aug. de civ. Dei 18, c. 51. Comp. Marheinecke (in Daub's Studien, 1. c.) p. 186. § 136. THE SACRAMENTS. The holy sacraments, the idea of which was more precisely defined and circumscribed in this period, were regarded as the instruments by means of which the church exerts an influence upon the individual Christian, and transmits the fulness of Divine life, which dwells within it, to the members. Augustine saw in them the mysterious union of the (transcendent) Word with the external (visible) element,() but expressed no definite opinion respecting the number of sacraments.(2) PseudoDionysius (who lived in the fifth century) spoke of six ecclesiastical mysteries; but even during the present period the greatest importance was still attached to baptism and the Lord's Supper.(+) (1) Aug. Serm. 272. Opp. T. v. 770: Dicuntur Sacramenta, quia in eis aliud videtur, aliud intelligitur. Quod videtur speciem habet corporalem: quod intelligitur fructum habet spiritalem; this gave rise to the definition of the Augustinian school (in Ev. Joh. Tract. 31. c. 15, and de cataclysmo): Accedit verbum ad elementum et fit sacramentum. (2) Augustine reckoned not only matrimony ("sacramentum nuptiarum") holy orders, ("sacramentum dandi baptismum"), but occasionally also other ceremonies among the sacraments (the word taken in a more comprehensive sense), since he understood by sacramentum, omne mysticum sacrumque signum. Thus he applies (de peccat. orig. c. 40,) the term sacrament to exorcism, the casting out, and the renunciation of the devil at baptism, and even the rites of the Old Testament: circumcisio carnis, sabbatum temporale, neomeniæ, sacrificia atque omnes hujusmodi innumeræ observationes, Expos. epist. ad Galat. c. iii. 19. (Opp. iii. P. ii. p. 692.) Comp. Wiggers, Augustin und Pel. vol. i. p. 9, note. That he so constantly adopted the number four may perhaps be explained from the general preference which he gave to Aristotelianism (c. ep. Parm. ii. c. 13.) Neander, Kirchengesch. ii. p. 1382, 83. Leo the Great also employed the term sacramentum in reference to the most heterogeneous things, comp. Perthel, p. 219, note, and Gregory the Great used it sometimes in a more comprehensive, sometimes in a more limited sense, comp. Lau, p. 480. (S) De hier. eccles. c. 2-7. 1. Baptism, (u. pwrícuaroc), 2. The Lord's Supper, (μ. ouvážews, eït' oûv zonavías), 3. Unction (confirmation ? μ. τελετῆς μύρου), 4. Holy Orders, (μ. τῶν ἱερατικῶν τελειώσεων), 5. Monachism (μ. μovaxinõs Teλerwows) which afterwards ceased to be reckoned among the sacraments, 6. The rites performed on the dead (μ. ἐπὶ τῶν ἱερῶς κεκοιμημένων) (they were not the same with the unctio extrema, as the unction in question was not applied to dying persons, but to the corpse; yet there was some analogy between the one and the other.) Matrimony, on the other hand, which Augustine mentioned, was wanting in this list. (4) This was done, e. g. by Augustine, Sermo 218, 14: Quod latus, lancea percussum, in terram sanguinem et aquam manavit, procul dubio sacramenta sunt, quibus formatur ecclesia (de Symb. ad catech. c. 6.), and by Chrysostom in Joh. hom. 85. (Opp. T. viii. p. 545,) who adopted the same interpretation. On the relation in which the sacraments of the New Testament were supposed to stand to those of the Old, see Augustine de vera rel. c. 17. § 137. BAPTISM. The notions formed in the preceding period concern ing the high importance and efficacy of baptism were more fully developed in the present, especially by Basil the Great, Gregory of Nazianzum, and Gregory of Nyssa, and defined with more dogmatic precision by Augustine.(2) Neither the baptism of blood, nor that of tears lost its significance.(3) The theologians of the Greek church zealously defended infant-baptism,(4) while Augustine brought it into more intimate connection with the doctrine of original sin (in opposition to the Pelagians), and adduced it as an additional proof of the said doctrine.(5) Salvation was denied to unbaptized children.(6) Concerning the baptism of heretics, Basil the Great, and Gregory of Nazianzum, followed the views of Cyprian on this point, though Gregory did not make the validity of baptism depend on the dignity of the person that performs the ceremony of baptism.(7) But by the exertions of Augustine, the mode adopted by the Romish church became with certain modifications the prevalent one.(8) The Donatists continued to insist upon the necessity of re-baptizing heretics.(9) The baptism of the Manichæans consisted in a kind of lustration altogether different from the baptism of the Catholic church.(10) Among the strict Arians the Eunomians were distinguished from the orthodox church by baptizing not in the name of the Trinity, but in that of the death of Christ.(11) (1) All of them composed separate discourses on baptism. Basil, M., de Baptismo Opp. T. ii. p. 117. Greg. Naz. Or. 40. Greg. Nyss. de bapt. Christi Opp. T. iii. p. 371. Gregory of Nazianzum gave a number of different names to Christian baptism, which he carefully distinguished from the baptisms of Moses and John : τὸ φώτισμα λαμπρότης ἐστὶ ψυχῶν, βίου μετάθεσις, επερώτημα τῆς εἰς Θεὸν συνειδήσεως (1 Pet. iii. 21), τὸ φώτισμα βοήθεια τῆς ἀσθενείας τῆς ἡμετέρας· τὸ φώτισμα σαρκὸς ἀπόθεσις, πνεύματος ἀκολούθησις, λόγου κοινωνία, πλάσματος ἐπανόρθωσις, κατακλυσμὸς ἁμαρτίας, φωτὸς μετου σία, σκότων κατάλυσις· τὸ φώτισμα ἔχημα πρὸς θεὸν, συνεκδημία Χριστοῦ, ἔρεις σμα πίστεως, νοῦ τελείωσις, κλεῖς οὐρανῶν βασιλείας, ζωῆς ἄμειψες, δουλείας ἀναίρεσις, δεσμῶν ἔκλυσις, συνθέσεως μεταποίησις· τὸ φώτισμα, τί δεῖ πλείω και rò The ταριθμεῖν ; τῶν τοῦ Θεοῦ δώρων τὸ κάλλιστον καὶ μεγαλοπρεπέστατον, ὥστες ἅγια ἁγίων καλεῖταί τινα οὕτω καὶ αὐτὸ παντὸς ἄλλων τῶν παρ' ἡμῖν φωτισμῶν ὃν ἁγιώτερον· καλεῖται δὲ ὥστες Χριστὸς, ὁ τούτου δοτὴς, πολλοῖς καὶ διαφόροις ὀνόμασιν, οὕτω δὲ καὶ τὸ δώρημα, κ. τ. λ. He also repeated the appellations formerly used, such as λourgov, opgayis, etc. following is the principal thought, on which this abundance of names is founded: all the blessings of Christianity appear concentrated in one point in baptism, and are dispensed, as it were, all together in one moment; but all these names can only in so far be applied to baptism, as the person to be baptized possesses the right disposition, without which none can enter into the kingdom of heaven." Ullmann, p. 461, where the other passages bearing on this subject are given. In order to prove the necessity of baptism, Gregory further speaks of a three-fold birth of man (Or. 40, 2, ab init.), viz. natural birth ( ix owμárwv,) that through baptism, and that through the resurrection. The first of these is brought about in the night, is slavish and connected with lusts (νυκτερή τέ ἐστι καὶ δούλη καὶ ἐμπαθής), the second is as clear as day-light and free, delivers from lusts, and elevates to a higher, spiritual life (ἡ δὲ ἡμερινὴ καὶ ἐλευθέρα καὶ λυτικὴ παθῶν, πᾶν τὸ αὐτὸ γενέσεως κάλυμμα περιτέμνουσα, καὶ πρὸς τὴν ἄνω ζωὴν ἐπανάγουσα.) On Basil the Great comp. Klose, p. 67, ss.; on Gregory of Nyssa see Rupp, p. 232, ss., comp. also Cyrill Hier. Cat. xvii. c. 37; he ascribed to baptism not only the virtue of taking away sin (from the negative point of view), but also that of elevating the powers of man to a miraculous height; Cat. iii. 3, xix. xx. Cyr. Alex. Comm. in Joh. Opp. T. iv. p. 147. [Münscher, ed. by von Cölln, i. p. 462, 63.] (2) Aug. Ep. 98, 2: Aqua exhibens forinsecus sacramentum gratiæ et spiritus operans intrinsecus beneficium gratiæ solvens vinculum culpæ, reconcilians bonum naturæ, regenerant hominem in uno Christo, ex uno Adam generatum. Concupiscentia remains even in those who are baptized, though their guilt is pardoned, de nupt. et concup.i. 28, (c. 25,) [Enchir. ad Laur. 43, and 64.]—He who is not baptized cannot obtain salvation. As for the thief who was admitted by Christ into paradise without baptism, Augustine supposed that he was baptized with blood, instead of water; or he might have been baptized with the water which flowed from the side of Jesus (!), unless it were assumed that he had received baptism at some former time; de anima et ejus origine i. 11, (c. 9.) ii. 14, (c. 10.) 16, c. 12. According to Leo the Great, |