(g) Tertullian, De Monogamia, 9, 10. (MSL, 2: 991 f.) This work was written after (Tertullian became a Montanist, and with other Montanists repudiated second marriage) to which reference is made in both passages. But the teaching of the Church regarding remarriage after divorce was as Tertullian here speaks. The reference to offering at the end of ch. 10 does not refer to the eucharist, but to prayers. See above, Ad Uxorem, ch. II, 8.

Ch. 9. So far is it true that divorce "was not from the beginning" [cf. Matt. 19: 8] that among the Romans it is not till after the six hundredth year after the foundation of the city that this kind of hardness of heart is recorded to have been committed. But they not only repudiate, but commit promiscuous adultery; to us, even if we do divorce, it will not be lawful to marry.

Ch. 10. I ask the woman herself, "Tell me, sister, have you sent your husband before in peace?" What will she answer? In discord? In that case she is bound the more to him with whom she has a cause to plead at the bar of God. She is bound to another, she who has not departed from him. But if she say, "In peace," then she must necessarily persevere in that peace with him whom she will be no longer able to divorce; not that she would marry, even if she had been able to divorce him. Indeed, she prays for his soul, and requests refreshment for him meanwhile, and fellowship in the first resurrection; and she offers on the anniversary of his falling asleep.

(h) Cyprian, De Opere et Eleemosynis, 1, 2, 5. (MSL, 4: 625.) (Cyprian, Bishop of Carthage (249-258), was the most important theologian and ecclesiastic between Tertullian and Augustine. He developed the theology of the former especially in its ecclesiastical lines, and his idea of the Church was accepted by the latter as a matter beyond dispute. His most important contributions to the development of the Church were his hierarchical conceptions, which became generally accepted as the basis of the episcopal organization of the Church (see below, §§ 46, 50, 51). His writings, which are of great importance in the history of the Church, consist only of epistles and brief tracts. (His influence did much to determine the lines of development of the Western Church, and especially the church of North Africa. With the following cf. supra, § 16.

Ch. 1. Many and great, beloved brethren, are the divine benefits wherewith the large and abundant mercy of God the Father and of Christ both has labored and is always laboring for our salvation: because the Father sent the Son to preserve us and give us life, that He might restore us; and the Son was willing to be sent and to become the son of man, that He might make us the sons of God. He humbled Himself that He might raise up the people who before were prostrate; He was wounded that He might heal our wounds; He served that He might draw to liberty those who were in bondage; He underwent death, that He might set forth immortality to mortals. These are many and great boons of compassion. But, moreover, what a providence, and how great the clemency, that by a plan of salvation it is provided for us that more abundant care should be taken for preserving man who has been redeemed! For when the Lord, coming to us, had cured those wounds which Adam had borne, and had healed the old poisons of the serpent, He gave a law to the sound man, and bade him sin no more lest a worse thing should befall the sinner. We had been limited and shut up in a narrow space by the commandment of innocence. Nor should the infirmity and weakness of human frailty have anything it might do, unless the divine mercy, coming again in aid, should open some way of securing salvation by pointing out works of justice and mercy, so that by almsgiving we may wash away whatever foulness we subsequently contract.

Ch. 2. The Holy Spirit speaks in the sacred Scriptures saying, "By almsgiving and faith sins are purged" [Prov. 16: 6]. Not, of course, those sins which had been previously contracted, for these are purged by the blood and sanctification of Christ. Moreover, He says again, "As water extinguishes fire, so almsgiving quencheth sin" [Eccles. 3: 30]. Here, also, is shown and proved that as by the laver of the saving water the fire of Gehenna is extinguished, so, also, by almsgiving and works of righteousness the flame of sin is subdued. And because in baptism remission of sins is granted

once and for all, constant and ceaseless labor, following the likeness of baptism, once again bestows the mercy of God. . The Lord also teaches this in the Gospel. . . . The Merciful One teaches and warns that works of mercy be performed; because He seeks to save those who at great cost He has redeemed, it is proper that those who after the grace of baptism have become foul can once more be cleansed.

Ch. 5. The remedies for propitiating God are given in the words of God himself. The divine instructions have taught sinners what they ought to do; that by works of righteousness God is satisfied, and with the merits of mercy sins are cleansed. . . . He [the angel Raphael, cf. Tobit. 12:8, 9] shows that our prayers and fastings are of little avail unless they are aided by almsgiving; that entreaties alone are of little force to obtain what they seek, unless they be made sufficient by the addition of deeds and good works. The angel reveals and manifests and certifies that our petitions become efficacious by almsgiving, that life is redeemed from dangers by almsgiving, that souls are delivered from death by almsgiving.

$40. THE MONARCHIAN CONTROVERSIES

(Monarchianism is a general term used to include all the unsuccessful attempts of teachers within the Church to explain the divine element in Christ without doing violence to the doctrine of the unity of God, and yet without employing the Logos christology. These attempts were made chiefly between the latter part of the second century and the end of the third. They fall into classes accordingly as they regard the divine element in Christ as personal or impersonal. One class makes the divine element to be an impersonal power (Greek, dynamis) sent from God into the man Jesus; hence the term "Dynamistic Monarchians." The other class makes the divine element a person, without, however, making any personal distinction between Father and Son, only a difference in the mode in which the one

divine person manifests Himself; hence the term "Modalistic Monarchians." By some the Dynamistic Monarchians have been called Adoptionists, because they generally taught that the man Jesus ultimately became the Son of God, not being such by nature but by "adoption." The name Adoptionist has been so long applied to a heresy of the eighth century, chiefly in Spain, that it leads to confusion to use the term in connection with Monarchianism. Furthermore, to speak of them as Dynamistic Monarchians groups them with other Monarchians, which is desirable. (The most important school of Modalistic Monarchians was that of Sabellius, in which the Modalistic principle was developed so as to include the three persons of the Trinity.

The sources may be found collected and annotated in Hilgenfeld, Ketzergeschichte.

(A) Dynamistic Monarchianism

(a) Hippolytus, Refut., VII, 35, 36. (MSG, 16: 3342.) Ch. 35. A certain (Theodotus,) a native of Byzantium, introduced a novel heresy, saying some things concerning the origin of the universe partly in keeping with the doctrines of the true Church, in so far as he admits that all things were created by God. Forcibly appropriating, however, his idea of Christ from the Gnostics and from Cerinthus and Ebion, he alleges that He appeared somewhat as follows: that (Jesus was a man, born of a virgin, according to the counsel of the Father, and that after He had lived in a way common to all men, and had become pre-eminently religious, He afterward at His baptism in Jordan received Christ, who came from above and descended upon Him. Therefore miraculous powers. did not operate within Him prior to the manifestation of that Spirit which descended and proclaimed Him as the Christ.) But some [i. e., among the followers of Theodotus] are disposed to think that this man never was God, even at the descent of the Spirit; whereas others maintain that He was made God after the resurrection from the dead.

Ch. 36. While, however, different questions have arisen among them, a certain one named Theodotus, by trade a money-changer [to be distinguished from the other Theodotus, who is commonly spoken of as Theodotus, the leather-worker], attempted to establish the doctrine that a certain Melchizedek is the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness of this one. And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a mere man, and that in conformity with the same account, Christ descended upon Him.

(b) The Little Labyrinth. in Eusebius, Hist. Ec., V, 28. (MSG, 20: 511.)

The author of The Little Labyrinth, a work from which Eusebius quotes at considerable length, is uncertain. It has been attributed to Hippolytus.

The Artemonites say that all early teachers and the Apostles themselves received and taught what they now declare, and that the truth of the preaching [i. e., the Gospel] was preserved until the time of Victor, who was the thirteenth bishop in Rome after Peter, and that since his successor, Zephyrinus, the truth has been corrupted. What they say might be credible if first of all the divine Scriptures did not contradict them. And there are writings of certain brethren which are older than the times of Victor, and which they wrote in behalf of the truth against the heathen and against heresies of their time. I refer to Justin, Miltiades, Tatian, Clement, and others. In all of their works Christ is spoken of as God. For who does not know the works of Irenæus and of Melito and of others, which teach that Christ is God and man? And how many psalms and hymns, written by the faithful brethren from the beginning, celebrate Christ as the Word of God, speaking of Him as divine? How, then, since the Church's present opinion has been preached for so many