Clementine, which espouses the cause of Judaism in particular (see p. 120). But respecting the latter, it is yet doubtful whether it should be reckoned among the Gnostic tendencies. Schwegler (Montanisnus iv. s. 216), in making Judaism the common root of Elionitism and Gnosticism, is correct, so far as this, that Gnosticism was shaped in divers ways by the Jewish philosophy. But this philosophy was struggling to get beyond what was merely Jewish and legal. The peculiar and fundamental characteristic of Gnosticism remains in its Paganism, though this, too, might react into Judaism, as well as the latter wander off into Paganism. "Common to all Gnostic sects is their opposition to that merely empirical faith with which they charge the church, as being founded on authority alone." Dorner, p. 353. [Further particulars will be found in the special history of heresies (comp. § 6), and in the history of the particular systems of Basilides (A. d. 125–140), Valentinus 140-160), the Ophites, Carpocrates and Epiphanes, Saturninus, Cerdc, Marcion (150), Bardesanes (170), etc.] The element of knowledge (the speculation) in religion is the chief matter; and so far it has its correlate in the Jewish law-works (Dorner, s. 354). On the great importance of Gnosticism in the development of theological science and of ecclesiastical art (see Dorner, s. 355 sq.). On particular points, see further, Gundert, Das System des Gnostikers Basilides, in Zeitschrift f. d. luth. Theol. Bd. vi. and vii.; Uhlhorn, Das Basilidianische System mit Rücksicht auf die Angaben des Hippolytus dargestellt, Götting., 1855.

...

[Hilgenfeld on Basilides, in the Theol. Jahrb. 1856, and Baur, ioid. 1856. J. L. Jacobi, Basilidis. Sententiæ ex Hippolyti libro. Berol. 1852. Pistis Sophia, Opus Gnosticum Valentino adjudicatum e. codice MS. Coptico ed. J. H. Petermann, Berol. 1852; comp. Köstlin in Theol. Jahrb. 1854. Colorbasus-Gnosis (the Valentinian Kol-arbas), Volkmar in Zeitschrift f. d. hist. Theol. 1855. On Bardesanes, in Cureton's Spicilegium Syriac. see Journal of Sacred Lit. 1856. Die Philosophumena und die Peraten (Ophites), R. Baxmann in Zeitschrift f. d. hist. Theol. 1860. On the general subject comp. Bunsen's Hippolytus, and especially Niedner, in his Gesch. d. Kirche, s. 217-253. Niedner's division is the best: 1. Most numerous (in Valentinus and others); Christianity has the primacy, but other religions, Jewish and heathen, are different degrees of the development of the true religion. 2. (Marcion) Christianity sundered from its historical connections; the only revelation. 3. A syncretism, identifying heathenism and Christianity (Carpocrates), or Judaism and heathenism (the Clementina). Gnosticism is an attempt at a philosophy of religion, identifying the history of the world and the history of religion. Comp. Neander's Dogmengesch. i., 43-59.]

10 Ibid. p. 381, ss. [Ritschl, d. Evang. Marcions, 1847: Volckmar, cf. Gersdorf Rep. 1852. Franck, d. Evang. M. in Stud. n. Kritiken, 1855. Hilgenfeld, Das Apostolikon Marcions, in Zeitschrift f. d. hist. Theol. 1855.]

$ 24.

MONTANISM AND MONARCHIANISM.

Wernsdorf, de Montanistis, Gedani, 1751, 4. Kirchner, de Montanistis, Jen. 1852. *Heinichen, de Alogis, Theodotianis Artemonitis, Lips. 1829. A. Ritschl, Entstehung der altkath, Kirche. Bonn. 1850, s. 176 sq. F. C. Baur, Das Wesen des Mont, in Zeller's Jahrb. 1851. Gieseler, Hippolytus, die Monarchianer, und. d. römische. Kirche, in Stud. u. Krit. 1853. Schwegler, F. C., der Montanismus und die christliche Kirche des zweiten Jahrhunderts, Tüb. 1841-8. [Neander, Hist. of the Church, i, 509 sq., 575 sq. Hase, §67. Niedner, 253 sq.]

Besides this antagonism of Judaism and Ethnicism, another might be formed on the basis of the general Christian system; and its contrasted extremes likewise run out into heretical tendencies. In the establishment of the peculiar doctrines of the religion of Christ, questions necessarily arose, not only concerning the relation of Christianity to former historical forms of religion, but also about its relation to the nature of man and his general capacities of knowledge. Two opposite tendencies might ensue. On the one hand, an exaggerated supernaturalism might manifest itself, passing the boundaries of the historical revelation, making the essence of the inspiration of the Spirit to consist in extraordinary excitement, interrupting the course of the historical development, and endeavoring to keep up a permanent disagreement between the natural and the supernatural. This is seen in what is called Montanism,' which took its rise in Phrygia. On the other hand, an attempt might be made to fill the chasm between the natural and the supernatural, by trying to explain the wonders and mysteries of faith, adapting them to the understanding, and thus leading to a critico-skeptical rationalism. This appears in one class of the Monarchians (Alogi ?)' whose representatives in the first period are Theodotus and Artemon. The Monarchians, Praxeas, Noëtus, and Beryllus, commonly styled Patripassians, differ from the preceding in having more profound views of religion, and form the transition to Sabellianism, which comes up in the following period, introducing a new (more speculative) mode of thought.

1

1 Montanus of Phrygia (in which country the fanatical worship of Cybele prevailed from an early period) made his appearance as a prophet (Paraclete) about the year 170, in Ardaban, on the frontiers of Phrygia and Mysia, and afterward in Pepuza. He was rather distinguished as an enthusiastic and eccentric character, than for any particular dogmatic heresy; and thus he is the forerunner of all the fanaticism which pervades the history of the church. "If any doctrine was dangerous to Christianity, it was that of Montanus. Though noted in other respects only for a strict external morality, and agreeing with the Catholic church in all its doctrines, he yet attacked the funda

mental principle of orthodoxy. For he regarded Christianity, not as complete, but as allowing and even demanding further revelations, as seen in Christ's words about the promised Paraclete." Marheinecke (in Daub and Creuzer's Studien), p. 150, where he also points out the contradiction in which the positive Tertullian involved himself by joining this sect. Millennarianism, which the Montanists professed, was in accordance with their carnally minded tendency. In this respect they were allied to the Ebionites, (Schwegier). Notwithstanding their Anti-gnostic tendencies, they agreed with the Gnostics in going beyond the simple faith of the church; but still, their eccentricities were seen not so much in speculation as in practical Christianity. Yet Montanism could not keep clear of Gnosticism; but here its peculiarity consists in the position, that this gnosis is attained, not by man's faculty of thought, but in an ecstatic state. "Catholic truth is an evenly flowing stream, gradually swelliny from many tributaries; the Montanistic illumination is a spring, suddenly gushing up from the ground; the former is conditioned by the idea of a complex continuity, the latter clings to a disconnected and atomistic view of spiritual influences." Schwegler, p. 105. This sect (called also Cataphrygians, Pepuzians) existed down to the sixth century, though condemned by ecclesiastical synods. On its connection with the general tendencies of the times, see Baur, ubi supra. This does not interfere with a recognition of the individuality of Montanus as an essential element (Neander describes him from this point of view). Sources: Eusebius (following Apollonius), Epiphanius, Hæres. 48. Torrey's Neander, i., 508-537. Neander's Dogmengesch., p. 49 (against Baur). [Gieseler's Church History, i., 140.]

This term occurs in Epiph. Hær. 51, as a somewhat ambiguous parcnomasia on the word Logos (men void of understanding notwithstanding their understanding!), because the Alogi rejected the doctrine concerning the Logos, and the Gospel of John in which it is principally set forth, as well as the book of Revelation, and the millennarian notions which it was used in vindicating. It may be generalized in dogmatic usage so as to be applied to all those who rejected the idea of the Logos, or so misunderstood it, as either to regard Christ as a mere man, or, if they ascribed a divine nature to Christ, identified it with that of the Father. It is difficult to decide to which of these two classes the proper Alogi mentioned by Epiphanius belong, comp. Heinichen, 1. c.; on the other hand, Dorner, p. 500, defends them from the charge of denying Christ's divinity, and considers them as being the point of departure for the twofold shape in which Monarchianism showed itself. At all events, we must not lose sight of these two classes of Monarchians (comp. Neander, Church Hist. (Torrey) i, 577; Antignosticus, p. 474. Schwegler, Montanismus, p. 268; Dorner, l. c.), though it is difficult to make a precise distinction between the one and the other.

'Theodotus, a worker in leather (Ó σKUTEÙÇ) from Byzantium, who resided at Rome about the year 200, maintained that Christ (though born of a Virgin) was merely a man; and was excommunicated by the Roman bishop, Victor, Euseb. v. 28. Theodoret, Fab. Hær. ii. 5. Epiph. Hæret. 54 (άñóσлаσμa τñs ȧλóyov aipéσεws). He must not be confounded with another Theodotus (TρаTEŠÍτηs), who was connected with a party of the Gnostics, the Melchisedekites. Theodor. Fab. Hær. II. 6. Dorner, p. 505, ss. Artemon (Artemas)

charged the successor of Victor, the Roman bishop Zephyrinus, with having corrupted the doctrine of the church, and smuggled in the doctrine of the divinity of Christ. Comp. Neander, i. 580. See § 45, below. Heinichen, 1. c. p. 26, 27. [Burton, Lectures on the Ecclesiast. Hist. of the Second and Third Cent. (Works, vol. v.) p. 211, ss. 236, ss. 265, ss. 387, and Bampton Lect. Notes 100 and 101.] The prevailing rationalistic tendency of this sect (Pseudo-Rationalism) may be seen from Euseb. 1. c. (Heinichen, ii. p. 139). Οὐ τί αἱ θεῖαι λέγουσι γραφαὶ ζητοῦντες ἀλλ' ὁποῖον σχῆμα συλλογισμοῦ εἰς τὴν τῆς ἀθεότητος εὑρεθῇ σύστασιν, φιλοπόνως ἀσκοῦντες καταλιπόντες δὲ τὰς ἁγίας τοῦ θεοῦ γραφὰς, γεωμετρίαν ἐπιτηδεύουσιν, ὡς ἂν ἐκ τῆς γῆς ὄντες καὶ ἐκ τῆς γῆς λαλοῦντες καὶ τὸν ἄνωθεν ἐρχόμενον dyooves. The homage they rendered to Euclid, Aristotle, Theophrastus, ard Galen, ὃς ἴσως ὑπό τινων καὶ προσκυνεῖται.

• Prazeas, from Asia Minor, had gained under Marcus Aurelius the reputation of a confessor of Christianity, but was charged by Tertullian with Patripassianism, and combated by him. Tertull. Advers. Praxeam. lib. II. [translated in the Christ. Examiner, Boston, 1843, No. 119]. Noëtus, at Smyrna, about the year 230, was opposed by Hippolytus on account of similar opinions. Hippol. contra Hæresin Noëti. Theodoret. Fab. Hær. iii. 3. Epiph. Hær. 57.-As to Beryllus, bishop of Bostra, in Arabia, whom Origen compelled to recant, Euseb. vi. 33; comp. Ulmann, de Beryllo Bostreno, Hamb. 1835, 4. Studien und Kritiken, 1836, part 4, p. 1073 (comp. § 42 and 46). [Prexeas in Neander, i. 513, 525. Burton, 1. c. p. 221, ss. 234, ss. Noëtus in Neander, i. 584. Burton, L. c. p. 312, 364.-Beryllus in Neander, i. 593. Burton, 1. c. p. 312, 313. Schleiermacher on the above in his Essay on Sabellianism, transl. in Am. Bibl. Repos. i. 322-339; cf. his Kirchengesch. 131 sq. 154. Baur, Dreieinigkeit, i. 132-341, and in the Jahrb. f. Theologie, 1:45. Bunsen's Hippolytus.]

$ 25.

THE CATHOLIC DOCTRINE.

The Catholic doctrine' was unfolded in opposition to these heresies. Though the orthodox teachers endeavored to avoid heretical errors, and to preserve the foundation laid by Christ and his Apostles by holding fast to the pure tradition, yet they could not wholly free themselves from the influence which the civilization of the age, personal endowments, and preponderating mental tendencies have over exerted upon the formation of religious ideas and conceptions. On this account we find in the Catholic church the same contrasts, or at least similar diversities and modifications, as among the heretics, though they manifest themselves in a milder and less fensive form. Here, too, is, on the one hand, a firm, sometimes painful adherence to external rites and historical tradition, akin to legal Judaism (positive tendency), combined in some cases, as in that of Tertullian, with the Montanist tendency. On the other hand, we

find a more free and flexible tendency allied to the Hellenistic; sometimes more ideal and speculative, kindred to the Gnosticism (the true Gnosis contrasted with the false), and, again, critico-rationalistic, like Monarchianism, even when not identical with it.'

'On the term catholic in opposition to heretic, see Suicer, Thesaurus, sub Vocе Kabоλκóç. comp. opeódošos, oplodožía. Bingham, Origg. Eccles. i. 1, voce καθολικός. ὀρθόδοξος, ὀρθοδοξία. sect. 7. Vales, ad Euseb. vii. 10. Tom. ii. p. 333: Ut vera et genuina Christi ecclesia ad adulterinis Hæreticorum cœtibus distingueretur, catholicæ cognomen soli Orthodoxorum ecclesiæ attributum est.-Concerning the negative and practical, rather than theoretical, character of earlier orthodoxy, see Marheineke (in Daub und Creuzer) 1. c. p. 140, ss.

* This was the case, e. g., with Origen, who now and then shows sobriety of understanding along with Gnostic speculation. On the manner in which the philosophizing Fathers were able to reconcile gnosis with paradosis (disciplina arcani), comp. Marheineke, 1. c. p. 170.

$ 26.

THE THEOLOGY OF THE FATHERS.

Steiger, De la Foi de l'Eglise Primitive d'après les Écrits des premiers Pères, in the Mélanges de Théologie Réformée, edited by himself and Hävernick, Paris, 1833, 1❤r cahier. [Bennet, J., The Theology of the Early Christian Church, exhibited in Quotations from the Writers of the First Three Centuries, Lond. 1842.] Dorner, 1. c., Schwegler, Nachapostolisches Zeitalter. A. Hilgenfeld, Die Apostolischen Väter; Untersuchung über Inhalt und Ursprung der unter ihrem Namen erhaltenen Schriften, Halle, 1853. [Patrum Apostol. Opera, ed. Dressel, Lpz. 2d ed. 1864. J. Chevallier, Epist. of Clem. Rom., Ign. etc. 2d ed. Lond. 1851. Norton's Genuineness Gospels, vol. i Note F. pp. ccxxxix.-cclxxi. J. H. B. Lübkert, Theol. d. Apost. Väter, in Zeitschrift £ d. Hist. Theol. 1854. Hilgenfeld, Das Urchristenthum, in Zeitschrift f. wiss. Theol. 1858. E. de Pressensé, Hist. des trois premiers Siècles de l'Église Chrétienne, 2. Paris, 1858. J. J. Blunt, Lectures on Study of Early Fathers, 2d ed. 1856; ibid. Right Use of Fathers, 1858. Ginoulhiac, Hist. du Dogme Cathol. dans les trois prem. Siècles, 2. Paris, 1850. R. Reuss, Hist. de la Théol. Chrét. 2. 1853, 2d ed. 1860. Ritschl, Die Altkath. Kirche, 2d ed. 1857. Joh. Huber, Phil. d. Kirchen-Väter, 1859. Abbé Frepel, Les Pères Apostoliques et leur Époque, Paris, 1859. Anti-Nicene Lib. i. 1867.]

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B

While the so-called Apostolical Fathers (with few exceptions) were distinguished for direct practical efficiency, preserving and continuing the apostolic tradition,' the philosophizing tendency allied to Hellenism was in some measure represented by the apologists, Justin Martyr,' Tatian,' Athenagoras, Theophilus of Antioch, and Minucius Felix, in the West. On the contrary, Irenæus,' as well as Tertullian,' and his disciple Cyprian,' firmly adhered to the positive dogmatic theology and the compact realism of the church, the former in a milder and more considerate, the latter in a strict, sometimes sombre manner. Clement" and Origen," both belonging to the Alexandrian school, chiefly developed the speculative aspect of theology.