[59] In the end the doctrine declared orthodox was the opposite of what had been declared orthodox in the Sabellian and other controversies (Mosheim, 4 Cent. pt. ii, ch. v, § 9); and all the while “the Arians and the orthodox embraced the same theology in substance” (Murdock, note on Mosheim, Reid’s ed. p. 161). An eminent modern Catholic, however, has described Arianism as “a deistic doctrine which had not the courage to bury itself in the fecund obscurities of dogma” (Ozanam, La Civilisation chrétienne chez les Francs, 1849, p. 35). [↑]
[60] Gieseler, § 83. p. 345. [↑]
[61] Cp. the author’s Short History of Christianity, 2nd ed. pp. 176–81. [↑]
[62] “Pelagianism is Christian rationalism” (Harnack, Outlines, pt. ii, bk. ii, ch. iv, § 3, p.364). [↑]
[63] He was first a Manichean; later an anti-Manichean, denying predestination; later, as an opponent of the Pelagians, an assertor of predestination. Cp. Mackay, Rise and Progress of Christianity, pt. v, § 15. As to his final Manicheanism, see Milman, Hist. of Latin Christianity, 3rd ed. i, 152. [↑]
[64] Cp. Harnack, Outlines, pt. ii, bk. ii, ch. v, § 1 (p. 386). [↑]
[65] Cp. Hampden, Bampton Lectures on The Scholastic Philosophy, 1848, pp. xxxv–xxxvi, and refs. [↑]
[66] Sokrates, Eccles. Hist. bk. vii, ch. 15. [↑]
[67] Epist. 93. Cp. Schlegel’s notes on Mosheim, in Reid’s ed. pp. 159, 198; Rev. W. R. Clarke, Saint Augustine, pp. 86–87 (a defence); Milman, History of Latin Christianity, bk. ii, ch. ii, 3rd. ed. i, 163; Boissier, La fin du paganisme, 2e édit. i, 69–79. Harnack’s confused and contradictory estimate of Augustine (Outlines, pt. ii, bk ii, chs. iii, iv) ignores this issue. He notes, however (pp. 362–63), some of Augustine’s countless self-contradictions. [↑]
[68] Milman, Hist. of Christianity, bk. iii, ch. viii; ed. cited, ii, 182, 188, and note. For the views of Ambrose see p. 184. In Gaul, St. Martin put down the old shrines by brute force. Id. p. 179. [↑]