Mention is made of the three persons of the Trinity separately in several epitaphs in which the deceased is
said to sleep IN DEO—IN CHRISTO—IN SPIRITV SANCTO, and collectively in the following of date 403, QVINTILIANVS HOMO DEI CONFIRMANS TRINITATEM AMANS CASTITATEM RESPVENS MVNDVM—“Quintilianus, a man of God, holding fast the doctrine of the Trinity, loving chastity, contemning the world.” In later examples from Aqueilia and other places we find the formulæ, IN NOMINE SANCTAE TRINITATIS—PATRIS ET FILII ET SPIRITVS SANCTI—“In the name of the Holy Trinity—of the Father, Son, and Holy Spirit.”[738]
Patristic evidence informs us that both these doctrines were firmly held by the primitive Christians. The doxologies, benedictions, and baptismal formulæ, of the ancient liturgies are all in the name of the triune God. The divinity of the three persons and at the same time the unity of the Godhead are distinctly and
often asserted. This is also affirmed in frequent Christian inscriptions “to the one God”—DEO VNO. (sic.)
Such, then, is the testimony of the Catacombs concerning the doctrines of the early believers—a testimony more favourable to the general character of ancient Christianity than the writings of the Fathers and ecclesiastical historians of the times; probably, as Dr. Maitland remarks, because “the sepulchral tablet is more congenial to the expression of pious feeling than the controversial epistle, or even the much needed episcopal rebuke.” We know, indeed, from these latter sources, that heresy, strife, recrimination, and mutual anathemas early disgraced the religion of peace and love. But no sounds of this profane controversy disturbed those quiet resting-places of the Christian dead. The expression of faith and hope and joy and peace—the peace of God that passeth all understanding—every-where appears. The stricken and sorrowing believer burst not forth like the heathen in passionate complainings and impotent rage against the gods, but bowed in meek submission to His will who doeth all things well. With devout and chastened spirit he bore the ills of life, and with calm confidence and holy joy he met the doom of death,
Not like the quarry slave, at night
Scourged to his dungeon; but, sustained and soothed
By an unfaltering trust, approached his grave,
Like one who wrapped the drapery of his couch
About him, and lay down to pleasant dreams.[739]
[693] Eastern Churches.
[694] Tertullian says they destroy the soul as fevers do the body.—De Præscrip. Hæreticorum, c. 2.
[695] The Gnostic Marcion sought admission to the Roman presbytery and Valentine even aspired to the episcopal chair. “Speraverat episcopatum Valentinus.”—Tertull., Adv. Valent., c. iv.
[696] Inscriptiones Christianæ Urbis Romæ Septimo Sæculo Antiquiores.