15. J. B. Lightfoot discusses these miraculous features of the letter in The Apostolic Fathers, Part II, S. Ignatius, S. Poly carp, vol. I, pp. 598 ff.; cf. Bernard's exhibition of their natural charac- ter op. cit., p. 168. H. Giinter, Legenden-Studien, 1906, pp. 10 ff., remarks: "thus, out of the entire series of authentic Passiones there remains as an outspoken miracle-martyrdom only the Acts of Poly- carp: and even they are not unquestionably such."
16. Justin Martyr, by the Bishop of Lincoln, ed. 3, 1853, p. 121.
17. Cf. Blunt, On the Early Fathers, p. 387.
18. Doctor Hey, in Terlullian, by the Bishop of Lincoln, ed. 2, 1826, p. 168.
19. Cf. what is said of Justin's and Irenaeus's testimony by Gilles P:son Wetter, Char is, Ein Beitrag zur Geschichte des altesten Christentums, 1913, p. 185: "We can still hear of xa-p^f^ra in the church, in Justin and Irenaeus. . . . Justin and Irenasus are prob-
238 NOTES TO LECTURE I
ably the latest witnesses of a prophetic gift of grace in the church. ... It is generally wholly uncertain whether we can still really find 'gifts of grace' in the church in great amount in the time of Justin and Irenxus. A declaration like that in Justin, Dial., 82, 1,
irapa yap tj/juu Kal P-^XP1 v^v irpo<pi]TiKa -xapiapsxTa. koriv, testifies rather to
the contrary. If both steadily speak of 'we' or of the 'church' or the like, yet it is possible that they refer by this to the great spiritual operations in the earliest period of Christianity, of which we read in the Gospels, in Acts, and perhaps in some of the Apoc- rypha. These were to them certainly valuable 'proofs' of the truth of the divine origin of Christianity (cf. for this e. g., Justin, Apol., I, 58; Theophilus, ad Aut., Ill, 16 and 26; Minucius Felix, Octavius, 20 and 23)."
1 20. Bernard, as cited, p. 147, remarks that "with a few notable exceptions," " there is no trace up to the end of the second century" — and the same, we may add, is true of the third — "of any miraculous gifts still existing in the primitive church, save those of prophecy and healing, including exorcism, both of which are frequently men- tioned." With reference to prophecy he adduces the warning against false prophets in Hermas (Com. 11) and the Didache, to- gether with Justin's assertion that prophetic gifts continued even — the "even" is perhaps significant — to his day (Dial., 315 B). As to healing, he adduces the general assertions of Justin (Dial., 258 A) and Origen (Cont. Cels., Ill, 24). With respect to exor- cisms, he appeals to repeated references by Justin (Apol., 45 A; Dial., 247 C, 302 A, 311 B, 350 B, 361 C) and Tertullian (Apol., 23» 37 > 43) De Sped., 2; De Test. Anim., 3; Ad Scap., 2; De Corona, 11; De Idol., n). He remarks that these Fathers all be- lieved in magic and betray a feeling that the miracles of their day were not quite the same kind of thing which happened in the New Testament times (Tertullian, De Rud., c. 21; Origen, Cont. Cels., 1,2).
21. The prominence of exorcisms in the notices of marvellous occurrences in these Fathers belongs to the circumstances of the times, and would call for no special notice except for the use which has been made of it in recent discussions (cf. S. McComb in Religion and Medicine, by Elwood Worcester, Samuel McComb, and Isador H. Coriat, 1908, pp. 295-299). In point of fact, Christianity came into a world that was demon-ridden, and, as Harnack remarks (The Expansion of Christianity, E. T., 1904, vol. I, p. 158), "no flight of the imagination can form any idea of what would have come over the ancient world or the Roman Empire during the third century had it not been for the church." In conflict with this gigantic evil
CESSATION OF THE CHARISMATA 239