13. City of God, 22, 10, at the end.
14. On Augustine's doctrine of miracles, see especially, Friedrich Nitzsch, Augustinus' Lehre vom Wunder, 1865; especially pp. 32-35 on the "Continuance of Miracles in the Church," and pp. 35-37, "Miracles outside the limits of the Revelation-history and the Church."
15. City of God, 22, 8.
16. Cf. T. R. Glover, Life and Letters in the Fourth Century, 1901, pp. 40, 287.
17. How little the abounding miracles of the lives of the saints were noted — or we should better say, known — in mediaeval times, we may learn from a remark of H. Giinter's {Legenden-Studien, 1906, pp. 176 f.): "For the proper estimate of these things we must bear in mind that contemporary profane history very essentially corrects the literature of the Lives: the very names which here seem to move the world, scarcely receive bare mention there: of the flood of miracles in the Lives there is not even a trace. The Chron- icles and Annalists were nevertheless children of those times, and receptive enough for everything that was miraculous. The notion which might occur to one, that the Chronicles, the newspapers of the day, purposely left the domain of the saints to biography and romance, is clearly untenable. He who reads Widukind's History of the Saxons, the Continuatio Regionis, the Chronicle of Thietmar of Merceberg, will not fail to learn of the saints of the Saxon period. Thietmar's description of the saint-bishop and ascetic Eido of Meis- sen (VIII, c. 25) is a true classic. But saints in the same sense of the legend, these figures are not."
18. Dial, III, 5.
250 NOTES TO LECTURE II
19. Dial., I, 26.
20. Cf. T. R. Glover, as cited, p. 289: "Sulpicius says, and it is not improbable that he is presenting Martin's view, as well as his own, that to doubt these marvels of healing, etc., is to diminish the credibility of the gospel, 'for when the Lord Himself testified that such works as Martin did were to be done by all the faithful, he who does not believe Martin did them, does not believe Christ said so.' Perhaps the logic is not above suspicion, but it is- clear that it was held Martin's miracles were proven no less by the words of the gospel than by ocular evidence." J. H. Newman had already made much the same remark, Two Essays on Scripture Miracles and on Ecclesiastical, p. 209: "Sulpicius almost grounds his defence of St. Martin's miracles on the antecedent force of this text." It would be a curious and not unprofitable study to ascertain how large a part this spurious text has had in producing spurious miracles in all ages of the church.
21. Ep. 22 : 9; Nicene and Post-Nicene Fathers, p. 438.
22. Horn, on I Cor. 6 : 2, 3 (Horn. 6, vol. X, p. 45).
23. Horn. 8, in Col. No. 5 (vol. XI, p. 387).
24. Cf. e. g. Horn. 24 in Joan. (vol. VIII, p. 138); Horn, in Iscr. Act. (vol. Ill, p. 60).
25. Be. Sacerd., lib. 4; Opera, ed. Sav., vol. VI, p. 35.
26. Ep. 4 : 80.
27. In Evang., 2, 29.
28. Isid. Hispal. Sentcntiarnm lib. 1, cap. 27; ed. Col. Agripp., 1617, p. 424.
29. Semi. i. de Ascens., 2.
30. The Patristic citations in this paragraph have been taken largely, without verification, from Newman, op. cit., pp. 135 ff., 208, and W. Goode, The Modern Claims to the Possession of the Ex- traordinary Gifts of the Spirit, 1834, pp. 4 ff., 275 ff. Cf. also A. Tholuck, Vermischte Schriften, I, pp. 35 ff. Such passages abound. H. Giinter, Legenden-Studien, 1906, pp. 77 ff., very naturally raises the question whether the legends of the Middle Ages really wished to be believed, and whether they were believed. His conclusion is that there can be no doubt that they were put forth as literal facts, but that the credit accorded to them by men of independent mind left certainly something to be desired. "No one of the the- ologians of importance," he remarks (p. 82), "ever made an attempt to support scientific speculations by appeals to legendary tales as historical evidence, no matter how near at hand an illustration from them lay." Cf. what he says in Legenden-Studien, 1906, p. 132: "I think it is not by accident, when Cassian observes that the
PATRISTIC AND MEDIEVAL MARVELS 251
monks of his time — he died in 435 — were no longer subjected to the power of the demons as the 'Fathers' were. Similarly Gregory the Great later finds that miracles do not manifest themselves now as in the past {Dial., I, c. 12). And the same reflection is repeated dozens of times in the literature of the Middle Ages. Is there not a sufficient suggestion in this?"
31. The History of the Decline and Fall of the Roman Empire, ed. Smith, 1887, vol. II, p. 180, note 81.
32. Op. cit., p. 220.