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dwi:n-atiox
DOCTOR
watcher, nor one who uses charms, nor an astro- loger, nor one who purifies,' i.e. one who averts disease or removes sin by sacrifices, ixt] yivov oluvo- (TKOTTOS , . , firjS^ iwaoiSbs, fi.T)5k fiadruaaTiKos, ijl7]5^ ■n-epiKadalpuv (iii.). Hermas (Mand. xi, 4) cautions Christians not to consult soothsayers (iiavTevovTai). The Didache describes the Way of Death as full, among other things, of ' magical arts and potions,' /j.ayeiai, (pap/naKiai (v.), while in the Way of Dark- ness, among other things that destroy the soul, are ' potions and magical arts,' (pap/maKeia, fiayeia (Up. Barn. xx.). Ignatius speaks of the birth of Jesus as destroying or making ridiculous every kind of magic, Trao-a fiayeia. (Eph. xix. ), and exhorts his readers ' to flee evil arts,' raj KaKorexvlas (pevye, but all the more to discourse in public regarding them (Ep. to Poly carp, v.). In Ps. -Ignatius, Ep. to the Antiochians, xi., 'the practice of magic,' 7oi;Teiaj, is a vice forbidden even to the Gentiles. Aristides (Apol. xi. ) in indicating the things which Christians should not do, omits all reference to divination or magic, and a similar omission is noticeable in Ep. Barn. xix. and in 1 Clement, xxx. xxxv. Hero is warned (Ps. -Ignatius, Ep. to Hero, ii.) to dis- trust any one teaching beyond Avhat is commanded, even 'though he work miracles,' k5.v a-rifieia Troiy. In the description which Aristides declares the Greeks give of their gods, he writes that they say some of them were ' sorcerers,' (pap/^aKoOs (Apol. viii.), ' practising sorcery,' <pap/jiaKeias (xiii.), and he calls Hermes ' a magician,' /xdyov (x.). But it is noticeable that in Ps. -Ignatius, Ep. to the Anti- ochians, xii., among the Church officials is 'the exorcist,' iiropKicrTris, and in the Ep. to the Philip- pians, v., Christ is by way of honour called ' this magician,' fidyos oSros, while in Ephesians, xx., the sacramental bread is called ' the medicine of im- mortality,' (pdpfjLaKov ddavaaiai. Pagan testimony is to the same effect. The Emperor Hadrian (A.D. 117-138), writing to the Consul Servianus on the state of Egypt, says : ' There is no ruler of a synagogue of Jews, no Samaritan, no Presbyter of the Christians who is not an astrologer, a sooth- sayer, a quack [mafhematicus, haruspex, aliptcs] ' {Script. Hist. August. ,1774, ' Vopisci Saturninus,' 8).
These supernatural beings communicated with men by means of dyyeXoi ('angels' or ' messengers') or prophets, by possession, by means of the hand, tongues, dreams, visions, trances, voices, sounds.
The human beings in touch with these super- natural beings were variously named exorcists, soothsayers, sorcerers, enchanters ; and, lower still, magicians, witches, and wizards. They had various methods of bringing the power of the divinities to act on men, all of which may be classed into two groups : (a) regular : blessing, cursing, pronoun- cing anathema, invoking the Name, embracing, laying on of hands, shadowing, signs and wonders, as e.g. healing, or smiting with disease such as blindness; (6) exceptional: the lot, the vow, the oatli, and committing to Satan.
As religion has become spiritualized, divination has more and more lost its hold on the minds of men. The ultimate end will be reached when worship shall be the approach to the One Father by a man, who, because he is taught and led by the indwelling Spirit of Jesus, needs no divination, and who, because he can proffer his requests to the Fatlier in prayer, scorns aU magic. But the end is not yet.
Literature. — There is no book dealinpr with Divination in the Apostolic Age. Reference to its various phases will he found in modern Commentaries and in works on Comparative Rilif,'iori, and Anthropolo^'y, as those of E. B. Tylor, A. E. Crawley, J. G. Frazer, F. B. Jevons, J. H. Leuba, and R. R. Marett. In addition to these and the authorities cited throughout the art., reference may be made to F. W. H. Myers, on 'Greek Oracles,' in Essays, 1883, and to the series of articles in EliE
vi- 775 fl. P. A. Gordon Clark.
DIYINITY.— See Christ, Cheistology.
DIYISIONS.— The work of the Apostle Paul was much hindered by divisions in the Church. There are many passages in his Epistles which refer to this, but the subject cannot be better studied than in 1 Co lio«f-. The Corinthian Church, though outwardly united, was divided in its allegiance to different teachers — ' I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.' Much ingenuity has been expended in sketching the characteristics of these four parties, but it is not easy to be certain of them. Apollos was a Jew of Alexandria (Ac 18-^"-^), a disciple of the Baptist, who, being more fully instructed by Aquila and Priscilla, was bap- tized into the Christian Church. At Corinth his learning and eloquence made a great impression, and there might be many who would regard him as a leader in the faith ; but there need not have been any serious division in the Church on this account. Far greater difficulty would be experienced be- tween those who are generally known as the Juda- izing party and those who accepted the teaching of the Apostle.
The question of Gentile converts being free from the yoke of the Law of Moses had been settled by the Council held at Jerusalem (Ac 15^"^^), but the Judaizing party had not acquiesced ex animo in that decision. The Epistle to the Galatians gives us an insight into their tactics then, and it is highly probable that in the 'Christ' party of 1 Co 1'*"^- we meet with the same line of action. In the Second Epistle to the Corinthians the Apostle defends his authority and apostolicity in much the same way as he does in the Epistle to the Gala- tians (2 Co 10. 11. 12, Gal lii22i).