proved.[651] The theological counterpart to this is
Novatian's work "De Trinitate". This first great Latin work that
appeared in Rome is highly important. In regard to completeness, extent
of Biblical proofs, and perhaps also its influence on succeeding times,
it may in many respects be compared with Origen's work [Greek: peri
archon]. Otherwise indeed it differs as much from that work, as the
sober, meagre theology of the West, devoid of philosophy and
speculation, differs in general from that of the East. But it sums up in
classic fashion the doctrines of Western orthodoxy, the main features of
which were sketched by Tertullian in his antignostic writings and the
work against Praxeas. The old Roman symbol forms the basis of the work.
In accordance with this the author gives a comprehensive exposition of
his doctrine of God in the first eight chapters. Chapters 9-28 form the
main portion; they establish the correct Christology in opposition to
the heretics who look on Christ as a mere man or as the Father himself;
the Holy Scriptures furnish the material for the proofs. Chapter 29
treats of the Holy Spirit. Chapters 30 and 31 contain the recapitulation
and conclusion. The whole is based on Tertullian's treatise against
Praxeas. No important argument in that work has escaped Novatian; but
everything is extended, and made more systematic and polished. No trace
of Platonism is to be found in this dogmatic; on the contrary he employs
the Stoic and Aristotelian syllogistic and dialectic method used also by
his Monarchian opponents. This plan together with its Biblical attitude
gives the work great outward completeness and certainty. We cannot help
concluding that this work must have made a deep impression wherever it
was read, although the real difficulties of the matter are not at all
touched upon, but veiled by distinctions and formulae. It probably
contributed not least to make Tertullian's type of Christology the
universal Western one. This type, however, as will be set forth in
greater detail hereafter, already approximates closely to the
resolutions of Nicaea and Chalcedon.[652] Novatian adopted Tertullian's
formulae "one substance, three persons" ("una substantia, tres personae"),
"from the substance of God" ("ex substantia dei"), "always with the
Father" ("semper apud patrem"), "God and man" ("deus et homo"), "two
substances" ("duae substantiae"), "one person" ("una persona"), as well as
his expressions for the union