ble problem.]

[Footnote 650: In addition to this, however, they definitely established
within the Church the idea that there is a "Christian" view in all
spheres of life and in all questions of knowledge. Christianity appears
expanded to an immense, immeasurable breadth. This is also Gnosticism.
Thus Tertullian, after expressing various opinions about dreams, opens
the 45th chapter of his work "de anima" with the words: "Tenemur hie de
sommis quoque Christianam sententiam expromere". Alongside of the
antignostic rule of faith as the "doctrine" we find the casuistic system
of morality and penance (the Church "disciplina") with its media of
almsgiving, fasting, and prayer; see Cypr, de op et eleemos., but before
that Hippol., Comm. in Daniel ([Greek: Ekkl Aleth]. 1886, p. 242):
[Greek: hoi eis tu onoma ton Theou pisteuontes kai di' agathoergias to
prosopon autou exilaskomenoi.]]

[Footnote 651: In the case of Irenaeus, Hippolytus, and Tertullian we
already find that they observe a certain order and sequence of books
when advancing a detailed proof from Scripture.]

[Footnote 652: It is worthy of note that there was not a single Arian
ecclesiastic of note in the Novatian churches of the 4th century, so far
as we know. All Novatian's adherents, even those in the West (see
Socrates' Ecclesiastical History), were of the orthodox Nicaean type.
This furnishes material for reflection.]

[Footnote 653: Owing to the importance of the matter we shall give
several Christological and trinitarian disquisitions from the work "de
trinitate". The archaic attitude of this Christology and trinitarian
doctrine is evident from the following considerations. (1) Like
Tertullian, Novatian asserts that the Logos was indeed always with the
Father, but that he only went forth from him at a definite period of
time (for the purpose of creating the world). (2) Like Tertullian, he
declares that Father, Son, and Spirit have one substance (that is, are
[Greek: homoousioi], the _homoousia_ of itself never decides as to
equality in dignity); but that the Son is subordinate and obedient to
the Father and the Spirit to the Son (cc. 17, 22, 24), since they derive
their origin, essence, and function from the Father (the Spirit from the
Son). (3) Like Tertullian, Novatian teaches that the Son, after
accomplishing his work, will again become intermingled with the Father,
that is, will cease to have an independent existence (c. 31); whence we
understand why