gs took occasion to set forth the Logos doctrine in a
didactic way; he simply kept to the formula: "Christus deus et homo",
and to the Biblical expressions which were understood in the sense of
divinity and preexistence; see Testim. II. 1-10. Lactantius was still
quite confused in his Trinitarian doctrine and, in particular, conceived
the Holy Ghost not as a person but as "sanctificatio" proceeding from
the Father or from the Son. On the contrary, Novatian, in his work _de
trinitate_ reproduced Tertullian's views. For details see Dorner
Entwickelungsgeschichte I. pp. 563-634, Kahnis, Lehre vom heiligen
Geiste; Hagemann, l.c., p. 371 ff. It is noteworthy that Tertullian
still very frequently called the preexistent Christ _dei spiritus_; see
de oral. I: "Dei spiritus et dei sermo et dei ratio, sermo rationis et
ratio sermonis et spiritus, utrumque Iesus Christus." Apol. 21: adv.
Prax. 26; adv. Marc. I. 10: III. 6, 16: IV. 21.]

[Footnote 549: See Zahn, Marcellus of Ancyra, pp. 235-244. Duncker, Des
heiligen Irenaus Christologie, 1843.]

[Footnote 550: Zahn, l.c., p. 238.]

[Footnote 551: See Iren., II. 13. 8: II. 28. 4-9: II. 12. 2: II. 13. 2,
and also the important passage II. 29. 3 fin.]

[Footnote 552: A great many passages clearly show that Irenaeus decidedly
distinguished the Son from the Father, so that it is absolutely
incorrect to attribute modalistic ideas to him. See III. 6. 1 and all
the other passages where Irenaeus refers to the Old Testament
theophanies. Such are III. 6. 2: IV. 5. 2 fin.: IV. 7. 4, where the
distinction is particularly plain: IV. 17. 6: II. 28. 6.]

[Footnote 553: The Logos (Son) is the administrator and bestower of the
divine grace as regards humanity, because he is the revealer of this
grace, see IV. 6 (Sec. 7: "agnitio patris filius, agnitio autem filii in
patre et per filium revelata"): IV. 5: IV. 16. 7: IV. 20. 7. He has been
the revealer of God from the beginning and always remains so, III. 16.
6: IV. 13. 4 etc.: he is the antemundane revealer to the angel world,
see II. 30. 9: "semper autem coexsistens filius patri, olim et ab initio
semper revelat patrem et angelis et archangelis et potestatibus et
virtutibus et omnibus, quibus vult revelari deus;" he has always existed
with the Father, see II. 30. 9: III. 18. 1: "non tunc coepit filius dei,
exsistens semper apud patrem"; IV. 20. 3, 7, 14. 1: II. 25. 3: "non enim
infectus es, o homo, neque semper coexsistebas deo, sicut proprium