words that she had power to grant this forgiveness in virtue of the Spirit dwelling in her, and that this readmission therefore involved no violation of her holiness." In such instances it is first prophets and then martyrs that appear as organs of the Spirit, till at last it is no longer the inspired Christian, but the professional medium of the Spirit, viz., the priest, who decides everything.] [Footnote 228: In the 2nd century even endeavours at a formal repetition of baptism were not wholly lacking. In Marcionite congregations repetition of baptism is said to have taken place (on the Elkesaites see Vol. I. p. 308). One can only wonder that there is not more frequent mention of such attempts. The assertion of Hippolytus (Philos. IX. 12 fin.) is enigmatical: [Greek: Epi Kallistou proto tetolmetai deuteron autois baptisma].] [Footnote 229: See Tertull., de pudic. 12: "hinc est quod neque idololatriae neque sanguini pax ab ecclesiis redditur." Orig., de orat. 28 fin; c. Cels. III. 50.] [Footnote 230: It is only of whoremongers and idolaters that Tertullian expressly speaks in de pudic. c. I. We must interpret in accordance with this the following statement by Hippolytus in Philos. IX. 12: [Greek: Kallistos protos ta pros tas hedonas tois anthropois synchorein epenoese, legon pasin hup' autou aphiesthai hamartias]. The aim of this measure is still clear from the account of it given by Hippolytus, though this indeed is written in a hostile spirit. Roman Christians were then split into at least five different sects, and Calixtus left nothing undone to break up the unfriendly parties and enlarge his own. In all probability, too, the energetic bishop met with a certain measure of success. From Euseb., H. E. IV. 23. 6, one might be inclined to conclude that, even in Marcus Aurelius' time, Dionysius of Corinth had issued lax injunctions similar to those of Calixtus. But it must not be forgotten that we have nothing but Eusebius' report; and it is just in questions of this kind that his accounts are not reliable.] [Footnote 231: No doubt persecutions were practically unknown in the period between 220 and 260.] [Footnote 232: See Cypr., de lapsis.] [Footnote 233: What scruples were caused by this innovation is shown by the first 40 letters in Cyprian's collection. He himself had to struggle with painful doubts.] [Footnote 234: Apart from some epistles of Cyprian, Socrates, H. E. V. 22, is our chief source of information on this point. See also Conc. Illib. can. 1, 2, 6-8, 12, 17, 18-47, 70-73, 75.]