st. john of damascus (676-749 - Cristo Raul

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CONCLUSION.
instances, we read in it of the deliverance from Hades
of Falconilla by the prayers of Thecla, of the like
deliverance of the Emperor Trajan by the intercession
of Pope Gregory, and of the oracular skull which
Macanus used to consult.
Now, if even theologians
who accept- the doctrine of purgatory/object to such
treatise as this on account of its
"enormes fabulse
and on that ground, at least in part, would refuse its
claim to be genuine, it must obviously make a great
difference in our opinion of Damascenus, whether we
accept works like this as his real production, or not
But when every abatement is made that can fairly be
made on this score, I think enough still remains to
bear out the charge of over-credulity, which is one of
the first and most obvious faults to be found with
him. Admitting this, some considerations arise which
may help in a certain degree to modify our
If we judgment
believe that miraculous powers did once exist
in the Church of Christ, and were gradually with
drawn as the need of them grew less, it will always be
a question requiring great caution in the answer at
what period this withdrawal became final. Unless
we are prepared to cut the knot summarily by dis
carding all historical evidence which it does not suit
our inclination to receive, we must admit that when
Justin Martyr, Irenoeus, Origen, Tertullian, and many
more, distinctly assert the fact of such supernatural
power, and point to its effects in healing the sick, and
the like, as an evidence patent to all
they were
affirming what came legitimately within their own
province to decide upon, and knew what their state-