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For Priscillian the theological disputations in the Church had little value, for he knew the gift of God, and had accepted it by a living faith. He would not dispute as to the Trinity, being content to know that in Christ the true One God is laid hold of by the help of the Divine Spirit. *
He taught that the object of redemption is that we should be turned to God and therefore an energetic turning from the world is needed, lest anything might hinder fellowship with God. This salvation is not a magical event brought about by some sacrament, but a spiritual act. The Church indeed publishes the confession, and baptises, and conveys the commands or Word of God, to men, but each one must decide for himself and believe for himself. If communion with Christ should be broken it is for each one to restore it by personal repentance. There is no special official grace, laymen have the Spirit as much as clergy. He exposes at length the evil and falsity of Manichaeism, and his teaching, from the Scriptures, is entirely opposed to it. Asceticism he regarded not as a chief thing in itself, but as a help towards that entire union of the whole person with God or Christ, from which the body cannot be excepted, because of its being the habitation of the Spirit. This is rest in Christ, experience of Divine love and leading, incorruptible blessing.
Faith in God, who has revealed Himself, is a personal act which involves the whole being in acknowledgment of dependence on God for life and for all things. It brings with it the desire and the decision to be wholly consecrated to Him. Moral works follow of themselves because in receiving the new life the believer has received into himself that which contains the very essence of morality. Scripture is not only historical truth, but is at the same time a means of grace. The spirit feeds upon it and finds that every portion of it contains revelation, instruction, and guidance for daily life. To see the allegorical meaning of Scripture requires no technical training, but faith. The Messianic-typical meaning of the Old Testament and the historical progress of the New are pointed out, and this not only for the sake of knowledge, but as showing that not some only, but all the saints are called to complete sanctification.
{* "Priscillianus Ein Reformator des vierten Jahrhunderts. Eine Kirchengeschichtliche Studie zugicich ein Kommentar zu den Erhaltenen Schriften Priscillians" von Friedrich Paret Dr. Phil. Repetent am Evang. -Theol. Seminar in Tubingen. Worzbnrg A. Stuber's verlagsbucbhandlung. 1891}
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