The use of the term is less frequent in the 3rd c. We find it again in Hippolytus’s Philosoph. and in the Acts of Pionius. Cyprian uses it in the Letters and at the beginning of the De lapsis. It appears in epitaphs until the 4th c. DACL 5, 2580-2585. At the same time a progressive restriction of its application is visible: it is reserved to monks and the clergy. Constantine uses it for the bishops Eusebius, Vita Const. 3,24. The bishops apply it to the clerics Augustine, De cat. rud. 1, but also to the faithful, especially in preaching. Budapest Map Tourist Attractions Furthermore, some Fathers continue to use such terms without any restriction to indicate the brotherhood of all the Christians Optatus, C. Parmen. 1,3-4; 4,2; Augustine, En. Ps. 48,8; 127,12; John Chrys., In Hebr. 25,3; In Mt 79 80,1 and to indicate that all persons are equal before God Lactantius, Div. Inst. V, 6,12; V, 15,2-3; Augustine, Ep. 23,1. The term is in use particularly among monks, nuns and between them Basil, Reg. brev. 104; Palladius, Hist. Laus. 17; Jerome, In Hier. 4, praef.; Egeria, Itiner. 10,3. Brotherhood, based on the creation of every person in the image of God and reinforced in Christianity by baptism, is nevertheless also a task to be realized concretely in history. DACL 5 1923 2578-2585; RAC 2, 631-640 bibl.; Cath 4 1956 1568-1970; Griechisch-Deutsches Wrterbuch zu den Schriften des Neuen Testaments und der ¼brigen urchristlichen Literatur, Berlin 5 1958, 30-32; Lampe 1961 29-30; DSp 5 1964 1141-1167; LTK3 2, 710-711.