IX. The reproduction of particular sayings and arguments of Apostolic Teachers with an uncertain understanding of them.[147]
X. The rise of tendencies which endeavoured to hasten in every respect the inevitable process of fusing the Gospel with the spiritual and religious interests of the time, viz., the Hellenic, as well as attempts to separate the Gospel from its origins and provide for it quite foreign presuppositions. To the latter belongs, above all, the Hellenic idea that knowledge is not a charismatic supplement to the faith, or an outgrowth of faith alongside of others, but that it coincides with the essence of faith itself.[148]
The sources for this period are few, as there was not much written, and the following period did not lay itself out for preserving a great part of the literary monuments of that epoch. Still we do possess a considerable number of writings and important fragments,[149] and further important inferences here are rendered possible by the monuments of the following period, since the conditions of the first century were not changed in a moment, but were partly, at least, long preserved, especially in certain national Churches and in remote communities.[150]
Supplement.—The main features of the message concerning Christ, of the matter of the Evangelic history, were fixed in the first and second generations of believers, and on Palestinian soil. But yet, up to the middle of the second century, this matter was in many ways increased in Gentile Christian regions, revised from new points of view, handed down in very diverse forms, and systematically allegorised by individual teachers. As a whole, the Evangelic history certainly appears to have been completed at the beginning of the second century. But in detail, much that was new was produced at a later period—and not only in Gnostic circles—and the old tradition was recast or rejected.[151]
Footnote 140:[ (return) ]
This fact must have been apparent as early as the year 100. The first direct evidence of it is in Justin (Apol. I. 53).
Footnote 141:[ (return) ]
Every individual was, or at least should have been conscious, as a Christian, of having received the πνευμα θεου, though that does not exclude spiritual grades. A special peculiarity of the enthusiastic nature of the religious temper is that it does not allow reflection as to the authenticity of the faith in which a man lives. As to the Charismatic teaching, see my edition of the Didache (Texte u Unters. II 1. 2 p. 93 ff.).
Footnote 142:[ (return) ]
The hope of the approaching end of the world and the glorious kingdom of Christ still determined men's hearts; though exhortations against theoretical and practical scepticism became more and more necessary. On the other hand, after the Epistles to the Thessalonians, there were not wanting exhortations to continue sober and diligent.
Footnote 143:[ (return) ]
There was a strong consciousness that the Christian Church is, above all, a union for a holy life, as well as a consciousness of the obligation to help one another, and use all the blessings bestowed by God in the service of our neighbours. Justin (2 Apol. in Euseb. H. E. IV. 17. 10) calls Christianity το διδασκαλιον της θηιας αρητες.
Footnote 144:[ (return) ]
The existing authorities (Old Testament, sayings of the Lord, words of Apostles) did not necessarily require to be taken into account; for the living acting Spirit, partly attesting himself also to the senses, gave new revelations. The validity of these authorities therefore held good only in theory, and might in practice be completely set aside (cf. above all, the Shepherd of Hermas).