On account of the great differences among those who, in the first century, reckoned themselves in the Church of God, and called themselves by the name of Christ,[152] it seems at first sight scarcely possible to set up marks which would hold good for all, or even for nearly all, the groups. Yet the great majority had one thing in common, as is proved, among other things, by the gradual expulsion of Gnosticism. The conviction that they knew the supreme God, the consciousness of being responsible to him (Heaven and Hell), reliance on Jesus Christ, the hope of an eternal life, the vigorous elevation above the world—these are the elements that formed the fundamental mood. The author of the Acts of Thecla expresses the general view when he (c. 5-7) co-ordinates τον του χριστου λογον with λογος θεου περι ενκατειας, και αναστασεως. The following particulars may here be specified.[153]
I. The Gospel, because it rests on revelation, is the sure manifestation of the supreme God, and its believing acceptance guarantees salvation (σωτερια).
II. The essential content of this manifestation (besides the revelation and the verification of the oneness and spirituality of God),[154] is, first of all, the message of the resurrection and eternal life (αναστασις ζωη αιωνιος), then the preaching of moral purity and continence (εγκρατεια), on the basis of repentance toward God (μετανοια), and of an expiation once assured by baptism, with eye ever fixed on the requital of good and evil.[155]
III. This manifestation is mediated by Jesus Christ, who is the Saviour (σωτηρ) sent by God "in these last days," and who stands with God himself in a union special and unique, (cf. the ambiguous παις θεου, which was much used in the earliest period). He has brought the true and full knowledge of God, as well as the gift of immortality γνωσις και ζωη, or γνωσις της ζωης, as an expression for the sum of the Gospel. See the supper prayer in the Didache, c. IX. an X.; ευχαριστουμεν σοι, πατερ 'ημων 'υπερ της ζωης και γνωσεως 'ης εγνωρισας 'ημιν δια Ιησου του παιδος σου, and is for that very reason the redeemer (σωτηρ and victor over the demons) on whom we are to place believing trust. But he is, further, in word and walk the highest example of all moral virtue, and therefore in his own person the law for the perfect life, and at the same time the God-appointed lawgiver and judge.[156]
IV. Virtue as continence, embraces as its highest task, renunciation of temporal goods and separation from the common world; for the Christian is not a citizen, but a stranger on the earth, and expects its approaching destruction.[157]
V. Christ has committed to chosen men, the Apostles (or to one Apostle), the proclamation of the message he received from God; consequently, their preaching represents that of Christ himself. But, besides, the Spirit of God rules in Christians, "the Saints." He bestows upon them special gifts, and, above all, continually raises up among them Prophets and spiritual Teachers who receive revelations and communications for the edification of others, and whose injunctions are to be obeyed.
VI. Christian Worship is a service of God in spirit and in truth (a spiritual sacrifice), and therefore has no legal ceremonial and statutory rules. The value of the sacred acts and consecrations which are connected with the cultus, consists in the communication of spiritual blessings. (Didache X., 'ημιν δε εχαρισω, δεσποτα, πνευματικην τροφην και ποτον και ζωην αιωνιον δια του παιδος σου).
VII. Everything that Jesus Christ brought with him, may be summed up in γνωσις και ζωη, or in the knowledge of immortal life.[158] To possess the perfect knowledge was, in wide circles, an expression for the sum total of the Gospel.[159]