soteric and exoteric Christianity;
Fundamental ideas and arrangement of his system; Sources of truth,
doctrine of Scripture.

I. The Doctrine of God and its unfolding

Doctrine of God; Doctrine of the Logos; Clement's doctrine of the Logos;
Doctrine of the Holy Spirit; Doctrine of Spirits.

II. Doctrine of the Fall and its consequences

Doctrine of Man

III. Doctrine of Redemption and Restoration

The notions necessary to the Psychical; The Christology; The
Appropriation of Salvation; The Eschatology; Concluding Remarks: The
importance of this system to the following period.

DIVISION I

BOOK II.

THE LAYING OF THE FOUNDATIONS.

CHAPTER I.

HISTORICAL SURVEY.

The second century of the existence of Gentile-Christian communities was
characterised by the victorious conflict with Gnosticism and the
Marcionite Church, by the gradual development of an ecclesiastical
doctrine, and by the decay of the early Christian enthusiasm. The
general result was the establishment of a great ecclesiastical
association, which, forming at one and the same time a political
commonwealth, school and union for worship, was based on the firm
foundation of an "apostolic" law of faith, a collection of "apostolic"
writings, and finally, an "apostolic" organisation. This institution was
_the Catholic Church_.[1] In opposition to Gnosticism and Marcionitism,
the main articles forming the estate and possession of orthodox
Christianity were raised to the rank of apostolic regulations and laws,
and thereby placed beyond all discussion and assault. At first the
innovations introduced by this were not of a material, but of a formal,
character. Hence they were not noticed by any of those who had never, or
only in a vague fashion, been elevated to the feeling and idea of
freedom and independence in religion. How great the innovations actually
were, however, may be measured by the fact that they signified a
scholastic tutelage of the faith of the individual Christian, and
restricted the immediateness of religious feelings and ideas to the
narrowest limits. But the conflict with the so-called Montanism showed
that there were still a considerable number of Christians who valued
that immediateness and freedom; these were, however, defeated. The
fixing of the tradition under the title of apostolic necessarily led to
the assumption that whoever held the apostolic doctrine was also
essentially a Christian in the apostolic sense. This