iastical Christianity and Greek philosophy concluded the alliance
which has found a place in the history of the world? How did this union
attain acceptance and permanence, whilst "Gnosticism" was at first
rejected? These are the two great questions the correct answers to which
are of fundamental importance for the understanding of the history of
Christian dogma.

The answers to these questions appear paradoxical. The theses of the
Apologists finally overcame all scruples in ecclesiastical circles and
were accepted by the Graeco-Roman world, because they made Christianity
_rational_ without taking from, or adding to, its traditional historic
material. The secret of the epoch-making success of the apologetic
theology is thus explained: These Christian philosophers formulated the
content of the Gospel in a manner which appealed to the common sense of
all the serious thinkers and intelligent men of the age. Moreover, they
contrived to use the positive material of tradition, including the life
and worship of Christ, in such a way as to furnish this reasonable
religion with a confirmation and proof that had hitherto been eagerly
sought, but sought in vain. In the theology of the Apologists,
Christianity, as the religious enlightenment directly emanating from God
himself, is most sharply contrasted with all polytheism, natural
religion, and ceremonial. They proclaimed it in the most emphatic manner
as the religion of the spirit, of freedom, and of absolute morality.
Almost the whole positive material of Christianity is embodied in the
story which relates its entrance into the world, its spread, and the
proof of its truth. The religion itself, on the other hand, appears as
the truth that is surely attested and accords with reason--a truth the
content of which is not primarily dependent on historical facts and
finally overthrows all polytheism.

Now this was the very thing required. In the second century of our era a
great many needs and aspirations were undoubtedly making themselves felt
in the sphere of religion and morals. "Gnosticism" and Marcionite
Christianity prove the variety and depth of the needs then asserting
themselves within the space that the ecclesiastical historian is able to
survey. Mightier than all others, however, was the longing men felt to
free themselves from the burden of the past, to cast away the rubbish of
cults and of unmeaning religious ceremonies, and to be assured that the
results of religious ph