eived as incompatible
with his nature.[529] The early-Catholic doctrine of God shows an
advance beyond that of the Apologists, in so far as God's attributes of
goodness and righteousness are expressly discussed, and it is proved in
opposition to Marcion that they are not mutually exclusive, but
necessarily involve each other.[530]

In the case of the _Logos doctrine_ also, Tertullian and Hippolytus
simply adopted and developed that of the Apologists, whilst Irenaeus
struck out a path of his own. In the _Apologeticum_ (c. 21) Tertullian
set forth the Logos doctrine as laid down by Tatian, the only noteworthy
difference between him and his predecessor consisting in the fact that
the appearance of the Logos in Jesus Christ was the uniform aim of his
presentation.[531] He fully explained his Logos doctrine in his work
against the Monarchian Praxeas.[532] Here he created the formulae of
succeeding orthodoxy by introducing the ideas "substance" and "person"
and by framing, despite of the most pronounced subordinationism and a
purely economical conception of the Trinity, definitions of the
relations between the persons which could be fully adopted in the Nicene
creed.[533] Here also the philosophical and cosmological interest
prevails; the history of salvation appears only to be the continuation
of that of the cosmos. This system is distinguished from Gnosticism by
the history of redemption appearing as the natural continuation of the
history of creation and not simply as its correction. The thought that
the unity of the Godhead is shown in the _una substantia_ and the _una
dominatio_ was worked out by Tertullian with admirable clearness.
According to him the unfolding of this one substance into several
heavenly embodiments, or the administration of the divine sovereignty by
emanated _persons_ cannot endanger the unity; the "arrangement of the
unity when the unity evolves the trinity from itself" ("dispositio
unitatis, quando unitas ex semetipsa [trinitatem] derivat") does not
abolish the unity, and, moreover, the Son will some day subject himself
to the Father, so that God will be all in all.[534] Here then the
Gnostic doctrine of aeons is adopted in its complete form, and in fact
Hippolytus, who in this respect agrees with Tertullian, has certified
that the Valentinians "acknowledge that the one is the originator of
all" ("[Greek: ton hena homologousin aition ton panton]"), because with
them also, "the whole goes back to one