taught by Paul not to stop at the incarnation, but to view the work
of salvation as only completed by the sufferings and death of Christ
(See II. 20. 3: "dominus per passionem mortem destruxit et solvit
errorem corruptionemque exterminavit, et ignorantiam destruxit, vitam
autem manifestavit et ostendit veritatem et incorruptionem donavit";
III. 16. 9: III. 18. 1-7 and many other passages), that is, to regard
Christ as having performed a _work_. Secondly, alongside of the
deification of Adam's children, viewed as a mechanical result of the
incarnation, he placed the other (apologetic) thought, viz., that
Christ, as the teacher, imparts complete knowledge, that he has
restored, i.e., strengthened the freedom of man, and that redemption (by
which he means fellowship with God) therefore takes place only in the
case of those children of Adam that acknowledge the truth proclaimed by
Christ and imitate the Redeemer in a holy life (V. 1. 1.: "Non enim
aliter nos discere poteramus quae sunt dei, nisi magister noster, verbum
exsistens, homo factus fuisset. Neque enim alias poterat enarrare nobis,
quae sunt patris, nisi proprium ipsius verbum ... Neque rursus nos aliter
discere poteramus, nisi magistrum nostrum videntes et per auditum
nostrum vocem eius percipientes, ut imitatores quidem operum, factores
autem sermonum eius facti, communionem habeamus cum ipso", and many
other passages). We find a combined formula in III. 5. 3: "Christus
libertatem hominibus restauravit et attribuit incorruptelae
haereditatem."]

[Footnote 492: Theophilus also did not see further, see Wendt, l.c., 17
ff.]

[Footnote 493: Melito's teaching must have been similar. In a fragment
attributed to him (see my Texte und Untersuchungen I. 1, 2 p. 255 ff.)
we even find the expression "[Greek: hai duo ousiai Christou]". The
genuineness of the fragment is indeed disputed, but, as I think, without
grounds. It is certainly remarkable that the formula is not found in
Irenaeus (see details below). The first Syriac fragment (Otto IX. p. 419)
shows that Melito also views redemption as reunion through Christ.]

[Footnote 494: The conception of the stage by stage development of the
economy of God and the corresponding idea of "several covenants" (I. 10.
3: III. 11-15 and elsewhere) denote a very considerable advance, which
the Church teachers owe to the controversy with Gnosticism, or to the
example of the Gnostics. In this case the origin of the idea is quite
plai