ments; but all the theological expositions that this
interest suggested to them as necessary, were in their view part of the
faith itself. At least we find in their works absolutely no clear
expression of the fact that faith is one thing and theology another,
though rudimentary indications of such distinctions are found. Moreover,
their adherence to the early-Christian eschatology in its entirety, as
well as their rejection of a qualitative distinction between simple
believers and "Gnostics," proved that they themselves were deceived as
to the scope of their theological speculations, and that moreover their
Christian interest was virtually satisfied with subjection to the
authority of tradition, with the early-Christian hopes, and with the
rules for a holy life. But since about the time of Commodus, and in some
cases even earlier, we can observe, even in ecclesiastical circles, the
growing independence and might of the aspiration for a scientific
knowledge and treatment of the Christian religion, that is of Christian
tradition.[657] There is a wish to maintain this tradition in its
entirety and hence the Gnostic theses are rejected. The selection from
tradition, made in opposition to Gnosticism--though indeed in accordance
with its methods--and declared to be apostolic, is accepted. But there
is a desire to treat the given material in a strictly scientific manner,
just as the Gnostics had formerly done, that is, on the one hand to
establish it by a critical and historical exegesis, and on the other to
give it a philosophical form and bring it into harmony with the spirit
of the times. Along with this we also find the wish to incorporate the
thoughts of Paul which now possessed divine authority.[658] Accordingly
schools and scholastic unions now make their appearance afresh, the old
schools having been expelled from the Church.[659] In Asia Minor such
efforts had already begun shortly before the time when the canon of holy
apostolic tradition was fixed by the ecclesiastical authorities (Alogi).
From the history of Clement of Alexandria, the life of bishop Alexander,
afterwards bishop of Jerusalem, and subsequently from the history of
Origen (we may also mention Firmilian of Caesarea), we learn that there
was in Cappadocia about the year 200 a circle of ecclesiastics who
zealously applied themselves to scientific pursuits. Bardesanes, a man
of high repute, laboured in the Christian kingdom of Edessa about the
same time. He