overlooked. He has had the good fortune to be among those who have
discovered manuscripts of importance. He has had to do with the Prussian
Academy's edition of the Greek Fathers. A list of his published works,
which was prepared in connexion with the celebration of his sixtieth
birthday in 1911, bears witness to his amazing diligence and fertility.
He was for thirty-five years associated with Schurer in the publication
of the _Theologische Literaturzeitung_. He has filled important posts in
the Church and under the government. To this must be added an activity
as a teacher which has placed a whole generation of students from every
portion of the world under undying obligation. One speaks with reserve
of the living, but surely no man of our generation has done more to make
the history of which we write.

Harnack's epoch-making work was his _Lehrbuch der Dogmengeschichte_,
1886-88, fourth edition, 1910. The book met, almost from the moment of
its appearance, with the realisation of the magnitude of that which had
been achieved. It rested upon a fresh and independent study of the
sources. It departed from the mechanism which had made the old treatises
upon the history of doctrine formal and lifeless. Harnack realised to
the full how many influences other than theological had had part in the
development of doctrine. He recognised the reaction of modes of life and
practice, and of external circumstances on the history of thought. His
history of doctrine has thus a breadth and human quality never before
attained. Philosophy, worship, morals, the development of Church
government and of the canon, the common interests and passions of the
age and those of the individual participants, are all made tributary to
his delineation.

Harnack cannot share Baur's view that the triumph of the
Logos-Christology at Nicaea and Chalcedon was inevitable. A certain
historic naturalness of the movement he would concede, the world on
which Christianity entered being what it was. He is aware, however, that
many elements other than Christian have entered into the development. He
has phrased his apprehension thus. That Hellenisation of Christianity
which Gnosticism represented, and against which, in this, its acute
form, the Church contended was, after all, the same thing which, by
slower process and more unconsciously, befell the Church itself. That
pure moral enthusiasm and inspiration which had been the gist of the
Christian movement, in its en