rs, and on Palestinian soil. But yet, up to the
middle of the second century, this matter was in many ways increased in
Gentile Christian regions, revised from new points of view, handed down
in very diverse forms, and systematically allegorised by individual
teachers. As a whole, the Evangelic history certainly appears to have
been completed at the beginning of the second century. But in detail,
much that was new was produced at a later period--and not only in
Gnostic circles--and the old tradition was recast or rejected.[151]

[Footnote 140: This fact must have been apparent as early as the year
100. The first direct evidence of it is in Justin (Apol. I. 53).]

[Footnote 141: Every individual was, or at least should have been
conscious, as a Christian, of having received the [Greek: pneuma theou],
though that does not exclude spiritual grades. A special peculiarity of
the enthusiastic nature of the religious temper is that it does not
allow reflection as to the authenticity of the faith in which a man
lives. As to the Charismatic teaching, see my edition of the Didache
(Texte u Unters. II 1. 2 p. 93 ff.).]

[Footnote 142: The hope of the approaching end of the world and the
glorious kingdom of Christ still determined men's hearts; though
exhortations against theoretical and practical scepticism became more
and more necessary. On the other hand, after the Epistles to the
Thessalonians, there were not wanting exhortations to continue sober and
diligent.]

[Footnote 143: There was a strong consciousness that the Christian
Church is, above all, a union for a holy life, as well as a
consciousness of the obligation to help one another, and use all the
blessings bestowed by God in the service of our neighbours. Justin (2
Apol. in Euseb. H. E. IV. 17. 10) calls Christianity [Greek: to
didaskalion tes theias aretes].]

[Footnote 144: The existing authorities (Old Testament, sayings of the
Lord, words of Apostles) did not necessarily require to be taken into
account; for the living acting Spirit, partly attesting himself also to
the senses, gave new revelations. The validity of these authorities
therefore held good only in theory, and might in practice be completely
set aside (cf. above all, the Shepherd of Hermas).]

[Footnote 145: Zahn remarks (Ignatius, v. A. p. VII.): "I do not believe
it to be the business of that province of historical investigation which
is dependent on the writings of the so-called Apostolic Fat