ties from the theoretic dualism that so readily suggested itself,
which they slightly touched in many particular opinions, and which
threatened to dominate their feelings. The belief that the world is of
God and therefore good, remained in force. A distinction was made
between the present constitution of the world, which is destined for
destruction, and the future order of the world which will be a glorious
"restitutio in integrum." The theory of the world as an articulated
whole which had already been proclaimed by the Stoics, and which was
strengthened by Christian monotheism, would not, even if it had been
known to the uncultured, have been vigorous enough to cope with the
impression of the wickedness of the course of this world, and the
vulgarity of all things material. But the firm belief in the omnipotence
of God, and the hope of the world's transformation grounded on the Old
Testament, conquered the mood of absolute despair of all things visible
and sensuous, and did not allow a theoretic conclusion, in the sense of
dualism in principle, to be drawn from the practical obligation to
renounce the world, or from the deep distrust with regard to the flesh.

Sec. 6. _Faith in Jesus Christ._

1. As surely as redemption was traced back to God himself, so surely was
Jesus ([Greek: ho soter hemon]) held to be the mediator of it. Faith in
Jesus was therefore, even for Gentile Christians, a compendium of
Christianity. Jesus is mostly designated with the same name as God,[233]
[Greek: ho kurios (hemon)], for we must remember the ancient use of this
title. All that has taken place or will take place with reference to
salvation, is traced back to the "Lord." The carelessness of the early
Christian writers about the bearing of the word in particular
cases,[234] shews that in a religious relation, so far as there was
reflection on the gift of salvation, Jesus could directly take the place
of God. The invisible God is the author, Jesus the revealer and
mediator, of all saving blessings. The final subject is presented in the
nearest subject, and there is frequently no occasion for expressly
distinguishing them, as the range and contents of the revelation of
salvation in Jesus coincide with the range and contents of the will of
salvation in God himself. Yet prayers, as a rule, were addressed to God:
at least, there are but few examples of direct prayers to Jesus
belonging to the first century (apart from the prayers in the Act. J