xistence at an earlier period.
That [Greek: pistis] must everywhere take the lead was undoubted, though
we must not think of the Pauline idea of [Greek: pistis]. When the
Apostolic Fathers reflect upon faith, which, however, happens only
incidentally, they mean a holding for true of a sum of holy traditions,
and obedience to them, along with the hope that their consoling contents
will yet be fully revealed. But Ignatius speaks like a Christian who
knows what he possesses in faith in Christ, that is, in confidence in
him. In Barn. 1, Polyc. Ep. 2, we find "faith, hope, love"; in Ignatius,
"faith and love." Tertullian, in an excellent exposition, has shewn how
far patience is a temper corresponding to Christian faith (see besides
the Epistle of James).]

[Footnote 210: See Lipsius De Clementis R. ep. ad. Cor. priore disquis.
1855. It would be in point of method inadmissible to conclude from the
fact that in 1 Clem. Pauline formulae are relatively most faithfully
produced, that Gentile Christianity generally understood Pauline
theology at first, but gradually lost this understanding in the course
of two generations.]

[Footnote 211: Formally: [Greek: teresate ten sarka agnen kai ten
sphragida aspilon] (2 Clem. 8. 6).]

[Footnote 212: Hermas (Mand. IV. 3) and Justin presuppose it. Hermas of
course sought and found a way of meeting the results of that idea which
were threatening the Church with decimation; but he did not question the
idea itself. Because Christendom is a community of saints which has in
its midst the sure salvation, all its members--this is the necessary
inference--must lead a sinless life.]

[Footnote 213: The formula, "righteousness by faith alone", was really
repressed in the second century; but it could not be entirely destroyed:
see my Essay, "Gesch. d. Seligkeit allein durch den Glauben in der alten
K." Ztsch. f. Theol. u Kirche. I. pp. 82-105.]

[Footnote 214: The only thorough discussion of the use of the Old
Testament by an Apostolic Father, and of its authority, that we possess,
is Wrede's "Untersuchungen zum 1 Clemensbrief" (1891). Excellent
preliminary investigations, which, however, are not everywhere quite
reliable, may be found in Hatch's Essays in Biblical Greek, 1889. Hatch
has taken up again the hypothesis of earlier scholars, that there were
very probably in the first and second centuries systematised extracts
from the Old Testament (see p. 203-214). The hypothesis is not yet quite
e