Christ's sufferings, and since, moreover, the doctrine of the Divine in the form of a servant must have been in consonance with his views. Here is shown the contrariety between his Christian feeling, and his speculative views which he was never able to reconcile. He set out from the doctrines which he already found prevalent in the Church. Baur erroneously thinks that many common ideas first passed from him and the other Gnostics to the teachers of the Church. Such positive influence is at most to be recognised among the Alexandrians; the rest of the church teachers rather formed their dogmas in opposition to Gnosticism. Ideas common to both, are therefore rather witnesses to what Marcion found already existing in the Church; we bring forward principally two points, one is the representation that Christ, on his appearing in humanity, was not recognised by evil spirits as the Son of God, owing to the humiliation in which he was veiled. Hence the devil could bring about the crucifixion of Christ; he knew not against whom he was sinning. Thus the passage in 1 Cor. ii. 8, was explained, that the agxovres rou xóoμou, if they had known, would not have crucified the Lord of Glory. And so the devil was deceived and suffered damage by urging his claims on the guiltless. Hence, not by mere force, but justly, he has been deprived by God of his proprietorship over humanity. This view rests on the idea that the Redeemer must appear in a sinful nature, and in it conquer sin, and that he could not do it otherwise. In the second place we may notice the doctrine of the descent of Christ into Hades, the descensus ad inferos, deduced from 1 Peter iii. 19. It contains the assumption of the efficient power of Redemption on those who lived before Christ's Incarnation. Possibly there had been a preparation for the doctrine in the Jewish Messianic representations. Reflection on the state of the dead in past ages, and their relation to the Messianic promises might lead men's thoughts in that direction. Justin Martyr quotes the following passage from an apocryphal work,* "The Lord, the God of Israel, remembered his dead who slept in the land of the Grave, and went down to them in order to announce his salva *Dial. c. Tryph. § 72, p. 246, ed. Otto.-'Eμvýolŋ dè kúcios Ó DEòs ἀπὸ Ισραὴλ τῶν νεκρῶν αὐτοῦ τῶν κεκομημένων εἰς γῆν χώματος, καὶ κατέβη πρὸς αὐτοὺς ἀναγγελίσασθαι αὐτοῖς τὸ σωτήριον αὐτοῦ. See OTTO on the passage. P tion to them." Irenæus who quotes the words with the clause slightly varied, "The Lord, the Holy One of Israel, remembered," ascribes it sometimes to Isaiah,* sometimes, as Justin does, to Jeremiah;† but they are found neither in the one, nor the other. The meaning hardly can refer to the appearance of the Messiah on earth, but rather to his descent to the lower world. In attributing this agency to Christ, it was commonly supposed that the pious under the Old Testament dispensation were thereby redeemed and admitted to Heaven In the Apocryphal Gospel of Nicodemus it is poetically represented how Christ appeared unknown in Hades, and exercised his power. Marcion fashioned both doctrines in the following manner. The Demiurgos had promised a Messiah to the Jews in the Old Testament prophecies. He was to establish an earthly kingdom among the Jews, and severely judge the heathen, representations which by no means apply to Christ. But the good God, who only shows compassion, sent his Son in order to rescue the poor heathen from the destruction threatened them by the Demiurgos. The Son of God came merely as an apparition, unknown to the Demiurgos, who took him for his own Messiah, and, at first, did not prevent his forming a party. Marcion applied that passage in the Epistle to the Corinthians to the Demiurgos and his powers. When Jesus had already, by his deeds of love, drawn many to himself, the Demiurgos saw that he had been deceived, and that his kingdom was shaken, and so stirred up the Jews to crucify him. But this was to happen in accordance with the divine plan. Christ descended into Hades and freed, not the believers of the Old Testament who were self-justified, but led up to heaven the heathen in whom he found faith. The Demiurgos was enraged more than ever; but Christ now manifested himself to him in his divine nature, sat in judgment. upon him, and referred him to his own law, that whoever shed innocent blood was himself worthy of death. The Demiurgos could make no defence, and humbled himself; thus Christ's object was attained, and the kingdom of the Demiurgos overthrown.‡ All the Gnostics, however, did not receive the * Dial c. Tryph. iii. 20, 4. +Ibid. iv. 22, 1. See Marcion's Confession of Faith, given by Archbishop Esnig in the fifth century, and translated from the Armenian by Neumann in Illgen's Zeitschrift für Histor. Theol. 1834. 1 Heft. CHRIST'S REDEMPTIVE SUFFERINGS. 211 doctrine of the descent into Hades. On the contrary, they rejected it, and explained the passage in the Epistle of Peter, of the appearance of Christ upon earth. It was, therefore, requisite to bring forward the doctrine on the part of the Church, and this happened earlier than has been supposed, before the fourth century. Rufinus in his exposition of the Apostles' Creed, says that this doctrine was certainly in the recension of the Church of Aquileia, but not in others; for example in the Eastern and Roman. The omission might be an indication that this doctrine did not belong to the essence of the Christian faith. The Church teachers in opposition to Gnosticism brought forward the ideal of pure human virtue which Christ had presented in a real human body, and his true redemptive sufferings. Ignatius says,* even the Angels could not escape condemnation if they did not believe in the sufferings of Christ. It might be inferred from these words that Ignatius thought that all higher beings needed Redemption and therefore that the Angels were not free from defects; but we are not warranted in carrying out his representations so logically; it was rhetorical extravagance, occasioned by controversy, without a clear consciousness of what was implied in the language. In general, the Church teachers were at that time far from a systematic development of the doctrine of Redemption, Their representations were still chaotic; the germ of the idea of an active and passive satisfaction indeed existed, but without any clear development of its meaning. On this head, there has been a two-fold mistake, sometimes the existing beginnings of many later elaborated dogmas have been overlooked; or, on the other hand, it has been attempted to point out with literal distinctness Church doctrines as if already developed. Irenæus shows how in the proper sense the Logos is the Image of God; in Christ, therefore, the likeness of God is realized and the Image of God appears in perfection.†_ _The ideal of Humanity is presented in Him. Through the Logos * Ad Smyrn. 6.—Kai rà ¿πovpávia, rai ý đóža tŵv ảyyéλwv, kai οἱ ἄρχοντες ὁρατοι τε καὶ ἀόρατοι, ἐὰν μὴ πιστεύωσιν εἰς τὸ αἷμα Χριστοῦ, κακείνοις κρίσις ἐστίν. +Adv. Hær. iii. 88. Quando incarnatus est et homo factus, longam hominum expositionem in seipso recapitulavit, in compendio nobis salutem præstans, ut quod perdideramus in Adam, id est, secundum imaginem et similitudinem esse Dei, hoc in Christo Jesu reciperemus. alone could God be revealed, but to reveal him to men the Logos must be human and visible.* By sin we had fallen into plogá; Christ communicated to Humanity an imperishable life, aptagsía, since he was the mediator between God and Man he must be related to both; he had filled his human nature with divine life, and passed through every stage of human life, to sanctify each stage. The holy life of Christ is set in opposition to the sin of the first man. By the obedience of one man must many be made righteous: he rendered that obedience which God's moral government required; in order to destroy Sin and to banish it from Humanity he assumed the sinful nature of Man. Irenæus also adopted the view that Christ had given himself to redeem the captive, since he represented that Satan had been deprived by God of his power over men not forcibly but according to equity. TERTULLIAN has been adduced as the first writer who applied the term satisfactio to the doctrine of Redemption. Yet this is not correct; he never uses it in the sense of a substitutionary satisfaction by Christ.§ It is worthy of notice that he opposes the representation that Satan did not know Christ as the Son of God; he appeals to the narrative of the Temptation and the utterances fo the demoniacs.|| LACTANTIUS gives special prominence to what Christ performed as a teacher of perfect Truth, which at the same time he realized. He had to show that it was possible for men to lead good lives, to which the Philosophers could never train them.¶ Among the Eastern Teachers the Author of the Epistle to * Adv. Hær. ii. § 7.—ἥνωσεν οὖν, καθὼς προέφαμεν, τὸν ἄνθρωπον τῷ θεῷ. Εἰ γὰρ μὴ ἄνθρωπος ἐνίκησε τὸν ἀντίπαλον τοῦ ἀνθρώπου, οὐκ ἄν δικαίως ἐνικήθη ὁ ἐχθρός. Πάλιν τε, εἰ μὴ ὁ Θεὸς ἐδωρήσατο τὴν σωτηρίαν, οὐκ ἄν βεβαίως ἔσχομεν αὐτήν. Καὶ εἰ μὴ συνηνώθη ὁ ἄνθρωπος τῷ Θεῷ, οὐκ ἂν ἠδυνήθη μετασχεῖν τῆς ἀφθαρσίας. Εδει γὰρ τὸν μεσίτην Θεοῦ τε καὶ ἀνθρώπων διὰ τῆς ἰδίας πρὸς ἑκατέρους οἰκειότητος εἰς φιλίαν καὶ ὁμόνοιαν τοὺς ἀμφοτέρους συναγαγεῖν· καὶ Θεῷ μὲν παραστῆσαι τὸν ἄνθρωπον, ἀνθρώποις δὲ γνωρίσαι τὸν Θεόν. Compare c. 20, § 4; v. 1, 21. + Ibid. c. 28, § 7. Ibid. v. c. 21, 3. § See Hagenbach's Dogmengesch. p. 148, ed. 3. C. Marcion, 5, 6. Instit. iv. 11.-Ergo quum statuisset Deus doctorem virtutis mittere ad homines, renasci eum denuo in carne præcepit, et ipsi homini similem fieri, cui dux et comes et magister esset futurus. Diognetus, who was older than Justin, deserves notice for his representation of this doctrine. He guards against a misunderstanding of the idea of Reconciliation; it is not like the reconciliation of two men, as if God had before hated man; God was always good, gracious and without wrath, but he formed an inexpressible purpose which he communicated only to the Son. As long as he had not revealed Him, God appeared not to care for men; but this was not in consequence of unconcern, but in order to convince them that they could not attain to salvation by their own power. When they had been made sensible of their own weakness, then God revealed his grace; he took our sins upon himself, instead of punishing those who deserved punishment; he gave his Son for men for their redemption. To the sin of men this writer opposes the righteousness of Christ; they must be captivated by his love and love him who first loved them.* JUSTIN teaches, that after man had fallen by Sin into φθορά, Christ by his life and death freed human nature from death and imparted to it divine life. To his victory over evil spirits belongs also the victory over the sin and delusion of Humanity.† By means of it man has acquired confidence to resist the Evil One. The curse of the Law had come upon all men; Christ took it upon him and endured its suffering. In consequence of the connexion of the ideas of the Victory of Christ over Evil, he opposes purification through the blood of Christ to confidence in a magical purification from sin by the Jewish lustrations. With the victory over sin is connected the Resurrection, for Christ suffered that by rising he might conquer death. § Justin con * Ch. 8 and 9.—αὐτὸς τὸν ἴδιον υἱὸν ἀπέδοτο λύτρον ὑπὲρ ἡμῶν, τὸν ἅγιον ὑπὲρ ἀνόμων, τὸν ἄκακον ὑπὲρ τῶν κακῶν, τὸν δίκαιον ὑπὲρ τῶν ἀδίκων, τὸν ἄφθαρτον ὑπὲρ τῶν φθαρτῶν, τὸν ἀθάνατον ὑπὲρ τῶν θνητῶν. Τί γὰρ ἄλλο τας ἁμαρτίας ἡμῶν ἠδυνήθη καλύψαι, ἢ ἐκείνοι δικαιοσύνη ; ἐν τίνι δικαιωθῆναι δυνατὸν τοὺς ἀνόμους ἡμᾶς καὶ ἀσεβεῖς, ἢ ἐν μονῳ τῷ υἱῷ τοῦ Θεοῦ; † Apol. ii. 6. † Dial. c. Tryph. § 95.—εἰ δὲ οἱ ὑπὸ τὸν νόμον τοῦτον ὑπὸ κατάραν φαίνονται εἶναι διὰ τὸ μὴ πάντα φυλάξαι, οὐχὶ πολὺ μᾶλλον πάντα τὰ ἔθνη φανήσονται ὑπὸ κατάραν ὄντα, καὶ εἰδωλολατροῦντα καὶ παιδοφθοροῦντα καὶ τὰ ἄλλα κακὰ ἐργαζόμενα ; εἰ οὖν καὶ τὸν ἑαυτοῦ Χριστὸν ὑπὲρ τῶν ἐκ παντὸς γένους ἀνθρώπων ὁ πατὴρ τῶν ὅλων τὰς πάντων κατάρας ἀναδεξασθαι ἐβουλήθη, εἰδὼς ὅτι ἀναστήσει αὐτὸν σταυρωθέντα καὶ ἀποθανόντα, κ.τ.λ. § Apol. i. 63. νῦν δὲ—διὰ παρθένου ἄνθρωπος γενόμενος κατὰ τὴν |