siders the spread of Christianity among the heathen as a sign of the victory of Christ over the kingdom of the Evil One.* CLEMENT of ALEXADNRIA places the redemptive work of Christ, in his revealing God to men, leading the erring to righteousness, reconciling the disobedient sons to the Father and conquering Death. Christ realized the Ideal of morality and proved the possibility of carrying it out into practice.† ORIGEN regards the temporal appearance of Christ as an image and revelation of what he is and effects eternally as the divine Logos. It was the ἐπιδημία αισθητή, the temporal representation which in the ἐπιδημία νοητή he continually accomplishes in a spiritual manner for the salvation of susceptible souls. On account of the needs of sensuous ment who cannot conceive of him as the Logos in the abstract, he must present himself in this sensible form. When through Christ we are led to communion with God and obtain from him the spirit of adoption, we learn truly to know God as our Father. The highest object of Christ's temporal appearance therefore is to raise the sensuous to the ideal standpoint and to form a life in accordance with it, which is the function of Gnosis. Although Origen treats this subjective operation as the principal thing, yet he does not exclude a peculiar objective purpose involved in the work and sufferings of Christ. By virtue of a spiritual communion Christ has taken upon himself the consequences of sin and a participation in the sufferings of Humanity.§ He refers to this, Christ's expression of his soul being troubled even unto death, and the like.|| He was τοῦ πατρὸς βουλὴν ὑπὲρ σωτηρίας τῶν πιστευόντων αὐτῷ καὶ ἐξουθε νηθῆναι καὶ παθεῖν ὑπέμεινεν, ἵνα ἀποθανὼν καὶ ἀναστὰς νικήσῃ τὸν θάνατον. *Dial. c. Tryph. § 121. + Strom. vii. 703, 704. # C. Cels. § 68.—Ὅστις ἐν ἀρχῇ πρὸς τὸν θεὸν ὤν, διὰ τοὺς κολληθέντας τῇ σαρκὶ καὶ γενομένους ὅπερ σάρξ, ἐγένετο σάρξ, ἵνα χωρηθῇ ὑπὸ τῶν μὴ δυνάμενων αὐτὸν βλέπειν καθὸ λόγος ἦν, καὶ πρὸς θεὸν ἦν, καὶ Θεὸς ἦν. Καὶ σωματικῶς γε λαλούμενος καὶ ὡς σάρξ ἀπαγγελόμενος, ἐφ' ἑαυτὸν καλεῖ τοὺς ὄντας σάρκα ἵν ̓ αὐτοὺς ποιήσῃ πρῶτον μορφωθῆναι κατὰ τὸν λόγον τον γενόμενον σάρκα, καὶ μετὰ τοῦτο αὐτοὺς ἀναβιβάση ἐπὶ τὸ ἰδεῖν αὐτὸν, ὅπερ ἦν πρὶν γένηται σάρξ. § In Joann. xxviii. § 14. || Ibid. ii. § 21.—ὥστε αὐτοὺς ὠφεληθέντας, καὶ ἀν αβάντας ἀπὸ τῆς κατὰ σάρκα εἰσαγωγῆς, εἰπεῖν τὸ “ εἰ καὶ Χριστόν ποτε κατὰ σάρκα ἐγνώκαμεν, ἀλλὰ νῦν οὐκέτι γινώσκομεν.” obliged to operate in this manner, in order to free Humanity. Origen could not express himself from his standpoint in the same manner as the other Church Teachers. The question occurred to him, to whom did Christ surrender his life, his ux, for human Redemption, and in answering it, he allowed. himself to entertain the idea that his soul was given into the grasp of Satan, who lost his power when he would have exercised it upon him.* Here he assumed that Satan did not fully know Christ, or otherwise he would not have attempted to make himself master of his soul. But in another passage he asserts that he knew him up to a certain degree. It agrees with his view that he maintains that Christ in his death succumbed to no force, but voluntarily surrendered his life. The proofs he adduces are, that Christ's death was so early before crucifixion in the usual-course would have caused it, and that his bones were not broken. In order to illustrate the effects of redemptive suffering he appealed to the general representation that the sacrifice of the guiltless for the guilty could effect their deliverance.§ He concluded that if this were true in other cases much more would it be in the self sacrifice of Christ. The effects of Redemption he thought would continue until evil in all fallen creatures was perfectly blotted out, and therefore to the period of a General Restoration. THE CONNEXION OF REDEMPTION AND SANCTIFICATION. The ideas prevalent at this period of the connexion of Redemption and Sanctification may be easily inferred from the preceding statements. By faith man is brought into communion with the Logos and obtains a share in the divine life that proceeds from him. The divine life (the acapoía) which Christ has revealed and presented in human nature, is exalted * In Matth. xvi. § 8. P. iv. p. 27, Lomm.-rivi dè ëdwкe tyv Yuxýv αὑτοῦ λύτρον ἀντὶ πάντων; οὐ γὰρ δη τῷ θεῷ· μήτι οὖν τῷ πονηρῷ; οὗτος γὰρ ἐκράτει ἡμῶν, ἕως δοθῇ τὸ ὑπερ ἡμῶν αὐτῷ λύτρον, ἡ τοῦ Ἰησοῦ ψυχὴ, ἀπατηθέντι, ὡς δυναμένῳ αὐτῆς κυριῶσαι, καὶ οὐχ δρωντα, ὃτι οὐ φέρει την ἐπὶ τῷ κατέχειν, βάσανον. Διὸ καὶ θάνατος αὐτοῦ δόξας κεκυριευκέναι, οὐκέτι κυριεύει, γενομένου ἐν νεκροῖς ἐλευθέρου, καὶ ἰσχυροτέρου τῆς τοῦ θανάτου ἐξουσίας. In Joann. xxviii. § 13, p. 343. Lommatzsch. § Ibid. vi. § 34; xxviii. § 14, fin. equally above Sin and Death. Thus man is now freed from theoretical and practical evil, especially from idolatry and the moral corruption of Heathenism. The appropriation of Chris tianity was regarded as an exit from the kingdom of Evil, and the ceremonies at baptism referred distinctly to this fact. But the Church teachers expressly advocate the connexion between Redemption and Sanctification. They deduced new and sincere obedience from faith in Redemption, and repudiated the sepa ration of the forgiveness of sins from Sanctification. CLEMENT of Rome, says in a Pauline spirit,-Called by the will of God in Christ, we can be justified, not by ourselves, not by our own wisdom and piety, but only by faith, by which God has justified all in all ages. But shall we on this account cease from doing good, and give up charity? No, we shall labour with unwearied zeal as God who has called us, always works, and rejoices in his works.* IRENEUS contrasts the new joyful obedience which ensues on the forgiveness of sins, with the legal standpoint. The Law which was given to bondmen formed men's souls by outward corporeal work, for it coerced men by a curse to obey the commandments, in order that they might learn to obey God. But the Word, the Logos who frees the soul, and through it the body, teaches a voluntary surrender. Hence the fetters of the Law must be taken off, and man accustom himself to the free obedience of love. The obedience of freedom must be of a higher kind; we are not allowed to go back to our earlier standpoint; for he has not set us free, in order that we may leave him; this no one can do who has sincerely confessed him. No one can obtain the blessings of salvation out of communion with the Lord; and the more we obtain from him, so much the more must we love him; and the more we love him, so much greater glory shall we receive from him.t TERTULLIAN says,-This is the power of the blood of Christ, that those whom it has cleansed, it preserves pure if they continue to walk in the light. Therefore a man cannot obtain purification through Christ unless he always continues in communion with him. Although in general the connexion between redemption and sanctification was preserved in the consciousness of the I. Epist. ad Cor. c. 32, 33. + Ibid. iv. c. 13, § 2, 3. De Pudicit. 19. Church, and expressions are not wanting which confirm and recognise the truth, that with faith a new life is also given; yet it cannot be denied, that a lowering of the idea of faith spread more and more, and the Pauline view was relinquished for the Jewish standpoint, according to which, faith is a faith of authority, an historical belief and acceptance of Church dogmas. This unspiritual idea the Alexandrians had an eye to, when they described their Gnosis as a higher standpoint. From such a view it followed that, though the internal unity of Faith and Life were granted, yet it was so expressed, as if love and the fulfilling of the Law were still to be superadded to Faith. To this was joined the alteration in the view of the Law since the Jewish standpoint was confounded with the Christian, and the notion was adopted that men could do more than the law required, the consilia evangelica. The revolution in the ideas of the Church and the Priesthood, the notion of a necessary outward mediation for union with Christ, furthered the confounding of the proper Christian standpoint. with the Jewish. In this lay the germ of the Catholic eleMen transferred to the outward, what ought rather to have been assigned to the total act of Faith: this was exemplified in the doctrine of the Sacraments, especially of Baptism. What ought to have been ascribed to the continuity of the Christian Life, the progressive appropriation in the faith, was restricted to certain outward ceremonies. All this must have had a great effect on the view of Sanctification. ment. On this side MARCION may be considered as the first representative of a Protestant reaction. In distinction from other Gnostics he made Faith the foundation of all genuine Christian life, and hence did not come forward with a Gnosis which pretended to exalt itself above the general Christian standpoint. Since he wished to restore the original and pure Christianity of Paul, and to separate the Jewish elements by which he saw it was corrupted, he combated the Jewish alteration in the idea of faith and gave prominence to the Pauline, although his opposition to the former led him into Gnostic errors. e. THE DOCTRINE OF THE CHURCH. H. TH. C. HENKE, Historia Antiquior Dogmatis de Unitate Ecclesiæ: Helmst. 1781. R. ROTHE, D. Anfänge der christl. Kirche u. ihrer Verfassung: Wittenb. 1837. J. MÜLLER, Die unsichtbare Kirche Deutsche Zeitschr. für. chr. Wissensch. u. chr. Leb.: 1850. J. KOSTLEN, D. Katholische Auffassung von der Kirche in ihrer ersten Entwicklung Deutsche Zeitschr.: 1855, 1856. THE doctrine of the Church was a new and essential mark of the Christian spiritual creation. In Judaism the idea of the kingdom of God was presented in a national form, and the kingdom of God was necessarily connected with a particular form of civil polity. Persons first became members of the Theocracy externally by having a share in the Commonwealth and its outward Institutions. On the standpoint of Heathenism there was no self-subsistent independent religious community which could propagate itself, free from all relation to a political whole, but, as in Judaism, the Religious was placed above the Political, so here the Political had the control of the Religious. Hence everywhere in Antiquity there was priestly domination or a State religion, and since there was no religious community which prevailed over all the differences of mental culture, the distinction was necessarily formed of an exoteric and esoteric religious doctrine, the one a religion of the People, the other of the Philosophers. The Christian idea of a Church stands in diametric opposition to all this; it is a living community forming itself from an internal principle, from faith in the Redeemer; it establishes itself independent of all outward forms, and is paramount to all the differences of national peculiarities and culture, since it is destined to embrace all nations, and all classes among them, cultivated or uncultivated. All must acknowledge themselves to be equally dependent on the one original source of life in Christ, and receive it in the same manner from him. Christ laid the foundations of the Church in the community which he formed while on earth. But during his sojourn here, only the external framework existed, as it depended on the outward connexion with him. The internal essence of this community, the all-pervading divine life, was not yet present. The Existence of the Church, therefore, really commenced when the outward model was internally realized in the consciousness of a united Christian life. This common consciousness revealed itself at first outwardly in the phenomena which accompanied the outpouring of the Holy Spirit. Here was |