§ 3. _The Main Articles of Christianity and the Conceptions of Salvation. Eschatology._
1. The main articles of Christianity were (1) belief in God the [Greek: despotês], and in the Son in virtue of proofs from prophecy, and the teaching of the Lord as attested by the Apostles; (2) discipline according to the standard of the words of the Lord; (3) baptism; (4) the common offering of prayer, culminating in the Lord's Supper and the holy meal, (5) the sure hope of the nearness of Christ's glorious kingdom. In these appears the unity of Christendom, that is, of the Church which possesses the Holy Spirit.[195] On the basis of this unity Christian knowledge was free and manifold. It was distinguished as [Greek: sophia, sunesis, epistême, gnôsis (tôn dikaiômatôn)], from the [Greek: logos theou tês pisteôs], the [Greek: klêsis tês epangelias] and the [Greek: entolai tês didachês] (Barn. 16. 9, similarly Hermas). Perception and knowledge of Divine things was a Charism possessed only by individuals, but like all Charisms it was to be used for the good of the whole. In so far as every actual perception was a perception produced by the Spirit, it was regarded as important and indubitable truth, even though some Christians were unable to understand it. While attention was given to the firm inculcation and observance of the moral precepts of Christ, as well as to the awakening of sure faith in Christ, and while all waverings and differences were excluded in respect of these, there was absolutely no current doctrine of faith in the communities, in the sense of a completed theory, and the theological speculations of even closely related Christian writers of this epoch, exhibit the greatest differences.[196] The productions of fancy, the terrible or consoling pictures of the future pass for sacred knowledge, just as much as intelligent and sober reflections, and edifying interpretation of Old Testament sayings. Even that which was afterwards separated as Dogmatic and Ethics was then in no way distinguished.[197] The communities gave expression in the cultus, chiefly in the hymns and prayers, to what they possessed in their God and their Christ; here sacred formulæ were fashioned and delivered to the members.[198] The problem of surrendering the world in the hope of a life beyond was regarded as the practical side of the faith, and the unity in temper and disposition resting on faith in the saving revelation of God in Christ, permitted the highest degree of freedom in knowledge, the results of which were absolutely without control as soon as the preacher or the writer was recognised as a true teacher, that is, inspired by the Spirit of God.[199] There was also in wide circles a conviction that the Christian faith, after the night of error, included the full knowledge of everything worth knowing, that precisely in its most important articles it is accessible to men of every degree of culture, and that in it, in the now attained truth, is contained one of the most essential blessings of Christianity. When it is said in the Epistle of Barnabas (II. 2. 3); [Greek: tês písteôs hêmôn eisìn boêthoì phobos kai hupomonê, ta de summachounta hêmìn makrothumía kai enkrateia; toutôn menontôn ta pros kurion hagnôs, suneuphrainontai autois sophia, sunesis, epistêmê, gnôsis], knowledge appears in this classic formula to be an essential element in Christianity, conditioned by faith and the practical virtues, and dependent on them. Faith takes the lead, knowledge follows it: but of course in concrete cases it could not always be decided what was [Greek: logos tês pistêôs], which implicitly contained the highest knowledge, and what the special [Greek: gnôsis]; for in the last resort the nature of the two was regarded as identical, both being represented as produced by the Spirit of God.