§ 18.2. =The Apostolic Basis of Doctrine.=--The need of fixing the apostolically accredited accounts of the life of the Redeemer by written documents, led to the origin of the Gospels. The continued connection of the missionary Apostles with the churches founded by them, or even their authority of general superintendence, called forth the apostolic doctrinal epistles. A beginning of the collection and general circulation of the New Testament writings was made at an early date by the communication of these being made by one church to another (Col. iv. 16). There was as yet no confession of faith as a standard of orthodoxy, but the way was prepared by adopting Matt. xxviii. 19 as a confession by candidates for baptism. Paul set up justification through faith alone (Gal. i. 8, 9), and John, the incarnation of God in Christ (1 John iv. 3), as indispensable elements in a Christian confession.
§ 18.3. =False Teachers.=--The first enemy from within its own borders which Christianity had to confront was the ordinary Pharisaic Judaism with its stereotyped traditional doctrine, its lifeless work-righteousness, its unreasonable national prejudices, and its perversely carnal Messianic expectations. Its shibboleth was the obligation of the Gentiles to observe the Mosaic ceremonial law, the Sabbath, rules about meats, circumcision, as an indispensable condition of salvation. This tendency had its origin in the mother church of Jerusalem, but was there at a very early date condemned by the Apostolic Council. This party nevertheless pursued at all points the Apostle Paul with bitter enmity and vile calumnies. Traces of a manifestation of a Sadducean or sceptical spirit may perhaps already be found in the denial of the resurrection which in 1 Cor. xv. Paul opposes. On the other hand, at a very early period Greek philosophy got mixed up with Christianity. Apollos, a philosophically cultured Jew of Alexandria, had at first conceived of Christianity from the speculative side, and had in this form preached it with eloquence and success at Corinth. Paul did not contest the admissibility of this mode of treatment. He left it to the verdict of history (1 Cor. iii. 11-14), and warned against an over-estimation of human wisdom (1 Cor. ii. 1-10). Among many of the seekers after wisdom in Corinth, little as this was intended by Apollos, the simple positive preaching of Paul lost on this account the favour that it had enjoyed before. In this may be found perhaps the first beginnings of that fourfold party faction which arose in the Corinthian church (1 Cor. i.). The Judaists appealed to the authority of the Apostle Peter (οἱ τοῦ Κηφᾶ); the Gentile Christians were divided into the parties of Apollos and of Paul, or by the assumption of the proud name οἱ τοῦ Χριστοῦ, sought to free themselves from the recognition of any Apostolic authority. Paul successfully opposes these divisions in his Epistle to the Corinthians. Apprehension of a threatened growth of gnostic teachers is first expressed in the Apostle Paul’s farewell addresses to the elders of Asia Minor (Acts xx. 29); and in the Epistle to the Colossians, as well as in the Pastoral Epistles, this ψευδώνυμος γνῶσις is expressly opposed as manifesting itself in the adoption of oriental theosophy, magic, and theurgy, in an arbitrary asceticism that forbade marriage and restricted the use of food, in an imaginary secret knowledge of the nature and order of the heavenly powers and spirits, and idealistic volatilizing of concrete Christian doctrines, such as that of the resurrection (2 Tim. ii. 18). In the First Epistle of John, again, that special form of Gnosis is pointed out which denied the incarnation of God in Christ by means of docetic conceptions; and in the Second Epistle of Peter, as well as in the Epistle of Jude, we have attention called to antinomian excrescences, unbridled immorality and wanton lust in the development of magical and theurgical views. It should not, however, be left unmentioned, that modern criticism has on many grounds contested the authenticity of the New Testament writings just named, and has assigned the first appearance of heretical gnosis to the beginning of the second century. The Nicolaitans of the Apocalypse (iii. 5, 14, 15, 20) appear to have been an antinomian sect of Gentile Christian origin, spread more or less through the churches of Asia Minor, perhaps without any gnostic background, which in direct and intentional opposition to the decision of the Apostolic Council (Acts xv. 29) took part in heathen sacrificial feasts (comp. 1 Cor. x.), and justified or at least apologized for fleshly impurity.