ence of
Judaism in Christianity. He sought to explain the rise of the episcopal
organisation by the example of the synagogue. Ritschl in his _Entstehung
der alt-catholischen Kirche_, 1857, had seen that Baur's theory could
not be true. Christianity did not fall back into Judaism. It went
forward to embrace the Hellenic and Roman world. The institutions,
dogmas, practices of that which, after A.D. 200, may with propriety be
called the Catholic Church, are the fruit of that embrace. There was
here a falling off from primitive and spiritual Christianity. But it was
not a falling back into Judaism. There were priests and scribes and
Pharisees with other names elsewhere. The phenomenon of the waning of
the original enthusiasm of a period of religious revelation has been a
frequent one. Christianity on a grand scale illustrated this phenomenon
anew. Harnack has elaborated this thesis with unexampled brilliancy and
power. He has supported it with a learning in which he has no rival and
with a religious interest which not even hostile critics would deny. The
phrase, 'the Hellenisation of Christianity,' might almost be taken as
the motto of the work to which he owes his fame.

HARNACK

Adolf Harnack was born in 1851 in Dorpat, in one of the Baltic provinces
of Russia. His father, Theodosius Harnack, was professor of pastoral
theology in the University of Dorpat. Harnack studied in Leipzig and
began to teach there in 1874. He was called to the chair of church
history in Giessen in 1879. In 1886 he removed to Marburg and in 1889 to
Berlin. Harnack's earlier published work was almost entirely in the
field of the study of the sources and materials of early church history.
His first book, published in 1873, was an inquiry as to the sources for
the history of Gnosticism. His _Patrum Apostolicorum Opera_, 1876,
prepared by him jointly with von Gehhardt and Zahn, was in a way only a
forecast of the great collection, _Texte und Untersuchungen zur
Geschickte der alt-christlichen Literatur_, begun in 1882, upon which
numbers of scholars have worked together with him. The collection has
already more than thirty-five volumes. In his own two works, _Die
Geschichte der alt-christlichen Literatur bis Eusebius_, 1893, and _Die
Chronologie der alt-christlichen Literatur bis Eusebius_, 1897, are
deposited the results of his reflexion on the mass of this material. His
_Beitrage zur Einleitung in das Neue Testament_, 1906, etc., should not
be