kmann, Die Rhetorik der Griechen und Roemer, 1872.

_Supplementary._

Perhaps the most important fact for the following development of the
history of Dogma, the way for which had already been prepared in the
Apostolic age, is the twofold conception of the aim of Christ's
appearing, or of the religious blessing of salvation. The two
conceptions were indeed as yet mutually dependent on each other, and
were twined together in the closest way, just as they are presented in
the teaching of Jesus himself; but they began even at this early period
to be differentiated. Salvation, that is to say, was conceived, on the
one hand, as sharing in the glorious kingdom of Christ soon to appear,
and everything else was regarded as preparatory to this sure prospect;
on the other hand, however, attention was turned to the conditions and
to the provisions of God wrought by Christ, which first made men capable
of attaining that portion, that is, of becoming sure of it. Forgiveness
of sin, righteousness, faith, knowledge, etc., are the things which come
into consideration here, and these blessings themselves, so far as they
have as their sure result life in the kingdom of Christ, or more
accurately eternal life, may be regarded as salvation. It is manifest
that these two conceptions need not be exclusive. The first regards the
final effect as the goal and all else as a preparation, the other
regards the preparation, the facts already accomplished by Christ and
the inner transformation of men as the main thing, and all else as the
natural and necessary result. Paul, above all, as may be seen especially
from the arguments in the epistle to the Romans, unquestionably favoured
the latter conception and gave it vigorous expression. The peculiar
conflicts with which he saw himself confronted, and, above all, the
great controversy about the relation of the Gospel and the new
communities to Judaism, necessarily concentrated the attention on
questions as to the arrangements on which the community of those
sanctified in Christ should rest, and the conditions of admission to
this community. But the centre of gravity of Christian faith might also
for the moment be removed from the hope of Christ's second advent, and
would then necessarily be found in the first advent, in virtue of which
salvation was already prepared for man, and man for salvation (Rom.
III.-VIII.). The dual development of the conception of Christianity
which followed from this, rule