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Updated: June 9, 2025
In truth, in Harnack's own delineation of the teaching of Jesus, those elements of it which found their way to expression in Paul, or again in the fourth Gospel, are rather underrated than overstated, in the author's anxiety to exclude elements which are acknowledged to be interpretative in their nature.
Harnack's Geschichte der altchristlichen Literatur, 1893, and his Chronologie der altchristlichen Literatur, 1897, present a marked contrast to Baur's scheme. The minds of New Testament scholars in the last generation have been engaged with a question which, in its full significance, was hardly present to the attention of Baur's school. It is the question of the New Testament as a whole.
By far the most important contribution to the discussion in recent years came not long since from the pen of Professor Adolph Harnack, the professor of church history in the University of Berlin. Professor Harnack's name is usually cited as that of one of the most destructive of the higher critics.
Pondering over Alison's note, he suddenly recalled and verified some phrases which had struck him that summer on reading Harnack's celebrated History of Dogma, and around these he framed his reply.
Most brilliant is Harnack's characterisation of Arius and Athanasius. In Arius the notion of the Son of God is altogether done away. Only the name remains. The victory of Arianism would have resolved Christianity into cosmology and formal ethics. It would have destroyed it as religion.
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