But this change had neither come to be clearly recognized,[468] nor was the right and scope of rational theology alongside of tradition felt to be a problem. We can indeed trace the consciousness of the danger in attempting to introduce new _termini_ and regulations not prescribed by the Holy Scriptures.[469] The bishops themselves in fact encouraged this apprehension in order to warn people against the Gnostics,[470] and after the deluge of heresy, representatives of Church orthodoxy looked with distrust on every philosophic-theological formula.[471] Such propositions of rationalistic theology as were absolutely required, were, however, placed by Irenaeus and Tertullian on the same level as the hallowed doctrines of tradition, and were not viewed by them as something of a different nature. Irenaeus uttered most urgent warnings against subtle speculations;[472] but yet, in the naivest way, associated with the faithfully preserved traditional doctrines and fancies of the faith theories which he likewise regarded as tradition and which, in point of form, did not differ from those of the Apologists or Gnostics.[473] The Holy Scriptures of the New Testament were the basis on which Irenaeus set forth the most important doctrines of Christianity. Some of these he stated as they had been conceived by the oldest tradition (see the eschatology), others he adapted to the new necessities. The qualitative distinction between the _fides credenda_ and theology was noticed neither by Irenaeus nor by Hippolytus and Tertullian. According to Irenaeus I. 10. 3 this distinction is merely quantitative. Here faith and theological knowledge are still completely intermixed. Whilst stating and establishing the doctrines of tradition with the help of the New Testament, and revising and fixing them by means of intelligent deduction, the Fathers think they are setting forth the faith itself and nothing else. Anything more than this is only curiosity not unattended with danger to Christians. Theology is interpreted faith.[474]