and confessed the Johannine Logos as the true Jesus, but announced himself as the Paraclete of the fourth Gospel. In Carthage, Augustine became a Manichæan, and it is a highly suggestive fact that both movements finally fused with Marcionism. To return to Marcion himself, it was he who carried through the idea of “John” and created a Christian Bible. And then, verging on old age, when the communities of the extreme west recoiled from him in horror,[385] he set out to build the masterly structure of his own Redeemer-Church.[386] From 156 to 190 this was a power, and it was only in the following century that the older Church succeeded in degrading the Marcionites to the rank of heretics. Even so, in the broad East and as far out as Turkestan, it was still important at a much later date, and it ended, in a way deeply significant of its essential feeling, by fusing with the Manichæans.[387] Nevertheless, though in the fullness of his conscious superiority he had underestimated the _vis inertiæ_ of existing conditions, his grand effort was not in vain. He was, like Paul before him and Athanasius after him, the deliverer of Christianity at a moment when it threatened to break up, and the grandeur of his idea is in no wise diminished by the fact that union came about in opposition to, instead of through, him. The early Catholic Church--that is, the _Church of the Pseudomorphosis_--arose in its greatness only about 190, and then it was in self-defence against the Church of Marcion and with the aid of an organization taken from that Church. Further, it replaced Marcion’s Bible by another of similar structure--Gospels and apostolic Epistles--which it then proceeded to combine with the Law and the Prophets in one unit. And finally, this act of linking the two Testaments having in itself settled the Church’s attitude towards Judaism, it proceeded to combat Marcion’s third creation, his Redeemer-doctrine, by making a start with a theology of its own on the basis of _his_ enunciation of the problem.