But though there is no evidence that associations were in the first instance universal, there is ample evidence that, when once they began to be formed, they were formed on a basis which was less intellectual than moral and spiritual. An intellectual element existed: but it existed as an element, not by itself but as an essential ingredient in the whole spiritual life. It was not separable from the spiritual element. Of the same spiritual element, “faith” and “works” were two sides. The associations, like the primitive clusters which were not yet crystallized into associations, were held together by faith and love and hope, and fused, as it were, by a common enthusiasm. They were baptized, not only into one body, but also by one spirit, by the common belief in Jesus Christ as their Saviour, by the overpowering sense of brotherhood, by the common hope of immortality. Their individual members were the saints, that is, the holy ones. The collective unity which they formed—the Church of God—was holy. It was regarded as holy before it was regarded as catholic. The order of the attributes in the creed is historically correct—the holy Catholic Church. The pictures which remain of the earliest Christian communities show that there was a real effort to justify their name. The earliest complete picture of a Christian community is that of the “Two Ways.” There are fragments elsewhere. From the Acts of the Apostles and the canonical Epistles, and the extra-canonical writings of the sub-apostolic age, it is possible to put together a mosaic. But in the “Two Ways” we have a primitive manual of Christian teaching, and the teaching is wholly moral. It professes to be a short exposition (διδαχὴ) of the two commandments of love to God and love to one’s neighbour. The exposition is partly a quotation from and partly an expansion of the Sermon on the Mount. “Bless those that curse you, and pray for your enemies.” “If any one give thee a blow on the one cheek, turn to him the other also.” “Give to every one that asketh thee, and ask not back.” “Thou shalt not be double-minded nor double-tongued.” “Thou shalt not be covetous nor grasping.” “Thou shalt not be angry nor envious.” “Thou shalt not be lustful nor filthy-tongued.” “But thou shalt be meek and long-suffering and quiet and guileless and considerate.”[710] The ideal was not merely moral, but it was also that of an internal morality, of a new heart, of a change of character.