The dualistic notion was not modified after entering Christianity, but intensified. The religion of Zoroaster, which presupposes a good first principle,[11] allows the evil which has in time arisen, in the course of time to disappear; and it ends with the doctrine which shines out faintly even in the New Testament, of the final "restoration of all things" ([Greek: apokatastasis pantôn]), and in consequence reduces evil to something merely phenomenal. In the doctrines of the Church, however, as they were established through the influence of Augustine, the Manicheian, evil, though arisen in time, is made eternal. This difference is of great practical significance and explains why dualism did not bear the same terrible fruits in its home in the Orient as in the Occident. The awful separation and contrast with which the divina comedia of the Middle Ages ends,--the wails and curses that arise from hell to intensify the bliss of the redeemed,--form a conception so revolting that it could not be incorporated with thought and feeling without rendering them savage. Compassion, benevolence, love,--those qualities through which man feels a kinship with the divine, lose their significance and are despoiled of their eternal seal, when they are found no longer in his Maker except as limited or rather suspended by the action of another quality which the pious man will force himself to call justice, but which an irrepressible voice from the innermost recesses of his soul calls cruelty. To this must be added a further important consideration. The servant of Ormuzd is no more the property of the devil than the earth he treads upon. To be sure he is surrounded on every side by the treachery of Ahriman and all the demons, but this only because he is called and already endowed with power to be the champion of the Good upon the earth. It is as such that he is placed in the tumult of the battle. The power for good once imparted to him, and constantly renewed through prayer, is withal also his own; he may use it without losing himself in the perplexing question where liberty ceases and grace begins. Every one adhering to the doctrine of light stands on his own feet. This is true of every servant of Ormuzd; Zoroaster has made in this respect no distinction between priest and layman. Even belief upon authority, in itself an encroachment upon free personality, preserves for it in this form of religion a free and inviolable arena.