is in turn interpreted by the writings of the apostles. Marcion's 'Gospel' consisted of our Luke, expurgated according to his own ideas. His 'Apostle' contained the Epistles of Paul minus the Pastoral Epistles and a series of passages cancelled out from the rest as Jewish interpolations. This was the first Christian Bible distinct from 'the Scriptures' of the synagogue. Indirectly the growth of Gnostic heresy contributed still more to the increasing authority of apostolic and quasi-apostolic writings. One of its earliest and most obnoxious forms was called 'Doketism,' from its exaggeration of Paulinism into a complete repudiation of the historic Jesus, whose earthly career was stigmatized as mere 'phantasm' (_dokesis_). Doketism is known to us not only through description by orthodox opponents, but by a few writings of its own. It is the type of heresy antagonized in the Johannine Epistles (_c._ 100) and in those of Ignatius (110-117). Now Ignatius, as we have seen, relied mainly on church organization and discipline. The Pastoral Epistles (90-100), while they emphasize also "the form of healthful words, even the words of our Lord Jesus" take, on the whole, a similar direction. But 1st John, which relies far less than the Pastoral Epistles or Ignatius on mere church organization, is also driven back upon the life and teaching of Jesus as the historic standard. It _does_, therefore, make formal appeal to the sacred tradition in both its elements, but with a difference characteristic of the Pauline spirit. The redeeming life and death of Jesus are viewed as a manifestation of "the life, even the eternal life (of the Logos) which was with the Father and was manifested unto us" (the historic body of believers). Again Jesus' one "new commandment," the law of love, is the epitome of all righteousness.