Chapter III: God as the Supreme Being (6)

[614] There was a further and larger process before a man was τέλειος. Tert. _adv. Valent._ c. 1, says that it took five years to become τέλειος.

[615] The most elaborate account is that of the Arval feast at Rome: cf. Henzen, _Acta fratrum Arvalium_.

[616] μύσται is used of members of a religious association at Teos (Inscr. in _Bullet. de Corresp. Hellénique_, 1880, p. 164), and of the Roman Monarchians in Epiph. 55. 8; cf. Harnack, _Dogm._ 628.

[617] Clem. Alex. _Protrep._ 2; Hippol. 1, _proœm._ Cf. Philo, _de sacrif._ 12 (ii. 260), τί γὰρ εἰ καλὰ ταῦτ’ ἐστὶν ὦ μύσται κ.τ.λ.

[618] They also had the same sanction—the fear of _future punishments_, cf. Celsus in Orig. 8. 48. Origen does not controvert this statement, but appeals to the greater moral effect of Christianity as an argument for its truth. They possibly also communicated divine knowledge. There is an inscription of Dionysiac artists at Nysa, of the time of the Antonines, in honour of one who was θεολόγος of the temples at Pergamos, as θαυμαστὸν θεολόγον and τῶν ἀπορρήτων μύστην. _Bull. de Corr. Hellén._ 1885, p. 124, 1. 4; cf. Porphyry in Eusebius, _Præp. Ev._ 5. 14.

[619] This revival had many forms, cf. Harnack, _Dogm._ p. 101.

[620] Similar practices existed in the Church and in the new religions which were growing up. Justin Martyr speaks of the way in which, under the inspiration of demons, the supper had been imitated in the Mithraic mysteries: ὅπερ καὶ ἐν τοῖς τοῦ Μίθρα μυστηρίοις παρέδωκαν γίνεσθαι μιμησάμενοι οἱ πονηροὶ δαίμονες: _Apol._ 1. 66. Tertullian points to the fact as an instance of the power of the devil (_de præsc. hær._ 40): “qui ipsas quoque res sacramentorum divinorum idolorum mysteriis æmulatur.” He specifies, inter alia, “expositionem delictorum de lavacro repromittit ... celebrat et panis oblationem.” Celsus, too, speaks of the μυστήρια and the τελεταὶ of Mithras and others: Orig. _c. Cels._ 6. 22.

[621] The objection which Celsus makes (_c. Cels._ 1. 1; Keim, p. 3) to the secrecy of the Christian associations would hardly have held good in the apostolic age. Origen admits (_c. Cels._ 1. 7) that there are exoteric and esoteric doctrines in Christianity, and justifies it by (1) the philosophies, (2) the mysteries. On the rise of this conception of Christian teaching as something to be hidden from the mass, cf. the Valentinians in Tert. _c. Valent._ 1, where there is a direct parallel drawn between them and the mysteries: also the distinction of men into two classes—πνευματικοὶ and ψυχικοὶ or ὑλικοί—among the Gnostics: Harn. _Dogm._ 222, cf. Hipp. 1, _proœm._, p. 4, who condemns τὰ ἀπόρρητα μυστήρια of the heretics, adding, καὶ τότε δοκιμάσαντες δέσμιον εἶναι τῆς ἁμαρτίας μυοῦσι τὸ τέλειον τῶν κακῶν παραδιδόντες, ὅρκοις δήσαντες μήτε ἐξειπεῖν μήτε τῷ τυχόντι μεταδοῦναι κ.τ.λ. Yet this very secrecy was naturalized in the Church. Cf. Cyril Hier. _Catech._ vi. 30; Aug. in _Psalm_ ciii., _Hom._ xcvi. in _Joan._; Theodoret, _Quæst._ xv. _in Num._, and _Dial._ ii. (_Inconfusus_); Chry. _Hom._ xix. _in Matt._ Sozomen’s (1. 20. 3) reason for not giving the Nicene Creed is significant alike as regards motive and language: εὐσεβῶν δὲ φίλων καὶ τὰ τοιαῦτα ἐπιστημόνων, οἷα δὲ μύσταις καὶ μυσταγωγοῖς μόνοις δέον τάδε λέγειν καὶ ἀκούειν ὑφηγουμένων, ἐπῄνεσα τὴν βουλήν· οὐ γὰρ ἀπεικὸς καὶ τῶν ἀμυήτων τινὰς τῇδε τῇ βίβλῳ ἐντυχεῖν.

[622] Acts ii, 38, 41; viii. 12, 13, 36, 38; x. 47, 48; xvi. 15, 33; xviii. 8; xix. 5.

[623] c. 7.

[624] _Apol._ 1. 61; cf. Otto, vol. i. p. 146, n. 14; Engelhardt, p. 102.

[625] Clem. Alex. _Pædag._ 1. 6; Can. Laod. 47, Bruns, p. 78; Greg. Naz. _Orat._ xl. pp. 638, 639. Hence οἱ φωτιζόμενοι = those being prepared for baptism, οἱ φωτισθέντες = the baptized. Cf. Cyr. Hier. _Catech._ 13. 21, p. 193 _et passim_.

[626] Lobeck, _Aglaoph._ p. 36, cf. 31 ff.

[627] _Apol._ 8: talia initiatus et consignatus = μεμυημένος καὶ ἐσφραγίσμενος. See Otto, vol. i. p. 141; cf. _ad Valent._ 1.

[628] For the seal in baptism, cf. Clem. Al. _Strom._ 2. 3; _Quis dives_, 42, ap. Euseb. _Hist._ 3. 23; Euseb. _Vita Const._ 1. 4. 62; Cyr. Hier. _Catech._ 5; Greg. Naz. _Orat._ 40, p. 639; Orig. _c. Cels._ 6. 27. For the use of imagery and the terms relating to sealing—illumination—initiation—from the mysteries, Clem. Al. _Protrep._ 12. The effect of baptism is illumination, perfection, _Pædag._ 1. 6; hence sins before and after baptism, i.e. enlightenment, are different, _Strom._ 2. 13. Early instances of σφραγὶς are collected in Gebhardt on 2 Clem. pp. 168, 169; cf. also Cyr. Hier. _Catech._ 18. 33, p. 301.

[629] Greg. Naz. _Orat._ 39, p. 632; Chrys. _Hom._ 85 _in Joan._ xix. 34; Sozomen, ii. 8, 6.

[630] Sozomen, i. 3. 5.

[631] Dion. Areop. _Eccles. Hierar._ 3, p. 242.

[632] Clem. Alex. _Pædag._ 1. 6, p. 93; Athan. _Cont. Ar._ 3, p. 413 C.; Greg. Naz. _Orat._ 40, p. 648; Dion. Areop. _Eccles. Hier._ 3, 242.

[633] Chrys. _Hom._ 99, vol. v.; Theod. _in Cantic._ 1.

[634] Dion. Areop. _Eccles. Hier._ 1. 1; _Mys. Theol._ 1. 1.

[635] Chrys. _Hom._ 1 _in Act._ p. 615; _Hom._ 21 _ad popul. Antioch_; Sozomen, ii. 17. 9.

[636] Sozomen, i. 3. 5; ii. 7. 8; iv. 20. 3; vi. 38. 15; vii 8. 7, _et passim_. These examples do not by any means exhaust or even adequately represent the obligations in the sphere of language, and of the ideas it at once denotes and connotes, which the ecclesiastical theory and practice of baptism lies under to the mysteries; but they may help to indicate the degree and nature of the obligation.

[637] For the sphere of the influence of the mysteries on the language and imagery of the New Testament, see 1 Cor. ii. 6 ff.; cf. Heb. vi. 4.

[638] _Apost. Const._ 8. 32. Cf. passages quoted from Clem. Alex. and others, _supra_, p. 287, note 1; p. 295, notes 2 and 5. See Bingham, vol. iii. pp. 443-446.

[639] _De præsc. hær._ 41. Cf. Epiphan. 41. 3; _Apost. Const._ 8. 12.

[640] ἃ οὐδὲ ἐποπτεύειν ἔξεστι τοῖς ἀμυήτοις, _de Spir. Sanct._ 27; cf. Orig. _c. Cels._ 3. 59 _ad fin._ and 60, e.g. “then and not before do we invite them to participation in our mysteries,” and “initiating those already purified into the sacred mysteries.” Cf. _Dict. Christian Antiquities_, s. v. _Disciplina Arcani_.

[641] See p. 293, note 1; also _Dict. Christian Antiquities_, s. vv. _Baptism_, _Catechumens_, especially p. 318, and _Creed_.

[642] _Histoire de l’église d’Alexandrie_, p. 12: Paris, 1677.

[643] _De baptismo Christi_, 4. ii. 374, τοῦ Χριστοῦ παρόντος, τῶν ἀγγέλων παρεστώτων, τῆς φρικτῆς ταύτης τραπέζης προκειμένης, τῶν ἀδελφῶν σου μυσταγωγουμένων ἔτι. Cyril, _Præfatio ad Catech._ 15.

[644] Mabillon. _Com. præv. ad. ord. Rom._; _Museum Ital._ II. xcix.

[645] It was one of the points to which the Greeks objected in the discussions of the ninth century.

[646] c. 9.

[647] Bk. ii. 57, p. 87; cf. viii. 5, p. 239, lines 18, 19.

[648] viii. 11. 12, p. 248.

[649] Origen, _c. Cels._ 3. 59. Persons who have partaken of the Eucharist are οἱ τελεσθέντες (Chrys. _de compunct. ad Demet._ 1. 6. i. p. 132), and οἱ μεμυημένοι (id. _Hom._ vi. _de beat. Phil._ c. 3. i. p. 498, and in _Ep. ad Hebr._ cap. x., _Hom._ xvii. 4, vol. xii. 169). Degrees and distinctions came to be recognized within the circle of the very initiated themselves, _Apost. Const._ vii. 44, viii. 13.

[650] The earlier offerings were those of Irenæus, 4. 17. 5, where he speaks of Christ “suis discipulis dans consilium, primitias Deo offerre ex suis creaturis;” and again the Church offers “primitias suorum munerum in Novo Testamento ei qui alimenta nobis præstat.” The table in the heathen temple was important; upon it were placed the offerings: Th. Homolle in _Bulletin de Corresp. Hellén._ 1881, p. 118. For the Eucharist itself as a mystery, cf. φρικωδεστάτη τελετὴ, Chrys. _de sacerdot._ 3. 4, vol. i. 382. He argues for silence on the ground that they are mysteries, _de bapt. Christ._ 4. ii. 375. Cf. Greg. Naz. _Orat._ 44, p. 713; Conc. Laod. 7, Bruns, p. 74.

[651] Found in Chrys. e.g. _Hom. in Ep._ ii. _ad Corinth._ v. c. 3, vol. x. 470: τοιαύτῃ τὸ θυσιαστήριον ἐκεῖνο φοινίσσεται σφαγῇ.

[652] _Ad Ephes._ 5; see Lightfoot’s note. Cf. _Trall._ 7; _Philad._ 4; _Mag._ 7; _Rom._ 2.

[653] _Ap. Const._ ii. 57, p. 88. But see for θυσιαστήριον in a highly figurative sense, iii. 6, iv. 3.

[654] _H. E._ x. 4, 44.

[655] Isid. Pelus. _Epist._ 3. 340, p. 390, προσῆλθε μὲν τῷ σεπτῷ θυσιαστηρίῳ τῶν θείων μυστηρίων μεταληψόμενος; also 4. 181, p. 516, τὰ θεῖα μῂ διδόσθαι μυστήρια. Cf. Chrys. _de comp. ad Demet._ 1. 6, vol. i. p. 131; Theodoret, _dial._ 2, vol. iv. 125. There was a sacred formula. Basil says that no saint has written down the formula of consecration: _de Spir. Sancto_, 66, vol. iv. pp. 54, 55. After saying that some doctrines and usages of the Church have come down in writing, τὰ δὲ ἐκ τῆς τῶν ἀποστόλων παραδόσεως διαδοθέντα ἡμῖν ἐν μυστηρίῳ παρεδεξάμεθα, he instances the words of the Eucharistic invocation as among the later; τὰ τῆς ἐπικλήσεως ῥήματα ἐπὶ τῇ ἀναδείξει τοῦ ἄρτου τῆς ἐυχαριστίας καὶ τοῦ ποτηρίου τῆς ἐυλογίας τίς τῶν ἁγίων ἐγγράφως ἡμῖν καταλέλοιπεν.

[656] In Dionysius Areop. (s. v. ἱεράρχης, ed. Corderius, i. 839), the bishops are τελεσταί, ἱεροτελεσταί, τελεστάρχαι, μυσταγωγοί, τελεστουργοί, τελεστικοί; the priests are φωτιστικοί; the deacons, καθαρτικοί; the Eucharist is ἱεροτελεστικωτάτη (c. 4). The deacon, ἀποκαθαίρει τοὺς ἀτελέστους (c. 5, § 3, p. 233), i.e. dips them in the water; the priest, φωταγωγεῖ τοὺς καθαρθέντας, i.e. leads the baptized by the hand into the church; the bishop, ἀποτελειοῖ τοὺς τῷ θείῳ φωτὶ κεκοινωνηκότας.

[657] Dion. Areop. _Eccles. Hier._ c. 3, par. 1, §§ 1, 2, pp. 187, 188.

[658] For in the decree mentioned in a previous note (p. 292, n. 2), among other honours to T. Ælius Alcibiades, he is to be πρῶτον τοῖς διπτύχοις ἐνγραφόμενον.

[659] Cf. for the use of lights in worship, the money accounts, from a Berlin papyrus, of the temple of Jupiter Capitolinus at Arsinoê, A.D. 215, in Hermes, Bd. xx. p. 430.

[660] _Adv. Valent._ 1. Hippolytus (1, _proœm_; 5. 23, 24) says the heretics had mysteries which they disclosed to the initiated only after long preparation, and with an oath not to divulge them: so the Naassenes, 5. 8, and the Peratæ, 5. 17 (ad fin.), whose mysteries “are delivered in silence.” The Justinians had an oath of secrecy before proceeding to behold “what eye hath not seen” and “drinking from the living water,” 5. 27.

[661] E.g. Marcus, in connection with initiation into the higher mysteries Hipp. 6. 41, and the Elkasaites as cleansing from gross sin, 9. 15.

[662] Eus. _H.E._ iv. 7.

[663] Hipp. 5. 27, of the Justinians. Cf. Hilgenfeld, _Ketzergesch._ p. 270.

[664] For the Eastern custom, see Cyril Hier. _Catech. Myst._ ii. 3, 4, p. 312: the candidate is anointed all over _before_ baptism with exorcised oil, which, by invocation of God and prayer, purifies from the burning traces of sin, but also puts to flight the invisible powers of the evil one. Cf. _Apost. Const._ vii. 22, 41, iii. 15, 16; the _Coptic Constitutions_, c. 46 (ed. Tattam), cf. Boetticher’s Gr. translation in Bunsen’s _Anal. Ante-Nic._ ii 467; _Clem. Recog._ 3. 67; Chrys. _Hom._ 6. 4, _in Ep. ad Col._ xi. 342, ἀλείφεται ὥσπερ οἱ ἀθληταὶ εἰς στάδιον ἐμβησόμενοι, here also before baptism and all over; Dionys. Areop. _Eccles. Hier._ 2. 7; Basil, _de Spir. Sanct._ 66, vol. iv. 55. For earlier Western as distinct from Eastern thought on the subject, cf. Tert. _de bapt._ 6 and 7; _de resurr. carnis._ 8; _adv. Marc._ i. 14; Cyprian, _Ep._ 70. For the later Western usage, introduced from the East, see _Conc. Rom._ 402, c. 8, ed. Bruns. pt. ii. 278; _Ordo_ 6, _ad fac. Catech._ in Martène, _de ant. eccl. rit._ i. p. 17; Theodulfus Aurel. _de ord. bapt._ 10; unction of the region of the heart before and behind, symbolizing the Holy Spirit’s unction with a view to both prosperity and adversity (Sirmond, vol. ii. 686); Isid. Hisp. _de off. eccl._ 2. 21; Catechumens _exorcizantur, sales accipiunt et unguntur_, the salt being made _ut eorum gustu condimentum sapientiæ percipiant, neque desipiant a sapore Christi_ (Migne, lxxxiii. col. 814, 815); Cæs. Arelat. _serm._ 22.

[665] _Apol._ 1. 66.

[666] ap. Hipp. 6. 39.

[667] Tert. _ad Scap._ 2, holds that sacrifice may consist of simple prayer.

[668] Cf. Celsus’ idea of faith: Orig. _c. Cels._ 3. 39; Keim, p. 39.

[669] Philo’s view of faith is well expressed in two striking passages, _Quis rer. div. Heres_, 18, i. 485; and _de Abrah._ 46, ii. 39.

[670] Cf. “He that cometh to God must believe that He is, and that He is a rewarder of them that seek Him,” Heb. xi. 6; and “He that is of God heareth God’s words,” John viii. 47.

[671] It was one of Celsus’ objections to Christianity that its preachers laid more stress on belief than on the intellectual grounds of belief: Orig. _c. Cels._ 1. 9. Origen’s answer, which is characteristic rather of his own time than expressive of the belief of the apostolic age, is that this was necessary for the mass of men, who have no leisure or inclination for deep investigation (1. 10), and in order not to leave men altogether without help (1. 12).

[672] E.g. Rom. vi. 17, εἰς ὃν παρεδόθητε τύπον διδαχῆς; 2 John, 9, ἐν τῇ διδαχῇ τοῦ Χριστοῦ; 2 Tim. i. 13, ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ’ ἐμοῦ ἤκουσας; 1 Tim. vi. 12, ὡμολόγησας τὴν καλὴν ὁμολογίαν; Jude 3, ἡ ἅπαξ παραδοθεῖσα τοῖς ἁγίοις πίστις. Polycrates, ap. Eus. _H. E._ 5. 24, ὁ κανὼν τῆς πίστεως: see passages collected in Gebhardt and Harnack’s _Patres Apost._ Bd. i. th. 2 (Barnabas), p. 133.

[673] Cf. Schmid, _Dogmeng._ p. 14, Das Taufsymbol.

[674] c. 7. 4.

[675] See Acts viii. 16, xix. 5, with which compare Rom. vi. 1-11, Acts xxii. 16. _Didaché_, 9. 5, οἱ βαπτισθέντες εἰς ὄνομα Κυρίου; and _Apost. Const._ Bk. ii. 7, p. 20, οἱ βαπτισθέντες εἰς τὸν θάνατον τοῦ Κυρίου Ἰησοῦ οὐκ ὀφείλουσιν ἁμαρτάνειν οἱ τοιοῦτοι· ὡς γὰρ οἱ ἀποθανόντες ἀνενέργητοι πρὸς ἁμαρτίαν ὑπάρχουσιν, οὕτως καὶ οἱ συναποθανόντες τῷ Χριστῷ ἄπρακτοι πρὸς ἁμαρτίαν; cf. 148, 7, and elsewhere, in composite form. Against this Cyprian wrote, in _Ep._ 73, _ad Jubaianum_, 16-18; cf. Harnack, _Dogmeng._ 176.

[676] Cf. von Engelhardt, _Das Christenthum Justins_, p. 107.

[677] Cf. Harnack, _Dogmeng._ p. 130 ff.

[678] Cf. Clement’s account of Basilides’ conception of faith in contrast to his own, _Strom._ 5. 1.

[679] Orig. _c. Cels._ 5. 65.

[680] Cf. Ptolemæus _ad Floram_, c. 7, ed. Pet.

[681] See instances in Harn. _Dogm._ p. 134.

[682] Thus Basilides, ap. Hippol. 7. 20, preferred to follow a tradition from Matthias, who was said to have been specially instructed by the Saviour. The Naassenes, ib. 10. 9, traced their doctrine to James, the Brother of the Lord. Valentinus, Clem. Alex. _Strom._ 7. 17, was said to be a hearer of Theudas, who was a pupil of Paul. Hippol. 1, _proœm_, argued against all heretics that they had taken nothing from Holy Scripture, and had not preserved the τινος ἁγίου διαδοχήν. Cf. Tert. _c. Marc._ 1. 21. But see the very remarkable statement of Origen as to the cause of heresies, _c. Cels._ 3. 12; cf. Clem. Al. _Strom._ 7. 17.

[683] Cf. Clem. Alex. _Strom._ 7. 17, μία ... παράδοσις, and the contention of Tert. _de præsc. hær._ 32, Sicut apostoli non diversa inter se docuissent, ita et apostolici non contraria apostolis edidissent; Harnack, pp. 183 ff., especially note 2, pp. 134-136. Eusebius, _H. E._ 4. 7, mentions that very many contemporary church writers had written in behalf τῆς ἀποστολικῆς καὶ ἐκκλησιαστικῆς δόξης, against Basilides, especially Agrippa Castor.

[684] Adamantius (Origen, ed. Delarue, i. 809) says that the Marcionites had ἐπισκόπων, μᾶλλον δὲ ψευδεπισκόπων διαδοχαί.

[685] For the παράδοσις ἐκκλησιαστική, especially of “ecclesiæ apostolicæ,” cf. Tert. _de præsc. hær._ cc. 21. 36; Iren. 3. 1-3; Orig. _de princ._; _præf._ 2: for the κανὼν τῆς πίστεως, Iren. 1. 9. 4; Tert. _adv. Marc._ 1. 21 (regula sacramenti); _de Virg. vel._ 1; _adv. Prax._ 2; _de præsc. hær._ cc. 3. 12. 42; _de monog._ 2. In general, see Weingarten, _Zeittafeln_, s. 17. 19.

[686] _De præsc. hær._ cc. 25. 26.

[687] 4. 20.

[688] See Overbeck, _die Anfänge der patrist. Literatur_, in the _Hist. Zeitschrift_, N.F. Bd. xii. 417-472.

[689] Cf. Hegesippus, ap. Eus. _H.E._ 4. 22. 3, ἐν ἑκάστῃ πόλει οὕτως ἔχει ὡς ὁ νόμος κηρύσσει καὶ οἱ προφῆται καὶ ὁ Κύριος, for this practical co-ordination; see Gebhardt and Harnack on 2 Clement, p. 132, for examples; also Harnack, _Dogm._ 131.

[690] Cf. Weingarten, _Zeittafeln_, p. 19, where he cites the Muratorian fragment, Origen (ap. Eus. _H.E._ 6. 25), and Athanasius, in the last of whom he traces the first use of the term “canon” in our sense. But we must carefully distinguish the _idea_ of a canon and the _contents_ of the canon. It is uncertain whence the idea of a canon of Scripture came, whether from the ecclesiastical party or from the Gnostics; and if from the latter, whether it was from Basilides, or Valentinus, or Marcion. Most likely the last. Harnack, _Dogm._ 215 ff.; cf. 237-240 for Marcion as the first Biblical critic.

[691] Harnack, pp. 317 f.

[692] Tertullian, though in his treatise _de præsc. hær._ he abandons argument with the Gnostics, yet in his _adv. Marc._ 1. 22, relaxes that line of argument, and enters into formal discussion.

[693] c. 2.

[694] Tert. _de præscr. hær._ cc. 8, 18.

[695] Theories were framed as to the relation of γνῶσις and πίστις; e.g. the former was conceived to relate to the Spirit, the latter to the Son, which Clem. Alex. denies (_Strom._ 5. 1).

[696] See Harnack, 549.

[697] _Adv. Prax._ 3.

[698] Which had been the contention of the heretics whom Tertullian opposed: _de præsc. hær._ cc. 16, 17.

[699] Origen (_de princ._, _præf._ 3) follows in the line of those who rested upon apostolic teaching, but gives a foothold for philosophy by saying (1) that the Apostles left the grounds of their statements to be investigated; (2) that they affirmed the existence of many things without stating the manner and origin of their existence.

[700] Valentinus accepted the whole canon (integro instrumento), and the most important work of Basilides was a commentary on the Gospel: Tert. _de præsc. hær._ 38.

[701] Tert. _de præsc. hær._ 18. It is important to contrast the arguments of Tertullian with those of Clement of Alexandria, and of both with the practice which circumstances rendered necessary. In _Strom._ 7. 16 and 17, Clement makes Scripture the criterion between the Church and the heretics, though he assumes that all orthodox teaching is apostolic and uniform.

[702] The combination is first found in _Apost. Const._ Bk. ii. pp. 14, 10. 16, 25. 51. 17, 20. 58, 22.

[703] Routh, _Rel. Sacr._ iii. p. 290; Harnack, p. 644.

[704] Cf. the definitions of faith in Clem. Al. _Strom._ 2. cc. 2 and 3.

[705] αἵρεσις is used in Clem. Al. _Strom._ 7. 15, of the true system of Christian doctrine: ἡ τῷ ὄντι ἀρίστη αἵρεσις: as in Sext. Empir. (_Pyrrh._ p. 13, § 16) it meant only adherence to a system of dogmas (no standard implied).

[706] _Ad Scap._ 2.

[707] Philosophers had abused each other. Theologians followed in their track. The “cart-loads of abuse they emptied upon one another” (ὅλας ἁμάξας βλασφημιῶν κατεσκέδασαν ἀλλήλων, Lucian, _Eunuch._ 2) are paralleled in, e.g. Gregory of Nyssa.

[708] See Lecture V. p. 135.

[709] Socrates, _H. E._ p. 177, ἕνασις τοῦ σώματος, of the corporate unity of a philosophical school.

[710] _Didaché_, cc. 1-3.

[711] _Apost. Const._ p. 1. 15-17.

[712] _Ib._ 5. 20-22.

[713] _Ib._ 1. 6.

[714] “We Christians are remarkable,” says Tertullian (_Ad Scap._ 2), “only for the reformation of our former vices.” The plea of the Apologists was based on the fact that the Christians led blameless lives: _de causâ innocentiæ consistam_, Tert. _Apol._ c. 4.

[715] The Elchasaites, ap. _Hipp._ 9. 15.

[716] Weingarten, _Zeittafeln_, p. 12. See also Lightfoot, _Ignatius_, vol. ii. pp. 310-312.

[717] Weingarten, p. 17.

[718] Eusebius, _H. E._ 4. 22, 4.

[719] The very terms heresy and heterodox bear witness to the action of the Greek philosophical schools on the Christian Church: αἵρεσις is used in Sext. Empir. _Pyrrh._ p. 13, of any system of dogmas, or the principle which is distinctive of a philosophical school: cf. Diels, _Doxogr. Gr._ pp. 276, 573, 388. In Clem. Alex. _Strom._ 7. 15, it is used to denote the orthodox system. Ἑτεροδόξους is used of the dogmatics from point of view of a sceptic: Sext. Empir. _adv. Math._ p. 771, § 40. Josephus uses it of the men of the other schools or parties as distinguished from the Essenes, _de Bell. Jud._ 2. 8. 5. For the place of opinion in Gnostic societies, with its curious counterpart in laxity of discipline, see Tert. _de præsc._ 42-44. He speaks of the Valentinians, _adv. Val._, as “frequentissimum plane collegium inter hæreticos.” Cf. Harnack, 190 ff., also 211. The very cultivation of the _Gnosis_ means the supremacy of the intellect.

[720] Tertullian, _de Spectaculis_, c. 4. If γνῶσις was important as an element in salvation side by side with πίστις—or if πίστις included γνῶσις—then also the rejection of the right faith was a bar to salvation: hence heresy was regarded as involving eternal death: Tert. _de præsc._ 2.

[721] Tert. _de Spect._ c. 4.

[722] διδαχή, here expressly used of the moral precepts in c. 2. 1.

[723] c. 11. 1, 2.

[724] c. 11. 8, 10; cf. Herm. _Mand._ 11. 7 and 16.

[725] c. 12. 1, 3-5.

[726] The _jura_, i.e. the _communicatio pacis et appellatio fraternitatis et contesseratio hospitalitatis_, were controlled (_regit_) by the tradition of the creed (_unius sacramenti traditio_), Tert. _de præsc._ 20.

[727] _Communicamus cum ecclesiis apostolicis, quod nulla doctrina diversa; hoc est testimonium veritatis_, Tert. _ibid._ 21.

[728] Lect. vi. p. 164 sq.

INDEX,

CONTAINING THE CHIEF TOPICS, PROPER NAMES, AND TECHNICAL TERMS, REFERRED TO IN THE LECTURES.

_Italicized subdivisions of a title are elsewhere treated in more detail as separate titles_

Abstract ideas, Greek tendency to, 116-118.

Æon, common Gnostic idea, 190;
two ways of viewing the Æons, 258 fin., 259.

Africanus, Julius, as an exegete, 81.

Alexandrine School, its philosophy, 81;
on moral probation, 232;
on God’s transcendence, 255.
See also _Philo_ and _Origen_.

Allegorism, 58 ff.;
connection with the “mysteries,” 59, cf. 66;
ethical, 60;
physical, 61;
the Stoics, 61-63;
later exponents, 64;
The temper widespread in religion, 65;
Hellenistic Jews, 65 ff., e.g. Aristobulus and Philo, 66-69, 72,
128;
early Christian exegesis, especially Gnostic, 69 ff.;
compared with Philo’s, 72;
prophecy its main subject, 72-74;
an O. T. Apologetic, 77-79;
Reactions, 79-82;
dogmatic complication, 82;
irony of its history, _ib._;
use and abuse, 83;
its place in modern life, 83-85.

Alogi, 252, n. ².

Ambrose of Milan, his ethics Stoic, 169.

Antiochene School, its exegesis, 81, 82.

Apologists mark transition, e.g. 126-131;
idea of creation, 196;
free-will, 231;
transcendence of God, 252, 253;
_Logos_ doctrine, 261-263, 267, 268.

Apostolic doctrine, idea of, 316, 317;
“Apostles’ Creed,” 317-319.

_Apostolical Constitutions_, Bk. i., its ethical type of teaching,
161, cf. 132, 336;
Bk. ii., on place of discipline, 162, 163;
Bks. ii. and viii., on Lord’s Supper, 301.

Aristobulus, his allegorism, 66 fin.

Aristotle, his use of _ousia_, 269, 270;
of _pistis_, 311.

_Askesis_ (ἄσκησις), Greek, 148 ff.;
in Philo, 148;
reduced to system, e.g. “retreats,” 148-150, Christian, 164 ff.;
its germ, 164, 165;
ran parallel to Greek, 166, 167;
Monachism, 167, 168.

Association at first voluntary, 334, 335.

Associations, Greek religious, 290 ff.
Syncretistic, akin to “mysteries,” 290, 291;
purity of life required, 141;
mixed elements, 291, 292;
effects on Christianity, 292-295, cf. 141.

Athenagoras on absolute creation, 196;
transcendence of God, 253;
his Monism, 265.

Baptism and dualism, 19.
Primitive simplicity, 294, 295;
its formula, 315;
its ethical character among the Elchasaites, 337;
later change in name, 295, 296;
in time, 296, 297;
minor features—“_symbolum_,” lights, &c., 298, 299;
late ritual, 299, 300;
Gnostic realism, 306;
and unction, 307.
Its importance, 341, 342.

Basilides characterized, 9, n. ²;
his view of creation, 195, 196;
of transcendence, 254, 255;
genesis of the _Logos_, 263.

Bishops, and the “rule of faith,” 317, 318;
speculative interpretation by consensus, 326, 327;
results, 327 ff.

Canon of N. T., development of the idea, 319-321.

Catholic Church, its genesis, 11, 132;
put an end to “prophesying,” 107;
a fusion of Christianity and Greek philosophy, 125;
unconsciously Hellenized, 132-135;
as a “_corpus permixtum_,” 164.

Celsus, his and Porphyry’s polemic against Christian allegorism, 80;
on relation of Christianity and philosophy, 127, 128, cf. 11 init.

Christianity, primitive:
the New Law, 158-162;
its ethical idea of God, 224, 225;
its theological basis, 238, 239, 251, 252.

Church, its early character, 335;
holiness, 335-337;
hope, 337, 338.

Clement of Alexandria, his allegorism, 70;
appeal to hieroglyphics, 71;
and N. T. allegories, 76;
on Christianity and philosophy, 127;
on the Conservatives, 130, 131.

_Clementines, the_: their Old Testament criticism, 71;
God just and good, 229, 230.

Consecration of the elements: the formula secret, 302, n. ⁶.

Conservatism: Clement and Tertullian on it, 130, 131;
in Ebionites and Elchasaites, 252, 337;
often not recognized as such (cf. Ebionites), e.g. in Origen, 323;
the simpler sort, 324;
Paul of Samosata, 327, cf. 345, 346;
in Puritanism, 347, 348;
Monachism, 348, 349.

Creed, the, 313 ff.;
its germs, 313, 314;
the baptismal formula, 314, 315;
becomes a test, 315;
expanded, 315, 316;
by “Apostolic teaching,” 316, 317;
the “Apostles’ Creed” of the Bishops (παράδοσις ἐκκλησιαστική),
317-319.

Cyprian characterized, 8.

Dæmons, 246, especially n. ³.

Definition among the Greeks, 118;
influence on Catholic Church, 135, 330, 331.

Development not arrested, 332, 351, 352.

Dialectic, Greek, 118 fin.

_Didaché, the_: the “Two Ways” emphasizes conduct, 160, 161, 335, 336;
and the idea of wages, 225;
its simple theology, 251, 252;
Baptism, 294, 295, cf. 315;
the Lord’s Supper, 300, 301;
intercommunion based on moral test, 343, 344.

Dio Chrysostom characterized, 6;
on “_askesis_,” 150.

Dionysius Areopagites sums up the influence of the “mysteries,” 303,
304.

Discipline, early Christian, 162 ff.;
in _Apost. Const._ Bk. ii., 162, 163;
its Puritan ideal, 163;
later “_corpus permixtum_” idea, 164.

Dogma (δόγμα), its original sense, 119, 120;
later Dogmatism, 121-123;
the age of Dogmatism, 280.

Dualism and Baptism, 19;
and Stoicism, _ib._;
its basis, 175;
Platonic, 177;
variously expressed, 178-180;
later modified, 181;
in Christian theories of creation, 194, 195;
transition in Tatian, 195.

Ebionites become “heretics,” 132;
as Conservatives, 252, n. ².

Education, Greek, 26 ff.;
its forms literary, 27;
mainly Grammar and Rhetoric, 28 ff.;
the poets its main study, 30;
also a _littérateur_ philosophy, 32 ff.;
spite of protest, 34;
its extent, 35 ff.

Epictetus characterized, 6;
as moral reformer, 142 ff.;
his attitude, 143, 144;
quoted, 144-147;
on “_askesis_,” 149;
his two planes of ethics, 152:
“follow Nature,” 152-155;
“follow God,” 155-158.

Essentia: its bad Latinity a source of disuse, 277, especially n. ³.

Ethics, Greek, 139 ff.
Average morality, 139;
philosophic ethics, 140;
moral reformation in first centuries A.D., 140, 141;
in religious guilds and philosophy, 141;
its relation to Logic and Literature, 142, 143;
in Epictetus, 143 ff.;
moral gymnastic, 147;
_askesis_, 148 ff.;
the “philosopher,” 150 ff.;
contents of ethical teaching, e.g. in Epictetus, 152 ff.

Ethics, Christian, 158-170.
Compared with Greek, 158;
its basis and characteristic idea (sin), 158, 159;
agreement upon value of conduct, 159;
the “Two Ways,” 160, 161;
_Apost. Const._ Bk. i., 161;
_discipline_, earlier and later, 162-164;
Christian _askesis_, 164-168;
deterioration of average ethics, 168, 169;
victory of Greek ethics in Roman Law of Rights, 169, 170.

Evolutionary ideas among the Gnostics, as regards creation, 177,
190-193;
revelation, 257 ff.;
genesis of the _Logos_, 263 ff.

Exorcism in relation to Monism, 20, especially n.;
in Baptism, 307, 308, n. ¹.

Faith (πίστις), history of its usage, 310 ff.;
in Old Testament, 310, 331;
Greek philosophy, 311;
Philo, 311, 312.
Christian form issuing in the _Creed_, 313 ff.;
relation to New Testament Canon, 319 ff.
Further speculative development, 321, 322;
“_gnosis_” by the side of “_pistis_,” 323 ff. and 339-341;
check found in consensus of Bishops, 326;
expansion of Creed, 327;
contrasted uses of term “belief,” 328;
majority and minority views, 229;
recapitulation, 330.

Fitting, the, as a Stoic category, 153, 154;
root of “_officium_” and “_debitum_,” 154, 155.

“Generation, eternal,” 267;
essential, 268;
Origen’s contributions, _ib._

_Gnosis_ (γνῶσις) as a tendency, 129, 130;
side by side with “_pistis_” in Catholicism, 130-134, cf. 323 ff.
and 339-341;
as well as in Neo-Platonism, 133.

Gnosticism between two fires, 9;
allegorizes the Old Testament, 70;
also the Gospel, 75.
Its cosmogonies, 190;
evolutional types, 190-198;
hypothesis of a lapse, 198;
opposition from without and within, 193 fin.;
Basilides on matter and God, 195, 196.
Idea of transcendence, 251:
e.g. Basilides and Marcus, 254.
Modalism, 257 ff.
Connecting link with the Mysteries, 305 ff.;
e.g. _unction_ and sacramental realism, 306, 308, 309.
Attitude to tradition and the Scriptures, 325.

Grammar in Greek education, 28 ff.

γραμματική, and γραμματιστική, 28 fin.;
its elements, 29, 30.

Guilds: see _Associations_.

Hellenism characterized, 13, 14.

Heresy, original use of term, 340, n. ³.

Hippolytus, 6;
his theory of creation, 203.

History, its difficulties and rewards, 22-24.

Homer in Greek thought, 51 ff.;
in Christian theology, 69, 70.

Homily, the, 109-113.

_Homoousios_ (ὁμοούσιος) shared senses of “_ousia_,” 272;
first used of God by the Gnostics, 274;
its ambiguity, 274-276.

_Hyparxis_ (ὕπαρξις) = “_hypostasis_,” 275, especially n. ².

_Hypostasis_ (ὑπόστασις), relation to “_ousia_,” 275;
gradually specialized = πρώτη οὐσία, 276 f.;
further defined by aid of “_prosôpon_” (πρόσωπον) through use of
“_persona_,” 277, 278;
usage often doubtful, 278.

ἱεράρχης and cognate terms for ministrants, 303, n. ¹.

Immortality in the Mysteries, 289, 290.

Initiation (τελετή): its stages, 284, n. ³;
its idea, 285.
Proclamation, 285, 286;
confession and baptism (κάθαρσις, λουτρόν), 287;
sacrifice, procession, &c., 287, 288;
mystic drama, its nature, 288-290.

Inspiration in Greece, connected with rhythm, 51.

Irenæus, 8:
his theory of creation, 202, 203;
on Justice and Goodness in God, 228;
on free-will, 231;
his _Logos_ doctrine, 262, 263, cf. 266, n. ¹, 267, n. ⁴;
view of the Eucharistic elements, 302, n. ¹.

Judaism as basis of Christian theology, 238, 239.

Justin Martyr, 8;
on Christianity and philosophy, 126;
on free-will, 231;
on God’s transcendence, 253;
_Logos_ doctrine, 261, 262;
genesis of the _Logos_, 266;
nature of the _Logos_, 267, 268.

_Logoi_ (λόγοι), Stoical (= laws), 180;
compared with Platonic “ideas,” 181, 182, cf. 180;
appear in Philo’s “forces,” 185;
their sum the _Logos_, 176, 180, 182.

_Logos_, the, in Philo, 247 ff.;
relation to God, 249, 250;
and “_logoi_,” 259-261;
growth of _Logos_ doctrine, 261-263;
genesis of the _Logos_, 263, 264;
προφορικὸς and ἐνδιάθετος, 265, n. ¹;
nature of the _Logos_, 267, 268.

Lucian and the Antiochene exegesis, 81, 82.

Marcion, his ditheistic tendency, 227, 230;
his idea of a Canon, 321;
his literal method, 325.

Marcus: syncretistic grouping of metaphors under term “_logoi_,” 190;
God’s transcendence, 255.

Maximus of Tyre, 6;
quoted for God’s transcendence, 242.

Mediation of God’s transcendence: see _Logos_.

Metaphysics and revelation, 137, 138.

Modalism, its two types, 257 ff.

Monachism: parallel of Greek and Christian, 167, 168;
a reaction, 348, 349.

Monarchianism a witness to older “Monarchia,” 206, 207.

Monism, in baptism and exorcism, 20;
its basis, 175;
Stoic, 175-177;
self-evolution of God, 177.

Montanism: a survival of “prophecy,” 107;
a reaction, 339.

Mysteries: their connection with allegory, 66;
Greek, 283;
_initiation_ at Eleusis, 284 ff.;
together with religious _guilds_ affect Christianity, 292 ff.;
generally, 293;
specially as to _Baptism_, 294 ff.;
and _Lord’s Supper_, 300 ff.;
culmination of influence, 303-305;
Gnostics a bridge, 305 ff.
General result, 309.

μύησις, μυσταγωγός, 296, 297.

Natura: see φύσις.

νόμος καινός, 158, cf. 159-162 (especially note).

Novatianism a Puritan reaction, 347, 348.

Ocellus Lucanus on idea of transcendence (supra-cosmic), 242, n. ¹.

Origen, 8:
his apologetic use of allegorism, 77, 78;
defence of it, 80;
his cosmogony a theodicy, 204-206;
its grand scale, 233-237;
shapes _Logos_ doctrine, 267 (especially n. ⁴), 268;
his _De principiis_ the first dogmatic system, 323.

_Ousia_ (οὐσία), three Aristotelian senses [(i.) = _hylê_; (ii.) =
_substantia concreta_; (iii.) = _subst. abstracta_], 269, 270.
Its later history in Platonic realism, 271, 272.
Difficulties in its application to God, 273 f.;
not popularly understood, 279.

Paul of Samosata, his case, 345, 346, cf. 326.

_Persona_ appropriated for _hypostasis_, 277, 278.

Philo and Philonian writings a valuable bridge, 7, 128, 182;
his allegorism, 67-69;
his “literal” _v._ “deeper” sense compared with Christian exegesis,
72;
God the ultimate cause, 182, 183;
monistic elements, 183, 184;
dualistic, 184, 185;
his “forces,” in plurality, 185, 186;
and unity, 186, 187;
but God is Creator or Father, 187, 188;
God’s transcendence, 244 ff.;
intermediaries, 247;
distinctions in God’s nature, 247 ff.

Philosophy in Greek education, 32 ff.;
as a profession, 40 ff.;
its “_damnosa hereditas_,” 138;
its decay amid dogma, and legacy to Christendom, 280, 281.

Philosopher, the, as moral reformer, 150;
outward marks, 151.

Platonism and Christianity, 81, 129;
its theological affinity, 238;
Plato author of transcendence proper, 240, 241, and n. ¹;
God’s transcendence, 241-243;
dæmons, 246.

Plotinus on transcendence, 243;
genesis of _Logos_, 266, n. ⁵.

Plutarch, 6;
quoted for transcendence, 242;
immortality through “initiation,” 289.

Poetry, its place in the Greek mind, 51 ff.

Political analogies in the Church, 331.

Preaching and “prophesying,” 105 ff.;
of composite origin, 107-109;
the “homily,” 109-113.

Prophecy and divination, 72, 73;
and apologetic, 74;
died with formation of Catholic Church, 107.

πρόσωπον, how used, 278, especially n. ¹;
see _hypostasis_.

Ptolemæus, on God’s transcendence, 251;
his idea of “Æons,” 258 fin., 259.

Puritanism in early Church, 347, 348.

Pythagoreanism and Christianity, 81, 129.

Religion, its political aspect to the Roman, 21;
connected with usage (νόμος), 21, n.

Revelation and metaphysics, 137, 138.

Rhetoric, Greek, 87, 88.

“Rule of Faith:” see _Faith_.

σοφός, its later usage, 26.

Sophistic, its genesis, 87, 88;
mainly on lines of the older Rhetoric, 88-90;
popularized in διαλέξεις, 91;
and itinerant, 92-94;
manner of discourse, 94-97;
its rewards, 97, 98;
and airs, 99.
Objections, 99-101;
reaction led by Stoics like Epictetus, 101-105.

Speculation, its true place in Christianity, 332, 333.

State, its interference with doctrine, 279 f., 345-347.

Stoicism: its view of substance, 19, n.;
and the moral reformation, 141 ff.;
its ethics in Ambrose, 169;
ethical affinities with Christianity, 238;
dæmons, 246.

_Substantia_ at first = _hypostasis_, then _ousia_, 277, cf. 278.

Supper, the Lord’s:
extra-biblical developments, 300 ff.;
in _Didaché_, 300, 301;
_Apost. Const._ Bks. ii. and viii, 301;
the “altar,” its “mysteries,” the sacred formula, 302 and n. ⁶;
“priest,” 303;
culmination in Dionysius, 303, 304;
realism first among Gnostics, 308, 309.

_Symboli traditio_, 298:
cf. _contesseratio_, 344.

σφραγίς, of baptism, 295.

Tatian:
his view of creation, 196;
free-will, 231;
on genesis of _Logos_, 266, n. ¹ and n. ⁵, 267, n. ³.

Teaching profession, 37 ff.;
endowed, 38;
excused public burdens, 39.

τελετή, τελεῖσθαι: see _initiation_, cf. 296.

Tertullian, 8;
his Stoic view of substance, 19, n., 20, n., cf. 254;
on Christianity and philosophy, 126, 127;
the Conservatives, 131, 257, n. ¹;
on creation, 197;
on God as just and good, 229;
on free-will, 232;
transcendence in him supra-cosmic, 254;
genesis of the _Logos_, 265, n. ¹;
nature of the _Logos_, 268;
on ecclesiastical tradition and speculation, 322.

Theodore of Mopsuestia as exegete, 82.

Theophilus on creation, 196;
God’s transcendence, 253;
on genesis of _Logos_, 265, n. ¹, cf. 268.

Transcendence, as of absolute Unity, Being, Mind, 240;
in Plutarch and Maximus, 242;
Plotinus, 243;
its two forms, 244;
Philo, 244, 245.
Absent from earliest Christian teaching, 251 f.;
appears in Apologists, 252, 253;
Gnostics, 254 f.;
Alexandrines, 255 f.;
mediation of, 256 ff., especially 257, n. ².

Unction of (1) exorcism, (2) thanksgiving, 307, 308, especially n. ¹.

φύσις (= _natura_), later use = _ousia_, 278;
sometimes = _hypostasis_, ib.

φωτισμός, of baptism, 295.

Writing as mysterious, 50.

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