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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