[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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