[1] See Burkitt's _Early Eastern Christianity_.
[2] See Justin, _Apology_, i, 14, a vivid passage on the change of
character that has been wrought in men by the Gospel. Cf. Tert. _ad
Scap._ 2, _nec aliunde noscibiles quam de emendatione vitiorum
pristinorum_.
[3] Ephesians iv, 4.
[4] 1 Peter ii, 7.
[5] Tertullian, _ad Nationes_, i, 8, _Plane, tertium genus dicimur ...
verum recogitate ne quos tertium genus dicitis principem locum
obtineant, siquidem non ulla gens non Christiana_.
[6] Cf. Jeremiah xxxi, 31--a favourite passage with Christian
apologists.
[7] Professor Percy Gardner (_Growth of Christianity_, p. 49)
illustrates this by comparison of earlier and later stages in Christian
Art. On some early Christian sarcophagi Jesus is represented with
markedly Jewish features; soon however he is idealized into a type of
the highest humanity.
[8] Tatian, 42.
[9] _Id._ 35.
[10] Tatian, 29. Cf. the account Theophilus gives of the influence
upon him of the study of the prophets, i, 14.
[11] 26.
[12] 25.
[13] 35.
[14] Ignatius, _Magn._ 11; _Trall_, 9, 10; _Smyrn._ 1, 2, 3, 12.
[15] Ignatius, _Eph._ 15, _logon Iesoi kektemenos alethos dynatai kai
tes hesychias autou akoueis_.
[16] Tatian, 16, 17. Cf. Plutarch (cited on p. 107) on malignant
daemons. See Tertullian, _Apol._ 22; Justin, _Apol._ ii. 5; Clem. Alex.
_Protr._ 3, 41, on the works of daemons.
[17] Tatian, 7, 8.
[18] See Tertullian, _de Idol._ 9, on the surprising case of a
Christian who wished to pursue his calling of astrologer--a claim
Tertullian naturally will not allow.
[19] Tatian, 9.
[20] The so-called second letter of Clement of Rome, c. 3.
[21] Clem. Alex. _Protr._ 3.
[22] 1 Cor. vi, etc.
[23] Justin, _Dial. c. Tryph._ 30.
[24] Tatian, 33; Justin, _Apol._ ii, 10. It may be noted that Justin
quotes the famous passage in the Timaeus (28 C) not quite correctly.
Such passages "familiar in his mouth as household words" are very
rarely given with verbal accuracy. Tertullian, _Apol._ 46, and
Clement, _Strom._ v, 78, 92, also quote this passage.
[25] _Apol._ 46. Compare Theophilus, i, 2; "If you say 'Show me your
God,' I would say to you, 'Show me your man and I will show you my
God,' or show me the eyes of your soul seeing, and the ears of your
heart hearing."
[26] _ad Diogn._ 8, 1.
[27] Clem. R. 29, 1, _ton epieike kai eusplagchnon patera hemon_.
[28] Clem. Alex. _Protr._ 116.
[29] Clem. Alex. _Protr._ 25, _emphytos archaia koinonia_.
[30] Clem. Alex. _Protr._ 91, citing _Iliad_, 2, 315 (Cowper).
[31] 2 Cor. i, 22; v, 5.
[32] Cf. Tatian, 15.
[33] Barnabas, 4, 8.
[34] Ign. _Eph._ 6, 2.
[35] II. Clem. 1, 3-7 (abridged a little).
[36] Clem. R. 7, 4.
[37] Clem. R. 16, 17.
[38] Ign. _Eph._ 10, 3.
[39] Cf. Socr. _e.h._ iii, 17, 4, the Antiochenes mocked the Emperor
Julian, _euripistoi gar oi anthropoi eis hubreis_.
[40] II. Clem. 14, 2.
[41] See Tertullian, _Apol._ 22.
[42] Athenagoras, _Presbeia_, 9.
[43] See a very interesting chapter in Philo's _de migr. Abr._ 7 (441
M), where he gives a very frequent experience of his own (_muriakis
pathon_) as a writer. Sometimes, though he "saw clearly" what to say,
he found his mind "barren and sterile" and went away with nothing done,
with "the womb of his soul closed." At other times he "came empty and
suddenly became full, as thoughts were imperceptibly sowed and snowed
upon him from above, so that, as if under Divine possession (_katoches
entheou_), he became frenzied (_korubantian_) and utterly knew not the
place, nor those present, nor himself, nor what was said or written."
See Tert. _de Anima_, 11, on the spirits of God and of the devil that
may come upon the soul.
[44] It may be remarked, in passing, that the contemporary worship of
the Emperor is to be explained by the same theory of the possibility of
an indwelling daimonion. It was helped out by the practice, which had
never so far died out in the East and in Egypt, of regarding the King
and his children as gods incarnate. See J. G. Frazer, _Early History
of Kingship_.
[45] Tertullian, _adv._ Marc, iii, 8, _nihil solidam ab inani, nihil
plenum a vacuo perfici licuit ... imaginarius operator, imaginariae
operae_.
[46] Tertullian, _de carne Christi_, 5.
[47] His Tarsiot feeling is perhaps shown by his preference that women
should be veiled. Dio Chrysostom (_Or._ 33, 48) mentions that in
Tarsus there is much conservatism shown in the very close veiling of
the women's faces.
[48] Tert. _Apol._ 39, _Corpus sumus de conscientia religionis et
disciplinae unitate et spei foedere_.
[49] Ign. _Eph._ 20; Clem. Alex. _Protr._ 106.
[50] Justin, _Apol._ i, 66, the use of bread and cup in the mysteries
of Mithras; Tertullian, _de Bapt._ 5, on baptism in the rites of Isis
and Mithras, the mysteries of Eleusis, etc.
[51] Carlyle, _Signs of the Times_, (Centenary edition of Essays, ii,
p. 70.)
[52] Clem. R. 2, 2, _akorestos pothos eis agathopoiian_.
[53] Ign. _Eph._ 8, 2.
[54] Auctor _ad Diognetum_, 5-6.
[55] He apologizes for the use of the name, as educated people did in
his day, when it was awkward or impossible to avoid using it. It was a
vulgarism.
[56] Galen, extant in Arabic in _hist. anteislam_. _Abulfedae_ (ed.
Fleischer, p. 109), quoted by Harnack, _Expansion of Christianity_, i,
p. 266.
[57] Tertullian, _Apol._ 45; cf. Justin, _Apol._ i, 15.
[58] Cf. Justin, _Apol._ i, 29.
[59] The feeling referred to is associated with the primitive sense of
the mystery of procreation and conception surviving, it is said, among
the Arunta of Australia, and very widely in the case of twins; see
Rendel Harris, _Cult of the Dioscuri_.
[60] Tim. 2, 15. Cf. Tert. _adv. Marc._ iv, 17, _nihil impudentius si
ille nos sibi filio faciet qui nobis filios facere non permisit
aufercndo conubium_.
[61] de Rossi, cited by Harnack, _Expansion_, i, 208 n.
[62] Romans 1, 14.
[63] See p. 241; and cf. Justin, _Apol._ i, 15.
[64] _Didache_, 12. _ei de ouk echei technen, kata ten synesin humon
pronoesate, pos me argos meth hymon zesetai christianos. ei de ou
thelei outo poiein, christemporos estin prosechete apo ton toiouton_.
See Tert. _Apol._ 39, on provision for the needy and the orphan, the
shipwrecked, and those in jails and mines.
[65] Euripides the Rationalist, p. 111 n.
[66] Lucian, _Alexander_, 38, Alexander said: "If any atheist, or
Christian, or Epicurean comes as a spy upon our rites let him flee!"
He said _exo christianous_, and the people responded _exo Epikoureious_.
[67] Ignatius, _Philad._ 8.
[68] Tatian, 13.
[69] II. Clem. 20, 5.
[70] See Tertullian, _de Testim. Animae_, 4, the Christian opinion much
nobler than the Pythagorean.
[71] Tatian, 6. Cf. Justin, _Apol._ i, 8; and Tertullian, _de
Spectaculis_, 30, quoted on p. 305.
[72] Barnabas, 7, 9. Cf. Rev. i, 7. Behold he Cometh with the clouds
and every eye shall see him--and they that pierced him. Cf.
Tertullian, _de Spect._ 30, once more.
[73] II. Clem. 18, 2.
[74] Ignatius, _Eph._ 21; _Magn._ 11; _Trall._ int. 2, 2; _Philad._ 11.
[75] _Hebrews_ 6, 19.
[76] Justin, Apol. i, 5, the daemons procured the death of Socrates,
_kai homoios eph hymon to auto energouoi_: 10, they spread false
reports against Christians; _Apol._ ii, 12; Minucius Felix, 27, 8.
[77] The mob, with stones and torches, Tert. _Apol._ 37; even the dead
Christian was dragged from the grave, _de asylo quodam mortis_, and
torn to pieces.
[78] Stories of governors in Tert. _ad Scap._ 3, 4, 5; one provoked by
his wife becoming a Christian.
[79] I. Peter 4, 12.
[80] _Martyrium Polycarpi_, 3, 7-11.
[81] Justin, _Apol._ ii, 12.
[82] _D._ i, 16, the hymn he proposes is quoted on p. 62. It hardly
sings itself, and he does not return to it. The verbal parallel of the
passage with that in Clement, _Strom._ vii, 35, heightens the contrast
of tone.
[83] See Norden, _Kunstprosa_, ii, 509.
[84] Barnabas, 7, 1.
[85] II. Clem. 6, 7.
[86] _Strom._ vii, 35.
[87] _de orat._ 3.
[88] Hermas, _M._ 10, 31,--the word is _ilaros_; which Clement (_l.c._)
also uses, conjoining it with _semnos_. Cf. Synesius, _Ep._ 57, p.
1389, Migne, who says that when he was depressed about becoming a
bishop (410 A.D.), old men told him _hos ilaron esti to pneuma to
hagion kai ilarunei tous metochous autou_.
[89] 1 Peter, 1, 8.
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