Abstract ideas, Greek tendency to, 116-
118.

Eon, common Gnostic idea, 190; two

ways of viewing the Eons, 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. Re-
actions, 79-82; dogmatic complica-
tion, 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 (ãoкnois), 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. Syn-
cretistic, akin to "mysteries," 290, 291;
purity of life required, 141; mixed
elements, 291, 292; effects on Chris-
tianity, 292-295, cf. 141.
Athenagoras on absolute creation, 196;
transcendence of God, 253; his Monism,

265.

Baptism and dualism, 19. Primitive sim-
plicity, 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 con-
sensus, 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 Conserva-
tives, 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 Elcha-
saites, 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 Puri-
tanism, 347, 348; Monachism, 348,
349.

Creed, the, 313 ff: its germs, 313, 314;
the baptismal formula, 314, 315; be-
comes a test, 315; expanded, 315, 316;
by "Apostolic teaching," 316, 317; the
"Apostles' Creed" of the Bishops (лαρá-
δοσις ἐκκλησιαστική), 317-319.
Cyprian characterized, 8.

Demons, 246, especially n. 2.

Definition among the Greeks, 118; infla-

ence on Catholic Church, 135, 330, 331.
Development not arrested, 332, 351, 352.
Dialectic, Greek, 118 fin.

Didaché, the: the "Two Ways" empha-

sizes conduct, 160, 161, 335, 336; and
the idea of wages, 225: its simple theo-
logy, 251, 252; Baptism, 294, 295, cf.
315; the Lord's Supper, 300, 301; in-
tercommunion based on moral test, 343,

344.

Dio Chrysostom characterized, 6 ; on
"askesis," 150.

Dionysius Areopagites sums up the influ-
ence of the "mysteries," 303, 304.
Discipline, early Christian, 162 ff in
Apost. Const. Bk. ii. 162, 163; its
Puritan ideal, 163; later "corpus per-
mixtum" idea, 164.

Dogma (dóypa), 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; vari-
ously expressed, 178-180; later modi-
fied, 181; in Christian theories of crea-
tion, 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 re-
former, 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 dis-
use, 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 "philsopher,"
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; reve-
lation, 257 ff.; genesis of the Logos,
263 ff.

Exorcism in relation to Monism, 20, espe-
cially n.; in Baptism, 307, 308, n.1.

Faith (rioris), history of its usage, 310 ff.:
in Old Testament, 310, 311; 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, 329; re-
capitulation, 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 (yvuoic) as a tendency, 129, 130;
side by side with "pistis" in Catholi-
cism, 130-134, cf. 323 ff. and 339-
341; as well as in Neo-Platonism, 133.
Gnosticism between two fires, 9; allego-

rizes the Old Testament, 70; also the
Gospel, 75. Its cosmogonies, 190;
evolutional types, 190-193; hypothe-
sis of a lapse, 193; opposition from

iɛpáрxns and coguate terms for minis-
trants, 303, n. 1.

Immortality in the Mysteries, 289, 290.
Initiation (reλern): its stages, 284, n. 3;
its idea, 285. Proclamation, 285, 286;
confession and baptism (κάθαρσις, λου-
Tрóv), 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 doc-
trine, 262, 263, cf. 266, n. 1, 267, n.^;

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 doc-
trine, 261, 262; genesis of the Logos,
266; nature of the Logos, 267, 268.
Logoi (Móyo), 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; πроо-
ρικὸς 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 meta-

phors 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 Chris-
tian, 167, 168; a reaction, 348, 349.
Monarchianism a witness to older "Mo-
narchia," 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.; culmina-
tion of influence, 303-305; Gnostics
a bridge, 305 ff. General result, 309.
μύησις, μυσταγωγός, 296, 297.

Natura : see φύσις.

vóμoç kaιvós, 158, cf. 159-162 (espe-
cially 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 (ovoía), 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.; interme-
diaries, 247; distinctions in God's na-
ture, 247 ff.

Philosophy in Greek education, 32 ff.; as
a profession, 40 ff.; its "damnosa here-
ditas," 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 "ho-
mily," 109-113.

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

πробшлоν, how used, 278, especially n. 1:
see hypostasis.

Ptolemæus, on God's transcendence, 251;
his idea of "Eons," 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 (vóμos), 21, n.
Revelation and metaphysics, 137, 138.
Rhetoric, Greek, 87, 88.

"Rule of Faith :" see Faith.

oopóc, its later usage, 26.

Sophistic, its genesis, 87, 88; mainly on
lines of the older Rhetoric, 88-90;
popularized in diaλéges, 91; and itine-
rant, 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 affini-
ties with Christianity, 238; dæmons,
246.

Substantia at first = hypostasis, then
ousia, 277, cf. 278.

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 Conser-
vatives, 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 specula-
tion, 322.

Theodore of Mopsuestia as exegete, 82.
Theophilus on creation, 196; God's tran-
scendence, 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.

púois (=natura), later use = ousia, 278;
sometimes = hypostasis, ib.
puriouós, of baptism, 295.

Writing as mysterious, 50.