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.
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.
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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