The influence of Greek ideas and usages upon the Christian church

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.