Index.
Academies, the five, of Plato's school, [480].
Adam, his headship, [60], [62], [65];
its result seen in his fall, [67].
Alexander the Great, effects of his conquests on Greek life, [436], [455].
Alexander Severus, his treatment of Christians, [244].
Antoninus Pius, extension of the Church in his reign, [197];
treatment of it under him, [227-233];
what aspect the Church bore to him, [233-7].
Apollonius, a senator, martyred under Commodus, [302], [209], note 37.
Apostolic age, result of, [186-7].
Aristotle, his character as a philosopher, [429];
his view of the soul, [430];
relation of his philosophy to religion, [433];
conception of the method of teaching, [420];
what he says of Socrates, [390];
his account of the generation of the Platonic doctrine of Ideas, [400].
Athanasius, S., [26], [32], [34], [37], [98].
Athenagoras, [182].
Athens, worship at, [5].
Augustine, S., his contrast of Heathenism with Christianity, [172-5];
on the moral influence of Polytheism, [21-4], [27], [30], [33];
how the Second Divine Person is the Truth, [51];
Adam and Christ, [76], [77], [84], [110];
the Church Christ's Body, [99];
and at once his Temple, House, and City, [88];
also the power of the Holy Ghost coming upon men, [97];
dowered with Christ's Blood, [144];
Christ and the Church one Man, [57], [144];
believing Christ, without believing the Church, is decapitating Christ, [105];
crime of denying that the Catholic Church will for ever continue in its unity, [106];
the Word made flesh that He might become the Head of the Church, [107];
the Holy Spirit Vicarius Redemptoris, [115], [119], [124], [125], [139];
asserts the perpetual Principatus of the Roman See from the beginning, [290];
describes the uses of heresy, [281-2];
admits of no charity but in the unity of the Body, [130], [139];
coherence of the natural and mystical Body of Christ in the Eucharist, [103];
what the Church will be hereafter, [112].
Augustus, his idea of the Roman empire, [2];
prospects of Polytheism at the end of his reign, [46].
Aulus Gellius, [421].
Beugnot, Destruction du Paganisme, [43], [44].
Captivity of man to the devil, [27-30], [33-8], [69];
its full reversal as seen in the Body of Christ, [112].
Carneades, [447].
Catholic, term used of the Church by S. Ignatius about a.d. 115, and by the Church of Polycarp fifty years later, [206].
Celsus, [179], [197], [230], [231], [234].
Champagny, [16], [182], [241], [243], [305], [475], [480].
Christ, declares Himself to be a king, [49];
His kingdom that of Truth, [50-4];
the counterpart of Adam as an individual, [76];
as Head of a race, [77];
as making one Body with His people, [79];
parallel in His natural and mystical Body, [96];
analogies between them, [97];
coherence of both in the Eucharist, [103];
His action permanent in His kingdom, [81];
in His House, [86];
in His Body, [88];
in His Bride, [91];
in the Mother of His race, [92];
His five distinct loves, [93];
His Body imperishable, [104];
crime of imputing falsehood to it, [105];
force of its corporate unity, [110];
gifts which He bestows on it, [125];
connection of Truth with His Person the principle of persecution, [182];
His Passion repeated in His people, [185];
His work summed up by S. Augustine, [172-5].
Chrysostom, S., [87], [101], [109], [220], [224].
Church, the, the Kingdom of Truth, [81];
the House of Christ, [86];
the Body of Christ, [88];
the Bride of Christ, [91];
the Mother of His race, [92];
the power of the Holy Ghost coming upon men, [97];
as such, the treasure-house of Truth and Grace, [100], [120-2];
conveys the fruits of the Incarnation, [101], [143];
is imperishable and incorruptible, [105];
possesses Unity, Truth, Charity, and Sanctity as coinherent gifts of the Spirit, [125-8];
bestows forgiveness of sins, faith, adoption, and sanctification on the individual, [128-31];
unity of its jurisdiction, [146];
analogy between it and the relation of soul and body, [133];
between it and the human commonwealth, [134];
between it and the natural unity of man's race, [135];
transmission of truth in it, [148], [166];
by a triple succession, [156-161];
development of the Truth its proper work, [168];
its divine life as opposed to heathenism, [171];
its witness of Christ's confession in the first ten generations, [184];
its first persecution by Nero, [191];
growth in the time of Antoninus Pius, [195];
picture of it by S. Ignatius, [199];
its treatment of heresies, [204], [206], [258], [265], [274], [276];
bearing of Trajan to it, [209], [215];
of Hadrian, [221];
of Antoninus Pius, [226];
of Marcus Aurelius, [292];
of Commodus, [302];
of Septimius Severus, [302];
its position in the third century, [308];
its organic unity as set forth by S. Cyprian, [325-334];
power of its idea on Christians, [340];
expresses Christ in its moral character, its worship, and its government, [341-5];
persecuted by Decius, [356];
by Valerian and Aurelian, [361];
by Diocletian, [362];
obtains freedom from Constantine, [371];
how affected by Roman law between a.d. 64 and 313, [371-3].
Church, a mother or cathedral church only so called, [253].
Churches, public, when first known to exist at Rome, [308].
Cicero, states the work of Socrates, [391];
representative of Eclecticism, [pg 489] [450];
sources of his philosophical works, [451];
what he says of the atomic theory, [464];
his book de Officiis the standard of heathen morality for centuries after him, [468];
his statement of the Stoic idea of the world as one republic of gods and men, [471];
his conception of virtue in general, [471], [473];
his partition of the cardinal virtues, [473];
virtue not a gift of God, but the work of man, [474].
Cleanthes, his hymn quoted, [461].
Clement, Pope S., [191], [194].
Clement, of Alexandria, [278], [287], [303].
Cyprian, S., his statement of the Church's organic unity founded on the Primacy given to Peter, [326-331];
puts the force of the Episcopate in its unity, [147], [332-4];
repudiates a parallel between the twelve tribes of Israel and the Church, on the question of unity, [334];
agreement of his witness with that of S. Paul, S. Ignatius, and S. Irenæus, [349];
his conversion, described by himself, a type of heathen conversion in general, [336-8];
describes the relaxation produced by the long peace of the Church before the Decian persecution, [350-2];
his martyrdom, [358];
says the Emperor Decius would much rather endure the appointment of a rival emperor than of a Bishop of Rome, [356].
Cyril, S., of Alexandria, [54], [55];
on the Fall and the Restoration, [136];
to become a Christian is to enter into unity with Christ both physical and spiritual, [137].
Dante, [422].
Decius, [356].
De Rossi, [252].
Diocletian, [362].
Diognetus, author of letter to, marks the Christians as one body and people, but diffused everywhere, circ. a.d. 100, [318].
Dionysius, S., archbishop of Alexandria, prizes martyrdom for the unity of the Church more highly than for resistance to idolatry, [345].
Döllinger, Heidenthum und Judenthum, quoted or referred to, [5-13], [25], [196], [386], [401], [402], [407], [409], [410], [429-31], [438], [441], [442], [445-47], [456], [458], [461], [479], [480];
Hippolytus und Kallistus, [248], [256], [257].
Domitian, his persecution, [94].
Eclecticism, how it arose in Greek Philosophy, [448];
becomes universal, [450].
Epicurus, his conception of the method of teaching, [424];
his doctrine, [442].
Episcopate, the, triply defended by scripture, by institutions, and by continuous personal descent, [163];
one and undivided, [327];
like the unity of the Godhead, [333];
which is effected by the Primacy, [334].
Eucharist, coherence of natural and mystical Body of Christ in, [102-3];
called by S. Ignatius that flesh of our Saviour Christ which suffered for our sins, [202], note.
Eusebius, [150], [209], [251], [253], [302], [304], [361], [363], [364], [366], [367], [369].
Forgiveness of sins, doctrine of, guarded by triple succession of teaching, of men, and of sacraments, [162].
Freewill, no room for it in the physical theory of Greek philosophy, e.g. in Plato, [410], [411];
in Aristotle, [432];
in Stoicism, [440-1];
in all the schools, as to God, [461-5];
as to man, [465-7];
bearing of this on civil government, [475].
Future life of man as a personal being, why not held by Greek philosophy, [467], [470];
absence of it from Cicero's de Officiis, [468].
Grace, Adam created in, [62], [64];
loss of this gift in the Fall, [66];
grace as restored in Christ, [136];
grace in the God-man, [77];
as in Adam and as in the God-man compared, [53];
as bestowed through the headship of the God-man, [78];
as seen in the Body of Christ, the counterpart of the body of Adam, [79];
grace, with truth, makes “the power of the Holy Ghost coming upon men,” [97], [117];
the human fountain of this double power in the created nature of Christ, [121];
whence it is transfused into the Church, His Body, [122], [123-6];
grace, as given to the Church complete and indefeasible, [127];
as given to the individual may be withdrawn, [131];
actual bestowal of this grace on the Church, [138-142];
grace necessary for the acceptance and maintenance of truth, [155-6], [167], [170-2], [269];
grace, truth, and unity, viewed by S. Cyprian as inseparable, [332-3].
Greek mind, its standing-point, [380];
represents human reason more than any other ancient race, [382];
aided by a matchless language, [379];
ripens in the most beautiful of climates, [378];
pervades the whole East from the time of Alexander, [455];
is married to Roman power in the empire, [456];
is the great intellectual opponent of the Christian mind and Church, [375];
criticises polytheism for six hundred years, [376];
its outcome up to the time of S. Peter's founding the Roman Church, [475-484];
why its philosophy disbelieved a future life, [467], [470].
Grote, Plato, [377], [402], [412], [413], [420], [421], [427], [478].
Hadrian, grandeur of Rome in his days, [240];
treatment of the Church, [221-3];
puts to death S. Symphorosa and her sons, [224-6].
Hagemann, die römische Kirche in den ersten drei Jahrhunderten, [209], [257], [273], [289], [352], [354].
Hasler, Verhältniss der heidnischen und christlichen Ethik, [468].
Heathenism, what it is, [59], [70], [72];
contrasted with Christianity, [79], [170-2];
by S. Augustine, [172-5];
its disregard of the value of moral truths, [177-9].
Heresy, subserves the enucleation of doctrine, [281];
the determining the Canon of the New Testament, [284];
brings out full statements of the principle of tradition, [286];
promotes extension and corroboration of the hierarchy, [288];
temper of, described by Irenæus, [270];
by Tertullian, [276];
by Clement of Alexandria, [278], [279];
by S. Augustine, [282].
Herodotus, the travelled Greek gentleman, [377].
Idolatry, Asiatic, its turpitude, [25];
division of gods, how far it could go, [27].
Ignatius, S., Bishop of Antioch, his picture of the Church in his day, [199-203];
his martyrdom, [215];
his recognition of the Roman Primacy, [218];
power of his intercession attested by S. Chrysostom, [219];
the Eucharist, that flesh of our Saviour Christ which suffered for our sins, [202];
“Wherever Jesus Christ is, there is the Catholic Church”, [206];
completeness of a diocesan church called τὸ ἴδιον σωματεῖον, of the whole church τὸ ἒν σῶμα τῆς ἐκκλησίας, [220].
Innocent I. Pope S., [255], [347].
guilt of those who divide the great and glorious Body of Christ, [138];
on the Church's unity of belief, [264-6];
gives the descent of the Roman See to his time, [267];
affirms its superior principality, [267];
sets forth the Church as the treasure-house of truth and grace, [268-9];
distinguishes the perpetual teaching office in her, [269], [287];
contrasts her truth with the variation of heresies, [270];
summary of his doctrine on the Church, heresy, the Primacy, tradition, [271-4];
one of a chain between S. Paul, S. Ignatius, and S. Cyprian, [349];
speaks of the number of martyrs, [339];
himself martyred with many of his people, [303];
speaks of “the tradition of the Apostles” as the whole body of truth which they communicated, [198];
speaks of the “founding and building” of Sees, [255].
Junius Rusticus, [293].
Jurisdiction, spiritual, its unity, [146];
emanates from Christ's Person, [342];
is the expression of His sovereignty, [345].
Justin, S., his martyrdom, [294-8];
his Apologia quoted, [227-30];
marks Christians as one people and body, [319];
censures Jewish conduct in defaming Christians, [189];
describes the extension of Christianity in his time, [197].
Kellner, Hellenismus und Christenthum, [182], [197], [306].
Kleutgen, die Theologie der Vorzeit, [62], [63], [287].
Kuhn, Einleitung in die katholische Dogmatik, [291].
Lactantius, [363], [364], [365], [366].
Lasaulæ, Fall des Hellenismus, [192].
Laurence, S., his martyrdom, compared with a contemporaneous incident, [358].
Liguori, S. Alphonso, [141].
Man, various states of: state of pure nature, [60];
state of integrity, [61];
state of original justice, [62];
state of, after the fall, [67];
how summed up in Adam, [64], [71];
effect of his being a race, [59];
force of his social nature, when fallen, [72];
when restored, [108-110];
his corruption viewed as a fact of modern science, [58].
Marcus Aurelius, treatment of the Church, [292], [299-301].
Martyrdom, said by S. Irenæus to be frequent in the Church, but not deemed necessary by the sects, [339];
losses to the Christian body by it contrasted with those of civil war, by Origen, [324];
a continuation of Christ's confession before Pilate, [184];
its spirit the tissue of early Christian life, [238];
identified with “perfect charity” by S. Ignatius, [217];
termed “the chalice of Christ” by S. Polycarp, [300].
Maximus of Tyre, a teacher of Marcus Aurelius, his notions of God, [293].
Merivale, History of the Romans, [19], [203], [210].
Möhler, [59], [132], [135], [159].
Nero, importance of his act in raising the first persecution, [191].
Newman, Dr., the natural beauty of Greece, [381];
the martyrs soldiers of Christ, [185].
Oral teaching, viewed as the only adequate instrument for conveying doctrine by Pythagoras, Plato, Aristotle, and all subsequent Greek philosophers, [411-425];
the means by which the Word of God declared that His kingdom should be propagated for ever, [166];
which, as a fact, is fulfilled in the apostolic age, [148];
and in all subsequent times, [157].
Origen, his heroic conduct in youth, [303];
agrees with Irenæus, Clement of Alexandria, and Tertullian, in the principle of tradition, [280];
states the unity of the Church, [286];
treats the Church as a polity, and compares it with other polities, [320];
the Christian people one people, formed on the imitation of Christ, [322];
dies of ill-treatment under the Decian persecution, [323];
how Christ leaves His Father and Mother to espouse the Church, [114], note 43;
anticipates the universal prevalence of Christianity, [306];
on the number of martyrs, [324].
Pantheism, Stoic, and Polytheism, how they fitted into each other, Zeller, [464], note.
Patriarchal Sees, the three original all Sees of Peter, [343].
Penance, doctrine and practice of, in first half of third century, [351].
Personality, defective conception of, by Plato, in God, [409];
in man, [411];
by Aristotle, in both, [432];
by Stoicism, in both, [439], [440];
by all the Greek schools as to God, [460-5];
as to man, [465-7].
Peter, S., his personal work in building the Church, [346].
Peter and Paul, SS., their martyrdom, [191].
Phileas, Bishop of Thmuis, his account of persecution in Egypt, [367-9].
Philosophy, what it is, [376], [377];
the Presocratic, [384];
its second period opened by Socrates, [386];
its four great schools at Athens, [436];
effect of the empire's establishment on it, [457];
its negative effect, [458];
its positive effect, [460];
as to the divine unity and personality, [461-5];
as to man's personality, [465-7];
as to man's duties to God, [467];
as to the duties of man to man, [470];
its conception of the human commonwealth, [472];
its failure to construct a society ruled by its principles, [477].
Philostratus, [306].
Plato, applies Socratic principles to an ethical, logical, and physical system, [398];
his doctrine of Ideas, [399];
his filiation with Socrates, [400];
his philosophy, and his idea of God, [401-6];
with which, however, he retains the inculcation and practice of the popular religion, [406];
his God not absolutely personal, nor free, nor a creator, [408];
his ethical system, [410];
his conception of the method of teaching, [411];
his contrast between oral teaching and writing, as means of imparting doctrine, [414-18];
his account in his own person of how real knowledge, ἐπιστήμη, is to be attained, [425];
calls the art of Socrates mental midwifery, [392];
the highest point of virtue to become like to God, [433].
Pliny, the younger, his report of Christians to Trajan, [210];
compared in his conduct to them with Trajan and Junius Rusticus, [210], note 38.
Plutarch, his statement of Zeno's Politeia, [471].
Polytheism, of the Græco-Roman world, its multiplicity, [4];
universality, [12];
grasp on daily life, [13];
moral influence, [19];
absence of moral teaching in it, [23];
its internal cause in man, [26];
its external cause, [27];
its injuriousness to man, [30];
illogical character, [31];
superhuman power, [33];
relation to civilisation, [38];
to the empire's constitution, [42];
to national feelings, [44];
to despotism and slavery, [45];
its prospects about a.u.c. 750, [46];
is the summing-up of human history before Christ, [58].
Primacy, S. Peter's, defended by specific scriptural proof, unbroken succession, and perpetual recognition, [164];
attested by S. Ignatius, [218];
by S. Irenæus, [267];
by Tertullian, [352];
by S. Cyprian, [326-331];
necessary to the Church's unity, [146-8];
is linked with jurisdiction, and is the expression of Christ's sovereignty, [345];
brought out by the questions of penance, rebaptising heretics, and keeping Easter, [351-5];
in it lies the unity of the Episcopate, [334].
Pythagoras, [377];
his attempt to construct a philosophic religious community, [412];
his conception influences Plato, and all subsequent Greek philosophy, [414].
Real Presence, defended by the succession of doctrine, of men, and of institutions, [162].
Rebaptisation of heretics, [353].
Ruinart, Acta Sincera Martyrum, quoted, [184], [207], [217], [226], [294], [300], [301].
Sabbath, the day changed, and the observance modified, by authority of the Church alone, [165].
Schmidt, Geschichte der Denk- und Glaubensfreiheit, [194].
Schwane, Dogmengeschichte der vornicänischen Zeit, [261], [285], [287], [288].
Scripture, not used as the means for the first foundation of Christianity, [148-50];
introduced as subsidiary to oral teaching, [150-2];
its great value in this light, [152-4];
relation hence arising of Scripture to the [pg 494] Church, [154];
instances of this relation, [161-5];
this relation set forth by our Lord for perpetual guidance of His Church, [166-8];
the same, urged by Tertullian, [274];
by Clement of Alexandria, [278].
Sects, their multitude in early times, [204], [261], [270], [315].
Septimius Severus, maxims of government, [243], [248-50];
his persecution, [302].
Socrates, his person, [388];
influence on Greek philosophy, [387];
the Stoic type of the wise man, [424];
Zeller's account of his special principle, [389];
that of Ueberweg, [390];
his opinion on the gods and the Godhead, [392-5];
his last words to his judges, [395];
last words of his life, [396];
halts between unity and plurality in the Godhead, [396], [397];
absence from his mind of the sense of impurity, [397], note.
Plato makes an ethical, logical, and physical system from his principles, [398];
the filiation between them, [400];
his art termed mental midwifery by Plato, [392];
one of his statements compared with that of S. Paul, [393], note.
Stoicism, Epicureanism, Scepticism, three branches on one stem, [449].
Suarez, [60-2].
Suicide, termed the Issue in Stoic philosophy, [476].
Teaching office, created by Christ, [166];
witnessed by S. Ignatius, [202];
by S. Irenæus, [266], [268], [269], [272];
by Clement of Alexandria, [278];
by Origen, [280];
alone carries both Tradition and Scripture as a living gift of the Spirit, [287].
Tertullian, [4], [32], [37], [188], [192], [194], [197], [209], [246], [250], [251], [274], [276], [352].
Thierry, Amadée, [313], [481].
Thomas Aquinas, S., [28], [57], [81], [125], [483].
Tillemont, [209], [245], [249], [263].
Tradition, the whole body of Apostolic teaching so called, [149], [150];
ἡ παράδοσις, by S. Irenæus, [198];
Tertullian, [274-7];
Clement of Alexandria, [278];
Origen, [280].
Trajan, his treatment of Christians, [213];
of S. Ignatius, [215];
importance of his answer to Pliny, [221].
Truth, as meaning the whole body of the divine revelation, [140];
committed for its propagation to a society, [155], [166];
secured in it by a triple succession, [156-60];
its root in the Person of Christ, [51], [121], [181];
the gift of His Spirit, [121], [125], [127];
development of, [168];
in the hall of Pilate, [49];
its first transmission by oral teaching only, [148].
Ueberweg, Grundriss der Geschichte der Philosophie des Alterthums, quoted or referred to, [385], [387], [390], [398], [399], [400], [401], [412], [413], [414], [421], [422], [424], [428], [442], [450], [451], [453], [462], [479], [480].
Varro, divides theology into fabulous, natural, and civil, [19].
Xenophon, [390-5].
Zeller, Philosophie der Griechen, quoted or referred to, [377], [380], [381], [383], [385], [386], [388], [389], [400], [401], [403-6]; [407], [408], [409], [410], [411], [412], [425], [429], [433], [434], [436], [437], [438], [443], [444], [445], [446], [447], [448], [449], [462], [469], [471], [472], [476].
Zeno, the Stoic, his conception of the method of teaching, [424];
his doctrine upon God and the soul, [438-442];
his conception of men as one flock feeding in a common pasture under a common law, [471].
Zukrigl, [468].