The influence of Greek ideas and usages upon the Christian church

by Edwin Hatch

[728] Lect. vi. p. 164 sq.

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].
• 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].

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