[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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