Professional Documents
Culture Documents
Early Gentile Christianity and Its Hellenistic Background
Early Gentile Christianity and Its Hellenistic Background
Early Gentile Christianity and Its Hellenistic Background
HARPER T O R C H BOOKS
Harper
York, Evanston
New
London
EARLY
AND
ITS
GENTILE
CHRISTIANITY
HELLENISTIC
BACKGROUND
in the United
States of
America.
originally
appeared
in
ESSAYS O N T H E T R I N I T Y
AND T H E
Mysteries
and
Christian
Sacraments"
was
first
published
in
S. I V , V o l . V, 1 9 5 2 , issued by E . J. Brill, L e i d e n , T h e N e t h e r l a n d s .
It is here reprinted by arrangement.
First H A R P E R T O R C H B O O K edition published 1 9 6 4 by
Harper & R o w , Publishers, Incorporated
4 9 East 33 rd Street
N e w York 16, . Y .
CONTENTS
PAGE
INTRODUCTION
TO
THE
TORCHBOOK
EDITION
BIBLIOGRAPHY
I.
EARLY
GENTILE CHRISTIANITY
xviii
AND
ITS H E L L E N I S T I C B A C K G R O U N D
I.
II.
III.
IV.
V.
VI.
II.
III.
THE BACKGROUND.
T H E THEOLOGY OF CHRISTIANITY AS
MISSION-RELIGION.
THE PRACTICE OF CHRISTIANITY.
CHRISTIANITY IN T H E COMMUNITIES.
RELATIONS TO PHILOSOPHY.
CONCLUSIONS.
A N O T E ON T H E R E S U R R E C T I O N
105
V.
VI.
INDEX
147
ABBREVIATIONS.
A.R.W.
= Archiv fur
Religionswissenschaft.
C.Q.
= Classical
Quarterly.
C.R.
= Classical
Review.
J.H.S.
= Journal
of Hellenic
J.T.S.
= a Journal
of Theological
Studies.
R.G. V. V. = Religionsgeschichtliche
1903-).
Z.N.W.
Studies.
Versuche
= Encyclopaedia
= Pauly-Wissowa,
wissenschaft.
und
Vorarbeiten
(Giessen,
Wissenschaft.
Erklarung
des neuen
Testa
Altertums-
Mysterien-
Real-Encyclopadie
der
INTRODUCTION
to the Torchbook edition
the University of Oxford there issued in i860 Essays
and Reviews, in 1889 Lux Mundi, in 1912 Foundations, each
the product of a number of minds and each in its own w a y
a landmark in the theological thinking of the Englishspeaking world. In 1924 A. E . J. Rawlinson (later Bishop
of Derby), who had contributed to Foundations, . E. Kirk
(later Bishop of Oxford) and some of their colleagues decided
on a new venture, to be named Essays on the Trinity and
the Incarnation.
One topic which to them seemed to call for treatment
was the relation of Christianity in the Apostolic age to its
non-Jewish environment. For a generation this subject had
been actively canvassed, and it was energetically maintained
that the idea of a Resurrection on the third day had its
origin in Near Eastern myths of dying and rising gods, and
that the description of Jesus as Lord and again the sacra
mental character of baptism and the Eucharist were likewise
importations from the Gentile world. In the second century
of our era Justin Martyr had noted pagan analogies to the
sacred story and to the rites of the Christians: he explained
them b y the theory that the demons had produced a coun
terfeit in advance. The modern supposition that Christianity
had borrowed substantially from paganism is in no sense
comparable with the notion that Jesus never existed (which
may aptly be compared with the Bacon-Shakespeare theory
and its successors). The idea of such borrowing was initiated
and developed b y notable scholars who made serious and
solid observations and who substantially enlarged our
horizon of knowledge.
FROM
the gods: they had not voluntarily come down from that
level and they were not thought to have had a pre-existence
on a heavenly plane. In fact, almost all the gods worshipped
in antiquity (including the 'dying and rising gods') were
thought to have been born in time and place (often here
on earth). Gods could take human shape, but they were
hardly ever thought to assume 'la condition humaine', with
all its liabilities, and the idea of Incarnation was a stumbling
block and not a point of attraction to the Greeks.
Let us now consider briefly certain topics on which the
last thirty years have brought a better understanding.
(The selection and emphasis are necessarily personal.)
i . Judaism.First,
our knowledge of Judaism in the
first centuries of our era has been greatly enriched. The
documents found at and near Qumran, commonly called
the Dead Sea Scrolls, have brought before us the books and
the life of a sect, identified beyond doubt with the Essenes
as known from Philo and Josephus. This sect had a strict
communal organization, and combined a meticulous zeal
for the observance of the L a w with a lyrical enthusiasm
shown in their psalms. They had a great preoccupation with
secret knowledge, above all secret knowledge of God's plans,
i.e. eschatology, and their solemn communal meals were
probably taken in anticipation of the fulfilment of their
Messianic hopes and beliefs. Repentance and baptism were
prerequisites for admission into 'the eschatological commu
nity of G o d ' . Their picture of the world was characterized
by various contraststhe Spirit of Truth and the Spirit of
Perversity, the Children of Light and the Children of Dark
ness (predestined to be such), and (occasionally, and not
precisely in a Pauline sense) flesh and spirit. In spite of
the secrecy which all members were solemnly bound to
observe as to the teachings of the sect (including the names
of the angels), the general character of these teachings was
known outside the movement, and the new information
about it is pertinent to the study of Paul as well as to that
of Jesus.
1
Supreme Being is wholly remote from the world of senseexperience. T o be sure, in later Platonism, when the Creator
is distinguished from Ultimate Deity, it is by w a y of sub
ordination, and not, as in some Gnostic teaching, of alien
ation. Nevertheless, one can see why Simone Petrement
once called Gnosticism 'un platonisme romantique', for
which we might be tempted to substitute 'Platonism run
wild*.
A fusion of these two components, Judaism and Greek
philosophy, is found in some of the tractates associated
with the name of Hermes Trismegistus, which denotes the
Egyptian god Thoth, scribe of the gods and reputed author
of the ancient sacred literature kept in the temples as also
of pseudoscientific works in Greek. So is the idea that know
ledge (or self-knowledge) delivers man from his inherited
plight and raises him to a higher plane of existence, so also
a sense of estrangement from the world and a missionary
zeal to save humanity from the besotted sleep of ignorance.
This is excellent evidence for a climate of opinion, but very
far from affording anything like probable indications of a
pre-Christian Weltreligion.
In any event, all that we know suggests that the figure
of Jesusappearing, teaching, dying, and (according to the
belief which touched off the Christian movement) rising
and the conviction that this Jesus was the Heavenly Lord
caused the raw material of Gnosticism to take definite shapes,
some closer to the central stream of Christian thinking, some
more remote. (The tradition about Simon Magus may well
represent a very early attempt to overtrump the claims of
the Christians.) The attitudes which Paul criticizes at Corinth,
the thinking which he criticizes at Colossae, suggest its
rudimentary beginnings. It could not have been difficult
for some Gnostic ideas to arise out of reflection on his own
teachings. If the L a w was regarded as a second best, and
if you could speak of 'the god of this world* (II Cor. iv. 4),
might it not be that the God of the L a w and of Creation
was a second best? If you accepted the distinction between
spiritual and natural persons, was there not reason to
speculate on how they happened to be as they were? If
Paul had heard unspeakable things in the third heaven,
BIBLIOGRAPHY
. Judaism.George Foot Moore, Judaism (1927-1931),
describes with no less sympathy and understanding than
learning and penetration what he calls 'normative Judaism';
the preface to the third volume tells the reader what he
will and what he will not find in this masterpiece. For
Qumran, apart from F. M. Cross, as cited earlier, and Millar
Burrows, Dead Sea Scrolls (1955) and More Light on the Dead
Sea Scrolls (1958), let me mention The Scrolls and the New
Testament ed. Krister Stendahl (1957). For cultural contacts,
cf. Saul Lieberman, Greek in Jewish Palestine (1942) and
Hellenism in Jewish Palestine (1950); Victor Tcherikover,
Hellenistic Civilization and the Jews (. T. 1959). For the
Jews at Alexandria cf. W. W. Tarn, Hellenistic Civilization
(ed. 3, with G. T. Griffith, 1952), ch. vi; . I. Bell, Cults
and Creeds in Graeco-Roman Egypt (1953), ch. ii; Tcheri
kover in Harvard Theological Review, LI (1958), 59-85;
Tcherikover and A. Fuks, Corpus Papyrorum
Judaicarum
i(1957)
For Philo cf. E . R. Goodenough, Introduction to Philo
Judaeus (1940); H. A. Wolfson, Philo (1947); Philo, Selec
tions edited b y Hans Lewy (1946; in the series Philosophia
Judaica, ed. H. Bergmann). The Loeb edition, with trans
lation etc. b y F. H. Colson, G. H. Whitaker, and R. Marcus
(1929), is indispensable, for in Philo it is particularly
dangerous to consider a phrase without its context. For
Dura, cf. M. Rostovtzeff, Dura-Europos and its Art (1938);
C. H. Kraeling, The Synagogue [Excavations at Dura-Europos,
Final Report, v m , i, 1956]. For other Jewish art, cf. E. R.
Goodenough, Jewish Symbols in the Greco-Roman Period 1
(1953), with m y remarks in Gnomon x x v i i (1955), 558 ff.,
x x i x (1957), 524 ff., x x x i i (i960), 728 ff. For Judaism in
general cf. The Jews ed. L. Finkelstein (1949); The Jewish
Nilsson's Greek Folk Religion (1940; reprinted in the Torchbook series, 1961) gives the older Greek background, as
does, from a different angle, E. R. Dodds, The Greeks and
the Irrational (1951). In this connexion I may refer to my
Religious Attitudes of the Ancient Greeks, in Proc. Am. Phi
losophical Soc. LXXXV, 1942, 472 ff.
The Oxford Classical Dictionary (1949) will be found a
convenient work of reference.
3. Lexicography, etc.Arndt and Gingrich, GreekEnglish Lexicon of the New Testament (1957), a translation
and adaptation of Walter Bauer, Griechisch-Deutsches Worterbuch zu den Schriften des Neuen Testaments, is a mine of
accurate and well digested information. A number of the
major articles in G. Kittels' monumental Theologisches
Worterbuch zum Neuen Testament (1932) have been rendered
into English in Bible Key Words, tr. J. R. Coates and
. T. Kingdon (1951, 1958). On the character of . T.
vocabulary cf. m y article in Journal of Biblical Literature
LII (1933), 131 ff.; on euangelion cf. Journal of Theological
Studies, N.S. x i (i960), 64 ff. On the Areopagus speech cf.
Bertil Gartner, The Areopagus Speech and Natural Revelation
(Acta Seminarii Upsaliensis, x x n , 1955), and my remarks
in Gnomon x x v (1953), 504 ff.
4. Gnosticism.For the topic in general cf. F. C. Burkitt,
The Religion of the Manichees (1925) and Church and Gnosis
(1932); R. P. Casey, Journal of Theological Studies x x x v i
(1935), 45 ff.; H. Jonas, The Gnostic Religion (1958); R. M.
Grant, Gnosticism and Early Christianity (1959) and Gnos
ticism: A Source Book (1961); R. McL. Wilson, The Gnostic
Problem (1958).
For Bultmann's point of view cf. his Primitive Christianity
in its Contemporary Setting (. T. 1956) and Theology of
the New Testament (. T. 1951-3). For a brilliant criticism
of the idea that Gnosticism was an independent entity, cf.
S. Petrement in Revue de Metaphysique et de Morale, i960,
385 ff.
For Jewish Gnosticism, cf. the pioneer works of Gershom
G. Scholem, Major Trends in Jewish Mysticism (1941) and
Jewish Gnosticism (i960), with G. Quispel's review of the
latter in Vigiliae Christianae (1961), 117 ff.
EARLY
See F . C u m o n t , P.W.
ix. 444 sqq. ; A . B . Cook, Zeus, ii. 876 sqq.
L y d i a ( A c t s x v i . 14) is described as - rbv *6. T h e representation of
N o a h and t h e ark on coins struck a t A p a m e i a in P h r y g i a in the third
c e n t u r y A . D . under Septimius Severus, Philip Senior and Macrinus, b u t
p r o b a b l y c o p y i n g some earlier p a i n t i n g w h i c h existed in t h e c i t y (W. M .
R a m s a y , Cities and Bishoprics of Asia Minor, i. 669 ; Usener, Sintflutsagen,
48 sqq.; a good specimen struck under Septimius is illustrated in Catal.
Hirsch, xiii. (Rhousopolos) 250, no. 4098, pi. x l v i i i ; specimens from P h i l i p
are B.M.C.
Phrygia, 1 0 1 , no. 182, cf. x x x i x . , and Inventaire
Waddington,
5 7 3 1 , and from Macrinus, Jnv. Wadd. 5723), has often been a d d u c e d as
evidence of Jewish influence ; b u t it m a y be due t o a combination of Jewish
and P h r y g i a n stories (cf. A . J . R e i n a c h , NoeSangariou,
Paris, 1 9 1 3 ,
reprinted from Revue des otudes juives, l x v . and l x v i . ) .
2I
T h i s and other passages are g i v e n b y O v e r b e c k , Die antiken Schriftquellen, 138 sqq. ; t h e p o i n t in question is well m a d e b y T h . Zielinski, La
Sibylle, 1 3 sq.
T h e ancient apologetic for image-worship is v e r y like t h a t
used elsewhere (cf E . R . B e v a n , Edinburgh Review, F e b r u a r y 1926).
* T h e reader w h o desires a good general a c c o u n t of these m a y turn t o
A . L o i s y , Les myst&res patens et le mystire chratien (1919), and t o R . P e t t a zoni, J misteri (1923)
Cf. in general L . R . Farnell, Cults of the Greek States, iii. 1 2 6 sqq., and
P e t t a z o n i , op. cit.
T h e q u o t a t i o n from Aristotle is from his lost w o r k On prayer, fr. 45,
p. 1483 a. 1 9 ,
Tobs
^
.
Diodorus Siculus, v . 49 ; Aristid. Or. xiii. (vol. i. 308, Dindorf) : cf.
O. K e r n , P.W. x . 1433 sq.
T h a t is, speaking generally of these cults as disseminated outside
their original homes. A d o n i s a t B y b l u s , Isis in E g y p t receive general
worship like c i v i c or Panhellenic g o d s in Greece. A s disseminated a m o n g
members of other nations t h e y are mission-religions (cf. a n interesting p o i n t
in Reitzenstein, Myst. , i o 2 ) .
See p p . 7 1 sqq. later.
a
18
fifth century had asserted the right of the individual to selfexpression and the purely relative validity of convention,
and the Cynic preaching in the fourth century had been a
powerful solvent of civic ideals. Now, with the break
up of the old order and the establishment of a new, the old
local cults and ties were greatly weakened. Many might
live on in unintelligent conservatism, but the souls of the
more thinking men were in a w a y untenanted. Religion or
philosophy might occupy the vacant habitations, but it
must be a religion of the individual soul or a religion of
humanity, not a local traditional faith, a philosophy again
of conduct rather than an intellectual system. The need
for something was real. Life was so uncertain, so liable to
sudden and violent changes of fortune.
None of these factors was quite new, but all had attained
new proportions. In the earlier part of the Hellenistic age
the tendency of the more significant circles was towards
scepticism. This we see no less in Stoics than in Epicureans.
If the latter denied the concern of the gods with humanity,
the former saw in the traditional mythology nothing more
than allegorical explanations of physical phenomena. ' D o
not,' says Zeno, ' build temples to the g o d s ; for a temple
which is not of much worth is not holy, and nothing which
is constructed b y builders and labourers is of much worth.'
' Y e t / continues Plutarch, after quoting this saying, ' those
who approve this remark are initiated in temples, go up to
the Acropolis, do reverence to the seats of the gods, and
wreathe temples; though these are the works of builders
and labourers/
It is in full accordance with the creedless
character of ancient civic religion that neither Stoics nor
Epicureans abstained from participation in public worship.
Of course, while thinking men for the most part turned
to philosophy rather than to religion, the conservatively
minded retained their beliefs and busied themselves with the
founding of temples and processions, perhaps with the
1
I V . and X I I I .
Cf. F . Brauninger, Untersuchungen
zu den Schriften
(Diss. Berlin, 1926), p p . 14 sqq. on I V ; Reitzenstein, Das iranische
Erlosungsmysterium, gy, on X I I I .
I is r i g h t l y described b y Reitzenstein, Myst.*, 10,
as ' a purely internal experience' (cf. ibid. 5 1 , on I V ) .
O n Philo, cf. Reitzenstein, Gott. gel. Anz. 1 9 1 8 , 253 ; on Hellenising
Judaism, his' Studien zum antiken Synkretismus, 3 1 , and Myst. , 4 1 7 sq.
O n this cf. p . 1 5 1 , . 1 later. Brauninger has m a d e the interesting
observation t h a t the technical use of the word in the Corpus Hermeticum is
confined t o the ' orientalising ' group ; yvaons is something neither w h o l l y
Greek nor w h o l l y oriental; it is a p r o d u c t of the c o n t a c t of Greek t h o u g h t
a n d oriental belief.
t
mata Patrum.
The mystical tendency showed itself also in
Platonising modifications of Stoicism and in other forms of
thought. In the same period Graeco-Egyptian magic grew.
In this Egyptian and Greek elements were combined, and
gods of all sorts (Jewish, Babylonian, and so on) were invoked.
Men sought thereby to harness great combinations of divine
energy to their purposes, good or bad. It matters to us
here, because religious and mystical men, Neopythagoreans
and Neoplatonists, used it just like the unenlightened, and
because in many w a y s it shows the same ways of thinking
as we find in loftier forms of contemporary belief.
All this esoteric development m a y well seem to denote
a ' failure of nerve,' as Gilbert Murray calls it. In a sense
Hellenism was declining, as we seem to see in the triumph of
the Egyptian element under the later Ptolemies, and in the
orientalising tendency of such a monarch as Antiochos I of
Commagene. B u t we must not think of this precisely as
decadence. Oriental beliefs, not discredited as was so
much traditional Greek faith, and semi-oriental mysticism
met a spiritual need of the times, a demand for something
clear and dogmatic which explained the universe, and for an
assured hope of immortality. The East conquered the West
because it had something to give. In the widest sense the
tide was turning from rationalism to faith in the first century
B . C . : even where there was not a definite return to religious
observances, there was an antiquarian interest in old cults,
which we m a y perhaps compare with the so-called romantic
interest in the Middle Ages which preceded the revival of
Catholicism in the nineteenth century. Rustic piety and
2
lf
di Archaeologia,
T h e d a t e g i v e n rests
Sene
II
THE THEOLOGY OF CHRISTIANITY AS
A
MISSION-RELIGION
Acffvo^s, ' master,' occurs as a n epithet (Eur. Hippol. 88, &, 0eois
yap fcaicoras ica\etv ), p r o b a b l y also in cult-formulae (as Prof. R o s e has
remarked t o me, & deairor* ' in Aristoph, Clouds, 264, is a
p a r o d y of a cult-formula), and as the title of an underworld g o d a t Larissa
in T h e s s a l y and a t A i a n e in M a c e d o n (O. K e r n , P.W. Suppl. iv. 384 : in
first c e n t u r y A . D . inscriptions, b u t doubtless going b a c k t o an earlier usage ;
cf. the title Despoina of t h e queen of the underworld). T h i s section corrects
in points w h a t appears in J.H.S.
1925, p p . 95 sqq.
Cf. W . Bousset, Kyrios Christos , p p . 94 sqq., and a Phoenician dedica
tion in C y p r u s ' t o the B a a l of L i b a n o n , his l o r d ' (A. B . Cook, Zeus, i.
5 5 i ) : such l a n g u a g e w a s used of kings (cf. Dittenberger, Sylloge , 22, 4,
where D a r i u s calls t h e satrap G a d a t e s his slave), and w a s later encouraged
p r o b a b l y b y t h e predominance of absolute monarchies. A don is used of
god (e.g. Adonis) and of kings, cf. G . F . Hill, Ch. Quart.Rev. l v i . (1908),p. 126.
Cf. Bousset, op. cit. p . 93 ; the term is, of course, applied t o other deities
also (as in a n inscription from C o m a n a in C a p p a d o c i a published b y A . Souter
in Anatolian Studies, 402 sq. :
a Hermes is Kyrios also in
N u b i a , cf. Wilcken-Mitteis, Grundziige, I . ii. 1 1 , no. 4). O n the m a g i c use
cf. S. E i t r e m , Papyri Osloenses, i. 44.
* T h e transition is not difficult, and t h e relative use can l i v e side b y
side w i t h the absolute. Isis is in a general w a y *1: she is also
2
St. Paul said ' There are many gods and many Kyrioi ; we
have one God the Father and one Kyrios, Jesus Christ/ the
Corinthians who received his message would not improbably
see in his words a counterblast to familiar claims, t o the
pagan ' There is one god Sarapis'the Egyptian deities
were the object of enthusiastic worship in their own c i t y .
Oppositional phraseology of this kind is not uncommon; an
example which deserves attention occurs in the end of the
Gloria in excelsis : ' Thou only art holy ; Thou only art the
Lord ; Thou only, Christ, with the Holy Ghost, art most
high in the glory of God the F a t h e r / where thou only, Lord,
and most high are all pagan formulae for which Christ is t o
be regarded as the sole fit claimant.
On the other hand,
it m a y be doubted whether there is in the use of Kyrios
any conscious contrast or anything that would be felt as
such between Jesus and the Emperor. T h e title is far less
characteristic of the latter than of Oriental deities.
Deissmann's first-century examples all come from E g y p t ,
where the usage w a s inherited from Ptolemaic times and
1
De errore profanarum
religionum,
ch. x x i i . H e p d i n g and L o i s y t h i n k
Osiris ; either A t t i s or A d o n i s is possible. O n the rite cf. Reitzenstein,
Myst. ,
400 sq.
Cf. p. 120 later. T h e phrase rests on t w o independent traditions, t h e
S y n o p t i c and t h e P a u l i n e (cf. H . L i e t z m a n n , Messe und
Herrenmahl,
2 1 1 sqq.).
* Cf. W . L . K n o x , St. Paul, p. 139.
O n its relation t o t h e ' Iranian R e d e e m e r ' belief cf. p . 100 later.
Bousset, Kyrios Christos , p. 297, a d m i t s its Jewish nature as readily as
conservative critics do.
I t is natural t o suppose t h a t the P a u l i n e ' anthro
p o l o g y ' is an a d a p t a t i o n of earlier ideas (cf. Bousset, 129 sqq.) ; Christianity
did not create new presuppositions in e v e r y field.
z
(a) t h e t a s k of filling ;
()8) t h a t w h i c h is p u t in t o fillthe stuffing of t h e sausage. H e n c e t h e
crew of a ship, t h e g a n g of w o r k m e n w h o do a j o b , t h e comple
ment.
(So p r o b a b l y in E p h . i. 23 : t h e C h u r c h is
, t h e c o m p l e m e n t of H i m w h o fills all. T h e
writer's use of perhaps subconsciously suggested t h e
other aspect of , ; so I should e x p l a i n
in Col. ii. 10.)
(7) t o t a l . A r i s t o p h . Vesp.
6 6 0 ; Herod. I I I . 2 2 ; R o m . ii. 25
4 ( ) ; Philo, De proem, et poen. 1 1
(II. 418, M a n g e y ) ;
8
(. 4 5 )
'^
;
Corp.
Herm.
V I . 4 & &
ayaObv (the universe is a concentration
of evil, t h e good a concentration of G o d , G o d a concentration
of t h e good. S c o t t ' s deletion of ^ is uncalled
for) ; I X . 7 yap
evbi (the universe is one continuous
mass of life ; so S c o t t , comparing X I I . ii. 1 5 b 6
oxnos . . . 4 ).
I n t h e G i z e h a m u l e t Christ is
(A. J a c o b y , 2 s i w neues Evangelienfragment,-p.
32,
in a liturgical t e x t in Jahrb. /. Lit.
I- 133).
2
si*!-
333
* M a r k i x . 1 9 = M a t t . x v i i . 1 7 = L u k e i x . 41 (so W i n d i s c h , Theologisch
Tijdschrift, Iii. 1 9 1 8 , 2 1 8 ; h e regards these passages as belonging t o t h e
latest s t a g e of t h e S y n o p t i c tradition).
T h e interpretation g i v e n is t h a t of Dibelius a n d others.
Cf. Bousset, Hauptprobleme der Gnosis, 238 sqq., a n d Reitzenstein,
Iran. Erl. 233 sqq. I t is i n s t r u c t i v e t o c o n t r a s t S t . P a u l ' s t r e a t m e n t of
this s u b j e c t w i t h Ascensio Iesaeae, 10.
Cf. E . d e W . B u r t o n , Galatians, 486 sqq.', Clemen, 1 1 3 sq.; R e i t z e n
8
stein, Iran. Erlos. 240 sqq. ; Myst.*, 70 sqq., 278 sqq., 308 sqq. O n
t h e later p o p u l a r diffusion of t h i s idea of independent functional powers of
deities cf. J.H.S. 1925, 90 sq.; G . B e y e r h a u s , Rhein. us. 1926, 6 sqq.
taught five centuries earlier that the Logos was eternal, and
that all happened according to its laws. The Mandaean
parallel also is g o o d ; their Redeemer is the Word or the
Son of the Word, and with the special reason that a cry and
its reply accompany his coming and are identified with him.
Y e t the kernel of the doctrine is not the term ; it is the use
of the term to modify a monotheistic conception. Philo
shows particularly well how a Hellenistic Jew could picture
a Logos, a Reason operating in the world and thus explaining
God's activity without impairing His transcendence. How
far he personally, or the school of thought which Bousset
postulates as lying behind him, influenced the New Testament
is hard to s a y ; it is always necessary to remember the fact
that the great majority of the theological writings of the
time have disappeared. A certain judgment is therefore
hardly to be hoped for. The doctrine as expressed in the
proem of the Fourth Gospel has great importance as being
early Christian apologetic. It means that Christianity, in
spite of its recent beginnings, is the worship of that which
was from the beginning.
T o some extent, then, the origin of these terms, of which
the Christians now claimed the exclusive application, must
be at present uncertain.
7. Mystic Life.The title of Christusmystik has been
given to an attitude prominent in the Pauline writings and
expressed in such sayings as that believers are in Christ
Jesus, crucified with Him, that to live is Christ Jesus.
This phraseology is interesting and implies a form of
1
Kyrios
Christos*, p p . n o sqq. T h e evidence requires careful handling.
I n general, it seems t h a t in a number of mysteries t h e initiate w a s supposed
t o die, t o be reborn from the elements, and when reborn t o become divine
(cf. S. E i t r e m in Symbolae
Osloenses,
iv. 39 sqq.).
H e did not necessarily
become t h e god of t h e m y s t e r y . L u c i u s , w h e n initiated in the rites of Isis,
is worshipped as a Sun god (possibly because of the introduction of alien
elements in t h e m y s t e r y ; Reitzenstein, Myst. , p. 228). H e has been purged
of his mortality, reconstructed as a n i m m o r t a l being, filled w i t h divine
power, a n d is worshipful. H e receives worship only a t this point, not
afterwards ; it is t h e recognition b y t h e faithful of w h a t has been w r o u g h t
in him. I n Mithraism a similar ceremony m a y h a v e existed, if, as I
suggest, w e so interpret t h e ritual phrase ostenderunt
cryfios, ' T h e y showed
t h e cryphii,'
initiates in the second grade (on t h e phrase cf. C u m o n t , Textes,
i. 316). Of t h e C y b e l e - c u l t w e k n o w t h a t t h e archigallus,
after undergoing
t h e a n n u a l taurobolium
(on w h i c h see p. 1 1 8 later) on behalf of the welfare
of t h e E m p i r e , w a s adored as t h o u g h a god ; w e do not k n o w whether
ordinary people w h o w e n t through t h e ceremony were treated in this w a y
(Loisy, My stores, p. 1 1 9 ) .
I t m a y b e remarked t h a t a stranger w h o
a t t e n d e d a Pontifical H i g h Mass sung b y or before a Bishop in his o w n
diocese m i g h t t h i n k t h a t the B i s h o p w a s treated as a god ; he receives t h e
same reverence as t h e H o s t .
F o r m a g i c cf. E i t r e m , I.e. 40, also a charm quoted b y H e i m ,
Incantamenta
magica
(Fleckeisens
Jahrbucher
Supplementband
x i x . p. 552) :
linguam
eius (sc. uolturis)
si in dextrum
subgularem
miseris
et cum eo
ambulaveris,
adorabunt
te omnes inimici tui. A parallel is the t e m p o r a r y d i v i
n i t y of a B r a h m a n sacrificer (J. G . Frazer, Golden Bough ,
i. 380).
Bousset,
op. ext., p. 343, quotes as an instance t h e dream of the philosopher D a m a s cius (Life of Isidore,
summarised b y Photius, Bibliotheca,
cod. 242, p . 345a
B e k k e r ) . T h e philosopher, after visiting Hierapolis and descending safely
into t h e chasm, t h e odours of w h i c h were t h o u g h t t o be fatal t o all s a v e t h e
galli or sacred eunuchs of Cybele, dreamed t h a t he h a d become A t t i s , a n d
t h a t t h e M o t h e r performed on h i m t h e rites k n o w n as t h e Hilaria,
which
signified deliverance from H a d e s . " m i g h t indeed be interpreted as
a n A t t i s (the high priest bore t h e name) and dream initiations are k n o w n
(Reitzenstein, Myst. ,
2 1 1 ; a n d Sopatros, viii. n o sqq., W a l z ;
C.
Chirius F o r t u n a t u s , I. 1 4 , p. 9 1 . 23, H a l m ) , b u t t h e passage seems t o m e a n
t h a t D a m a s c i u s d r e a m t t h a t he w a s A t t i s and w e n t through t h a t divine
experience w h i c h w a s the p r o t o t y p e of t h e a c t u a l festival (cf. for a parallel
C.R.
1925, 1 7 4 ) , a n d t o i m p l y t h a t t h e festival included a d r a m a t i c
resurrection.
3
Here the idea is used as the basis for a moral inference, the indifference
of the higher life t o social distinctions (very akin to a Stoic idea, cf. L i e c h t e n han, p. 1 1 of the work mentioned p. 147, n. 2 later). O n the idea of the
adoption of Christians b y God cf. von H a r n a c k , Terminologie
der
Wiedergeburt, p. 103.
Cf. Reitzenstein, Myst. ,
70 sqq.
O n the new m a n of Col. iii cf.
ibid.
267 sqq. (useful material, t h o u g h I d o u b t the supposition of a n Iranian
source).
In the Gregorian l i t u r g y quoted b y W e t t e r , i. 87, cf. W e t t e r , 82 sqq.
and T a t i a n , Oratio,
7, p. 7, 9 : '\ & . ,
\ 2> .
Cf . 7 later.
8
III
THE
PRACTICE OF CHRISTIANITY
iii. 1
sqq.
* Litteris, i. 1 5 9 .
8
. . . \ Myvbs Tlerpaeirov.
T h e s e m a y be ' the worshippers
of . . . w h o b a t h e t h e m s e l v e s ' (Graillot, Le culte de Cybile, p p . 1 7 7 sq., gives
indication of a possible lustral b a p t i s m in t h e rites of Cybele). I t m a y
also b e ' those w h o w a s h the images of these deities,' and thus refer t o the
common rite of lavatio (Graillot, p p . 136 sqq. ; perhaps in essence a raincharm ; cf. E . Minns, Scythians
and Greeks,
p. 476, for one of m a n y
parallels). O n a b a p t i s m possibly implied b y Corp. Herm. I V . cf. p. 6 6
a b o v e . Reitzenstein, Z.N.W.
1 9 1 2 , 9, interprets a letter of Apollonius
t o his father Ptolemaeus as referring t o a b a p t i s m in connexion w i t h
S a r a p i s ; b u t this v i e w seems t o m e overthrown b y U . Wilcken's argu
ments (Urkunden
der Ptolemaerzeit,i.^i
sqq.), and is practically w i t h d r a w n
b y its author (Myst. ,
297).
I n this w a y it becomes parallel t o Greek initiations (like those a t
Eleusis) which are t h e pledge of happiness in t h e n e x t world.
1
F . C . B u r k i t t , Christian
Beginnings,
p . 109. C o m p a r e
(p. 122 below) ; t h a t is a n e w C o v e n a n t superseding t h e old C o v e n a n t .
I c a n n o t in -is, w h i c h is something present and a c t u a l , see an
allusion t o t h e Iranian m y t h of a re-creation a t the last d a y . R a b b i n i c
writers a p p l y t h e term ' n e w c r e a t i o n ' t o men healed of their sins or
delivered from their distress w i t h o u t i m p l y i n g moral regeneration (StrackBillerbeck, I I . 421 sqq.).
L o i s y has well remarked t h a t t h e metaphor is p a r t i c u l a r l y easily
applied t o b a p t i s m b y immersion as it w a s practised.
Cf. v o n H a r n a c k , Texte und Untersuchungen,
X L I I . iii. 98 sq., and
t h e comparison of our i n a b i l i t y t o praise G o d w i t h the inarticulate utter
ances of n e w l y born b a b e s in Corp. Herm. x v i i i . 1 2 , p p . 359 sq.
O n the
un-Pauline v i e w cf. R . Perdelwitz, Die Mysterienreligionen
und das
Problem
des I. Petrusbriefes
(R.G. V. V. X I . iii.), 37 sqq. ; Reitzenstein,
Myst. ,
329 sq.; m y Sallustius,
l v . I regard unfamiliarity w i t h t h e idea as a
more probable e x p l a n a t i o n of its absence from S t . P a u l t h a n deliberate
a v o i d a n c e of a p a g a n t h o u g h t . R a b b i n i c a l writers of t h e second and
third centuries A . D . speak of proselytes as being like n e w b o r n b a b e s
(Strack-Billerbeck, I I . 423).
O n cf. R a w l i n s o n , Doctrine,
1448 ; Philo, De vita
Moysis,
I I . 11 sq. 59-65 (II. p p . 143 sq. M a n g e y ) , uses b o t h and
of t h e world's new life after t h e Flood.
2
A . B . C o o k , Zeus, i. 676.
Ibid. p . 420 ; C u m o n t , Musie du cinquantenaire*, 166, N o . 1 4 1 . B u t
B . Haussouillier a n d H . I n g h o l t , Syria, v . 340 sq., prefer t h e older inter
pretation of iv \4 ' al [!]2 , the phrase in
a n e p i t a p h in t h e H a u r a n on w h i c h t h e idea is based, as ' t h e dead m a n w h o
after cremation w a s buried in t h e sacred vessel,' perhaps r i g h t l y . R e i t
zenstein n o w explains i t (Z.N.W.
1927, 6 i ) of a b a p t i s m a l bassin i n a
stream.
J.H.S. 1 9 2 5 , 9 9 , where P o r p h y r y , De antro nympharum, v i . is misunder
stood ; as Professor C u m o n t k i n d l y pointed out t o me, / refers t o
t h e descent of t h e soul i n t o t h e b o d y , footiov t o its return t o its h e a v e n l y
abode.
A p u l . Met. x i . 2 1 , ipsam traditionem ad instar uoluntariae celebrari
mortis.
A . K o r t e , A.R.W.
x v i i i . (1915), 116 sqq., b y c o n t a c t w i t h a repre
sentation of t h e pudendum of D e m e t e r in a cista.
S. E i t r e m in Symbolae Osloenses, iv. 39 sqq.
Concerning the gods and the universe, c h . i y . p p . 8, 24 sqq., in m y
edition.
F o r a n illustration of t h e rebirth idea applied t o a stone used
in m a g i c cf. J.H.S.
1925, 99 .
2
Taurobolio
criobolioque
in aeternum
renatus
(376 A . D . , H . H e p d i n g ,
Attis,
89, no. 37).
T h e earlier belief limited t h e efficacy of t h e rite t o
t w e n t y years, a t y p i c a l period (cf. Moore's paper cited in the n e x t note,
and the fourteenth-century G e r m a n s t o r y of the m a n whose dead wife w a s
restored t o life for t w e n t y years b y his sacrificing t w e n t y years of his own
l i f e ; Fr. Pfister in Volkerkunde,
1927, p . 22). F o r the idea of repetition cf.
Reitzenstein, Myst. ,
1 7 9 . Graillot, Le culte de Cybhle, 543 sq., sees t h e
influence of Christianity in this change.
S o C . H . Moore, Classical
Philology,
x i x . 363 sqq., and W . R .
H a l l i d a y , Background,
p. 308.
S o H . Graillot, op. cit., p. 1 7 1 . His t r e a t m e n t of the rite (pp. 1 5 3 sqq.)
is full and useful.
* Graillot, p. 178 ; t h e a n a l o g y of * b a p t i s m for the d e a d ' is f a l s e ; cf.
p . 136 later.
3
H a t c h , Influences, p p . 295 sq. robs & r a | tpwrwQsvras in Hebr. v i . 4, 45, . 32, seem t o be used in a more general sense. B u t it is not clear
t h a t t h e use comes from mysteries, as Clemen, p p . 333 sq., thinks ; it m a y
come rather from m y s t i c i s m , a n d w a s p r o b a b l y commonplace.
Moreover,
t h e metaphorical use of ' illumination ' occurs in t h e S e p t u a g i n t (Harnack,
op. ext., I 2 7 ) .
T h i s has been established b y H . L i e t z m a n n , Messe und
Herrenmahl,
p . 2 1 8 . (I do not wish t o d e n y t h a t t h e L u c a n account m a y be a third ; cf.
. N . B a t e , J.T.S.,
x x v i i i . 362 sqq.).
Feeling as I do in i m p o r t a n t points
b o u n d t o a d o p t conclusions other t h a n those expressed in this striking book,
I a m t h e more anxious t o express m y deep sense of indebtedness t o its
author.
L o i s y is supported b y G . P . W e t t e r , Altchristliche
Liturgien, i. 1 4 7 .
Cf. against t h e idea of a n aetiological i n v e n t i o n of This is my Body, L i e t z
m a n n , 252, and in general t h e wise r e m a r k s of F . C . B u r k i t t , Trans. Third
Congr. Hist. Rel., I I . p . 327.
2
68
8B
C u m o n t , P.W.
ix. 8 4 7 ;
Dolger, 5 , i. 143 sqq., ii. 421
sqq.,
iii. Taf. X X X I I . 2.
Justin, Apol. i. 66 ; Tertull. De praescriptione
haereticorum,
40 ; for
representations in reliefs cf. C u m o n t , My stores de MithrcP, p p . 163 sqq.
MysUres,
pp. 189 sqq. ; contra see Clemen, p p . 186 sqq.
L o i s y has m e t this point b y arguing t h a t dispute arose purely on
practical
questions (as, for instance, the position of Gentile converts) and
t h a t St. Paul's teaching on the E u c h a r i s t m i g h t pass unnoticed
(Mysttres,
p p . 338 sq.)
Y e t it m a y be remarked t h a t this teaching concerned d e e p l y
the historical
memory of Jesus, a subject stressed b y t h e m more t h a n b y
St. Paul.
8
L i e t z m a n n , p. 228.
O n t h e later separation of common meal a n d
E u c h a r i s t cf. O . Casel, Jahrbuch,
iii. 1 7 5 . P . Batiffol, Etudes d'histoire
et
de thiologie, p p . 283 sqq., has argued brilliantly against the view t h a t nonEucharistic agapai existed.
C o m m o n meals w i t h o u t a Eucharistic close
are in f a c t uncertain for the earliest age of Christianity : b u t there is e v e r y
reason t o suppose t h a t t h e E u c h a r i s t w a s originally, like the solemn a c t of
J e s u s , ' after supper.' A g a i n s t the supposition of a primitive wineless rite
cf. Clemen, p p . 1 7 5 sqq. ; I suspect t h a t in A c t s is a technical
phrase parallel t o ' s a y i n g Mass.'
* I t s evidence is here accepted as representing conditions in a b a c k
water, in spite of A r m i t a g e Robinson's persuasive arguments for the v i e w
t h a t it represents a later a t t e m p t t o reconstruct a picture of primitive
conditions;
on t h e whole, t h a t hypothesis presupposes i m a g i n a t i v e
a b i l i t y and antiquarian interests which are difficult t o believe.
(Cf. also
W . L . K n o x , St. Paul, p . 86, n. 17.) H e n n e c k e , Neutest.
Apokr.*,
p. 560,
dates it in t h e first half of the second c e n t u r y ; this is perhaps r i g h t ;
A . E h r h a r d , Urchristentum
und Katholizismus
(Luzern, 1926), p. 107,
dates it as 80-90 or 90-100. T h e use in it of the Johannine writings
(Sanday, Criticism,
p . 246) m u s t affect t h e question.
I would add t h a t
the use of irals 0eov (p. 132 ; cf. F . C . B u r k i t t , Christian
Beginnings,
p p . 90
sq.) and yvcoeis (p. 1 3 1 ) points t o an origin or a t least a redaction in
Christian circles which, t h o u g h Jewish, t h o u g h t largely in Greek (cf. W . L .
K n o x , St. Paul,
p . 379 : for a Jewish circle of this kind cf. the prayers
discussed b y Bousset, achy. Gott. gel. Gescll., 1 9 1 5 , p p . 435 sqq.)
L i e t z m a n n summarises his v i e w s , op. ext., p p . 249 sqq.
3
L o i s y , MysUres,
p. 2 8 3 ; W e t t e r , Liturgien,
i. i 4 8 . L o i s y further
remarks t h a t there is no reason t o suppose t h a t the general course of the
Pauline rite differed from the Jewish, t h o u g h he holds t h a t S t . P a u l is
responsible for t h e interpretation
in question.
N o t e the introduction of the Institution narrative in t h e A n a p h o r a
of Serapion. ' T h i s bread is the representation () of the H o l y B o d y ,
because our L o r d Jesus Christ . . .' ( L i e t z m a n n , p . 36). L o i s y has suggested
t h a t the I g n a t i a n E u c h a r i s t , clearly as it i n v o l v e d the Pauline idea, h a d
also no recitation of the words of institution. T h e localisation of t h e
consecration m o m e n t a t their recitation meets us clearly in [Ambrosius] De
sacramentis,
t h o u g h as L i e t z m a n n has said (op. cit., p p . 195 sq.), in t h e
' L i t u r g y of H i p p o l y t u s ' the Institution narrative is t h e central p o i n t ;
perhaps it hangs together w i t h t h e idea t h a t t h e recitation of a story can
be equivalent t o a direct constraining prayer : t h a t principle is familiar in
m a g i c . (On Christian belief in t h e power of prayers and h y m n s per se, cf.
W e t t e r , Liturgien,
i. 167 sqq.)
N o t e the parallel w i t h Ps. A m b r o s . and the * L i t u r g y of . H i p p o l y t u s ' in
t h e use of (remarked b y L i e t z m a n n , p. 120) and thereon Casel,
Jahrbuch,
ii. 100. Living
sacrifice is perhaps in contrast w i t h the dead
animals offered b y the heathen (Casel, Jahrbuch,
iv. 4 4 ) .
W e t t e r , u 147, allows its connexion w i t h the L a s t S u p p e r ; b u t it
w i l l be remembered t h a t he does not agree w i t h me as t o w h a t Jesus
there said.
14
l5
just enough for the purpose (ch. 9, sq.). ' Concerning the
thanksgiving)
do it in this fashion. First of the cup :
eucharist
We give Thee thanks, Our Father, for the holy vine of David
Thy son, which Thou hast revealed to us in Thy Son Jesus:
glory be to Thee for ever.
And of the broken bread :
We give Thee thanks, Our Father, for the life and knowledge
(gnosis) which Thou hast made manifest to us through Jesus
Thy Son : glory be to Thee for ever. As this bread was scattered
on the mountains and gathered into one, so let Thy Church be
gathered together from the ends of the world into Thy Kingdom ;
for Thine is the glory and power through Jesus Christ for ever.'
2
drink and eternal life through Jesus Thy Son (or Servant).
Above all we give Thanks to Thee for Thy power: glory be to
Thee for ever. Remember, Lord, Thy Church, to rescue it from
all evil and to perfect it in Thy love, and bring it together from
the four winds, a church sanctified into Thy Kingdom, which Thou
hast prepared for it; for Thine is the power and the glory for ever.
Let grace come and let this world pass away.
Hosanna to the God of David.
If any one is holy, let him come ; if any is not let him repent
Maran atha.
Amen.'
2
<>
iraiHos , where is a d d e d from the C o p t i c version.
means properly S e r v a n t , E b e d - J a h w e h (p. 9 6 5 ) . I t is significant
t h a t this liturgical formula occurs b o t h in t h e D i d a c h e and in t h e L i t u r g y
of H i p p o l y t u s , w h i c h L i e t z m a n n refers t o a different, P a u l i n e tradition.
L i e t z m a n n , p. 237, has recognised a dialogue of celebrant a n d congre
gation in these last words.
So L i e t z m a n n , p p . 232 sqq.
Casel, however, well compares satiari in P o s t c o m m u n i o n s in t h e Missal
(Jahrb. v i . 2 1 6 ) ; w e find also repleti (in t h e P o s t c o m m u n i o n for t h e second
week of A d v e n t ) .
TOUS
S o W . L . K n o x , St. Paul, p p . 378 sqq., and others (cf. Batiffol, op. cit.
PP- 295 sq.
T h e v i e w p u t forward b y C a g i n and others and summarised b y
Leclercq, op. cit. p p . 780 sqq., according t o w h i c h chs. 9 and 10 refer s i m p l y t o
a frequent c o m m o n m e a l , distinct from the S u n d a y E u c h a r i s t of ch. 1 4 , seems
t o me impossible). I d o not t h i n k it likely t h a t the suppression of properly
Eucharistic m a t t e r here p o s t u l a t e d is due t o disciplina
arcani on the author's
p a r t ; t h a t disciplina
belongs in the m a i n t o the fourth c e n t u r y A . D .
(Batiffol, tudes,
p p . 1 sqq. ; G . Anrich, Pel. Gesch. Gegenw.*,
i. 532 sq. ;
Casel, Jahrb. iv. 237).
I t m a y h a v e influenced a redactor. For redactorial
a c t i v i t y in connexion w i t h t h e Didache cf. the presence in a Coptic version
and absence from the Greek of a blessing of oil (Jahrbuch,
v. 237 ;
H e n n e c k e , p . 560).
T h e r e is the other possibility of loss in transcription.
There is a n a n a l o g y in the
Acts
of
Carpus
Papylus
and
Agathonice,
ch. 7 (p. 13 in V o n G e b h a r d t , Ausg.
Mdrtyreracten)
: &
yap oi . . . rrj *
,
. ,
) , another in
Constitutiones
Apostolorum,
viii. 34. 9 (a w a r n i n g a g a i n s t assemblies of unbelievers) :
yap oi ' , oi ivayeh .
T h e ' c u p of
daemonia
' m a y refer t o the p a g a n c u s t o m of drinking after a b a n q u e t cups
in honour of Zeus the Saviour and of t h e G o o d D a e m o n described w i t h
the genitive ' , cf. D e i s s m a n n , Licht*, p. 2 9 9 .
On
S t . P a u l ' s v i e w of the gods as cf. R . L i e c h t e n h a n , p p . 14 sqq. of the
work q u o t e d p. 147, n. 2 later ; S t r a c k - B i l l e r b e c k I I I . 47 sqq. ( R a b b i n i c a l
parallels).
In his excursus on 1 Cor. x. 22. T h e passage of P o r p h y r y is a n n o t a t e d
b y G . Wolff, Porphyrii
de philosophia
ex oraculis
hanrienda
librorum
reliquiae
(Berlin, 1856), p p . 147 sqq., and Bousset, A.R.W.
x v i i i . 154 sqq.
O n P o r p h y r y ' s a t t i t u d e w h e n he w r o t e this in y o u t h cf. J. B i d e z , Vie de
Porphyre
(Gand, 1913), p p . 1 7 sqq.
4
T h i s seems more probable t h a n t h e inference of J. Weiss, Urchristentum, p. 499, t h a t t h e baptiser required special spiritual gifts, different
from those of the preacher.
* F o r Orphic ritual on behalf of the dead cf. Orphica, fr. 232, K e r n (
Tpoyoi/ m a y indeed mean, as L a g r a n g e thinks, Revue
Biblique, 1920, p. 435, no. 2, ' t o obtain deliverance from the inherited guilt
of the crimes of impious ancestors ' ; b u t t h e n e x t reference is u n m i s t a k e able). P l a t o , Rep. 364 ; T h . Zielinski, La Sibylle, p p . 40 sqq. T h e prayer
of a dead m a n for help in an epitaph from R o m e , Notizie degli scavi, 1923,
P- 358 1 3 t>, s been interpreted as parallel, b u t d o u b t f u l l y . O n t h e
antecedents of R e q u i e m Mass cf. Dolger, 2, I I . p p . 555 sqq.
n a
IV
CHRISTIANITY
IN
THE
COMMUNITIES
* Z.N.W. 1 9 1 2 , 23.
' had passed out of death into life/ but they could not become
perfect Christians in a d a y : the story of their conversion
is, as Weiss says, that of ' the gradual penetration of the
ideas they brought with them from paganism b y the spirit
of Christianity.' T h e first grave warning given to the
Corinthians was directed against the spirit which expressed
itself in such utterances as ' I am of Paul, I of Apollos,
I of Cephas, I of Christ.' Partisanship of this sort was
very dangerous : there was at the time a tendency to exalt
religious teachers or prophets, as men with occult gifts,
as having deity in them, ; such were
Apollonius of T y a n a and later Alexander of Abonoteichus
(Lucian says of Peregrinusch. xi.that the Christians
' thought him a god and used him as law-giver.') Further,
a certain competitiveness in matters religious makes itself
felt later in the Empire, if not clearly in the first century.
St. Paul found also at Corinth the gravest moral laxity.
W e have remarked earlier that popular standards, as distinct
from those of ascetics and of coterie poets of dissipation,
were probably somewhat lower then than they are to-day
(p. 74). Corinth at least, a cosmopolitan place, would
be no rosebed of virtues. T h e ascetic reaction from such
tendencies had in its turn dangers, and the Apostle, in
spite of his own ascetic leanings, counselled moderation.
B u t the great danger was licence.
T o some adherents of Christianity it might seem that
they were now saved, God's elect, and could do what they
would. Against such an attitude St. Paul protested, as
we have seen (p. 137). Some were proud of their spiritual
gifts, of their capacity for gnosis. T o them St. Paul says
in effect, ' Y e s , your gifts are good, and Christian gnosis
is real gnosis, and those who possess it, the pneumatikoi,
are superior to the psychikoi, those who have only the
ordinary human soul. A t the same time, what matters
is not the ability to go into ecstasy but three things, Faith,
1
I t is n o t e w o r t h y h o w eagerly S t . P a u l a v o i d s a n y s u c h a t t i t u d e
towards himself (Bousset, Kyrios Christos*, 1 1 9 ) ; note Gal. iv. 14 s &yye\ov
, ois .
T h e Didache bids one honour a teacher
as t h e L o r d , b u t for t h e reason t h a t t h e L o r d is in t h e m a n w h o proclaims
His Lordship. O n cf. Reitzenstein, Myst.*, 236 sqq.
O n t h e earlier history of these terms cf. Reitzenstein, Myst.*, 284 sqq.
1
V
RELATIONS
TO
PHILOSOPHY
, ' /
\6, in a p a r o d y of an Orphic t h e o g o n y (with * cf. O r p h .
Argon.
430 ; cf. also a kindred address t o men in E m p e d o c l . fr. 124 Diels,
& SeiKhv yevos & ).
W i t h cf. also M i c a h i. 2.
1
Cf. m y Sallustius,
p p . x x v i i sqq. A . Bonhoffer, R.G. V. V. x . 102 sq.,
points out t h a t the lectures of E p i c t e t u s are for the most p a r t not diatribes
in the strict sense of t h e term.
Cf. Clemen, p. 363.
Here a religious metaphor is perhaps t o b e found ; cf. Reitzenstein,
Iran. Erlos. p p . 142 sqq. B u t the t h o u g h t t h a t spiritual development is
like the growth of a seed is common in philosophy from A n t i p h o n d o w n
wards (Pohlenz, Gott. gel. Anz. 1 9 1 3 , p . 637).
Y e t he p r o b a b l y was sent t o Jerusalem soon after becoming a ' son
of the L a w ' a t the age of fourteen (von D o b s c h u t z , Der Apostel
Paulus.
i. 2).
2
Z.N.W., 1 9 1 2 , p. 1 9 1 .
the
commonplaces h a d
been
2 1 1
VI
CONCLUSIONS
Cf. H a l l i d a y , Background,
p p . 256 sq.; b u t for t h e a n t i q u i t y of t h e idea
of the u n i t y of t h e C h u r c h see also W e t t e r , Liturgien,
i. 1 7 5 (already in
1 Cor. x. 32 w e h a v e t h e germ of t h e idea of the Christians as a ' third
p e o p l e ' distinct from Jews and Gentiles, as v o n D o b s c h u t z observes,
op. cit. i. 45). F o r p a g a n parallelism of G o d and t h e Emperor cf.
J.H.S.
1925, 9799O n t h e idea in S t . P a u l cf. v o n D o b s c h u t z , op. cit. i. 39 ; on history
d o w n t o S t . A u g u s t i n e cf. H . F u c h s , Augustin
und der antike
Friedensgedanke
(1926).
8
new religion, as for instance its exclusiveness. One mysterycult did not exclude adhesion to another ; at most it would
claim to be the authentic and oldest form of worshipping
godhead. The Christian refusal to allow other worship
would convey a conviction of sure knowledge which was
and is psychologically effective. Further, the monarchic
episcopate gave Christianity a unity and a purpose which
other religions of the time lacked, and once Christianity
had made considerable headway, it would gain many
adherents as showing itself to be more powerful than other
c u l t s ; the Christian God could defeat the other gods.
Christian philanthropy and care for the dead must also
have won adherents, as we may infer from Julian's countermeasures. Christian brotherhood and Christian assertion of
the value of each individual soul had great attraction in an
age when a nascent feudalism was tending to tie the poor
more and more to their callings, and wfien Roman L a w and
those who administered it had one punishment for the
honestiores and another for the humiliores.
W e may here close our inquiry. It is tentative; for
new material m a y at any time be brought to light b y the
spade which will unsettle its conclusions; it is tentative
also because the volume of modern critical study is so great
that an individual student cannot hope to know all that
has been previously thought and learned. From this earnest
endeavour of many minds much has emerged and more will
emerge.
Cf. J.H.S.
1925, 94 sq. ; and on the evidential v a l u e t h e n of miracles
of healing m y Sallustius,
lxxix
; for t h e Christian's a r g u m e n t from
their success cf. ibid, l x x x v i i i .
l 7 7
A N O T E ON T H E R E S U R R E C T I O N
T H E belief that Jesus did in fact rise from death is the basis
of the faith of the Christian community. The Church is
from its beginnings not a band of men honouring the
memory of a founder who has passed from contact with
them (like the followers of Epicurus), but a corporate body
which feels itself animated b y the Spirit of One whose rising
is the guarantee that He lives and will come again, and which
regards the period between that rising and that coming
again as a transitory phase of history between the old order
and the new.
It has often been urged that this belief in the Resurrec
tion of Jesus is due to ideas of divine resurrection current
in the contemporary world. W e know several s u c h : the
stories of Attis, Adonis, and Osiris. Their myths are the
expression of ancient nature-symbolism. The spirit of
vegetation dies every year and rises every y e a r ; his dying
is kept with mourning and his rising with festivity. Thus
the dying of Osiris was celebrated on 1 7 t h Athyr, the finding
and reanimation of his body in the night of the 19th. Further,
his rising was a type of the resurrection of his worshippers,
and on his rising he is t h e ' first of those in the W e s t ' (the other
world), just as Christ is ' the firstfruits of those who have
fallen on sleep' (1 Cor. x v . 20). For this typical resurrection
there now appears to be no clear evidence in the cult of Adonis
in Syria, nor again in Babylonia. When Adonis rose we did
not know till recently, but a brilliant interpretation of
a papyrus has made the third d a y probable. The rising
of Attis was celebrated on the fourth day, March 22 being
1
F o r a s u m m a r y of m o d e r n views, cf. C . C l e m e n ,
Religionsgeschichtliche
Erklarung
des neuen Testaments*,
p . 96 sqq.
T h i s note is concerned w i t h
some aspects of e a r l y belief in t h e Resurrection, and not w i t h the form in
w h i c h the official narratives were later c a s t .
T e x t from A b y d o s ( 1 8 8 7 - 1 8 4 9 B.C.), summarised b y F r . N o t s c h e r ,
Altorientalischer
und alttestamentlicher
Auferstehungsglauben
(Wurzburg,
1926), p . 59.
F o r the idea of Christ as t h e first-born of t h e dead, cf.
G . B e r t r a m , Festgabe Deissmann,
p. I99J.
N o t s c h e r , 93, 24.
G . G l o t z , Revue des itudes grecques, x x x i i i . (1920), p. 2 1 3 .
2
THE RESURRECTION
107
1
Cf. t h e n t h e t r e a t m e n t of t h e mysteries of A t t i s b y I a m b l i c h u s as re
produced b y Julian in his fifth speech and b y Sallustius, Concerning
the
gods and the universe, i v . (cf. m y edition, p p . 1 sqq.).
* Cf. parallels in W e t s t e i n ' s note on M a t t . xii. 40. Three d a y s i s n a t u r a l l y
c o m m o n elsewhere.
* S t r a c k - B U l e r b e c k , Kommentar, i. 747.
* Bousset, Kyrios Christos , p . 27.
2
Ill
Memoriae dilectae
GERARDI VAN DER LEEUW
I
MYSTERIES
AND
I N I T I A T I O N S IN
CLASSICAL GREECE
F o r the size of the Telesterion cf. Guide Bleu, Grece (ed. 1935). 192
(The suggestion t h a t others stood in the central space seems to me
improbable). In addition t o the priestly participants and the initiates
there were the mystagogoi
(Plut. Alcib.
34, 6). In spite of Philostr. v .
Soph.
11, 1, 12, Himer. Orat. X X I I I 8 and the metaphor in Menander's
fragment a b o u t the daimon of the individual (fullest t e x t in J. D e m i a n c z u k ,
Suppl.
com., 60), it is unlikely t h a t there was one mystagogos
for each
mystes; y e t it is probable t h a t their number was appreciable. O u r first
detailed information a b o u t mystagogoi
comes from a t e x t (unfortunately
mutilated) of a b o u t the first century B . C . published b y J. H . Oliver,
Hasp, x (1941), 65 if. Here t h e y are an official b o d y as a t A n d a n i a
(Syll.
736, 149; cf. the paragogeis
a t the T h e b a n Kabirion, I.G. v u 2428, and
the apparently single mystagogos a t Panamara, for whom as primarily guid
ing the priest cf. Roussel, Bull. Corr. Hell, L I , 1927, 127, n. 5) and a p p a
rently responsible for the carrying out of regulations; in particular t h e y
were concerned with the deltaria or lists of those approved for initiation.
This m a y be part of the late Hellenistic revival and elaboration of ritual
known from the t e x t s published b y Meritt, Hesp.
x i (1942), 293 . and
Roussel, Mel. Bidez, 819 if. I t is of course possible t h a t the responsibilities
of the mystagogos
ended a t the door of the Telesterion. Oliver's t e x t m a y
represent a measure taken after the discovery of t w o unauthorized Acarnanians in the sanctuary in 200 B . C . (Liv. x x x i 14, 7; cf. S. A c c a m e ,
Riv. Fil. L X I X , 1941, 189 f. on w h a t m a y h a v e been an a t t e m p t b y Philip V
to conciliate Athenian opinion). P. R . Arbesmann, Das Fasten
bei den
Griechen u. Romern (Relg. Vers. Vorarb. X X I 1), 81 f. suggests t h a t initiation
was given on more than one night of the mysteries; b u t cf. L u c . Alex.
38
for three distinct d a y s of ritual in Alexander's ceremonial, (read
for , with G. Zuntz, CI. Q. X L I V , 1950, 69 f.) which initiated
some of the external forms of Eleusis. I do not suggest t h a t we can infer
a comparable sequence of actions, b u t certainly the last d a y was marked
b y the special ceremony of plemochoai,
which (apart from the formula)
could be described without impropriety (Athen. 496 A - B ) .
In some sanctuaries old initiates were no doubt present repeatedly;
so a t Ephesus (Syll. 820; the mystai join with the priestesses in performing
the mysteries).
W e should not t a k e literally the 'about 30,000 men' of the vision in
H d t . v i i i 65, b u t the passage implies t h a t a large proportion of the A t h e n i a n
populace took part: cf. Andoc. 1 1 1 1 'when we (the people) came from
Eleusis'. L a t e r the epheboi as a b o d y went in full armor t o escort the
procession; there was an intention 'that t h e y might become more pious
men' (Syll. 885).
2
S. A c c a m e , Ann.
sc. arch. Atene,
N.S.
i n / v (1941-1943), 89 if. and
76 (cf. 87, of the end of the fifth cent, and 82); J . - L . Robert, R. it. gr.
L V I I (1944),
Plut. Demetr.
26; Syll. 869 n. 18; W i l a m o w i t z Glaube, n 476.
C u m o n t , Rel. orient, (ed. 4), 197, 306 n. 17. Aristoph. Ran.
357 is
perhaps significant in spite of the metaphorical character of 356.
2
Cf. Festugiere, R. Bibl. 1935 and Nilsson, Bull. soc. roy. lettres de
Lund,
1 9 5 1 / 2 . O n the Ptolemaic edict see now F . Sokolowski, / . Jur. Pap. 111
(1949), 137 ff. and Z u n t z , CI. Q. X L I V (1950), 70 ff.
C f . N o c k , Am. J. Arch, L (1946), 148. G. P . Carratelli, Dioniso,
vm
(1940/1), 1 1 9 ff. published a small cylindrical base of white marble from
Rhodes, not later t h a n the first cent. B . C . , with the t e x t of Arist. Ran.
454-9. T h i s means t h a t the belief there expressed was taken seriously;
and, since there is no name of a dedicator, the inscription is p r o b a b l y
due to some gild of initiates of Dionysus or D e m e t e r rather than to an
individual. Cf. R o b e r t , R. St. gr. L I X / L X (1946/7), 335 f.
*Apol.
55.
Phaedr.
265B; cf. I. M . Linforth, U. Cat. Publ. CI. Phil, x m (1946).
121 ff. and F r . Pfister, Wurzb. Jahrbb.
11 (1947). 187 f.; also E . R . D o d d s ,
The Greeks and the Irrational,
64 ff.
6 6 ff.
F r . 15 Rose; Dial. Frag. p. 79 Walzer. There was of course something
t o learn: cf. Pindar, Fr. 137 S., Apul. Apol.
55 (studio veri) and Origen's
metaphorical use (p. 208 n. 1),.
2
THE METAPHORICAL
USE OF M Y S T E R Y T E R M I N O L O G Y
C I
historiae
et iuris, x v , 1949, 351). After telling his father of his consequent
need of wood, he says, 'For a m a n cannot refuse Lord Sarapis'. Y o u t i e
argues powerfully t h a t siopetikos
here, like in a t e x t published b y
Vogliano-Cumont, Am. J. Arch, x x x v n , 1933 215 if, is a religious term
and means something like a silent novice who still has t o become a full
initiate. C e r t a i n t y is unattainable and a cult could anywhere develop
new forms; further, as has been seen, there was a taste for language suggest
ing mysteries even when there was little actuality to correspond. T h e
statement t h a t one cannot refuse Sarapis might be interpreted as i m p l y i n g
a dream-command like those of A p u l . Met. x i (to be sure a soldier says
he received one t o give a b a n q u e t for Sarapis: Preisigke-Bilabel,
Sammelbuch, 8828; cf. the Zoilus story in Conversion,
49 f.), b u t m a y be more
general (cf. n. on P . Mich. 5 1 1 , 15 1). In a n y event, the language of the
t e x t suggests to me nothing esoteric in the banquet. Y o u t i e 12 . 15 refers
t o a thank-offering to Sarapis and Isis b y mystai kai dekatistai
(G. Mendel,
Bull. Corr. Hell, x x i v , 1900, 366 f.), b u t these mystai could be initiates of
Isis. A r t e m i d . n 39 p. 145 Hercher speaks of Sarapis, Isis, A n u b i s , H a r pocrates, their images and their mysteries; these mysteries are spoken of
as specially indicating grief, since even if their allegorical sense is different,
the m y t h points to this, which strongly suggests t h a t Artemidorus is
thinking of the annual Search b y Isis for Osiris.
C.I.L.
11 2395, supplemented b y Ann. ipigr. 1897 no. 86, 1898 no. 2
and J. Leite de Vasconcellos, Religioes
da Lusitania
111 345, gives a dedi
cation 'to highest Sarapis
and the mysteries' (The reading in t h e g a p
is uncertain; Vasconcellos gives , which I find hard t o accept.
R. Cortez, Panoias,
mentioned in Am. J. Arch, L I V , 1950, 399 n. 27 is
not accessible to me). T h e t e x t , together with others (cf. Vasconcellos,
468 f.), comes from a sanctuary which was the concern of an individual
who seems to h a v e been a little like Artemidorus of T h e r a (Wilamowitz,
Glaube,
11 387 ff.). O n e mentions the dedication of an aeternus
lacus.
I d o u b t whether a n y normal cult can be inferred.
L 7, p. 4 2 7 K (i 503D); X L V I I I 28, p. 4 1 0 K (i 472D); cf. X L V I I I 33 p.
402K (i 474D), where A . says t h a t a n y initiate will understand his mingled
feelings when Asclepius drew near (initiation being here a generalized or
metaphorical type); L 50 p. 438K (i 5 1 7 D ) , where he expresses a n x i e t y
as t o whether he should reveal a grace of Asclepius; X L V I I 71 p . 3 9 3
(i 463D) where he says t h a t he does not think it right t o tell lightly just
w h a t the god said t o him.
i n 6, 1 1 , p. 44 H u d e .
i n 579 Meineke; n 442 fr. 11 K o c k .
1
Ill
MYSTERION
AND
THE
METAPHOR
OF MYSTERIES
IN
JUDAISM
3
i o
Leg. All. 11 86, m 169; Quis r. div. her. 79, 192; Q. del. pot. 1 1 5 ; F . J.
Dolger, Ant. u. Chr. 11 (1930) 66 ff.; p. 208 . 1 later. F o r the concept of
the gifts of God to the Jews a t this time cf. L . Ginzberg, Legends
of the
Jews, i n 47 ff., 65 etc.; ib. 1 9, i n 46 on m a n n a as the food of the blessed
in the world to come. T h e parallel of bread and word appears already
in D e u t . 8, 3. Cf. Morton Smith, Tannaitic
Parallels
to the Gospels
(J.
Bibl. Lit. Monog.
Ser. v i , 1951) 157 f . O n ideas a b o u t the Passover cf.
W . L . K n o x , St. Paul and the Church
of the Gentiles,
30 n. 2, 89; Ch.
Mohrmann, Ephem.
liturg.
L X V I (1952) 37 ff.
For the a n t i q u i t y of the domestic observance of the Passover, inde
pendent of the sacrifice and therefore correct outside Jerusalem, cf. L .
2
AS 'DONA
DATA'
14, 3.
/ . Theol.
als
Neuheitserlebnis.
V
DEVELOPMENT
IN T H E S E C O N D
A N D THIRD
CENTURIES
Peregrin.
1 1 ; cf. Cels. ap. Orig. C. Cels. 111 59 (discussed p. 208 later)
and v i 24.
2Cf. F . J. Dolger, Sphragis
and Ant.
u. Chr. 1 (1929). 66 ff., 88,
(1930), 100, 278, i n (1932) 257 ff.; W . Heitmuller, Neutest.
Stud.
Heinrici,
40 ff.; C u m o n t , Harv.
Theol. Rev. x x v i (1933), 156.
R o m . 4, 11 (with Lietzmann's note); C. Bonner, Melito,
29, 95;
E . Peterson, Vig. Chr. i n (1949), 148 n. 25.
8
Homily
on the Passion
( K . - S . L a k e , Studies and Documents
x i i , 1940),
84/5 p. 147, 16 p. 95. 33 P- 107. 7 P- 9 (cf. p. 47); cf. R. P. Casey, / . Bibl.
Lit. L X (1941), 83, 87.
E . J. Goodspeed, Apologeten,
3 1 1 ; cf. H . Rahner, Griech. Mythen
in
christlicher
Deuturtg,
73 ff., on the w a y s in which ancient and mediaeval
Christians found the Cross and baptism typified in the most varied aspects
of nature and life.
Goodspeed 312 gives a fragment ascribed to Melito
which speaks of the leading of Isaac to be sacrified as a novel m y s t e r y ,
but doubts its authenticity.
Cf. K . Priimm, Z. kath. Theol. L X I (1937). 39i ff.
T h e evidence of the A p o c r y p h a l A c t s is of particular interest, for
t h e y are documents in which we should not expect a n y high degree of
caution and traditionalism. Acta Pauli 3, 23 p. 32 S c h m i d t - S c h u b a r t speaks
of 'initiating in the seal in the Lord' (for the genitive cf. E . Peterson,
Vig. Chr. i n 148, and P o r p h y r y ' s quotation of Apollonius of T y a n a in
Stob. 1 70, 10 W a c h s m u t h [Epist. 78] referring to the theme of Philostrat.
Ap. Ty. i n 14, 32, 5 1 , v i i 14). Mysterion
is used of consecrated oil (chrism)
in Acta Thomae
121 (11 ii 230 Lipsius-Bonnet), mystagogia
in one t e x t of
A. Jo. 106 (11 i, 203, 17), in an Eucharistic context; 'mysteria
of Christ',
in the same setting, is a variant reading in A. Thorn. 121 (n ii 231), as
is 'mystes of Christ' in Mart. Matth.
11 (11 i 228). Passio S. Pauli Ap. 15
(I 40, 6) has divinorum
mysteriorum
vivificatione
sacrati of baptism.
Contra,
in A. Jo. 47 (11 i 174) Great and Small mysteries serve as a metaphor for
rades of miracle; ib. 96 (p. 198) mysteria
(in the plural) refers to all t h a t
is shown forth in the Dance, the repetition of which was not commanded;
t h e singular mysterion
in 100 (p. 201) denotes the meaning of the Cross
' T h y mysteria'
in A. Thorn. 25 (11 ii 141) means 'saving truths', as it m a y
8
VI
DEVELOPMENT
IN T H E FOURTH
CENTURY
(C.S.E.L.
L ) 1 1 4 , 6, p. 305 could still contrast t h e simplicity and opennes
of Christian rites w i t h the secrecy of p a g a n mysteries. T h i s is like an
objection which Philo, Spec. leg. 1 3 1 9 f. m a d e against Gentile teletai
(cf. L u c a n i x 5 7 6 f.). Consistency is not t o be expected. Incidentally,
K . Priimm, Z. k. Theol. L X I I I (1939). 1 1 4 has well suggested t h a t the use
of mysterion in t h e N e w T e s t a m e n t m a d e it more natural for the F a t h e r s
t o a d o p t m y s t e r y terminology.
O n t h e iconostasis cf. K . Holl, Ges. Aufs. z. Kirchengesch. n 225 ff.
W e m a y compare E . Bishop's remark (R. H . Connolly, Liturgical
Homilies
of Narsai, 93) on the idea of a h o l y a w e in worship as stressed b y Cyril
of Jerusalem in t h e middle of the fourth century.
* In. Jo. Evang. tract. 80, 3.
1
l2
INDEX
Aaron, 122
Abel, x v
A b i r a m , 130
A b r a h a m , 130, 140
Accame, S., 112, 1 1 4
Adonis, 29, 42f., 72, 105
A g a p e , the, 76L
A ion, 16
Alexander, xi, xii, 114, 116, 122
Alexander of Abonuteichos, 118
A l f a r i c , P., 45, 139
Andocides, 112
Anrich, G . , 81
Antichrist, 45
Anubis, 120
Apollo, 4f., 1 1 , 118
Apollonius of T y a n a , 45, 138
Apollos, x v i i
Apologists, the, 137
Apophthegmata Patrum, 15
Apostolical Succession, 126
Apotheosis, 65
Apuleius, 13, 17, 19, 34, 56, 61, 65,
86, 1 1 5 , 119, 120, 141, 142
Arataeus, 120
Arbesmann, P. R., 112
Archigallus, the, 66f.
Argenti, P., 144
Aristides, 6, 73, ii9f.
Aristophanes, 32, 49, 92, 1 1 1 , 114,
115, 118, 121
Aristotle, 6, 115
Armstrong, A . H., xix
Arnobius, 9, 16
Artemidorus, xii, 118, 120
Artemis, 3f., 34
Asceticism, 88, 97
Asclepius, 4f., 114, 120
A s t r a l mysticism, 90
Astrology, 3, 7f., 14, 9of., n 8 f .
Athanasius, 141
Athenian culture, 1 1 1 - 1 3
Atonement, 43f., 70
Attis, 4, 29, 42f., 53, 63, 72, 74f.,
105, 108, 116, 1 1 7 ; see also Cybele
Daimones,
137
Damascius, 53
Danielou, J., 141
Dathan, 130
Dattari, G . , 35
Deacons, 86
D e a d Sea Scrolls, ix, 142; see also
Qumran
Death, 120, 130, 134
Deissmann, . , , 22, 33, 376*., 44,
82, 100
Deities, identification of, 8ft.
Delphi, 5, 18
Demeter, 6, o, 65, n o , 1 1 5 , 1 1 6 ;
Homeric Hymn to, n o , n 1
Demianczuk, J., 112
Deonna, W . , 39
Deubner, L., n o , 111
Diatribe, 93f.
Dibelius, M . , 30, 40, 47ft., 63, 94,
103
Didache,
7 7 - 8 1 , 88, 132
Diehl, 113
Dies Sanguinis,
63, 65, 106
Euhemerism, n , 29
Eunuchs, sacred, 135
Euripides, 32, 114, 115, 139
Eusebius, 4, 35, 82
Eve, x v
Exclusiveness, 17, 104, i n f .
Fabre, P., xix, 109
Faith, 89, 130, 131
Faith, Hope and Love, 88f.
Farnell, L. R., 6, 18, 741., 83, 113
Fascher, 125, 133
Fate, 91, 98, 103
Father, G o d the, 56, 129
Fatherhood of G o d , 56, 64
Fathers, Apostolic, 137, 143
Fehrle, E., 18
Festugiere, A . J., xix, xxi, 109, 1 1 5 ,
118
Finkelstein, L., xviii
Firmicus Maternus, 421., 75, 143
Frank, T . , x i x
Fraser, P. M . , xix
Frazer, J. G . , 53, 74
Freedman, D . N., xxi
Fridrichsen, . , xxi, 126, 127
Fuchs, H., 41, 101, 125
Fuks, . , xviii
G a l e n , 113, 121
G a l l , A . von, 44, 69
Gartner, B., xx, xxi
Gebhardt, V., 42, 82
Geffcken, J., 8, 94
Gilliam, J. H., 141
Ginzberg, L., xix, 123T.
Glottolalia,
89
Glotz, G . , 105
Gnosis,
15, 88f., 92, 99, 102
Gnosticism/Gnostics, xii, xiii-xvii,
14, 41 45, 48f., 139
G o d , xi, x v , x v i , 132
Godfearers, 2
Gods, the pagan, viii, ix, xii, 113
Goodenough, E. R., xviii
Goodspeed, E . J., 138
Gospel, the Fourth, xiii, xvii, 131,
133
G r a c e , doctrine of, 122, 126, 13 if.
Graillot, H., 62, 67, 106
G r a n t , F. C , xix, xxi
Grant, M . , xix
G r a n t , R. M . , xx, xxi
G r a y , G . B., 70
Greek language and thought, x, xi,
x v i , 109, i n , 116, 1 1 7 , 122, 135,
136ft.
Gregoire, H., 4
Gregory of Nyssa, 141
Gressmann, H., 3, 8, 10, 90
Griffith, G . T . , xviii
Grill, J., 34
Grobel, K . , xxi
Gruppe, 119
Guignebert, Ch., 47
Guillaumont, . , xxi
Guntert, H., 48
G w y n n , . , 92
Halliday, W . R., 1, 23, 57, 59, 67,
101
Hanslik-Andree, 118
Harder, R., 118
Harnack, A . von, 30, 44, 63f., 99,
128, 142
Harpocrates, 120
Hartleben, 113
Hatch, E., 4, 1 1 , 23, 29, 57, 68, 70,
91, I02f.
Hatch, E . and Redpath, . . , 30,
391
Haussouillier,
65
Head, . V., 36
H e a v e n l y Lord, x v i
Heavenly M a n , 29
Heilige
Handlung,
n o , 114
Heim, R., 53
Heitmuller, W . , 63, 135
Helios, 119
Hell, harrowing of, 107
Hellenism, xi-xii, xiv, x v , 109, 116
Helmreich, 113
Hemberg, B., 113
Hennecke, E . , 77, 81
Hepding, H., 43, 67, 106
Heraclitus, xiii, 5if.
Hercher, 120
Hereafter, the, 1 1 5 , 1 1 7
Hermes, x i v
Hermes Trismegistus, x v i
Hermetic writers and literature, xi,
xiv, x v i , xvii, i4f., 26, 30, 4 7 - 5 1 ,
55, 62f., 64, 92, 98f., 103, 134, 139
Hermetism, 16, 57, 92f., 94, 96, 9 7 99, 100, 103, 136
K a b b a l a , the, x i v
Kaerst, J., 11
Kaibel, G . , 37
Keil, B., 40, 119
Keil, J., 4
Keil, J., and von Premerstein, . , 62
Kennedy, . . . , 47
Kern, 0., 6, 32
K i n g d o m of G o d , 60, 65, 69, 80, 132
Kings, deification of, 1 0 ; see also
Caesar-worship
Kircher, K., 74
Kirk, . E., vii
Kirsch, J. P., 62
Kittel, G . , xx, 130
Klauser, T . , xxi, 144
Klostermann, E 44, 69
Knox, W . L., xii, 25, 30, 43, 46, 51,
M
Ma, 3
M a c D o n a l d , G . , 10
M a g i c , xi, 3, 16, 28, 3 if., 53, 57,
62L, 65, 74, 78
Mandaeans, 46, 48, 52, 85, 97L, 145
Manetho, 7
M a n i / M a n i c h a e i s m , xvii, 48, 139
M a n n a , 123, 128L, 130, 131, 137
Maran, Mart, 33
Marcion/Marcionism, 85, 127
Marcus, R., xviii
Marrou, H. L, xix
M a r s h , H . G . , 124, 137, 139
M a r t i a l , 34
Matthew,
Martyrdom
of, 138
Mattingly, H., 4, 38
M a y e r , A . L., 71
Meals, religious, ix, 72-76, 125,
i28f., 133
Meautis, G . , 93
Meecham, 137
Melchisedek, 129
Melito, 118, 137L
Menander the Gnostic, 45, 112
Mendel, G . , 120
a, 251.,
9
Missionary religions, xvi, 11
M i t h r a i s m / M i t h r a s , xi, xii, 6f., 20,
29. 53, 581-, 61, 651., 76, 102, n6f.,
133, 137
Miura-Stange, . , 140
Mnesimachus, 120
Mohrmann, Chr., 141, 142, 144
Mohrmann, F. van der M . - C , xix,
123
Molland, E., 126
Monotheism, 9, 29, 52, 122
Moore, C . H., 67
Moore, G . , 22
Moore, G . F., xviii, 124
Morality and religion, 176*., 122,
124, 128, 136
Mormonism, 85
Moses, 122, 127, 129
Mother Goddess, 3
Munck, S., 127
Murray, G., viii
Myesis,
i n , 118, 132, 138
Mystagogos,
1 1 1 , 112, 143
Mysteries/mystery religions, xiii, 3,
5ff., i3<f., 23, 29, 37, 41, 53, 55-65,
68, 70, 72-76, 86, 91, 104, 109-22,
130, 140
Mysterion,
29, 68, 1 1 7 , 122, 132, 133,
135, 137*, Hof., H 3
Mystery religion, Christianity as a,
23-56, 72
Mystery-terminology, 3off., 67f.,
1 1 7 - 2 4 , 1321., 135-43
Mysticism, 136*., 56, 89, 98f., io2ff.;
astral, 90; "Christ mysticism,"
52ff.
M y t h , vii, xiv, 127, 139
Mythol.
Vatic,
83
Naassenes, 29
"Name of Jesus," 63
Neoplatonism/Neoplatonists,
xvii,
i f.
Neopythagoreanism/Neopythagoreans, 13, 151., 22, 92, 97
Nilsson, M . P., xii, xix, xx, 83, 109,
n o , i n , ii7ff., 127, 142
Nock, A . D., viii, xviii, xix, xx, xxi,
4, 91., 13, 16, i8f., 2if., 3if., 341.,
37, 39, 5, 55, 61, 641., 83, 86, 90,
94, 99, ioif., 104, 109, 113, 115,
117, 119, 120, 1251., 133
Nonnus, 106
Norden, E., 30, 34, 39, 99
Notscher, Fr., 105
Nous, 99
5
Odes of Solomon,
48f.
Oehler, J., 37
Old Testament, i26f., 130, 136,
1371., 140
Oliver, J. H., 112
Oppermann, H., 73
Order, Church, 86
Orgia, 117
Origen, 115, 135, 139.
Orpheotelestai, the, 115
Orpheus, x i v
Orphica/Orphicism, n , 13, 23, 30,
62, 84, 92, 100
Osiris, 29, 42f. 60, 72, 1051., 120
Otto, W . , 8
Overbeck, J. . , 5
O v i d , 57
f
P e r g a m o n , 113
P e r l e r , O . , 142
Personalities, divine, 9
P e t e r s o n , E . , 3of., 35, 125, 135, 138
P e t r e m e n t , S., x v i , x x
P e t t a z o n i , R., .
P f i s t e r , F., gi. 38f., 67, 115
P h i l l i m o r e , J. S., 39
P h i l o , i x , x, x i i i , 15, 291., 38, 41,
f
26,
Heavenly
Prumm,
K.,
117,
131,
137**,
143
P s e u d o - A p u l e i u s , 134
P s e u d o - A u g u s t i n e , 142
P t o l e m y , 90
P u b e r t y rites, n o
Puech, ., 3
P u e c h , H . - C , 127
P u r i f i c a t i o n , i n , 115, 139
Pythagoras/Pythagoreans,
*4*,
121
Quispel, G., xx
Q u m r a n , ix, x, x v i i i
R a h n e r , H . , 138
R a m s a y , W . M . , 2, 33, 41, 62
R a n s o m , 42f.
R a v e n n a s , 118
R a w l i n s o n , A . E . J., v i i , v i i i , 1, 33,
441., 47, 50, 52, 64
R e a l i t y , m a n ' s r e l a t i o n to,
ii5f.
R e b i r t h / r e g e n e r a t i o n , i4f., 40, 53,
60-67
R e d e m p t i o n , 43f.
R e i n a c h , A . J., 2
R e i t z e n s t e i n , R., x i v , 1, 4, 6-9,
i4f.,
22f., 25-31, 33, 40-44, 4 M 8 , 5055, 57, 59*, 62f., 64-67, 74, 85,
87f., 89f., 92, 94, 97-99, 3 , *<>7
R e l i g i o u s e x p e r i e n c e , the, n6f.
R e p e n t a n c e , i x , 139
R e s u r r e c t i o n , 65; o f C h r i s t , v i i , x v i ,
io5ff.; o f C h r i s t i a n s , m y s t i c a l , b y
b a p t i s m , 64
R e u t e r s k i o l d , E . , 70, 74
R e v e l a t i o n , 24, i22f., 132, 137, 140,
i o
143
R i e t r a , 141
R i t t e r , H . , 16
R o b e r t , J . - L . , 114, 115, 133
R o b e r t , L . , 119
R o b i n s o n , H . W . , 124
R o b i n s o n , J. . , 77
R o e d e r , G . , 14
R o h d e , E . , 31
Roma, 4
R o m e , C h u r c h of, 63
R o s c h e r , W . , 8, 14
R o s e , H . J., 8, 18, 73, 115, 142,
R o s t o v t z e f f , M . , x v i i i , x i x , 74,
R o u s s e l , P . , i n , 112, 118, 126
R o w l e y , . M . , 142
R u f i n u s , 140
144
133
Sabazius, 1 1 4
Sacraments/sacramentalism, 54, 8486, 126, i3iff., 137, 138-43; see
also Baptism, Eucharist
Sacramentum,
i^if.
Sacrifice, 116, i23f., 128, 129, 130
Saintyves, P., 46L
Salisbury, F., 4
Sallustius, 72, 75, 102, 108
Salmon, G . , 23
Salvation, i26f., 130, 137, 144
Samothrace 1 1 3 , 114, 115 *
Sancta Sophia, 144
Sanctus, the, 134
Sanday, W . , 24, 5 if., 77
Sarapis, 8, 30, 34, 62, 73, 83, i i 9 f . ;
see also Isis
Sayce, A . H., 74
Scapegoat, 42
Scepticism, 12
Schede, M . , 40
Scheftelowitz, J., 42, 74
Scherer, J., 141
Schniewind, 130
Schoeps, H . J., viii, 124
Scholem, G . , xiv, x x
Schrader, H., 60, 73
Schulz, O . T h . , 39
Schwartz, E . , 106
Schweitzer, . , viii, 131
Scott, E . F., 24, 89
Scott, J. . , 62
Scott, W . , 14, 30, 49
Scriptures, 103
Scyles the Scythian^ 114
Seals/sealing, ritual, 1 3 5 ; see also
tattooing
Sebomenoi,
2
Seidl, E., 1 1 9
Seleucids, the, xi-xii
Sellin, E . , 41
Seltman, C . T . , 4, 9
Seneca, 90, 96, 121, 141
Septuagint, xiii, 122, 132
Serapion, 78
Seth, x v
Simon M a g u s , x v i
Smith, Fr., 27
Smith, M . , 109, 123, 139
Smith, W . R., 73
Socrates, x v , 121
Soden, H. von, 137
Sokolowski, F., 115
P.,
95,
T a m m u z , 122
T a r n , W . W . , xviii, xix, n
T a r s u s , 94
T a t i a n , 3, 1 1 , 51, 54, 103
Tattooing, 135, 142
Taurobolium,
65, 66f., 145
T a y l o r , L . R., 10
T c h e r i k o v e r , V . , xviii
Telesterion, the, n o , i n f .
Telete,
31, 62, 68, 1 1 5 , 1 1 7 - 1 2 2 ,
132, i35ff., 139, 143
Tertullian, x v , 6of., 76, 131, i 4 i f .
T h a n k s g i v i n g , i33f
T h e o n of Smyrna, 31
T h e o p h a g y , 74, 145
Theophrastus, 115
Theos Hyfsistos,
2
T h e u r g y , 15
T h e r a p e u t a i , the,
T h o m a s of Aquinum, 85
T h o m a s , J., 124
Thomas,
Acts of, 45, 49, 54, 138
Thomas,
Gospel of, x v i i
Thomsen, . , 73
Thoth, x v i
Tibullus, 19, 61
Timotheus, 8f.
T o r a h , 123
Trophonius of Lebadea, 118
T u r n e r , C . H., 126
T u r n e r , E . G . , 144
T y p o l o g y , Christian, i26ff.,
144
Uberweg,
F.
and
Praechter,
130,
U.,
89
Ultimate Deity, x v i
Universalism in Christ's attitude:
in Hellenistic religion, 7 - 1 1 ; in
primitive Christianity, 2$ff.
Unnik, W . C . van, xxi
Upper Room, the, 144
Usener, H., 2, 144
Valerius M a x i m u s , 51
V a n der Leeuw, G . , 109, 145
Vasconcellos, J. L . de, 120
Vegetius, 142
Venetus, 118
Vermaseren, . I., 133
Vettius Valens, 91
Virgil, 83, 92
Vogliano-Cumont, 120
Wachter, T h . , i8f.
W a l k e r , C . H., 52
W a l t o n , F. R., 109, 1 1 0
Walzer, 115
Waszink, J. H., 141
W a t e r , 128, 131, 132, 137
Weber, W . , 8f., 34, 39