Professional Documents
Culture Documents
Cheetham The Mysteries Pagan and Christian 1897 Complete PDF
Cheetham The Mysteries Pagan and Christian 1897 Complete PDF
Cheetham The Mysteries Pagan and Christian 1897 Complete PDF
::
wcrcnic
5. .T. -cr
prcfcfrcr
VOL.
THE MYSTERIES
PAGAN AND CHRISTIAN
TR.C
THE MYSTERIES
PAGAN AND CHRISTIAN
BEING THE
1896-97
BY
S.
CHEETHAM,
D.D,
F.S.A.
ARCHDEACON AND CANON OF ROCHESTER HONORARY FELLOW OF CHRIST's COLLEGE, CAMBRIDGE FELLOW AND EMERITUS PROFESSOR OF KING's COLLEGE, LONDON
iLontion
MACMILLAN AND
1897
A II rights reserved
PREFACE
the time of the revival of learning to the present day the Mysteries of paganism have
attracted
From
much
and
notice
of
much
much
According which they set out, different inquirers have arrived at the most curiously various results, as is natural where
scholarly
to the prepossessions with
the evidence
is
The
that in
them was taught an esoteric doctrine, better and nobler than that of the popular
religion,
of priests or hierophants, and imparted from age to age to select votaries who kept the
As
to the original
VI
HULSEAN LECTURES
some deriving it from a primitive revelation to all mankind, some from the Old Testament, some from the hidden wisdom of India
widely,
or Egypt. tained by
thesis
is
main-
his Recherches
sur
in
Warburton held a
pagan teachers placed the rewards of goodness in a future world from which no man
returned to prove their falsity, Moses alone had the courage to promise to his followers rewards and punishments in this world, in the
sight of men.
Hence he was
led to
examine
the promises of future retribution given in the Mysteries, and to maintain that they were
"the
legislator's invention,
pagation and support of the doctrine of a future " a contenstate of rewards and punishments
which he has probably had but few See his Divine Legation of Moses, followers.
tion
in
bk.
ii.
ch. 4.
The
fancies
and
false
inquirers
making work of
PREFACE
Aglaopliamus.
In
this
vii
he
examines
more
with regard to the Eleusinian, the Orphic, and the Samothracian Mysteries, but the book is of
the highest importance for the study of the In this for the first time subject generally.
the important authorities are criticised and interpreted by an acute and thoroughly comall
petent scholar, and the statements and theories of such writers as De Sainte Croix and Creuzer
(who in this matter largely follows him) are shown to be in many cases utterly baseless.
Access to these societies was, he shows, not difficult they were open to all on easy condi;
tions,
their
extraordinary knowledge,
civic
simple citizens capable of discharging the peculiar ritual with which alone they were concerned. The notion that
Mysteries at
secret
doctrine
or
is
one
alien
East,
from
is
modern
associations,
and
utterly
from
classic thought.
all
where
vin
HULSEAN LECTURES
his
where
traits
Greek
were cleared from Oriental, and private The Orphic Mysseparated from public rites.
belonged to a kind of secret society, were shown to be different in kind from the Eleusinian. It must
teries,
for
instance,
which
really
be confessed, however, that Lobeck treats his subject in too hard and unsympathetic a spirit,
tending to ignore the aspirations after higher thino^s than those of the common life w^hich
were
after all
found
in the Mysteries. in
Ottfried
Mtiller has
several
places ex-
pressed opinions on the Mysteries by which, even where he is not wholly right, he has
thrown much
art.
light
on the
in
subject.
"Eleusinia"
i.
Ersch
ff.,
and
Encyclop.
i.
33, p.
287
He finds the ground of tur, 25 and 416^.) all mystic rites and associations in the worship
of the Chthonian deities.
thinks,
It is this
worship, he
that
man
delights to express in
dim
symbols and undefined aspirations. This proposition cannot be accepted literally, for other
deities besides the
in
Mysteries
but
it
PREFACE
the
doctrines
as to
IX
world to come, which were prominent in the Mysteries, were intimately connected with the
worship of the divinities beneath the earth who cause the life of plants and trees.
What
articles
is
really
"
known
"
of the Mysteries
Preller
"
in
"
is
admirably summarised
on
by L. and Eleusinia
his
lucid
in the intricacies
There are also of a perplexed subject matter. many suggestive observations on the Mysteries
in
and Romische Mythologie. In the more recent works which I have conhis
Griechische
sulted
to
depart
brief
from
Preller's
Excellent
also
in
histories of
Maury's
antique
G^'ece
and
Heidenthum und
the
Judentlmm, pp. lo^ ff., 385 _^, 447, 498. Many able writers have discussed
question,
how
by
far
were Christian
Institutions
influenced
the
pagan Mysteries.
Isaac
Casaubon, in his Exercitationes (p. 478 ff. ed. Genev. 1655), points out that the termin-
HULSEAN LECTURES
ology of the Mysteries was received into the Church, and maintains that the form of various
Christian ceremonies was to
some extent
in
deter-
paganism.
The natural tendency of men to cling to use and wont in matters of religion accounts, he
thinks,
for the early Christians
rites
adopting well-
dogmas
ciplina
Disfrom the days of our Lord the so-called Arcani the precedent of the Mysteries
"
"
secretly
handed down
in the
Church
was appealed
testants.
to both
One
of
the
of the
latter,
W.
E. Tentzel [Exercitationes Seledae, Pars ii. Lipsiae, 1692), points out that resemblances
institutions natu-
arose, without
any
ecclesiastical
decree,
education
and
habits
of
Our countryman David Clarkson, on the other hand, in his Discourse concerning Liturgies (1689), held that the Church deliberately adopted rites resembling those of paganism, with a
PREFACE
without.
xi
Bingham
i^Antiquities, bk.
x.
ch.
5)
approached the subject with his usual caution and impartiahty, and what he has written is
still
worth consulting.
is
Christiano7^uin
1753)
ante Constant,
he generally is on others, differing little in substance from Casaubon, who is also followed
in the
main by
J.
Regiomont.
In our
influence
own time
W^rzogs Real-Encyclop. (I. 469^ isted.) threw much light on the subject. G. von Zezschwitz
devoted a section of his admirable Christl.154-209), and also subsequently an article in the second edition of Y[e.rzogs Real'Encyclop. (I. 637^) to a careful
Kirchlich.
Katechetik
(I.
examination of the relations between the pagan and the Christian Mysteries, whether with
regard to terminology or to
rites.
While he
xii
HULSEAN LECTURES
clearly
sees
some
rites
resemblances,
and
even
taken from
already existing,
he rejects
emphatically the supposition that the spirit which animates Christian rites is in any way
akin to that of paganism. It was through the works of Rothe and Zezschwitz that I was first
attracted to the comparison of Christian
and
pagan Mysteries, and I have no doubt that whatever I have written bears traces of their
influence,
even though
acknowledge
In our
my
obligation in detail.
own country the influence of the on the forms of Christian worship Mysteries has been discussed with great learning and
ability
by the
late
Dr.
Lectztres,
i2)^^,
lect.
unfortunately,
author's
left
lamented
received
the
loving care of very able friends, but no such care can fully make up for the lack of the final
revision of the author himself, and probably the friends of one who is departed do not feel
themselves at liberty to change the author's words, even when they may think them
PREFACE
erroneous.
xiii
The
claim
I
lecture
therefore
appears
under
perhaps,
serious
and
criticism,
have,
it,
however,
because
it
thought myself
is
bound
to notice
in
it
that the
Mysteries and their influence on ecclesiastical rites have been most prominently brought
before English readers. But the most complete
ject before us
is
Mysterie7iweseii
Chidstenthimt (Gottingen,
accuracy, and sound
little
auf das
fulness,
judgment of which leave I had already made some of the and arrived at most of study subject
to
be desired.
in the following
I
pages
before
it
appeared
but
have
still
learned
obligations to
the more
so as they are of a nature which can sometimes not be particularly acknowledged. The
ReligionsgeschichtlicJie
1896),
who
XIV
HULSEAN LECTURES
conclusions,
I
Anrich's
had not
I
seen
when
have occa-
him
I
in the
Notes.
to
In these Lectures
give anything like a complete account of pagan and Christian Mysteries, or of their relations to each other my limited space forbade the
;
attempt
I
What
have endeavoured
to
do
is
to
remove what
appear to
first
me
I
place,
to believe
in
actually exists
the
world, derived anything from the paganism in the midst of which it arose is not altogether
reasonable.
particular,
I
With regard
have
"
to the Mysteries in
were of necessity
"
Mysteries
as being societies
formed
for
the sake of a
civic
;
others con-
most sacred
rites
and open
PREFACE
existed
Finally,
XV
was not a
I
have
criticised,
hope not
unfairly,
some statements of recent English writers as to the indebtedness of the Church to the ancient
am far from denying that I mystic worship. such indebtedness exists, but it seems in some
cases to have been pressed further than the
evidence warrants.
S.
CHEETHAM.
Rochester,
i,th
September 1897.
CONTENTS
LECTURE
THE SEED AND
Phenomena
cess, 7
ITS
GROWTH
of growth, p.
;
growth of
;
similar, 8
is a formative proincluding the Christian Church, is the Church's power of seizing and modifying modes
i
;
growth of individuals
societies,
of thought and action already existing, 12; does not annihilate character, 14 ; Christianity must use popular language with its
associations, 15
rites practised
forms arise
pagan art, 19 ; forms of worship, 20 but some by Christians are not Christian rites, 21 ; similar from similar circumstances, 22 Hellenising of the
; ; ;
Christianity not a mere natural product of forces working in the first century, 29 ; failure of pagan philosophy, 31 work of the Church, 32.
Church, 24
LECTURE
Family and
civic
II
belief in immortality,
;
39
pose of such societies not a secret, 42 ; to admit ? 43 ; secrecy required, 44 the great earth-deities, Demeter,
;
50
Egyptian
deities,
Osiris,
Isis,
55 ; Plutarch, 56 ; Apuleius, 57 ; general characteristics of Mysteries, 61 yearning for salvation, 63 ; difference between the secret of Mysteries and the secret of Christianity, 65.
the departed,
54
Scrapis,
;
xviii
HULSEAN LECTURES
LECTURE
Prevalence of Mysteries in the
;
III
century, 71
their influence
on the
Church, 72 the question is of things, not names, 74 ; use of the words (pujLcr/xos and acppayis, 75 possible modification of pagan
;
rites
Christian era, 77 ; secrecy of certain rites in the Mysteries and in the Church, 78 ; non-Christians excluded from the Eucharist from the earliest times, 79 ; the general traits of
after the
Christian teaching universally known, 81 ; certain formulas kept secret, 82 ; classes of candidates for baptism, 90 ; instruction
no
LECTURE
Grades
of
IV
99
preliminary
purifications,
;
100
Mithraic baptism,
103
the symbol
no ; supposed nothing in Eleusinian Mysteries resembled the blessing of the Bread and Wine, 112 ; anticipations of the Eucharistic feast in paganism, 115; diptychs, 117;
origin of Eucharist,
no;
general tone and influence of Mysteries, 119 ; pagans did not always approve of Mysteries, 122; indecent symbols, 124; conclusion, 126.
NOTES
Conception
of
life,
131
of
Le
Cliyistia)iisi>ie
et
scs
;
On'gincs,
Characteristics
Gnostic
;
teachers,
133
terms
;
131 ; used to
Mithraic (j>uTiap.6% and atjipayis, 143 cyccon and the contents of the mystic chcsl, 147 supposed sacrifice of a lamb, 149.
designate Mysteries, 135
grades,
145
LECTURE
is
like to a grain of
in his field."
St.
Matthew
31.
we cast into the earth contains within itself some power or property which man could not give, and which we call
little
The
seed which
life/
When
the
it is
it
draws into
earth,
itself that
which
air,
it
rain,
the
and
and
becomes a
plant,
perhaps a great
tree, in
which
may make
their dwellings.
is
formed
were
world,
in
existence
in
physical universe nothing perishes, but without the germ of life contained
for
in the
the
organism which we
call
It
tree.
Each
tree
is
a unique production.
does not
HULSEAN LECTURES
lect.
exactly resemble any other tree, even of the same species, but is modified in a thousand
ways by the circumstances under which it lives and grows. The cells and cell walls are formed
from matter previously existing, which may already have formed part of other organisms,
and
destined again to be resolved. But the process of growth is not at all less wonderful
is
because the result of growth is composed of If the certain elements well known to us.
same elements were again put together by a chemist they would not form a tree. They
would lack
"
life.
When
is
the
tree
dies,
we
"
know
not where
its life "
still
that
Promethean heat
which can
restore.
The maxim
"
omne
vivum ex vivo
Again,
remains unshaken.
sure that a skilful wood-
we may be
man
soil
season and
in
the
not plant an elm in the crag where a only pine can cling, nor an oak in the soil where only a beech will flourish. He will give
to each tree
its
He
own
is
nurture.
And
there
yet another
phenomenon of
growth which
it is
well to notice.
When many
HULSEAN LECTURES
it
is
the
strongest sapling which rises towards heaven and spreads its branches over the earth. The
surrounding shoots, which started with it in the race of life, are dwarfed or even killed by their more vigorous brother they fail to gain the
;
light
and
air
to their sub-
sistence.
And
brushwood
beneath a spreading and form a better soil to aid the growth of the To the one that hath, more is greater one.
given.
Further, the early stages of this wondrous growth are the most obscure, the least explicable.
When
Nature
tries
Mark ye how close she veils her round. Not to be traced by sight or sound Nor soiled by ruder breath ?
However
conditions
HULSEAN LECTURES
i.ect.
causes growth remains a mystery. The fresh of is a wonder. green perpetual spring-time
Doubtless the processes of growth are what we call natural they take place in accordance
;
with what
is
we
call
laws of nature.
But there
nature,
no
real opposition
between
is
God and
apply the word "natural" to the series of phenomena which take place in
divine.
We
we have
;
been able
to
but
the cause of
all
these
phenomena
is
the will of
;
God, which is the cause of all things of the things which occur in unvarying sequence, as
well as of those the laws of which
we have
not
been able to
trace.
And man
is
himself, in a
also, in this
world,
families
there
is
birth,
death.
His
and
and
states, are
formed under the pressure of laws from which he cannot withdraw himself. We express a
truth
when we speak
Capricious
of the laws
as
of
human
of
rein
nature.
the
impulses
individual
men may
and we see
HULSEAN LECTURES
men works
with
wonderful steadiness,
towards certain
we speak of a state as an organism, a body having a life of its own, a body capable of growth and dissolution. Now, when
heaven
to
the Lord likens the kingdom of a seed cast into the ground. He
of
all
teaches us
first
that the
;
Church of Christ
on earth
the
is
a growth
it is
finished structure.
like
It
new Jerusalem of the seer's vision, and four-square in all its parts, everycomplete where flooded with the glory of God it began
;
The seed is with a seed cast upon the earth. not merely the spoken the Word of God the kingdom, but the Son of God message of
;
Word,
in
whose
life
the
Church
lives.
And
much
fruit."
Life rises
And growth
is
process
which
is
not
That which
is
IIULSEAN LECTURES
is
lect.
the mysterious power which gives to each seed Its own body, a power which no analysis can reach. And something
of the
to
be found
in societies.
men
some
of the
and
brains
differing, indeed,
all
respects, but
common
nature.
With whatever
are
superficial
differences,
men
everywhere men.
And
mankind a power
changing from age to age, growing, decaying, However the spirit which animates dying.
differ
to another, all
constant elements of the same humanity. And the great divine society, the Church
of Christ,
is,
as regards
Its
Its
outward form, no
indeed, admits
exception to this.
origin,
of no comparison at all with that of any other the seed from which It sprang is divine society
;
a sense absolutely unique and unparalleled the spirit which animates and guides it differs
in
;
HULSEAN LECTURES
altogether in kind from that which moves any other community yet is it formed of the same
;
elements
as
any
other,
and
grows
under
similar laws.
The gray
the most gorgeous product of tropical vegetation are composed of the same protoplasm, and are subject to the same laws of growth, though
their
forms
are
so
widely
different.
The
Church of Christ had impressed upon it by its Founder a certain form or idea from which it
cannot deviate,
clothe itself in
any more than the pine can the foliage of the oak yet,
;
while
many
its
essential
it
is
in
It
does
not annihilate
thought or
rather,
it
previously existing institutions imbues them with its own spirit and
all
adapts them to its own purposes. The early Christian apologists would probably have had no difficulty in admitting that the Church was influenced by the philosophies
and the
This
they
institutions
not,
which
it
was
the
indeed,
the
treated,
but
in
defending
against
charge
of
innovation
lo
HULSEAN LECTURES
in the frankest
lect.
cognised
of the
earth,
Word
their
of
God
in
nations
their
of the
precepts.
and
moral
Christ
Gospel of
in the days of Abraham from the beginning of the and of Moses, nay, ^ to them God in Christ was the source world
existed at least in
germ
of
all
good, at
all
times and in
in
all
places.
The
Hebrew prophets
produced also the truthfulness, righteousness, and nobleness which were found among the who lived in accordance with all Gentiles
;
right
reason
were,
so
far,
Christians,
even
to
though, like
deny their country's gods. The great achievements of lawgivers and philosophers were not without the Word, however imperfectly
many
their "
;
the
and
we can imagine that if Justin, or Clement, or Oriofen had seen such a collection of Christian
sentiments before Christ as that which
in
our
made by Ernest
Havet,"' he
HULSEAN LECTURES
have rejoiced
to
ii
conspicuous an exhibition of the power of the Word. But he would by no means have admitted that
these scattered sayings, however excellent, were The origin of the origins of Christianity.
Christianity, he
would
see
so
would have
said,
is
He who
great society by and through which these excellent sentiments were made
founded the
living
and growing
truths.
Early Christian
writers abundantly
the
Word
hardly have been shocked if it had been pointed out to them that many of their own
precepts
and
customs
were
older
than
Augustine, though he once spoke of the virtues of the heathen as splendid sins, in the calmer mood of later life
Christianity.
St.
Even
declared
that
the
very
thing which
is
now
called the Christian religion was found among the ancients, even from the creation of mankind, though it was not until Christ came in
the flesh that the true religion, which already In later existed, came to be called Christian.^
times a generation arose which would hardly admit any direct operation of the Spirit since
12
HULSEAN LECTURES
lect.
the clays of the Apostles, and to this generation it was a shock to be told by Tindal, almost in the words of St.
was
And
other
kingdom
of
God
rising
and growing
in
any
way than by seizing and modifying the modes of thought and action with which it has
been brought into contact.
all
man.
There
is
never
any epoch in which all questions are open. No atom of the human race can stand alone God
;
man
should have a
home and
country
that parents
and customs, should play an immense part in moulding his being. This is a fact which no
one denies.
admit that
Even
it
those
who contend
is
that the
still
mind of a new-born
is
infant
a clear tablet,
over with strange and varied forms long before he consciously encounters the great problems which perplex
scribbled
to age.
We
are
all
influenced
by the associations of our earliest years associations often bound by subtle ties with genera-
HULSEAN LECTURES
13
tions long
gone by.
To
comes a birthright of traditional influences which forms the first provision for our journey
in the world.
tradition
body of unwritten continually changed and superseded by the thoughts and feelings which a new age brings forth around us. Sometimes this change
this great
is
is
And
differ
so slow that the thoughts of the son scarcely from those of the father sometimes so
;
rapid that
between succeeding generations there is a great gulf fixed, across which the new looks with scorn on the old, the old with sorrow and
bitterness
growing tree and are replaced by new, so in every healthy society old opinions become obsolete and new are formed. Change is necesold leaves
fall
on the new.
As
in the
sary for the life of a society as well as of a but it is well to remember plant or an animal
;
first
of those that
men
in
example of Time
We
human
life,
on the
14
IIULSEAN LECTURES
lect.
one side use and wont, custom, habit, which render society possible on the other, constant
;
change, rejection
of that
which
is
worn-out
is
and
useless,
;
adoption
of that which
fresh
and new
but the
;
new
is
of the old
there
pendent of that which went before. Probably no body of men ever made a more vigorous
things new, to remodel everything on certain principles without the smallest respect for tradition, than the leaders of the
effort to
all
make
French
century,
Revolution
at
the
end of
the
last
and yet we know that relics of the Old Regime were everywhere built into the
structure of the
When
first
in the
who
and
instance be
these full-grown men will be already imbued with the thoughts, feelings, and Doubtless the change habits of their own age.
And
wrought
in
tion of character,
He
I
that sitteth
all
make
things new."
They
are no vain
HULSEAN LECTURES
"
if
15
words when the Apostle tells us, that man be in Christ, he is a new creature
any
the old
things have passed away, behold they have become new." Yet is this great change not so complete and thorough but that old characteristics
remain.
St.
Paul and
St.
John were
it
both
moved by
;
the
Holy
Spirit, but
cannot
mould
Cyprian, all served the same Lord, all received the same Spirit, all cherished the same hope, and yet the mind trained in Alexandrian philo-
sophy
message in which it
in
is
very
received
very obvious, though it seems sometimes to have been forgotten, that the Church
of necessity adopted at any rate the language of those to
first
whom
those
"
it
brought
its
message.
The
familiar
order to be
whom
must use
popular language, and the Testament is a witness that they did so.
New
They
i6
IIULSEAN LECTURES
lect.
spoke the Greek language which they heard around them, as we find it preserved in the
works
of
the
philosophers,
historians,
and
The
list
of words which,
before the apostolic writings, are found in the Septuagint only is but a short one, and does not
include
many
of Christianity. Now words are stamped with the philosophies, the religions, the superstitions, and the customs of those throuQrh whose mouths
most words
original
visible
are,
they thought of the mint whence they were issued. Their present value in mental commerce is the only thing con-
sidered.
This
is
so
obvious that
should
scarcely think it necessary to mention it were it not that it seems to have been ignored by some earnest and able inquirers. shall
We
have occasion to notice presently how often the assumption has been made that when the early
Christians
HULSEAN LECTURES
17
have adopted also the philosophy or the ceremony which the word was originally employed to designate. And yet no assumption could be
more
the
fallacious.
expressions derived from pagan philosophy or pagan ceremonies is certain, but in considering these it is well to bear in mind
first
many
ablest investigators of pagan religion under the Empire, Gaston Boissier' "When the Church formed its lan:
guage
it
did,
it it
sions, but
made
little
for
In reality
at first
all
importance.
more serious, but they are often only apparent, and a more careful examination will show that at the bottom there is never a complete
agreement between the two doctrines." What Boissier says of the terms which Chris-
tianity
believe,
borrowed from pagan philosophy is, I quite as true of those which it borrowed
religion.
from pagan
Christians of the
whatever
in
HULSEAN LECTURES
in
lect.
used
the
Take one of the service of paganism. most sacred of Christian terms, S(OT7]p,
This was not only
it
Saviour.
in
common
use
among
pagans, but
was
distinctly associated
It was a constant epithet with pagan worship. in ancient of Zeus and other tutelary deities
;
Greece perhaps hardly a banquet was held in which the name of Zeus the saviour was not
invoked over the third goblet it had been the distinctive name of more than one Egyptian
;
king
grateful cities
added the
title
"
Saviour
"
to the
name
of an emperor
some
true
service.^
None
word
;
and
it
would be
the
mere
suppose that
to
in
they transferred
the divine
Son
attri-
butes of a pagan deity or a pagan sovereign. Christians early adopted the pagan names of
the
days of the week, which we retain Teutonic form even to this day but
;
in
who
they from
supposes
that
also
in
appropriating
these
the are
Chaldean
derived
?
astrology
They no more
call
a day
Mercury's or Saturn's
HULSEAN LECTURES
19
than to speak of a
man
as Apollos or Artemas.
uses the word " January," thinks of the old Itahan deity from whom the name is
Who, when he
derived, or,
when he mentions February, of the great festival of expiation among the Romans ? "Verba notionum tesserae," said Bacon; words
are counters for mental conceptions what their connotation is must be ascertained by other
;
considerations than those of mere etymology or word in its time plays many original usage.
parts,
and
it
it
is
not
what
represents
particular
instance.
is, perhaps, no department of Christian archaeology in which verbal fallacies have been
There
in
And
pagan
for
Christianity adopted to a large extent art. So far as regards style and manner
fact,
matter of necessity,
when a Christian of the earliest age wished to place some memorial of a friend departed, or
to decorate a place of worship,
he could find no
workmen
schools.
but such as had been trained in pagan But the adoption of pagan art went
20
HULSEAN LECTURES
this.
lect.
beyond
of the
Good
In the ancient Church the figure Shepherd occupied much the same
in the
place which
the crucifix.
bearing a
the pagans has often been noticed, and is, I The fabled Orpheus believe, scarcely denied.
became
centre
in the declining
of a
;
mystic
this
did not prevent the early Church from seizing the all-wise, all-attractive
worship
yet
singer and teacher as a type of the Lord And so in many other instances. self.
Him-
And
there can be
little
worship were in some degree influenced by the forms already existing- when A pagan who had Christ was first preached.
of Christian
been accustomed
all
or to stand with expanded arms in the temple of his deity, would probably continue to do so
when he had learned to worship God in Christ. So long as the accustomed forms were in themselves innocent,
what need
to
deviate
in
from
them
this
way
be
from paganism
HULSEAN LECTURES
;
21
has come to be alleged of late years that the pagan Mysteries contributed much, not only to the outward form of Christian
doubted
and as
it
worship, but even to its conception, it seems worth while to attempt to examine how far this
allegation
is
true.
To
this, therefore,
propose
But before proceeding to details there are still a few general principles to which I desire to
direct attention.
When we come
the
to
Church of
Institutions,
Even
of
to
Europe
which can be traced to an age long before But no canon of the Church Christianity.'^
sanctions
of the
them
God
is
Rogation Days, when the blessing of asked on the growing corn, w^ere prob-
ably Intended to supersede them. The popular observances of May -day and Christmas are
vastly
more
ancient
than
the
ecclesiastical
22
HULSEAN LECTURES
of
lect.
services
those
days.
They
are
neither
Christian nor un-Christian, but simply a part of our inheritance as children of the great Aryan
race.
Our
forefathers continued
practices to
which they had grown accustomed, regarding them as innocent in themselves and compatible
When such with their Christian profession. rites were adopted by Christian people they
had probably already
cance.
lost their original signifi-
Again, when an institution arises naturally from the circumstances of the society in which
it
exists, there is
no need
to
in
where
there
it
is
For instance, arose equally naturally. no need to derive the Christian sermon
;
or homily from the harangues of the sophists for wherever there are assemblies of men there
is
oratory,
and the
style
of this
oratory
is
determined by the culture and mental attitude of the speaker and the hearers the spiritual
;
and spontaneity of such addresses vary It does so now, and doubtwith the preacher.
force
less
has done so
is
in
all
There
HULSEAN LECTURES
"
23
phesying
and
"
preaching."
An
oration of St.
John Chrysostom is much more elaborate than the homily which we call the Second Epistle of
Clement, but are
we
to say that
?
it
is
on that
of the
Who
one who,
Chrysostom did
Again,
that
officers
we need
influenced
the Empire. But there is no need to suppose deliberate imitation to do so is to frame a gratuitous hypothesis. For
;
their forms
were such
to
all
as,
are
common
elections.
At every
election
preside,
who must
receive
and
if
the
not himself the person who can admit to office him who has been chosen, he
to
the
24
HULSEAN LECTURES
or
the
lect.
person
also
in
that
power.
in civil
it
and
not
but
is
necessary to
suppose that
And
as to the
during the first three centuries. During that the whole educated world within the period
Empire was Hellenised, and as the Church drew into itself larger numbers of the cultured class, it shared more and more in Hellenic
culture.
The form
of
its
literature
and
its
It could not withtheology was changed. draw itself from that which we have grown
accustomed
to
call
it
the
Zeit-geist
or
Time-
received a specially Hellenic spirit. tinge from the grandiose follies of Gnosticism ^ it is difficult to believe. If the Greek g-enius
is
it
;
But that
^^
has painted
it
did,
"
to
their
relations
"
;
if
;
led
it
HULSEAN LECTURES
is
25
then
"loved to move
belongs to the speculations of those Eastern nations which again to quote Professor Butcher
which stimulates
the religious sense." That Gnosticism exercised a great influence on the development of the
early
studied
the
deny, but that influence can scarcely have been directly in favour of Hellenism. It
subject will
would probably be truer to say that Greek dialectic was developed within the Church in
opposition to the Gnostic teachers.
figments of the defenders of the early Church were perfectly confident that right reason was on their side, and they used it to
Oriental
The
destroy the gorgeous illusions of their opponents. This contest very largely influenced the develop-
that a theology
have been evolved not materially different from Some kind of that which actually arose.
26
IIULSEAN LECTURES
lect.
system which theology there needs must be. claims to deal authoritatively with man's destiny
and
struggle
with
attempt the
same task
must be fought on common ground and with The methods of the same kind of weapons.
the
rabbis would be
ineffectual
against
men
it
And
man
further,
to
scarcely
possible
for
receive
momentous
them, to
history
them
of
human
instincts,
working
These
natural
all-
solemn and
important subject-matter, the Incarnation of the Son of God for the redemption and renewal of man, produced Christian theology and as
;
Empire
directly
in the early
or
those
who wrought
the
great structure of Christian theology had stood within a charmed circle into which no breath
HULSEAN LECTURES
27
There was
no such seclusion.
are thankful to
is
We
the
know
that the
work of
in
accordance with the mind of Christ, also have earnestly contended for righteousness and self-control, even when they doubted
of judgment
to
Gentiles
is
come.
No
inquiry
more
momentous
and more
interestino-
than that
which attempts to search out and discriminate the influences which have made Christianity
what
it
is.
Such questions
as
these
?
What
What
it
for Christianity
draw
into
itself,
purify
and glorify
What
circumstances prepared the way for it, facilitated and furthered its extension ? How did paganism
upon Christianity ? require an answer. And if we have to say, that the circumstances
react
of the time were very favourable to the spread of Christianity in the first ages of its existence
that
pagan training and pagan customs did exert considerable influence on the outward
form of the kingdom of
God on
earth,
our
28
HULSEAN LECTURES
lect.
no way shaken.
We
power of the Almighty God who so ruled what we call the natural course of this world
that
it
kingdom.
The Church
of Christ has, in
fact,
shown
in
But there
;
is,
of course, a limit to
it
finds.
For
at
Corinth
described
differed little in
common meal of a pagan society to which each member brought a contribution. There
the
festival
should not
its
it
contained nothincj in
nature profane or un-Christian. But it was for a Christian to take impossible part in a
honour of the fancied superthis would have natural beings of heathendom been a breach of his allegiance to Christ. It
sacrificial feast in
;
least,
HULSEAN LECTURES
29
it was sold in the and was commonly partaken pubhc shambles, of without a thought of the purpose which it had served. Some rites were too deeply
are sometimes assured that Christianity itself is a mere natural product of various moral
We
and
intellectual forces
more
working
in the
that of
Marcus Aurelius.
grant that
the
Mount
Epictetus or the Thoughts of Marcus Aurelius, the fact has still to be explained, that neither
Marcus Aurelius, armed as he was with supreme power, has done more than provide edifying and interesting
Epictetus
nor even
books
for a
disciples,
starting
on
their course in
poverty
and weakness, from an obscure corner, have in fact conquered the most powerful, the most
productive, the most progressive races of the This is a fact of which historical world.
science
requires
an explanation.
We
need
30
IIULSEAN LECTURES
hesitate
to
lect.
not
the
admit
that
the
growth
of
Christian
state of society in
Lord of the universe caused the seed to be sown in soil prepared for it. How could it be
So far as we are able to judge, the faith would have spread less rapidly in the
otherwise?
republican days when political life absorbed all the thoughts of a free citizen than it did in
the time
men wandered in the mazes of painful thought. This we may admit but this is a very different
;
working
fact
in
is
The
was
something of which paganism knew nothing, and which it could hardly comprehend. St. Paul, we know, did not think of the heathen as without God but in his epistles
;
how much do we
bility
Some
we may
find
identical
HULSEAN LECTURES
in
31
being
in
Christ,"
is
In truth,
when
paganism
life
unknown in paganism. came the mind of weary seemed to be worn out. A last
altogether
Christ
;^-
it
failed,
and
exhaustion.
produced
anity, far
it
new
life.
We
in
may perhaps
St.
illustrate
what
an
took place
single
soul.
When
Augustine was
ardent youth of nineteen the reading of Cicero's Hortensius made him conscious of the serious-
and vanity of the course which he was pursuing but it was not
ness of
life,
and of the
folly
deep emotion and after long struggles, the words in which St. Paul bids us put on the Lord Jesus Christ, that the clouds
until
in
he read,
light
shone into
his
So
in
gions and
the world at large, the old reliphilosophies had opened the eyes
32
IIULSEAN LECTURES
lect.
of
many
a soul to see
how
was the pursuit of mere pleasure and but Christ amusement, wealth and power alone could teach them that knowledge of God
fying
;
which
is
eternal
life,
rest
there of the growth, the assimilating power of the Church of Christ, except that it has a gift from on high, some-
thing which
it
could not give, which enables to draw into its wondrous organisation the
man
moral
and
spiritual
already extant in
the world, a
good
things
which are
ferment, work-
ing so as to make from poor and feeble elements a mass heaving with spiritual life, containing the true food of the human soul ? And the great tree of the Lord's planting has brought forth much fruit from age to age. True, the
life
not yet pure and perfect the tree produces not only good fruit, meet for the Master of the garden when He cometh
of the Church
is
;
but withered and cankered growths, fit only to be again resolved with a view to new it needs constantly the stern yet merciful life
seeking
it,
to clear
away
HULSEAN LECTURES
33
the evil for the sake of the good. whatever shortcomings, the tree
Yet, with
Hves
and
grows
and
bears
much
fruit.
Unfold the
long record of the lives and acts of those who have served Christ. Even in those whom we
agree to
errors,
call in
"
we
find
;
calls follies
how much pure aspiration after the heavenly life, how much self-sacrifice, how much devotion to the good of others, how much eagerness to serve the Lord who redeemed and sanctified them And not only do we find such traits as these in the many
but with
this,
!
volumes which record achievements such as the world would not willingly let die, but every-
where and
sands
in
and
names are written in the Book of Life. A man must have been very unfortunate if in the course of his days he has not met some in
something
unselfishness,
whom
the
sweetness,
to
and devotion
the Father of which the Great Exemplar is the Lord Himself. While these are plainly seen we
34
HULSEAN LECTURES
lest
lect.
become wholly worldly and pagan. Such light as this is not overcome of darkness, such life
as this
is
LECTURE
II
II
"And
yet
God
left
and gave you from heaven rains and fruitful seasons, hearts with food and gladness." Acts xiv. 17,
filling
your
These words,
constant
in
which
St.
recognition of supernatural powers, causing the growth of the corn and the fruits
by which he
is fed,
may
thought induced
ascribe to
Our classical studies have probably made us more familiar with pagan mythology than with
pagan worship, and yet worship played a part in the ancient pagan city even greater, probably,
than
it
Every
its
own gods, ritual. But the worship paid to these gods was It did not what we understand by religion.
family, every city
had
its
own
38
IIULSEAN LECTURES
lect.
not attempt to open to the eager spirit "a road to bring us daily nearer God." It was merely
a curious medley of traditional rites and practices, the real meaning of which had often been
use the word "religion" we think of a creed, of definite teaching about God
lost.
When we
and man, and the relations of man to God of solemn services, in which we join with heart
;
and mind, knowing whom we worship. The civic and family worship of the classic pagans It was only the implied none of these things.
ceremonies which were regarded as important to observe them was an imperious necessity,
for
;
without them the family or the State could not flourish. Certain formal observances were
due
gods
only from a feeling of duty and reverence, but to render the objects of worship friendly and
helpful.
less
As Marquardt
a
Christian
be
like
temple.^^
But family and civic worship was by no means the whole of ancient reliction. In the
ancient as in the
felt
the
HULSEAN LECTURES
39
need of some explanation of the wonders and perplexities in the midst of which he found
himself.
To
;
philosophy
an audience
There were
by the
State.
and the
able need for something to rouse the soul to an ecstasy of religious emotion such as the ordi-
nary ceremony, public or domestic, did not proIn particular, if we look back on the duce.
traditions of the great
Aryan race
our
to
which
v/e
belong,
we
find
that
forefathers
never
regarded the few years which we pass on earth as the whole of life. Long before the rise of
philosophy
men
believed
in
^"^
some
kind
if
of
renewed existence
inevitable to ask,
after death.
And
someit
survived,
was
What worlds or what vast regions hold The unbodied soul that hath forsook Her mansion in this fleshly nook ?
Do
all
fate,
or
are
there
40
IIULSEAN LECTURES
of weal
lect.
distinctions
and woe
in
the
unseen
world
If so,
can
a portion
there
among
man do
Are
waters,
there
charms and
soothing words which can purify the soul and render it fit to bear company with those whom
the gods love ? Such thoughts as these gave rise to a multitude of societies which attempted
to
satisfy
emotion,
feeling
together with
longing
for
of
brotherhood
in religion,
and
to give
him hope
These
societies
may
conveniently
be designated Mysteries.^^ But when we use this word we must oruard ourselves from the
associations which in the course of two thou-
it.
The word
Mystery was the name of a religious society founded, not on citizenship or on kindred, but
on the choice of
its
this
world
and
in
the next.
its
does not, of
II
HULSEAN LECTURES
41
our sense of the word, mysterious, that is to That say, obscure or difficult to comprehend.
which
it
connotes
is
can only be
one already in possession of it, not by mere reason and research which are common to all.
It
may
fact,
In
of the simplest nature. from the nature of the case, the special
be,
in
itself,
a Mystery must have been of such a nature that an ordinary man could
disclosure
in
made
understand
understand.
it,
It
was
that Mysteries
were formed.
Lobeck
^*'
defines
Mysteries as "those sacred rites which took place, not in the sight of all or in the full light
of day and at public altars, but either in the night, or within closed sanctuaries, or in remote
and
as
solitary places."
And
he divides them
such
in
the
Eleusinian at
second, fanatical
like
Bacchus, whether such as were recognised by the State, or private celebrations such as those of
the Orphic votaries
;
42
HULSEAN LECTURES
lect.
The worship of apply the epithet fanatical. I sis or of Mithras have scarcely anything in common with the noisy dance of the Curetes or
the " riot of the tipsy Bacchanals." The great purpose of the mystic rites seems
to
known to others beside the initiated.^'' Those who presented themselves for initiation knew of what kind was the The illumination which they were to look for.
have
been
teaching of those in Eleusis, for instance, as to the greater blessedness of the initiated in
the under- world,
it
was known
to
all
Athens
and was brought on the stage by comedians. none but the initiated, the instructed, Still,
could be present at the services, just as in the
ordinary national processions and sacrifices none but members of the nation could take
part.
The
great
?
question
Aristotle
^^
is,
to
what did
initiation
admit
assures us that
II
HULSEAN LECTURES
in
43
definite instruction,
This
is
the Mysteries was not but impressions and emosaid of the Eleusinian Mysteries,
less
but
it
to
all.
And we know
initiation
was admission
light,
amid a blaze of
together with the histories of certain gods, the horrors which awaited the wicked, and the
blessedness of the pious in the Elysian fields.^'* The rewards and punishments of a future state
were not
first
when
they entered the sacred hall, but they received a new vividness and caused a fresh emotion.
The
may
very unlike those of one who, already acquainted with the general teaching
have been,
brought into a stately church where sights and sounds combine to surround old truths with a halo of sanctity
of the Christian faith,
is
recital
of
them
was imparted
a
as
preliminary
44
HULSEAN LECTURES
lect.
of sacred objects,"^ with perhaps some directions for his conduct in the yet unknown chamber,
and
for
to
make
in the service.
It
is
The
worshippers. Pausanias, in the second century a.d.,^" feared to reveal what he had learned within the
any
by
the
"What took place within Eleusinian temple. the temple," he says, "the dream forbade me
any case it is unbecoming for the uninitiated even to inquire about things
to write,
in
and
The ground
not anything which he heard in the temple, but a dream, and the natural shrinking which a man feels
of his reticence
is
from
to
reverence.
trouble
Only an
initiated
ill-bred
person would
the
with
inquiries
in
on
so
delicate a matter.
Worship
ancient times
II
HULSEAN LECTURES
fact,
45
seems, in
to
were without.
in its later
Nevertheless
it
seems probable
Empire
secret
rites of
open
Eleusis did.
It is
if
name
which
we may
to
call
them by
;
were mainly
orgiastic
the
produce violent
excitement than to impart knowledge or to It is only with the graver elevate the soul.
fate of the disembodied Mysteries, in which the soul was the main object of contemplation, that
Church can
time of
Empire
at the
the
first
concern
as to response to their anxious questions the destiny of the soul men sought especially
in the
46
HULSEAN LECTURES
life
lect.
to give
to the plants
and
trees,
and of the
sun
who every
sun,
and not
the
of
birth
and
of generations plants and animals succeed each other on the surface of the earth and to the earth return.
himself was vaguely thought of in primitive times as having sprung originally from the earth into which his bodily frame was in
In an age when the general conception of nature had not been formed, men referred what we should call natural phenothe end resolved.
Even man
mena
power and guidance which they could conceive, beings of the same kind as themselves, but of higher and greater
faculties.
priate
Every natural process had its approThere appears almost everywhere deity.
at a certain stage of culture
tree-spirits
among men
worship of
the
and
corn-spirits,"^ con-
II
HULSEAN LECTURES
rate imparting to
it
47
any
it
earth subjugated, ploughed, and grows. sown by the hand of man, is typified in the myth of the two great goddesses, Demeter
The
Demeter ^^ is especially 0e(7/Ao^opo?, the goddess not only of the regular of law and order
;
course of culture which brings the harvest year by year, but of the settled, orderly life of the
family and the community.
child
Persephone
is
the
seeks her sorrowing, as Aphrodite seeks her Adonis, and Isis her Osiris. For the winter season she has to endure the
lost,
spring,
are green with the fresh young blades, and varied with the bright But Demeter and petals of the flowers. the
fields
when
Persephone were not only corn-spirits became also, in an age beyond record,
the dead.
they
deities
again Dionysus was worshipped as the power which causes the sap to rise in the trees, so that they put forth leaves and blossoms and
And
48
fruit.
HULSEAN LECTURES
lect.
The
vine with
its
clusters of grapes,
whence springs the wine that maketh glad the heart of man, was his greatest but by no means
his only work.
No
worship represents
in
so
no worship so rich a growth of imagery and As the god of the fruit-tree and
;
man
has
risen
above barbarism, he
kindly and gentle deity, ennobling man and man's life, delighting in peace and plenty, bestowing wealth on his
is
worshippers. Spring-time and vintage were naturally the periods of his triumph, when his praises were sung with eager exultation on the
hills
and
such
in
the
valleys
of
sunny
clime.
From
festivals, in
sprang
not
only
gorgeous tragedy and frolic comedy which have delighted the world for more than two thousand
a deity of ordered cultivation, he stands opposed to the rude chaotic powers of
years.
As
wild nature.
In winter,
fruit
when
hangs on the bough, these anarchic forces seemed to have gained the
bare and no
II
HULSEAN LECTURES
Dionysus but if he
is
49
victory.
tortured
flies
rises again to
new
his
to
celebrate
the
night,
every third year about the time when the sun turns again towards the northern fields. And
he belongs to the world below as well as to the world above. Under the name of lacchos, the
brother or the bridegroom of Persephone, he had his part with her and Demeter in the
secret rites of Eleusis.
It
was
this
Dionysus,
again to
poets
life,
that
and
in
when it is released from the bands of clay become the prominent and characteristic The aim and end of its initiations is objects.
to
Orphic, fortunes
and
its
procure
for
the
soul
it
from re-entering into the never-ending series of forms of earthly life to which it might otherwise be destined.
lasting bliss, to prevent
There
is
50
HULSEAN LECTURES
lect.
and
between the doctrines of the Orphic teachers Brahmins and Buddhists the Indian.
a series
of births
Demeter, Persephone, and Dionysus were worshipped in the famous Mysteries which take
their
name from
the
little
town of
Eleusis.
at
Athens,
not merely the concern of a private society of votaries, but were what we may fairly
call
civic.
They
were,
like
other
of
religious
solemnities,
under the
charge
the
at
archon,
the great temple or [avuKTopov reXeaTijpiov) in which they were Almost the celebrated belonged to the State.
and
kingEleusis
whole population of Athens appears to have been initiated, for initiation, not birth, was
And the the qualification for admission. publicity with which portions of the rite were
still
in at
II
IIULSEAN LECTURES
51
The rites of Eleusis promoting immorality. seem to have constituted the most vital portion
of Attic religion, and always to have retained something of awe and solemnity. Originally a purely local cult, they spread to the Greek
colonies in Asia as part of the constitution of the daughter states, where they seem to have
populace and on the philosophers. They reached Alexandria, the great mixing-bowl of East and West, in the later days of the
Ptolemies
;
they were
known
at
Rome
in the
days of Ovid, and legalised under Claudius. They were thus known and potent in the great
centres of the ancient world, while they continued to flourish in their ancient home. It was
not until the fourth century that the temple at Eleusis was destroyed by the Goths at the
instigation of the
monks who
of Alaric.-'
origin, are
most
familiar to us
the forms which they assumed among the Hellenic peoples. But the deities of the ancient land of mystery, Egypt, made widespread
52
HULSEAN LECTURES
in the
lect.
conquests
old
Empire
at the
subjects of the Empire the Egyptian teaching, with its claim to primeval antiquity and inspired
wisdom, came with a solemnity and authority which was altogether lacking in the popular
mythology.
It is
Isis,
Yet
it
is
them
represented the constant dissolution and reorganisation which go on for ever in nature.
Set, the
once
sister
and wife of
them
to
life.
the child
From Isis and Osiris springs Horus. Thus the myth appears to
represent the perpetual decay and growth, life and death, which are everywhere present in the
world.
The
sis-
statues of the
Roman
crowned
II
HULSEAN LECTURES
53
are probably a reminiscence of the early character of the goddess as presiding over the And the charspringing of the fresh corn.
acter of Osiris
"^
as
a god
of vegetation
is
shown
the legend that he taught men the use of corn and the cultivation of the grape,
in
and by the fact that his annual with a solemn ploughing of the
temple of
Isis at Philae
festival
began
In the
earth.
the dead body of Osiris is represented with stalks of corn springing from it, which a priest waters from a vessel
in
which he holds
sets forth that "
his
hand.
An
inscription
this is the
form of him
whom
Osiris
of the Mysteries,
And
corn,
winnowing, seems to be indicated in the story that Isis placed the severed remains of
Osiris in a corn-sieve.
original
character of Egyptian worship, there can be no doubt as to the objects which were prominent Nowhere in the in it for many generations.
54
HULSEAN LECTURES
lect.
antique world have the death of the body and the Hfe of the soul been matter of so much
nowhere have
so great efforts been made to preserve for those who have passed away from earth a memory full of honour and The valley of the regard. a long scroll margined with memorials of the dead. From the river are seen everyis
Nile
where
tombs,
sculptured
stones,
symbols,
enigmatic characters.
a whole people devoted itself with unremitting assiduity to the task of securing for its kindred a
new
it
beyond the grave. Death should they thought, to him who is duly prepared
life
be,
for
but a
crisis
in
life.
They
regarded,
says
inns,
;
wayside
tombs as
the
were thought
the seemingly dead seed. Osiris came to be regarded as the monarch of the dead and the
guide of souls out of earthly darkness into the blissful realm where they shall have full sight
II
HULSEAN LECTURES
55
The departed of the divinity without restraint. ^^ is in a mystic manner identified with Osiris
;
the departed, united with Osiris, comes to have a place in the bark
of the sun
;
And
hght and
darkness he
The
journey of the soul through the under-world is identified with that of the sun passing under
the earth to reach the eastern horizon.
are the perils which
it
Many
men who
is
wrote them.
Thus
which cause the revival of vegetative life. be a form of Serapis, Osiris-Apis, seems to
Osiris in the character of the
world.
His worship was developed under the Ptolemies, and was naturally influenced by It spread rapidly and in the Hellenic views.
of
time
Hadrian
extended
throughout
the
Roman
The
56
HULSEAN LECTURES
-'^
LECT.
corn-measure
of
sis,
With his cult is generally associated that who came to be regarded as the most
heaven and things on earth and things under the earth, decreeing life and death, reward and
Egyptian purifications and festivals, Egyptian views of the divine judgment of the dead, deeply touched and impressed surpunishment.
rounding nations.
Empire
in all parts
of the
Roman
worship of
Isis
in the early
days of
man
we have an
treatise
interesting
Isis
specimen
Osiris.
in
Plutarch's
on
and
of
Plutarch,
Greek and a
priest
Apollo at Delphi, expresses generally the contempt natural in such a man for foreign superstitions.
Nevertheless he
of
is
attracted to the
worship
these
deities
the
defects
and
II
HULSEAN LECTURES
57
decent veil of allegory, and he will by no means admit that they are mere local gods of Egypt
they are the universal divinities, worshipped, under one name or other, by all mankind. It
was probably the belief in their universality which drew other thoughtful men to the shrines of I sis and Osiris. The more philosophy
advanced, the more
parcelling
when a
from the worship of the gods of a nation not his own became unnatural when men were conscious
of a
common humanity
transcending
national bounds.
And
trated
the worship of Isis and Osiris is illusby another document of a very different
is
extremely doubtful
how
is
far that
which
is
of the author.
the hero,
When
it
revealed to Lucius,
time after time, that he must give more money to the priests before he can be
initiated,
we cannot
58
HULSEAN LECTURES
be tolerably certain
of the
that
lect.
withstanding,
what
Apuleius
to
so
and there
far as
nothing it is revealed
monstrous or even
universe,
improbable.
gards
Isis
as
parent of the
mis-
chief of the heavenly beings, ruling over the sky, the sea, and the things under the earth
whom
the Queen.
The worshipper
and
it
addresses her
as the
as
"
Regina
Coeli,"
was no doubt
compassionate and omnipotent Queen of both worlds that she drew to herself so great a
the
realm.
In Asia,
Egypt, and
Greece, the powers which give life to the corn and the trees seem to have been identified with
II
HULSEAN LECTURES
59
man
makes
him what he
Persian
is.
god of
light
light,
the
light
and the
of
the
mind,
glorious sun who never fails to conquer the powers of darkness. And this great deity not
only protected and. supported man in this life, but watched over his soul in the next, guarding
it
from the
spirits of evil.
widely spread in introduced into the western provinces in the In the early part first century before Christ.
of the second century after Christ it had become common in every part of the Roman Empire
:
troops were stationed we The great find traces of Mithraic worship. in a cave, deity was commonly worshipped which, originally perhaps representing the re-
wherever
Roman
was
supposed to hide his beams during the night, came to signify to devout worshippers the into which the soul must descend, to be
abyss
purified
by many
trials
before leaving
it.
His
worship became
6o
HULSEAN LECTURES
lect.
were only admitted after passing through manygrades and various trials.
very early times the deities who presided over vegetation were regarded as having
From
charge also of the souls of men, while the sunlight typified a life more glorious than that of
earth.
deities
come
to
be
specially
No
but
looked upon as guardians of souls ? certain and conclusive answer can be given,
little
we may
drew
spirit
at any rate say that primitive m.an or no distinction between the life or
The
man
of vegetation and the spirit of man.^" legends both of the Semitic and the Indotestify to the ancient belief
Germanic race
of
that plants
spirits
not unlike
an
article of belief
among some
day.
Now,
to
this,
man
spring from the earth, some great beings dwelling beneath the earth ruled over the spirits
into
surface.
II
.
HULSEAN LECTURES
6i
And
if
spirits
of plants and trees, were they not also rulers of the spirits of men, themselves also sprung
from
the
trees, or at
any
rate in
earth
The
in
doctrine
rewards
such
and
as
punishments
it
the world
to
come,
first
preaching of
Christianity,
and has received accretions from many quarters but it may well have been grafted on such a
primeval belief as that which
I
have supposed
and
this doctrine
^^
was
especially prominent in
mystic worship. The various Mysteries differed widely from each other, but certain general characteristics
may be
traced in
all.
All required
some kind
;
of preparation and purification before admission in all there were Xeyofieva and BeiKvvfieva or
words spoken and actions exhibited in all it seems certain that an allegoric exposition was given of dramatised story of some
Spco/xeva,
deity or deities.
And
while
place for suffering w^hich of the supernal deities, in the Mysteries the followed by suffering of a god, suffering
62
IIULSEAN LECTURES
lect.
triumph,
subject
initiated
this
life,
seems
of
the
to
sacred
to
the
were led
hope
for sin
atonement
and an im-
And the general tendency mortality of bliss. of the Mysteries, at least in their later forms,
seems
to
the
gods of popular mythology become no more than parts of one stupendous whole, or even
The
Mysteries thus attempted to cover precisely the same ground which was in due time occupied
They
exhibit very
strongly those yearnings of humanity which the Incarnation of the Son of God was to
satisfy.
They were
same
class of
it
doubtless
attractive
to
the very
minds which welcomed was Christianity preached to them. Tatian^'^ tells us that he had himself been admitted to some Mysteries, but found no
when
satisfaction until
books
the
more
and
The
relation
between
these
whether
II
HULSEAN LECTURES
of the Christian Church will
63
sacraments
be
Such
claims
as
those
of
the
Mysteries
and troubled
Christianity
was
first
preached, the old confident, self-reliant spirit of the Greeks, which was so little afraid of
philo-
alike
haunted by
sight
of impurity in
the
of
;
the deity, which led them to seek purification and by a feeling of spiritual weakness, which rendered the thought of divine help, protection,
to
them.
recitation
men who
the glow of mystic devotion, the sense of being raised "above the smoke and stir of this dim
spot,
which men
call
In this age we find not only of the divinity. the populace, but philosophers seeking for and if this word did not salvation,
awri^pia
;
connote
all
that
the
64
HULSEAN LECTURES
it Still
lect.
for US,
in the
world through
lust/'^
We
find
is
something
in
not present in the writings of the classic period, not even in those of the most religious of all philosophers,
Plato
;
human
it
may be
the hardy days of vigorous political life. The individual man becomes more important as the
On
minds
in
this
condition
to
the
Eastern
claims
be of primeval
antiquity
and
to
by the natural
priests
totally
unlike
officials
who
the
regulated
traditional
the
ceremonies
at
and
recited
words
the
civic
festivals,
priests
who,
in
many
aloof from
and devoted
II
HULSEAN LECTURES
sanctuary,
priests
to
65
their
who
the
often
gave
of
themselves
a
divinity,
on
and
out
be
such
interpreters
such deities
a deep
secret
often
made
the
impression.
And
particular
Secrecy itself, the privilege of being admitted to a society not open to the common
attraction.
herd,
is
itself attractive to
many
minds, and
if
the mystagogue had in fact little to reveal, it was no doubt commonly believed that he could
reveal much.
Few men
to
truth.
which leads
painful path,
To
and
pass
along
the
stumbling
falling,
seizing,
examining, rejecting things which come before our gaze, retaining at last perhaps but little of
all
that
we once seemed
few choice
to have,
spirits
this
is
de-
lightful to the
who are the salt of the earth, but to every -day commonMany of those who place minds it is hateful. enter on the search for truth, when they encounter
into
its difficulties
and discouragements,
fall
an easy and seductive scepticism. They ask, "What is truth?" and will not stay for an answer. But there is also a large class
F
66
HULSEAN LECTURES
lect.
always ready to welcome that which offers them truth without the labour and disappointment It was this which the search for it involves.
feeling
which
drew crowds
offered,
to
those
secret
by certain words and ceremonies, to put them in possession of the absolute truth as to man and his destinies.
associations which
the great secret which men so much desire, and in the search for which they go so
To have
widely astray, whispered in their ears by one who had learned it from the divinity to be
;
on a pinnacle of knowledge above the crowd this could not but of the blind and ignorant
set
;
be enchanting.
No
wonder
days of the Empire, when the minds of men were so deeply moved by the thought of man's
lot
when he passed to that bourne whence no traveller returns, when hierophants of ancient shameless impostors who imitated rites, and
their
craft,
were drawn
of
crowds
crowds
no doubt, disillusioned
and disappointed. Such men are always destined to be disTruth cannot be poured into the illusioned.
II
.
HULSEAN LECTURES
as
;
67
mind
as to that which
without.
When
Christ,
a
it
man
is
is
not pretended that he is at once put in possession of all truth, but he has imparted to him fruitful truths truths
Church of
which
will
fruit
unto
holiness and to attain finally everlasting life. He is made partaker of that special gift of the
Spirit to
it,
which
will
in
the end,
if
;
he
is
faithful
guide him
but even an
yet surrounded by the trials and perplexities of this life, "counts not " himself to have apprehended the whole truth
;
Apostle, while
he
there
forward
something to know he stretches "that he may know Christ and still, the power of His resurrection, and the fellowis still
;
His death if by any means He might attain unto the resurrection from the dead." Such
;
the course of every one who is initiated into " the secret of Christ. The Word was made
is
flesh
life,
and the
and dwelt among us"; "in Him was life was the light of men." Simple
68
IIULSEAN LECTURES
lect.
ii
words, but words of divine origin and of divine force. May God grant us grace so to live
by them
that
we may
light.
in the
end
rise
above
His everlasting
LECTURE
III
Ill
" Howbeit
the perfect
yet a
wisdom
not of this world, nor of the rulers of this world, which are coming to nought but we speak God's wisdom in a
mystery, even the wisdom that hath been hidden, which God foreordained before the worlds unto our glory."
I
Cor.
ii.
6, 7-
(R.V.)
general result of our brief survey of the At the time chief pagan Mysteries is this.
The
when
Church was making its early conquests, the Empire was covered with Mysteries, or with what much resembled Mysthe
Christian
teries, Thiasi, associations
formed
lor the
wor-
ship of some deity distinct from the civic gods It of the countries where they were formed.
hardly too much to say with Renan that these formed the serious part of pagan religion. The yearning of paganism sought in them what
is
it
in
the national
cult,
and the
in
hoped
to find
72
IIULSEAN LECTURES
lect.
victorious Christianity.
Christianity advanced, there seems to have been an attempt to render the Mysteries more attractive and more impressive to the new forms
As
of thought which had arisen. The Mysteries doubtless shared in the pagan revival under
The
former was
Now, what
which,
under
whatever
name,
attempted
to
satisfy the deep craving in the mind of man for purification and the hope of a blessed
its
Preller,^^ to
whose investigations
the struggle with
owe much,
says that in
paganism, Christianity "did not win its victory without receiving some wounds of which it even
now
for careful
and extensive
research would certainly show that much of that which in the Catholic Church (whether Roman
or Greek)
is
to
be referred to
that contest,
and
^-
to
camp."
Renan
in
IIULSEAN LECTURES
73
primitive form of Christian worship was a mystery. All the internal discipline of the
"
The
initiation,
the
injunc-
numerous peculiar
ecclesiastical
And an English terms, have no other origin." writer of remarkable ability and great learning,
whose premature death no one lamented more I, the late Dr. Hatch, expressed the same sentiment with somewhat greater definiteness."^
than
"
The
the
tian
sacraments of Baptism and the Eucharist practice, that is, of admission to the
by a symbolical purification, and the of practice expressing membership of the society a common meal. The elements which by
society
. . .
later
and not
in the earlier
form [of the sacraments] are elements which are found outside Christianity in the [Mysteries and
Thiasi]."
It
to
examine how
it
far
That
contains
I
some
think, be
74
IIULSEAN LECTURES
to
lect.
disposed
deny.
among
its
members
not only scions of one race or citizens of one city, but all men everywhere, without distinction
of race or sex or condition, could scarcely
to resemble in general traits
fail
societies already
The
question
? ?
is,
How
far
it
did
of
was
was due
In this
we
When
employed,
and
to
be
its
applied
to
matters
Plato
**
altogether foreign to
original usage.
frequently uses words referring to initiation in the Mysteries to designate the introduction of
also to
be applied to
medicine and other branches of physical science and to political knowledge. Nay, in the time
of Cicero, one
who conducted
Ill
HULSEAN LECTURES
75
mystagogue/^ When the word was so used, it can scarcely have recalled the idea of a Mystery
"
Kapellmeister," applied
The
/avo-t?;?
and
in later times may be compared to our use of the word " adept." Not more than
it
distinctly suggested
;
now,
who
that
speaks of an adept in some art or some game dreams of its connection with old pseudoscience
?
We
in
inferring from
rites
for
pagan Mysteries.
So
early as
we
find,"
it is said,^'''
"a name given to baptism which comes straight the name enfrom the Greek Mysteries
'
'
lightenment
(0ft)Tto-/iO9,
(fjoiTi^eadai,)."
It
is
enquite true that Justin applies the word " lightenment to the sacred font, because he says
"
it
"
implies
that
the minds
of the
baptized
instruc-
by previous
76
HULSEAN LECTURES
it
LECT.
very doubtful whether initiation into a Mystery is described by pagans as c^wrtThe Christian use of the word ^&)Tto-/A09 0-/1,09/'
is
is
tion"; but
derived
in
way
children
still
who were
seal,
in
applied to
baptism and especially to the sign of the cross, is said to come "both from the Mysteries and from some forms of foreign cult " but in the
;
instances given in support of this the seal is simply the seal of the lips, the seal of silence,
while
it
is
evident that
when
it is
the
"
seal
" is
applied to Christian
baptism
*^ covenant, or perhaps, as Gregory of Nazianzus suggests, the token of the service of the
divine Master.
We
must remember,
too,
how fragmentary
and imperfect is our knowledge both of the Mysteries and of the forms of Christian worship
second century after Christ, the age in which so much was formed which comes into
in the
two ancient
Ill
IIULSEAN LECTURES
77
much defaced, a few dexterous touches may make them resemble each other, though when both were perfect
frescoes are discovered,
they
totally unlike.
am
dis-
posed to think that some rhetorical dexterity has been employed in tracing the resemblances between the pagan and the Christian mysteries.
Again, the relations of the pagan and Christian
if
it
was impossible for the later developments of paganism to have been due to a desire to adopt
what was seen
to be attractive in Christianity.
And
yet
we can
which
in
feeling,
years
led
Julian
to
growth of
they could, the same attractions which drew men to the worship of the Church. ^^
That modern
which
has
especially
struck
most
Mys-
supposed secrecy, as to their rites, a point which to an ancient philosopher probably seemed the most natural thing
teries is their secrecy, or
78
HULSEAN LECTURES
It
lect.
in the world.
was
at
fact that
the rites or exhibitions within the sacred precinct were only displayed to the initiated, and
it is
ing secret certain portions of Christian worship and doctrine from the world at large, and only revealing
ciples
is
them with precaution to certain diswho, after long trial, were judged worthy,
from the original spirit of Christianity, due probably to the influence of the
"It
the
is
alien
is
and
pagan Mysteries.
"that
they made
possible,"
we
read,^''
Christian
associations
more
there
Up
to a certain time
secrets.
It
no evidence that Christianity had any It was preached openly to the world.
guarded worship by imposing a moral bar to But its rites were simple, and its admission.
teaching was public.
;
all is
changed mysteries have arisen in the once open and easily accessible faith, and there are doctrines which must not be declared in the
hearing of the uninitiated."
Now, we may say at once that the early Christians took nothing consciously from pagan
Mysteries.
They
felt
for
them a repugnance
in
HULSEAN LECTURES
for
79
other
the question we are only concerned with the fact, of which there is abundant evidence.
is
institutions.^^
Whether
their
;
horror
not
now
certain
To quoted. learned the truths of Christianity, and had been duly admitted to the Church by baptism, to be
present at the most solemn
rite of Christians, is
one thing
another.
to practise reserve
To
speak
first
in
Holy Eucha-
having at first been free and open to all, became, under the influence of the pagan Mysteries, close and secret. Though the Gospel is
proclaimed to
that every act
all
infidel as well as to
the
ants to bid
all
The men
kingf
to the marriage-feast,
sit
and
yet he
soiled
will
down
in
garments
and stained
is
That which
holy
So
HULSEAN LECTURES
lect.
who
in their
swinish
mood
guard
would trample them under their feet. anity has, in fact, always been anxious
its
Christito
persons were present during the most solemn All the precepart of the eucharistic office.
dents of the ancient world, not of the Mysteries admission only, were against the indiscriminate
of worshippers.
Among
Jewish Passover only the members of a Jewish family, natural or adoptive, could be present. But to the synagogues, the main purpose of
which was rather instruction than worship,^- the uncircumcised were freely admitted, and often
It
persons
which consisted, portion of the Christian offices of like the synagogue services, lections, exposition,
and prayer
for
common
mercies, though
Ill
HULSEAN LECTURES
8l
In the Gentile world only citizens could be present at a civic sacrifice, and those who
formed associations
deity took care that
to the associates.
for the
it
When Christianity came into the world, doubtless the salvation offered by God in Christ was preached with the most complete openness
and freedom
the fold
;
all
it
men were
entreated to enter
but
at
men were
the
once admitted
Lord
body of those who had companied with Him all the time of His ministry, and learned the
lessons of His divine school.
When
the Break-
ing of Bread took place in private houses we may be sure that none but the faithful witnessed
it.
At Corinth an
ISlmtt]^,
not
gifted
with
tongues, or even an airtaro';, one in no sense belonging to the fold of Christ, might be
present in a meeting at which the gifts of probut phesying or of tongues were exercised
;
nothing to connect this meeting with the Eucharist, which is mentioned separately in
there
is
the
same
and
82
nULSEAN LECTURES
lect.
here the Apostle certainly seems to speak only of Christians, the flock whom he addresses, as
coming together.
about the
of what
Pliny,"^^
in
assemblies
Not except what he learned from Christians. even spies seem to have succeeded in mingling
In fact, the very calumwith the worshippers. nies which were current as to what took place
when
secret
Christians met
was
kept.
It
that
at
peopled with monsters. The question, Who were allowed to h^present the celebration of the Holy Eucharist ? is
is
distinct
from the question, What knoivledge had those who were without of the rites of those
who were
As to the latter, within the pale ? at a St. Paul's Epistles and the Gospels, or the materials from which the still earlier date
Gospels were drawn, must have been accessible We must not to all who wished to read them.
indeed suppose that the sending forth of such books as these resembled the printing and
Books such as publishing of a modern book. Paul's letters, intended for the use of St.
Ill
HULSEAN LECTURES
churches
at first
83
particular
or
of
individuals,
at
all,
would
be-
probably
be
little, if
known
yond the
circle to
And
were
Still,
the
They
by
Christians
for
Christians.
an eager pagan inquirer like Celsus, in the second century, had no difficulty in making himself acquainted with the leading facts and what Celsus could of the Gospel history
;
In the fourth do, other pagans might also do. century, when the secrecy of some portions of
constantly spoken of, books and such authorities as St. were multiplied,
the sacred rites
is
John Chrysostom^* speak as if domestic reading Books of the New Testament was common.
which were commonly found in private houses can scarcely have been entirely out of the
reach of any
who wished
to read them.
We
may
of Christian rites
may have been known to And yet many who were not Christians. manner in the there may have been something
of celebrating the Eucharist which Christians wished to conceal, and did conceal, from those
84
HULSEAN LECTURES
not
it
lect.
who were
initiated
and
sealed.
Some
gesture which
of evxapicTTLa
these
These, we writings of the New Testament. from the well were concealed believe, may
lest
And we profane use should be made of them. may say much the same of the Apologists. They indeed, in books addressed to pagans,
tell
us
much
rite
of the of
celebration of the
;
most
de-
sacred
Christianity
but
their
and
no
of St.
There
is
mention of the gestures used, no quoting the words of evXoyia Or ev'^apicTTLa. St. Basil,'' in
the fourth century, asks which of the saints left behind for us in writing the words of the
epiclesis,
the
invocation
of the
Holy
Spirit
upon the
epiclesis
is
elements,
as
Such an
found
in
the
Roman, and
to
;
the East
except regarded as
essential
consecration.
I
gives
it
and
Ill
HULSEAN LECTURES
85
to
that the
words
of institution, to which
is
And yet the use of these words so absolutely universal in Liturgies that it
elements.
it
is
primitive.
profanation which Christians most dreaded was a mock celebration by unbelievers hence
;
The
they carefully
avoided
revealing
the
sacred
words
The
which special efficacy was attributed. secrecy of Christian worship arose from
to
it
came
into the
The rites of the Church were no doubt much more simple in the days when worship
was held
disciple
in
the
it
than
all.
is
faithful
practically
and splendour have almost certainly advanced with equal steps. But on this we need not dwell, for all are
open
to
Publicity
agreed as to the fact of the increase in the splendour and complexity of ritual, to what-
The question ever cause they may attribute it. which I wish to discuss is, How far is it true
that
"
"
let
us say in
86
HULSEAN LECTURES
fourth
LECT.
the
century
"in
the once
open and
easily accessible faith, and there are doctrines which must not be declared in the hearing of
the uninitiated."
We
simplicity,
preachers of
aypafifMaroL
in
the Gospel.
Kol
IStMTac,
dvOpcoTroL
specially trained
literature
When
the
they
speak
mystery
of
God,
mysteries of the kingdom of heaven, and the like, they do not speak of something to be carefully kept secret, to be revealed as a
Far from it. great privilege to a chosen few. They speak of something to be proclaimed
with the
the world,
throughout
of glad tidings to be brought to creature forth into the world every they go
;
to bring to the
of great joy, of a
Their message was not to a select aristocracy of the wise and learned, like that of a Greek
philosopher or a
Hebrew
contrary,
it
was
to the despised
and despairing
Ill
HULSEAN LECTURES
that
their
87
class
words especially came home. True, that which they had to proclaim was a
mystery, a secret for long ages hidden
;
but
once
more.
made known,
it
was
to
be hidden no
is
The
secret of godliness
in
of
One who
in
was manifested
spirit,
the
flesh,
justified
the
seen of angels, proclaimed or heralded among the nations, believed on in the world,
This is a truth which received up in glory. man could not reach by any exertion of the here the imaginative spirit of Plato intellect
;
is
That which the first preachers of the Gospel proclaimed was a secret revealed, and I do not know that it was ever
at
the
mill.
attempted to obscure
it.
Granting, as of course
we do
thing
third century somegrant, that in the .was revealed only to those who had been
it,
what, after
all,
was
it
in the streets
and lanes?
To
the
charge
that Christians
veiled in silence
many of their principles Origen^*^ much force, that in fact the doctrines replied with of Christians were much better known in the Who, world than the tenets of philosophers.
88
HULSEAN LECTURES
lect.
the
crucified
Who
to
resurrection,
come,
in
which
sinners
be punished
all
and the
?
hear
who would
differ
from
the resurrection,
Certainly he taught even higher things than these, but it was to those who were full-grown,
nor to
"
rulers of this
"
world
triflers "
Felix,
that he proclaimed
the
wisdom
mystery, the wisdom which had been hidden." Thus, in the Christian as in the
of
in a
God
the
revelation of
God
in Christ,
His resurrection, and the blessedness of those who faithfully follow Him were known to all
without any concealment or diminution, some forms of ritual, and some points of doctrine
at
once
intelligible,
were
re-
specially pre-
"I
HULSEAN LECTURES
89
up
in
Christian
That persons brought family were ignorant of they had passed through
a hypothesis which cannot
instant.
the catechumenate
is
be maintained
for
an
at least
selves.
by consideration for the pagans themIn the end, doubtless, Christian doc-
found expression in a manner not only intelligible but attractive to the Greek spirit,
trine
but at
first,
as
we may
Marcus Aurelius and Celsus, there was something in its teaching which an unimpassioned and unsympathetic pagan found difficult to grasp something which was to him foolishness,
;
as being out of
harmony with his way of regardNow, teaching which is ing man and nature.
cultivated men,
above the range of the ordinary thought of and yet is too important to be
neglected,
is
sure to be the butt of the artillery of nimble wits in every age. It was therefore
natural
enough
from exposing their most abstruse doctrines to the mockery of pagans who might in the end
90
HULSEAN LECTURES
it.
lect.
bitterly repent
Mockery
be to them blasphemy blasphemy which would hurt both him that spoke and him that heard.^^
it
is
formularies of worship and certain expressions of doctrine were only revealed to those who were on the point of receiving Holy Baptism.
This
fact
to the
pre-
second
century candidates for baptism passed through a course of instruction before they were admitted to the full privileges of their calling is
certainly established,
though the
fuller
develop-
At of the sytem belongs to the fourth. this time the formularies of the baptismal rite
ment
itself,
the
Creed or confession of
faith,
the
Lord's Prayer, the form of consecrating and administering the Holy Eucharist, were only made known to the postulants at the end of their
course of instruction.
two
'^'
or
the
possibly
more
They were
classes.
divided into
A
is
course
and
division
into
classes
to
resemble
Ill
HULSEAN LECTURES
degrees
of
initiation
in
91
the
some
of
the
pagan Mysteries.
And
and
proficiency,
is
and obvious
As Lobeck
end
at
other way. "In the earliest times (we read)- baptism This is followed at once upon conversion.
. .
shown by
who when
the men the Acts of the Apostles repented at Pentecost, those who believed
;
eunuch, Cornelius, Lydia, the jailer at Philippi, the converts at Corinth and Ephesus, were baptized as soon as they were known to recognise Jesus as the Messiah."
proselytes were no doubt baptized as soon as they declared their faith in Jesus as the Messiah. They already knew the Scriptures they ac;
knowledged the Father and the Holy Spirit what they needed for the completeness of their faith was but the recognition of the Son who
;
redeemeth
us.
The
multitudes
who
believed
92
IIULSEAN LECTURES
the
first
lect.
after
Pentecost,
Cornelius,
Lydia,
and the Ethiopian eunuch were so admitted. Probably the same might be said of the
Samaritans,
but
in
fact
we
do
not
know
what
instruction
they
received
before
were baptized.
The
narrative gives
pression that Philip's preaching continued for some time before the baptisms began.
We
know nothing
Gentile
of
the
at
converts
doubt that before baptism they were at any rate sufficiently instructed to be enabled to
understand what was meant when
that Jesus of Nazareth
it
was said
was the anointed One, and this, for persons the promised Messiah
;
who
at
Apollos, a man not only mighty in Scripture, but bubbling over with the Spirit, and himself
taught in the
that such a
way
of the Lord.
Is
it
conceivable
man had
the
failed to teach
them
to
believe
in
Spirit,
among
the
in
HULSEAN LECTURES
93
more enlightened Jews, though he had not told them of the special gift of the Holy Ghost, which was the consequence of the ascension of the Son to the Father ? Of the Philippian
jailer
nothing is known he may have been a Jew or a proselyte. But whatever may have
;
been the primitive practice, it is certain that before the end of the second century a regular of instruction was for those system provided who desired to be baptized. In primitive times
to have been mainly of a intended to impress upon the practical kind, candidate the great and awful distinction bethis instruction
seems
and the way of death not disputed that from the first men
life
;
were baptized into the name of the Father and of the Son and of the Holy Ghost, it is inconceivable that any should have been brought to
the sacred font
doctrine of the
who had
Holy
and this implies, at any rate for Gentiles, a course of instruction, probof the Christian creed
ably of considerable
it
length.
it
Whatever
else
may have
to
contained,
answer
the question,
"What
think ye of
94
"
HULSEAN LECTURES
?
lect.
Christ
To
that extent
it
dogmatic from the first. As theology became more careful and elaborate, doubtless instruction
became
the
less
simple
it
became
in the
middle of
century such as we see it in the Catechetical Lectures of Cyril of Jerusalem but the great central dogma must always have
fourth
;
And to this dogmatic teaching been taught. the Mysteries can offer no parallel. Paganism
had no dogmas
exclusion of
propositions,
by
others.
it
that
is,
on theothe
it
authority, to
Theology, indeed,
had
in
abundance, but
affair
of
priests and hierophants, but of philosophers, and of these no one sect could claim the sole
possession of orthodoxy.
alike might, if they chose, approach the shrines of their country's deities. Nothing which we should call faith was required of them, but
only observance.
Any
resemblance, therefore,
between the preparation for admission to the Christian Church and the preparation for
admission to the pagan
purely superficial, and it whether there is even a superficial resemblance.
Ill
HULSEAN LECTURES
95
It
numerous
through which
(it
is
said) the
to
;
pass,
and the
are in flagrant contrast with the absolute equality of those who have learned
like,
and the
ment of Mithraism,
are concerned,
is
in
there
difficult
were any resemblance, it would be to say which was the imitation and
original.
which the
LECTURE
IV
11
IV
"
I
am come
may
a light into the world, that whosoever believeth on me not abide in the darkness." St. John xii. 46. (R.V.)
TiiEON of Smyrna,"^
In the
were
five
grades or
"
First,
(/ca^ap/xo?),
for not
who wish
are allowed
to
Is
partake of the
made
to exclude
men as not having pure hands and those who are not excluded
before
must receive
further.
apcrtv)
purification
proceeding
{kcW-
comes the transmission of the mystic secret or symbol (r) T)]<; reA-exT}? -irapdhoai'i). Thirdly, what Is called full vision {eiroineia)
.
Fourthly, what
eTroTTTeta,
Is
them
the weaving of garlands and placing on the head, so that a man would be able
loo
HULSEAN LECTURES
lect.
to
hand on
which
appointed a torch-bearer or a hierophant, or to any other sacred office. Fifthly, the blessedness (evSaifiovla) arising from
he has received
he
is
what has gone before, in accordance with the gods' will, and in harmony with their life."
It is
fact,
evident that in this passage Theon, in describes no more than three stages, for
the crowning is but an adjunct of eVoTrreta, and the blessedness is a condition of mind induced
vision.
in a similar
us that the purifying rites come in the Hellenic Mysteries, as the bath does
the barbarians.
amone
Next
after these
come
of
to
the lesser Mysteries, laying a foundation teaching and of preparation for what is
come.
note here that the purifying rite of which Clement speaks was not simply the
We
may
washing of water,
for he distinguishes the purithe of Hellenic Mysteries from the bath fying of the barbarians the KaOdpaia, whatever
;
they
were,
as
the
\ovTpov did
among
the barbarians.
They
could
"
IV
HULSEAN LECTURES
lOI
Further, no instruction
is
mentioned as preis
rites.
the proclamation to the unclean to avoid prethemselves. There or there were, senting
might
long preparation for the purifying rite of Baptism with the pagans some kind of ceremonial purification was the first towards initiation, and step
;
be, degrees of initiation after this. In the Christian Church there was a
no preparation was required but an easy abstinence for a few days.*^^ But further, pagan purification rested upon
for this
a wholly different conception of human life from that of the Christian. "It was not," says
Rohde,*^^
"a
a moral sense in pain that the purifying rite had to assuage rather, it was the superstitious
;
dread of a world of
spirits,
hovering over
men
with eerie presence, and clutching at them with a thousand hands out of the dim obscurity,
which called
and the
atoning priest."
as a pre-
102
HULSEAN LECTURES
lect.
liminary to the Mysteries that purification was some kind of cleansing was comrequired monly required before the worshipper could
;
And this was not take part in any sacred rite. all uncleanness might be contracted by circum;
it.*^^
in
of the
trifling
mishaps
from the
effects of
to
impure
For
that
it
was not merely the washing of water was used for ceremonial purifying
;
strange
rubbing with clay or bran, were resorted to under the pressure of superstitious fear even in the midst of
rites,
such
as
civilisation.
In
many
cases
the conception of the defilement incurred seems little else than material. Many of the philo-
sophers had, no doubt, far more adequate conceptions of the flesh, with its affections and
but they sought purification not in things external, not in lustral waters or magic words.
lusts,
IV
HULSEAN LECTURES
in the plain living
103
but
might
raise
and high thinking which them above the meanness and vile-
The
purifications of the
occasional,
employed
to
or to
men
Mysteries.
They resembled
in
the
ceremonial
anything found
But
we
the completion of initiation into the Mysteries of I sis was regarded as conferring a new life on
the
votary,
;
salvation
blessed
(beatus).*^^
and placing him in the way of he was born again (renatus) and Whether this usage was
terms
it is
derived
from
already
in
use
in
the
Christian Church
rites. counterpart of Christian baptism in pagan The devil, he says, "baptizes some, of course
such as believe
in
faithful to
him
he promises expiation of sins from the bath, and, if my memory of Mithras serves me still.
104
HULSEAN LECTURES
he signs
his soldiers
lect.
in this rite
on their
fore-
heads."
The
rest of the
present concern us. the ceremonial bath Tertullian adds nothing to our knowledge. know, probably better
We
universal in paganism was the washing of water as a sign of purification But when he from some taint of crime or sin.
than he did,
how
speaks of signing on the forehead he describes a ceremony absolutely identical with one used,
if
not
primitively,
in
certainly
in
very ancient
times,
Christian baptism, so far, that is, as the use of some sign, for it is not clear regards It should, howwhat the Mithraic sign was.
ever,
is
the only
authority for this "signing," and that he speaks as if he had no great confidence in the accuIt is perhaps too much to racy of his memory.
that the story is undoubtedly say with Fabri a fiction, but we certainly ought not to build a
*'^
theory on an isolated and doubtful testimony. Moreover, we ought not to lose sight of the
possibility that at the
IV
HULSEAN LECTURES
quoted,
tells
105
already
us
that
the
purifying
lesser
Mys-
which, he says, "contain some groundwork of teaching and of preparation for what
is
to follow."
Theon's "delivery of initiation." What this teaching and preparation was no man knows.
Lobeck, than
whom
there
is
no higher autho-
rity, says of it, that whether it consisted merely of the sight of sacred objects, or of precepts and admonitions, and (if the latter), to what
life
or
aeter-
numque
ever be. used
latebit,"
hid
is
it
now and
hid will
is
TrapaSoai'i
of the
catechumens
rites are
the
two
sometimes compared. The similarity consists simply in this, that in each case something is brought to the knowledge of the candidate of which he was before ignorant,
and
that
as
qualification
for
something
further.
When
certain
points
of Christian
and worship were revealed only to those who were judged fit to receive them,
doctrine
io6
HULSEAN LECTURES
LECT.
the knowledge hitherto concealed there needs must be, and it could
to
have
at
any
rate a superficial
resemblance to the
Mysteries.
similar
ceremony
in
the
The
Creed,
once
in the great
war-
"Every
if
that
is
one
is
doubt, he may, on being asked the watchword, show whether he is friend or foe." The
Christian
soldier
of allegiance to
makes
word "sacramentum
the military metaphor impressed itself on the language of the Church. Even to this day we pray that
testifies
how
the neophyte may not be ashamed to confess the faith of Christ crucified, and manfully to
fight
and the
soldier
under His banner against sin, the world, devil, and to continue Christ's faithful
There
military
can be
doubt that
it
word
was taken
IV
HULSEAN LECTURES
it
107
was applied to the Creed. So it is said," "those who were admitted to the inner sights of the Mysteries had a formula or pass-
when
word
(av/x^o\ov
;
worship had means of recognising each other sometimes passwords, sometimes actual objects
which might be
exhibited.^^
watched the
light,
initiated
so Chrysostom pictures Christian baptism in the blaze of Easter Eve and Cyril describes the white-robed band
;
of the baptized approaching the doors of the church where the lights turned darkness into
'^
day."
seems
have passed through darkness and terrors on his way to the sacred scenes which The purpose of this was were displayed.
probably to enhance the effect of the mystic dramatic scenes, but a symbolic meaning was no doubt attributed to it. Apuleius says that in his initiation into the Isiac Mysteries he
'"^
drew near the bounds of death, and after saw at treading the threshold of Proserpine
midnifjht the sun shining with a brilliant light
;
loS
HULSEAN LECTURES
lect.
he approached and worshipped the gods above and the gods below, their statues or their
representatives standing forth, doubtless, in the blaze as of noonday. The use of light in
the
a different kind.
the case that
as
In the
first
place,
it
was not
in
seems
passage quoted above the baptized approached through darkness "the doors of the church
to
be implied
the
where the
light
turned darkness
into
day."
;
They
each neophyte carried a lamp or taper. And this constitutes a marked distinction from the
pagan ceremony
for
the
have
been
if
all
the
initiated
bore
lights.
when
the Mysteries
influence.
Lights
of
-
were
rendered
the
necessary by baptismal
the
custom of
the
;
holding
great
festival
year in the night preceding Easter Day once adopted, they soon received a symbolical
IV
IIULSEAN LECTURES
to
109
light
solemnly admitted.
at Jerusalem
There
from
the
day by the brightness of unnumbered lights. Angels' voices might well be thought to join in the chant, Blessed are they whose unrighteousness
is
It forgiven and whose sin is covered. scarcely credible that the scene in the church,
is
^'^
where nothing
like a
dramatic representation,
but only the circle of clergy round the holy table, prepared to celebrate the mystery of
divine love, and the solemn yet simple preparations for the commemoration of the Lord's
death
and
resurrection,
met
the
in
eye
on
entrance,
any degree
the scene which greeted the initiated in the In the church Mysteries of Isis or Demeter.
all
is
Surely a ceremonial
were joined
company of saints and angels was different in kind from a representation of the
no
HULSEAN LECTURES
lect.
and goddesses, however artfully they may have been allegorised. " The baptized were sometimes crowned
often impure acts of gods
with a garland, as the initiated wore a mystic crown at Eleusis."'' The earliest reference to
this practice,
of the seventh century, of when the celebration pagan Mysteries had ceased, and so could not offer a model for
however,
is
In any case, we need not seek in the Mysteries a precedent for so natural and
Christian.
so
festal
adornment as a garhead.
the
Probably
until
its
with
pagan
festivities
prevented
after
Christians
the
On
its
earliest form,
the pagan Mysteries have been supposed to have Professor Percy exercised a great influence. Gardner, to whom we are indebted for much
light
thrown on Hellenic archaeology, holds that the Eucharist originated with St. Paul, and " asks us to suppose that it was in a vision that
the comparison of the bread and wine of a banquet to the body and blood of the Lord
came before
St. Paul.""^
It
appears, however,
IV
HULSEAN LECTURES
iii
that
we
much more
than a "comparison" came before St. Paul; we are asked to believe that a vision of a scene
on the
evening of the Lord's life came before him, and that so vividly that he accepted
last
genuine history, though (by the hypothesis) he had never heard a word of any such
it
for
scene from
with after
the
his
disciples
whom
Paul,
he had met
conversion.
that
to
Further,
the
we
are
asked
of so
to
believe
much
suspicion
large
in
portion
object of
the
brethren,
succeeded
vision
as sober fact
alike, at a
when many
men were
living who had been with the Lord during His whole ministry, until the time when He was taken up into heaven. This
still
Further,
we
are told
''^
that
"
the pagan
ceremonies which offered the closest parallel to the sacred feast of the Corinthian Epistle were
certainly the Mysteries,"
point of the ceremonial at Eleusis appears to have been a sacred repast of which the initiated partook, and by means of which they had com-
112
HULSEAN LECTURES
If
St.
lect.
Paul had a
of a
is
surely infinitely
more probable
that
his
imagination would be influenced by his remembrance of the breaking of bread and the blessing of cups in the Passover, with which he had been familiar from childhood, than by the Mysteries of Eleusis, of which he could have
known nothing
not suggested,
incredible, that
if
for
it
is
and
it
would
in
he was
"
initiated.
there
is
Mysteries, ceremonial
is
that
"
was a drama.
The
Clemens Alex. Cohort, ad Gentes, But neither there nor elsewhere (Potter).
is
in the smallest
Bread degree resembling the Breaking of the the In and the Blessing of the Cup. passage of catchword the of is cited Clement speaking
the Eleusinian Mystce, which relates apparently
solely to the initiatory ceremonies
I
"
:
fasted,
after tasting
put away
IV
HULSEAN LECTURES
into
in
113
^
the chest."
The
given (Adv. Nation, v. 26, p. 198, ed. Reifferscheid), where the words are said to be " symbola quce rogati sacrorum in acceptionibus respondetis."
same phrase
is
Latin
by Arnobius
This might very well mean that the recital of these words was held to prove that the person who uttered them had passed the preliminary
stage of initiation.
to
be a
response which the candidates were taught to In any case they describe something utter. distinct from, and preliminary to, the "sacrorum
acceptio," which
TeXerrj'i
is
no doubt correlative
in
to
?;
t?}9
7rapdSoat<;
"
Theon,
and
"
traditio
sacrorum
in Apuleius.
postulant drank the cyceon, and so forth, he was not fully initiated. He was taught to refer
to the preliminary
ceremony at the time of the delivery of the sacra, which again led on to the
stage,
eVoTrreta,
highest
or
full
vision.
The
drinking of the cyceon, with its accompanying rites, was thus as different as possible from the
highest of initiated. the or reXeioi, privilege fully Dr. Hatch also refers to the drinking of the
I
Christian
Communion, which
is
the
114
HULSEAN LECTURES
lect.
proceeded
at
once, after a day's fast, to drink of the mystic There KVKediv, and to eat of the sacred cakes."
the period with which we are concerned the neophyte received the Holy
is
no doubt that
in
There
is
also
votaries at Eleusis, as
we have
kvkcoov,
ceremony was in any way a communion is by It seems to have taken no means evident.
place once for
tion
;
all,
the
KVKeoiva,
phrase is not irivo), but eTriov rov a form of speech which could scarcely
In the myth be used except of an isolated act. of the origin of the custom of drinking the cyceon it marks the end of Demeter's sorrow
life.
It
was
probably, therefore, intended to symbolise the fuller and more cheering life for which the initi-
It
is,
in
fact,
much more
IV
HULSEAN LECTURES
115
analogous to the milk and honey which were put to the lips of the newly baptized than to the
"chalice of the grapes of God." In truth, it is a kind of perversity to seek a precedent for Holy Communion in the mystic draught of
is
full
not merely partaking of a common cup or a common meal, but feasting upon a sacrifice in
the benefit of which
share,
all
was found everywhere, among Jews and Gentiles alike. It needs no words of mine to show that the Hebrews feasted upon
and
this
sacrifices.
their
In the
Abarbanel,^"
fifteenth
learned
Jew,
he says,
made
is
assertion
results of
modern
But here
of Dr.
let
me
use
"
the
admirable words
Jevons^^:
or
Sacrifice
and the
it
sacramental
institutions
meal which
are,
followed on
are
which
have been, universal. The sacramental meal wherever it exists testifies to man's desire for
ii6
HULSEAN LECTURES
LECT.
the closest union with his God, and to his consciousness of the fact that
it
is
alone that right social relations with his fellowmen can be set. But before there can be a
sacrifice.
That
is
to say, the
for thou-
sands of years has been educated to the conception that it was only through a divine
sacrifice that perfect
union with
sible for
man.
At times
God was
of sacrifice appeared to be about to but degenerate entirely into the gift theory then, in the sixth century B.C., the sacramental
ception
;
conception woke into new life, this time in the a form of a search for a perfect sacrifice search which led Clement and Cyprian to try
all
But of all the mysteries of Greece in vain. world it is Chrisof the the the great religions
tian
is
so far heir of
all
the
ages as to
mankind
in
it
alone
the
sacramental
meal
commemorates, by ordinance of its Founder, the divine sacrifice which is a propitiation for the
sins of
all
mankind."
earth was covered with altars and
The whole
IV
HULSEAN LECTURES
It
is
117
sacrificing priests.
second century the Holy Table came to be ^ regarded as an altar {dvcnaaTrjpiov), and the
celebration of the
I
Holy Eucharist
as a sacrifice.
great controversy, whether this sacrificial idea was contained in the primitive institution of the
decide
the
us suppose that, as is frequently the of sacrifice was alleged, conception brought in by external influences.^^ In this case, we
;
Eucharist
let
may
ask
why
?
it
great change
is
For in the Mysteries sacrifice was by no means a distinctive part of the cereMysteries
monial, while in the public religions, whether Jewish or pagan, it formed the very essence of
If worship, to which everything else led up. it is necessary to suppose external influences,
surely
it is
most natural to
refer the
phenomena
which were before the eyes of all men rather than to those which were performed in
to those
secret.
hl-n-Tvxa
iiS
HULSEAN LECTURES
lect.
The word
is
so
common
later
its
Only a single instance is adduced by Dr. Hatch of its use in a pagan association, and that in the latter part of the second century,
so that the reading of the
names of persons
the
foldinof
to
be commemorated
from
tablets
as
pagan religious and therefore associations, (one would think) can hardly have been the cause of diptychs
being introduced into Christian worship.
a conspicuous feature in
That
pagans did commemorate their dead, and that such commemorations were an important part
of their religion,
is
may
Christians
first-born
that
He
from the dead, who died and lived might be Lord both of dead
and
living.
necessary to
to
spring
naturally
enough
IV
HULSEAN LECTURES
life
119
of
and
death
prevalent
in
the
early
Church.
compare pagan and Christian Mysteries, we must take into account not only
resemblances, or fancied resemblances, in particular points, but their general tone
When we
and
influ-
ence.
Were
modern purifying and ennobling forces ? ^^ writer says that "the majority of them had the same aims as Christianity itself the aim of
worshipping a pure God, the aim of living a pure life, and the aim of cultivating the spirit of
brotherhood."
that
this
is
I
am
the
in
main
the
true.
That they
attempted
to
cover
Christian Church in time completely occupied, to provide purification for the impure, worship
such as to raise
religious
emotion and aspiration, and the hope of bliss in a future life, I have said already. I am sure I
say further that no candid inquirer believes that the Eleusinian Mysteries, at any rate,
may
shared
in
as
all
the
citizens of
no mean
commended
as they
I20
HULSEAN LECTURES
were
debasing
as
lect.
world,
and
degrading
rites,
Cicero seems
and Samothrace
this
means of learning
the
and
them
he thinks no praise too high for the Mysteries were the source whence
gentleness and humanity flowed over men and states which before were sunk in savagery and rudeness.'*-^ An epigrammatist ^ of the time^
of Augustus
begs his
friend, if
he can travel
nowhere
else, at least to
go
to Athens, that
he
may
When
a law of a religious association bears on its " Let no one enter the most venerable front,
assembly unless he be pure and pious and good" (I use the words of Dr. Hatch),^^ we
have no right
to
doubt
that
it
was
really
Yet intended to promote amendment of life. it would also be an error to suppose that the
words used had precisely the same meaning which they have for Christians no words have,
;
in fact,
been more transformed by the spirit of The law requires that the candidate Christ.
IV
HULSEAN LECTURES
be
dya66<i,
evae/Sij'?,
121
92
dyv6<i.-
the term constantly used in inscriptions to describe one who had done some service to the State built some public edifice,
dya06<i is
;
Now
perhaps, or given of his wealth in time of need. It means that the man was public-spirited and
It scarcely refers at all presumably well-born. to the qualities which constitute what we should
call
goodness.
euo-e/S?;?
is
also
word very
often found in inscriptions, designating the man who fulfils exactly all the rites of his pagan
scarcely indicates, unless by implication, the disposition of heart and mind which
cult.
It
we
call
"
"
pious
or "devout."
"
word,
ciyvo^,
means
chaste."
We
were required to render themselves, formally and materially, pure and chaste by maintaining for a few days continence and abstinence from
certain kinds of food.
Of what we
should
call
pagan world had little conception, and their purity much more resembled that of the
chastity the
Still,
122
HULSEAN LECTURES
lect.
The same
writer
whom
some of
[the Mysteries] from which Christianity recoiled, and against which the Christian Apologists
^^
But
not only Christian Apologists who use the language of invective a series of ethnic writers
is
;
have also deplored the evils which, if not inherent in the Mysteries, at any rate clustered
round them.
It
was probably
inevitable that
who pretended
to
convey the benefits of initiation on easier terms. It is to such for the most part that the denunciations of ancient moralists apply.
Socrates in
that
Plato
^^
says, with
a certain irony,
they
the mystic were clever fellows saying that in the world beyond the grave the uninitiated should lie in the mire, while the
who invented
should dwell with the gods but he himself holds that they only are truly initiated
initiated
;
who have given themselves to right philosophy. And again he speaks with an accent of contempt
of the heaven which
Orphic poet,
IV
HULSEAN LECTURES
if
123
as
were
the
meet
He
denounces
who claimed by mere ceremonies and incantations to save men from the connay, even to save the dead
sequences of their transgressions, in terms not very unlike those in which Luther denounced
the
vagabond vendors of indulgences.^^ In the Laws which he proposed for his ideal polity
Plato forbids private cults altogether."'' thenes^^ thinks it worth while to cast
Demosit
in
the
had
practised
himself
a
very admired the moral elevation man, religious which he found in the rites of I sis, but he has
Plutarch,
^^
unbounded contempt
for
whom
The
history of the
word
op'yia,
our "orgies,"
is
not uninstructive.
things
Denoting
originally
merely
to
religious purpose,
came
century after Christ certain frantic secret rites which were believed to be
first
124
HULSEAN LECTURES
lect.
accompanied by great impurity, and that even in Athens itself, the seat of the most venerable
There must have been some reason Mysteries. for the association of op'yia with immorality.
I
think
it
may be
writer
who speaks
still
were
celebrated,
denounces them
in
no
Neverit
is
gods and goddesses, as they appeared in legend and poetry, which they especially attack as
;
we have reason
to
think that one object of the Mysteries was to veil under a decent covering of allegory such stories of the gods as shocked the more
thoughtful worshippers. But another charge of that in some of the Mysteries Christian writers
at least indecent
believe, not to
pagans
by a standard
IV
HULSEAN LECTURES
125
derived from
When
many
highest degree offensive were commonly seen in streets and in gardens, the exhibition of
similar objects in the Mysteries did not imply
any
special depravity.
All
we can
And
Christ
this is
Until
doubted whether any religious association ever succeeded in raising its members greatly above
the conventional
prevailed
among
possible allow-
ance for the prejudices of Christian witnesses, we must remember that they wrote while the
Mysteries were an
existing
force.
Some
of
them, we know, had been initiated and knew of what they spoke. Some, as Clement and
as a Origen, by no means decried paganism whole it also, like Judaism, was a dispensation
;
of God.
They may
not
have Mysteries intelligently, but there must been some reason for their attacking them at
126
HULSEAN LECTURES
lect.
all.
The
special
cannot
have
And we may
of an exciting kind cannot have been exactly favourable to purity. Even with the far greater
restraints imposed by Christianity it was soon found that nocturnal assemblies of excited wor-
tomb of a
saint
were produc-
their influence,
They made
wholly vain
the gleams of
of
man by
hope ofa life to come, better, purer, and brighter than that which now we lead. But they were
essentially a part of the old paganism,
and as
the
antique
culture
it
died
away
the
rites
and
and
customs which
vanished
also.
brought
forth
faded
we
see
it
in its death-throes.
smitten with a senile decay, while Paganism youthful Christianity is strong with a god-given
strength.
IV
HULSEAN LECTURES
127
tual fires.
passing away, and the Earth-born clouds true hght already shineth. still hang round the Sun of Righteousness
is
;
The darkness
own
been preached
darker
still
many
;
of Christ
is unknown yet we know that the dawn has begun we know that the Day-spring from on high hath visited us and we doubt not that it will shine more and more unto the
;
;
perfect day.
NOTES
NOTES
1.
sibility,
have
quite aware of the difficulty, perhaps imposof defining "life," and of .the objections which been raised to the employment of such terms as
I
am
"vital force,"
and the
like.
The
however, does not depend upon any theory as to the nature and origin of life, but simply on the recognition of a pro" are agreed. Every living body of into its interior certain possesses power taking materials foreign to those composing its own substance, and
perty as
to
which
all
the
its
body
is
and
it
is
This constitutes the process of "assimilation," in virtue of this that living bodies grow'''' (H.
The conAlleyne Nicholson, Elements of Biology, p. 2). clusions of Pasteur and Tyndall as to the production of life from life, and from no other source, seem to remain
unshaken.
2.
ii.
i.
c.
46
10,
;
13; Clement
Alex.,
Strom,
i.
pp.
331,
337, ed.
Potter
Origen in Genesin,
Hom.
vii.
xiv. c. 3.
7),
Lactantius, in
a noteworthy passage
all
{Instit.
dispersed through the various but that separated the good from Christianity philosophies, the bad, and wrought it into an intelligible whole.
2*.
Ernest
Havet,
Le
Christia?iisme et
ses
Origines.
132
HULSEAN LECTURES
(i.
When M. Havet says p. vi.) that "si nous etudions en ellesmeme la pensee Chretienne et la vie Chretienne, nous n'y
trouverons guere que ce qu'il y avait dans la philosophic et dans la religion des Grecs-Romains, ou ce qui a du en sortir
naturcllement
monde
s'est
nouvelle,"
par I'effet des influences sous lesquelles le trouve place precisement vers la date de I'ere in fact, he states the case far too strongly
;
and
life
it
did
from the current religions and much it however may have drawn from them. philosophies, What Renan {Etudes d'Hist. Rel., p. i88) says of the
not derive
its
existence
influence
of
is
true also
On me
montrerait en detail
maximes de
I'Evangile
dans
Moise
et
les
prophetes, que je maintiendrais encore que I'y a dans la doctrine du Christ un esprit nouveau et un cachet
original."
It
is
this
"esprit
of.
takes
little
account
Edmund
the Intro-
duction
a
to his
good
3.
Logos Spermaticos (Leipzig, 1871), gives account of the relation of pagan thought to
i"Res ipsa quae nunc 13 nuncupatur erat apud antiquos nee defuit
:
Christianity.
Augustin, Retradationes^
religio Christiana
ab
initio
generis
humani,
religio
in
appellari
Essay
See
"
d^,
Of
Innovation."
De
this
tion.
6.
English translation
On
treatise
on the
LAncien Regime et la Rcvohiby H. Reeve. Dr. H. A, A. Kennedy's excellent see point Sources of JSlnv Testament Greek (Edinburgh,
Tocqueville's
1895)-
NOTES
7.
13;
La
p.
religion
Romaine d^Anguste
aux
Antonins,
vol.
i.
72.
8.
vii.
The
18)
statue at Paneas
describes,
tw
ii.
Kirchengeschichte,
Christ. Atitiq.
15,
t^t^,
i.
257
877.
Wobbermin
Studien,
105)
points out that the gods of the Mysteries were spoken of as o-wxTypes.
9.
commonly
Abundant
instances
of the
persistence of ancient
harvest-customs
may be seen
in Mr. J.
G. Frazer's Golden
Bough.
10.
In this
it is
many
of the
Gnostic teachers were on the whole superior in literary cultivation to those of the Christians, or that they were
able and imaginative, or that they loved a certain splendour in worship. Early Christian teachers recognised their Origen speaks with ability and popular endowments.
respect of the Gnostic
does
106
ed.
"
Vail.)
says:
NuUus
potest
qui ardens ingenii est et habet dona sunt creata ; talis fuit Valentinus, a deo artifice naturae quae talis Marcion, quos doctissimos legimus ; talis Bardesancs,
nisi
What is cujus etiam philosophi admirantur ingenium." maintained is that, with all its superficial Hellenism, the
root-idea of Gnosticism
is
un-Hellenic.
The
notion of evil
inherent in matter, so that the deity must be several times diluted before he can come in contact with it, is surely not
Greek
the
Plato's
demiurgus
of
the
is
something very
different
from
demiurgus
Gnostics,
though
they
probably
134
HULSEAN LECTURES
from
him.
Wobbermin, however,
supposes that both
the
to
(^Kirchengeschichtliche Studiefi,
p. 7 3 ff.,
Orphic mysticism.
esoteric
an
tradition
of
i.
reason.
It
is
Oriental.
Harnack {Dogmengeschichte,
165) applies to Gnosticism the text, "The voice is Jacob's voice, but the hands are the hands of Esau," meaning to
imply that Gnosticism, in spite of appearances, is at bottom I should have thought rather that, in spite of its Hellenic. Hellenic skin, it remained in substance Oriental. Its voice
is
H.
'Qvitch.er,
Some Aspects of
of
the
Greek Genius,
p.
1/
12.
After
the
time
Alexander the
p.
Great,
says
"a feeling of unhappiness, of unappeasable longing, took the place of that fair unity between spirit and nature which had been characteristic of the better periods of Grecian
political
and
intellectual
life.
A
.
.
last
desperate attempt to
life
by means of transcendent
speculation and ascetic mortification, by means of ecstasy and swoon, was made by Neo-Platonism it failed, and
;
ancient philosophy sank in complete exhaustion, ruined in the attempt to conquer dualism. Christianity took up the
problem."
13.
Bd.
iii.
treatise
1 4.
Marquardt Wissowa, Romische Staatsverwaitung, The whole of Marquardt's p. 209 (2'^= Aufl.). on Das Sacralivesen is highly instructive.
indo-europeenne
... on ne
voit pas
ait
NOTES
135
jamais pense qu'apr^s cette courte vie tout fut fini pour Thomme. Les plus anciennes generations, bien avant qu'il
y eut des philosophes,
apres
celle-ci.
dissolution de
vie."
Fustel
non comme une un comme I'etre, simple changement de de Coulanges, La Cite Antique, c.
Elles ont envisage la mort,
mais
i.
15, The terms commonly used by the Greeks to nate what we commonly call Mysteries were TeAerat,
fxvorTTJpta.
desigopyia,
is used. These Greek names were used generally for all kinds of mystic rites, purifications, atonements, and witchcrafts (see Lobeck,
initia
"
more special sense for a particular class and festivals, including many rites, such as the Eleusinian in the older Hellenic period, and the Isiac The word reAer?; occurs first in Hesiod under the Empire. where it is applied to initiaed. 211, 29, p. Goettling), (fr.
p.
Sg/), but
in a
of institutions
opyta
is
Ixva-Ti'ipia
specially
fjLva-T-i'jpta
/xt'eu',
to
Homeric hymn to Demeter (273, 476); is found in somewhat later authorities, and is used of the Attic Eleusinia, in which iiiKpd and /xeydXa The word p^vcrr-qpiov is akin to are distinguished. close the eyes or lips, /^vetv and p.velcrdaL are
the
initiating or
is
called
ii.
p^va-Trfpiov.
is
The
plural
for a
in
Herod.
51)
used sometimes
sometimes
for
pLva-rripia
for the objects of the secret worship, sometimes The leading thought in the ritual acts themselves. and the kindred words is concealment from the
uninitiated,
and from
modern languages
have come to connote something in itself obscure and difficult to comprehend, a notion which is not necessarily
136
HULSEAN LECTURES
In the
New Testament
fivari]-
a secret, something which is only known by being piov communicated, as opposed to things which are open to any
one
to discover.
The
fxva-Ttjpiov
xpo^'o'?
vvv
(Rom.
T.
and
New
(see
K. Abbott, Essays
on the Original Texts of Old and New Testainent, 88 ff}^. Clement of Alexandria {Protrept. i. 10) says
tt/s
and many other instances are found of the application of /xvo-ry/ptov and its derivatives to the
ei'ayyeAtoi' yei'o/xevos
now
to
Further, it is applied published secret of the Gospel. the Christian sacraments, as being institutions not derived from natural reason, but founded by the divine
Master
is,
for the
who
are His
that
like
revealed
ancient
secrets
and
also
as
being
reserved,
many
To
was evidently the common designation of the Eucharist when the Council of Laodicea (c. 7) permitted certain heretics, on reciting the
orthodox Creed and
receiving
the
Chrism, KotvLovdv no
with the conception of divine jxva-TrjpLO) aytw. ordination and of limitation to the use of the faithful was
Tw
And
no doubt associated
ways above
it
is
eopTi'j
p.
305,
its strict
NOTES
137
to the frantic dances and gesticulations of the Bacchanals and the like, it acquired the sense which is perpetuated in our word " orgies." TeAer?/ has also originally a general
sense of something accomplished, but it came specially to designate the act, or series of acts, which gave a kind of
consecration to the candidate, and fitted him for admission
to the secret.
as freeing a
reAerat
were often regarded as equivalent to purifications (see Plato on the Orpheotelestae, Demosthenes on Aeschines).
TeAcTv; also
came
into use
among
philosophers for
truths
initia-
had
pletion,
ciples.
prin-
It
of,
elements
applied to rites which are regarded as the or the introduction to, a further revelation. So
ii.
14,
in Pauly,
Real-Encyd.
a noteworthy manner with the worship of Ceres. Pointing out that agriculture is the foundation of domestic life and
gentler manners, he adds, "cui
consentaneum
est
quod
initia
We may
say that in the words jxva-TyjpM, opyta, reAerat we have the leading characteristics of the Mysteries secrecy, emotion,
and
edification.
societies very nearly akin to the Mysand epavoi. The former seem always to have been formed mainly for the purpose of worship, especially the worship of some deity not recognised by the
teries called
State.
The worshippers
of Serapis in Athens, for instance, for the cult of their god, and
138
HULSEAN LECTURES
The epavoi were frequently were called ^apairiaa-Tai and social ends, but in many of civic formed purely for
these also religious ceremonies occupied a prominent place.
les
Grecs, ^. 2
ff.
Lobeck, Aglaophamus, p. 270. References to the teaching in the Mysteries are found
:
eKelva
8;
p.
375 Donaldson.
(is
rpLaoKpioL
Te\7)
Kecvoi ^porQi' ot
/ioXoutr' is
ravra depxOevres
di
Aidov roh
yap
fxovois (KeT
/ca/cd.
Sophocles, Fr.
18.
Compare
Oedip.
Col.
1050; Aristophanes,
145 j^
Gotterlehre,
right when he says {Griech. of the Eleusinian rite the essence that 536)
its
was
it
in the
drama and
accompaniments
it
was through
The very name the mystic effect was wrought. " to the highest admitted those which designates Epoptae,"
that
initiation,
degree of
20.
Lobeck {Aglaophamus,
in
Schiller's
p.
Mortimer
Roman
Catholic worship,
Das Herrlichste, das Hochste gegenwartig Vor den cntzuckten Sinnen sich bewegtc."
NOTES
21.
139
One
had parodied the Mysteries, and especially that he had shown the sacred objects to his boon companions (e'xovTa
(TToXrjv oldvTrep
Upo(^avTrj<i
Alcibiades,
p.
22).
48/:
22.
Descriptio Graeciae,
38.
7.
Similarly in
is
Plu-
tarch's Symposiac.
(Problem 8), the conversation off when it seems to touch on Pythagorean See Lobeck, u.s. 66 Pythagorean being present. See G. The Goldeti Bough. Frazer, 23. J.
24.
broken
a
secrets,
ff.
In what
I
Dionysus
I have said of Demeter, Persephone, and have generally followed Preller, Defnefer und
Persephone,
yri
and Griechische Mythologie (ed. Robert). Demeter was commonly regarded by the Greeks as 25. earththe mother, and the epithet which they fj^i'iri]p,
applied to her
(fiopos,
crtro^o/oos,
and the
like
show
<TTa)(vr]-
clearly
that
fertile earth.
See
Max
Miiller,
they Con-
tributions to the Science of Mythology, p. 535 y^ (1897). This etymology of the ancient Greeks does not seem in itself improbable, as it is almost certain that the Sa found
Another passages in tragedy represents -yri. found in the etymology, Etymologicon Alagnum (265, 54),
in
Doric
and advocated by AhxQns, Fhilologus, xxii. 207 (1866), and by several other philolog'Sts after him, makes /\')]p,i]Ty]p = mother of the community, which corresponds A.rjp.op.rjTrjp,
well
with
her
epithet
^o-/xo<^o/3os.
See
Preller-Robert,
Griech.
is
barley.
\.
See Baumeister,
411.
ed.
Denhndler
Eunapius,
Vitae Sophistarum,
p.
78,
Colon.
I40
HULSEAN LECTURES
See Preller in Pauly's Real- Ency clop. iii. 88. The results of the most recent researches in Eleusis are to be found in
IIpaKTi/ca. T^s apyaioX. eraipia^,
1883.
tions in Baumeister's
27.
There
of
is
worship
Egyptian
Lafaye, Hisioire du culte des divinites d' Alexandrie hors de VEgypte (Paris, Foucart 1884). {Rcchcrches sur Vorigine et la nature des mystcres d'' Eleusis. Paris, 1895)
contends that the Eleusinian Mysteries were derived from His arguments are, however, by no means conEgypt.
vincing as
to the
origin
of the
Mysteries,
though they
in later
probably
times.
28.
received
some
influence
from
Egypt
Among
the
numerous
books
on
the
ancient
Egyptian religion, may be mentioned Le Page Renouf, Lectures on the Origin and Growth of Religion, as illustrated
by the Religion of Ancient Egypt (Hibbert Lectures, 1879)
J.
\
Lieblein,
Egyptian
H.
;
Brugsch,
E. Lefebvre,
Revue de Phistoire
ii.
Tibullus, 7, 25 j^ Brugsch, Religion imd Mythoder alien logie Agypter, p. 621, referred to by J. G. Frazer, Golden Bough, i. 305/ Servius on Virgil, Georg. i. 166.
Plutarch {Isis and Osiris, 35 ; i. 446 Diibner) says that the InavLKo. and NiiKxeAta in the Bacchic cult correspond
to TO6S Aeyo/ievois OcriptSos Kal TTttAiyyevecrtats. 30.
31.
5ta(r7ra(r/i.ots
Diodorus
Sic. Bibliotheca,
i.
51.
On
union with
Religionsgeschichte,\.
NOTES
32.
141
in the
Book of
the
Dead.
The
best text
is
that
pubHshed by
ifedouard Naville,
dgyptische Todtenbuch der xviii. bis xx. Dynastie (Berhn, 1886), well reviewed by Miss A. B. Edwards in the See also A. E. Wallis Academy, loth September 1887.
Das
Budge, Dzvellers on the Nile, ch. 9, and The Papyrus of Ani. ^l. See Seyffert-Nettleship-Sandys, Dictionary, p. 578.
34.
Plutarch,
De
Iside et Osiride,
p.
c.
66
p.
461 Diibner.
71.
2, 5.
lib. xi. c.
apiid (1883), contains a valuable collection of the principal documents relating to Mithraism, and a list of Mithraic inscriptions. still more
T. Fabri,
De
Mithrae dei
solis itivicti
complete
collection
is
Cumont's Textes
aux
mystcres de Mithra.
An
may be found
und
Well-
beloved's Eburacicm (York, 1842). " Baudissin hat mit reichem 37.
sorgfaltig geord-
netem Material den Satz erharten wollen, das bei den Semiten die Baume nur als Zeichen der in der Natur sich offenbarenden lebenserzeugenden Gotteskraft verehrt wurden.
.
.
auch
diese
erklarung
nicht
allgemein
sie
. . .
doch
Die
und dem vegetabilischen spricht sich aus in den Mythen welche Menschen aus
. .
.
Pflanzen oder
Baumen
entstehen lassen,"
i.
Chantepie de
la
Saussaye, Religionsgeschichte,
38.
65.
"A
belief in another
life is
as
among
the highest of
human
beings.
142
IIULSEAN LECTURES
been father to the thought, and we need not look may be pointed
find descriptions of heaven
clearly
But when we
and
hell,
with
punishments and rewards almost, nay altogether, identical, what shall we say ? Surely no more than that what was
possible in the South was possible in the North.
What
was possible in India was possible in other countries also ; what occurred to the minds of Indian Rishis may have
occurred to the minds of Pythagoras and Pherekydes also."
Max
Miiller, Contributions.,
8^2/.
conception of the continued existence of the soul in another region is once reached, the further
idea of a judgment of souls, of the blessedness of the good, and the punishment of the bad, is not far off. We find it from the most ancient times in Egypt, and it may have been thence that it was diffused in Europe but the sup;
When
the
position
c.
29.
See Anrich, Mysterienwesen, pp. 37, 47. Wobbermin {St7idien, 105) says well on this subject, that " the moral
40.
seriousness of the
its
New
Testament conception of
to
a-wTyjpia,
relation
sin,
of
on
the
or
redeeming
love
in
of
the
little
no analogy
v.
the
Greek
336.
Renan, J^tudes
E. Hatch, Hibbert Lectures, p. 294. Lobeck, after noticing the application to philosophy of terms derived from the Mysteries, says very justly
43. 44.
{Aglaophamus,
p.
130):
et,
"Has omnes
simihtudines
re,
si
ad
amussim
exigere
quae cum
NOTES
mysteriis comparatur, praedicari
transferre
initiatis
143
illico
potest,
ad ea ipsa
velimus, postremum deveniemus, ut non Theologiae solum rationem, sed quasi quandam artium et scientiarum encyclopaediam, ut nunc loqui
solent, traditam esse confiteamur."
ad
eo
wesen, p. 65.
"Hi qui hospites ad 45. Cicero, Verr. iv. 59, c. 132 ea quae visenda sunt ducere solent et unumquodque ostenSee Lobeck, p. 30. dere ; quos illi mystagogos vocant."
:
120^
The
question,
(ftiona-fxos
is
and
a-^payl'i
some length by Wobbermin (Studien, 144^), who believes that the words " came to be used to designate Christian baptism not without the inpagans to the Mysteries,
discussed at
He does not, however, produce any instance of the direct application of the word ^wTtcr/xos to pagan Mysteries, though there is no doubt of the fact
fluence of the Mysteries."
that
initiated
the sacred objects and acts were displayed to the In the case of o-(^payts it under a brilliant light.
" in a
does not seem to have occurred to him that the use of the
by
that of paganism ; or that TertuUian's application of the word " signare," with which
he was familiar
rite,
it
j
which no ancient authority is quoted, and which requires amending before it can be used, does not throw much light
on the usage of the second century.
48.
Orat. 40,
p.
639.
144
nULSEAN LECTURES
49. Justin Martyr is generally ridiculed for his state" " that wicked daemons imitated the Eucharist in the
ment
Mysteries of Mithras.
But
in
truth,
worship
is
Christianity,
is
by no
means impossible
the Mithraists the Christians.
50. 51.
may have
p.
293.
ii.
Clement Alexand.
V.
Protrept.
c.
22
xv.
Euseb. Dem.
.
It must be Praeparatio, of the many passages commonly cited relate rather to the licentiousness of the pagan mythology
Evafig.
Prooem.
c.
in
general than to the Mysteries in particular. 52. Schiirer, Geschichte des Jiidischen Vo/kes,
"
Es
ist
dienst
Sabbatversammlungen in der Synagoge nicht der Gottesim engern Sinne, d. h. nicht die Anbetung war,
sondern die religiose Unterweisung."
vii.
[Bell. Ji(d.
3. 3) that the
Jews
Ji.s.
in
similar testimonies.
Schiirer,
p.
558 _^
53. 54.
v.
Pliny, Epist. x.
96
[al.
97].
Chrysostom
in the
652, ed.
Montfaucon) speaks as
read, the scriptures.
and could
55.
p-rjixara
eirl
Basil,
tyj
De
Spiritu Sancto,
c.
66
ri^s
tu
ti^s
7r6KAr/o-ews
ev)(^api(rTia<i
kcu tou
7roT7]piov rr^s
evAoyias
rts tu)v
ay'aov eyypacpoi'i
t^piv
Kura-
AeAotTrevy
56.
to
Origen,
c.
Ce/sum,
this
i.
i.
7.
Dr.
have noticed
passage,
though
to
this
chapter, p. 293, n.
NOTES
57.
145
The same
"Parem
temerariae
noxam
contraherent
aures
et
linguae
xi.
illae
Metam.
s.v.
23.
;
KaTy]x^(o
F. X.
Funk,
41 J\
59.
Lobeck, Aglaophamus,
ex intervallo.
p.
40.
Gradatim sacra
?
percipi dicit et
Quid ad rem
Nemo non
eo quo intendit per gradus pervenit." * 60. Hatch, Hibbert Lectm-es, p. 294.
60*. Jerome {ad Laetai7i, 0pp. i. 672, ed. Vail), and apparently Jerome alone, gives the names of (seemingly) eight grades of Mithraic initiation Corax, Nymphus, Miles, but the interpretation Leo, Perses, HeHos, Dromo, Pater of the passage is very doubtful. The Corpus Tnscr. Lat.
vi.
six classes,
Leontica,
Tertullian
15).
c.
See
Mysterienivesen,
45,
note
;
3.
Nonnus (Migne's
Grace,
xxxvi.
trials
989
quoted
speaks of the
lants
(KoAacrets),
had
thirst,
and
he
says,
by fire and frost, by hunger by much wayfaring, and such like and of such, there were eighty. Such trials had obviously
to pass, as trials
;
no resemblance
U.S.
;
to
graduated instruction.
(See
further
(ed. Bull.),
quoted by Lobeck,
nZv
ev
P-
38/
Clement's
<^PX^I'
words
P'^v
are
rwv
fiva-r-qpMv
irap.
EAAt^ctcv
/Sapf^dpoi?
IxvcTTT^pLa
Ta
Kaddpcria,
jUera
KaOdirep
8
koI
to,
Tois
TO
XovTpov.
raura
e^^ovra
ecrrt
fUKpa
SiSacTKaXias
VTroOea-iv
V.
Kal
72,
p.
TrpoTrapacTKevTf^s
Twv
/xeAAorrwr.
Strom.
cc L
71,
689, Potter.
146
HULSEAN LECTURES
of
this
The meaning
p.
passage
is
discussed
by
Lobeck,
\\off.
63.
See Lobeck,
p.
28), supposed from animal food ten days. 64. Rohde's Psyche, p. 368.
xi.
to
65.
Foucart,
Associations
religietises
chez
les
Grecs,
124/:, 165/:
66.
Theophrastus,
Ckaracteres,
12, 13.
30
[al.
17]; Plutarch,
{c.
De
Si/perstitione,
cc. 3, 6,
Josephus
Apiofi.
ii.
22) saw the resemblance between the abstinences of the pagans and those of the Jews, except in that what was with the latter regular was with the former occasional and for a few days only.
67. Apuleius, 68.
Metam.
xi.
6,
c.
21,
t^-\i-
Tingit et ipse [diacredentes et fideles suos ; expiabolus] quosdam, utique tionem \ci]. expositionem] delictorum de lavacro repromittit,
Praescriptionibus,
De
40
"
et, si
ille
in frontibus milites
suos."
Mithrae aptid Rom. cultu, p. 22 "Falsa autem Valde enim abhorret a cultu arcano esse narrata constat.
69.
:
De
"
afifixis
significare.
70. 71.
72.
Aglaophamns,
de Symbolo,
c.
p.
2.
188.
73.
Plautus,
2.
26
Clement
Alexand. Protrept.
nus,
2,
15,
c.
21,
18.
De
Errore
c.
Prflfa7i.
Geiit.
Magia,
cipavi.
"
55)
Sacrorum pleraque
signa et
Eorum quaedam
monumenta
a sacerdotibus
sedulo conservo."
This clearly
to
NOTES
147
When in another passage (c. 56) he says, material objects. " si quis forte adest eorundem solemnium mihi particeps, signum dato et audiat licet quae ego adservem," it seems
more probable
that he refers to a password or gesture.
See
Lobeck, 23/:, 705/!; Anrich, 29, 30. 74. Hatch, Hibbert Lectures^ p. 298.
75.
Meta?n.
xi.
23.
15777.
Hatch, Hibbert
298.
the Lord's
78.
p.
7.
Percy Gardner,
The Origin of
Supper,
Gardner, u.s., p. 17. The KVKewv was a kind of porridge. In Homer's time (//. xi. 638 ff) it was made of barley-meal, goats'79.
80.
milk cheese, and Pramnian wine honey and magical herbs {Od.
KDKewv in the Homeric
is
hymn
to
which Circe added But the 234 ff.). Demeter (208 /), which
;
to
x.
almost certainly identical with that administered in the Mysteries, is composed of barley-meal, water, and pennyThe articles contained in the mystic royal, without wine.
chest are enumerated by Clement {Protrept.
ii.
2,
22),
who had
Kttt
himself been
initiated
ii.
into
35),
several
Mysteries
:
2,
as follows
oXai Se
ai fivarTiKai ;
e^eLTrtiv).
(Sel
yap
dTroyvjxvMcrac rot
ayta
auTWV Kal
apprjra
ov
o-7/cra/i,at
ravra Kal
TrvpafjitSes
/cat
Kat ToAiJTrat
Kal Troirava
re
Kal
firjKwves ;
TO,
QefxtSos
diroppi-jTa
ywatKetos,
evcfiyjfxois
^iff^os,
Kxets
p.opiov
(Lireiv,
148
I
HULSEAN LECTURES
have adopted the conjecture approved by In other respects the text is K-paStat.
ed.
is
yvvaLKehv.
that
vol.
i.
p.
19.
cakes
formed from
is
farinaceous,
which
pomegranates, the
doubted), round cakes, grains of salt, cakes called (f)9ots, poppy - heads, and
marjoram, might no doubt be tasted, though the effect, if they were all tasted at one time, might not be agreeableTwigs of the fig-tree, stems of the giant-fennel, and ivyleaves,
The hand-lamp, the might be more refractory. must have been the other and mentioned, sword, object is there Whether anything in altogether impracticable. this strange mingle-mangle which can by any possibility have suggested the simple bread and wine of the Holy Lobeck {Aglaoph. Communion my readers will judge. Anrich (p. 29) p. 703) should be consulted on the passage
;
refers to
O. Jahn, Hermes,
3,
228.
It
may perhaps be
have
taken
Mysteries
account of the atmosphere of jest and sport which And yet the word surrounded at any rate the Eleusinian.
perpetuates the
ycj)vpc^eLv
memory
and the bathing of a multitude been a very solemn spectacle. statement that Clement was
imagine that his
eTrtor
in the sea
If
it
initiated,
we might
mere
easily
jingle
more
Works,
83.
p.
414.
It
NOTES
149
" " may be observed that the Cyprian of this extract is not the well-known bishop of Carthage, but (seemingly) Cyprian of Antioch.
84.
See
Ckristia?i
Anfiq. p. 60.
85. There is a passage respecting Hatch's Hibbert Lectures (p. 300), which
sacrifice
is
in
Dr.
so curious as to
be worth
citing.
suppressed
one more symbolical rite in mention of which is often a lamb was offered on the altar." The
is
"
There
general authority given for the whole passage is Mabillon, Com. Praev. ad Ord. Rom. ; Musaeum Ital. II. xciv,," and on the passage just cited, it is noted that this sacrifice
"
was one of the points to which the Greeks objected in the discussions of the ninth century." Mabillon himself,
Greek charge, lamb on the Pope altar, arose from a mere blunder, the blessing of a lamb for eating having been taken for an offering. The lamb was in fact roasted before
that the
in the passage referred to, points out that the
"
offered a
it
was brought
Lat.
(Migre's PatroI.
logia
Ixxviii.
907,
v.
;
1044).
Pope Nicholas
says
that
this
(in
Hardouin's
is
Co?iciiia,
309 d)
such a
lie,
sacrifice
lie
of the Greeks
Paris {lb. 318 a), as only a fool therefore certainly not practised
"
would "as
as
the
ninth
century
86.
in
305.
"
87. Hatch,
88.
119: Eleusina praetereo Samothraciam," in which magis natura cognoscitur quam deorum."
Cicero,
. .
i.
42,
Omitto
"
rerum
89.
Verr.
v.
72,
c.
187: "Ceres
et
Libera,
quarum
ISO
HULSEAN LECTURES
sacra longe maximis et occultissimis caerimoniis continentur, a quibus initia vitae atque victus, morum, legum, mansuetudinis, humanitatis
dis-
De
Legibus,
ii.
p.
14,
Quum
multa eximia
divinaque videntur Athenae tuae peperisse atque in vita hominum attulisse, turn nihil melius illis mysteriis quibus ex agresti immanique vita exculti ad humanitatem et
mitigati sumus."
90.
xi.
h.v
42
lepuv.
eKelvrj
idrjs
Ari/j.7jTpos fj.eyd\as
vvKTas
p. 291. Foucart, Associations religieuses, p. taken Foucart's reading, ayvo? for aytos.
.
91
Hibbert Lectures^
92.
146^
On
have
these words
see
Wobbermin,
93.
94.
P/iaedo,
69
A.
199,
Ass.
rel.
169
15
above.
99.
Lobeclc, Aglaop/tanms,
turpiter
p.
297:
Non
dubitabant
quin
ii
colerentur qui
derentur."
THE END
Printed by
"R.
&
BY THE SAME.
A HISTORY OF THE CHRISTIAN CHURCH DURING THE FIRST SIX CENTURIES. By S. Cheetham, D.D.,
F.S.A., Archdeacon and Canon of Rochester, Honorary Fellow of
Christ's College,
Crown
8vo.
los. 6d.
CHURCH QUAR TERLV R EVIEIV.-''T\iq author has written a much condensed narrative without crushing out the life and attraction of his story." EXPOSITOR. "As was to be expected from so competent a scholar, the summary is accurate, full, and significant the bibliography, although by no means complete, as indeed was not to be desired, is sufficient and well-judged. As an
it will admirably serve its purpose." compendious and interesting history, full of facts clearly grouped together and simply narrated, without the encumbrance of long or short disquisitions. Men who are reading for Holy Orders will be glad to have it." A It is by far the best text-book of the subject which has yet appeared in our language, for the writer has evidently studied the subject thoroughly."
CHURCH
TIMES. "A
THENMUM."
Sohm,
3s. 6d.
Law,
Leipzig.
Translated by Miss
May
Sinclair.
With a preface by
Professor H.
M. Gwatkin.
Crown
8vo.
Illustrative of
By Henry Melvill
Gwatkin, M.A.,
University of Cambridge.
Crown
8vo.
4s. net.
By
F.
J.
A.
HORT,
SIX
6d.
Course of Lectures on
the Early History and Early Conceptions of the Ecclesia, and Four
Crown
Svo,
6s.
MACMILLAN AND
CO., Ltd.,
LONDON.
By
J.
B.
LIGHTFOOT,
Part
32s.
I.
ST.
CLEMENT OF
S.
New
Two
vols.
8vo.
Part
II.
IGNATIVS.
POLYCARP.
Translations.
Revised Texts, with Introductions, Notes, Dissertations, and Second Edition. Two vols, in Three. 48s.
Comprising the Epistles (genuine and spurious) of Clement of Rome, the Epistle of St. Ignatius, the Epistle of St. Polycarp, the Martyrdom of St. Polycarp, the Teaching of the Apostles, the Epistle of Barnabas, the Shepherd of Hernias, the Epistle to Diognetus, the Fragments of Papias, the Reliques of the Elders preserved in Irenaeus. Revised Edited and completed Te.\ts, with short introductions and English translations. by J. R. Harmer, M..-^., Fellow of Corpus Christi College, Cambridge, sometime Chaplain to the Bishop.
Svo.
i6s.
ESSAYS ON THE
RELIGION.
Svo.
IDS. 6d.
BIBLICAL ESSAYS.
Svo.
12s.
CYPRIAN HIS
:
White Benson,
WORK.
Svo.
By Edward
Archbishop of Canterbury.
Litt.D.
Svo.
21s. net.
Historical Inquiry
Sewed,
is. net.
Study in Comparative Religion. G. Frazer, M.A., Fellow of Trinity College, Cambridge. Two vols. Svo.
By
28s.
Translated with a
Commentary by J. G. Frazer, M.A., LL.D. (Glasgow), Fellow of Trinity In Six Volumes. Illustrated with about Thirty JNIaps and College, Cambridge. Plans, Four Photogravure Plates, and upwards of Two Hundred Engravings in the Text. Svo. Six Guineas net. The Work is divided as follows Vol. I.
:
Introduction.
Vol. II.
Translation.
Vol. III. Commentary on Books II. -V. (Argolis, Laconia, Messenia, Elis I.) Vol. IV. Commentary on Books VI. -VIII. (Elis II., Achaia, Arcadia). Vol. V. Commentary on Books IX., X. (Boeotia, Phocis). Addenda. Vol. VI. Indices. Maps. {The Volumes are not sold separately.)
I.
Commentary on Book
of
Pausanias.
de G. Verrall. With Introductory Essay and Archaeological Commentary by " Jane E. Harrison, author of Myths of the Odyssey," """Introductory Studies in Greek Art." With Illustrations and Plans. Crown Svo. i6s.
By Margaret
ANTHROPOLOGY:
Crown
Civilisation. Svo.
7
s.
an Introduction to the Study of Man and By Edward B. Tylor, D.C.L., F.R.S. With Illustrations.
6d.
MACMILLAN AND
CO., Ltd.,
LONDON.
February 1898
Catalogue
of
Theological Works
published by
Macmillan
St.
Co., Ltd.
Martin's Street
London, W.C.
CONTENTS
The Bible
....
3
5
II
....
12
^5
The Fathers
Hymnology
Religious Teaching
i6
f7
i8
i8
February 1898.
IN
THE CHURCH.
Pott Svo.
loth Edition.
BIBLICAL HISTORY
THE EVERSLEY
duction.
each.
By
I.
J.
2 Samuel. Deuteronomy HI. I Kings Esther. IV. Job Song of Solomon. V. Isaiah Lamentations. VI. Ezekiel Malachi. VII. Matthew ^John.
Vol.
VIII.
Acts Revelation.
in the
Genesis
Numbers.
II.
WESTMINSTER
EEl^/El^F."We_
Authorised Version
consider this by far the best edition, for we have ever met with."
BIBLE. A Series of Books from the The Text Sacred Scriptures presented in Modern Literary Form. It is used by special permission is that of the Revised Version. of the University Presses of Oxford and Cambridge. Edited by Pott Svo. 2s. 6d. each volume. R. G. MouLTON, M.A.
THE PROVERBS. ECCLESIASTICUS. ECCLESIASTES WISDOM OF SOLOMON. THE BOOK OF JOB. DEUTERONOMY. GENESIS. THE EXODUS. THE JUDGES.
BIBLICAL IDYLLS SOLOMON'S SONG, RUTH, ESTHER, THE CHRONICLES. THE KINGS. TOBIT, EZEKIEL. DANIEL. ISAIAH. JEREMIAH. SELECT MASTERPIECES OF BIBLICAL LITERATURE.
While the sacred text has in no way been tampered ST. with, the books are presented in modern literary form and are furnished with an introduction and notes by Professor Richard G. Moulton. The notes are scholarly, and of real help to the student."
/AMES'S GAZETTE."
BIBLE LESSONS. By Rev. E. A. Abbott, D.D. Crown Svo. 4s. 6d. SIDE-LIGHTS UPON BIBLE HISTORY. By Mrs. Sydney Buxton.
Illustrated.
Crown
Svo.
5s.
STORIES FROM THE BIBLE. By Rev. A. J. Church. IllusTwo Series. Crown Svo. 3s. 6d. each. trated. BIBLE READINGS SELECTED FROM THE PENTATEUCH AND THE BOOK OF JOSHUA. By Rev. J. A. Cross.
2nd Edition.
Globe Svo.
2S. 6d.
MACMILLAN AND
CO.'S
Biblical History
continued.
CHILDREN'S TREASURY OF
H. Gaskoin.
Pott 8vo.
;
BIBLE
each.
STORIES.
I.
By
Mrs.
;
IS.
Part
Old Testament
II.
New
Testament
III.
Three Apostles.
THE NATIONS AROUND ISRAEL. By A. Keary. Cr. 8vo. 3s. 6d. HISTORY, PROPHECY, AND THE MONUMENTS, or, ISRAEL AND THE NATIONS. By Prof. J. F. M'Curdy. 8vo. 14s.
net each.
Vol.
I.
To
Vol. II.
To
the
Fall of Nineveh.
scholar and good writer, and is employed by Mr. M'Curdy with excellent effect. His presentation of the material is admirable in arrangement ; his style, though somewhat formal and Gibbonesque, is clear and picturesque."
''Vi\% method is to interweave the histories of the connected peoples in each period, to point out the historical presuppositions and moral principles in the prophetic writings, and to treat the social constitution in separate sections. This method has obvious advantages in the hands of a competent
TIMES. "
Pi.
learned
treatise
interpreted by the
new
light
on the ancient history of the Semitic peoples as obtained from the modern study of their monuments."
It will
By Rev.
6d.
Includthe same.
New
Testament.
By
By
By
Pott Svo.
is.
Edited, with Comments and Reflections for the use of Jewish Parents and Children, by C. G. MoNTEFioRE. Part I. To THE Second Visit of Nehemiah to
He
He has produced at once a most original, a most temporary teachers of religion. instructive, and almost spiritual treatise, which will long leave its ennobling mark on Jewish religious thought in England. Though the term 'epoch-making' is often We cannot but believe that misapplied, we do not hesitate to apply it on this occasion. a new era may dawn in the interest shown by Jews in the Bible."
. . .
remarkable work Mr. Claude Montefiore has has placed himself securely in the front rank of con-
By
C.
M. YONGE.
each.
Globe Svo.
:
is.
6d. each
also
3s. 6d.
First Series
Series:
Series
Fifth Series
Apostolic Times.
THEOLOGICAL CATALOGUE
The Old Testament
co7itinued.
Its
By Rev.
TIMES. "An
SCOTTISH LEADER. K
useful introduction to
eloquent and temperate plea for the critical study of the Scriptures." '' little book which ought to do good service as a really
in
modern view The learned author is a genuine critic. of the Old Testament. He expounds called the treatment of the what has been books of the Old Analytic' recently clearly The volume is admirably suited to Testament, and generally adopts its results. fulfil its purpose of familiarising the minds of earnest Bible readers with the work which
'
Biblical criticism
is
now
doing."
886- 1 890.
8vo.
By Rev. A.
6s.
F.
Kirkpatrick, B.D.
Crown
volume gives us the result of ripe scholarship and competent It is written simply, clearly, and eloquently and it learning in a very attractive form. invests the subject of which it treats with a vivid and vital interest which will commend well as those are as to who more reader of it to the general intelligence, especially occupied with such studies."
;
SCOTSMAN." This
AN. "As a summary of the main results of recent investigation, and as a thoughtful appreciation of both the human and divine sides of the prophets' work and is worth the attention of all Bible students." it message, " An important contribution to the new school ot Biblical theology." heartily commend this learned volume to every teacher and preacher who wishes to study the life, times, and works of the Old 'I'estament
BOO KM
WESTMINSTER REVIEW.
prophets."
THE
PATRIARCHS TESTAMENT.
Edition.
AND LAWGIVERS
8vo.
3s. 6d.
OF
THE
OLD
New
Crown
New
Edition.
Crown
8vo.
3s. 6d.
An
Essay on the
Growth and Formation of the Hebrew Canon of Scripture. 2nd Edition. Crown 8vo. 6s. Rev. Prof. H. E. Ryle.
stantial
By
This edition has been carefully revised throughout, but only two subchanges have been found necessary. An Appendi.x has been added to Chapter IV., dealing with the subject of the Samaritan version of the Pentateuch and Excursus C (dealing with the Hebrew Scriptures) has been completely re-written on the strength of valuable material kindly supplied
;
to the author
the
first
are indebted to Professor Ryle for having given them for time a complete and trustworthy history of the Old Testament Canon." EXPOSITOR y TIMES. "He rightly claims that his book possesses that most English of virtues it may be read throughout. ... An extensive and minute research lies concealed under a most fresh and flexible English style." GUARDIAN. "A valuable contribution to an important and perplexing question. It will serve as a good starting-point for further investigation, and those who are interested in Old Testament studies cannot afford to neglect it."
EXPOSITOR. "Scholars
by Dr. Ginsburg.
MACMILLAN AND
coritlnued.
CO.'S
THE MYTHS OF ISRAEL. THE ANCIENT BOOK OF GENESIS. WITH ANALYSIS AND EXPLANATION OF" ITS COMPOSITION.
Scriptures," etc.
of
The Jewish
SCOTSMAN.^' Few impartial readers of the book could doubt that its ^study must serve to promote an enlightened understanding of the texts which it explains."
GENESIS.
By Rev.
Prof.
H. E.
PHILO AND HOLY SCRIPTURE, OR THE QUOTATIONS OF PHILO FROM THE BOOKS OF THE OLD TESTAMENT.
With
Introd.
and Notes by
Prof.
H. E. Ryle.
Cr. 8vo.
los. net.
In the present work the attempt has been made to collect, arrange in from the order, and for the first time print in full all the actual quotations books of the Old Testament to be found in Philo's writings, and a few of For the purpose of giving general assistance to students his paraphrases. Dr. Ryle has added footnotes, dealing principally with the text of Philo's with that of the Septuagint and in the introduction quotations compared he has endeavoured to explain Philo's attitude towards Holy Scripture, and the character of the variations of his text from that of the Septuagint.
;
will be found by students to be a very useful supplement to the learned Dr. Drummond's important work, Philo Judceus."
and
The Pentateuch
Wicksteed, M.A.
8vo.
14s.
AN IHSTORICO-CRITICAL INQUIRY INTO THE ORIGIN AND COMPOSITION OF THE HEXATEUCH (PENTATEUCH AND BOOK OF JOSHUA). By Prof. A. KuENEN.
Translated by Philip H.
The Psalms
An
It gives the Psalms a perfectly fresh setting, adds a new published for many years. of nature ever produced, a new depth of lyrical power of vision to the grandest poetry and hope, and a new intensity of spiritual pathos to the poetry of national joy, sorrow, of every ejaculation of praise and every invocation of want. light to the divine subject have given but imperfect illustrations of the new beauty and lisht which the transor nation, and which they lators pour upon the most perfect devotional poetry of any day and perfect taste with which they have pour on it in almost every page, by the scholarship to live long and to their version deserves that We can only say executed their work.
Amended Version, with Historical Introductions and Explanatory Notes. By Four Friends. New Edition. Crown 8vo. 5s. net. SPECTATOR. "One of the most instructive and valuable books that has been
We
pass through
many
editions."
The
Student's
Edition.
THE
Isaiah
"The Psalms ChronoBeing an Edition with briefer Notes of 2s. 6d. net. Four Friends." Pott Svo. logically Arranged by Notes. Critical and Introductions With By A. C. PSALMS. 2nd In 2 vols. M.A. Jennings, M.A., and W. H. Lowe,
Edition.
Crown
Svo.
ISAIAH XL. LXVI. With the Shorter Prophecies Svo. By Matthew Arnold. With Notes. Crown
allied to iL
5s.
THEOLOGICAL CATALOGUE
Isaiah
continued.
Young Zechariah
The Great Prophecy of Restoration (Isaiah xl.-lxvi.) Arranged and Edited for Learners. By the same. 4th Edition. Pott Svo. is.
THE HEBREW STUDENT'S COMMENTARY ON ZECHARIAH, Hebrew and LXX. By W. H. Lowe, M.A.
Svo. ios. 6d.
THE AKHMIM FRAGMENT OF THE APOCRYPHAL GOSPEL OF ST. PETER. By H. B. Swete, D.D. Svo. 5s. net. GUARDIAN. " Cambridge may claim the honour not only of having communicated
EXPOSITORY
and serviceable."
flowing, accurate,
By W.
Discourses and
New
Testament.
By Dean Farrar.
With an Appendix on the last Petition of By Bishop Lightfoot. Crown Svo. 7s. 6d.
Svo.
14s.
the Lord's
By Bishop
Maurice.
By
F. D.
Crown
Svo.
12s.
A GENERAL SURVEY OF THE HISTORY OF THE CANON OF THE NEW TESTAMENT DURING THE FIRST FOUR
CENTURIES.
Crown
Svo.
7th Edition.
IDs. 6d.
IN
The
Text revised by Bishop Westcott, D.D., and Prof. F. J. A. 2 vols. Crown Svo. ids. 6d. each. Vol. I. Hort, D.D. Text II. Introduction and Appendix. TESTAMENT IN THE ORIGINAL GREEK. Text THE Revised by Bishop Westcott, D.D., and F. J. A. Hort, D.D.
NEW
Library Edition.
Svo.
los. net.
IN
for
revised
5s.
NEW TESTAMENT.
little
By W.
HiCKiE, M.A.
volume
MACMILLAN AND
CO.'S
The
By
Prof.
F.
THE GOSPELSPHILOLOGICAL OBSERVATIONS ON THE GOSPELS AND THE ACTS OF THE APOSTLES. By Prof. F. Blass.
Crown
8vo. 8vo.
6d. net.
The Dr. Chase, in his preface, thus explains the object of his book present volume is the sequel of an Essay which I published two years ago on the Old Syriac Element in the Text of Codex Bezae. The latter, primarily an offshoot of a larger work on the Acts on which I am engaged, Several critics, whose opinion I dealt with the Bezan text of that Book. respect, urged against my conclusions the not unnatural objection, which I in I could the that had fully anticipated produce no direct evidence preface, Convinced that assimilation to Old for an old Syriac text of the Acts. Syriac texts was a predominant factor in the genesis of the Bezan and of cognate texts, I felt that it was almost a matter of honour to extend the investigation to the Gospels, where ample evidence for Old Syriac readings is supphed by the Sinaitic and Curetonian MSS. by the Arabic Tatian, by Ephrem's Commentary on the Diatessaron, and by Aphraat's Quotations." TIMES. "An important and scholarly contribution to New Testament criticism."
: ,
"
By Rev.
3s. 6d.
E. A.
Abbott and
W.
tic
G.
RusHBROOKE.
:
Crown
Svo.
SYNOPTICON An
Exposition of the Common Matter of the Synop4to. By W. G. RusHBROOKE. Printed in Colours. Gospels. Indispensable to a Theological Student. 35s.
inany beginners
study of the
THE COMPOSITION OF THE FOUR GOSPELS. By Rev. Arthur Wright. Crown Svo. 5s. CAMBRIDGE REVIEW. "The wonderful force and freshness which we find on
. . ;
every page of the book. There is no sign of hastiness. All seems to be the outcome of . years of reverent thought, now brought to light in the clearest, most telling way. The book will hardly go unchallenged by the different schools of thought, but all will and there is one short chapter, its vigour and reality at least for in gratitude agree 'On the Inspiration of the Gospels,' which even those whom 'criticism' bores will which most will read and read and re-read, for it brings new assurance read with it."
By W. Alexander, D.D. Oxon., LL.D. Dul)lin, D.C.L. Oxon., Archbishop of Armagh, and Lord Primate of All Ireland. New Edition, Revised Crown Svo. 6s. and Enlarged.
work has
in this issue
been so altered
in revisal
and so greatly
THEOLOGICAL CATALOGUE
The Gospels
continued.
enlarged as to be a new book, in which the doctrine formerly set forth in a series of sermons has been developed into a well-reasoned theological treatise." TIMES. " k delightful suggestion, worked out with skill and ever new suggestiveness by the fertile mind into which it had fallen." Not only eloquent and fascinating, but at almost every page it provokes thought." BRITISH t-t^EEKLV." ReaWy a new book._ It sets before the reader with delicacy of thought and felicity of language the distinguishing characteristics of the several gospels. It is delightful reading. Religious literature does not often furnish a book which may so confidently be recommended." "Lucid andscho\ar\y . . characterised by much originality of thought."
MANCHESTER EXAMINER.
St.
Gospel of
Matthew
ST. MATTHEW. Greek Text With Introby Bishop Westcott and Dr. Hort. duction and Notes by Rev. A. Sloman, M.A. Fcap. 8vo. 2s. 6d.
tion
MANCHESTER GUARDIAN." It is sound and helpful, and the brief introducon Hellenistic Greek is particularly good." SCHOOLMAS7ER. "This just the book to put into the hands of boys whose
is
.St. Matthew's Gospel. The introducand are not beyond the capacity of the average
.
.
school-boy.
."
Gospel of
H.
Notes.
By Rev.
University of Cambridge.
SCHOOL READINGS
IN
Being the Outlines of the Life of our Lord as given by St. Mark, with additions from the Text of the other Evangelists. Edited, with Notes and Vocabulary, by Rev. A. Calvert, M.A. Fcap. 8vo. 2s. 6d.
Gospel of
as
St.
Luke
The Greek Text ST. LUKE. Revised by Bishop Westcott and Dr. Hort. With Introduction 2s. 6d. and Notes by Rev. J. Bond, M.A. Fcap. 8vo. GLASGOW HERALD. " The notes are short and crisp suggestive rather than
exhaustive."
Course
By
F. D.
Maurice.
Gospel of
St.
John
CHRIST. Being a Study and John, Chapters XIII. to XVII. By Rev. Canon
Crown
Svo.
recently
7s.
Bernard, M.A.
6d.
THE MODERN CHURCH. " h thoroughly sound and scholarly work." METHODIST TIMES. "It a magnificent monograph on St. John xiii. xvii.
we have had an exposition by him whom But Canon Bernard's work is still the work that
a book to delight the intellect, to stimulate the soul, and It is a noble book inclusive. . not for many a day have we had such a surprise and such a to refresh the heart delight as we found the first half-hour we stole in to the company of this born expositor."
. .
is
THE GOSPEL OF
ST.
JOHN. By F. D. Maurice.
Cr.Svo.
3s.
6d.
MACMILLAN AND
CO.'S
By
Archbishop Benson.
8vo.
[/ the Press.
THE OLD SYRIAC ELEMENT IN THE TEXT OF THE CODEX BEZAE. By F. H. Chase, B.D. 8vo. 7s. 6d. net. THE ACTS OF THE APOSTLES IN GREEK AND ENGLISH.
With Notes by Rev. F. Rendai.l, M.A.
Cr. 8vo.
9s.
the whole the book is a valuable addition to New in its literature, being thoroughly up-to-date both in its scholarship and and critical information judgment." general GUARDIAN.'' Mr. Rendall is a careful scholar and a thoughtful writer, and the student may learn a good deal from his commentary."
Testament
MANCHESTER
Svo.
By
F. D-
Maurice.
Cr.
Being the Greek Text as With E.xplanatory Revised by Bishop Westcott and Dr. Hort. Notes by T. E. Page, M.A. 3s. 6d. Fcap. Svo.
Authorised Version, with IntroE. Page, M.A., and Rev. A. S. Walpole, M.A. Fcap. Svo. 2s. 6d. BRITISH WEEKLY." Mr. Page's Notes on the Greek Text of the Acts are very Mr. Page has written an well known, and are decidedly scholarly and individual.
and Notes, by T.
introduction which
for use in
SCOTSMAN. "
scholarly, and suggestive." a much more scholarly edition than is usually found prepared schools, and yet keeps its learning well within the limits of the needs and the
is brief,
It is
capacities of
Bible."
The Church of Jerusalem. The Church of the Gentiles. The Church Lectures on the Acts of the Apostles. of the World. By Crown Svo. ids. 6d. Very Rev. C. J. Vaughan.
of St.
THE EPISTLES
ST.
Paul
PAUL'S EPISTLE TO
with English Notes.
THE ROMANS.
C. J.
By Very Rev.
Crown
Svo.
7s.
6d.
PROLEGOMENA TO ST. PAUL'S EPISTLES TO THE ROMANS AND THE EPHESIANS. By Rev. F. J. A. Hort.
Crown
Svo.
6s.
. .
.
Dr. Marcus Dods in the ^oo/wzaw." Anything from the pen of Dr. Hort is sure to There be informative and suggestive, and the present publication bears his mark. the difficulties are candidly faced, and is an air of originality about the whole discussion the explanations offered appeal to our sense of what is reasonable." TIMES. " Will be welcomed by all theologians as an invaluable contribution to the
;
'
the volume justly calls it." study of those Epistles' as the editor of DAIL V CHRONICLE. "The lectures are an important contribution to the study of the famous Epistles of which they treat."
Sr.
PAUL'S EPISTLE TO
Text,
THE GALATIANS. A
Revised
with Introduction, Notes, and Dissertations. 12s. Svo. loth Edition. Lightfoot.
By Bishop
THEOLOGICAL CATALOGUE
THE EPISTLES
ST.
of St. VB.\x\.co7itimied.
PAUL'S EPISTLE TO
THE
PHILIPPIANS.
A
By
Revised
the same.
Text, with Introduction, Notes, and Dissertations. 8vo. 12s. 9th Edition.
ST.
PAUL'S EPISTLE TO
tion,
THE
PHILIPPIANS.
With
transla-
C. J.
Paraphrase, and Notes for English Readers. Vaughan. Crown 8vo. 5s.
By Very Rev.
ST.
PAUL'S EPISTLES TO
PHILEMON.
By
THE EPISTLES OF ST. PAUL TO THE EPHESIANS, THE COLOSSIANS, AND PHILEMON. With Introductions and
Notes.
By Rev.
J.
Ll. Davies.
2nd
Edition.
Svo.
7s.
6d.
For English Readers. Part I. containing the First Epistle to the Thessalonians. By Very Rev. C. 2nd Edition. Svo. Sewed, is. 6d. J. Vaughan. NOTES ON EPISTLES OF ST. PAUL FROM UNPUBLISHED
COMMENTARIES.
GUARDIAN. "
By
the late J.
B.
Lightfoot,
Svo.
12s.
D.D.,
It scarcely needs to be said, after the experience of former volumes, that the editor has done his part of the work excellently. ... It also certainly needs not to-be said that we have in the commentary much valuable contribution to the study of St. Paul, and that the whole is marked by the Bishop's well-known characteristics of sound scholarship, width of learning, and clear sobriety of judgment."
"The editing seems to have been carried through in the most unexceptional manner, and fragmentary as the work unfortunately is, it will be received as a valuable contribution to the understanding of those parts of Scripture with which it deals."
SCOTSMAN.
The Epistle of
St.
James
JAMES.
The Greek Text, with Joseph B. Mayor, M.A.
Intro-
THE EPISTLE OF
EXPOSITORY
ST.
2nd
TIMES. "The most complete edition of St. James in the English language, and the most serviceable for the student of Greek." " A N. Professor Mayor's volume in every part of it gives proof that no time or labour has been grudged in mastering this mass of literature, and that in appraising it he has exercised the sound judgment of a thoroughly trained scholar and critic. . The notes are uniformly characterised by thorough scholarship and unfailing sense. The notes resemble rather those of Lightfoot than those of Ellicott. ... It is a pleasure to welcome a book which does credit to English learning, and which will take, and keep, a foremost place in Biblical literature." SCOTSMAN. " It is a work which sums up many others, and to any one who wishes to make a thorough study of the Epistle of St. James, it will prove indispensable." " Will {T)r. Marcus Dous). long remain the commentary on St. James, a storehouse to which all subsequent students of the epistle must be indebted."
BOO KM
EXPOSITOR
By
F. D.
Maurice.
Crown
THE EPISTLES OF
By Right
ST.
JOHN.
The Greek
lo
MACMILLAN AND
;
CO.'S
after each chapters, and helps very copious footnotes on the text ; and or difficult questions, whether in longer and more elaborate notes in treatment of leading so much them round accumulated has Westcott Dr. ... respect of reading or theology. much if not new, was forgotten, or generally unobserved, and has thrown so matter
critical remarks GUARDIAN." It contains a new or rather revised text, with careful of the
that, characteristics. . . . The notes, critical, light upon their language, theology, and the text, are extraordinarily full and illustrative, and exegetical, which are given beneath the sanie minute the same careful. . . . They exhibit analysis of every phrase and word, that characterised Dr. Westcott s scrupulous weighing of every inflection and variation
SATURDAY' REVIEW.
There is scarcely a syllable throughout the Epistles dismissed without having undergone the most anxious interrogation. "'XhcmQTev/& examine this precious volume the more the mind.' exceeding richness in spiritual as well as in literary material grows upon
.
.
By Rev.
F.
the same.
Crown Crown
Svo.
7s. 6d.
With Notes.
By Very
Vaughan.
Svo.
7s. 6d.
TIMES. "The name and reputation of the Dean of LlandaflF are a better recomnotes ; mendation than we can give of the Epistle to the Hebrews, the Greek text, with an edition which represents the results of more than thirty years' experience m the training
of students for ordination."
Text, with
Svo.
14s.
In form this is a companion volume to that upon the Epistles of St. and the volume the index thorough John. The type is excellent, the printing careful, and contains a full introduction, followed by the Greek text, with a running commentary, fuller discusneeded which a number of additional notes on verbal and doctrinal points His conception of inspiration is further illustrated by the treatment of the Old . sion deserve very Testament in the Epistle, and the additional notes that bear on this pomt The spirit in which the student should approach the perplexing questions careful study. last in the is than it essay. of Old Testament criticism could not be better described
.
GUARDIAN. "
REVELATION
THE BOOK OF REVELATIONS.
the late
Archbishop Benson.
Svo.
3s. 6d.
Svo.
By
F.
D. Maurice.
By Rev.
Prof.
W.
Crown
Svo.
5s.
discussions give an interesting and valuable_ account and research in connection with their criticism of the present state of theological opinion and subject." The great merit of the book is the patient and skilful The the day. way in which it has brought the whole discussion down to will present which not, we think, soon be result is a volume which many will value highly, and
SCOTTISH GUARDIAN."
superseded."
n
By Very
Vaughan.
5th Edition.
Crown
8vo.
los. 6d.
By W. Aldis Wright,
8vo.
7s.
Litt.D.,
Crown
6d.
Cbristian
Cburcb,
Ibistor^
of
tbe
Clieetham (Archdeacon). A
8vo.
I
HISTORY OF THE CHRISTIAN CHURCH DURING THE FIRST SIX CENTURIES. Cr.
OS. 6d.
brief but authoritative
TIMES. " A
summary of early
and development, and as light and expected from the nature of the subject."
ecclesiastical history." clear in its exposition, systematic in its disattractive in style as could reasonably be
Church History to the Time of Constantine. 2nd Edition. Revised and Enlarged. Cr. 8vo. 4s. 6d. net. To this edition have been prefixed short accounts of the writers from whom the passages are selected.
HISTORY OF THE CHRISTIAN CHURCH. Middle Age. Ed. by Bishop Stubbs. Cr. 8vo. los. 6d. A HISTORY OF THE CHRISTIAN CHURCH DURING THE REFORMATION. Revised by Bishop Stubbs. Cr. 8vo. los. 6d. TWO DISSERTATIONS. Hort (Dr. F. J. A.) On MONOrEXHS GEOS in Scripture and Tradition. II. On the "
Hardwick (Archdeacon). A
I.
"
Constantinopolitan
Creed and
7s.
other
Fourth Century.
8vo,
6d.
6s.
on the Early History and Early Conceptions of the Ecclesia, and Fou:Sermons. Crown 8vo. 6s.
of Lectures
Kruger
(Dr. G.) HISTORY OF EARLY CHRISTIAN LITERATURE IN THE FIRST THREE CENTURIES. Cr.
8vo.
8s. 6d. net.
Simpson (W.) AN
CHRISTIAN CHURCH.
(Prof.) Translated by Miss
Sohm
OUTLINES
May
6d.
OF
8vo.
CHURCH HISTORY.
With a Preface by
3s. 6d.
'
Sinclair.
Prof. II.
M. Gwatkin, M.A.
fessor
Crown
fully deserves the praise given to it by ProGwatkin (who contributes a preface to this translation) of beinfj neither a meagre sketch nor a confused mass of facts, but a masterly outline,' and it really 'supplies a
MANCHESTER GUARDIAN." It
want,' as affording to the intelligent reader who has no time or interest in details, a connected general view of the whole vast field of ecclesiastical history."
12
MACMILLAN AND
Rev. C.
J.,
CO.'S
Vaughan (Very
Crown
Dean of Llandaff). THE CHURCH The Church of Jerusalem. The Church of the Gentiles. The Church of the World.
Catechism of
XTbe
dburcb of lnQlan^
By Rev.
J. J.
C.
P.
By Rev.
C. P.
Aldous.
Pott
A CLASS-BOOK OF THE CATECHISM OF THE CHURCH OF ENGLAND. By Rev. Canon Maclear, Pott 8vo.
IS.
6d.
A FIRST CLASS-BOOK OF THE CATECHISM OF THE CHURCH OF ENGLAND, with Scripture Proofs for Junior
Classes and Scliools.
tions.
Bv
the same.
Pott 8vo.
6d. 6d.
the Rev.
Canon Maclear.
Pott 8vo.
32mo.
is.
By
the
Collects
Vaughan, D.D.
6d.
With
I2s.
Disestablishment
they?
Crown
8vo.
A. Freeman.
4th Edition.
are
is.
AND
CHURCH CHURCH
TITHES. By
the same.
7s. 6d.
By
the
in TIMES." It should be in the hands of defence of the Church in Wales." BELLS." We are heartily glad to see this new and handy edition of Its contents cannot be too generally known." this valuable little work.
Dissent in
its
Relation to
DISSENT IN ITS RELATION TO THE CHURCH OF ENGLAND. By Rev. G. H. CURTEIS. Bampton Lectures for 187 1.
Crown
8vo.
7s.
6d.
History
of
Compiled from Original Sources by Henrv Gee, W. J. Hardy, F.S.A. Cr. 8vo. 10s. 6d.
be welcomed alike by students and Church of England.
THEOLOGICAL CATALOGUE
History of
For the
13
continued.
. .
benefit of the latter all the Latin pieces have been translated into English. hearty imprimatur of the Bishop of Oxford prefixed to it."
'
assurance of the Bishop of Oxford, that this is a book which will, and indeed must, be received as a great boon by English Churchmen,' is scarcely needed. A glance at the list of the documents printed and a little testing of the accuracy of their editing will convince us that the volume will be found indispensable by students. The book opens with the British Signatories at the Council at Aries, 314 a.d., and finishes with the Act of Settlement, 1700. Between these dates 124 documents are given, carefully dated, with a running analysis of their contents in the margin, and a short historical note prefixed to each. Latin and French documents are translated, and the spelling of the English ones is modernised. The translation is executed with admirable scholarship, and the editing is in every way satisfactory."
ACADEMY. "The
Students of the English Constitution as well as students ^'of Church History will find this volume a valuable aid to their researches."
DAILY CHRONICLE.
is
no book
in existence that
original material likely to prove valuable to those historical questions affecting the English Church."
who wish
Holy Communion
COMMON PRAYER,
Maurice.
2s. 6d.
with Select Readings from the Writings Edited by Bishop Colenso. 6th
FIRST COMMUNION,
Confirmed.
32mo.
6d.
A MANUAL OF INSTRUCTION FOR CONFIRMATION AND FIRST COMMUNION, with Prayers and Devotions. By the
same.
32mo.
2s.
Liturgy
Pott 8vo.
3s. 6d.
REVIEW.-" Mr. Maclear's text-books of Bible history known that to praise them is unnecessary. He has now added to them An Introduction to the Creeds, which we do not hesitate to call admirable. The book consists, first, of an historical introduction, occupying 53 pages, then an exposition of the twelve articles of the Creed extending to page 299, an appendix containing the texts of a considerable number of Creeds, and lastly, three indices which, as far as we have tested them, we must pronounce very good. We may add that we know already that the book has been used with great advantage in ordinary parochial work."
. . .
AN
CHURCH OF ENGLAND.
and Rev, W. W. Williams.
The Bishop of Salisbury
will doubtless have, as
it
OF THE
"a book which
Maclear, D.D.,
at the
ST. yAAIES'S "rhto\ogica.l students and others will find this comprehensive yet concise volume most valuable."
GAZETTE.
TIMES. "Those who are in any way responsible for the training of candidates for Holy Orders must often have felt the v,-ant of such a hook as Dr. -Maclear, with the assistance of his colleague, Mr. Williams, has just published."
CHURCH
14
MACMILLAN AND
CO.'S
Liturgy continued.
Crown
By
Svo.
los. 6d.
are glad to see that Mr. Procter's History oj the Boon of Common Prayer still retains its hold on public favour, and more That it especially we may presume on that of candidates for theological examinations. too has been carefully revised and added to by its venerable and highly respected author, may be inferred from the fact that the present edition numbers 483 pages (exclusive of the Appendix), as against the 453 pages of the 13th edition (1876)."
COMMON
Maclear.
PRAYER.
Pott Svo.
By Rev.
2s.
F.
6d.
TWELVE DISCOURSE.S ON SUBJECTS CONNECTED WITH THE LITURGY AND WORSHIP OF THE CHURCH OF
ENGLAND.
Fcap. Svo.
6s.
By Very Rev.
C. J.
Vaughan.
4th
Edition.
Historical
and Biographical
The author's preface says "The one object of these lectures delivered on the Hulsean Foundation in 1894-95 is to make some slight contribution to that awakening of interest in the extraordinary religious mission of England which seems happily characteristic of the present time."
:
are particularly interesting as containing the case is a disposition to attack them in some
quarters."
"Those interested in the subject will find in these lectures a highly_ useful account in a short space of what the Church of England has actually
accomplished abroad."
GLASGOW HERALD.
Twelve Years,
1833-45.
late
Dean Church. Globe Svo. 5s. THE LIFE AND LETTERS OF R. W. CHURCH,
Globe Svo.
5s.
%
Dean
LIF'E
only just to publish the life of a scholar at once so well known . all who appreciate his work wish to know more, his son give us the information we seek. They reveal to us a man the very antipodes of a dry-as-dust pedant, a man with many interests and enthusiasms, a lover of the arts and of nature, an athlete and one of the founders of the
is
EXPOSITOR. " It
HORT, D.D., D.C.L., LL.D., sometime Hulsean Professor and Lady Margaret's Reader in Divinity in the University of Cambridge. By his Son, Arthur Fenton Hort, late Fellow of Trinity College, Cambridge. In two Vols. With Portrait. Ex. Cr. Svo. 17s.net.
.
.
and so little known as Dr. Hort. But and the two fascinating volumes edited by
THEOLOGICAL CATALOGUE
Historical and Biographical
Alpine Club, a
15
conti7tued.
man of restless mind but always at leisure for the demands of friendship, and finding his truest joy in his own home and family. Indeed, one sees that Dr. Hort would have accomplished more, although he would not have been so attractive a man, had he been more limited in his interests. 1 he volumes are also valuable as giving us the inner history of his great work in connection with the te.\t of the New Testament."
Chiefly
own
letters.
Frederick Maurice.
i6s.
With
1865.
Portraits.
Two
Crown
8vo.
MEMORIALS (PART
and
Illustrations.
L)
1766-
Portraits
Two
8vo.
LIFE OF ARCHIBALD CAMPBELL TAIT, Archbishop of Canterbury. By Randall Thomas, Bishop of Rochester,
and William Benham, B.D., Hon. Canon of Canterbury.
Portraits.
25s. net.
With
3rd Edition.
Two
Vols.
Crown
8vo.
8vo.
ids. net.
By W. Ward. By
the Same.
Portrait.
14s.
RElate
8vo.
14s.
8vo.
strong personality, and the example of Well put together and exceedingly interesting to
Churchmen."
IN
Read and others v. The Lord Bishop of Lincoln. and Edition. 8vo. 2s. net. Judgment, Nov. 21, 1890. CANTERBURY DIOCESAN GAZETTE. Monthly. 8vo. 2d. JEWISH QUARTERLY REVIEW. Edited by I. Abrahams and C. G. Montefiore. Demy 8vo. 3s. 6d.
intention in this volume is to provide a few simple verses for each Sunday in the year, connecting them in every case wdth the He explains in the Preface that Collect, Epistle, or Gospel for the day. the nature of his week-day work, and the conditions under which his have led him perhaps to think especially of the rhymes were written, " young, and of those who are any ways afflicted or distressed."
8vo.
3s. 6d.
TOR. "They are very terse and excellent verses, generally on the subject of either the Epistle or Gospel for the day, and are put with the kind of practical vigour which arrests attention and compels the conscience to face boldly some leading thought in the passage selected." JiEV/EPK" The studied simplicity of Mr. Cornish's verse is alNor is this the together opposed to what most hymn -writers consider to be poetry. only merit of his unpretentious volume. There is a tonic character in the e.\hortation is thoroughly sentiment and admonition that characterise the hymns, and the prevailing
SPECTA
SATi/RDAV
LETTERS ADDRESSED
Crown
8vo.
2s. 6d.
TO MY SISTER-MOURNERS.
i6
MACMILLAN AND CO.S " Tender and ATHENMUM. unobtrusive, and the author thoroughly realises the
;
sorrow of those she addresses it may soothe mourning readers, and can by no means aggravate or jar upon their feelings." REVIEW. "A ver>' touching and at the same time a very It breathes throughout the truest Christian spirit." sensible book. NONCONFORMIST." K beautiful little volume, written with genuine feeling, good taste, and a right appreciation of the teoching of Scripture relative to sorrow and
CONTEMPORARY
suffering."
IMITATIO CHRISTI,
Diirer,
Printed in Borders after Holbein, Libri IV. and other old Masters, containing Dances of Death, Acts of
etc.
Mercy, Emblems,
Crown
2s.
8vo.
7s.
6d.
CHRISTIAN YEAR.
Edited by C.
M.
Pott 8vo.
Kingsley
(Charles).
OUT
6d. net.
the writings of
Charles
Kingsley.
Kingsley.
DAILY THOUGHTS.
By
Selected
Charles
his Wife.
Crown
FROM DEATH TO
LIFE. Fragments of Teaching to a Village With Letters on the "Life after Death." Edited Congregation. by his Wife. Fcap. 8vo. 2s. 6d.
FOR CONFIRMATION AND FIRST COMMUNION, WITH PRAYERS AND DEVOTIONS. 32mo. 2s. THE HOUR OF SORROW; OR, THE OFFICE FOR THE BURIAL OF THE DEAD. 32mo. 2s. Maurice (Frederick Denison). LESSONS OF HOPE. Readings
from the Works of F. D. Maurice.
Selected by Rev. J.
MANUAL OF INSTRUCTION
Ll.
Davies, M.A.
Crown
8vo.
5s.
With a Preface by
Pott 8vo.
3s. 6d.
New
Edition.
Crown
Svo.
4s. 6d.
AND
CLUES.
Crown
8vo.
6s.
Westcott
ON REVELATION
of Bishop
Durham).THOUGHTS
S.
Wilbraham (Frances M.) IN THE SERE AND YELLOW LEAF: THOUGHTS AND RECOLLECTIONS FOR OLD
AND YOUNG.
Globe Svo.
3s.
6d.
^bc
jfatbere
INDEX OF NOTEWORTHY WORDS AND PHRASES FOUND COMMONLY IN THE CLEMENTINE WRITINGS, CALLED THE HOMILIES OF CLEMENT. Svo. 5s.
THEOLOGICAL CATALOGUE
:
17
Benson (Archbishop). CYPRIAN HIS LIFE, HIS TliMES, HIS WORK. By the late Edward White Benson, Archbishop
T/MES." In all essential respects, in sobriety of judgment and temper, in sympathetic insight into character, in firm grasp of historical and ecclesiastical issues, in scholarship and erudition, the finished work is worthy of its subject and worthy of its author. ... In its main outlines full of dramatic insight and force, and in its details full of the_ fruits ofripe learning, sound judgment, a lofty Christian temper, and a mature
ecclesiastical
of Canterbury.
8vo.
21s.net.
REVIEIV." On the whole, and with all reservations which can possibly be made, this weighty volume is a contribution to criticism and learning on which we can but congratulate the Anglican Church. wish more of her bishops were capable or desirous of descending into that arena of pure intellect from which Dr. Benson returns with these posthumous laurels."
SATURDAY
wisdom."
We
ILLUSTRATIVE OF CHURCH HISTORY TO THE TIME OF CONSTANTINE. 2nd Edition. Crown 8vo. 4s. 6d. net. Hort (F. J. A.) SIX LECTURES ON THE ANTE-NICENE FATHERS. Crown 8vo. 3s. 6d.
TIMES. "Though certainly popular in form and treatment they are so in the best sense of the words, and they bear throughout the impress of the ripe scholarship, the rare critical acumen, and the lofty ethical temper which marked all Dr. Hort's work."
APOSTOLIC FATHERS. Part I. Lightfoot (Bishop). Revised Texts, with Introductions, St. Clement of Rome.
THE
2 vols. Svo. Notes, Dissertations, and Translations. 32s. Part II. St. Ignatius to St. Polycarp. Revised Texts, with Introductions, Notes, Dissertations, and
2nd Edition. Demy Svo. 48s. With Short Abridged Edition. Svo. i6s. Introductions, Greek Text, and English Translation.
conspectus of these early and intensely interesting Christian Documents such as had not hitherto been attainable, and thereby renders a priceless service to all serious students of Christian theology, and even of Roman history." Fiom the account of its contents, the student may appreciate the value of this last work of a great scholar, and its helpfulness as an aid to an intelligent examination of the earliest post-Apostolic writers. The texts are constructed on the most careful collation of all the existing sources. The introductions are brief, lucid, and thoroughly explanatory of the historical and critical questions related to ' the texts. The introduction to the Didache, and the translation of the Church Manual of Early Christianity," are peculiarly interesting, as giving at once an admirable version of it, and the opinion of the first of English biblical critics on the latest discovery in patristic literature."
NA TIONAL OBSERVER."
Bernard
NATIVITY. OF (T. D.) Being Studies of the Benedictus, Magnificat, Gloria in Excelsis, Crown Svo. 5s. and Nunc Dimittis.
(S.
THE SONGS
THE HOLY
Brooke
Fcap. Svo.
6d. net.
of)
From
the best English
THE BOOK OF
Pott Svo.
2s.
PRAISE.
6d. net.
Hymn
Writers.
i8
MACMILLAN AND
A HYMNAL.
CO.'S
In various sizes. Chiefly from The Book of Praise. is. C. Same 6d. B. Pott 8vo, larger type. A. Royal 32mo. An Edition with Music, Selected, is. 6d. Edition, fine paper, Harmonised, and Composed by John Hullah. Pott 8vo. 3s. 6d.
Woods
HYMNS
Pott 8vo.
6d.
IReltoious ^eacbiuG
Bell (Rev. G.
C.) RELIGIOUS TEACHING IN SECONDARY SCHOOLS. For Teachers and Parents. Suggestions as
to Lessons
etc.
By
College. for such selection of plea by the Master of Marlborough College material for teaching as shall bring into the foreground those essential and vital elements of the Bible which are of main importance ; and for widenthe inclusion of subjects ing the range of higher religious teaching by
on the Bible, Early Church History, Christian Evidences, the Rev. G. C. Bell, M.A., Master of Marlborough Crown Svo. 3s. 6d.
The argument is illustrated by suggestions for neglected. " inter-testamental " on the Old Testament, history, the New Testament, Early Church history, and Christian evidences also by a short
commonly
lessons
;
results of higher criticism. The hints and suggestions given are admirable, and, as far as Bible to be desired. teaching or instruction in Christian Evidences is concerned, leave nothing Much time and thought has evidently been devoted by the writer to the difiBculties which confront the teacher of the Old Testament, and a large portion of the volume is taken up with the consideration of this branch of his subject." TIMES. " Mr. Bell makes many highly valuable suggestions. ... As a protest both teachers and exaniiners against the meaningless and formal treatment of religion by at so many public schools, and a practical handbook to guide those who would aim at
summary
of
some
GUARDIAN."
'
'
something better,
this little
volume
is
invaluable."
those teachers who are dissatisfied with the this little handbook existing state of things, and who are striving after something better, Its aim is to map out a course of instruction on practical lines, and to is invaluable. and a wider the to a books which and standpoint methods higher way may point suggest For the carrying out of this, and also for his criticism of prevailing methods, horizon.' a due to sense of are roused and if of a debt Mr. Bell owe any all teachers gratitude their responsibility in this matter, he will feel that his book has not been written in vain."
' :
Church of England,'
'
Fathers'')
or,
The Philosophy
of
Crown
Svo.
4s. 6d.
Abbott (Rev.
E.
A.)
CAMBRIDGE SERMONS. Svo. 6s. OXFORD SERMONS. Svo. 7s. 6d. PHILOMYTHUS. An Antidote against
of
Cardinal
Edition.
THEOLOGICAL CATALOGUE
19
THE
ON TION AS THE
SPIRIT
I2S. 6d. net.
(C.
2nd Edition.
6d. net.
a great deal in them that does not appeal to Jews alone, for, especially in Mr. Montefiore's addresses, the doctrines advocated, with much charm of style, are often not by any means exclusively Jewish, but such as are shared and honoured by all who care for religion and morality as those terms are commonly understood in the western world." Both from the homiletic and what may be called the GLASGOIF big-world point of view, this little volume is one of considerable interest."
is
HFRALD."
Alfred,
Ainger (Rev.
8vo.
PREACHED
6s.
SERMONS
Extra
fcap.
IN
Baines
With a Preface and (Rev. Edward). SERMONS. Crown Memoir, by A. Barry, D.D., late Bishop of Sydney.
8vo.
6s.
Bather (Archdeacon). ON
by Very Rev. C.
CATECHISING, PREACHING,
Benson (Archbishop)
its
J.
Vaughan, D.D.
BOY-LIFE
its
Trial,
Addressed
to the
Diocese of Canter-
Crown
to
Svo.
6s.
FISHERS OF MEN.
his
Addressed
Third Visitation.
is
Crown
Svo.
plenty of plain speaking in the addresses before us, and they contain many wise and thoughtful counsels on subjects of the day." TIMES. " With keen insight and sagacious counsel, the Archbishop surveys the condition and prospects of the church."
GUARDIAN. "There
Edited by
J.
H. Bernard.
Crown
6d.
"'i^o words of mine could appreciate, or do justice the stately language and lofty thoughts of the late Primate they will appeal to every Churchman."
to,
;
Svo.
[/ the Press.
SONGS OF TPIE HOLY NATIV(i) AS RECORDED IN SCRIPTURE, THE CHURCH. Crown Svo. 5s.
To use the words of its author, this book is offered "to readers of the Holy Word ; to worScripture as expository of a distinct portion of devotional commentary on the hymns shippers in the congregation as a C
20
;
MACMILLAN AND
;
CO.'S
which they use to those keeping Christmas, as a contribution to the everwelcome thoughts of that blessed season to all Christian people who, in the midst of the historical elaboration of Christianity, find it good to reenter from time to time the clear atmosphere of its origin, and are fain in the heat of the day to recover some feeling of the freshness of dawn."
in
a scholarly
way."
their relationships, the reasons why the Church has adopted them, and many other kindred points, are touched upon in the book with so a and with so much well-e.\plained insight that the book will be highly valued learning by those interested in its subject."
meaning and
Brooke (Rev. Stopford A.) SHORT SERMONS. Brooks (Phillips, late Bishop of Massachusetts)
Cr. 8vo.
6s.
Crown
Svo.
SERMONS PREACHED
Svo.
6s.
IN
ENGLISH CHURCHES.
Crown
TWENTY SERMONS. Crown Svo. 6s. THE LIGHT OF THE WORLD. Crown Svo. 3s. 6d. THE MYSTERY OF INIQUITY. Crown Svo. 6s. ESSAYS AND ADDRESSES, RELIGIOUS, LITERARY, AND
SOCIAL.
Svo.
Crown
TIMES. ""^^M calculated to display the wide culture, high spiritual fervour, and broad human sympathies of this lamented divine." SCOTSMAN. ' A worthy memento of a good man, and a valuable accession to the world's stock of book wisdom, which needs no name to recommend it." " It is full of NEIV good things, and richer in nothing than the noble inspiration which formed a part of everything that came from Phillips Brooks."
YORK INDEPENDENT.
Crown
6s.
WESTMINSTER
of
spirit,
and
fine
GAZETTE. " k\\ characterised by that fervent piety, cathocommand of language for which the Bishop was famous.
LIFE.
Lenten Readings.
Crown
Brunton
(T.
Lauder).
THE
Crown
Svo.
BIBLE
los. 6d.
AND
SCIENCE.
With
Illustrations.
6s.
an
THOUGHTS ON REVELATION. 2nd Edition. Crown Svo. 5s. RESPONSIBILITY FOR THE GIFT OF ETERNAL LIFE.
Compiled from Sermons preached
at
Row,
in the years
1S29-31.
Crown
Svo.
5s.
CHAPEL OF RUGBY
SCHOOL.
4s. 6d.
THEOLOGICAL CATALOGUE 2i SECOND SERIES. 3rd Ed. 6s. THIRD SERIES. 4th Edition. 6s. THE RELATIONS BETWEEN RELIGION AND SCIENCE.
Bampton Lectures, 1884. 7th and Cheaper Ed. Carpenter (W. Boyd, Bishop of Ripon)
Cr. 8vo.
6s.
TRUTH
4s.
IN TALE.
Crown
8vo.
6d.
2nd Edition.
Bampton
Crown
8vo.
8vo.
6s.
Svo. 3s. 6d. net. TIMES. " These Lechires on Preaching, delivered a year ago in the Divinity School at Cambridge, are an admirable analysis of the intellectual, ethical, spiritual, and rhetorical characteristics of the art of preaching. In six lectures the Bishop deals successfully with the preacher and his training, with the sermon and its structure, with the preacher and his age, and with the aim of the In each case he is practical, preacher. suggestive, eminently stimulating, and often eloquent, not with the mere splendour of rhetoric, but with the happy faculty of saying the right thing in well-chosen words."
4s. 6d.
Crown
difficult moderation sense, and with_ a clear-headed perception of the limits which inexorably circumscribe the natural aspirations of Christians of different churches and nationalities for
and good
SOME THOUGHTS ON CHRISTIAN REUNION. Crown Svo. 3s. 6d. net. Charge to the Clergy. TIMES. " Dr. Boyd Carpenter treats this very subject with
Being a
"He discusses with characteristic vigour and felicity the claims which hinder reunion, and the true idea and scope of catholicity."
LEEDS MERCURY.
PAGAN
for 1896.
AND
Crown
Church (Dean)
Crown
Svo.
7s.
HUMAN LIFE AND ITS CONDITIONS. Crown Svo. 6s. THE GIFTS OF CIVILISATION, and other Sermons and Lectures.
2nd Edition.
Sermons.
6d.
DISCIPLINE OF
and other
Crown
1885.
Crown
Svo.
Series.
Svo.
6s.
4s. 6d.
Crown
Second
Crown
Svo.
6s.
TIMES. In these able to communicate its thoughts on the highest subjects to those with whom it might be supposed to have little in common. His village sermons are not the by-work of one whose interests were elsewhere in higher matters. They are the outcome of his These sermons are worth perusal, if . deepest interests and of the life of his choice. . only to show what preaching, even to the humble and unlearned hearers, may be made in really competent hands."
. . . .
"
Third Series. Crown Svo. 6s. sermons we see how a singularly gifted and cultivated mind was
CATHEDRAL AND UNIVERSITY SERMONS. Crown Svo. PASCAL AND OTHER SERMONS. Crown Svo. 6s.
6s,
SPECTATOR. "Dean
all eminently characteristic of one of the most saintly of modern and one of the most scholarly of modern men of letters." Church's seem to us the finest sermons published since
22
MAC.MILLAN AND
CO.'S
Newman's, even Dr. Liddon's rich and eloquent discourses not excepted, and they breathe more of the spirit of perfect peace than even Newman's. They cannot be called High Church or Broad Church, much less Low Church sermons; they are simply the sermons of a good scholar, a great thinker, and a firm and serene Christian."
'^S-ach. sermons as Dean Church's really enrich the national literature. may well hope they do more. The discourse which_ concludes Life in the Light of Immortality,' supplies the Christian apologist with an this volume, argument the cogency of which it is difficult to imagine impaired, and interprets to the Christian believer a siire and certain hope. Nothing in these days is more needed."
A CONFESSION OF FAITH.
Fcap. 8vo.
3s. 6d.
Believer.
spiritual
it is an excellent specimen of good hard thinking and close reasoning, in which the reader will find plenty of capital exercise for the intellectual muscles."
FOR A REASONABLE FAITH, NOBLER THOUGHTS, LARGER CHARITY. Crown 8vo. 5s.
(Josiah P.)
Cooke
Curteis (Rev. G.
H.)THE SCIENTIFIC OBSTACLES TO CHRISTIAN BELIEF. The Boyle Lectures, 1884. Cr. 8vo. 6s.
LIVERED TO THE CLERGY OF THE DIOCESE OF ROCHESTER, October 29, 30, 31, 1S94. 8vo. Sewed. 2s.net.
J.
Davidson
(R.
T.,
Bishop of Winchester) A
CHARGE DE-
Davies (Rev.
Llewelyn)
LIFE.
to the
SOCIAL QUESTIONS FROM THE POINT OF VIEW OF CHRISTIAN THEOLOGY, and Edition. Crown Svo. 6s. WARNINGS AGAINST SUPERSTITION. Extra fcap. Svo. 2s. 6d. THE CHRISTIAN CALLING. Extra fcap. Svo. 6s. BAPTISM, CONFIRMATION, AND THE LORD'S SUPPER, New Three Addresses. as interpreted by their Outward Signs.
Edhion.
Pott Svo.
is.
IN
THE SPIRITUAL
Crown
Svo. 3s. 6d.
a wise and suggestive book, touching upon many of the more interesting questions of the present day. ... A book as full of hope as it is
of ability."
GUARDIAN. "He says what he means, but never more than he means ; and hence his words carry weight with many to whom the ordinary sermon would appeal in vain. . . . The whole book is well worth study." PRESS." An able discussion of the true basis and DAIL V
MANCHESTER
ABERDEEN
FREE
aim of
social progress."
Bearing the impress of an earnest and original mind that able and fetters of conventional thinking frequently shakes itself free from the a work written on such broad and thoughtful lectures. ... It is much to be desired that and its lessons read be carefully pondered." honest lines may widely
.
. .
SCOTTISH LEADER."
THEOLOGICAL CATALOGUE
Davies (W.)
THE
23
Discourse addressed to Advanced Religious Thinkers on Christian Lines. By Wm. Davies. Fcap. 8vo. 3s. 6d.
inasmuch as
_
niental unrest sounds a note of faith which appeals confidently to the highest intellect, it springs out of the clearest intuitions of the human spirit."
GLASGOW HERALD. " Contains much earnest and stimulating thought." CHRISTIAN WORLD. "V^eL hail this work as one which in an age of
little
much
is
attrac-
tive,
Diggle
(Rev.
W.)
8vo.
GODLINESS
6s.
AND MANLINESS.
Miscellany of Brief Papers touching the Relation of Religion to Life. By John W. Diggle, M.A., Archdeacon of Westmore-
land.
Crown
THE
LESSONS FOR BUSY LIVES. Crown 8vo. 6s. EVIL AND EVOLUTION. An attempt to turn the Light of
ITS
Science on to the Ancient Mystery of Evil. The Social Horizon. Crown 8vo. 3s. 6d. net.
By
the author of
well
worth the
interest
it is
almost certain
can be no question about the courage or the keen logic and the lucid style of this fascinating treatment of a problem which is of pathetic interest to all of us. . It deserves to be studied by all, and no one who reads it can _. fail to be struck by it."
.
Crown
8vo.
7s.
6d.
F.
etc.
Crown
ETERNAL HOPE. Sermons Preached in Westminster Abbey. THE FALL OF MAN, and other Sermons. THE WITNESS OF HISTORY TO CHRIST. Hulsean Lectures. THE SILENCE AND VOICES OF GOD. IN THE DAYS OF THY YOUTH. Sermons on Practical Subjects.
SAINTLY WORKERS.
:
EPHPHATHA or, The Amelioration of the World. MERCY AND JUDGMENT. x\ few words on Christian Eschatology SERMONS AND ADDRESSES delivered in America. Fiske (John). MAN'S DESTINY VIEWED IN THE LIGHT
OF HIS ORIGIN.
Crown
8vo.
:
3s. 6d.
Foxell (W. J.) GOD'S GARDEN Sunday Talks with Boys. With an Introduction by Dean Farrar. Globe Svo. 3s. 6d.
24
MACMILLAN AND
SPA
CO.'S
A'EJ^ ." De^h with obvious problems of faith and conduct in a strain of vigorous simplicity, and with an evident knowledge of the needs, the moods, the diffiIt is the kind of book which instils lessons of courage, trust, patience, culties of boy-life.
and forbearance
boy's such high themes as the use of time, noble revenge, the true gentleman, the There is nothing childish in the method of noblest victory, and progress through failure. this treatment, and yet we feel sure that a man who spoke to a congregation of lads in fashion would not talk over the head of the youngest, and yet find his way tp the hearts of those who are just passing from the restraints of school to the responsibilities of life."
difficulties,
IN A PLAIN PATH. Addresses to Boys. Globe 8vo. 3s. SPEAKER. " He handles with admirable vigour, and real discernment of a
Fraser (Bishop).
Rev.
UNIVERSITY
Crown
SERMONS.
8vo.
6s.
Edited
by
John W. Diggle.
OF EDWARD GLOVER.
ComCrown
or,
6s.
The
Hardwick
Hare
(Archdeacon).
6th Edition.
CHRIST
Crown
Svo.
AND OTHER
los. 6d.
MAS-
TERS,
(Julius Charles)
Edition.
Edited
Harris
(Rev.
G.
C.)
SERMONS.
Crown
Svo.
7s. 6d.
With
Extra
Memoir
6s.
by
Portrait.
fcap. Svo.
Hort
(F.
J.
LIFE.
of truth Dr.
Crown Svo. 6s. Hulsean Lectures, 1S71. CAMBRIDGE REVIEW. "Only to few is it given to scan the wide fields with clear vision of near and far alike. To what an extraordinary degree the
late
Hort possessed this power is shown by the Hulsean Lectures just published. They carry no aspect of us in the most wonderful way to the very centre of the Christi.-in system be left out of view while in every page we recogtruth, no part of the world, seems to of an in the service unwearying thought." nise the gathered fruits of a rare scholarship
;
;
Hort's lectures is that succinctly and yet and suggestive manner, they give us not only his own fully, and in a clear and interesting advanced on the subject." has been worth of opinions, but whatever "Will receive a respectful welcome at the hands of all GLASGOIV biblical scholars. ... A model of exact and patient scholarship, controlled by robust and it is safe to say that it will take a high place in the literature of the
Crown
Svo.
6s.
English sagacity,
subject."
VILLAGE SERMONS.
Crown
Svo.
6s.
Selected from the Sermons preached by Professor Hort to his and including a series of village congregation at St. Ippolyt's, Sermons dealing in a broad and suggestive way with the successive
MANLINESS OF CHRIST.
is
2nd Ed.
Hughes
THEOLOGICAL CATALOGUE
is
25
well qualified to deliver, seeing that manliness of thought and feeling has been the prevailing characteristic of all his literary products." new edition of a strong book."
BRITISH WEEKLY." A
(R.
Hutton
H.)
ESSAYS ON SOME OF THE MODERN GUIDES OF ENGLISH THOUGHT IN MATTERS OF FAITH. Globe 8vo. 5s.
THEOLOGICAL ESSAYS. Globe Svo. 5s. Hyde (W. De W.) OUTLINES OF SOCIAL THEOLOGY.
Crown
Dr.
Svo.
6s.
:
"This little book aims thus describes the object of his book to point out the logical relations in which the doctrines of theology will stand to each other when the time shall come again for seeing Christian truth in the light of reason and Christian life as the embodiment of love."
Hyde
TRACTICAL IDEALISM.
Illingworth
(Rev.
J.
Globe Svo.
5s. net.
IN
COLLEGE CHAPEL.
UNIVERSITY AND CATHEDRAL SERMONS. Crown Svo. 5s. PERSONALITY, DIVINE AND HUMAN. Bampton Lectures,
the rare theological masterpieces produced by that celebrated foundation." Mr. Illingworth has evidently thought out the difficult subject with which he deals for himself, and has given utterance to his views in a style at once scholarly
Crown Svo. 6s. 1894. TIMES." Will take high rank among
SCOTSMAN."
and popularly
technicalities
GLASGOW
intelligible."
HEl\ALD."T\v&
entire absence
of philosophical and
style should
commend them
to
many
theological outside
the season."
convey an adequate impression of the freshness and strength of the whole argument. ... It is a book which no one can be satisfied with
is difficult
to
reading once
fication of
debtedness for
And if frequent study of it should result in the modistatements, there will inevitably grow in the mind a sense of invaluable thoughts, and a deepening admiration of the rare philosoand the singular grace and strength of phical training, the full theoloqical equipment, treatment recognisable throughout the volume."
it
is
to be stu'Jied.
its
some
of
many
DIVINE IMMANENCE.
of Matter.
Svo.
An
Jacob (Rev.
J.
Sermons.
A.) Extra
BUILDING
fcap. Svo.
6s.
IN SILENCE, and
other
James
AND
(Rev.
HIS WORK.
CLERGYMAN
which ii CCA'. "There is in Mr. James's style a quaintness and aphoristic method, In short, Mr. James has drives the nail in penetratingly and clinches it durably. ... the fruitful lectures half-dozen experience of condensed into this little volume and these filled with judicious and earnest advice. heartily reforty years, and every page is commend the book." , j r j-j 7vCC/?Z?. "The volume is one which should be in the hands of every candidate These lectures are to learn. for Holy Orders and of every clergyman who is wishing character. No words are wasted, the reader s distinguished by their thoroughly practical terms. mind is confronted with the difficulty or the remedy, stated in the plainest possible have said enough to show that this volume abounds in thoughtful suggestions, ...
We
..
We
which deserve
to
26
MACMILLAN AND
CO.'S
Jayne
VISITATION OF (F. J., Bishop of Chester). KINGDOM OF GOD. A Charge delivered to the Clergy of the Diocese at his third Visitation, October 29, 1S96. 6d.
G.
THE
THE
other
Jeans (Rev.
Sermons.
Jellett (Rev.
Dr.)
THE ELDER SON, and other Sermons. Crown 8vo. 6s. THE EFFICACY OF PRAYER. 3rd Edition. Crown Svo. 53. Joceline (E.) THE MOTHER'S LEGACIE TO HER UNBORN CHILD. Cr. i6mo. 4s. 6d. Kellogg (Rev. S. H.) THE LIGHT OF ASIA AND THE LIGHT OF THE WORLD. Crown Svo. 7s. 6d.
Cr. Svo.
6s.
Dr. Kellogg has done conciseness, and at the same time with admirable lucidity. the work allotted to him with great ability, and everywhere manifests a competent acUnainiancc with the suliject with which he deals."
Kingsley (Charles)
Svo.
3s.
Crown
THE WATER OF LIFE, and other Sermons. Crown Svo. 3s. 6d. SERMONS ON NATIONAL SUBJECTS, AND THE KING OF THE EARTH. Crown Svo. 3s. 6d. SERMONS FOR THE TIMES. Crown Svo. 3s. 6d. GOOD NEWS OF GOD. Crown Svo. 3s. 6d. THE GOSPEL OF THE PENTATEUCH, AND DAVID. Crown
Svo.
3s. 6d.
DISCIPLINE, and
other Sermons.
Crown
Svo.
3s.
6d.
WESTMINSTER SERMONS. Crown Svo. 3s. 6d. ALL SAINTS' DAY, and other Sermons. Crown Svo. 3s. 6d. ACADEMY. " We can imagine nothing more appropriate than this edition
public, a school, or even a village library."
for a
Kirkpatrick
(Prof. A.
OLD TESTAMENT.
Permanent Value.
1886-1S90.
'
THE
and
Warburtonian Lectures
6s.
Crown
Svo.
OF THEISM.
:
Svo.
8s. 6d.
Sermons Preached
Svo.
6s.
2nd Edition.
Crown
Crown
ST.
Svo.
6s.
THEOLOGICAL CATALOGUE
Lightfoot (Bishop)
8vo.
6s.
27
co7itinued.
Crown
A CHARGE DELIVERED TO THE CLERGY OF THE DIOCESE OF DURHAM, 25th Nov. 1886. Demy 8vo. 2s. ESSAYS ON THE WORK ENTITLED "Supernatural Religion."
8vo.
los. 6d.
8vo.
14s.
that
is
now available
and consummate scholarship for the illustration of his great subject, the present volume and its successor will be warmly welcomed by all students of theology."
nth
Edition.
7th Ed.
Fcap. 8vo.
4s. 6d.
A THIRD SERIES. 6th Edition. Fcap. 8vo. 4s. 6d. WEEK-DAY EVENING ADDRESSES. 4th Ed. Fcap. 8vo. THE SECRET OF POWER, AND OTHER SERMONS.
8vo.
4s. 6d.
2s.
6d.
Fcap.
15th Ed.
6s.
Globe 8vo.
6s.
OR,
5th Edition.
THE MINISTRY OF NATURE. 8th Edition. Globe 8vo. 6s. THE SABBATH OF THE FIELDS. 6th Edition. Globe Svo. 6s. THE MARRIAGE IN CANA. Globe Svo. 6s. TWO WORLDS ARE OURS. 3rd Edition. Globe 8vo. 6s. THE OLIVE LEAF. Globe Svo. 6s, THE GATE BEAUTIFUL AND OTHER BIBLE TEACHINGS FOR THE YOUNG. Crown Svo. 3s. 6d.
A'E/i. "These addresses are, in fact, models of their kind wise, reverent, and not less imaginative than practical ; they abound in choice and apposite anecdotes and illustrations, and possess distinct literary merit." " Written in a Children and style that is both simple and charming. the teachers of children will alike find the book full of wholesome food for reflection."
SPEA
SCOTSMAN.
"Dr. Macmillan's vivid presentation in simple language of the facts of nature, and his adaptation of them to illustrate the facts of spiritual life, make the book at once interesting and profitable to all its readers." "The subjects and the mode of treatment are quite out of Dr. Macmillan at once fixes the attention with some point of the common groove. familiar som.e teaching of nature, or some striking factof history or social life, interest, and weaves about his subject in the most natural and attractive fashion, the religious The poetic touch that beautifies all Dr. Macmillan's he to desires lessons convey. The volume is sure to meet writing is fresh in every one of these charming addresses. far cordial with beyond the sphere of its origin." appreciation
SCOTTISH LEADER.
DAILY CHRONICLE.
Mahaffy (Rev.
AN
ESSAY.
Crown
Svo.
3s.
6d.
28
MACMILLAN AND
CO.'S
Mathews (S.). THE SOCIAL TEACHING OF JESUS. AN ESSAY IN CHRISTIAN SOCIOLOGY. Crown 8vo. 6s.
Maurice (Frederick Denison) THE KINGDOM OF CHRIST. 3rd Ed. 2 Vols. Cr. 8vo. SERMONS PREACHED IN COUNTRY CHURCHES.
Edition.
12s.
2nd
Crown
8vo.
6s.
THE CONSCIENCE. Lectures on Casuistry. 3rd Ed. Cr. Svo. 4s. 6d. DIALOGUES ON FAMILY WORSHIP. Crown Svo. 4s. 6d. THE DOCTRINE OF SACRIFICE DEDUCED FROM THE
SCRIPTURES.
2nd Edition.
Crown
Svo.
6s.
THE RELIGIONS OF THE WORLD. 6th Edition. Cr. Svo. 4s. 6d. ON THE SABBATH DAY; THE CHARACTER OF THE WARRIOR; AND ON THE INTERPRETATION OF
HISTORY.
Fcap. Svo.
2s.
6d.
Crown
is.
Svo.
4s. 6d.
Collected Works.
SERMONS
Volumes.
In Six
CHRISTMAS DAY AND OTHER SERMONS. THEOLOGICAL ESSAYS. PROPHETS AND KINGS. PATRIARCHS AND LAWGIVERS. THE GOSPEL OF THE KINGDOM OF HEAVEN. GOSPEL OF ST. JOHN.
EPISTLE OF
ST.
JOHN.
PRAYER BOOK AND LORD'S PRAYER. THE DOCTRINE OF SACRIFICE. THE ACTS OF THE APOSTLES.
T/3/ES." There is probably no writer of the present century to whom the English Church owes a deeper debt of gratitude. . Probably he did more to stop the stream of converts to Romanism which followed the secession of Newman than any other individual, by teaching English Churchmen to think out the reasonableness of their position."
.
.
CHURCH
divines."
SPEAKER. "These sermons are marked in a conspicuous degree by high thinking and plain statement." TIMES. " A volume of sermons for which the memory of Maurice's unique personal influence ought to secure a cordial reception." SCOTSMAN'. "They appear in a volume uniform with the recent collective edition of JNIaurice's works, and will be welcome to the many readers to wh(im that edition has brought home the teaching of the most popular among modern English
THEOLOGICAL CATALOGUE
Milligan (Rev. Prof.
29
LORD.
SPECTA
put with brevity and force by Dr. Milligan, and every page bears witness that he has mastered the literature of the subject, and has made The a special study of the more recent discussions on this aspect of the question.
.
remaining lectures are more theological. They abound in striking views, in fresh and vigorous e.xegesis, and manifest a keen apprehension of the bearing of the fact of the Resurrection on many important questions of theology. The notes are able and
scholarly,
THE ASCENSION AND HEAVENLY PRIESTHOOD OF Crown 8vo. 7s. 6d. OUR LORD. Baird Lectures, 189
(J.,
text."
Moorhouse
Bishop of Manchester)
1.
JACOB
Three Sermons.
3s.
6d.
Secret,
Conditions,
and
Crown
net.
8vo.
CHURCH WORK:
8vo.
3s.
ITS
Crown
new
TIMES. " It may almost be said to mark an epoch, and to inaugurate a era in the history of Episcopal visitation." series of diocesan addresses, full of practical counsel, by one of the TIMES. most active and sagacious of modern prelates." GLOBE. "Throughout the volume we note the presence of the wisdom that comes from long and varied experience, from sympathy, and from the possession of a fair and tolerant mind." Full of interest and instruction for all who take an interest in social and moral, to say nothing of ecclesiastical, reforms, and deserves to find careful students far beyond the limits of those to whom it was originally addressed."
CHURCH
"A
MANCHESTER GUARDIAN."(F.
Myers
W. H.) SCIENCE
5s.
AND A FUTURE
LIFE.
Gl. 8vo.
OF THE SOCIAL CONSCIENCE. THE RELATION BETWEEN THE ESTABLISHMENT OF CHRISTIANITY IN EUROPE AND THE SOCIAL QUESTION. Crown 8vo. 6s. But SCOTSMAN. " The book eloquently, and at times brilliantly, written.
is
.
.
it
its
clever
and suggestive
book."
8vo.
6s.
IN
RELIGIOUS
By
3s. 6d.
"Three
Friends."
Crown
OF THE HEBREW
LIFE.
OF THE CHRISTIAN
Ridding (George, Bishop of Southwell). THE THE BATTLE. Crown Svo. 6s.
T'/j'/^.'i"." Singularly well
REVEL AND
MANCHESTER GUARDIAN." Marked by dignity and force." Robinson (Prebendary H. G.) MAN IN THE IMAGE OF GOD, and other Sermons. Crown Svo. 7s. 6d.
worth reading."
30
MACMILLAN AND
CO.'S
Ryle (H.
SCIENCE AND THE FIRST CHAPTER OF GENESIS. A Sermon preached at St. Luke's
on the
is. net.
PHYSICAL E.)
Church, Liverpool, on Sunday, September 20, 1896, occasion of the visit of the Royal Association to Liverpool,
Salmon (Rev. George, D.D., Provost of Trinity College, Dublin) NON-MIRACULOUS CHRISTIANITY, and other Sermons. 2nd
Edition.
Crown
8vo.
6s.
Crown
Seeley
(Sir
R.) ECCE
HOMO A
:
Work
of Jesus Christ.
Globe 8vo.
Globe 8vo.
5s.
NATURAL RELIGION.
A THENAiUM, "
If
it
be the function of a genius to interpret the age to itself, this It gives articulate expression to the higher strivings of the time. is a work of genius. a It puts plainly the problem of these latter days, and so far contributes to its solution No such important contribution to the positive solution it scarcely claims to supply. the since in 1866 of has been in Ecce time of the England appearance published question The author is a teacher whose words it is well to listen to his words are Ho7>zo. wise but sad it has not been given him to fire them with faith, but only to light them His readers may at least thank him for the intellectual illumination, if they with reason. cannot owe him gratitude for any added favour. ... A book which we sissume will be read by most thinking Englishmen." "This is one of those rare things in our modern and the speculation, whatever else we may think literature a really speculative book It is work in the region, not of dogmas or controof it, is both ingenious and serious. versies, but of ideas." SCOTSMAN. "In working out his conception of Natural Religion, the author speaks with admirable force, and occasionally with sarcasm and humour, which blend with passages of considerable literary skill." "Ths present issue is a compact, handy, wellprinted edition of a thoughtful and remarkable book."
; . . . ; ;
MANCHESTER GUARD/AN.
Portrait.
Crown
8vo. 6s,
Stanley (Dean)
Sermons preached
Svo.
2s. 6d.
in
2nd Edition.
Crown
Stewart
THE UNSEEN (Prof. Balfour) and Tait (Prof. P. G.) UNIVERSE; OR, PHYSICAL SPECULATIONS ON A
6s.
Universe."
Stul)bs (Dean)
Crown
8vo.
7s. 6d.
CIIRISTUS IMPERATOR.
Edited by Very Rev. C. Universal Empire of Christianity. Crown 8vo. 6s. Stubbs, D.D., Dean of Ely.
W.
The discourses included in this volume were delivered in 1893 in the Wavertree at that time the Chapel -of- Ease to the Parish Church of centre of much excellent social work done by Mr. Stubbs, who had not The following are the subjects of Ely. yet been promoted to the Deanery and the preachers : The Supremacy of Christ in all Realms by the Very Rev. Charles Stubbs, D.D., Dean of Ely. Christ in the Realm of History Dean of Durham. Christ in the by the Very Rev. G. W. Kitchen, D.D.,
THEOLOGICAL CATALOGUE
Realm
of
31
Philosophy: by the Rev. R. E. Bartlett, M. A., Bampton Christ in the Realm of Law Lecturer in 18SS. by the Rev. J. B. Heard, ALA., Hulsean Lecturer in 1893. Christ in the Realm of Art: by the Rev. Canon Ravvnsley, M.A., Vicar of Crosthwaite. Christ in the Realm of Ethics by the Rev. J. Llewelyn Davies, D.D., Vicar of Kirkby Christ in the Realm of Politics Lonsdale, and Chaplain to the Queen. by the Rev. and Hon. W. H. Freemantle, M.A., Canon of Canterbury. Christ in the Realm of Science: by the Rev. Brooke Lambert, B.C.L., Christ in the Realm of Sciology Vicar of Greenwich. by the Rev. S. A. Christ Barnett, M.A., Warden of Toynbee Hall, and Canon of Bristol. in the Realm of Poetry by the Very Rev. Charles Stubbs, D.D. Dean
of Ely.
"This is a very interesting and even in some respectsa It might almost be regarded as the manifesto of an important party in notable book. the Church of England."
GLASGOW HERALD.
rightful place
prelections will be found stimulating and insti-uctive in a high recognition as a courageous attempt to give to Christianity in the lives of its professors."
Trench(Archbishop). HULSEAN
LECTURES.
Preaching,
8vo.
7s.
6d
8vo.
1S96.
Cr.
."^\\\\g the lectures are in no danger of being challenged as heterodox, the last charge that will be made against the author will be that he fails to discern the of the spirit age or the attitude of mind, and the outstanding reasons of that attitude, of multitudes of thoughtful and reverent people towards the teaching of the Churches."
SCOTSMAN
Vaughan
Sth Edition.
Crown
HEROES OF FAITH. 2nd Edition. Crown 8vo. LIFE'S WORK AND GOD'S DISCIPLINE.
Extra fcap. 8vo.
Edition.
2s. 6d.
6s.
3rd
Edition.
CHRIST.
3s.
and
FOES OF FAITH.
2nd Edition.
Fcap. 8vo.
6d.
COUNSELS FOR YOUNG STUDENTS. Fcap. 8vo. 2s. 6d. THE TWO GREAT TEMPTATIONS. 2nd Ed. Fcap. 8vo. 3s. 6d. ADDRESSES FOR YOUNG CLERGYMEN. Extra fcap. 8vo.
4s. 6d.
MY
Extra
fcap. Svo.
5s.
Ministry.
Extra
fcap.
Svo.
5s.
some
of the Texts in
differs
Crown
6d.
32
MACMILLAN AND
CO.'S
Vaughan (C. J., Dean of Llandaff ) conti7iued. LESSONS OF THE CROSS AND PASSION.
THE
CROSS.
THE REIGN OF
SIN.
Lectures.
Crown
AND
:
OLD.
Cr. 8vo.
Fcap. Svo.
THE PRAYERS OF JESUS CHRIST a closing volume of Lent Lectures delivered in the Temple Church. Globe Svo. 3s. 6d. DONCASTER SERMONS. Lessons of Life and Godliness, and
Words from
the Gospels.
Cr. Svo.
los. 6d.
5s.
RESTFUL THOUGHTS IN RESTLESS TIMES. Cr. Svo. LAST WORDS IN THE TEMPLE CHURCH. Globe Svo.
TIMES. " A volume of sermons for which the title and the name of the preacher will speak more than any recommendation of ours." "T\\<t whole volume will be very welcome to Dr.
Vaughan's many admirers."
discourses in thought, in style, have so much that is permanent and fine about them that they will stand the ordeal of being read by any serious man, even though he never heard Dr. Vaughan speak."
5s.
"Are such as only one possessed of his great ability, varied attainments, and rich experience could have produced."
Crown
Svo.
6s.
specimens of pure and rythmical English prose, rising here and there to flights of sober and chastened eloquence, yet withal breathing throughout an earnest and devotional spirit, these sermons would be hard to match." SCOTSMAN. "All are marked by the earnestness, scholarship, and strength of thought which invariably characterised the pulpit utterances of the preacher."
Vaughan
(Rev. D.
Svo,
J.) THE
5s.
Crown
SCOTSMAN. "They
ability,
Questions of the
Day
Mr.
D.
J.
MANCHESTER
Vaughan (Rev. E. T.) SOME REASONS OF OUR CHRISTIAN HOPE. Hulsean Lectures for 1875. Crown Svo. 6s. 6d. Venn (Rev. John). ON SOME CHARACTERISTICS OF BELIEF, SCIENTIFIC AND RELIGIOUS. Svo. 6s. 6d.
Ward (W.)WITNESSES
TO
OTHER
ESSAYS.
Svo.
ids. 6d.
ST.
once accurate, candid, and refined, and as the master of a literary style alike vigorous, That it is well scholarly, and popular, has been amply established by his previous works. worthy of his reputation, is enough to say in commendation of his new book."
at
THEOLOGICAL CATALOGUE
DAILY CHRONICLE. ''YWi.
33
whole book recalls men to those witnesses for the unseen, which laboratories cannot analyse, yet which are abundantly rational." This pregnant and sugTIMES. " A series of brilliant and suggestive essays. is enforced gestive view of the larger intellectual tendencies of our own and other ages and illustrated by Mr. Ward with much speculative insight and great literary brilliancy."
. . .
Welldon
(Rev.
J.
E.
"
C.) THE
8vo.
6s.
SPIRITUAL LIFE,
and
In a strain of quiet, persuasive eloquence, Mr. Welldon His discourses cannot fail both treats impressively of various aspects of the higher life. to enrich the heart and stimulate the mind of the earnest reader." They are cultured, reverent, and thoughtful produc-
SCOTTISH LEADER.
other Sermons.
Crown
GLASGOIV HERALD."
(B. F.,
tions."
Westcott
Bishop of
8vo.
Durham)
4s. 6d.
Crown
is.
Addresses to Candidates
for
Ordination.
CROSS.
Crown
2s.
8vo.
3s. 6d.
Three
Sermons
Cr. 8vo.
(In
6s.
THE REVELATION OF THE RISEN LORD. THE HISTORIC FAITH. 3rd Edition. Crown 8vo. 6s. THE GOSPEL OF THE RESURRECTION. 6th Ed. Cr. 8vo. 6s. THE REVELATION OF THE FATHER. Crown 8vo. 6s. CHRISTUS CONSUMMATOR. 2nd Edition. Crown 8vo. 6s. 6d. SOME THOUGHTS FROM THE ORDINAL. Cr. 8vo.
is.
SOCIAL ASPECTS OF CHRISTIANITY. Crown 8vo. 6s. ESSAYS IN THE HISTORY OF RELIGIOUS THOUGHT IN THE WEST. Globe 8vo. 5s.
THE GOSPEL OF LIFE. Cr. 8vo. 6s. THE INCARNATION AND COMMON LIFE.
TIMES. " A.
Crown
8vo.
9s.
collection of sermons which possess, among other merits, the rare one of actuality, reflecting, as they frequently do, the Bishop's well-known and eager interest in social problems of the day."
CHRISTIAN ASPECTS OF LIFE. Crown 8vo. 7s. 6d. The subject is dealt with under the following heads: I. The HI. Education. Foreign Missions. II. National Church.
V. Social Relationships.
sermon of the national day of rest, and some attr.-tctive personal reminiscences of school days under James Prince Lee, are among tlie choicest parts of the volume, if we are to single out any portions from a work of dignified and valuable
LITER A TURE." A
utterance."
every page
t.
Man,
.
Bishop of
welcomed
a long series of volumes published by thy there is perhaps none more characteristic or more likely to be widele than the last, entitled Christian Aspects of Life."
,,.,,,
White
.SCIENCE
Two
Vols.
net.
34
the most valuable historical works that have appeared for many years. He has chosen a large subject, but it is at least one which has clear and definite limits, and he has treated it very fully and comprehensively in two moderate volumes. . His book appears to us to be based on much original research, on an enormous amount of careful, accurate, and varied reading, and his habit of appending to each section a list of the chief books, both ancient and modern, rel.'iting to it will be very useful to serious students. He has decided opinions, but he always writes temperately, and with transparent truth. . . . .
MACMILLAN & CO.'S THEOLOGICAL CATALOGUE TIMES. " Is certainly one of the most comprehensive, and, in our judgment, one of
fulness of intention."
"Thit story of the struggle of searchers after truth with the organised forces of ignorance, bigotry, and superstition is the most inspiring chapter in the whole history of mankind. That story has never been better told than by the cx-Prcsident of Cornell University in these two volumes."
DAILY CHRONICLE.
Rev.
Dean)WELLINGTON COLLEGE
8vo.
6s.
Crown
THE WORLD
6d.
an
2nd Edition.
SCOTSMAN. "All
topics."
who
read
it
will
recognise
it
its
learning, its
power of subtle
its
Wilson
(J.
^^
IN CLIFTON COLLEGE CHAPEL. Crown 8vo. 6s. Second Series. 1888-90. ESSAYS AND ADDRESSES. Crown 8vo. 2s. 6d. net. This work, a new edition of which has been called for, deals exclusively
SERMONS PREACHED
with principles. It cannot, therefore, be out of date, and the author, in revising it for the press, has not found it necessary to make any alterations. The subjects are Water Some Properties and Peculiarities of it ; a
:
Morality in Public Schools, and its Relation of giving Higher Biblical Teaching and Instruction on the Fundamental Questions of Religion and Christianity; The Theory of Inspiration, or, Why Men do not Believe the Bible Letter to a Bristol Artisan The Limits of Authority and Free Thought Church Its Meaning and Value ; Christian Evidences ; Miracles Authority Evolution An Elementary Lecture ; Fundamental Church Principles ; Roman Stoicism as a Religion. GUARDIAN'. "We heartily welcome a new edition of Archdeacon Wilson's
A Fragment
;
The Need
Essays and
and sagacious
are glad to welcome a new edition of the Archdeacon of These addresses are manly, straightforward, Manchester's Essays and Addresses. and they are, moreover, pervaded with a deep sense of responsibility and unfailing enthusiasm."
. .
.
SPEAKER. "We
A
ii
dresses.
"
SOME CONTRIBUTIONS TO THE RELIGIOUS THOUGHT OF OUR TIME. Crown 8vo. 6s. Wood (C. J.) SURVIVALS IN CHRISTIANITY. Cr. 8vo. 6s.
"Striking, stimulating and suggestive lectures. The author writes with the boldness and conviction of a mystic he brings wide reading to bear upon every branch of his subject, and his book is impressive and interesting throughout."
. . . ;
MANCHESTER GUARDIAN.
Printed by R.
&
University of Toronto
Library
&: 06
o
ID
o X X O O u
DO NOT REMOVE
THE
CQ
I
H
CD
tkll
<;
Oi
CQ
CQ
H
f^ 0)
CARD FROM
THIS
05
-P
CO
+3
o o
POCKET
I
tn
-p
(1)
u o
J3
<
0)