is nowhere represented as saying a word for or against it. He neither commends it to his disciples as coming from God nor cautions them against it as an invention of the Devil.

Two different sects of philosophers are mentioned by name once in the Apostolic,17 and, with others, frequently in early Christian, writings,18 but no mention of them by Jesus is found in the Gospels.

honored by God, to whom it alone leads and unites us.'

- Dial. 2; Opp.

2, p. 8 C. "This [predicted Christian] Philosophy alone I found safe and profitable." - Dial. 8; Opp. 2, p. 32 C. edit. Otto.

"Plato thinks that there are Philosophers among Barbarians [i. e. non-Grecians], but Epicurus conceives that only Greeks can philosophize." - Clem. Alex. Strom. 1, 67; Opp. p. 355. "As children dread hobgoblins, thus the multitude dread Grecian Philosophy, fearing lest it should carry them off." - Strom. 6, 80; Opp. p. 780.

"The authority of Physical Philosophers gives protection as being a possession of wisdom. Truly the wisdom of philosophers is unadulterated, whose weakness is in the first place attested by the variety of their opinions proceeding from their ignorance of the truth. But who can be wise if devoid of truth, if he does not know God, the Father and Lord of wisdom and truth?"-Tertullian, ad Nat. 2, 2; Opp. p. 65 A. These citations, and those which have been given in notes 12, 13, 14, are but a small portion of what appear in the early Christian writers.

17 See note 15.

18 The names of one or more of the Philosophic sects, Stoics, Epicureans, Eleatics, Platonics, Peripatetics, Pythagoreans, and others appear in Cohort. ad Græcos, 4; Just. Mart. Apol. 1, 20 (twice), 2, 7 (twice), Dial. 2 (five times), Opp. 1, pp. 22 A, 180 C, 298 D E, 300 A B, 310 E, 2, 8 C E A, 10 B D; Tatian, Orat. 9; Athenagoras, Supplicat. 6, 19, 22 (twice); Theophilus, ad Autol. 2, 4, 3, 5, 6; Clem. Alex. Protrept. 66 (al. 5 twice); Strom. 1, 51, 62, 63, 64 (al. 11, 14 three times), 2, 19, 34, 54, 101, 129, 138 twice (al. 4, 7, 12, 19, 21, 23 twice), 3, 24 (al. 3), 4, 19, 28, 123 twice (al. 5, 6, 19 twice), 5, 9, 58, 59, 60, 90, 93, 94, 96, 98, 101, 106, 140 (al. 1, 9 three times, 14 eight times), 6, 27, 139 (al. 2, 16), 7, 37, 88 (al. 7, 14), 8, 4, 10 twice (al. 2, 4 twice), Opp. pp. 58 bis, 346, 352, 353 bis, 438, 447, 458, 482, 497, 503 bis, 521, 572, 575, 618, 619, 649, 680 bis, 681, 699, 701, 702, 703, 705, 708, 712, 732, 752, 811, 852, 886, 915, 920; Potter's edition. In Origen, there are, according to the Index of de la Rue, thirty-five references to the Stoics, six to the Epicureans, fifteen to the Platonists, and sixteen to the Pythagoreans. The works of

§ 5. Dress.

When Christianity spread outside of Judea it came in contact with Greek and Roman society equally as with the Jewish. Wealthy heathens were often addicted to outside display,19 and this tendency was not held in check among them, as among Jews, by a sense of responsibility to God, or by correct views as to the object of life.20 We find in the Apostolic times that a word of caution is given on the subject of Dress, both by Paul 21 and by Peter,22 and fuller attention is given to it by Christian authors of a subsequent date.23

Tertullian, according to Semler's Index, mention the Stoics five times and the Epicureans five times.

Besides the foregoing the leaders or disciples of the different philosophical sects are mentioned, or in some writers quoted, even more frequently than the sects themselves. Compare note 53.

19 See in Judaism (p. 455, note 130) the remarks of Dio Chrysostom. The remarks of Dio Cassius (57, 11) cited in Judaism, p. 509, imply that the absence of display commended in Tiberius was something unusual.

Pliny Senior mentions (Nat. Hist. 33, 19, 5) that he stood near Agrippina when she wore a cape woven of gold without admixture of other material. This was during the naval battle on Lake Fucinus (Tacitus, An. 12, 56), where persons obnoxious to the party in power were compelled to murder each other for the gratification of their enemies. It is little to Pliny's credit, considering his earlier friendships (see remarks on Pomponius in Judaism, pp. 209–211), that he should have been present at the scene.

20 The term heathens must not be understood as including a large class of Gentile monotheists, whose sense of responsibility to God and whose views of life may sometimes have compared favorably with those of their Jewish brethren.

66

21 In like manner also, that women, in seemly attire, adorn themselves with modesty and sobriety, not with braided hair, and gold, or pearls, or costly apparel; but, as becometh women professing monotheism, with good works." -1 Tim. 2, 9, 10, Noyes' trans. altered.

22 "Whose adorning, let it not be the outward adorning of braiding the hair, and of wearing golden ornaments, or of putting on apparel ; but the hidden being of the heart in the imperishable [adornment] of a meek and quiet spirit which is in the sight of God a costly [adornment]." 1 Peter 3, 3, 4, Noyes' trans. altered.

23 Tertullian wrote two works concerning woman's dress, and one on

Had Christians outside of Judea composed the Gospels from their own conceptions of what a teacher should say, the subject of Dress would scarcely have been omitted.

§ 6. Origin of Evil.

This subject has been partly anticipated under the head of Controversies. An opinion among Jews outside of Judea was that the world had grown old,24 and that the diseases of age were upon it. This view was adopted by the Stoics.25 The Gnostics laid stress upon two points as

the wearing of veils by virgins. Clement of Alexandria "takes occasion to speak of the proprieties of dress, and particularly female dress; and enters minutely into a description of a lady's toilet. He condemns all extravagance, and a disposition to seek 'the rare and expensive in preference to that which is at hand and of low price.' He will not allow ladies to wear 'dyed garments'; but he insists on the use of veils, which must not be purple to attract the gaze of men. A chapter follows on covering for the feet, as sandals, and slippers on which it was customary to bestow great expense, and another, on ornaments of gold and precious stones. On this subject, it seems, the ladies of Alexandria did not unresistingly submit. They ventured to argue the case with the holy father. 'Why,' say they, 'should we not use what God has given ? Why should we not take pleasure in that we have? For whom were precious stones intended, if not for us?' This was bringing the argument home but Clement found means to reply, by pointing out the distinction between what is necessary, as water and air, and lies open to all; and what is not necessary, as gold and pearls, which lie concealed beneath the earth and water, and are brought up by criminals, who are 'set to dig for them.' Other arguments he employs. But the advocates for the use of ornaments rejoin, 'If all are to select the common and frugal, who is to possess the more expensive and magnificent?' To this Clement replies, somewhat obscurely and clumsily, by a reference to what it may be proper for men to use, if they avoid setting too high a value on it, and contracting too great a fondness for it. He concludes the discussion by objecting to particular articles of female ornament, or ornaments of a particular form; that of the serpent, for example, which was the form under which Satan tempted Eve, and therefore to be abjured."— Lamson, Church of the First Three Centuries, pp. 137, 138,

24 See Ch. II. note 30.

25 See Judaism, note on pp. 56, 57.

causing imperfection in the world, namely, that selfexistent matter, from which it was made, was imperfect, and that the Jewish God who made the world was but an imperfect being 26 The mass of Christians held that the heathen deities, who had in some way obtained control of the world, were (see Ch. III. § 1) chief authors of its evils. Several other explanations had more or less currency.27

In the Gospels Jesus is not represented as trying to solve this problem for his followers.

§ 7. Sibylla, Bacis, Hystaspes.

Before the Christian era a document in the name of Sibylla had been fabricated by a Jew.28 It and subsequent documents under the same name were used by the popular party at Rome in their contests with the aristocracy. Some Christians also used them very freely, so as to bring on themselves the epithet "Sibyllists." 29

28 "Of this problem [the existence of evil] the solution peculiar to the Gnostics was twofold. . . . They taught, on the one hand, that the Creator was an inferior and imperfect being, and, on the other, that evil was inherent in matter.". Norton, Genuineness, Vol. 3, p. 5, 1st edit. On the subject of evil as inherent in matter, a pas sage of Paul may be compared: "I keep under my body, and bring it into subjection: lest that by any means when I have preached to others, I myself should be a castaway.' -1 Cor. 9, 27.

27 Theophilus (ad Autol. 2, 17; Opp. p. 106 B) maintains that beasts originally were not destructive. "For nothing evil originated from God, · but all things were excellent, exceedingly so." He argues that if the head of a household do right or wrong, his domestics will imitate him; that when man, the lord of the earth, sinned, his slaves (that is, the animal creation) followed his example. "When, therefore, man shall ascend to what befits his nature, no longer doing evil, they also will be restored to their original mildness." Cp. Irenæus, cited in Ch. III. note 21. 28 See Judaism, Appendix, Note A, § 2, and compare in the present work p. 19.

29 This epithet is used by Celsus (Origen, cont. Cels. 5, 61) and complained of by Origen, who says that Christians making such use of the Sibylline writings were blamed by some of their fellow-Christians for so doing.

A composition frequently mentioned with Sibylla was named Bacis. It was probably moral rather than theological.30

Another document also mentioned usually in connection with Sibylla was Hystaspes.31 It may have been of Stoic origin, interpolated by a Christian. It was predictive in character.

The Gospels contain no allusion to, or use of, these documents.

§ 8. Prediction and Inspiration.

The Jewish view of Inspiration, though not excluding the idea of Prediction, gave prominence to the idea of moral teaching under the influence of or by authorization from God, a view transmitted to not a few Christians.32

33

The heathen view had no connection with moral teaching. It regarded the inspired person as for the time being insane, and unguided by any operation of his or her mind, but controlled wholly by a divine power. The only object of this inspiration was in heathen eyes the prediction of future events.

Some Christians seem to have taken in large degree the heathen view of Inspiration 34

This view nowhere appears in the Gospels.

30 See Judaism, pp. 454–459.

31 See Judaism, pp. 459, 460.

32 The men of God filled with holy spirit and becoming popĤTαι, public teachers, being inspired by God himself and rendered wise, be came God-instructed and holy and just. Wherefore they were thought worthy to receive in return this reward, [namely,] that of becoming instruments of God, and possessed of the wisdom which is from him, through which wisdom they uttered what pertained to the creation of the world and all other things, for they predicted pestilence and famines and wars. Not one [merely] or two, but several existed at different times and seasons among the Hebrews, but also Sibylla among the Greeks. . . And first they taught with one accord that [God] made all things out of nothing." Theophilus, ad Autol. 2, 9, 10.

83 See Judaism, p. 415, note 52.

84 Athenagoras, addressing the Emperor Marcus Aurelius Antoninus