[1]S. Mark xvi. 15.
[1]S. Mark xvi. 15.
[2]S. Matt vii. 6.
[2]S. Matt vii. 6.
[3]Clarke's Ante-Nicene Christian Library, Vol. IV. Clement of Alexandria.Stromata, bk. I., ch. xii.
[3]Clarke's Ante-Nicene Christian Library, Vol. IV. Clement of Alexandria.Stromata, bk. I., ch. xii.
[4]I. Cor. iii. 16.
[4]I. Cor. iii. 16.
[5]Ibid., ii. 14, 16.
[5]Ibid., ii. 14, 16.
[6]S. John, i. 9.
[6]S. John, i. 9.
[7]Psalms, xlii. 1.
[7]Psalms, xlii. 1.
[8]1 Cor. xv. 28.
[8]1 Cor. xv. 28.
[9]Ante-Nicene Library, Vol. XII. Clement of Alexandria.Stromata, bk. V., ch. xi.
[9]Ante-Nicene Library, Vol. XII. Clement of Alexandria.Stromata, bk. V., ch. xi.
[10]See Article on "Mysteries,"Encyc. Britannicaninth edition.
[10]See Article on "Mysteries,"Encyc. Britannicaninth edition.
[11]Psellus, quoted inIamblichus on the Mysteries. T. Taylor, p. 343, note on p. 23, second edition.
[11]Psellus, quoted inIamblichus on the Mysteries. T. Taylor, p. 343, note on p. 23, second edition.
[12]Iamblichus, asante, p. 301.
[12]Iamblichus, asante, p. 301.
[13]Ibid., p. 72.
[13]Ibid., p. 72.
[14]The article on "Mysticism" in theEncyclopædia Britannicahas the following on the teaching of Plotinus (204-206A.D.): "The One [the Supreme God spoken of above] is exalted above thenousand the 'ideas'; it transcends existence altogether and is not cognisable by reason. Remaining itself in repose, it rays out, as it were, from its own fulness, an image of itself, which is callednous, and which constitutes the system of ideas of the intelligible world. The soul is in turn the image or product of thenous, and the soul by its motion begets corporeal matter. The soul thus faces two ways—towards thenous, from which it springs, and towards the material life, which is its own product. Ethical endeavour consists in the repudiation of the sensible; material existence is itself estrangement from God.... To reach the ultimate goal, thought itself must be left behind; for thought is a form of motion, and the desire of the soul is for the motionless rest which belongs to the One. The union with transcendent deity is not so much knowledge or vision as ecstasy, coalescence,contact." Neo-Platonism is thus "first of all a system of complete rationalism; it is assumed, in other words, that reason is capable of mapping out the whole system of things. But, inasmuch as a God is affirmed beyond reason, the mysticism becomes in a sense the necessary complement of the would-be all-embracing rationalism. The system culminates in a mystical act."
[14]The article on "Mysticism" in theEncyclopædia Britannicahas the following on the teaching of Plotinus (204-206A.D.): "The One [the Supreme God spoken of above] is exalted above thenousand the 'ideas'; it transcends existence altogether and is not cognisable by reason. Remaining itself in repose, it rays out, as it were, from its own fulness, an image of itself, which is callednous, and which constitutes the system of ideas of the intelligible world. The soul is in turn the image or product of thenous, and the soul by its motion begets corporeal matter. The soul thus faces two ways—towards thenous, from which it springs, and towards the material life, which is its own product. Ethical endeavour consists in the repudiation of the sensible; material existence is itself estrangement from God.... To reach the ultimate goal, thought itself must be left behind; for thought is a form of motion, and the desire of the soul is for the motionless rest which belongs to the One. The union with transcendent deity is not so much knowledge or vision as ecstasy, coalescence,contact." Neo-Platonism is thus "first of all a system of complete rationalism; it is assumed, in other words, that reason is capable of mapping out the whole system of things. But, inasmuch as a God is affirmed beyond reason, the mysticism becomes in a sense the necessary complement of the would-be all-embracing rationalism. The system culminates in a mystical act."
[15]Iamblichus, asante, p. 73.
[15]Iamblichus, asante, p. 73.
[16]Ibid, pp. 55, 56.
[16]Ibid, pp. 55, 56.
[17]Ibid, pp. 118, 119.
[17]Ibid, pp. 118, 119.
[18]Ibid, p. 118, 119.
[18]Ibid, p. 118, 119.
[19]Ibid, pp. 95, 100.
[19]Ibid, pp. 95, 100.
[20]Ibid, p. 101.
[20]Ibid, p. 101.
[21]Ibid, p. 330.
[21]Ibid, p. 330.
[22]G. R. S. Mead.Plotinus, p. 42.
[22]G. R. S. Mead.Plotinus, p. 42.
[23]Iamblichus, p. 364, note on p. 134.
[23]Iamblichus, p. 364, note on p. 134.
[24]G. R. S. Mead.Orpheus, pp. 285, 286.
[24]G. R. S. Mead.Orpheus, pp. 285, 286.
[25]Iamblichus, p. 364, note on p. 134.
[25]Iamblichus, p. 364, note on p. 134.
[26]Iamblichus, p. 285,et seq.
[26]Iamblichus, p. 285,et seq.
[27]G. R. S. Mead.Orpheus, p. 59.
[27]G. R. S. Mead.Orpheus, p. 59.
[28]Ibid, p. 30.
[28]Ibid, p. 30.
[29]Ibid, pp. 263, 271.
[29]Ibid, pp. 263, 271.
[30]G. R. S. Mead.Plotinus, p. 20.
[30]G. R. S. Mead.Plotinus, p. 20.
[31]Shvetâshvataropaniṣhat, vi., 22.
[31]Shvetâshvataropaniṣhat, vi., 22.
[32]Kaṭhopaniṣṣhat, iii., 14.
[32]Kaṭhopaniṣṣhat, iii., 14.
[33]I. Cor. xiii. 1.
[33]I. Cor. xiii. 1.
[34]Kaṭhopaniṣhat, vi. 17.
[34]Kaṭhopaniṣhat, vi. 17.
[35]Muṇdakopaniṣhat, II., ii. 9.
[35]Muṇdakopaniṣhat, II., ii. 9.
[36]Ibid., III., i. 3.
[36]Ibid., III., i. 3.
[37]I Sam. xix. 20.
[37]I Sam. xix. 20.
[38]II. Kings ii. 2, 5.
[38]II. Kings ii. 2, 5.
[39]Under "School."
[39]Under "School."
[40]Dr. Wynn Westcott.Sepher Yetzirah, p. 9.
[40]Dr. Wynn Westcott.Sepher Yetzirah, p. 9.
[41]S. Mark iv. 10, 11, 33, 34. See also S. Matt. xiii. 11, 34, 36, and S. Luke viii. 10.
[41]S. Mark iv. 10, 11, 33, 34. See also S. Matt. xiii. 11, 34, 36, and S. Luke viii. 10.
[42]S. John xvi. 12.
[42]S. John xvi. 12.
[43]Acts i. 3.
[43]Acts i. 3.
[44]Loc. cit.Trans. by G. R. S. Mead. I. i. 1.
[44]Loc. cit.Trans. by G. R. S. Mead. I. i. 1.
[45]S. Matt. vii. 6.
[45]S. Matt. vii. 6.
[46]As to the Greek woman: "It is not meet to take the children's bread, and to cast it unto the dogs."—S. Mark vii. 27.
[46]As to the Greek woman: "It is not meet to take the children's bread, and to cast it unto the dogs."—S. Mark vii. 27.
[47]S. Luke xiii. 23, 24.
[47]S. Luke xiii. 23, 24.
[48]S. Matt. vii. 13, 14.
[48]S. Matt. vii. 13, 14.
[49]KaṭhopaniṣhatII. iv. 10, 11.
[49]KaṭhopaniṣhatII. iv. 10, 11.
[50]Brihadâraṇyakopaniṣhat. IV. iv. 7.
[50]Brihadâraṇyakopaniṣhat. IV. iv. 7.
[51]Rev. vii. 9.
[51]Rev. vii. 9.
[52]Bahgavad Gîtâ, vii. 3.
[52]Bahgavad Gîtâ, vii. 3.
[53]Ante, p. 26.
[53]Ante, p. 26.
[54]It must be remembered that the Jews believed that all imperfect souls returned to live again on earth.
[54]It must be remembered that the Jews believed that all imperfect souls returned to live again on earth.
[55]S. Matt. xix. 16-26.
[55]S. Matt. xix. 16-26.
[56]S. John xvii. 3.
[56]S. John xvii. 3.
[57]Heb. ix. 23.
[57]Heb. ix. 23.
[58]S. John. iii. 3, 5.
[58]S. John. iii. 3, 5.
[59]S. Matt. iii. 11.
[59]S. Matt. iii. 11.
[60]Ibid.xviii. 3.
[60]Ibid.xviii. 3.
[61]S. John iii. 10.
[61]S. John iii. 10.
[62]S. Matt. v. 48.
[62]S. Matt. v. 48.
[63]Ante, p.24
[63]Ante, p.24
[64]Note how this chimes in with the promise of Jesus in S. John xvi. 12-14: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth.... He will show you things to come.... He shall receive of mine, and shall show it unto you."
[64]Note how this chimes in with the promise of Jesus in S. John xvi. 12-14: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth.... He will show you things to come.... He shall receive of mine, and shall show it unto you."
[65]Another technical name in the Mysteries.
[65]Another technical name in the Mysteries.
[66]Eph. iii. 3, 4, 9.
[66]Eph. iii. 3, 4, 9.
[67]Col i. 23, 25-28. But S. Clement, in hisStromata, translates "every man," as "the whole man." See Bk. V., ch. x.
[67]Col i. 23, 25-28. But S. Clement, in hisStromata, translates "every man," as "the whole man." See Bk. V., ch. x.
[68]Col. iv. 3.
[68]Col. iv. 3.
[69]Ante-Nicene Library, Vol. XII. Clement of Alexandria.Stromata, bk. V. ch. x. Some additional sayings of the Apostles will be found in the quotations from Clement, showing what meaning they bore in the minds of those who succeeded the apostles, and were living in the same atmosphere of thought.
[69]Ante-Nicene Library, Vol. XII. Clement of Alexandria.Stromata, bk. V. ch. x. Some additional sayings of the Apostles will be found in the quotations from Clement, showing what meaning they bore in the minds of those who succeeded the apostles, and were living in the same atmosphere of thought.
[70]I. Tim. iii. 9, 16.
[70]I. Tim. iii. 9, 16.
[71]I. Tim. i. 18.
[71]I. Tim. i. 18.
[72]Ibid., iv. 14.
[72]Ibid., iv. 14.
[73]Ibid., vi. 13.
[73]Ibid., vi. 13.
[74]Ibid., 20.
[74]Ibid., 20.
[75]II. Tim. i. 13, 14.
[75]II. Tim. i. 13, 14.
[76]Ibid., ii. 2.
[76]Ibid., ii. 2.
[77]Phil. iii. 8, 10-12, 14, 15.
[77]Phil. iii. 8, 10-12, 14, 15.
[78]Rev. i. 18. "I am He that liveth, and was dead; and behold, I am alive for evermore. Amen."
[78]Rev. i. 18. "I am He that liveth, and was dead; and behold, I am alive for evermore. Amen."
[79]II. Cor. v. 16.
[79]II. Cor. v. 16.
[80]Gal. iii. 27.
[80]Gal. iii. 27.
[81]Gal. iv. 19.
[81]Gal. iv. 19.
[82]I. Cor. iv. 15.
[82]I. Cor. iv. 15.
[83]I. S. Pet. iii. 4.
[83]I. S. Pet. iii. 4.
[84]Eph. iv. 13.
[84]Eph. iv. 13.
[85]Col. i. 24.
[85]Col. i. 24.
[86]II. Cor. iv. 10.
[86]II. Cor. iv. 10.
[87]Gal. ii. 20.
[87]Gal. ii. 20.
[88]II. Tim. iv. 6, 8.
[88]II. Tim. iv. 6, 8.
[89]Rev. iii. 12.
[89]Rev. iii. 12.
[90]Gal. iv. 22-31.
[90]Gal. iv. 22-31.
[91]I Cor. x. 1-4.
[91]I Cor. x. 1-4.
[92]Eph. v. 23-32.
[92]Eph. v. 23-32.
[93]Vol. I.The Martyrdom of Ignatius, ch. iii. The translations used are those of Clarke's Ante-Nicene Library, a most useful compendium of Christian antiquity. The number of the volume which stands first in the references is the number of the volume in that Series.
[93]Vol. I.The Martyrdom of Ignatius, ch. iii. The translations used are those of Clarke's Ante-Nicene Library, a most useful compendium of Christian antiquity. The number of the volume which stands first in the references is the number of the volume in that Series.
[94]Ibid. The Epistle of Polycarp, ch. xii.
[94]Ibid. The Epistle of Polycarp, ch. xii.
[95]Ibid. The Epistle of Barnabas, ch. i.
[95]Ibid. The Epistle of Barnabas, ch. i.
[96]Ibid.ch. x.
[96]Ibid.ch. x.
[97]Ibid. The Martyrdom of Ignatius,ch. i.
[97]Ibid. The Martyrdom of Ignatius,ch. i.
[98]Ibid. Epistle of Ignatius to the Ephesians, ch. iii.
[98]Ibid. Epistle of Ignatius to the Ephesians, ch. iii.
[99]Ibid.ch. xii.
[99]Ibid.ch. xii.
[100]Ibid. to the Trallians, ch. v.
[100]Ibid. to the Trallians, ch. v.
[101]Ibid. to the Philadelphians, ch. ix.
[101]Ibid. to the Philadelphians, ch. ix.
[102]Vol. IV. Clement of AlexandriaStromata, bk. I. ch. i.
[102]Vol. IV. Clement of AlexandriaStromata, bk. I. ch. i.
[103]Vol. IV.Stromata, bk. I. ch. xxviii.
[103]Vol. IV.Stromata, bk. I. ch. xxviii.
[104]It appears that even in those days there were some who objected to any truth being taught secretly!
[104]It appears that even in those days there were some who objected to any truth being taught secretly!
[105]Ibid.bk. I, ch. i.
[105]Ibid.bk. I, ch. i.
[106]Ibid.bk. V., ch. iv.
[106]Ibid.bk. V., ch. iv.
[107]Ibid.ch. v.-viii.
[107]Ibid.ch. v.-viii.
[108]Ibid.ch. ix.
[108]Ibid.ch. ix.
[109]Ibid.bk. V., ch. x.
[109]Ibid.bk. V., ch. x.
[110]Loc. Cit. xv. 29.
[110]Loc. Cit. xv. 29.
[111]Ibid.xvi. 25, 26; the version quoted differs in words, but not in meaning, from the English Authorised Version.
[111]Ibid.xvi. 25, 26; the version quoted differs in words, but not in meaning, from the English Authorised Version.
[112]Stromata, bk. V., ch. x.
[112]Stromata, bk. V., ch. x.
[113]Ibid.bk. VI., ch. vii.
[113]Ibid.bk. VI., ch. vii.
[114]Ibid.bk. VII., ch. xiv.
[114]Ibid.bk. VII., ch. xiv.
[115]Ibid.bk. VI., ch. xv.
[115]Ibid.bk. VI., ch. xv.
[116]Ibid.bk. VI. x.
[116]Ibid.bk. VI. x.
[117]Ibid.bk. VI. vii.
[117]Ibid.bk. VI. vii.
[118]Ibid.bk. I. ch. vi.
[118]Ibid.bk. I. ch. vi.
[119]Ibid.ch. ix.
[119]Ibid.ch. ix.
[120]Ibid.bk. VI. ch. x.
[120]Ibid.bk. VI. ch. x.
[121]Ibid.bk. I. ch. xiii.
[121]Ibid.bk. I. ch. xiii.
[122]Vol XII.Stromata, bk. V. ch. iv.
[122]Vol XII.Stromata, bk. V. ch. iv.
[123]Ibid.bk. VI. ch. xv.
[123]Ibid.bk. VI. ch. xv.
[124]Book I. ofAgainst Celsusis found in Vol. X. of the Ante-Nicene Library. The remaining books are in Vol. XXIII.
[124]Book I. ofAgainst Celsusis found in Vol. X. of the Ante-Nicene Library. The remaining books are in Vol. XXIII.
[125]Vol. X.Origen against Celsus, bk. I. ch. vii.
[125]Vol. X.Origen against Celsus, bk. I. ch. vii.
[126]Ibid.
[126]Ibid.
[127]Ex. xxv. 40, xxvi. 30, and compare with Heb. viii. 5, and ix. 25.
[127]Ex. xxv. 40, xxvi. 30, and compare with Heb. viii. 5, and ix. 25.
[128]Origen against Celsus, bk. IV. ch. xvi.
[128]Origen against Celsus, bk. IV. ch. xvi.
[129]Ibid.bk. III. ch. lix.
[129]Ibid.bk. III. ch. lix.
[130]Ibid.ch. lxi.
[130]Ibid.ch. lxi.
[131]Ibid.ch. lxii.
[131]Ibid.ch. lxii.
[132]Ibid., ch. lx.
[132]Ibid., ch. lx.
[133]Vol. XXIII.Origen against Celsus, bk. V. ch. xxv.
[133]Vol. XXIII.Origen against Celsus, bk. V. ch. xxv.
[134]Ibid.ch. xxviii.
[134]Ibid.ch. xxviii.
[135]Ibid.ch. xxix.
[135]Ibid.ch. xxix.
[136]Ibid.ch. xx xi.
[136]Ibid.ch. xx xi.
[137]Ibid.ch. xxxii.
[137]Ibid.ch. xxxii.
[138]Ibid.ch. xlv.
[138]Ibid.ch. xlv.
[139]Ibid.ch. xlvi.
[139]Ibid.ch. xlvi.
[140]Ibid.chs. xlvii.-liv.
[140]Ibid.chs. xlvii.-liv.
[141]Ibid.ch. lxxiv.
[141]Ibid.ch. lxxiv.
[142]Ibid.bk. IV., ch. xxxix.
[142]Ibid.bk. IV., ch. xxxix.
[143]Vol. X.Origen against Celsus, bk. I., ch. xvii, and others.
[143]Vol. X.Origen against Celsus, bk. I., ch. xvii, and others.
[144]Ibid.ch. xlii.
[144]Ibid.ch. xlii.
[145]Vol. X.De Principiis, Preface, p. 8.
[145]Vol. X.De Principiis, Preface, p. 8.
[146]Ibid.ch. i.
[146]Ibid.ch. i.
[147]S. John xiv. 18-20.
[147]S. John xiv. 18-20.
[148]Loc. cit.ch. i. sec. III. p. 55.
[148]Loc. cit.ch. i. sec. III. p. 55.
[149]Ibid.ch. I. Sec. III. pp. 55, 56.
[149]Ibid.ch. I. Sec. III. pp. 55, 56.
[150]Ibid.pp. 54, 55.
[150]Ibid.pp. 54, 55.
[151]"Seems to have been" is a somewhat weak expression, after what is said by Clement and Origen, of which some specimens are given in the text.
[151]"Seems to have been" is a somewhat weak expression, after what is said by Clement and Origen, of which some specimens are given in the text.
[152]Ibid., p. 62.
[152]Ibid., p. 62.
[153]Article on "Mysticism."—Encyc. Britan.
[153]Article on "Mysticism."—Encyc. Britan.
[154]Article "Mysticism."Encyclopædia Britannica.
[154]Article "Mysticism."Encyclopædia Britannica.
[155]Orpheus, pp. 53, 54.
[155]Orpheus, pp. 53, 54.
[156]Obligation must be here acknowledged to the Article "Mysticism," in theEncyc. Brit., though that publication is by no means responsible for the opinions expressed.
[156]Obligation must be here acknowledged to the Article "Mysticism," in theEncyc. Brit., though that publication is by no means responsible for the opinions expressed.
[157]The Mysteries of Magic.Trans. by A. E. Waite, pp. 58 and 60.
[157]The Mysteries of Magic.Trans. by A. E. Waite, pp. 58 and 60.
[158]II. S. Peter i. 5.
[158]II. S. Peter i. 5.
[159]Gal. iv. 19.
[159]Gal. iv. 19.
[160]II. Cor. v. 16.
[160]II. Cor. v. 16.
[161]S. John i. 14.
[161]S. John i. 14.
[162]S. John i. 32.
[162]S. John i. 32.
[163]S. Matt. iii. 17.
[163]S. Matt. iii. 17.
[164]Ibid.iv. 17.
[164]Ibid.iv. 17.
[165]I. Tim. iii. 16.
[165]I. Tim. iii. 16.
[166]S. John x. 34-36.
[166]S. John x. 34-36.
[167]S. John xiv. 18, 19.
[167]S. John xiv. 18, 19.
[168]Valentinus. Trans. by G. R. S. Mead.Pistis Sophia, bk. i., I.
[168]Valentinus. Trans. by G. R. S. Mead.Pistis Sophia, bk. i., I.
[169]Ante, p. 72.
[169]Ante, p. 72.
[170]Ibid.60.
[170]Ibid.60.
[171]Ibid.bk. ii., 218.
[171]Ibid.bk. ii., 218.
[172]Ibid.230.
[172]Ibid.230.
[173]Ibid.357.
[173]Ibid.357.