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166 THE FORMATION OF CHRISTENDOMin following His precepts, in imitating His life, andtually practising that b ?rly love which Epic-tetus rnly mm ends ? e cannot answer thisquest 'ith tainty. Epictetus lived t > the df Trajan's reig d bv that time t i a Chtian g y great t H mindP ) he subject of religion, and spformed, and since he would turally examine everyrm f belief day exist th Pw ;an by no means conclude from his gb t Christians that they were unknown < "b v dby him. Moreover, if there are resemblances in himto Christian tones of thought which no Greek he* thhowed him. t i to say th tfair that we see in these resemblances a working ofthat leaven which touched numberless bosoms amongthe heathen, in whom desertion of the heathen standing-ground did not follow.T ystem f Epictet d have transformedthe existing heathen worship, but could never htored it It h d the niytholgod t th t as P f phc w he It is convenient to Epictetus t ve hpt t usu al P Th h.tinually entGod, Zeus. In thissense his ) i t ed a reconciliationbet philosophy i g Yet h thep re 111 Cod nor the subordinate, gods w Psonai beings at all in the mind of Epictet S ateach d not b y i p th massof m kind Could have rooted itself mminds, the worship and its deities must have droppedaway, silently absorbed in the all-embracing and all-consuming whole of which they had been partial and
THE STANDING-GROUND OF PHILOSOPHY167temporary manifestations. But the character of Plutarch'spiety was essentially different, for he attemptedto range all souls of men, heroes, demons, stellar orheavenly gods under the headship of one supremeGod, and all these were to him real beings, as the lastand highest was real. His conception of personalityno doubt imperfect, as was that of his master Plato ;id on his mind, as on that of Plato, the eternity anddependence of matter impinged as a hostile powerwhich he could not subdue. Nevertheless, souls fromthe highest to the lowest have in his conceptionnot only intelligence but will. Thus worship to himwas a reality, and his attitude to his country's godswas that of a religious mind. He would undo thework of mythology, disengage from the fables of thepoets the truths which lay beneath them, and so restorethe divine monarchv. The reconciliation here betweenphilosophy and religion was genuine. The philosophy,if it prevailed, did not tend to transform the characterof the religion, but to purify and renovate it. Howevermuch the Neostoic and Neoplatonic school, underthe influences surrounding them, inclined to agreetogether in certain humanitarian doctrines, which arevery marked both in Epictetus and in Plutarch, suchas the recognition of man's dignity in the slave, theenforcement of men's universal brotherhood, the in-junction of kindness to all and sympathy with all,there is this essential divergence between them. TheStoic is simply a pantheist ; the Platonist acknowledgesa God independent of matter, though unablefully to subdue it, whose will corresponds to hisintelligence.Epictetus and Plutarch were the most distinguishedof their own time, the former as a teacher, the latter
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VIDEDICATIONledge, peace, and liber
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viiiCONTENTSPAGEThe work of Aristot
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xCONTENTSLECTUREXVIITHE FIRST RESUR
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xiCONTENTSTacitus, Pliny the Younge
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xiv . CONTENTSPAGEThe character giv
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xvi . CONTENTSPAGEThe Church's beli
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xviiiCONTENTSLECTUREXXIITHE CHURCH
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414 INDEXriCTKTUs, what function he
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416 INDEXGreek religion, 114. The s
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418 INDEXplished, 18-22 ; its intri
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BURNSCATGATESSELECTION,DEVOTIONALCH
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BURNSGATESSELECTION,DEVOTIONALCHIEF
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SPIRITUALREADINGLetters to Persons
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THEOLOGY,ETCTREATISE ON THE TRUE DE
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THEOLOGY,ETC.REVEALED RELIGION. The
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PRAYERBOOKSEnglish Supplements. and
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BIOGRAPHIESACTON, LORD, AND HIS CIR
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LIBRARY ST. MARY'S COLLFHFBIOGRAPHI
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MISCELLANEOUSGARMIGHAEL, MONTGOMERY
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ncos :r3O3T10D
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1ImIK"IF/
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