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324 THE FORMATION OF CHRISTENDOMBeing, as embraced in the conception, is without distinct ion becauseof the conception's indeterrainateness, so the distinctions ofthings are made to disappear by means of the unity which theyhave in this Being. But the root of logical Pan theism comes out yetmore definitely, inasmuch as the Klcalics also explained thisOne, which they made to be the All, as the Reason, or theThought, which permeates and holds together the UniversalWhole of things as their proper and true essence. This conception,which is the All, is their God."The two opposing schools of the lonians and Eleatics wereyet accordant in two errors. Neither the one nor the other consideredGod as a Being distinct from the world, nor did theyrecognise substantial distinctions in the things of nature. Accordingto the Eleatics there is only one Substance, and all multiplicityof things, which appears to the senses, disappears before thethinking reason. According to the lonians there are indeed asmany Substances as there are elements or atoms, but things aredIt if old composition of this materialvhich is common to all. Thus likg subtantial is produced or destroyed ^^^^^^^^Spinoza's doctrine is thus summed up by Zeller, Gexchichte
THE NEOPLATONIC PHILOSOPHY AND EPOCH325one undivided, unchangeable, infinite Being : which for that veryreason we must not change into a single Being, nor endow withfinalities which can onlv belong to finite beings, such as understandingand will. In virtue ofthere are in it infinitely many realities; it exists under innu-merable attributes, of which however we can only know two.Extension and Thought, because these only are given us in ourown nature.The corporeal world is Substance as it presents itself under the>rm, or attribute, of Extension ; the totality of souls or spirits ioubstance as it presents itself under the attribute of Thought.But as it is one and the same Substance which is discerned underboth these forms, both have in the whole and in the particularthe like contents. . . . Man, as much as every other being, is aportion of nature, and nothing can happen in his life which doesnot proceed with strict necessity from natural reasons. Hencethe human will, as our philosopher expressly declares^ is not afree but a compelled cause. The actions of men are to be regardedjust as any other appearance of nature, and their passionslikewise are just as much in agreement with nature as theirvirtues. For the philosopher they are not an object of blameand abhorrence, but of scientific explanation."In all this Spinoza seems to have simply reproduced andcarried out to its furthest consequences a thought which lay atthe root of the oldest Greek philosophy,, and was probably transmittedto it from the Indian ; which formed the core of Stoicism,and which Plotinus also made the centre of his system. Moreover,all modern systems of the infidel philosophy appear to bemerely variations played upon the same thought. ProfessorTyndalPs lecture at Belfast is the last exhibition of it."^rdLIBRARY ST. iVARY'S COLLEGE
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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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THE BLESSED SACRAMENTSTATIONS OF TH
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THE BLESSED SACRAMENTSacra-HE GALLI
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THE BLESSED VIRGINATTRIBUTES OF GOD
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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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