dynasthai de phemi dicha tes kata to loutron anagenneseos en
anastasei genesthai ton anthropon]. Basil, too, calls Baptism [Greek:
dynamis eis ten anastasin]. Of the Eucharist, Ignatius uses the
phrase quoted, [Greek: pharmakon tes athanasias], and [Greek:
antidotos tou me apothanein]; and Gregory of Nyssa uses the same
language as about Baptism. See, further, in Appendices B and C.]

[Footnote 329: E.g. [Greek: metallaxis] (Theodoret), [Greek:
metabole] (Cyril), [Greek: metapoiesis] (Gregory Naz.), [Greek:
metastoicheiosis] (Theophylact). The last-named goes on to say that
"we are in the same way _transelementated_ into Christ." The Christian
Neoplatonists naturally regard the sacrament as symbolic. Origen is
inclined to hold that _every_ action should be sacramental, and that
material symbols, such as bread and wine, and participation in a
ceremonial, cannot be necessary vehicles of spiritual grace; this is
in accordance with the excessive idealism and intellectualism of his
system. Dionysius calls the elements [Greek: symbola, eikones,
antitypa, aistheta tina anti noeton metalambanomena]; and Maximus,
his commentator, defines a symbol as [Greek: aistheton ti anti
noetou metalambanomenon].]

[Footnote 330: Harnack (_History of Dogma_, vol. vi. p. 102, English
edition) says: "In the centuries before the Reformation, a growing
value was attached not only to the sacraments, but to crosses,
amulets, relics, holy places, etc. As long as what the soul seeks is
not the rock of assurance, but means for inciting to piety, it will
create for itself a thousand holy things. It is therefore an extremely
superficial view that regards the most inward Mysticism and the
service of idols as contradictory. The opposite view, rather, is
correct." I have seldom found myself able to agree with this writer's
judgments upon Mysticism; and this one is no exception. The "most
inward Mysticism" does not occupy itself much with external
"incitements to piety," nor is this the motive with which a mystic
could ever (e.g.) receive the Eucharist. The use of amulets, etc.,
which Harnack finds to have been spreading before the Reformation, and
which was certainly very prevalent in the sixteenth and seventeenth
centuries, had very little to do with "the most inward Mysticism." My
view as to the place of magic in the history of Mysticism is given in
this Lecture; I protest against identifying it with the essence of
Mysticism. Symbolic Mysticism soon