ichus and Proclus.

But it is not only Greek philosophy that comes into question for the
history of Christian dogma. The whole of Greek culture must be taken
into account. In his posthumous work, Hatch has shewn in a masterly way
how that is to be done. He describes the Grammar, the Rhetoric, the
learned Profession, the Schools, the Exegesis, the Homilies, etc., of
the Greeks, and everywhere shews how they passed over into the Church,
thus exhibiting the Philosophy, the Ethic, the speculative Theology, the
Mysteries, etc., of the Greeks, as the main factors in the process of
forming the ecclesiastical mode of thought.

But, besides the Greek, there is no mistaking the special influence of
Romish ideas and customs upon the Christian Church. The following points
specially claim attention: (1) The conception of the contents of the
Gospel and its application as "salus legitima," with the results which
followed from the naturalising of this idea. (2) The conception of the
word of Revelation, the Bible, etc., as "lex." (3) The idea of tradition
in its relation to the Romish idea. (4) The Episcopal constitution of
the Church, including the idea of succession, of the Primateship and
universal Episcopate, in their dependence on Romish ideas and
institutions (the Ecclesiastical organisation in its dependence on the
Roman Empire). (5) The separation of the idea of the "sacrament" from
that of the "mystery", and the development of the forensic discipline of
penance. The investigation has to proceed in a historical line,
described by the following series of chapters: Rome and Tertullian; Rome
and Cyprian; Rome, Optatus and Augustine; Rome and the Popes of the
fifth century. We have, to shew how, by the power of her constitution
and the earnestness and consistency of her policy, Rome a second time,
step by step, conquered the world, but this time the Christian
world.[135]

Greek philosophy exercised the greatest influence not only on the
Christian mode of thought, but also through that, on the institutions of
the Church. The Church never indeed became a philosophic school: but yet
in her was realised in a peculiar way, that which the Stoics and the
Cynics had aimed at. The Stoic (Cynic) Philosopher also belonged to the
factors from which the Christian Priests or Bishops were formed. That
the old bearers of the Spirit--Apostles, Prophets, Teachers--have been
changed into a class of professional moralists and preachers, who bridle
t