T. B. Allworthy.
PHILOSOPHY.— This word {4>i\dao<pla = ' the love and pursuit of wisdom') is found only once in the NT (Co! 2^). But, as Christianity claims the whole realm of human thought and life as its sphere, it could not be indiH'erent to so important a subject. Neverthe- less, the gospel is supremely a proclamation of .salva- tion, and hence itsrelation to philosophy in apostolic days was incidental and de]iendent on special cir- cumstances. Moreover, as Hatch points out, the majority of those to whom Christianity was preached were not concerned with pliilosophy, and the former appealed to a standard which the latter did not recognize {Influence of Greek Ideas, p. 124).
St. Paul's only recorded contact with philosophers occurred in Athens, where he met some Epicureans and Stoics (Ac 17'*). Unfortunately, nothing certain is known of this interview, thougli many lielieve that in his subsequent speech he showed friendliness towards the Stoics. In his Epistles
several references are found to certain forms of 'wisdom' or philoso|ihy. In 1 Co l"-2" he asserts the sujieriority of the gospel to liuuian wisdom, hut the gospel wisdom was only for the mature. In the later Epistles to the Col., Tim., and Tit. he attacks false teaching of a philosophical nature. This insisted on some obsolete Jewish practices, inculcated 'a voluntary humility and worshipping of angels' (Col 2'°""), and was concerned with fables and genealogies, know ledge ' falsely so called,' and asceticism (1 Ti P i^'*- ' 6™, Tit l'' 3»). Some suppose that we are here confronted with the Gnosticism of the 2nd cent., and tliat these writings belong to that period ; but this is improbable. The ideas and practices condemned are partly Jewish, and the philosophy is in an undeveloped state. Nor does Essenism give us the clue, as it had not as yet extended so far. The errors are probal)ly an amalgam of later Jewish speculations I'egarding an angelic hierarchy (cf. Hook of Enoch) and the Oriental speculations which were at that time very prevalent in Asia Minor. The result was to endanger the purity and simplicity of faith in Christ, hence the Apostle's alarm.
The writer (or writers) of the Gospel of John and 1 John deals with the contention that Jesus Christ did not come 'in the llesh ' (I Jn 4'"^) — a theory which is perhaps to be attributed to Cerin- thus, a contemporary of St. John.
The Epistles of Jude (vv.-"-'- ">• ") and 2 Peter (22. 10. ;i. sj) denounce a specially obno.xious type of antinomianism. And from the description of the Nicolaitans in Rev 2^- "> it is easy to perceive Docetism again, and probably an early stage of Gnosticism.
From these passages it appears that the writers of this period alluded to philosophy only when it was opposed to their teacliing concerning Christ and the purity of the Christian life, and that in such cases it met with their uncompromising con- demnation. See, more fully, artt. EPICUllEANS, Gnosticism, Stoics, etc.
Literature. — Coram, on Epp., etc., mentioned above, also artt. on same in HDB, EBi, FBr^'^ ; artt. on ' Philosopliy,' in HDB, Smith's DB ; on ' Gnosticism ' in HDB, EBri'i ; on ' Gnosis' in EBi', on 'Wisdom' in DCG ; P. Wernle, Beginnings of Christianity, Eng:. tr., 1903-04 ; C. v. Weizsacker, Apostolic Age, Eng. tr., 1894-95 ; A. Harnack, Uistorij of Dogma, Eng. tr., 1894-99 ; E. Hatch, Influence of Greek Ideas and U.'yages upon the Christian Church, 1890; F. J. A. Hort, Judaistic Christianity, 1894 ; A. C. McGiffert, History of Christianity in the Apostolic Age. 1897 ; W, M. Ramsay, St. Paul the Traveller, 1S9S. J. VV. LlGHTLEY.
PHLEGON (*Xi?7«v, a Greek name).— Phlegon is the second of a group of live names (all Greek) of persons ' and the brethren with them ' saluted by St. Paul in Ro 16''', probably as forming a house- hold church at Rome or Ephesus under the leader- ship of Asyncritus, the first mentioned (cf. the group saluted in v.'°, of which Philologus and Julia were perhaps the joint heads). Possibly all were greeted by the Apostle as leaders of the con- gregation by virtue of seniority as Christians. See artt. ASYNCKITUS, PATKOBAS.
T. B. Allworthy. PHCEBE (^ol^ri, a Greek name). —Phoebe is a woman introduced by St. Paul to his readers in Ro 16'"-, presumably as the bearer of the letter. She is not mentioned again in the NT, and nothing further is known of her than may be gathered from this reference. The name is that of the moon- goddess, the sister of Phoebus (Apollo). It is interesting to notice that a Christian woman in the Apostolic Age did not think it necessary to discard the name of a heathen deity. Two men among those saluted in Ro 16 also bore the name of a god (Hermes, v.''' ; Nereus, v.">). The martyro- logies and inscriptions testify to a similar indiiier- ence at least in the lirst three centuries.
232
PHCEBIi:
PULKXICIA
Phoebe is described (RV) as 'our sister, who is a servant of the church that is at Cenchrea; ' (ttji'- ddeXrprjv ij/j.uii', oOffav [xai] 5idKovov rijs iKK\ij<rias ttjs iv Keyxpeais) and as one who ' hath been a succourer of many and of mine own self ' (p.\nT\ itpo(naTk% iroX- \C3v i'ycvrjOy) Kai ^fjLOV avToO).
Cenchrua; (j.w. ), a small town on the Saronic Gulf, was the eastern port of Corinth, about seven miles from the city. It is natural to suppose that the local church was founded during St. Paul's lirst visit to Corinth. At the close of his stay of eigh- teen months he sailed from Cenchreai on his way to Syria (Ac 18") and (unless the latter part of the verse refers to Aquila) before setting out he shaved his head, 'for he had a vow.' It was during his second (recorded) visit to Corinth that he wrote the letter containing Phoebe's introduction. A Jewish plot prevented him from sailing again from Cenchreae, and he returned to SjTia ixia Macedonia (•20»).