Epheaian Coin with Diana'i Temple.
Image of the Epheoian Diana.
on the sides; and others described in BIillin*B Galerie MythoL i, 26. See Shrike.
Of this heaven-descended image the great city Eph- esus was a "worshipper," vcwKopoc, literally a ** tem- ple-sweeper," a title which was assumed by many cities as a mark of high distinction. There were, how- ever, a class of men particularly called vtwKopoi (Xen- oph. Anab, v, 8^ 6), who were persons of rank and con- sideration, and to whom was assigned the duty of of- fering sacrifices on behalf of the emperor. Her priests were called Megabyzi, and were eunuchs (Strabo, xiv, 641). They were restricted to a severe diet, and pro- hibited from entering any private house ; they must have been a wealthy bod}', for they sent a statue of gold to Artemidorus, who pleaded their cause at Rome, and rescued their property out of the hands of the farmers of the public revenues, who had seized upon them. Once in the year was there a public festival held in honor of the goddess in the city of Ephesus, and to this festival all the lonians who could do so made a point of repairing with their wives and chil- dren, bringing with them not only costly offerings to Diana, but also rich presents for the priests. No arms were allowed to be worn in the precincts of her tem- ple. No bloody sacrifices were offered. The symbol of this divinity was a bee (Aristoph. Ban. 1273), and her high-priest bore the name of king (iom)v). Her worship was said to have been established at Ephesus by the Amazons (Pausan. ii, 7, 4; viii, 12, 1). See
DEVELOPMENT
1U
DEVELOPMEtfT
luminadng the trnlj believing inquirer in Us secroh into the meaning of revelation. The body of Chris- tian truth, both fact and doctrine, is revealed and re- corded, once for all, in the Scriptures of the Old and New Testament; and these Scriptures constitnte, in every age, the norm of doctrine, and the criterion by which all new exhibitions of doctrine are to be tested. No new truth can be developed any more than a new man can be created. But it is very clear that there may be, and has been, development of Christian doc- trine in the sense of clearer apprehension of it on the part of the Church. The science of theology implies the application of human reason to the given facts and doctrines of Christianity; first, tlie application of rea- son to Scripture (exegesis), to find out what its doc- trines are ; and, secondly, the use of reason in co-ordi- nating these doctrines into scientific form (system). It will be observed that the "development of doc- trine," as thus stated, is very different from the the- ory that the Bible gives only the ** germs" of doctrine, out of which, by a necessary organic law, the doctrines themselves are " developed. " This image of a * * germ" is very apt to mislead. Even if a doctrine were a liv- ing thing such as a germ is, ** it is to be remembered that even a germ is developed by attracting and as- similating to itself many foreign elements which are around it. It is by additions from without, and difier- ent from itself, that it grows" (Donaldson, EisUny of Christian Literature, i, 6).
In doctrine, however, as in history, development is not always synonymous with improvement. Human apprehension of divine truth is sometimes wrong, as well as sometimes right; and the history of doctrines, while implying development in its very idea, yet in- cludes variations of rise and fiill in human statements of the one divine truth. A right theory ** of the de- velopment of Christian theology by no means implies that each later age must necessarily have a fuller and deeper knowledge of divine things than its predeces- sors, either as spread abroad through the body of the Church, or as centred in its chief teachers. Were this a consequence of this theory, this alone would be fatal to it, the very reverse having notoriously been often the case. But even in science, which is so much less dependent on moral influences, and with which the varieties of character and feeling have so lit- tie to do, the progress has never been uniform and uninterrupted ; while in poetry, in the arts, in philos- pphy, where the understanding is greatiy swayed by moral afi^Bctions, and derives a main part of its suste- nance and energy from them, man's course has been so irregular that nothing like a law of it has been as- certained. So, too, must it needs be in theology, where the subject matter is divine truth, which cannot be received intellectually unless it be also received morally, to the pure reception of which all corrupt feelings of our nature are opposed, and which they are perpetually attempting ta sophisticate and distort. Thus it has often come to pass that the inheritance left us by one age has been squandered, or wasted, or forfeited by its successor, so that it by no means fol- lows from the theory of the development of Christian truth that even the later system of theology must be the better. For the world is always wrestling to draw men away from the truth, and will often prevail, as Jacob did over the angel ; and when faith is at a low ebb, when the visible, and the immediate, and mate- rial predominate in men's hearts and minds over the invisible, the ideal, and the spiritual, theology must needs dwindle and decay. But when there is a re- vival of fi&ith, if this revival coincides with, or is suc- ceeded by a period of energetic thought, a deeper or clearer insight will be gained in certain portions of truth, especially appropriate to the circumstances and exigencies of the age, and which have not yet been set forth in their fulness. Thus, to cite the two most memorable examples, the true doctrine of the Trinity