THE NEW SCHAFF-HERZOG
the Old Testament. These elements had a distinct influence upon Christian theology; and it is also indisputable that, compared with the spirit known in the New Testament writings, the inner life of the succeeding generations showed a marked falling off in energy and depth, and gave room for reactions of a non-Christian tendency, sometimes mainly pagan, sometimes more Jewish, but always based upon the natural disposition of sinful humanity.
In regard to philosophy, it is necessary to bear in mind the more or less direct influence of Platonism, which viewed as the highest of all things the good that was above all being and all knowledge,
identified it with the divine nous, and
2. Plato- attempted to raise the human spirit
nism. into the realm of ideas, into a likeness
with the Godhead; which taught men to rise to the highest by a process of abstraction disregarding particulars and grasping at universals, and conceived the good of which it spoke not in a strictly ethical sense, but as, after all, the most utterly abstract and undefinable, entirely eluding all attempts at positive description. Neoplatonism (q.v.) went the furthest in this conception of the divine transcendence; God, the absolute One, was, according to Plotinus, elevated not only above all being, but also above all reason and rational activity. He did not, however, attempt to attain to this abstract highest good by reasoning or logical abstraction, but by an immediate contact between God and the soul in a state of ecstasy.
This tendency was shared by a school of thought within Judaism itself, whose influence upon Christian theology was considerable. The more Jewish speculation, as was the case especially at Alexandria, rose above an anthropomorphic idea of God to a spiritual conception, the more abstract the latter became. In this connection Platonism was the
principal one of the Greek philosoph-
3. Alexan- ical systems toward which this Jewish drian theology maintained a receptive atti-
Judaism. tude. According to Philo, God is to on, " that which is " par excellence, and this being is rather the most universal of all than the supreme good with which Plato identified the divine; all that can be said is that God is, without defining the nature of his being. Between God and the world a middle place is attributed by Philo to the Logos (in the sense of ratio, not at all in the Johannine sense), as the principle of diversity and the summary of the ideas and powers operating in the world.
When the Gnostics attempted to construct a great system of higher knowledge from a Christian standpoint, through assimilating various Greek and Oriental elements, and worked the facts of the Christian revelation into their fantastic speculation on general metaphysical and cosmic
4. Gnosti- problems (see Gnosticism), this abcism. stract Godhead became an, obscure
background for their system; according to the Valentinian doctrine, it was the primal beginning of all things, with eternal silence {sige) for a companion.
In the development of the Church's doctrine with Justin and the succeeding apologists, and still more
with the Alexandrian school, the transcendental nature of God was emphasized, while the Scriptures and the religious conscience of 5. Post- Christendom still permitted the con- Apostolic templation of him as a personal and Theologians, loving Spirit. Theology did not at first proceed to a systematic and logical explanation of the idea of God with reference to these different aspects. Where philosophical and strictly scientific thought was active, as with the Alexandrians, the element of negation and abstraction got the upper hand. God is, especially with Origen, the simple Being with attributes, exalted above nous and ousia, and at the same time the Father, eternally begetting the Logos and touching the world through the Logos. In opposition to this developed a Judaistic and popular conception of God which leaned to the anthropomorphic, and also a view like Tertullian's, which, under the influence of Stoic philosophy, felt obliged to connect with all realities, and thus also with God, the idea of a tangible substance. In this direction Dionysius the Areopagite (q.v.) finally proceeded to a really Neoplatonist theology, with an inexpressible God who is above all categories, both positive and negative, and thus is neither Being nor Not-being; who permits that which is to emanate from himself in a descending scale coming down to things perceived by the senses, but is unable to reveal his eternal truth in this emanation. With this doctrine is conconnected, after the Neoplatonist model, an inner union with God, an ecstatic elevation of the soul which resigns itself to the process into the obscure depth of the Godhead. The ethical conception of God and redemption thus gives place to a physical one, just as the emanation of all things from God was described as a physical process; and as soon as speculation attempts to descend from the hidden God to finite and personal life, this physical view connects itself with the abstract metaphysical.
In the West there was long a lack of scientific and speculative discussion of the idea of God. Augustine, the most significant name in Western theology, sets forth the conception of God as a selfconscious personal being which fitted in with his doctrine of the Trinity; but as his own development had led him through Platonism, the influence of that philosophy is found in the
6. Augus- idea of God which he developed systine. tematically and handed down. He conceives God as the unity of ideas, of
abstract perfections, of the normal types of being, thinking, and acting; as simple essentia, in which will, knowledge, and being are one and the same. The fundamentally determinant factor in the conception of God by the Augustinian theology is thus pure being in general.
Scotus Erigena (q.v.), who gave Dionysius the
Areopagite to Western theology, though Augustine
was not without influence upon him, fully accepted
the notion of God as the absolute In-
7. Scotus conceivable, above all affirmation and Erigena. all negation, distinguishing from him
a world to which divine ideas and primal forms belong. He emphasizes the other side of this view — that true existence belongs to God