[Footnote 329: E.g. [Greek: metallaxis] (Theodoret), [Greek: metabolê] (Cyril), [Greek: metapoiêsis] (Gregory Naz.), [Greek: metastoicheiôsis] (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, aisthêta tina anti noêtôn metalambanomena]; and Maximus, his commentator, defines a symbol as [Greek: aisthêton ti anti noêtou 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 outgrew it; introspective Mysticism never valued it. The use of visible things as stimulants to piety is another matter; it has its place in the systems of the Catholic mystics, but as a very early stage in the spiritual ascent. What I have said as to the inconsistency of a high sacramental doctrine with the favourite injunctions to "cast away all images," which we find in the mediæval mystics, is, I think, indisputable.] [Footnote 331: The most recent developments of German idealistic philosophy, as set forth in the cosmology of Lotze, and still more of Fechner, may perhaps be described as an attempt to preserve the truth of Animism on a much higher plane, without repudiating the universality of law.]