frequently recurring accusation that bishops, teachers, martyrs, philosophers, etc., are venerated with Divine or semi-Divine honours. These charges are brought by Christians against pagans, by pagans against Christians, and by rival Christians against each other. Even the Epicureans habitually spoke of their founder Epicurus as "a god." If we try to analyse the concept of [Greek: theos], thus loosely and widely used, we find that the prominent idea was that exemption from the doom of death was the prerogative of a Divine Being (cf. 1 Tim. vi. 16, "Who _only_ hath immortality"), and that therefore the gift of immortality is itself a deification. This notion is distinctly adopted by several Christian writers. Theophilus says (_ad Autol._ ii. 27) "that man, by keeping the commandments of God, may receive from him immortality as a reward ([Greek: misthon]), _and become God._" And Clement (_Strom._ v. 10. 63) says, "To be imperishable ([Greek: to mê phtheiresthai]) is to share in Divinity." To the same effect Hippolytus (_Philos._ x. 34) says, "Thy body shall be immortal and incorruptible as well as thy soul. For _thou hast become God_. All the things that follow upon the Divine nature God has promised to supply to thee, for _thou wast deified in being born to immortality_." With regard to later times, Harnack says that "after Theophilus, Irenæus, Hippolytus, and Origen, the idea of deification is found in all the Fathers of the ancient Church, and that in a primary position. We have it in Athanasius, the Cappadocians, Apollinaris, Ephraem Syrus, Epiphanius, and others, as also in Cyril, Sophronius, and late Greek and Russian theologians. In proof of it, Ps. lxxxii. 6 ('I said, Ye are gods') is very often quoted." He quotes from Athanasius, "He became man that we might be deified"; and from Pseudo-Hippolytus, "If, then, man has become immortal, he will be God." This notion grew within the Church as chiliastic and apocalyptic Christianity faded away. A favourite phrase was that the Incarnation, etc., "abolished death," and brought mankind into a state of "incorruption" ([Greek: aphtharsia]) This transformation of human nature, which is also spoken of as [Greek: theopoiêsis] is the highest work of the Logos. Athanasius makes it clear that what he contemplates is no pantheistic merging of the personality in the Deity, but rather a renovation after the original type.