THE INFLUENCE OF THE MYSTERIES UPON CHRISTIAN USAGES. A.—_The Greek Mysteries and Related Cults._ Mysteries and religious associations side by side with ordinary Greek religion. 1. The Mysteries, e.g. at Eleusis 283, 284 (i.) Initial Purification, through confession and lustration (baptism) 285-287 (ii.) Sacrifices, with procession, &c. 287, 288 (iii.) Mystic Drama, of nature and human life 288-290 2. Other religious associations: condition of entrance, sacrifice and common meal 290, 291 Wide extent of the above 291, 292 B.—_The Mysteries and the Church._ Transition to the Christian Sacraments; influence, general and special 292-294 1. Baptism: Its primitive simplicity 294, 295 Later period marked by: (i.) Change of _name_ 295, 296 (ii.) Change of _time_ and conception 296, 297 Minor confirmations of the parallelism 298-300 2. The Lord’s Supper: Stages of extra-biblical development, e.g. in Didaché, Apost. Const., the “altar,” its offerings as “mysteries” 300-303 Culmination of tendency in fifth century in Dionysius 303-305 The tendency strongest in the most Hellenic circles, viz. Gnostics 305, 306 Secrecy and long catechumenate 306, 307 Anointing 307, 308 Realistic change of conception 308, 309 Conclusion 309 LECTURE XI. THE INCORPORATION OF CHRISTIAN IDEAS, AS MODIFIED BY GREEK, INTO A BODY OF DOCTRINE. “Faith” in Old Testament = trust—trust in a person. In Greek philosophy = intellectual conviction 310, 311 In Philo, these blend into trust in God—in His veracity, i.e. in the Holy Writings 311, 312 Contemporary longing for certainty based on fact 312 Here we have the germs of (1) the Creed, (2) the New Testament Canon 313 1. At first emphasis on its ethical purpose and revealed basis; then the latent intellectual element emerges, though not uniformly 315 The baptismal formula becomes a test. Expansion by “apostolic teaching” 316, 317