Preaching of composite origin: its essence and form, e.g. in fourth century, A.D.: preachers sometimes itinerant 105-113 Summary and conclusions 113-115 LECTURE V. CHRISTIANITY AND GREEK PHILOSOPHY. Abstract ideas among the Greeks, who were hardly aware of the different degrees of precision possible in mathematics and philosophy 116-118 Tendency to define strong with them, apart from any criterion; hence _dogmas_ 118-120 Dogmatism, amid decay of originality: reaction towards doubt; yet Dogmatism regnant 120-123 “Palestinian Philosophy,” a complete contrast 123, 124 Fusion of these in the Old Catholic Church achieved through an underlying kinship of ideas 125, 126 Explanations of this from both sides 126-128 Philosophical Judaism as a bridge, e.g., in allegorism and cosmology 128, 129 Christian philosophy partly apologetic, partly speculative. Alarm of Conservatives: the second century one of transition and conflict 130-133 The issue, compromise, and a certain habit of mind 133, 134 Summary answer to the main question 134 The Greek mind seen in: 1. The tendency to define 135 2. The tendency to speculate 136 3. The point of emphasis, i.e. Orthodoxy 137 Further development in the West. But Greece the source of the true _damnosa hereditas_ 137, 138 LECTURE VI. GREEK AND CHRISTIAN ETHICS. The average morality of the age: its moral philosophy 139, 140 An age of moral reformation 140-142 1. Relation of ethics to philosophy and life 142 Revived practical bent of Stoicism; Epictetus 143-147 A moral gymnastic cultivated 147 (1) _Askesis_ (ἄσκησις): Philo, Epictetus, Dio Chrysostom 148-150 (2) The “philosopher” or moral reformer 150-152 2. The contents of ethical teaching, marked by a religious reference. Epictetus’ two maxims, “Follow Nature,” “Follow God” 152-155