[331] Even Dean Inge avows that "The distinctive feature of the Jewish religion is not, as is often supposed, its monotheism. Hebrew religion in its golden age was monolatry rather than monotheism; and when Jehovah became more strictly the only God, the cult of intermediate beings came in, and restored a quasi-polytheism."--Art. "St. Paul" in Quarterly Review, Jan. 1914, p. 54. [332] See, however, the contrary thesis maintained by Dr. A. Causse, Les Prophètes d'Israel et les religions de l'orient, 1913. [333] Ecce Deus, pp. 71, 75. [334] Cp. Whittaker, Priests, Philosophers, and Prophets, p. 45. [335] Cp. Supernatural Religion, ch. iv. [336] E.g. Art. in The Atlantic Monthly, Nov. 1916, p. 605. [337] Cp. J. A. Farrer, Paganism and Christianity, R.P.A. rep. pp., 19-20; Dr. J. E. Carpenter, Phases of Early Christianity, 1916, p. 57 sq. [338] It may be argued that the really swift triumph of Islam in a later age goes to support Professor Smith's thesis. But the triumph of Islam was primarily military. And Islam too kept its cortège of "demons." [339] E.g. in modern China. [340] P.C. 62-63. [341] S.H.F. i, 34, 72. [342] Cp. Weizsäcker, The Apostolic Age, Eng. trans, i, 55. It is just possible that among people devoutly awaiting the imminent end of the world, some such communions might have a brief existence. [343] A good support to Hobbes's thesis that the sin against the Holy Ghost is sin against the ecclesiastical power. [344] S.H.C. 70. [345] Cp. Acts xiii, 1; xv, 32; Rev. xvi, 6; xviii, 20, 24. [346] Bampton Lectures on The Organization of the Early Christian Churches, 3rd. ed. 1888, p. ix. [347] E.S. 113-115. [348] Hatch, 26. Cp. his Hibbert Lectures, p. 291 sq. [349] Id. Organization 28. [350] Id. 28; Foucart, as there cited. [351] As Hatch notes, p. 35, Clemens Romanus (ii, 16) echoes Tobit, xii, 8, 9, as to the blessedness of almsgiving. Cp. his citations from Lactantius, Chrysostom, and the Apostolical Constitutions. [352] Hatch, p. 35. [353] Id. p 35. [354] Hatch, p. 37. [355] S.H.C. 87 sq. [356] Hatch, 29. [357] "The Broken" is used as a noun: bread is only understood. Evidently the breaking was vitally symbolic, as is explained in the context. Cp. Luke xxiv, 30, 35. [358] Irenæus, Against Heresies, v, 3. [359] See Introd. to Messrs. Hitchcock and Brown's (American) ed., 1885, p. lxxviii. [360] Above, p. 132. [361] C.M. 422. [362] Bousset in Encyc. Bib. i, 209, following Gunkel, Schöpfung und Chaos. [363] Cp. R. Brown, Jr., Primitive Constellations, 1899, i, 64-65, 104, 119, etc.; G. Schiaparelli, Astronomy in the O. T., 1905, p. 72; Hon. Emmeline M. Plunket, Ancient Calendars and Constellations, 1903, 117-123, and maps; and Hippolytus, Ref. of all Heresies, v, 47-49. [364] Rev. xviii, 2, 21. [365] Encyc. Bib. art. James. [366] A view independently put before his (1896) by the present writer.