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The "Secularizing" of Christianity.BUT here again accurate historical data are out of the question, and we have for the most part to deal with what the Germans call "Tendenz." Harnack speaks of the tendency, which by long convention is generally called Gnostic, as the "acute secularizing of Christianity." What then is the meaning of this phrase? Catholic dogma is said to be the outcome of the gradual hellenizing of general Christianity, that is to say, the modification of popular tradition by the philosophical and theological method. All evolution of popular beliefs takes time, and the results arrived at by the general mind only after centuries, are invariably anticipated by minds of greater instruction generations before. The Galileos of the world are invariably condemned by their contemporaries. The Gnostic mind rapidly arrived on the one hand at many conclusions which the Catholics gradually adopted only after generations of hesitation, and on the other at a number of conclusions which even to our present generation seem too premature. All theosophic students are, in matters of religion, centuries before their time, for the simple reason that they are endeavouring by every means in their power to shorten the time of normal evolution and reach the mystic goal, which at every moment of time is near at hand within, but

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for the majority is far distant along the normal path of external evolution.

The phrase "acute secularizing of Christianity," then, represents the rapid theologizing and systematizing of Christianity; but I doubt whether this altogether accounts for the facts. The Gnosis was pre-Christian; the Christ illumined its tradition, and by His public teaching practically threw open to all what had previously been kept "secret from the creation of the world"--to speak more accurately, the intermediate grades of the Mysteries. The leaven worked, and in course of time much that had been previously kept for the "worthy" alone, was forced into publicity and made common property. It was forced out by the stress of circumstances, inaugurated by the propaganda of Paul, and intensified by subsequent hæresiological controversy. The Gnostics claimed that there were two lines of tradition--the public sayings, and the inner teachings which dealt with things that the people in the world could not understand. This side of their teaching they kept at first entirely to themselves, and only gradually put forth a small portion of it; the rest they kept in closest secrecy, as they knew it could not possibly be understood.

The Gnostics were, then, the first Christian theologists, and if it is a cause for reprehension that the real historical side of the new movement was obscured in order to suit the necessities of a religion which aspired to universality, then the Gnostics are the chief culprits.

Catholicism finally, by accepting the Old Testament

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[paragraph continues] Yahweh not "the Father" of Jesus.Canon in its literal interpretation, adopted the beliefs of popular Judaism and the Yahweh-cult, but in the earlier years it had been inclined to seek for an allegorical interpretation. Gnosticism, on the contrary, whenever it did not entirely reject the Old Covenant documents, invariably adopted not only the allegorical method, but also a canon of criticism which minutely classified the "inspiration" and so sifted out most of the objectionable passages from the Jewish Canon.

Thus, in pursuit of a universal ideal, the tribal God--or rather, the crude views of the uninstructed Jewish populace as to Yahweh--was, when not entirely rejected, placed in a very subordinate position. In brief, the Yahweh of the Elohīm was not the Father of Jesus; the Demiurgos, or creative power of the world, was not the Mystery God over all.

The Inner Teaching.And just as this idea of the true God transcended the popular notions of deity, so did the true teaching of the Gnosis illumine the enigmatical sayings or parables. The ethical teachings, or "Words of the Lord," and the parables, required interpretation; the literal meaning was sufficient for the people, but for the truly spiritual minded there was an infinite vista of inner meaning which could be revealed to the eye of the true Gnostic. Thus the plain ethical teaching and the unintelligible dark sayings were for the uninstructed; but there was a further instruction, an esoteric or inner doctrine, which was imparted to the worthy alone. Many gospels and apocalypses were thus

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compiled under the inspiration of the "Spirit," as it was claimed--all purporting to be the instruction vouchsafed by Jesus to His disciples after the "resurrection from the dead," which mystical phrase they mostly represented as meaning the new birth or Gnostic illumination, the coming to life of the soul from its previous dead state. But even these Gnostic treatises did not reveal the whole matter; true, they explained many things in terms of internal states and spiritual processes; but they still left much unexplained, and the final revelation was only communicated by word of mouth in the body, and by vision out of the body.

Thus it was a custom with them to divide mankind into three classes: (a) the lowest, or Various Classes of souls. "hylics," were those who were so entirely dead to spiritual things that they were as the hylē, or unperceptive matter of the world; (b) the intermediate class were called "phychics," for though believers in things spiritual, they were believers simply, and required miracles and signs to strengthen their faith; (c) whereas the "pneumatics," or spiritual, the highest class, were those capable of knowledge of spiritual matters, those who could receive the Gnosis.

It is somewhat the custom in our days in extreme circles to claim that all men are "equal." The modern theologian wisely qualifies this claim by the adverb "morally." Thus stated the idea is by no means a peculiarly Christian view--for the doctrine is common to all the great religions, seeing that it simply asserts the great principle of justice as one

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of the manifestations of Deity. The Gnostic view, however, is far clearer, and more in accord with the facts of evolution; it admits the "morally equal," but it further asserts difference of degree, not only in body and soul, but also in spirit, in order to make the morality proportional, and so to carry out the inner meaning of the parable of the talents.

This classification obtained not only among men, but also among powers; and the prophets of the Old Testament as instruments of such powers were, as stated above, thus sorted out into an order of dignity.

The Person of Jesus.The personality of Jesus, the prophet of the new tidings proved, however, a very difficult problem for the Gnostic doctors, and we can find examples of every shade of opinion among them--from the original Ebionite view that he was simply a good and holy man, to the very antipodes of belief; that he was not only a descent of the Logos of God--a familiar idea to Oriental antiquity--but in deed and in his person very God of very God, a necessity forced upon faith by the boastful spirit of an enthusiasm which sought to transcend the claims of every existing religion.

The person of Jesus was thus made to bear the burden of every possibility of the occult world and every hidden power of human nature. In their endeavours to reconcile the ideas of a suffering man and of a triumphant initiator and king of the universe (both sensible and intellectual), they had recourse to the expedient of Docetism, a theory which could cover every phase of contradiction in the sharp juxtaposition of the divine and human natures of their ideal. The

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docetic theory is the theory of "appearance." A sharp distinction was made between Christ, the divine æon or perfected "man," and Jesus the personality. The God, or rather God, in Christ, did not suffer, but appeared to suffer; the lower man, Jesus, alone suffered. Or again, Christ was not really incarnated in a man Jesus, but took to himself a phantasmal body called Jesus. But these were subsequent doctrinal developments on the ground of certain inner facts: (a) that a phantasmal body can be used by the "perfect," be made to appear and disappear at will, and become dense or materialised, so as to be felt physically; and (b) that the physical body of another, usually a pupil, can be used by a master of wisdom as a medium for instruction. Such underlying ideas occur in Gnostic treatises and form an important part of their christology, especially with regard to the period of instruction after the "resurrection."

In fact no problem appeared too lofty for the intuition of the Gnostic philosopher; the whence, The Main Doctrines. whither, why, and how of things, were searched into with amazing daring. Not only was their cosmogony of the most sublime and complex character, but the limits of the sensible world were too narrow to contain it, so that they sought for its origins in the intellectual and spiritual regions of the immanent mind of deity, wherein they postulated a transcendent æonology which pourtrayed the energizings of the divine ideation. Equally complex was their anthropogony, and equally sublime the potentialities which they postulated of the human soul and spirit.

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As to their soteriology, or theory of the salvation or regeneration of mankind, they did not confine the idea to the crude and limited notion of a physical passion by a single individual, but expanded it into a stupendous cosmical process, wrought by the volition of the Logos in His own nature.

Their eschatology, or doctrine of the "last things," again painted for mankind at the end of the world-cycle a future which gave "nirvāṇa" to the "spiritual" and æonian bliss to the "psychic," while the "hylic" remained in the obscuration of matter until the end of the "Great Peace"--a picture somewhat different from the crude expectation of the good feasting time on earth of the "Poor Men," which Harnack technically refers to as a "sensuous eudæmonistic eschatology."

Finally, the whole of their doctrine revolved round the conception of cyclic law for both the universal and the individual soul. Thus we find the Gnostics invariably teaching the doctrine not only of the preëxistence but also of the rebirth of human souls; and though a chief feature of their dogmas was the main doctrine of forgiveness of sins, they nevertheless held rigidly to the infallible working out of the great law of cause and effect. It is somewhat curious that these two main doctrines, which explain so much in Gnosticism and throw light on so many dark places, have been either entirely overlooked or, when not unintelligently slurred over, despatched with a few hurried remarks in which the critic is more at pains to apologize for touching on such ridiculous superstitions as "metempsychosis" and "fate," than to elucidate tenets which are a key to the whole position.

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