Intolerance is a new growth in the land of the Greeks and cannot be roundly laid to their charge; but the way in which doctrine developed, namely, as a philosophy of God and the world, was due to their influence; and the fact that religion and doctrine were directly identified is also a product of the Greek spirit. No mere reference to the significance which doctrine already possessed in the apostolic age, and to the tendencies operating in the direction of bringing it into a speculative form, is sufficient to explain the change. These are matters, as I hope that I have shown in the previous lectures, which are rather to be understood in a different sense. It is in the second century, and with the apologists, that Intellectualism commences; and, supported by the struggle with the Gnostics and by the Alexandrian school of religious philosophers in the Church, it manages to prevail. But it is not enough to assess the teaching of the Greek Church by its formal side alone, and ascertain in what way and to what extent it is exhibited, and what is the value to be placed upon it. We must also examine its substance; for it possesses two elements which are quite peculiar to it and separate it from the Greek philosophy of religion—the idea of the creation, and the doctrine of the God-Man nature of the Saviour. We shall treat of these two elements in our next lecture, and, further, of the two other elements which, side by side with tradition and doctrine, characterise the Greek Church; namely, the form of worship and the order of monkhood.
So far we have established the fact that Greek Catholicism is characterised as a religion by two elements: by traditionalism and by intellectualism. According to traditionalism, the reverent preservation of the received inheritance, and the defence of it against all innovation, is not only an important duty, but is itself the practical proof of religion. That is an idea quite in harmony with antiquity and foreign to the Gospel; for the Gospel knows absolutely nothing of intercourse with God being bound up with reverence for tradition itself. But the second element, intellectualism, is also of Greek origin. The elaboration of the Gospel into a vast philosophy of God and the world, in which every conceivable kind of material is handled; the conviction that because Christianity is the absolute religion it must give information on all questions of metaphysics, cosmology, and history; the view of revelation as a countless multitude of doctrines and explanations, all equally holy and important—this is Greek intellectualism. According to it, Knowledge is the highest good, and spirit is spirit only in so far as it knows; everything that is of an aesthetical, ethical, and religious character must be converted into some form of knowledge, which human will and life will then with certainty obey. The development of the Christian faith into an all-embracing theosophy, and the identification of faith with theological knowledge, are proofs that the Christian religion on Greek soil entered the proscribed circle of the native religious philosophy and has remained there.