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CHRISTIANITY

AND

GREEK PHILOSOPHY;

OR, THE RELATION BETWEEN
SPONTANEOUS AND REFLECTIVE THOUGHT IN GREECE
AND THE POSITIVE TEACHING OF
CHRIST AND HIS APOSTLES.


BY B.F. COCKER, D.D.,

PROFESSOR OF MORAL AND MENTAL PHILOSOPHY IN THE UNIVERSITY OF MICHIGAN

"Plato made me know the true God, Jesus Christ showed me the way to
him."
                                                        ST. AUGUSTINE




NEW YORK: CARLTON & LANAHAN.
SAN FRANCISCO: E. THOMAS.
CINCINNATI: HITCHCOCK & WALDEN.

1870.



Entered, according to Act of Congress, in the year 1870, by HARPER &
BROTHERS, in the Clerk's Office of the District Court of the United
States for the Southern District of New York.




TO

D.D. WHEDON, D.D.,

MY EARLIEST LITERARY FRIEND, WHOSE VIGOROUS WRITINGS HAVE
STIMULATED MY INQUIRIES, WHOSE COUNSELS HAVE GUIDED
MY STUDIES, AND WHOSE KIND AND GENEROUS WORDS
HAVE ENCOURAGED ME TO PERSEVERANCE
AMID NUMEROUS DIFFICULTIES,
I DEDICATE THIS VOLUME AS A TOKEN OF MY MORE THAN ORDINARY AFFECTION

_THE AUTHOR_.




PREFACE.


In preparing the present volume, the writer has been actuated by a
conscientious desire to deepen and vivify our faith in the Christian
system of truth, by showing that it does not rest _solely_ on a special
class of facts, but upon all the facts of nature and humanity; that its
authority does not repose _alone_ on the peculiar and supernatural
events which transpired in Palestine, but also on the still broader
foundations of the ideas and laws of the reason, and the common wants
and instinctive yearnings of the human heart. It is his conviction that
the course and constitution of nature, the whole current of history, and
the entire development of human thought in the ages anterior to the
advent of the Redeemer centre in, and can only be interpreted by, the
purpose of redemption.

The method hitherto most prevalent, of treating the history of human
thought as a series of isolated, disconnected, and lawless movements,
without unity and purpose; and the practice of denouncing the religions
and philosophies of the ancient world as inventions of satanic mischief,
or as the capricious and wicked efforts of humanity to relegate itself
from the bonds of allegiance to the One Supreme Lord and Lawgiver, have,
in his judgment, been prejudicial to the interests of all truth, and
especially injurious to the cause of Christianity. They betray an utter
insensibility to the grand unities of nature and of thought, and a
strange forgetfulness of that universal Providence which comprehends all
nature and all history, and is yet so minute in its regards that it
numbers the hairs on every human head, and takes note of every sparrow's
fall, A juster method will lead us to regard the entire history of human
thought as a development towards a specific end, and the providence of
God as an all-embracing plan, which sweeps over all ages and all
nations, and which, in its final consummation, will, through Christ,
"gather together all things in one, both things which are in heaven and
things which are on earth."

The central and unifying thought of this volume is _that the necessary
ideas and laws of the reason, and the native instincts of the human
heart, originally implanted by God, are the primal and germinal forces
of history; and that these have been developed under conditions which
were first ordained, and have been continually supervised by the
providence of God_. God is the Father of humanity, and he is also the
Guide and Educator of our race. As "the offspring of God," humanity is
not a bare, indeterminate potentiality, but a living energy, an active
reason, having definite qualities, and inheriting fundamental principles
and necessary ideas which constitute it "the image and likeness of God."
And though it has suffered a moral lapse, and, in the exercise of its
freedom, has become alienated from the life of God, yet God has never
abandoned the human race. He still "magnifies man, and sets his heart
upon him." "He visits him every morning, and tries him every moment."
"The inspiration of the Almighty still gives him understanding." The
illumination of the Divine Logos still "teacheth man knowledge." The
Spirit of God still comes near to and touches with strong emotion every
human heart. "God has never left himself without a witness" in any
nation, or in any age. The providence of God has always guided the
dispersions and migrations of the families of the earth, and presided
over and directed the education of the race. "He has foreordained the
times of each nation's existence, and fixed the geographical boundaries
of their habitations, _in order that they should seek the Lord_, and
feel after and find Him who is not far from any one of us." The
religions of the ancient world were the painful effort of the human
spirit to return to its true rest and centre--the struggle to "find Him"
who is so intimately near to every human heart, and who has never ceased
to be the want of the human race. The philosophies of the ancient world
were the earnest effort of human reason to reconcile the finite and the
infinite, the human and the Divine, the subject and God. An overruling
Providence, which makes even the wrath of man to praise Him, took up all
these sincere, though often mistaken, efforts into his own plan, and
made them sub-serve the purpose of redemption. They aided in developing
among the nations "the desire of salvation," and in preparing the world
for the advent of the Son of God. The entire course and history of
Divine providence, in every nation, and in every age, has been directed
towards the one grand purpose of "reconciling all things to Himself."
Christianity, as a comprehensive scheme of reconciliation, embracing
"all things," can not, therefore, be properly studied apart from the
ages of earnest thought, of profound inquiry, and of intense religious
feeling which preceded it. To despise the religions of the ancient
world, to sneer at the efforts and achievements of the old philosophers,
or even to cut them off in thought from all relation to the plans and
movements of that Providence which has cared for, and watched over, and
pitied, and guided all the nations of the earth, is to refuse to
comprehend Christianity itself.

The author is not indifferent to the possibility that his purpose may be
misconceived. The effort may be regarded by many conscientious and
esteemed theologians with suspicion and mistrust. They can not easily
emancipate themselves from the ancient prejudice against speculative
thought. Philosophy has always been regarded by them as antagonistic to
Christian faith. They are inspired by a commendable zeal for the honor
of dogmatic theology. Every essay towards a profounder conviction, a
broader faith in the unity of all truth, is branded with the opprobrious
name of "rationalism." Let us not be terrified by a harmless word.
Surely religion and right reason must be found in harmony. The author
believes, with Bacon, that "the foundation of all religion is right
reason." The abnegation of reason is not the evidence of faith, but the
confession of despair. Sustained by these convictions, he submits this
humble contribution to theological science to the thoughtful
consideration of all lovers of Truth, and of Christ, the fountain of
Truth. He can sincerely ask upon it the blessing of Him in whose fear it
has been written, and whose cause it is the purpose of his life to
serve.

The second series, on "Christianity and Modern Thought," is in an
advanced state of preparation for the press.

      NOTE.--It has been the aim of the writer, as far as the
      nature of the subject would permit, to adapt this work to
      general readers. The references to classic authors are,
      therefore, in all cases made to accessible English
      translations (in Bohn's Classical Library); such changes,
      however, have been made in the rendering as shall present
      the doctrine of the writers in a clearer and more forcible
      manner. For valuable services rendered in this department of
      the work, by Martin L. D'Ooge, M. A., Acting Professor of
      Greek Language and Literature in the University of Michigan,
      the author would here express his grateful acknowledgment.




CONTENTS.


     CHAPTER I.
     ATHENS, AND THE MEN OF ATHENS.

     CHAPTER II.
     THE PHILOSOPHY OF RELIGION.

     CHAPTER III.
     THE RELIGION OF THE ATHENIANS.

     CHAPTER IV.
     THE RELIGION OF THE ATHENIANS: ITS MYTHOLOGICAL AND SYMBOLICAL
     ASPECTS.

     CHAPTER V.
     THE UNKNOWN GOD.

     CHAPTER VI.
     THE UNKNOWN GOD (_continued_).
       IS GOD COGNIZABLE BY REASON?

     CHAPTER VII.
     THE UNKNOWN GOD (_continued_).
       IS GOD COGNIZABLE BY REASON? (_continued_).

     CHAPTER VIII.
     THE PHILOSOPHERS OF ATHENS.
       PRE-SOCRATIC SCHOOL.
     _Sensational_: THALES--ANAXIMENES--HERACLITUS--ANAXIMANDER
     LEOCIPPUS--DEMOCRITUS.

     CHAPTER IX.
     THE PHILOSOPHERS OF ATHENS (_continued_).
       PRE-SOCRATIC SCHOOL (_continued_)
     _Idealist_: Pythagoras--Xenophanes--Parmenides--Zeno. _Natural
     Realist_: Anaxagoras.
       THE SOCRATIC SCHOOL.
       Socrates.

     CHAPTER X
     THE PHILOSOPHERS OF ATHENS (_continued_).
       THE SOCRATIC SCHOOL (_continued_).
       Plato.

     CHAPTER XI.
     THE PHILOSOPHERS OF ATHENS (_continued_).
       THE SOCRATIC SCHOOL (_continued_).
       Plato.

     CHAPTER XII.

     THE PHILOSOPHERS OF ATHENS (_continued_).
       THE SOCRATIC SCHOOL (_continued_).
       Aristotle.

     CHAPTER XIII.
     THE PHILOSOPHERS OF ATHENS (_continued_).
       POST-SOCRATIC SCHOOL.
       Epicurus and Zeno.

     CHAPTER XIV.
     The Propaedeutic Office of Greek Philosophy.

     CHAPTER XV.
     The Propaedeutic Office of Greek Philosophy (_continued_).




"_Ye men of Athens_, all things which I behold bear witness to your
carefulness in religion; for, as I passed through your city and beheld
the objects of your worship, I found amongst them an altar with this
inscription, TO THE UNKNOWN GOD; whom, therefore, ye worship, though ye
know; Him not, Him declare I unto you. God who made the world and all
things therein, seeing He is Lord of heaven and earth, dwelleth not in
temples made with hands; neither is He served by the hands of men, as
though he needed any thing; for He giveth unto all life, and breath, and
all things. And He made of one blood all the nations of mankind to dwell
upon the face of the whole earth; and ordained to each the appointed
seasons of their existence, and the bounds of their habitation, that
they should seek God, if haply they might feel after Him and find Him,
though he be not far from every one of us: for in Him we live, and move,
and have our being; as certain of your own poets have said, _For we are
also His offspring_. Forasmuch, then, as we are the offspring of God, we
ought not to think that the Godhead is like unto gold, or silver, or
stone, graven by the art and device of man. Howbeit, those past times of
ignorance God hath overlooked; but now He commandeth all men everywhere
to repent, because He hath appointed a day wherein He will judge the
world in righteousness by that Man whom He hath ordained; whereof He
hath given assurance unto all, in that He hath raised Him from the
dead."--Acts xvii. 22-31.




CHRISTIANITY
AND
GREEK PHILOSOPHY




CHAPTER I.

ATHENS, AND THE MEN OF ATHENS.


"Is it not worth while, for the sake of the history of men and nations,
to study the surface of the globe in its relation to the inhabitants
thereof?"--Goethe.

There is no event recorded in the annals of the early church so replete
with interest to the Christian student, or which takes so deep a hold on
the imagination, and the sympathies of him who is at all familiar with
the history of Ancient Greece, as the one recited above. Here we see the
Apostle Paul standing on the Areopagus at Athens, surrounded by the
temples, statues, and altars, which Grecian art had consecrated to Pagan
worship, and proclaiming to the inquisitive Athenians, "the strangers"
who had come to Athens for business or for pleasure, and the
philosophers and students of the Lyceum, the Academy, the Stoa, and the
Garden, "_the unknown God_."

Whether we dwell in our imagination on the artistic grandeur and
imposing magnificence of the city in which Paul found himself a solitary
stranger, or recall the illustrious names which by their achievements in
arts and philosophy have shed around the city of Athens an immortal
glory,--or whether, fixing our attention on the lonely wanderer amid the
porticoes, and groves, and temples of this classic city, we attempt to
conceive the emotion which stirred his heart as he beheld it "wholly
given to idolatry;" or whether we contrast the sublime, majestic theism
proclaimed by Paul with the degrading polytheism and degenerate
philosophy which then prevailed in Athens, or consider the prudent and
sagacious manner in which the apostle conducts his argument in view of
the religious opinions and prejudices of his audience, we can not but
feel that this event is fraught with lessons of instruction to the
Church in every age.

That the objects which met the eye of Paul on every hand, and the
opinions he heard everywhere expressed in Athens, must have exerted a
powerful influence upon the current of his thoughts, as well as upon the
state of his emotions, is a legitimate and natural presumption. Not only
was "his spirit stirred within him"--his heart deeply moved and agitated
when he saw the city wholly given to idolatry--but his thoughtful,
philosophic mind would be engaged in pondering those deeply interesting
questions which underlie the whole system of Grecian polytheism. The
circumstances of the hour would, no doubt, in a large degree determine
the line of argument, the form of his discourse, and the peculiarities
of his phraseology. The more vividly, therefore, we can represent the
scenes and realize the surrounding incidents; the more thoroughly we can
enter into sympathy with the modes of thought and feeling peculiar to
the Athenians; the more perfectly we can comprehend the spirit and
tendency of the age; the more immediate our acquaintance with the
religious opinions and philosophical ideas then prevalent in Athens, the
more perfect will be our comprehension of the apostle's argument, the
deeper our interest in his theme. Some preliminary notices of Athens and
"the Men of Athens" will therefore be appropriate as introductory to a
series of discourses on Paul's sermon on Mars' Hill.

The peculiar connection that subsists between Geography and History,
between a people and the country they inhabit, will justify the
extension of our survey beyond the mere topography of Athens. The people
of the entire province of Attica were called Athenians (_Athenaioi_) in
their relation to the state, and Attics _(Attikoi_) in regard to their
manners, customs, and dialect.[1] The climate and the scenery, the forms
of contour and relief, the geographical position and relations of
Attica, and, indeed, of the whole peninsula of Greece, must be taken
into our account if we would form a comprehensive judgment of the
character of the Athenian people.

The soil on which a people dwell, the air they breathe, the mountains
and seas by which they are surrounded, the skies that overshadow
them,--all these exert a powerful influence on their pursuits, their
habits, their institutions, their sentiments, and their ideas. So that
could we clearly group, and fully grasp all the characteristics of a
region--its position, configuration, climate, scenery, and natural
products, we could, with tolerable accuracy, determine what are the
characteristics of the people who inhabit it. A comprehensive knowledge
of the physical geography of any country will therefore aid us
materially in elucidating the natural history, and, to some extent, the
moral history of its population. "History does not stand _outside_ of
nature, but in her very heart, so that the historian only grasps a
people's character with true precision when he keeps in full view its
geographical position, and the influences which its surroundings have
wrought upon it."[2]

[Footnote 1: Niebuhr's "Lectures on Ethnography and Geography," p. 91.]

[Footnote 2: Ritter's "Geographical Studies," p. 34.]

It is, however, of the utmost consequence the reader should understand
that there are two widely different methods of treating this deeply
interesting subject--methods which proceed on fundamentally opposite
views of man and of nature. One method is that pursued by Buckle in his
"History of Civilization in England." The tendency of his work is the
assertion of the supremacy of material conditions over the development
of human history, and indeed of every individual mind. Here man is
purely passive in the hands of nature. Exterior conditions are the
chief, if not the _only_ causes of man's intellectual and social
development. So that, such a climate and soil, such aspects of nature
and local circumstances being given, such a nation necessarily
follows.[3] The other method is that of Carl Ritter, Arnold Guyot, and
Cousin.[4] These take account of the freedom of the human will, and the
