status, and was rather in danger of making religion wholly subservient to morality. That it was difficult to bring the first converts to the new point of view, is evident from the rebukes administered by S. Paul to the Corinthians, who seem not only to have indulged in many gross forms of vice in everyday life, but even to have made the most sacred of Christian services an occasion for gluttony and drunkenness[1].
In all then that concerns the ethical standards of the people, our study of modern Greece will contribute little to the understanding of ancient thought or conduct. Christianity has fenced men about with a rigid moral code, and has exerted itself to punish those who break bounds. Duty towards man is now recognised as the complement of duty towards God; and any one who by a notoriously evil life has outraged the moral laws of conduct, is liable to be deprived by excommunication of the established means of worship. The frailties of the Greek character remain indeed such as they always were: but now religion at least enjoins, if it cannot always enforce, the observance of a moral code which includes the eighth commandment, and Pataecion, though he go regularly to church, yet lacks something.
But while the Church had an open field in matters of morality and had no system of ethics based on Hellenic religion to combat in introducing her higher views of man's duty towards his fellow-men, in the province of pure religion and of all that concerns the relations of man with his God or gods she necessarily encountered competition and opposition. Primarily the contest between paganism and Christianity might have been expected to resolve itself into a struggle between polytheism and monotheism: but as a matter of fact that simple issue became considerably complicated.
The minds of the educated classes had become confused by the subtleties of the Gnostics, who sought to find, in some philosophical basis common to all religions, an intellectual justification for accepting Christianity without wholly discarding earlier religious convictions. This however was a matter of theology rather than of religion, appealing not to the heart but to the head: and so far as the common-folk were concerned we may safely say that such speculations were above their heads.
- ↑ 1 Cor. XI. 21.
