not to be restrained by philosophic admonition, or Virgilian Desine fata deum flecti sperare precando. And though the Stoic could not consent to Juvenal's avowal that the sense of tears is the best part of us, Neo-Platonism soon was to uphold the sublimated emotion of a vision transcending reason as the highest good for man. Rational self-control was disintegrating in the Neo-Platonic dialectic which pointed beyond reason to ecstasy. That ecstasy, however, was to be super-sensual, and indeed came only to those who had long suppressed all cravings of the flesh. This ascetic emotionalism of the Neo-Platonic summum bonum was strikingly analogous to the ideal of Christian living pressing to domination in the patristic period.
No need to say that the Gospel of Jesus was addressed to the heart as well as to the mind; and for times to come the Saviour on the Cross and at its foot the weeping Mother were to rouse floods of tears over human sin, which caused the divine sacrifice. The words Jesus wept heralded a new dispensation under which the heart should quicken and the mind should guide through reaches of humanity unknown to paganism. This Christian expansion of the spirit did not, however, address itself to human relationships, but uplifted itself to God, its upward impulse spurning mortal loves. In its mortal bearings the Christian spirit was more ascetic than Neo-Platonism, and its élan of emotion might have been as sublimated in quality as the Neo-Platonic, but for the greater reality of love and terror in the God toward whom it yearned with tears of contrition, love, and fear.
Another strain very different from Neo-Platonism contributed to the sum of Christian emotion. This was Judaism, which recently had shown the fury of its energy in defence of Jerusalem against the legions of Titus. Christians imbibed its force of feeling from the books of the Old Testament. The passion of those writings was not as the humanly directed passions of the Greeks. Israel's desire and aversion, her scorn and hatred, her devotion and her love, hung on Jehovah. "Do I not hate them, O Jehovah, that hate thee?" This cry of the Psalmist is echoed in Elijah's "Take the prophets of Baal; let not one of them escape." Jewish wrath was a righteous intolerance, which
