Maurice (d. 1872): The Religions of the World in their Relations to Christianity. Lond. 1854
(reprinted in Boston).
Trench: Hulsean Lectures for 1845–’46. No. 2: Christ the Desire of all Nations, or the Unconscious
Prophecies of Heathendom (a commentary on the star of the wise men, Matt. ii.). Cambr. 4th
ed. 1854 (also 1850).
L. Preller: Griechische Mythologie. Berlin, 1854, 3d ed. 1875, 2 vols. By the same; Römische
Mythologie. Berlin, 1858; 3d ed., by Jordan, 1881–83, 2 vols.
M. W. Heffter: Griech. und Röm. Mythologie. Leipzig, 1854.
Döllinger: Heidenthum und Judenthum, quoted in § 8.
C. Schmidt: Essai historique sur la societé civil dans le monde romain et sur sa transformation
par le christianisme. Paris, 1853.
C. G. Seibert: Griechenthum und Christenthum, oder der Vorhof des Schönen und das Heiligthum
der Wahrheit. Barmen, 1857.
Fr. Fabri: Die Entstehung des Heidenthums und die Aufgabe der Heidenmission. Barmen, 1859.
W. E. Gladstone (the English statesman): Studies on Homer and Homeric Age. Oxf. 1858, 3 vols.
(vol. ii. Olympus; or the Religion of the Homeric Age). The same: Juventus Mundi: the Gods
and Men of the Heroic Age. 2d ed. Lond. 1870. (Embodies the results of the larger work, with
several modifications in the ethnological and mythological portions.)
W. S. Tyler (Prof. in Amherst Coll., Mass.): The Theology of the Greek Poets. Boston, 1867.
B. F. Cocker: Christianity and Greek Philosophy; or the Relation between Reflective Thought in
Greece and the Positive Teaching of Christ and his Apostles. N. York, 1870.
Edm. Spiess: Logos spermaticós. Parallelstellen zum N. Text. aus den Schriften der alten Griechen.
Ein Beitrag zur christl. Apologetik und zur vergleichenden Religionsforschung. Leipz. 1871.
G. Boissier: La religion romaine d’Auguste aux Antonins. Paris, 1884, 2 vols.
J Reville: La religion à Rome sous les Sévères. Paris, 1886.
Comp. the histories of Greece by Thirlwall, Grote, and Curtius; the histories of Rome by Gibbon,
Niebuhr,Arnold, Merivale, Schwegler, Ihne, Duruy (transl. from the French by W. J. Clarke),
and Mommsen. Ranke’s Weltgeschichte. Th. iii. 1882. Schiller’s Gesch. der römischen
Kaiserzeit. 1882.
Heathenism is religion in its wild growth on the soil of fallen human nature, a darkening of the
original consciousness of God, a deification of the rational and irrational creature, and a
corresponding corruption of the moral sense, giving the sanction of religion to natural and unnatural
vices.^64
Even the religion of Greece, which, as an artistic product of the imagination, has been justly
styled the religion of beauty, is deformed by this moral distortion. It utterly lacks the true conception
of sin and consequently the true conception of holiness. It regards sin, not as a perverseness of will
and an offence against the gods, but as a folly of the understanding and an offence against men,
often even proceeding from the gods themselves; for "Infatuation," or Moral Blindness (Ἄτη), is
a "daughter of Jove," and a goddess, though cast from Olympus, and the source of all mischief
upon earth. Homer knows no devil, but he put, a devilish element into his deities. The Greek gods,
and also the Roman gods, who were copied from the former, are mere men and women, in whom(^64) Comp. Paul’s picture of heathen immorality, Rom. 1:19-32
A.D. 1-100.