purely spiritual (intellectual) morality. Opposition between the two was complete. The infinite,
chance-formed worlds of the one stand over against the one harmonious world of the other. On
the one aide are gods regardless of material things, on the other a Being permeating and vivifying
all creation. This difference necessarily found its chief expression in Ethics. III. CHRISTIANITY
IN CONTACT WITH ANCIENT PHILOSOPHY.—The only direct trace of the contact of
Christianity with western philosophy in the New Testament is in the account of St. Paul’s visit to
Athens, (Acts 17:18) and there is nothing in the apostolic writings to show that it exercised any
important influence upon the early Church. Comp. (1 Corinthians 1:22-24) But it was otherwise
with eastern speculation, which penetrated more deeply through the mass of the people. The
“philosophy” against which the Colossians were warned, (Colossians 2:8) seems undoubtedly to
have been of eastern origin, containing elements similar to those which were afterward embodied
in various shapes of Gnosticism, as a selfish asceticism, and a superstitions reverence for angels,
(Colossians 2:16-23) and in the Epistles to Timothy, addressed to Ephesians, in which city St.
Paul anticipated the rise of false teaching, (Acts 20:30) two distinct forms of error may be traced
in addition to Judaism, due more or less to the same influence. The writings of the sub-apostolic
age, with the exception of the famous anecdote of Justin Martyr (Dial. 2—1), throw little light
upon the relations of Christianity and philosophy. Christian philosophy may be in one sense a
contradiction in terms, for Christianity confessedly derives its first principles from revelation, and
not from simple reason; but there is no less a true philosophy of Christianity, which aims to show
how completely these meet the instincts and aspirations of all ages. The exposition of such a
philosophy would be the work of a modern Origen.
Phinehas
(mouth of brass).
•Son of Eleazar and grandson of Aaron. (Exodus 6:25) He is memorable for having while quite a
youth, by his zeal and energy at the critical moment of the licentious idolatry of Shittim, appeased
the divine wrath, and put a stop to the plague which was destroying the nation. (Numbers 25:7)
(B.C. 1452.) For this he was rewarded by the special approbation of Jehovah and by a promise
that the priesthood should remain in his family forever. (Numbers 25:10-13) He was appointed to
accompany as priest the expedition by which the Midianites were destroyed. ch. (Numbers 31:6)
Many years later he also headed the party which was despatched from Shiloh to remonstrate against
the altar which the transjordanic tribes were reported to have built near Jordan. (Joshua 22:13-32)
In the partition of the country he received an allotment of his own—a hill on Mount Ephraim
which bore his name. After Eleazar’s death he became high priest—the third of the series. In this
capacity he is introduced as giving the oracle to the nation during the whole struggle with the
Benjamites on the matter of Gibeah. (Judges 20:28) The verse which closes the book of Joshua is
ascribed to Phinehas, as the description of the death of Moses at the end of Deuteronomy is to
Joshua. The tomb of Phinehas, a place of great resort to both Jews and Samaritans, is shown at
Awertah, four miles southeast of Nablus.
•Second son of Eli. (1 Samuel 1:3; 2:34; 4:4,11,17,19; 14:3) Phinehas was killed with his brother
by the Philistines when the ark was captured. (B.C. 1125.) [Eli]
•A Levite of Ezra’s time, (Ezra 8:33) unless the meaning be that Eleazar was of the family of the
great Phinehas.
Phlegon
frankie
(Frankie)
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