PSYCHOTHERAPY SCIENTIFIC AND RELIGIOUS

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iv               THE ECCLESIA AND PNEUMATIC THERAPY            147
Jesus), and the metaphysical relationship between the Logos and the supreme God (the Father Almighty). The Logos was generally thought to be in some way subordinate to the Father, but none the less the Incarnate Logos, Christ, was worshipped as God and almost took the place of God. In a letter to the Emperor Trajan, written from Bithynia in a.d. hi, Pliny describes the Christians as singing hymns to Christ as God. Thus did the path of history lead, little by little, away from the conception of Jesus as man and of His Gospel as a human thing to the cult of Jesus the Lord; and this was especially so in Alexandria, removed as it was from the actual scenes of the earthly ministry, and influenced by the ancient decaying mythologies which Christianity was destined to supersede. Harnack has characterized Athanasius as the man who, early in the fourth century, removed from the Christian faith the last vestiges of the Jesus of history, and this notwithstanding the latter's remarkable dictum, ' God became man in order that man might become God \ The name of Jesus became so exalted that no Christian could ever give it to one of his children. The name, Jesus, was far more effective than those of the pagan gods who came to be regarded as demons themselves. Peter used the name as that of the holy Servant of the Lord (cf. Acts iv, 30) : his successors used it as that of the very God. There even came to be a distinction between the name and God Himself, as the following quotation from the Second Apology of Justin Martyr (vol. 1, chap, vi) clearly shows : ' But to the Father of all, Who is unbegotten, there is given a name ... as also the appellation " God " is not a name, but an opinion implanted in the nature of men of a thing that can hardly be explained. But " Jesus ", His Name as man and Saviour, has also significance. For He was made man also, as we before