Philo About the Contemplative Life (De Vita Contemplativa)

48. The hymns of the Therapeutae a Jewish contemplative sect. The Great Hallel original: "The Great Hallel," a collection of psalms (Ps. 113–118 or 136).
49. The leavened bread. Reverence of the Therapeutae, who were laymen, for the Temple and priesthood of Jerusalem.
50. The phrase παναγέστατον σιτίον most holy food.
51. The common sanctuary, either a synagogue or a school.
52. The grace before meat. The recumbent position at the feast. The novices. The πρόεδρος president/master of the feast. The antiphonal singing.
53. Reason why Philo chose the feast of Pentecost rather than any other for detailed description.
54. Inspiring motive of the Therapeutae. Were they making themselves ready for the coming of the Messiah?
55. Comparison of them with Jesus and with Epictetus.
56. The cult of virginity went with an abstract view of the relation of the senses to the reason.
57. Evidence in Philo's writings of such a cult.
58. Literary fortunes of the D. U. C. De Vita Contemplativa. Clement. Eusebius' hallucination with regard to it.
59. Ignorance of Eusebius as to the early history of Alexandrian Christianity.
60. Jerome followed Eusebius blindly.
61. Epiphanius added invention to error.
62. The controversy between the Reformers and the Latin Catholics. Baronius.
63. Scaliger and Serrarius.
64. Bellarmine. Pamelius. Dallaeus.
65. Beveridge. Preservation of Philo's works probably due to Eusebius' error.
66. Montfaucon's defence of Eusebian view. Bouhier's answer. Muratori. Modern Jesuit opinion.
67. The Encyclopedists used the D. U. C. as a weapon against revealed religion.
68. Opinion in this century adverse to Eusebian view.
69. Lucius' hypothesis that the D. U. C. is a fourth century forgery, rests on a series of false assumptions.
70. That (1) Monachism needed apologists at the beginning of the fourth century.
71. That (2) Philo was, during the third and fourth centuries, an authoritative writer in the eyes of the Christians.
72. That (3) an apology for fourth century monasticism could be interpolated among Philo's writings, and deceive Eusebius as early as A. D. 315. Evidence of MSS. and versions proves the D.U.C. to be far older than that date.
73. Lucius falsely assumes (4) that the D. U. C. was 'written under Philo's name,' whereas there is in it no other clue to its Philonean authorship than its tone and style.
74. (5) The D. U. C. as a defence of monasticism is full of heretical or impossible features, e.g. (a) water for wine in the Eucharist; (β) recumbent position at Eucharist; (γ) anti-Christian Sabbatarianism; (δ) presence of women in monasteries.