Philo About the Contemplative Life (De Vita Contemplativa)

75. Summary of the absurdities involved in Lucius' theory.
76. Lucius fails to see that the holy banquet was no more than the Pentecostal meal, and
77. Pretends that it was the Christian Eucharist, and celebrated on a Sunday.
78. His mistranslation of διὰ ἑπτὰ ἑβδομάδων after seven weeks. Examples of such a use.
79. His discovery of an Eucharist in the D. U. C. rests on a misunderstanding of the entire text. The material preliminaries of the Pentecostal meal.
80. The spiritual preliminaries.
81. Lucius confounds παναγέστατον most holy with πανάγιον all-holy,
82. And perverts the meaning of the passage 484. 21.
83, 84. The passages pronounced by him to be unphilonean may all be paralleled out of Philo.
85. The relation of the D. U. C. to the Q. O. P. L. Quod omnis Probus liber est does not bear out Lucius' argument.
86. Neither is the Judaism of the Therapeutae any other than Philo's Judaism.
87. The picture of Roman luxury in the D. U. C. best agrees with the reign of Augustus, and not at all with the end of the third century.
88. The female Therapeutae. The attitude in prayer.
89. The argument 'a silentio' from silence advanced by Lucius. The silence of Josephus admits of explanation.
90. The silence of Strabo, Pliny, and Porphyry of no import.
91. General worthlessness of arguments 'a silentio.'
92. The views of Professor Grätz.
93. Their flimsiness.
94. The philological affinities of the D. U. C. (1) with the Greek writers of the Roman period.
95. (2) With Philonean diction.