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UNITED STATES OF AMERICA.
IN
CENTURIES
Sotoell %tttutt$
IN
CENTURIES
PHILIP
STAFFORD MOXOM
BOSTON
ROBERTS BROTHERS
1895
k>
Copyright, 1895,
By Roberts Brothers.
In
Sacrrti
J&emorg
OF TWO FRIENDS
NATHANAEL SCHNEIDER,
M.D.
PREFACE,
^HESE
Lectures
8th,
1895.
They
much
appears
in these pages.
new; but
It
scarcely
much which he
save in
more or
shall
less
My
whom I
and I am
was inspired
to
undertake
this task;
Preface.
vi
who
my
has aided
me by
dered
my
LL.
D.,
who has
ren-
concludes
this
volume.
Philip Stafford
Springfield, Mass.,
March; 1895.
Moxom.
CONTENTS.
Page
The
....
13
...
52
99
:
The Perse-
cutions
163
:
The Apolo-
gists
218
:
Heresies
....
276
333
393
Appendix
445
Index
447
"
BIBLIOGRAPHICAL NOTE.
The
list
tures.
following
It is
Who wish
is
presented.
"
The Encyclopaedia
The Schaff-Herzog
ary,"
" Cyclopaedia
"
and Pressense"
Eusebius's " Life of
" Tacitus's " Annals " Pliny's " Letters "
Strabo's " Geography " Philo-Judaeus's " Works " Ta" The Ante-Nicene Fathers," 24
tian's " Diatessaron
Sheldon,
Fisher,
Constantine
" The Church in the Roman Empire;" Stanley's " History of the Eastern Church," and
"Christian Institutions;" Mommsen's "History of Rome;"
volumes
Ramsay's
"
Bibliographical Note.
and Work of St. Paul," and
" Lecky's " History of Euro-
of Christianity;"
Lightfoot's " Apostolic Fathers," " Essays," and Com-
and
the Spirit
"
J.
Twelve Apostles."
Augustus
B.C.
31-A.D.
14
Tiberius
14- "
37
Caligula
a.d.
"
Claudius
"
Nero
Galba
Otho
"
"
37415468-
"
"
"
"
41
54
68
69
69
Vitellius i
Vespasian
"
Titus
"
Domitian
"
81- "
96- "
97- "
117- "
117
138- "
161- "
180- "
180
Nerva
"
Trajan
Hadrian
Antoninus Pius
"
Marcus Aurelius
"
Commodus
"
Pertinax
"
"
69- "
79- "
u
"
"
Macrinus
Elagabalus
Alexander Severus
"
Maximin
"
Gordian
"
"
"
193- "
211- "
217- "
219- "
222- "
235- "
238- "
79
81
96
98
138
161
192
^3
211
217
218
222
235
238
244
Chronological List.
xii
Philip
B.C.
Decius
"
"
Gallus
Valerian
Gallienus
Claudius II
Aurelian
Tacitus
"
.
"
"
"
"
Probus
Carus
"
"
244-A.D. 249
249- " 251
251253261269270275276282-
"
"
253
260
"
268
"
"
283-^
Maximian
"
286- $
>
35
u
>
\
Severus
Maxentius C
"
>
Constantine
Constantine, Sole
<
306
311
307
Maximian)
Maximin Daza)
Licinius
276
282
283
"
"
Galerius
275
"
Diocletian
Constantius
270
il
(310
"
Emperor
"
.
(3 T 3
307- "
323- "
323
337
337
FROM JERUSALEM TO
NIC/EA.
MY
to a statement of facts.
is
The
first
three centuries
a time of beginnings.
In
tian thought.
An
intelligent
is
acquaintance with
absolutely necessary
Those
extraordinary
phenomenon
in history,
the
rise
From Jerusalem
14
to Niccza.
nothing
it
because
is
will
in the
intelli-
The contemporary
Christianity
is
The
ment.
earliest
New
Testa-
essential
story
in a
is
may be
presented in a few
words.
In Palestine, a small and obscure province of
the
Roman
named
more than three
Jesus of Nazareth.
For a
little
God and
about
Him
Himself by
ties
He
gathered
men, mostly
instructed
in
His
whom He bound
to
be
The
indestructible.
15
teaching of
Jesus, claiming to be a
among
which in a
little time issued in His violent death on the cross.
His disciples, at first overwhelmed by sorrow and
the
He
trator of the
Kingdom
God
of
faith,
in the world.
From Jerusalem
16
exalted purity of
suffering,
The
tles
by
patient endurance of
by martyrdom.
book of the Acts of the Apos-
finally
story in the
come
ning
and
life,
to Niccza.
into
at
human
life.
begin-
itself in Pales-
tine.
the Jewish,
cause of any
own
in
forth to be misIt
was not
be-
deliberate purpose at
Rise
and Spread of
Christianity,
ly
Rome
At
first,
apostles,
who
were
This
in all the
Hebrew
At
first,
From
modern
scholars, contain,
New
Christian
From Jerusalem
new
to Niccea.
conception of
He
conceived that
the gospel
came
designed
it
faith.
Paul's ministry,
The
narrow
itself to
the
in nearly
death, less than forty years after the reputed ascension of Jesus, the Christian faith had already taken
root in
part of
in
a considerable
century,
it
In
population came together to listen to Paul.
Ephesus the temple of the tutelary goddess, Diana,
was all but deserted the silversmiths, who did a
;
thriving
business
in
the
manufacture
of
small
;;
19
members by thousands.
later,
there were
church
in
We
learn that
somewhat
fifty
Antioch.
when he exclaimed
was bearing
had been preached
" in the whole creation which is under heaven."
Nor were the Christians confined to the poor and
wretched. There were women of wealth and dis-
it
Of prominent
faith, we
the
public treasurer in
Corinth;
Cornelius,
the
From Jerusalem
20
to Niccea.
whom Luke
ruler of the
Theophilus, to
synagogue
in
Corinth
and members
There is a lack of precise and abundant information for about sixty years after the death of
Paul.
From the first quarter of the second century historical records of the growth of Christianity grow clearer and more abundant.
A study
of those records up to the close of the third century reveals that Christianity was extended with
extraordinary rapidity throughout the known world.
There is evidence that soon after the middle of the
second century there was a Christian church in
Edessa so flourishing as to count among its members Abgar Bar Manu, king of Orshene in MesoAbout the same time there were
potamia.
churches, or groups of believers in the Christian
faith,
in various parts
and Bactria.
Christian
Origen
there
is
churches
in
Arabia were
visited
by
century; and
In
Egypt, Christianity made great progress, especially in Alexandria, which is the traditional scene
of the labors of St. Mark.
It also penetrated
Cyrene and neighboring territories. In Upper
among
21
Carthage.
As
life
in
was able
gospel
in
Spain.
314
A. D., British
and Spain.
It is
In Britain,
that, at the
Christianity
had
Council of Aries,
not
many
By
Christians
army.
As
From yerusalem
22
to Niccza.
jority.
carried
at
one
blow.
Such, in
brief, is the
first
three
combs of Rome.
the Christian dead, served also in times of persecution as places of refuge and even as places of
and
as
abundant
as those
nished concerning
Roman
domestic
life
at
the
23
may not
take the time now to give any descripCatacombs. I mention them simply
because they furnish noteworthy evidence as to
the vast number of believers in Christ which there
must have been in Rome previous to A. D. 350.
After that date the Catacombs ceased to be much
used as a place of burial far the larger number
of interments in them, therefore, must have taken
I
tion of the
Padre Marchi estimates the length of these subterranean burial chambers, at eight or nine hun-
four
bodies.
Brownlow
Northcote and
and
fifty miles,
million bodies.
three
It
is
about
for
last
if it
even
then,
large
Christian
the
Catacombs
furnish
very
of a
Rome
is
very
strong.
I
of contemporary writers.
The Roman
historian
Rome
From
24
Jerusalem to Niccea.
the
Roman
large.
The
capital,
even
number of
at that
in
Christians in
by Nero with
" First
Says Tacitus
those were seized who confessed they were Christians
next, on their information, a vast multitude
were convicted, not so much on the charge of
burning the city, as of hating the human race."
The charge of hating the human race, was, as we
shall see, one of the earliest charges brought
It was
against the Christians by their enemies.
due to the fact that, in loyalty to their faith, the
Christians withdrew from many of the occupations
and social pleasures of their fellow-countrymen,
because these were so inextricably involved with
idolatry. The testimony of Tacitus, as to the great
setting
fire
to
the
city.
in
1 1 1
how he should
A. D.,
treat
25
your consideration, more especially as great numbers must be involved in the danger of these persecutions, which have already extended, and are
still likely to extend, to persons of all ranks and
ages and even both sexes. In fact, this contagious
not confined to the city only, but
superstition
is
has spread
its
infection
among
the neighboring
and country."
villages
Apologists.
Of
these
there
arose
great
that
it
and obedience
converts
among
From Jerusalem
26
to Niccea*
whatever
or
vagrants,
or
is
in
the
By the expression
central regions of the world."
" central regions," Irenaeus evidently means the
churches
in Palestine.
writing between
"
One would
you
we
think
it
since,
act is one inculcating a divine patience
consisting of
though our numbers are so great,
all but the majority in every city,
we conduct
In his
ourselves so quietly and modestly."
;
Apology
state
"
he says
filled
is
with
make
"
The outcry
Christians, that
citadels,
lamentation, as for
the
in
some
is
27
the
that
they are
islands
in
they
high rank,
and we have
place
among
you
cities,
filled
islands,
We
every
fortresses,
raising
no insurrectionary
by an
we could
ill-
willed
horror-struck at
at
as of a
From Jerusalem
28
to Niccea.
immense number of
Christians which
enemies so few,
almost all the inhabitants of
your various cities being followers of Christ."
In his work called " To the Nations," which
Tertullian addressed to the general public, while
his
"
rather to the
rulers
is
your
is
beset [by
in your
your islands. You grieve over it as a
calamity that each sex, every age
in short, every
rank
is passing over from you to us."
us]
that Christians
camps,
are
in
in
fields,
"
Upon whom
else
have
come?
For
whom
the
who
universal
has already
who
inhabit
29
name
reigns as of
who
of the Christ
Him
Whom
before
is
already
come
the gates of
all
may be
well-known rhetorical
style,
but
after
all
abatement has been made, there remains an abundant and uncontradicted testimony
from Tertullian to the wide extension of Christianity before the end of the second century.
Tertullian's testimony is strengthened by the consideration that he boldly challenged criticism by
reasonable
numerous
explicit statements
made repeatedly
in
who would
From Jerusalem
30
to Niceea.
A. D.
tant
" At the
Church, uses the following language
present day, indeed, when, owing to the multitude
of Christian believers, not only rich men, but persons of rank, and delicate and high-born ladies,
receive the teachers of Christianity, some perhaps
will dare to say that it is for the sake of a little
glory that certain individuals assume the office of
:
Christian instructors."
In another place he quotes from Celsus the following: " Christians at first were few in number,
to be
31
To
this
at first
beginning about
who
overcame
all
obstacles, over-
Rome,
movement
and so
of the
human
significant in
The explanation
its results.
of this
phenomenon
constitutes
the largest and most interesting problem that confronts the philosophic student of history.
tianity
is
a complex
fact,
Chris-
is
to-day
From
32
Jerusalem
It
is
to
Niece a.
spiritual force
it is
in
professed by
all
arts
the
that
and
civiliza-
territory
unknown
Roman
empire
had fallen into ruin. It is difficult for us to approach this question with entirely impartial minds.
We have been born and nurtured in the atmosphere of Christianity. Our ethics and our ideals,
individual and social, have been inspired and
shaped by the teachings of Jesus. It is, however,
true, that
of Christianity
is
33
borders of the
German
commonwealth, united by
bonds of law and government, and by the facilities
of communication and commerce, and by the
general dissemination of the Greek and Latin
solidated into one great
languages."
In the time of Tiberius, in the
latter
part of
arose, a universal
common
peace
From Jerusalem
34
to
to Niccea.
individuals and
and this
was made
practically universal by Caracalla between 21 1 and
217 A. D.
The maintenance and administration of the
vast empire which Roman arms had conquered,
to cities
Italy;
it
many
everywhere,
at
certain
distances, mutationes
for
35
intercourse
of the
prevailed
life.
known
and
the
civil
Latin tongue,
the
administration, had a
The
political unification
commerce
The world was
There were
portance.
also
The
these nations
by Rome
inevitably
weakened the
From Jerusalem
36
to
Niecea.
Roman
worshippers.
while
own
religious rites,
force of
all
tolerance
or
indifference,
left
it
had the
effect of
current religions.
The
weakening the
rapidly increas-
which was, a
religious eclecticism
On
the
that
every hand
panying
this
because of
it,
morality.
opulent Eastern
peoples, resulted
especially
in
the
of
rapid
this
lust.
When
itual
Christianity entered on
conquest,
indescribable
it
its
found heathenism
moral degradation.
career of spirin a
state of
The scathing
first
chapter of
the
Romans,
of shame.
being
?>7
on
at will.
Crimes
of men.
and
lic,
Iniquity
innocence
is
so mighty in
is
is
Think you
the breasts of
it
that
all,
has no existence.
all sides,
as
the task of
for
money
the
were to be had
for
money
for
money
the lady of
mon
juries
courtesan
falsifying of
had become so
common
Men had
debts.'
person
who
is
that, in a
called
of
popular
the
'
all
The
criminal
the
trial
which
Jerusalem
38
From
the
bosom of one of
to Niccza.
this despair,
ters,
to
a vague expectancy of
men
in
many
quar-
The
and
especially in
all
Rome,
nations.
in
Alex-
The He-
some new
men
39
religious
way
of
was rapidly
falling.
Such, very
briefly,
had
its
We
rise
turn
and began
now
its
work.
to consider
They
are
(a) the
(e)
their
closely knit
ecclesiastical organization.
Gibbon
cleverly evaded
any attempt
to account
statement
It
its
rapid extension
wanting both
in
exactness
and
in
entire ingenuousness.
From Jerusalem
40
to
Niecea,
be
reckoned among the chief influences by which
they commended their religion to heathens; especially in view of the fact that Judaism, despite its
ethical and spiritual superiority to the Gentile
religions, was prevented from extending widely,
largely because of the very narrowness and intolerance of its adherents. Besides, towards the best
pagan thought, Christian writers, like Justin Martyr
and Clement of Alexandria, were hospitable and
even sympathetic.
life
and unquestion-
constituted in itself
no evidence
least,
But there
two centuries at
made such use
in their
The
possession
of miraculous powers
by the
primitive
force
an
as
41
growth, particularly
when we consider
that
its
the
cles.
and
to supernatural visions.
The
allusion of Ire-
man
is
indefinite.
miracles themselves, or
commended
the gospel to
three centuries
is
on
this
subject.
many
In
this
later writers.
respect they
The swarming
all belong
Nicene Council. It
should be said, also, that miracles, even if they
were real, however much they might predispose
men
miracle-
From Jerusalem
42
to Niccea.
trines in
argument
In
at this
It
is
by
inspired
still
true
divine
that
love,
did
Christian
exert
as
to imply,
by
morality,
powerful
a
;
but not,
virtue of
its
austerity.
the
highly
developed
Roman
Allowing
empire.
all
all
we must
still
43
say,
and,
need explana-
Newman
has suggested,
It is fair to add, as
tion.
be accounted
for;
this,
of course,
Gibbon does
first
but
the
tian
era;
its
develop-
may be
causes
suggested.
I.
The
first
of these causes
is
unquestionably
as to
this, at least,
His
unpreju-
person of Jesus there came into the world a spiritual force greater than any other to which the
man
witnesses.
may
be told
in a
its
signifi-
of a
Jewish
From Jerusalem
44
to Niccea.
Son of Mary
left
teachings
work.
of Jesus
Christ,
did
an
unexampled
the subsidiary
beyond
first.
In Him, to a degree
personage,
God
any other
manifested Himself
in
historic
forms of
From
upon
human
Him
45
the
It
conditions
is
that existed
spiritual
human
race
the
in
the
Father
and
first
century.
God
as
the
Sovereign
of
the
the idea
of
declaration of the
divine love
suffered death
and rose from the dead to make that salvation complete by the fulfilment to men of the
hope of eternal life. It was a marvellous gospel
of hope,
a God who is absolutely holy, and yet
cares for men; a Saviour who is divine, and yet
shares in human nature and experience, and
mingles freely with the poor and outcast and
wicked, having for them only words of kindness
and deeds of mercy; and a salvation that gives
peace to the conscience, strength to the will in its
pursuit of virtue, and boundless satisfaction to
sinners,
the soul.
From Jerusalem
46
The
susceptibilities of the
ity
to Niccza.
and simplicity of
and Salvation
the
human
reason.
doctrines of
its
moral
and beautiful
purity
it
inculcated and
The
tri-
critics,
like
urged,
Celsus,
it
an authentication of
stration of
The
its
its
needs of
human
life,
reproach
but
this, in truth,
was
adequacy
gospel addressed
as
as a
itself to
and
finest
its
means of salvation.
the most extreme
success under this
proof of
its
divine
The
47
At
sonal communication.
the
beginning, Chris-
the
much wider
Gentiles
labors
seminators
of
missionaries, in
the
faith
their
the
of
yet, as witnesses
Apostle to the
of Christ and
of
as dis-
Christ, those
early
among
the
faith.
From Jerusalem
48
to Niccea.
They at once declared, and in their conduct exhibited, that love for men which was a domlimits.
The
life
dinary degree,
'
'
'
Says a pagan
in astonishment, "
They
"
!
love each
The
early
without love.
country,
in
war,
Rise
and Spread of
Christianity.
49
tised.
It is
human
by
numbers and by prosperity, that
scarcely was the Church successful in its deadly
struggle with heathenism, when it was rent by
The development of Christian
internecine strife.
dogma began the long era of bitter theological
controversy, with its accompaniments of division
and enmity and conflict, that seems only now
But before theoslowly drawing toward a close.
logical strife began, and even afterwards, and in
spite of it, the great body of Christians exemplified
the power and exhibited the beauty of a love
before which multitudes of heathen sank down in
astonished and willing subjection.
There are
increase
in
many
cases on record of persecutors being conquered by the gentleness and sweetness as well as
for
their
enterprise
the
various
means of
From Jerusalem
50
to Niccea.
storm
all
of
after
tianity
personality of
its
by which,
during
in the face
all difficulties,
Chris-
mony and
It
The triumph
of the Christian
faith, in spite
of
its
adherents, and
in
spite
of the
corruptions that
thus comes
in
51
" In all
Greece and
in all
barbarous
who have
it is
the
last
lecture
Christianity and
Roman
we considered
its
first
now
the
rise
of
its
development.
We
to consider the
co-extensive.
Church we
Christian
life
became organic in
by which the
human
society,
and observing the various functions which it developed in its practical struggle for existence. At
first
early
Church was a
and without
vitalized
by
plastic
specific
common
The
functions,
by
gious protoplasm, or
of
assimilation,
quickly
organization was at
But
life-stuff,
first
this
mass of
53
reli-
became
organic.
extremely simple,
The
elastic,
Many
orately organized
The attempts
are inter-
From Jerusalem
54
The
to Niccea*
showed
The
deeds of chanty.
itself in
awakened
ecclesia,
or
Uhlhorn says
sentation of
We
"
it
There could be no
than to think of
community of goods
family the
other
falser repre-
as an institution.
it
institution of
But
in a family.
consciousness
of
as in
belonging to each
is
Church."
in the primitive
It
member, so was
it
was, he continues,
glow of
love to the
first
life
old
which
faith,
is
we study
that of a
new
them from the
but expanded and enriched it with a new
multitude of
faith
us, as
church at
in the
rejoicing in a
frequenting
previously done
55
and meeting
groups at
the houses of believers for mutuak comfort and
edification, and to commemorate their recently
departed Lord by breaking bread in the Eucharesurrection of Jesus
ristic
In
in
supper.
all
this
common
might preach
Any
believer
indeed,
it
is
It was the
might administer the Communion.
childhood of the Church.
The function of the
apostles was not primarily that of officers, but
it
is
some
of leadership and
the establishment of
:
;
From
56
Jerusalem
to Niccea.
Primitive
religion,
by being non-sacerdotal.
It
and no sacraments. Neither baptism nor the Communion was at first a sacrament.
The new faith, by its very nature, implied the immediate communion of every soul with God. The
only priesthood was the universal priesthood of
had no
priests
believers.
It
is
a significant
fact
that
in
the
New
world
human race."
The Church,
57
Among
seers."
gogue with
a model
guild,
with
its
the Jewish
its
as a model.
to the
process imaginable.
From Jerusalem
58
an
plunge,
entire
to Niccea.
submersion
in the
deep water,
where
moment
that
is
in the
New
'
baptize,'
Roman
those
cathedral
warm water
use the
of the Geysers.
And
the cold
its
Even
the
in theory.
Church of England
The
it
is still
observed
As
the
have already
said,
59
offices
arose.
office
spirits,
tions as gifts.
As
one
level,
indicated
by the phrase,
"
all
ye are
From Jerusalem
60
to Niccea.
ops
but
offices
made
some
this personal
The
necessity
sort of administration
is
therefore
apparent.
latter
this
is
Rome.
The first
churches
in
is
Deacons.
the word
is
uncertain.
It
Std/covo?,
The
means
origin of
61
8,
verb
is
used
many
times to
designate
Tim.
office of
iii.
unto them"
tive Biaxovia
(Scrj/covei,
is
Mark
i.
The substan-
31).
New
Testament
That
Church.
its
office,
the
first
we have
the
origin in the
In
Christian community,
glimpse which
charity.
He-
From Jerusalem
62
rested entirely
for the
full
up
administration, which
this
to Niccza.
to
They
seven men
upon them.
appointment of
"
give themselves
more
time had
this
therefore asked
of
whom
good
repute,
they proposed
word.
We
word,
Sia/covia, is used.
word
The
latter of
the
men "who
These seven men
were chosen
Assuming
we
see that
the Christian
it
community
in
earliest
Jerusalem.
needs of
The're was
63
From yerusalem
64
to Niccza.
an
gift
office
we read
deaconesses, for
New
all."
Testament) to look
pense the
gifts
of the
"
The
diaconate,"
was the oldest ecclesiastical function, the most ancient of the holy orders.
It was
grounded on the elevation of the care of the poor
to the rank of a religious service.
It was a proclamation of the truth that social questions are to
take the
It
first
political
economy
as a
presbyters
or
in
62
presbyters
A.
in
in
D.,
the
bishops.
The
in
conjunction
office
passed
Philippian
church.
In
later
times the deacons became stewards of the property of the church and of the funds belonging to
widows and orphans. It was their duty to visit
the sick and the afflicted and report to the bishop.
gifts of
65
if
and
needs;
to their
it
had
origin in the
office
its
Presbyters.
o-ftvrepos, is
known
" Presbyter,"
or " elder,"
7rpe-
office in the
synagogue.
The Acts
of the
the
synagogue
was
from the
office
to the church.
The persecution
result of giving to
Cyprus, and
had the further
the Church that incomparable
missionary genius,
St.
the
gospel to
Antioch
in
Samaria, Phoenicia,
Syria.
Indirectly
Paul.
it
practi-
From Jerusalem
66
to death
by Herod Agrippa.
creased the
felt
to Niccea.
The
persecution
in-
the Lord,
community.
The
the Jerusalem
self to
Personal apostolic
tinian
was of necessity
The apostles naturally were the first
Christian
limited.
communities,
missionary work,
at first
fellow-countrymen
confined
themselves to
lands
but
soon they were driven out of the synagogues, and
then they began rapidly to form Christian comtheir
in
Gentile
Organization of the Early Church.
munities
among
67
These communities
the Gentiles.
common
Over
at that time.
these communities the apostles appointed presbyor elders, as the Jews would call them, or, as
they would more naturally be called in Gentile
communities, overseers, that is, bishops.
ters,
to
They
watch
in their
also exer-
The
Christians.
teachers,
ne-
Among
The
nent
men
of the gifts of
to teach.
congregational
through which
The
office.
this office
development
consideration of
administered,
During the
death of
the
first
St.
church
funds
for
the
poor.
Paul,
there was
no
distinction be-
From Jerusalem
68
to Niccza,
embryo.
At
first
also
" presbyter,"
all
the terms
were interchangeable
the
The
presbyters,
title,
previously
common
to
heathen.
"
As
episcopate appears
in
so
as,
69
through the
ad-
slower growth.
It
is
fair
was not
it
to attach
any significance
developed as late
appeared soon after this time.
was vigorous and rapid.
The
Its
growth
in
Rome
its
From Jerusalem
jo
was suggested
early
as
to Niccea.
kinship
the
and
Galatians
the
Gauls,
third
century,
the
idea
of
the
episcopate
same century.
Rome, first claimed
of the
In
of
universal dominion.
claim was
denied
by
vigorously and
Tertullian,
somewhat
This
scornfully
fifty
years
later.
The
as
to
the ruling
bishop.
"
71
silent revolutions
turies
brings
religious
also
'
those functions
ministration of the
those of
Word and
Sacraments.'
In early times there was a bishop wherever in
later times
we
Communion.
An
it
uniform
"
;
and
this
" fellow-pres-
till
Jerome,
From Jerusalem
72
to Niccza.
century, says:
let
Philippians."
Still
again,
"
As
my
own,
apostle to the
presbyters
know
that
to
more owing
presbyters
to
down
to the times
In another place
Mark
the Evange-
of the bishops
Heraclas
archdeacon."
At
first
presbyters, or
bishops, and
fact of their
exercising
laity,
certain
deacons
save
by
functions in
of the church.
They still pursued
customary secular vocations. Even in the
third century we find Cyprian cautioning the
the
service
their
much
time to matters of
of
civil offices.
Although the
distinction
between
73
the second
even as
century,
late as the
the
from a share
in the
time
were not
laity
management
of the church.
who
rural bishops,
of metropolitan
cities
of the
Roman
provinces,
became subordinate
to
them
in authority as well
as in dignity.
The theory
politans.
which
To
at first
cities
was applied
to all metropolitans,
The influence
Church appears in
was
ultimately confined.
of the imperial
upon the
the deference
idea
Rome.
The bishop
its
bishop.
The claim
that
St
From Jerusalem
74
was
to
icesa.
but it had
charm for the minds of men, especially
among Western Christians, and in later centuries
it was urged with such vigor that finally it became
dominant throughout the West. Now for many
centuries it has been the proud boast of the
until 170 A. D.
it
a baseless claim,
a powerful
Roman
But,
Peter.
St.
while the
successors
Roman
of
bishop had
was
it
is
confined
Cyprian,
nor
Even
the founder of
h\m for
first,
but given
way by
its
due
75
in part to
harmony
in the
orthodoxy.
various forms, led to a demand for the enforcement of a " rule of faith." This " rule of faith "
was the apostolic tradition, supposed to be preserved especially by bishops who occupied aposBy the time of Irenaeus this had
tolic seats.
grown substantially into the form which was
its
first
sketched by Lightfoot.
I
summarize
bishop
is
his
tradition;
With
bond of
statement.
is
ecclesiastical
with Cyprian he
Ignatius, the
is
the absolute
" Cyp-
spiritual.
the representative of
hardly,
if
at
all,
God
to the congregation
and
The bishop
is
the indis-
much
The episcopate
is
From Jerusalem
Nice?a.
to
much
mate development,
The bishop
Church.
is
the legiti-
as the
is
inspired directly
is
from God."
The development of the hierarchy in the Church
was naturally accompanied or followed by the rise
and development of sacerdotalism.
The sacerdotal idea is entirely absent from the New Testament, and also from the writings of the Apostolic
Ignatius never regards the ministry as
Fathers.
a sacerdotal office.
sacerdotal
or
duties
though he speaks
offerings, says
privileges.
at length
Martyr,
Justin
of the
Eucharistic
all
are priests.
The
close of the
first
who
second century.
asserts
sacerdotal
Tertu-llian
claims on
is
the
behalf of
church,
for
convenience,
has
entrusted
to
the
which belong to
" The
Says Ritschl
the whole congregation.
distinction between the active and the passive
clergy
sacerdotal
functions
members of
the
Catholic
foreign to the
the congregation,
in
other words,
two centuries."
is
jj
.Cyprian however, advanced to a definite sacerdotal position, and from his time on, the priestly
office.
it
For nearly or
afterwards
it
became
vicarial,
and,
instead
of
During
annually,
dom
in
administration.
presbyters
also
by
of bishops,
invitation;
the
decrees,
From yerusalem
78
authority.
From
ually formed a
to Niccea.
body of
ecclesiastical
law.
the earliest
known commentator on
the Fourth
The
earliest
Minor
festival.
Still
other
bishops.
in
79
It
remains
-for
me
to
give
ment of sacramentalism
in the estimation
The
its
and use
religious
life
of
organization, was
In the churches beyond Palestine both synagogues and Gentile religious associations probably
influenced the religious customs of Christians, for
in these churches there were both Jews and
The influence of the Jewish element in
Gentiles.
the churches of Asia Minor is very apparent in
the controversy over the time for the celebration
of the Easter festival which agitated Christendom
during the
of the
third
centuries.
Minor contended
that the
From Jerusalem
8o
to Niccza.
observed on the
fourteenth of the
of the day of the
Rome, how-
In
ever,
tended
Hebrew
it
was con-
be
and that the observance of Easter
should always be upon the Sunday following the
that
the
calendar, should
discarded,
first
full
moon
equinox.
the vernal
after
question
Quarto-deciman controversy.
is
known
It practically
The
as the
ended
The
it
to
have become
the second
century.
There
New
is
historian (c.
385-430
in
no trace of this
Testament or the
Church
arisen, or
sometime
A. D.)
Socrates, the
says: " The
to
me
into the
just as
many
The
in the
influence of
Hebrew custom,
synagogue, appears
as illustrated
in the free
and simple
81
There
Scriptures
gospels.
of the
After the
final
New
settlement of the
There were prayers, which soon followed preforms, repetitions of the Lord's Prayer
and the singing of psalms. In addition to psalms,
Christian hymns began to appear in worship as
scribed
early,
probably,
as
the
time of
Paul.
St.
It is
hymns
as, for
example
light.
Eph.
v. 14.
Seen of angels,
Preached among the nations,
Believed on in the world,
Received up in glory.
1
Tim. hi.
16.
From
82
He
that
And
see
Jerusalem
would love
good days,
to Niccea.
life,
And
speak no
i
evil,
guile, etc.
Peter
Coming
We
hymn
Worthy
light,
art
Thou,
in
all
seasons, to be
hymned with
pious
voices,
O Son
About
many hymns
hymns
is
the
Gloria in Excclsis.
The
following
hymn
is
Clement of Alexandria. I
part of which
the first volume of Dr. Sheldon's
attributed to
may be found
"
literal translation, a
in
don
83
says, "
it
is little
Wing
of
unwandering
birds,
To praise holily,
To hymn guilelessly
With innocent mouths
Christ the guide of children,
King of
saints,
All-subduing
Word
That
Jesus, Saviour
Who
As
Dr. Shel-
men
are saved,
From Jerusalem
84
to Niccea.
O
In
the
assemblies
early
for
worship
great
to be looked upon,
God
In
became complete.
Hebrew Christians con-
also
was observed
manual
labor.
The Lord's
first
commem-
in
it
was
called,
The whole
the
first half,
85
a large part of
its
Church has
As
churches
the
largely
lost
gradually
however,
not,
the
in
single
The
disappeared.
that
it
Sabbath
day did
the
Lord's
immediately take
sense
or
Jewish character
observance of
the
declined,
Palestine
in
distinctively
their
place,
its
became
day
save
for
wholly from
abstain
secular
labor
on
Sunday.
Council of Laodicea
early
in
Constantine
363
A. D.
though as
321
exceptional character of the day " by forbidding
as
He
also
86
From Jerusalem
many from
still
to
Niccea.
continued to attract
Sunday and
But in 425 a law was
passed forbidding all games on such days."
The ascetical tendency, which appeared very
early in the church, developed rapidly in the
second century; it shows itself in the emphasis
that was laid on fasting and the custom of observing Wednesdays and Fridays until 3 o'clock in the
afternoon as fast days, and also in the growing dis
position to attach special value to virginity and
the proper observance of
of the Church
celibacy.
festivals.
The observance
of
Wednesday
as a fast
cleansing from
sin.
Its
the
idea of
Even
in apostolic
New
87
In the ear-
Testament, we find
it
The term
" Baptism,"
same manner in which we were ourselves regenerSpeaking of the Eucharist, he uses the
ated."
"
is
is
so
living as
lieved,
ness,
.
From Jerusalem
88
IXT2,
we
to Niccea.
in
another
In
is
necessary to salvation.
Cyprian
He
says
truth,
receives the
Holy
Spirit,
he
but
may
in
the
Holy
Spirit"
About
fore, the
it
century, there-
was not fully formulated until the time of Augushad become so far fixed that the rite was
tine,
In primitive
upon
89
The baptism
immersion
early
became
was an
which quite
threefold.
"The Teaching of the Twelve" is the first
Christian document that seems to recognize any
other form.
It says: "If thou hast not living
water, baptize into other water; and if thou canst
not in cold, then in warm. But if thou hast neither, pour water thrice upon the head into the
name of the Father, and of the Son, and of the
their confession of faith in Christ.
Holy Ghost."
as the
first
probably
it
century.
brought into
becoming
full
mem-
From Jerusalem
90
to Niccea.'
the Catechumenate.
to
instruction,
ciently interested
to
receive
private instruction
gospel
those
who had
al-
ready asked for baptism, and were allowed to participate in the prayers of the congregation
(4) the
;
electi
or competetentes,
passed
the
baptism.
In the larger churches, quite early, there seem
to have
instruction
The
of
its
the custom
was
91
there
is
time of Cyprian.
Dr. ScharT, I believe, held a different view, but I
have been unable to find any evidence invalidating
The
this statement.
reference in Irenseus
is
sition
which
was introduced as a
different inference, howit
to the
uncer-
tenable.
judgment of
is
infant baptism,
oppo-
birth,
all,
we think
it
to
in
who on
originally observed in
group of
From Jerusalem
92
to Niccza.
The
at his burial-place
From
some of
the Fathers,
among them
93
the
made
flesh
The
of the veritable
flesh
Supper
as the repetition
is
in the
discharge of duty."
little
later
conceives
it
way
as a repetition
as to show that he
by Christian priests of
From yerusalem
94
to
Niccea.
it
insisted
upon by Cyprian.
The view
Harnack, " we
possess no proof that before the time of Eusebius
there is any idea of the offering of the body of
" In the East," says
ern churches.
We
the
Church
as an
We
Roman
even to seek in
life
the
of
which
highly
elaborated
ecclesi-
under the
change from
pure Congregationalism to the episcopacy which
asticism
administration
is
of
exhibited
Cyprian,
to
the
us
95
ops already adumbrated the hierarchy of HildeWe have observed the transition from the
brand.
simple faith
in Christ,
first
We
remembrance of
tian
religious character of
its
Jewish prototype.
This
tant
particulars,
advance;
tion
of the
plicity
primitive
clear:
its
sim-
be allowed to obscure.
of the
with
church-life,
first
three
As we study
centuries, certain
came
the Church
things
grow
From
g6
^Jerusalem to Niccea.
create
form which,
siastical
at
with force to
life,
institution for
its
needs.
That
influ-
all
forms.
It
democracy
of Congregationalism, the representative democalso enables us to appreciate the pure
racy
of
Presbyterianism,
ecclesiasticism of
germinally
has
No
the
oligarchical
All
types
its
exist
in the apostolic
justification in
its
well as
and
Episcopacy.
itself to
Church.
the absolute
all
is
in
room
varieties,
in
the one
both of needed
worship.
Christianity
is
more than
its
instruments,
it
for the
individualist
socialist, the
97
Churchman and
and the
saint
ent agnostic.
sceptic,
The
yes,
unity of
life,
of spiritual aspira-
deeper and
wider in
its
stronger
than
scope than
all
is
diversities of creed or
the
institution,
all
enterprises that
ment of man.
It
tive
may
ideal state.
It certainly is
tical
world.
What
the
form
98
'
From Jerusalem
but he
will
modest student
still
to Niccza.
confidently believe
its
it
history, that
life,
has
that without
or the loss of
won through
Church
the
will illustrate
and spontaneity of the first Christian years, combined with the comprehensiveness and efficiency
of the most perfect organization which the wisdom
of
all
THE term
but
faith.
of great names.
fifth
The second,
powerful
apologists,
profound
third,
After
no lack
fourth and
is
by the labors of
theologians,
and
able administrators.
It is
From Jerusalem
ioo
to Niccea.
name
with the
first
Gospel.
man
of colossal genius.
nection of his
The impression
St. Paul,
of this planet,
"
We
read
rather
in
its
effects
it,"
history
than in
its
operations."
One cannot
help being impressed by the illuswhich the early Church furnishes of the
independence of the Christian faith of those means
which are usually necessary to success in any protration
paganda.
Ephesus.
It
mighty,
He who
believes in
pulse, will
have no
by
difficulty in
101
who depends
very few
who have
left
Christian literature.
consists mainly of a
in
literary
dition.
By
years after
its
es
As Harnack
reichen Stoff
um
zu machen."
Apostles,"
Rome, Barnabas,
From Jerusalem
102
to Niccea.
first and the last two represent personalihave any distinctness as historical figures.
Assuming that Barnabas and Hermas are names of
only the
ties that
real persons,
that
is
we may claim
afforded
by
Both wrote
from one of them a
their writings.
Clement of Rome.
Clement of Rome is thought, on account of his
name, to have been a pagan. His great familiarity with the Old Testament, showing a long acquaintance with it, would indicate that he was a
Hellenistic Jew; but we have no means of determining this question, nor is it specially important.
He was a resident of Rome and a prominent
member of the Roman church during the latter
part of the first century.
Some writers have
identified him with the Clement mentioned by St.
While
Paul in his epistle to the Philippians.
this is not impossible, it is on the whole improbOthers deny that he was the Clement
able.
mentioned in Philippians, but grant that he was a
companion or acquaintance of St. Paul and St.
Peter in
Rome.
Irenaeus speaks of
him
as being
103
a tra-
is
by
Paul.
St.
and it is
is early, constant, and definite
borne out by the character and contents of his
genuine epistle."
There is some evidence that he was a bishop, or
presbyter, of the Roman church in the last decade
of the first century, probably in conjunction with
apostles
name,
Cletus,
in
company with
appears
in
the
the
liturgy
of
the
Roman
the
way
From Jerusalem
104
Considerable literature
has survived
in
the
is
name
purely
is
name
which
letter,
attached to the
is
of Clement.
This
to Niccza.
irenical,
in Corinth.
not written
is
name
of the
part of
immortality,
boldness,
faith
And
in
in
all
these
fall
beauty."
The
epistle
abounds
in-
quotations
from the
from
the
New
Testament.
Of
the
latter,
105
Timothy and
John and
martyrdom of
St.
By
The
Peter and
St. Paul.
Of
St.
by
St.
example,
pointed out the prize of patient endurance. After
that he had been seven times in bonds, had been
driven into exile, had been stoned, had preached in
reason of jealousy and
strife,
Paul,
won the
his faith,
his
noble renown
having taught
and when
he had borne his testimony before the rulers, so he
departed from the world and went unto the holy
place, having been found a notable pattern of
patient endurance."
reached the farthest bounds of the West
Many
distinct
that
St.
is
in this
Paul
passage a
preached
the
The statement
apostles.
The
first
is
taken
up
From yerusalem
106
to Niccea.
Corinthians with
their
pursuit of peace.
The
letter incidentally
zation
episcopate
of half a
enucleated
in
Roman
the
"
It
and
church.
bishop
"
It
in
not yet
uses the
the
same
contention
Who
is
"
Who
therefore
compassionate
is
noble
Who
is
among you
fulfilled
with
faction
an interesting
refer-
many
ence to the
Christians, urged
most complete
by the
is
self-sacrifice
on behalf of
their
107
We
"
ourselves
As
we observe
perhaps
in the habit
it
Roman
it
is
of using in
tains
From
108
^Jerusalem to Niccza.
first
it is
first is
practically conclusive.
i.
CORINTHIANS.
This writing
is
not a
letter,
but
where
in
the
first
certainly before
able objection to
It
is,
140
its
and there
A. D.,
is
no insuper-
Chris-
It
alludes to
of Christ.
as follows
" Brethren,
we ought so
It
to think of
'
'
'
109
do anything to you
ye are dead hath power
over soul and body, to cast them into the gehenna
In another place, speaking of the comof fire "
ing of the kingdom of God, he says " Let us therefore await the kingdom of God betimes in love and
righteousness, since we know not the day of God's
appearing. For the Lord Himself, being asked by
a certain person when His kingdom would come,
said, When the two shall be one, and the outside as
the inside, and the male with the female, neither male
nor female.' " To this passage, which is quoted
kill
but fear
Him
that
after
'
The
that
the
writer
resuscitation of the
to
guard the
manner
believed
body:
flesh as a
"We
the
in
actual
ought therefore
temple of God
ye
for in like
shall
come
2.
Two
Epistles on Virginity.
These were
is
a fragment
of what
1 1
From Jerusalem
to Niccea.
the
of
writings
the
New
The teaching
of the Old.
strongly ascetical.
is
Some
them
in
Eusebius,
it
is
critics
is
of these
put them
no notice of
The Clementines.
The
study of
The
under the head of
the heresies of the Church, but since they have
been ascribed to Clement of Rome I shall give
some account of them here.
This remarkable work, or cluster of works, consists of (1) " The Homilies " and (2) " The Recognitions." There is also a third form known as " The
Epitome," which is a late abridgment of " The
3.
Homilies" with some additions, especially the continuation of the story, and an account of the martyr-
dom
of Clement.
forms of
"
from the
"
"
Homilies
1 1
" Homilies " and the " Recognitions " were written
in
and we possess
translation
it
latter the
only
in the
by Rufinus.
Nothing conclusive
is
is
it
the genuine
have ascribed
it
companions
and
to
still
it
to
book was
at
Edessa
154
in
The
A. D.
and
belongs to the end of the second century or the beginning of the third, but contains matter of an earlier
date.
The work
is
fiction
It
assumes to repre-
Simon Magus
Peter
is
I will
it
is
the villain.
appears
in the
" Recognitions."
It tells
us that
From Jerusalem
112
he was born
in
to Niccza.
a lover of chastity.
found no alleviation
phers,
is
Clement de-
Egypt and
instituting
an
in-
He
is
pose.
restrained
Then he hears
his pur-
evidently,
still alive,
is
by
Peter, to
whom
113
he gives an account of
Prophet, by which
name he
him of the
true
Clement
Clement to be his attendant.
and
instruction
expresses
profits much by Peter's
his appreciation and gratitude to the great satisinvites
faction of the
apostle.
The proposed
discussion
does not
come
seven days.
telling
cause in the
to
Peter consents to
Clement that
it
will
.the
true
Peter
doctrine.
off
for
postponement,
be advantageous be-
him the
it
fully explain
continues his
and teachings of
and detailing, from his
point of view, the events which had occurred from
instruction, covering the history
the
Hebrew
Scriptures,
the
discourse
disciples
by
notice
Saul.
of
the
When
the
persecution
day comes
of
the
for the
tation begins
H4
From Jerusalem
This
betrayed
is
to Niccea.
following manner:
in the
how the
Simon
soul
im-
is
now
Simon, hearing
this, is stricken in
He
him
ceive
conscience, and
beseeches Peter to
to repentance, but, a
little
later,
sons
his associates,
he
is
re-
finding
some
per-
with
filled
as "
him
"
am
ginning.
the
first
power,
who am
might be
air
have animated
stones bread
I
visible to
men.
it
lifeless
fire,
things
have made
hands,
have
Not
and have lighted on the earth.
done these things, but even now I am able
them, that by
of
of Rachel, I
move
always,
womb
facts I
God, enduring
may
prove to
to eternity,
and
all
that I
that I
am
only
do
Son
to
the
believe
on me endure
all
vain
since he also
who
in like
manner
forever.
But
is
a magician,
who
Cross."
stir
up a
riot,
Simon
is
little
benediction.
The second
On
Simon has
The apostle is met
by crowds of people
among whom he
on many demoniacs
in Tripolis,
From Jerusalem
1 1
to Niccea.
The
all
very briefly
is
the
and the
elements appear
in
it
is,
in the
form."
The
it
is
wanting
Ebionism
in
book presents
is
it is
"The
all
the
in the
Jewish thought;
main, the
force,
but
some sense
dualistic,
world which
is
set forth.
Jesus
is
represented, not
7
;
teacher or
prophet
who does
not
first
carefully
From Jerusalem
1 1
an anti-Pauline
to Niccea.
spirit.
seventeenth homily
is
Chapter
xix. of the
give in conclusion
by Dr. Salmon
He
says
work.
as sacred.
Almost
all
We
...
trine
them
particular, the
of Christ with
identification
Adam
the
Old and
Paul
the rejection of
New
ment of
virginity
from
all
concealment of
Testaments
their
discourage-
books
sacred
form of adjuration by
and permission
to dissemble the
faith
in time of persecution."
3.
The
Apostolic
Constitutions.
This
was erroneously
work which,
ascribed
Clement of Rome,
to
consists,
in
its
Chris-
begins
itself
"
The apostles
and elders to all those who from among the Gengrace
tiles have believed in the Lord Jesus Christ
and peace from Almighty God, through our Lord
form agreeable to
in a
this
claim
Jesus
of the Apostles
" (To.
It
the
Epistle
of
Barnabas."
It
is
undoubtedly
legislative
little
fifth
century an un-
From Jerusalem
120
of apostolic men;
has been
at
to Niccza.
defended.
period, and
origin.
that
they were of
received
as
of the clergy.
the clergy,
if
Much
space
is
we except
much
work.
The
" Apostolic
Canons
121
These rules,
most of which had been in existence for a. long
time, were collected about the beginning of the
fifth
The
century.
canon of the
New
eighty-fifth
rule
the
fixes
in
now considered
Barnabas.
The
the
notices in the
companion of
New
Testament of Barnabas,
His name
appears
among
writing,
him,
known
is
to
The
violently anti-Judaistic.
It
anything
Judaism,
preparatory or
disciplinary
men
omy
for higher
and econ-
He
vigorously affirms
fasts as
that
God
that
Moses broke.
not true
fasts,
and claims
on the sufferings of
of Christians, but
the destruction
of Jews.
From Jerusalem
122
the
to Niccea.
These,
He
kinds of food.
God
as saying, "
I will
we keep
"
is
make
manifested,
ascended into
the
Way
The
early
the begin-
the beginning of
epistle
Way
of Barnabas was
Two Ways
of Darkness.
received
in
the
that
it
question of authorship.
The
a matter of
dispute.
From
123
reference
in
the
it
79 A. D.
The Didache.
The Teaching of the
was discovered by Philotheos
Bryennios, metropolitan of Nicomedia, in the
Jerusalem Monastery of the Most Holy Sepulchre
The
manuscript
Twelve Apostles
of
"
"
in Constantinople, in 1873.
(1) "
synopsis of the
in the
Order of Books,"
Mary
of Cassoboli," and (6) twelve pseudo-IgnaNone of these, save the " Didache,"
tian epistles.
The importance
nized,
and
all
over Christendom
it
received the
The name,
"
criti-
Didache,"
From Jerusalem
124
to
The
ing."
Gentiles
the
" to the
phrase,
to Niccza.
Gentiles,"
indicates
by
dated
variously
scholars,
early as about 50 A. D.
the Jewish-
This writing
by
Sabatier,
by Hilgenfeld,
is
as
as late as
first
the second.
The
"
Didache"
is
consists
It
two
The
divisions.
six chapters,
is
consisting
first,
into
of the
first
fall
Life,
Way
and the
of
" There are two Ways, one of Life and one of Death
but there
Now
the
is
Way
who made
of Life
thee
is
this
first,
Ways.
God
done
all
to thee,
The second
chapters,
prayer,
gives
directions
fasting, the
remaining ten
concerning
baptism,
and
125
deacons,
Lord
And
ing what
your
is fitting
For
and corrupters
for
your souls
faith shall
shall
if
for the
whole time of
ye be not perfected at
the false prophets
shall
be
For
and
And then
God and
shall
one another
hands
and he
shall
shall
do unholy
kind
shall
come
shall
shall
work
be delivered into
things,
Then
the world-
all
which have
created man-
and many
shall
be
etc.
The clause
I follow the rendering by Lightfoot.
rendered, " shall be saved by the Curse Himself,"
has occasioned considerable perplexity, but this
rendering
is
called "
The Curse
xii.
"
No man
speaking
in
the spirit of
God
saith
From Jerusalem
126
who endeavored
to
to
Niecea.
compel Christians
curse
to
Christ.
The
"
St.
Matthew.
to five or six
of St.
Revelation.
There are also various phrases which
seem to indicate, on the part of the writer, a
knowledge of the Fourth Gospel, though there are
no
distinct quotations
The theology
mentary. God
from
it.
" is
Christ
is
whom
known
He
and, apparently,
is
"We
give
Thee
thanks,
Eucharist
Holy
and
for
the knowledge
and
Father,
as follows
for
Thy
holy
hast
Thine
is
Thy Son
Thou, Almighty
all
things for
ever.
Thy name's
upon us
us through
and
spiritual
127
to
Thee
for
Jesus
sake,
and
enjoyment, that
life
through
it
for
ever.
into
Thine
May
the
grace
this
sancti-
ever and
Sunday
is
own day,"
but mention
From
128
^Jerusalem to Niccza.
is
made also of " apostles and prophets," who
were evidently travelling teachers and evangelists.
let
And
And whosoever
anything
man
else,
if
he ask money he
is
a.
if
a false
a false prophet.
ye shall not
listen
on behalf of others
to give
but
And when he
a false prophet.
is
you
re-
be
to you,
if
when he cometh
to
Give
him
me
but
if
silver
he
if
or
tell
no
judge him."
The
apostles
and
the
seem
prophets
discriminated
continues
to
be
not sharply
The
"
Didache"
for
to
and
among
is
But
if
he has no
craft,
shall live as
If he will not do
Beware of such men.
trafficking
upon
"But every
Christ.
according
a Christian
this,
among you
he
is
129
his food.
also
is
The
and teaching.
seem
Those
to include also
to
whom
the Lord,
"
perform the
teachers.
the
writing
Appoint
is
for your-
men who
are
meek and
prophesying
service
of
not lovers of
for unto
the
men
you they
prophets and
for they
the
indi-
Hermas.
Hermas is the reputed author of " a curious and
somewhat visionary book " called the." Shepherd,'*
or " Pastor," which belongs probably to the closing years of the first century.
It is both mentioned and quoted by writers in the latter half of
the second century.
The book is artless in style,
and is marked by deep and earnest piety. Lightfoot likens the " Shepherd " to the " Divina Cornmedia," in the one respect that the author's
personal and family history
narrative,
and made
is
to subserve the
moral purpose
own
much
less
From Jerusalem
130
There
is
in
to Niccza.
The
is
Rome,
Local-
my
After Tertullian
The author of
the Muratorian
Canon
allows the
131
"
centuries.
it
with
some of the
Old Testament,
The
"
"
question of admitting
called the
into the
canon was
The
dis-
however,
in
is
supported by the
latter
is
inconsistent,
From Jerusalem
132
to Niccea.
first
century.
Light-
There
St. Paul.
is,
however,
Then
follows
message
to
Hermas,
in
two divisions
the
the
first
Vision,
Hermas
tells
whom,
" after
many
years,"
fell
in love.
Hermas then
appeared.
sees an old
woman
in
with a book in
The words
At
last,
woman
is
This
woman
mas."
133
" she
from
his hands.
read the book " to this city along with the elders
that preside over the church."
become
and of exceeding
great beauty, and her hair alone was aged," makes
an appointment with Hermas to meet him in a
retired place which he should choose.
There she
shows him, in a mystical vision, the building of the
Church. In this vision he sees, surrounding and
supporting the rising tower, seven women,
named
who
are
Guilelessness,
The
1
Grapte
is
unknown save by
this reference.
Rome and
From Jerusalem
134
to
Niccea.
The change
in
woman from
This beast
is
the type
is
assured
man
" glorious
the garb of a
in his visage, in
This shepherd
hand."
and he delivers
to
is
Hermas
certain
which he
Similitudes, or Parables,
to write
staff in his
Mandates and
commanded
is
down.
(3) love of
the truth; (4) purity from sensual lust; (5) longsuffering, "for. the Lord dwelleth in long-suffering,
in
an angry temper
all
that
is
(6) righteous-
"
to His
defined as absti-
135
that is good
(9) firmness in trust toward God
under this head it is interest(10) cheerfulness,
ing to note that the author classes sorrow with
all
"
in cheer-
them."
After the Mandates follow ten Similitudes, or
and the
rich
vine.
man
(the elm)
by
his wealth
man
(the vine),
by
This world
supplies
it
the
man
is
God, sup-
man
(3) of
the winter of
;
(4) of the
trees,
some withered
From
136
and some
Jerusalem
sprouting:
to Niccea.
The withered
sinners,
shall
come
is
summer
sinners; "
vant,
the shepherd
and
punishment of
the sheep, in
evil
and
the
good
true fast;
which
self-indulgence
is
;
ser-
(6) of
shown the
(7)
of
the
orate parable
On
the
137
New
Testament, but
it
to
the
man who
"
He
he remain single, he
investeth himself with more exceeding honor and
with great glory before the Lord yet even if he
should marry, he sinneth not."
says
if
Fasting
enjoined
is
permitted,
nor encouraged.
When Hermas
asks
on the subject of fasting the shepherd tells him, "Fast thou (unto God) such a
fast as this
do no wickedness in thy life, and serve
the Lord with a pure heart; observe His commandments and walk in His ordinances, and let no
evil desire rise up in thy heart, but believe God.
Then if thou shalt do these things, and fear Him,
and control thyself from every evil deed, thou
shalt live unto God
and if thou do these things,
thou shalt accomplish a great fast, and one acceptable to God."
Furthermore, the shepherd
instruction
138
From Jerusalem
to Niccza.
reckon up
the expense of that which he would have eaten
and give it to some one in want.
The shepfasts, to
able lines
"Is
this
The
fast, to
And
From fat
"Is
it
and sheep ?
of veals
To
" Is
clean
it
Of
The
keep
larder lean
fill
to fast an hour,
Or ragg'd to
Or show
go,
No
't
is
a fast to dole
is
to fast
From
"
strife,
old debate
And
To
from
soul.
hate
circumcise thy
life.
And
139
Papias.
Papias, born probably between 60 and 70 A. D.,
became bishop
statement of Papias
"
On
is
as follows
Andrew
my
[in
way]
would inquire
what was
or by Peter, or by Philip, or by
The
Thomas
said
by
or James,
and what Aristion and the Elder John, the disciFor I did not think that I could
get so much profit from the contents of books as from
the utterances of a living and abiding voice."
ciples,
Late
A. D.,
of
time
this
found
in five
in Irenaeus
writers.
volumes.
work remain,
in
Only
a few fragments
the form
of quotations
From Jerusalem
140
The
chief interest
to Niccea.
Papias
in
lies
in
the light
words throw on questions of New Testament criticism. It is from him that we learn the
authorship of the second Gospel. Concerning this
he says
which
his
"
And
down
accurately everything
who adapted
but afterwards,
his instructions
Mark made no
things as he
remembered them
in order
Christ.
for
he made
So, then,
down some
it
his
any
false
one
down
statement therein."
them
in the first
eleven verses
now
Papias.
by scholars to be an
one of the fragments of
originally copied on the mar-
generally conceded
interpolation,
is
found
This story,
in
It is
probable that
in this
fragment Papias
It is
much
so
critics.
141
made
of
Eusebius
in his
comprehension, as
is
evident from
be allowed to the prejudice caused by a difference
in theological opinions.
Eusebius was
criticising
some searcher
cluded place
in the
East, should
come
across a
dis-
by
all
Ignatius of Antioch.
One
church
is
no one
Of
all
in the
fifteen;
versally
seven exist
Of
rejected
in
as
spurious.
critics as substantially
genuine.
by many leading
It is
impossible
to.
From Jerusalem
142
to Niccea.
but in consideration of
all
the evidence,
it
letters,
seems
work
of Ignatius, and
supported by the
pians
letter
so strongly
is
is
the
that they
authenticity
show a more
fully
it
is
unquestionable that
is
much"
like
century.
as wheresoever
let
Jesus Christ
the people be
is,
there
is
the
universal
It
Pflei-
fiction
143
from the place of trial to the Roman amphiand therefore the letters of Ignatius must
theatre
inals
be a forgery.
To
this Dr.
Ramsay
replies
" It
is
Mommsen
'
cution."
Dr.
Ramsay
fore the
justify the
From Jerusalem
144
to Niccza.
Rome
it
was cut
golden
Of
to pieces, the
letters
Name
on every piece.
his
in
life
we know
but this
is
make
Ignatius
a baseless tradition.
145
109,
and possibly
arrested and taken
as
later,
late
was
117, Ignatius
as
Rome
be thrown to wild
beasts in the Flavian amphitheatre.
His route
was probably from Antioch to Seleucia, and then
by sea
Laodicea,
thence by land
Philadelphia, and
Hierapolis,
Smyrna.
Sardis, to
to
Pamphylia
to Attalia in
through
there
to
It
is
Asia
In
Rome
from
He
it
says
is
ficult to
For
if
God
mere
attain unto
ye be
but
cry.
men know,
if
silent
my
my own
I
that
then I
shall
through them
I
exhort you, be
flesh,
that of
me
but for
it is
.
beasts, for
do me an injury;
will,
for
dif-
ye desire
...
it
Let
me
be again a
and
bid
all
God, unless
ye not an un-
am ground by
am
From
146
chre and
I
may
to Niccsa.
not,
any one.
when
Jerusalem
the
"From
following words:
Rome
Syria even
by land and
by night and by day, being bound amidst ten
I
pards, even a
beasts,
company
of soldiers,
unto
sea,
leo-
his fate,
he exclaims
"
Come
fire
and
and
and man-
cross,
crushings of
also
Syria once
147
joined the
to
two
groups
the
first
consisting
of letters
ad-
It
Lucian's
is
satire,
"
De Morte
Peregrini,"
pagan
written
about 165
diately
and the fervent devotion to Christ which theymanifest, and the light which they throw on the
148
From
Jerusalem
to Niccea.
the
first,
defined
clearly
In
them we
orders of the
that, in the
aforementioned persons, I
faith
all
the presbyters
God and
who
are
who was
manner
let all
men
149
the council of
church."
Ye
bishop," he says
"
He
hope."
deacons
commends
harmony with
the
the bishop in
sung."
Ignatius apparently believed that on this matter
letter
the
to
Philadelphians,
for, in
he says
"
man;
spake
He
that
whom
in
learned
it
am bound
it
on
this
wise
Do
is
my
who
bishop."
In
all
is
no trace of
it
From Jerusalem
150
to Niccea.
Judaism
for
example,
in the letter
to the
Mag-
Christianity did not believe in Judaism, but Judain Christianity, wherein every tongue believed
and was gathered together unto God."
And in
the letter to the Philadelphians he says " But if
any one propound Judaism unto you, hear him
not for it is better to hear Christianity from a
man who is circumcised than Judaism from one
uncircumcised. But if either the one or the other
speak not concerning Jesus Christ, I look on them
as tombstones and graves of the dead whereon are
inscribed only the names of men."
He also warns his readers against Docetism.
This Docetism, however, may have been a characteristic of the Judaizing heresy, traces of which he
seems to have discovered in the churches of Asia
Minor. If it be thought that the time of these letters is too early for the appearance of Docetic
doctrine, it will be only necessary to recall the
fact that there are notices of a Docetic tendency
in the epistles of St. John, and that the " Gospel of
St. Peter," a fragment of which was recently recovered, and which is strongly marked by Docetism, was probably written soon after the date of
the Ignatian letters. Besides, Gnosticism, which
ism
in
151
Docetic.
while
all
nobility."
and
Again
thing to teach
again
"
Jesus
he
is
may
His
He
if
be.
be perfect."
Polycarp
Ignatius
is
And
the word
is
full
still
of
of strong counsel.
when
there
It is a fine
letter to
smitten.
that
keep silence
better to
is
and not to
Thus he says
it is
"It
personally
no reference to
knew
his
St.
It is
possible
John, though
From Jerusalem
152
he
is
to Niccea.
St. Paul.
In the
paragraph of his
first
letter
greeting, there
is
to
an
Of
the circumstances
of
Ignatius'
death
we
of the martyr's
fact
visit,
apparently
is
aware of the
events
detail,
of Ignatius'
life
are
given
in
the
clos-
great
theatre, a
Polycarp.
Very
different
porary and
friend,
Polycarp.
Of
his
his
contemearly
life
is
certainly
steward.
Moved by
all
the spirit of
goods
we
153
saw thee
Lower Asia
in
For
have a
it)
his
mode
soul,
become
and
dis-
his
of
life
From Jerusalem
154
to Niccea.
Word
all
of the
of
life,
in
Of
this
my
mind."
"
An
and conversed with many who had seen Christ, but was
by apostles in Asia, appointed bishop of the church
also,
in
Smyrna,
tarried
whom
also
saw
in
my
he
life,
suffering
martyrdom, de-
had learned from the apostles, and which the Church has
handed down, and which alone are true."
155
his
life,
on account of the
Rome
he went to
Though
cetus, the bishop of the Roman church.
both Polycarp and Anicetus were firmly fixed in
their convictions, and though these convictions
were antagonistic to each other, the discussion
seems to have been entirely amicable. Anicetus
was so won by the gentleness and dignity of the
now venerable Polycarp, that he permitted him to
During his
celebrate the Eucharist in his church.
stay in Rome, Polycarp was successful, probably
quite as much by force of his spirit and his wellknown character as by the force of his arguments,
in converting many disciples of Marcion and
Valentinus to the orthodox faith.
Rome
which,
if it
know thee,
Irenaeus, "
'
From Jerusalem
156
to Niccea.
tells
that "
him
if
that
do
to
good God,
Not long
for
Rome,
a severe
The church
historians,
commonly placed
this
Aurelius, but recent scholars, for example, Lightfoot and others, have placed
it
as early as
155 or
D.,
of Polycarp,
is
the
Smyrneans
This
letter,
to the
church
Philomelium.
in
known
to
the
satirist
Lucian.
It
It
speaks of the
is
was probably
in
last
Smyrna,
days of
157
been due to an
to have
cry,
made
Away
for
with
the
Polycarp."
atheists
Let search be
lost
fate,
but when
Polycarp,
when he heard of
the persecution,
where he spent
companions.
Three
from the
with
city,
his
he
pillow on
arrest
fell
fire,
him, he said,
burned
his time in
away
prayer
alive."
When
whom
of Polycarp's retreat.
two slave
From Jerusalem
158
to Niccza.
to the
cottage where
He
still might
have escaped, but saying, " The will of God be
done," he came down and gave himself up. Giving orders that food and drink should be served to
his captors, he asked for an hour in which to pray.
" On their consenting, he stood up and prayed,
being so full of the grace of God, that for two
hours he could not hold his peace, and those that
heard were amazed, and many repented that they"
had come against such a venerable old man."
On the way to the city he was met by Herod,
the captain of the police, and his father, Nicetus.
These took him into their carriage and urged him
to yield, saying:
'
Caesar
refused.
is
"What harm
is
there in saying
But he
him out of the
They then
angrily thrust
estly,
and said
"
I will release
159
thee
can
pressive that
"
quote
it
in full
righteous,
who
all
creation
live
in
Thy presence
From
i6o
life,
to Niccea.
the cup of
in
Jerusalem
Holy
May
Spirit.
Thou
For
I
and reveal
didst prepare
accomplished
this
bless
Thou
it,
Thee,
glorify
for all
both
whom
now [and
true
God.
praise thee,
Him and
with
and
things,
through
Thy
and
cause, yea,
it
in
sacrifice, as
the
Thy beloved
Holy
Spirit
Son,
be glory
Amen."
stab
it
At
him with
sail,
not touching
a dagger.
the
dead.
is
all
in
especially
church
in Philippi.
This
letter
161
was
in
that
Valens,
is
None
all
of these writings
is
great as literature
said.
they
unmarked by
From Jerusalem
62
to Niccea.
and they
all
exaggerate,
ture.
The
from
all
contemporary pagan
of Christ, which
is
is
litera-
the morality
human
conduct.
commonplace
distinction
greater
ments of
but also
its
its
culture,
and
its
greatest powers of
means
it
ex-
and vindication
of the Christian conception of God and the world
and human life and destiny. It is one spirit which
underlies and informs the artless epistle of Clement
of Rome and the culture-laden " Stromateis " of
Clement of Alexandria, the fervent and nai've
" Letters of Ignatius," and the massive and profound " First Principles " of Origen.
alted into
AT
it
proposed
believers.
to
its
nor the
full
adherents,
Naturally,
that
all
despite
was involved
enterprise which
was
apparent
the
transcendent
more or
to
less
tion as a people.
At any
first,
From yerusalem
164
to Niccea.
It
truer to
is
apparent
Christ, in
mission and
his
at
by the Christian
once that
St.
Paul was
and by the wisdom and strength of the Lord conthem and working through
them. They were called to a gigantic task. The
very breadth of their enterprise is some true measure of the difficulties which they must encounter.
They had to meet the universal sinfulness and selfishness of the human heart, the narrowness and
exclusiveness of the Jewish temper and religion,
the jealousy and hostility of pagan religions, the
antipathetic spirit, customs, and organization of
pagan society, and the opposition of the Roman
government.
Strife was inevitable.
Jesus had
prophetically said, " I came not to cast peace in
the earth, but a sword."
The Christian experience of the first three centuries was a tragical
tinuously abiding in
The
opposition which, in
Christianity had
its
ence,
to
life;
cism.
165
Brute force; and (3) Intellectual critiOr, to put the case still more concisely,
(2)
its
conflict
only to accomplish
its
vive,
we
hostile criticism.
In this
tianity with
heathenism on
its
objective side.
Quite from the beginning Christians were subjected to persecution, and, with infrequent interruptions,
this
persecution
continued
in
various
decade of
the fourth century. At first the persecutions were
entirely Jewish.
This was due to the fact that
Christianity was for a time confined to Palestine,
and also to the fact that until Christianity began
to disclose its true nature, through the influence
of Paul's preaching and by its rapid development
throughout the empire, Romans confounded Christians with Jews,
looking upon the followers of
Christ as merely a Jewish sect. Apparently not
forms
until
first
From
66
Jerusalem
to Niccea.
not only
in Palestine
revolt
reign of
death of many.
who
all
Chris-
tians
fell
the
into
cution.
Though
hostility
pagan
persecutions,
the
Jews,
now
scattered
throughout the whole world, distinguished themselves by rendering an eager assistance to the
Gentile enemies of Christianity."
menace
all
toward
latter
that the
Judaism
dear.
seemed
The
to
first
Pauline
Christianity
abolished
circumcision,
the
167
The
we may designate
as
Popular and
Political.
by
the state, did not arise until the early part of the
second century.
The
Roman
earlier
persecutions,
under Nero and Domitian, were the results of personal tyranny and caprice, and not of
intelligent and deliberate attempts to check or
those
Some
suppress Christianity.
Before
by these
lectures, I invite
you
tians, if
not justifiable,
some sense
rational
is
that
at least explicable,
is,
if
we can
and
in
take the
by its very
The consciousness of its
Christianity
From Jerusalem
68
mission,
awakened
in
the
to Niccea.
Church,
first,
by
St.
the
Church increased
extent of
its
conquests.
in
numbers and
in
the
of religions
first
intol-
They
it
the
by
terized
drew
idolatrous
ideas
and
169
they
practices,
the
human
race."
it
withdrew
men from
those
occupations which were identified with idol-worship, and caused them to withhold patronage from
tradesmen whose every act of buying and selling
was consecrated by some pagan ceremony. Thus
Christians aroused against themselves the intense
hostility of the manufacturing and mercantile
classes.
Chris-
tians
of the
pagans inevitably caused serious division of families, whenever one or more members of a family
accepted the gospel. Furthermore, priests and
the popular teachers
lost their
and
philosophers
number
classes,
rhetorical,
As an
cite
rapidly
its
its
adher-
the sacerdotal
were arrayed
illustration I
may
a discussion
fulness,
From Jerusalem
170
Vice,
the people.
not long
when
even
endure
to Niccza.
it is
in the majority,
the
silent
does
condemnation
arrayed themselves
all
A common
faith.
and
fruitful
The occurrence
masses.
of the
superstition
by
of
and flood,
was attributed by the people to the wrath of the
gods because of the neglect of their worship which
Again and
the spread of Christianity caused.
again were popular outbreaks against the Christians motived by the superstitious fears of the
plague, or famine, or disaster
multitude
They
so cruel as fear,
is
characterized
by exces-
sive ferocity.
"
were
outbreaks
these
fire
cause of every
people are
up over the
there
is
lence,
If the
visited.
if
fields,
if
an earthquake,
if
there
rites,
tioned the
high as
its
waters
is
is,
'
if
famine or pesti-
Away
with the
"
the Christians,
to
and
meaning of
their
them
of horrible
rises as
simple
Tiber
of the
immoralities.
common
"
and
human
171
In addition to these,
race."
with indulging in
eating
human
"
flesh
Thyestean banquets,"
with
and blood (under which we
bration
of the Eucharist),
orgies of a
and
with licentious
by
spirit
Martyr:
tion,
now
"We
who formerly
delighted in fornica-
We who
used magical
From Jerusalem
172
to Niccea.
may become
reward from
God
the Ruler of
of a
all."
tians
only as sojourners
strangers.
to
marry
men and
is
hardships as
is
a fatherland
foreign.
They
live
in
They
in all
all
They
their wives.
flesh.
is in Heaven.
They
and they surpass the
They love all men, and
they
are
own
laws,
lives.
persecuted by
They
all.
are ignored,
glorified
in
their
dishonor.
They
are
evil
spoken
of,
173
if
by life. War is
them
aliens
waged against
as
by the Jews, and
persecution is carried on against them by the
Greeks, and yet those that hate them cannot tell
they were
quickened
thereby
his
your own
acts to witness,
"
And
you who
here
we
call
lists
of
those accused of
any
assassin,
Christian too?
before
Or
you on the
(2) Political persecution, or persecution sanctioned and directed by the state, did not begin, as
have already
second century.
until the
said,
From Jerusalem
174
opment did
it
late
its
real
to Niccsa.
sequences which
policy of
Rome
The
it
political
wisdom of Rome
that
by taking away
their gods,
or interfering
life
more
of those
It is true, as
Ramsay
sug-
Roman
prosperity.
The
claim of
to
the empire.
Ramsay
It
is
only of weakness, of
partiality, or
quite
character-
governors
is
ity,
istic
175
Roman
was the
result
of carelessness."
Under
to the suppres-
character
as
quasi-political
for this.
organization.
The
situa-
From Jerusalem
176
to Niccea.
elements, forced
upon
coherent organization.
it
it
This, in
time, inevitably
seen that
in
the Church a
was by hos-
the development of a
It
was then
authority tended to
The
letters of Ignatius
The churches,
faith, a
mon
common
destiny,
internally united
by
common
The means
of
com-
Under the
177
Kingdom
of
God and
the
Roman
century,
and increased in
part of the second
state arose
it
martyrs,
for
as
in the
The
influence of these
pagan
of the
and
officials
to aggravate the
persecutions.
came
that
unity,
contact with
in
the
opposed to
idolatry
were
Christians
unquestionably
On
Ramsay
this point
"Rome
says
had throughout
Rome
alone
common
non-Roman
to a
jects afterwards
and,
first,
all.
When
ence
and
If
to
it
a fixed
it
unity
this
feel
to itself,
it
to
they
they
sub-
to accept this
themselves Ro-
was true
do so meant death
Rome
and Roman
action independent of
man
made
career
its
government.
Roman
principle to rule
or enter into
it
seems
idle
proscribe the
firm Christians.'
From Jerusalem
178
Had
the
to Niccea.
emperors, as early as
time of
the
Marcus
significance
real
welcomed
new
as an ally,
it
of the
new
it
sincerely
religion,
is
not too
much
to
have taken a
lease of
integrity
Jews,
down
A. D.),
it
cution of
was
its
Christianity
to
The
of Gallienus (259-268
illicit
religion,
and perse-
was an
friendly edict
Milan
the time
distinctly an
illicit
religion,
In
fact,
despite
the
" Edict
of
" in 313.
must be
told
179
Aurelius,
Septimius
Valerian,
Aurelian,
matter of
fact,
for,
in
addition
to
those
and Antoninus
Pius,
regions of the
city
instigator of the
fire,.
imfamy
relieve
flagration."
It is not possible to determine now
whether or not the report was true. This much,
however, is true, that, in order to counteract the
damaging rumor, Nero charged the crime upon
From Jerusalem
180
to Niccza.
both
antipathy,
sufficient
shed followed.
seized
on
who
their
fire,
human
if
race."
Says Tacitus
carnival of blood-
were
next,
ment of
insults,
to death.
climax,
its
populace assembled
in
Nero's
delight.
reaction
181
man."
first pagan
persecution of the
and was confined to Rome. One of its
effects was to give Nero an infamous prominence in
the minds and in the writings of Christians, as the
very incarnation of Anti-Christ. From the time of
Nero until the time of Domitian we hear of no
more persecutions, nor were there any, apparently,
Christians,
In
seem
to
have discrim-
many illustrious
cruelty. Of the latter,
Romans
also suffered
some were
fear
from
his
and malignant
whose estates
From
82
Jerusalem
to Niccsa.
many
that
at Pozzuoli.
This story
is
evidently an imitation of
He
asked
at the
present time.
183
come
Upon
and,
at the
in
this
adds Eusebius,
"
Hegesippus, to whom
Eusebius was indebted for the story, tells us that
persecution
these
to
cease."
"the
by the
state.
The
persecu-
From Jerusalem
184
much
Pontus,
Pliny found
that Christianity
his province, so
to Niccea.
in
sacrifices
tudes
of Christians
meetings, which, to
He
He
anonymous accusations;
but he
reaffirmed
the
if
properly indicted,
by
death.
sacrifice,
From
the
Roman
mann's
opinion
it
In
if
persisted
of
Roman
law
that
yet
Neu-
if
in,
is,
name
Ramsay
is
enacted to forbid
infer also
185
Christianity.
We may
safely
any Emperor
first
time lay
down
the principle
in
modern
historical
investigation
that
so
German, critics of
high standing and authority, have reiterated that
Trajan was the first to make the Name a crime,
and that any Christian document which refers to
the Name as a ground for death must be later than
especially
his rescript."
Pliny,
therefore,
vigorously
prosecuted Chris-
tians as
i86
From yerusalem
to Niccza.
followed in the
trial
should be rigorously
of Christians.
if
He made
severe
measures
against
Persecutions continued to
some
the
187
Christians.
then to turn
me by
fear,
but
From
88
sought to
Jerusalem
He
restrain.
to Niccza.
issued
rescripts against
"
Who
could
fail
admire
to
their nobleness
and patient
Seeing that
when
was
visible
even as
far as the
pity
and wept.
that were
"
Marcus
180 A.
D.,
Aurelius,
although
the best of
all
the
who
reigned
from
in personal character
189
161
to
perhaps
From Jerusalem
190
is
to Niccza.
deprived of virtue.
Ever remember
gentle to
the
atrocious
light
of these sentences,
consider the
in Gaul,
of the
unprecedented.
191
some
force, that
edicts
if
rigorous persecution
He
says:
"The
it
of
of
Christ.
instruc-
all
lieutenants
logical course
was the
rule."
lamities,
At such
all
Christianity
itself
who
From Jerusalem
192
the
first
if
Stoic, in virtue,
to Niccza.
was a most
bitter persecutor of
Christians.
During
those
Miltiades,
of
made no impression on
tinued
angrily
some
demanded
for
little
time,
when
the
all
prefect
come
for-
God
The
you
will,
idols."
"
193
Do what
axe."
The
The
his
own
death,
is
related
by
man was
The
a Christian.
a Christian,
suppose
?"
You
too, are
From yerusalem
194
to
Nic&a.
condemned
to death, declaring, as he
he was glad to be free of
rulers so unjust, and to depart to the Father and
King of Heaven. Still a third, in the same peremptory way, was sent to death.
went to
this time,
by Eusebius.
From
this letter
we
One
of the
character
Christians,
named
among
the martyrs.
Some
young
195
This
in-
Blandina,
had been
but such was
who
morning
till night, confessed that they were overcome, and
had nothing more that they could inflict upon her."
They were amazed that she still breathed, after her
whole body was " torn asunder and pierced." She
was then bound to a stake and exposed to wild
beasts, but the beasts refused to touch her, and she
was remanded to prison. Again she was brought
forth, in company with Ponticus, a youth of fifteen
Every effort was made to compel them to
years.
relieved and succeeded each other from
recant.
Blandina,
with
extraordinary fortitude,
" and
answered, "
when asked
am
his
a Christian."
name and
He
was
From Jerusalem
196
to
Nice? a.
Biblias
in
the
faith
tians,
confined in
dark,
filthy
holes,
with
their
feet
Pothinus, the
old,
was dragged
bishop,
to the tribunal.
to death.
One
chair,
heated red-hot, in
again
To
Now we
shall see if
they
will
"
!
interesting
but
untrustworthy incident of
" the
197
thundering legion," which is said to have produced an alteration of the emperor's feelings
towards the Christians but, as the incident is reported to have taken place in the year 174, and, as
;
we have
just
been
in
180.
it
His son and successor, the execrable Commodus, through his very indifference, was
favorable to the Christians, and there were no
the Church.
persecutions
twelve years.
tions
was
and
In 202 conversion
to Christianity
that
They raged
Africa.
especially in
In Alexandria,
who was
from shar-
a youth,
ing his
may
fate.
was with
difficulty restrained
serve as examples of
many
Christian
women
From yerusalem
198
who
tiful
and of noble
to Niccea.
long
the
after,
that he persevered
to the judge,
Some
Not
His com-
him
faith.
in
first,
his confession,
but finding
they took
to prison.
martyrdom,
had appeared to him at night, had " placed a crown
upon his head, and said that she had entreated the
Lord on his account, and had obtained her prayer,
and that ere long she would take him with her."
Basilides was then baptized, and shortly after was
beheaded.
In the city of
Scillita, in
Numidia, a number of
In
them from
fused
When
all
proconsul asked
the
We
wilt.
At
Lord."
will
is
number
Among
Carthage.
they re-
Do
no mercy.
as
later a
little
if
are Chris-
"
We
199
in prayer.
suffered
martyrdom in
young women,
Per-
baby
in
Although
her arms.
remained
firm.
more than
girls,
at length
that,
who came
"
Be
To
the soldier
strong,
scarcely
and think of
my
faith,
she said,
and
let
this
not
thee."
other
laid
it
to her
200
From Jerusalem
Under Caracalla
to Niccza.
many
Protoctetus, a presbyter
Nero
He was
201
not wantonly
From Jerusalem
202
If
to Niccea.
If
they
still
conquer their
were thrust into prison, where
many died of hunger and hardship. The fortitude
of the Christians provoked increased severity on
the part of the emperor, and prefects who were
subjected to torture.
resolution
If this failed to
they
were more
The
who
strict.
or
first
less
Many who
did not
officials certificates
lost their
reason.
"
Christian
woman
in
Car-
after
she had
who
incense on the
who
who
strewed
and those
203
officers
certificates
of
fast in
their
faith
problem
difficult
in
church
discipline.
ness or insincerity
great numbers
heroism.
Cornelius,
Lucius
who were
Rome
He was
In
to death.
fell
Notwith-
succeeded
him,
and
by
then executed.
he,
in
turn,
soon
each
from the hand of
it
fell
to the ground.
The
great multitude of
many
apostates,
204
From Jerusalem
manded
to
the
worship
mob dragged
to Niccza.
idols, and,
when she
refused,
city.
and showed
such
courage
such aptness
under torture
that,
by admiration for
the heroic lad, released him.
In the Thebaid a
Christian husband and wife were fixed side by
side to crosses, in which condition they lived for
some days, encouraging one another to constancy.
finally,
bound
to
In Carthage
left
for dead,
when
affection,
afterwards
consideration of
205
half dead, was drawn out and reand remained unconquered from among the
companions whom he himself had sent before."
After his recovery he was ordained presbyter by
was
found
vived,
Cyprian.
was
of the
Christians,
Christian faith.
applied
but their
The
result
everywhere with
This fact accounts for many recanta-
persistence.
much
than
It is
it
is
to
put to death.
This he did,
not because
of cowardice,
but because he
felt
From yerusalem
2o6
sages of consolation
to Niccea.
severe
Christians
all
The
ultimate effect
it
it
soon revived.
against
tians,
the
Christians.
In Carthage
the Chris-
who ascended
under the
207
tyrs
whom
they
com-
258
manding
Valerian
that
all
that
all
Christian
and,
if
to death
that
all
members
and that
who were
or
From Jerusalem
208
to Niccea.
well."
That
"Do what
"
will
is
"
" Yes."
commanded
not
do."
thee to sacri-
"
commanded
is
" The
Consider
it
thee;
needed."
in
After a
brief consultation
" Thascius
sword."
He
presbyter
when he was
in
Carthage,
named Montanus,
two pieces
bound over
his eyes,
259 by Gallienus.
The
latter
" Gallienus,
and
art,
thus
is
209
characterized
by
Mceller:
designated the
toleration.
As
first
to
Christianity
afford
a matter of
legal
he withdrew the
force, and allowed
fact,
in
by the
edict of
death he
faithless,
upon many
or
" certificates
of peace,"
on
the
strength
of
210
From Jerusalem
Lord's Supper,
some
in
to Niccza.
The
and
in the
It is said
thousand Germans
in
a single day,
Rome
211
Among
entrails did
The
sacrifice
pointing result.
Then
Tagis,
the
chief
priest,
"
exclaimed
The gods refuse to appear at our
because profane men are present, and
hinder the revelation by means of the sign which
:
sacrifice
him
mind of
The
Diocletian,
it is
said,
was
upon
to determine
From Jerusalem
2 12
to Niccea.
The
of many
army should
only result of
leading
officers
this
and privates.
called, and
men was
Then
this
a council of
council,
domi-
Palmyra,
tianity,
still
at
Miletus.
He
received
only the
Apollo
ambiguous
all
the
In addition,
government were
all
to
21 3
Christian officials of
be deposed, Christian
and Christian
forced to
priests
sacrifice.
The
edict,
over-zealous Christian,
broke out
in the palace,
and
civil
Shortly
this
after,
arfire
was charged by
A second
fire
broke
disturbances arose in
Finally Diocletian
resolved
Some
were
this
later centuries,
New
would
if
From Jerusalem
214
kind of torture.
The
to Niccza.
result of this
tasy of
death
the
Christians
At
last,"
fire
of persecution
The
itself out.
215
powers.
its
The heathen themselves began to denounce the useless effusion of blood, and to take
wearied.
the
of his debaucheries,
result
an
issued
to the persecution.
It
edict
This edict
denounced
and
it
them
made
by benevolence,
by promising
toleration,
favor-
way
supreme power.
to
Maxentius,
March of
whom
ciple that
In this edict
it is
it
unrestricted liberty in
was
laid
down
as a prin-
From Jerusalem
216
to Niccea.
religion,
according to one's
own
liberty of conscience."
The
faith.
result of all
was the
utter
all
As
early as the
is
"The
over;
conflict
with
to take
its
faith.
external
Church was
heathenism was
the heathenism
place."
all
the
in
its
power
God.
217
reli-
rent energy,
the world.
THE Church
heathenism had
but also the more subtle and more dangerous opposition of the drift of
life.
By
of purity, in
many forms
of vice
of style
all
the
and dialectic
219
weapons of
were
in the
liter-
hands
centuries.
From
some ex-
first,
memoirs of the
teachings of Christ.
Of
life
these the
sifted survivors.
little
we have
later
than
In our study of
seen
how
a certain
writings,
down
These writings
were wanting in the point and style that characterChristianity was not long,
ized pagan literature.
appropriating
to itself the best weaphowever, in
ons in the literary armory. At first uncultivated
and naTve, the Christians did not attempt to
enter the field of intellectual combat, but soon
they gained confidence and began to produce
writings that, in form at least, were fashioned after
the pagan models.
It is characteristic of Christianity, and profoundly interesting, that " in less
than three centuries from the death of St. John,
the Church had appropriated every form of
literature known to paganism,
the apology, the
scarcely be classed as literature.
From Jerusalem
220
allegory, the
to Niccea.
hymn,
It is
impossible
fills
some twenty-four
It
be necessary therefore for us to confine our attention to the study simply of the apologetic literature, and still further, to representative specimens
will
of that.
Many
of
the
early
Christian
apologies were
violators
and
as
enemies of the
many
human
replies
race.
To
these
which vindicated
religion of Christ.
Among
two
we have
were in defence of
{b) those that were in defence and
classes
Christians;
221
{a)
those
that
be divided into
also
(a)
The main
and ib) those addressed to pagans.
arguments of the Jews against Christianity were
(1) that Jesus, by the humbleness of His circumstances and the ignominiousness of His death, contradicted the glorious representations of the Messiah
which are found in the Prophets (2) that Jesus,
by His claim of peculiar kinship to God, violated
the divine Unity, and was guilty of blasphemy. To
;
more
by the
rection of Jesus.
Christianity was a
The
religion
that
of ignorant fanatics.
From
222
patriotic
that
Jerusalem, to Niccea.
and unsocial;
that
magic
that they
practised
tianity,
not
stated
or
the time
of
suggested by
Celsus.
Celsus will
tianity
may
religion
first
it
as the true
The
223
Of the latter
may be taken as a representative.
school may be divided into two sections
section is composed of those who took
The
the
first
first
of Christianity.
of Alexandria.
rower view
much
truth anticipative
that,
is
in the unsophisti-
as representative.
Many
the
favorable effect.
It
little
is
questionable.
On
it
is
apology excited
Septimius Severus to sterner measures against
Christianity than he might otherwise have taken.
Such a scathing and scornful exhibition of pagan
immorality and injustice and folly must have been
not unlikely
that
Tertullian's
peculiarly exasperating to
whatever
Roman
officials.
But,
From
224
Jerusalem
to Niccza.
The
faith.
truth
is,
and
suffering,
It is significant that
liberal
who took
wrote Latin.
The
latter,
mind
in
Roman
type of
Western church
in
the
fifth
century, and,
by the Roman
has ruled
it
spirit
The
former,
is
the
as
225
from the
first
as 150 A. D.,
epistle
it
as early
not
if
was ascribed
earlier.
this
founder of the
Christian
school
catechetical
in
charge of fanaticism
in
The
for a
"Since
I see,
Christians,
how
and
and
But
earlier date
tinctly
much
to
letter
the
carefully
made,
as to
what
all
God
art
religion of the
them
are dis-
From Jerusalem
226
men's
lives
now and
not before
way
I gladly
Who
that
welcome
this
may be granted to
mayest be made
it
that thou
to
may
speaker
to Niccza.
not be disappointed."
not unequalled
This
have quoted
lecture.
The
of the invisible
if
at
God by His
Son,
by
the
Whom He made
sea in
elements
its
the heavens, by
Whom He
proper bounds,
Whose
from
Whom
faithfully observe,
enclosed
mysteries
all
the
them,
night,
abyss, the things that are in the heights, the things that
1
See page
172.
Him He
Was He
and
Not
terror ?
of God.
cuting;
He sent Him,
He sent Him, as
But
so.
He sent Him, as
king.
He sent Him,
[a
meekness has
who is a
Him, as
227
as
in
gentleness [and]
He
sent
God
Him,
He
sent
as Saviour,
for force is no
summoning, not
:
attribute
as perse-
Son
this
is
of
nature
noble writing
lies in
its
lofty conception
God
convinced that
to
be hidden
has
faith.
whom
and
Says
Irenaeus
in Justin's
and
shadow,
gradually
emerged by
of an
virtue
inborn
lustre,
and has
cast a glory
on the
early
himself unknown."
manner of
his
or, as
he
is
universally called,
Justin Martyr, as
if
the
From yerusalem
228
to Niccea.
called
Almost
all
that
we know
of his
life is
from the
apology."
derived from
"
Dialogue with
Trypho." He was born in Flavia Neapolis, a city
built in honor of Vespasian near the site of the
his
writings, especially
Though
in
current schools.
He
first
went
to a Stoic, with
whom
he spent
his
master not
only had none himself but did not even think such
knowledge necessary, he
Peripatetic.
The new
left
to a
"
229
own wisdom."
tion
among
Whether
the Platonists."
it is
this
was
in
is
it
was
He
than any of
much more
"
his predecessors.
says,
"and made
And
the
satisfactory
progressed," he
perception
of immaterial
things
quite
The manner
is
tain
From Jerusalem
230
"
'
I said,
my company
to see
any
in the
man
'
same place
And
my
!
'
'
Why,
am
'I
'
for I
household.
I
'
am
con-
come
to
make
make
'
pertheir
said he
my
I,
man
so
much
man
is
and such places are most fit for philol'Are you, then, a lover of words/ said he, 'but
uninterrupted
ogy
me ?
at
if,
appearance somewhere.
attention
negative.'
he says to me,
to me.
the
here.'
in
do you so look
away from me
'
to Niccea.
it
as being a sophist?'
is
at
"
philosophize,
and a clear
and happiness is the
reward of such knowledge and wisdom." The
old man then questions him about God.
In
the course of the conversation on this theme, with
a weightiness and intelligence which were new to
really exists,
man
than
philosophers,
all
the
referred
him
to teachers older
" men
blessed and
who spoke by
the
231
the
trines
of Christianity.
established
some
It
is
sort of a school in
Rome,
in his
no distinct evidence.
He was a man with little imagination but with
considerable force of intelligence, of ardent but
self-controlled temper and great courage, and of
simple and noble character. Some one has said
later years,
is
From Jerusalem
232
him
of
to Niccea.
tianity."
of the
is
Of
is
of
it
is
the
and, after
life
all,
rather than
importance.
first
known
to
On
the Sole
Government of
God," and fragments of a work on the ResurrecThese are all early, none of them being later
tion.
than the third century.
The
"
the
Christians
233
Much
tion.
of this book
Christ,
some of which
imagination
little
is
in
tions of prophecies
will
allow.
For example, he
of Jacob.
The
"
Dialogue
"
"
addressed to the
Apology
first
"
may
Roman
Senate.
The
demand
The second
first
The
and
part sets
it
From Jerusalem
234
came
to
to Niccea.
of demons.
In Justin's writings, as in
The
many
other
third part,
which
is
very
brief,
epistle
the
forth
majesty of
He
Christ.
charges
the
intimated
cally
He
Moses
claims that
for his doc-
the doctrine
of the
with
cross.
He
regeneration,
235
Roman
Christians
by Urbicus, prefect
by citing specific
his injustice
of
cases.
He
accuses
He vindicates Divine
Providence and asserts the certainty of judgment
against sinners.
In chapter x. he claims whatever
dice against the Christians.
Christ:
Socrates (for
He
who was
was and
is
partially
the
known even by
Word who
is
in every
also
artisans
the
ineffable
human
Father,
reason."
From Jerusalem
236
to
Niecea.
I confess that I
all
my
all
and
poets,
historians.
men
we worship and
love the
Word who
our sakes,
said
rightly
is
Word
all
God,
to
He became man
that,
might also
among
For next
sufferings,
writers
for
he
were
sowing of the
that
was
in
men
them.
little
"
may have
fair
chance
237
inclined
same day.
One
among
Tatian, who
was a contemporary and disciple, and probably
He was born in
a convert, of Justin Martyr.
Assyria, possibly of Greek parentage, between
no and 120 A. D. Apparently he was of good
birth and possessed of some fortune.
He received
a thorough Greek education, diligently cultivated
his mind, and developed literary powers of a high
"
order, for, though in his " Address to the Greeks
he scorns the elegancies of style, he yet shows his
Like
exceptional capacity for literary expression.
Justin he had an ardent desire for the truth.
Urged by this desire he visited many lands, studied
all the religions with which he came in contact,
and even learned the sacred mysteries in Greece.
In his " Address to the Greeks" he says: "The
things which I have thus set before you I have not
the early apologists
is
that of
From Jerusalem
238
to Niccea.
at
Romans,
Justin
drew
his
attention
to
" certain
In
Rome,
barbaric
the
converts,
structed
some fragments,
239
and,
possibly, also
Clement of
who
teacher
"
was born
in the
land of Assyria."
Among
God
chief; with
Marcion he be-
This work
is
"
apolo-
From
240
getic,
J erusalem
and, in so far as
it
to Niccea.
apologetic,
is
is
it
in
the
very powerful.
He
tive.
He
begins
and sciences
they contemptuously call " Bar-
whom
barians."
" For which of your institutions," he asks, " has not
the
To
of birds
magic
owe astronomy
to the Egyptians,
instruction
by alphabetic
geometry
writing.
the mysteries.
The Tuscans
Phoenicians,
to the Persians,"
to the
Orpheus, again,
from him,
too,
you learned
Marsyas
and
Olympus,
art
of
these
playing
two
the
rustic
flute
his-
from
Phrygians
'
241
Tyrrhenians
invented
trumpet
the
the
The
Cyclops,
the
her
name was
Where-
Atossa.
He
them
derides
pronounce
their
the philosophers
" Diogenes,
dence with
his tub,
He
scoffs at the
thus ridicules
by
gluttony.
Aris-
life,
accordance with
Plato, a
And
propensities.
Aristotle,
who
Providence
to
to
the
consist in
a youth
and
he, showing
how
well he
him up and
or a leopard.
He
of
men
Let such
philosophize for
me
God
"
carried
alone.
Man," he
says,
"
is
to
be honored as a fellow-man
alone
obey, but
is
will
to
be feared,
rather die
From yerusalem
242
to Niccza.
ungrateful.
He
which
has
vants
How
He
can
who "came
tion,
not by abscission."
tian
doctrine of the
"
Even though
the world
fire
forth from
He
destroy
the
receives
to the influence
and exclaims:
my
flesh,
matter;
and
traces of
and
laid up
rivers
am
participa-
vaporized
man
all
God by His
by
into being
resurrection,
"
He
seas, or torn
in the store-
ascribes the
fall
their
demons
of
men
Of
other
is
ness of God."
it is
By
lost immortality.
is
lost,
and with
The
indeed,
it
Yet
it
is
is
not in
itself
possible for
truth,
it
dies,
it
and
243
immortal,
not to die.
is
dissolved
last at
God,
it
He
Holy
But again,
if it
declares
the
it
be dissolved."
necessity of union
with
the
ground of immortality. In
several succeeding chapters he shows the deceptions which demons practise on mankind, and
denounces against them a punishment severer than
but, true to
that which will be visited on men
his doctrine of free-will, he maintains that depravHe ridiity lies at the bottom of demon-worship.
cules the solemnities of the Greeks and denounces
their popular amusements, both in the arena and
on the stage; and scornfully depicts the "boastings
and quarrels of their philosophers, and derides the
futility of their studies.
"While inquiring what
God is, you are ignorant of what is in yourselves
and, while staring all agape at the sky, you
stumble into pitfalls. The reading of your books
is
like walking through a labyrinth, and their
Spirit
as
the
He
justly,
legislation.
In
philosophy
is
much
older than
From Jerusalem
244
He
to Niccea.
women,
and
Greek women.
tious
He
cites
licen-
the testimony of
and gives
Argive
kings,
who
are
all
shown to
a list of the
be comparatively recent, while Moses is both more
ancient and more credible than the heathen heroes.
The
"
Address
"These
"
things,
Greeks,
I,
undertake
God
is
to
proclaim.
and what
is
composed
for you.
been
in
was born
first
instructed
those which I
now
His work,
mode
my
of
doctrines,
life
which
is
according to God."
The
is of such
significance and interest
must devote to it a few words. From
Eusebius and others it was known that Tatian had
composed a harmony of the Gospels, and that this
harmony was almost universally used in the Syrian
churches for two centuries or more after his time.
For many centuries the "Diatessaron" was lost
from view, save as it survived, in a fragmentary
shape, in a commentary upon it by Ephraem
In 1719 Stephen Assemani claimed that
Syrus.
getic work,
that
245
copy of
to
found
"
Syrian
the
in
Commentary "
of
Ephraem
Syrus.
Incited by
this
years
later,
Egypt
Borgian
Dos
museum
Gall.
in
Rome by
to the
owner, Halim
its
edited,
This
century.
has
recently
manuscript,
been
translated
careinto
English. 1
The
canonical Gospels.
ably before
160
It
is
A. D.
Its
value
is
very great
140
A. D., since
It is
published by T.
&
"Memoirs"
to
T. Clark, Edinburgh.
which
From Jerusalem
246
reference
made by
is
to Niccea.
Justin Martyr.
" Dia-
The
It
The works
upon him on
who
Irenaeus,
but probably
bitterly,
work on
the Gospels,
in
its
Tatian's
importance to the
is outranked by
no other single work of the second century.
little
the
life
work than
known, and
name
either
ATHENAGORAS.
is
Of
clearly
ecclesiastical history.
is
He
247
pardonable
flattery of the
emperors.
some
In the
first
chapter he protests against the unjust discriminaagainst the Christians, in that they are con-
tion
their
name.
and punishment.
We
venture,
you
and you will learn from this discourse that we suffer unand contrary to all law and reason
and we beseech you to bestow some consideration upon us also,
justly,
that
we may
cease
at
length to
be slaughtered
For the
at
fine
at the
imposed by
interests.
These we hold
in
From Jerusalem
248
to Niccea.
for
we have
who
us,
but to those
who
smite us on one
and
to those
who take away our coat to give likewise our cloak. But,
when we have surrendered our property, they plot against
our very bodies and souls, pouring upon us wholesale
charges
of crimes of which
we
are
guiltless
even
in
thought."
with
much
tact,
yet
when accused.
" If,
crime, be
undergo the sharpest and most merciless inflicHe demands, what is conceded as the
common right of all, that Christians shall not be
hated and punished merely because they are
called Christians, but be fairly tried and if guilty,
convicted and punished, and acquitted if innocent.
The three charges which he meets are the familiar
ones of atheism, cannibalism, and incest.
tions."
The
xxx.)
is
taken
Apology
"
(chapters
up with an elaborate
He
iv.
refuta-
defends the
shows
trine,
he
Christian doc-
is
of the Christians'
He
life.
refuted
by
249
the character
for not offering sacrifices, and exhibits the inconsistency of their accusers, since the latter " do not
all
is
the world.
yet
it is
not
but
this,
from
lords,
its
Artificer,
whom
they
...
tune,
If,
therefore,
and moving
its
in
that
will
the world
is
an instrument
well-measured time,
harmony, and
in
adore the
and
For
do not pass by
He
then
cites
He
"
tations
by copious
exhibits the
From Jerusalem
250
are
Niece a.
He
deities.
to
then
cites
criticises
defence
The
produced by demons.
with
the
latter
he
identifies
giants
fallen angels
The demons
charges
men
allure
against the
opposition to
these
Christians,
charges
setting
their
forth
in
pure morals
and
The Apology
closes
and
And now do
nature
and temperate
in spirit,
bend your
obtain the things they ask than those who, like us, pray
for your government, that
receive
the
you may,
as
is
father,
most
and
equitable,
that
your
may
empire
receive
becoming subject
to
increase
manded
and
may
addition,
And
your sway?
251
this
all
men
also for
is
readily perform
all
that
is
com-
us."
tences
sen-
Divine
In his idea of the Logos Athenagoras anticipates Origen's doctrine of the eternal generation
of the Son.
"
He
[the Son]
is
the
first
product
God who
is
From Jerusalem
252
"
to Niccea.
The Holy
beam
again like a
The
me
for
be an effluence
returning back
of the sun."
limits of present
space make
it
necessary
and Origen
be considered
will
the lecture on
in
Of the
first
other
three centuries,
the
writ-
the
sacred
Scriptures
the
superiority to
passed
by,
also
as
heathen
Of
the
Felix, Arnobius,
named
in their
and
order,
"
whom
Lactantius,
chronological
have
can pre-
Minucius Felix
200 A. D. Of
Perhaps no
work, either Pagan or Christian, reminds us of
work the
late
little after
Dean Milman
said, "
Octavius
Minucius
of
'
Felix."
253
much as the
The work of
and
is
characterized
by great dignity,
by varied and
extensive erudition
by
was
it
justly
much esteemed
Tertullian, whose
full
Flo-
was a centurion
education.
in
little earlier.
His
means
to give his
Carthage was
at that
boy
time one of
Roman
a lib-
empire.
made
rapid
He
mastered Greek so
that he could both speak and write it with ease.
progress
in
his studies.
He knew
his
widely read
in
For the
latter
Homer and
evidently cared
more
arena
From Jerusalem
254
to Niccea.
modus
(180-192), and
the reputed
is
author of
is
apparent
which
is
in
skill
argument and
his
In his apologies he
terms.
is
the trained
and
came
a convert to Christianity.
in
He
at
he beonce threw
192,
pen
He
lost.
in Latin.
His Greek
He was made
a presbyter
whom
shall
Monlater,
a Puritan in morals,
in
all
who disparaged
255
wedlock and exalted celibacy, emphasized the importance of fasting, and took the severest views
of Christians who, in violation of their baptismal vows, fell into sin.
Tertullian continued to
write with vigor and boldness in defence of the
Christian faith and to denounce persecution
but in 207 he broke entirely with the Catholic
Church- and became the head of the Montanist
party in Africa, as Tatian had become the head
of the Encratites in Syria.
This party of Mon-
known as " Tertullianists," continued in exdown to the fifth century. Tertullian was
to adopt Montanist principles by the laxity of
clergy in Carthage, but also by the tendency of
tanists,
istence
led
the
his
unknown.
crepit age
The
full
"
he died probably
first
upon
is
of attacks
in 240.
He
was the
if
not always
His writings
show his wide and varied knowledge and interests.
They are a treasury of facts illustrative both of the
heathen life of his time and of the doctrines and
worship of the Church. Of his Montanist writings,
Bishop Kaye says, that they " are among the most
elegant, vehicle
for
his
thought.
From yerusalem
256
to
Niecea.
on what he held
and
little
Nicene
exception of Origen,
divided into
(ri)
fill-
In tem-
these
"The Assyrian
Tertullian."
Tatian
Alto-
to his personality.
257
Says Harnack
strength of
its
its
much
expression, just as
its
as
it
though
in
whole
his
life
was lived
Tertullian, both as a
flict.
common
As
and
in the
man and
had much
style,
De
entitled "
work
"What
a spectacle
is
now owned by
triumphant One
What
our Lord,
all,
that
hosts
dom
now
rising saints
what the
ment, with
its
highly exalted,
everlasting issues
17
now a
city
that last
that
New
Jerusalem
day of judg-
day unlooked
for
From
258
Jerusalem, to Niecea.
be consumed
in
when the
many products shall
their derision,
all
its
How
vast a spectacle
trious
now
who bore
fires
more
witness
too,
who
fierce
than
governors of provinces,
What
world's wise
who
men
taught their
God had no concern in aught that is subluand were wont to assure them that either they had
no souls, or that they would never return to the bodies
which at death they had left, now covered with shame
followers that
nary,
Poets
also,
fire
consumes them
shall
much more
of looking
upon
'
own
calamity
dissolute
'
in
I shall
my
of view-
the charioteer,
all
glowing in
unless even
say, 'this
in the dissolv-
then
Christ
itself
fix
a gaze insatiable
'
sin,
on those
This,' I shall
breaker, that
This
is
259
This is He whom
He whom you purchased from Judas
you struck with reed and fist, whom you contemptuously
spat upon, to whom you gave gall and vinegar to drink
!
This
it
is
munificence
What
'
come
to
no harm from
will
or the gardener
again,
faith
the picturings of
imagination."
It is interesting to
know
that he
who wrote
these
Her
face
tranquil
is
She
her
she droops
a dignified silence
anger
line of sadness or
slightly raised in
is
that of inno-
and he trembles
at her smile.
breast
She
tumultously.
is
owed by no
heaven of
And
cloud, which
blue,
is
ruffled
like
is
guilty than
is
our
sinner,
I,
life,
for
it
the calm
and open
is
such a one as
who am myself
full
by no storm, shad-
"Penitence
death.
mind
am, or rather
less
embrace
From Jerusalem
260
repentance, cling to
it
as the shipwrecked
to Niccea.
which engulf
thee,
and
man
clings to
It will raise
will
Tertullian
fierce
Martyres'
the
to
the last of
'
mercy but
for
for recognition
pardon
for
the condonation of
a God-given faith,
'
atheism
the
tale
'
is
not for
who had
197-198
works:
"To
Tertullian
wrote
apologetic
five
"On
the
To
writing,
was addressed
makes
his private
means,
me some
from
For
for
the pro-
breasts,
ful
Along with
Martyrs Designate,
" Blessed
261
it is
spirit
starve."
He
" Give
\_i.
e.,
concord
for
them
not
kingdom
in
own
him
find
is
battle with
fortified
with
him."
The
is
fetters,
souls."
He
flesh
spirit
loses.
" to
look on strange
images you
have no part in heathen holidays, even by mere
bodily mingling in them you are not annoyed by
the foul fumes of idolatrous solemnities you are
not pained by the noise of the public shows, nor
gods,
their
From Jerusalem
262
to Niccza.
Though
confined,
let
body
the
us call
is
things
all
a place of retirement.
it
shut
in,
open
are
though the
to the
flesh
spirit.
is
In
setting before
claims
ever
is
" In like
hard
in
manner,
this lot of
yours as a discipline of
your powers of mind and body." So also, he reminds them, athletes are severely trained. Then he
encourages the Christian prisoners to endurance by
examples of pagan self-sacrifice and fortitude, telling
them that if they fear to suffer they will be confounded by those who out of vanity have sought
pain and death.
The " Apology " was written a little later, probably in the latter part of 198. Fresh and violent
persecution had broken out against the Christians.
The " Apology," " the greatest of Tertullian's
works," was a passionate and powerfully reasoned
demand
It
We
upon defence
enter not
we know
passion, because
to
wonder
abode
and
is
earth,
there,
our preferments.
all
their authority
hearing?
all
.
our hopes,
What can
all
our friends,
But
of the hearing?
the
upon
in a strange land
The
at our usage.
to be a stranger
popular way,'* he
in the
263
if
odium of flaming
you
will
deservedly incur
you so unwilling
condemn."
is
to hear,
makes
injustice.
may
err,
and
well-known
cases
of
revision.
The laws
if
these
condemned
and, "
if
be exploded
archaic, but
original.
it
is
From Jerusalem
264
to Niccea.
The emperors who have persecuted the Christians, he claims, were the worst men like Nero, who
;
like
this
other
of the
parts
empire,
Marcus Aurelius, were not executed by the command, or with the consent, of the emperor, but
were the result solely of popular enmity. The
however, indicate that this belief was not wellfounded. Against those who urged on persecution
of the Christians because Christianity was a novelty,
and who were " such mighty sticklers for the
observation of old laws," he contends that they had
themselves introduced many novelties. He cites
certain sumptuary laws, for example, those
facts,
little
more
differ-
crammed
which ex-
man
of
plate
in
theatres to the
his
family
which
ground immediately,
levelled
the
rising
as seminaries only of
vio-
allowing
for
the
sestertia
difference
in
265
(about $4,000,
value, about
men.
The women
Theatres abound.
to luxury
and wantonness.
In
all
are given
up
and of abandoning
How
absurd, therefore,
is
common rumor
against
the
The
Christians
is
of any evidence.
on the contrary, he
proves " that the heathens are guilty both in the
;
own
guiltiness, perhaps,
is
Christians,
the
same
and
very thing
"
From Jerusalem
266
to
Niecea.
often rendered
very exclamations
giver of
all
'
'
'
Oh what
God upon the
pense me.'
ings of
are
all
by nature Christian?
testimonies of the
"
Hebrew
of the
tuagint,
267
He
are one."
We
world,
we
and say
Christ,
to the
whole
in the
say
are Christians,
it
you
only
God
please, to
through Christ.
in
Believe
this
Christ
be a man, but
let
worshipped to advantage."
origin
and
methods of demons,
whom
he pronounces a degen-
angels."
malign purpose,
and contagion
subject to the
command
of Christians.
He
boldly
From Jerusalem
268
to
Niecea.
" Let a
demoniac therefore be
brought into court, and the spirit which possesses
him be commanded by any Christian to declare
what he is, he shall confess himself as truly to be a
devil as he did falsely before profess himself a god."
It is undeniable, therefore, he maintains, that the
deities of the pagans are no deities.
On the confession of evil spirits under the adjuration of Christians, he denounces the Romans as themselves
proved guilty of irreligion. The Roman grandeur,
he declares, is not due to the Roman religion, for
God alone is the dispenser of kingdoms. He
challenges a test
Romans
then, while
let
we
off
fires
lick
flesh
let
up our bodies, or
his
all
knees to
his
God
is
in a
upon him.
your
justice,
God
in
her blood."
269
may
prayers
commanded
to
flattery,"
love
their
prosperity of the
century."
this
He
to call the
it
must be when
in a sense peculiarly
am
title
" Nevertheless,"
Dominus, or Lord.
call
I
am
he adds, " I
the emperor lord
but
not compelled to do it
;
appropriated to
God
for I
ful
factions."
He
then describes
at
length the
life
of
the Christians.
"
We
ety of
the
men most
same
rites
strictly
and the
From Jerusalem
270
same hope.
we come in
When we come
to Niccza.
as formidable a body, as if
we were
God,
to storm
ful
what we are
to expect, or
predictions already
fulfilled.
all
we
for
capable
are
the power
in these
is
it
assemblies that
we
among
us are
men
money.
nothing sacred
is
is
for
to be
not
had
filled
is
or
both willing
and
all
little
when he
pleases,
All here
is
a free-will offering,
common bank
merry meetings,
or those
condemned
worn out
who have
suffered
left
in
to support them,
by shipwreck, or are
these
may be
said to live
upon
their
271
name
they
of Christ
are
fed
the
with
collections
of
His
Church."
He
malicious
it is
and
We who know we
the secrets of
eternal
much
must account
hearts,
He
punishment
of His laws,
so
all
we,
to
God who
sees
a prospect of that
I say,
revelation, to
we who have
may
be the only
men who
under
always take
Having thus
have
for
f,
as
fess the
is
same doctrine
and pro-
compared
whom
in points of discipline."
[they]
But many
From Jerusalem
272
to
Niecea.
them
many
of
and conMoreover,
fessedly are guilty of various vices.
the poets and philosophers have stolen from the
Sacred Scriptures whatever they could pervert to
their
affect
own purposes:
at truth are
own
and the
spirits of error
have a
In the
resurrection of the
"
The
literal
judgment, because
mere
body
it
is
how
mean
tice will
sinned.
the flesh
have souls
.
shall
be clothed
them."
The apology
their
triumph
To
set
up
to please his
truth
is
is
only
eternal
273
life
therefore
it;
killed are
ever.
And now, O
your show of
rise
sow,
springs from
spill
is
like
and
the seed
fructifies
you
the
more."
martyrdom, which soon became, if it had not already become, the prevalent idea in the African church, is apparent from
" Who ever looked well into our
these words
Tertullian's idea of
religion but
came over
to it?
And who
ever
came
is
sure of mercy."
In his book, " Concerning the Testimony of the
Soul,"
Tertullian
thus
interrogates
the
soul:
"
"Stand forth, O soul,
and give thy witness;
"
and he finds it, not Christian indeed, since
man
becomes a Christian, he is not born one," but, in
.
18
From Jerusalem
274
its
tary witness
the
to
Christian religion
the
to Niccea.
name
of
God
whom
whom all
" to
who
of the
truths
fundamental
"
the
demons;
is
existence
the
Sacred Scriptures;
demned.
He
"
concludes:
Most
witness
say.
every soul
measure that
a culprit as well as a
is
testifies
it
for truth,
the
self-con-
justly, then,
in the
therefore
is
it
Thou
not seek to
on
it
proclaimedest God,
know Him
evil spirits
soul, but
it
to
thou didst
and yet they were the objects of thy adoration the punishments of hell were foreseen by thee, but no care was
taken to avoid them thou hadst a savor of Christianity,
and withal wert the persecutor of Christians."
;
intel-
Celsus.
has developed
275
argument.
But then, as now, the great defence of Chriswas the character and life which the spirit
and teaching of Christ naturally and inevitably
produce; and these constitute also its chief appeal
to the reason and conscience of men.
Against
to this
this defence no argument can prevail
appeal the sincere heart must sooner or later yield
a welcome.
tianity
THE
'
rial
later.
The term
it
ac-
fundamental Christian
upon
the
facts
word "heresy"
and
truths.
to designate
Christ."
277
Church began
its
fight,
late
the Church
adopting
by
its
phrases, and
claiming
its
authority.
Gnosticism.
The Church
rested
on a basis of
An
early
substantially,
the
in its
present form,
the
fifth
century,
really
is
earlier
than the
origin, probably, in
fession.
As
a whole,
is
it
is
basis of Christianity, as
or speculative basis.
opposed
In
it
to a mythological
From
278
Simple as was
attested
by
yerusalem
this faith,
to Niccea.
and strongly as
it
was
it
may
find,
perhaps, in the
expression, "
builds
shape
up,"
Knowledge
but
it
apostle's half-scornful
(yvcocris)
did not
puffs up;
come
into
love
distinct
Judaistic heresies were rife for a time, but like Jewish persecution of Christians
heresies.
The
latter all
than
in
the West.
eclectic.
279
From
Hel-
lenism
name
it
derived
indicates
The
great questions
finite
how
escaped.
it is
is
to
an
be
in-
The God
tion.
dinate Deity,
as a subor-
the
earth.
who
who
is
all
filled
its
by ^Eons,
personified
forms Gnosticism
the efforts
made by
may
attributes.
"In
be said to represent
From Jerusalem
280
of some of
most
its
to Niccea.
the solu-
human
speculation."
It
is
extremely
curately and
difficult,
if
exhaustively to define
Gnosticism,
may
Judaistic, with
tious,
These
Neander; or the
ascetic
;
and
licen-
or those which
were hostile
those
that
The Gnostic
idea of redemption
is
by
it
that of a re-
which
it
is
imprisoned.
All the
systems of
281
critical
impor-
The
eties.
from
derived
at
all,
Ebionites
" ebion,"
proper, whose
meaning
"
poor
name
"
is
(with
reference to
or
as a
Christians generally
ism, of
which
ment.
They
exalted
From Jerusalem
282
to
Niece a.
who would be
tiles,
by
all
because he perfectly
else
be a Christ.
They
violently
them
work of
"
an apostate
from the law." They used a recension of Matthew's
gospel, which was a Chaldee version written in
Hebrew letters, from which the account of the
supernatural origin of Jesus was omitted.
In these
Ebionites we recognize prominent features of the
Judaizing troublers of St. Paul in Asia Minor.
The Essenian Ebionites were tinctured with
Gnosticism.
These rejected all the Old Testament writings except the Pentateuch, from
which they eliminated whatever was not in acepistles, rejected
as the
They held
that
God
283
They
marriage
the
principle,
ascetic
St.
honored
and declined all fellowship with the uncirOnce each year they observed the
Lord's Supper, using unleavened bread and water.
Unlike the Ebionites proper, they sought to make
converts, and produced some literature.
There were also Ebionitic sects, such as the
Nazarenes, who were more moderate in their views
epistles,
cumcised.
They
demand
did not
that
sient,
and
its
Paul as a
tran-
few adherents
St.
until
It
survived in a
fifth
century.
by sketching
and teachings of
out attempting
its
any
in
distinct
principles.
in certain
These are:
the
All
pretty well
infinite
re-
From Jerusalem
284
to
Niccza.
are dealing
all
all
with
facts,
Among
the very
Christian history
first
is
known
of the Gnostics
Simon Magus,
of
nor
From
to
whom we
Magus
he
is
personality or
is
commonly
definite teaching.
Simon
who
if
fig-
by Irenaeus and
undoubtedly did appropriate certain
Gnostic ideas.
It is apparent that he neither
understood Christianity, nor to any extent came
under its influence. The story of his conversion
by
.Irenaeus tells us
He
all."
slavery at Tyre.
conceived
in
all,
his
first
who
deemed from
285
whom
This
he had
is
him
re-
woman Simon
is
from him, and comprehending the will of her Father, descended to the lower
regions [of space], and generated angels and
powers." These angels and powers were the creators of this world.
After " Enncea " had produced
these, " she was detained by them through motives
of jealousy, because they were unwilling to be
looked upon as the progeny of any other being."
Of himself, Simon affirmed, they had no knowledge whatever.
"Enncea" suffered much from her captors, and
was " shut up in a human body, and for ages passed
in succession from one female body to another, as
from vessel to vessel." She was, for example,- the
famous Helen of Troy. At last she appeared as a
common prostitute, and it was she whom Jesus
meant by the lost sheep in His parable.
To free her from bondage, and to set right the
disorder of the world caused by the angels, and to
save men by making himself known to them,
Simon, though not a man, had appeared among
men as a man. He it was " who appeared among
the Jews as the Son, but descended in Samaria as
From
286
Jerusalem, to Niccza.
character of the
have suffered
in
is
arts,
potions
and charms.
lives
and practised
He
magnitude,
who
Simon was succeeded by a disciple named MenANDER, also a Samaritan, who like his master practised magic.
Menander did not claim to be the
chief power, but did claim to be a Saviour.
ciples,
baptized in his
own name, he
said,
Dis-
would
grow
old,
One
in
nor
immortal youth.
traditional
John.
but abide
He was
Jew,
school
in
On
Alexandria.
of
the
Judaeo-Philonic
leaving
Egypt
The
St.
John
if
for
life,
who was
enemy
We
of the truth,
cannot place
there, fled
from the
the
of his meet-
in the
apostle, hearing
place as
A story survives
quarters in Galatia.
ing with
he
and Antioch
thence
Asia Minor and made his head-
he passed into
287
is
much
fall
in while Cerinthus,
there."
tions
288
From Jerusalem
sacrifices.
salem, and
The
its
Niecea.
to
capital of this
kingdom
is
;
Jeruat the
his doctrine
second century.
unknown
to
all,
He
first
half of the
created
Angels,
who
is
Archangels,
289
Then
worm.
the
made him
to
life
At
live.
his
its
back
into
its
original
man
is
This
elements.
resolved
creation-
These were
company
There were
also
The
the bad.
in
constant
of evil angels.
evil
At
last the
Supreme
its
Some
ter.
He also
Many of
is
some
to the creator-angels.
him
strictly in this
kinds,
severity of
To
Rome
the
life.
Saturninus
left
by
their
no writings.
from Syria
in
135, or
little
later.
to
He
From Jerusalem
290
seems
to
to Niccea.
principles
first
evil,
and two
world
though another account
him the teaching that the God revealed
in the law and the prophets was not the Father of
Jesus Christ, for the former was only just, but the
The accounts are conflicting
latter was good.
and, as Cerdo left no writings, it is impossible to
of the
creator
ascribes to
He
seems to have
but to have
frequented the churches, promulgating his ideas
both publicly and privately. His followers were
soon after merged in the school of Marcion.
determine his exact doctrines.
CARPOCRATES was
taught
in
second
He
heretical
a Platonic philosopher,
who
century,
Hadrian.
sect,
sect.
probably during
incorporated
the
Christian
reign
of
elements
He
taught
that
different
angels
291
men
as a
punishment.
if
world.
Carpocrates
reminiscence
adopted from
Plato
human knowledge
is
idea
his
of
They held
ferent;
nothing was
evil,
would
be
saved.
Salvation,
;
finally
however,
per-
From Jerusalem
292
to Niccea.
the faithful.
by the Christians
in their love-feasts,
had a basis
had a secret
It
bodily-
They
son of Carpocrates,
equal
to those
who was
of
associated
who
A contemporary of
He
alleged
interpreter
of St.
Peter.
According
to
Little
is
known of
his
life,
save
that
it
293
" Exegetica."
Basilides, arise
From
294
^Jerusalem to Niccea.
God
In
in
the
every
Sonship,
this
coarse,
The
rise,
equipped
but the
itself
Spirit,
mon
with the
Sonship,"
could only
comcome near
by any expression."
"
Head of
the
world,
a certain beauty
295
and
This Archon
He
creation,
in
he, operating
suggestions.
all
After this
subjacent entities
first
Archon, arose out of the seed-world, or " conglomHe, too, produced a Son
eration of all germs."
wiser than Himself, and became the creator and
governor of the aerial world. This region is called
the Hebdomad. All this also had been willed by the
Non-Existent Deity. Later on in the system, as it
is expounded by Hippolytus, the Great Archon is
identified with the Ogdoad, " and the Ogdoad is
Arrhetus," and the second Archon is identified
From Jerusalem
296
with
Hebdomad, and
the
to Niccza.
Hebdomad
" the
is
Rhetus."
Basilides
The
behind
third
Sonship,
in the "
" near
is
refined
of God."
"
Now we who
are
says
spiritual,"
left
here to
to
This
saying, "
latter
I
being
am
the
is
the
God
of
One
also
is
the
source
of inspiration
to
the
prophets.
have
in
Hippolytus,
we
are
now introduced
we
to the
297
gospel.
The
blessed Sonship did not withdraw from the Inconceivable and Blessed and Non-Existent
God; but
"The
Christ,
here
is
who was
fear of the
"
ning of wisdom."
Lord
is
the begin-
by Christ
meant the Great Archon's Son), he learns
Holy
Spirit,
The
instructed
Archon con-
When
every creature
in the
" orally
From Jerusalem
298
to Niccza.
the
Hebdomad
are enlightened.
At
this point in
his
that,
according to
Principalities,
is
an
infinite
number of beings,
and Rulers,
Powers,
inhabit-
now became
many
days.
Sonship which had remained behind in Formless" The light [therefore] which came down
ness.
from the Ogdoad above to the Son of the Hebdomad, descended from the Hebdomad upon Jesus
the Son of Mary." This is the meaning of the
Scripture, "
The Holy
Spirit will
come upon
thee."
obscure
meaning.
It is
altogether
At any
rate,
when
the
entire
Sonship
shall
have
come above
299
destruction.
to pass
the
"
And
so there
be the restitution of all things which, in conformity with nature, have from the beginning a
foundation in the seed of the universe, but will be
And that
restored at [their own] proper periods.
will
observes,
Magi
Mine hour
Jesus,
spiritual
upon
in
own
particular
is
when He
And
the
the
man
its
sufficient [witness]
wistfully
is,
'
is
Basilidean
in the natural
a Sonship leaving
its
view,
"
is
(psychical)
soul here,
inner
the
man
not
that
mor-
300
From
tal soul,
Jerusalem
to Niccea.
in
its
above hath
He
place;
left
the Limitary
having
at that
present place
first
Holy
Sonship up
Spirit in a fitting
The
knowledge of super-mundane
is
the
which the
Greal Archon did not understand. When it was
shown to him that there are the Holy Spirit and
the Sonship and the Non-Existent God, who is the
cause of all these, he rejoiced and was filled with
exultation.
The birth of Jesus and all the events
of His life occurred " in order that Jesus might be-
come
the
first-fruits
entities
an Ogdoad and a
under these in which
into
that
Jesus."
and reverted
to Formlessness
by
suffered
dis-
Hebdomad;
was
that
Archon
The whole
sists
301
of a conglomeration
things
in the "
of these
restoration
into
their
became the
proper
first-fruits
for
places.
of the disobjects,
confounded together."
Obscure and difficult as this system is to our
minds, we can see that it is an attempt, by means
of a colossal symbolism, to arrive at a philosophic
explanation of the origin of things, the origin of
earnestness of
The
its
founder."
3<D2
From Jerusalem
to Niccza,
They became loose in morals and pronouncedly dualistic in doctrine, and they carried
docetism so far that the whole life of Christ was to
them a mere sham. " They held it prudent to repudiate Christianity in times of persecution, and
practised various sorts of magic, in which the
teachings.
abraxas gems
The author
did
them
service."
doubted by most.
is
303
Ter-
suspended from communion, and was ultimately excommunicated. Hippolytus maintains that, afterwards, he went to Cyprus as a declared heretic.
It
is generally thought that he died in Cyprus about
the year 160, but Irenaeus seems to indicate that
he died in Rome. He was evidently an able and
eloquent man.
So distinguished a scholar as
Bunsen has vindicated his Christian character.
His writings, as far as they are known to us,
consist mainly of fragments of epistles and homilies which have been preserved in the works of
Clement.
Tertullian mentions that he was the
author of psalms, or hymns, and fragments of one
or two of these may be found in Hippolytus.
One
of these fragments of a Gnostic hymn has been
metrically translated by Cruice as follows
:
on by
spirit I see,
The system
of Valentinus
is
"
From
304
Jerusalem
to Niccea.
Clement of Alexandria, Hippolytus, and EpiphaAll of these are of course more or less
hostile critics of Valentinus, and their accounts
nius.
possible without
parison,
much
it
is
im-
com-
to
attempt here
is
a sketch, as brief as
is
consistent
with intelligibleness.
According
cause of
Father,
ginning
all
being
Perfect
f
is
^Eon
Monad
(Alcbv
variously styled
Te'Xeto?),
The Be-
'Apxy),
This
Being
moved by
dwelt
in
all
solitude.
infinite
He was
existent things."
all
love,
Then,
but love
is
He
produced, by emanation,
Intellect,
Intellect
is
or Mind,
is
the
self-
indissolubly
305
first
Intellect
and
Word and
Truth
"
had
by a
by
plurality,
Life,
seeing
celebrated
the
number,"
desired to magnify their progenitors so they produced twelve ^Eons, an imperfect number. All
these ^Eons have names that signify predicates
for example, in the first series we
or qualities
have: Bythus, meaning Profundity; Mixis, Mixture;
Ageratos, Ever young; Henosis, Unification; Hedone, Voluptuousness Macaria, Blessedness, etc.;
in the second series we have Paracletus, meaning
Comforter; Pistis, Faith; Elpis, Hope; Agape,
Love; Sophia, Wisdom, etc. These twenty-eight
Father of the
universe
perfect
;
The harmony
the
attraction,
of the Pleroma
or the
is
centripetal
perfect, since
force
of
the
she
produce
All the ^Eons are arranged
in Syzygiae, or pairs.
Sophia, the feminine yEon,
succeeds in producing only " a formless and un-
From yerusalem
306
digested
substance
"
and "
to Niccea.
this
is
what Moses
"
the earth was invisible and unfashioned
(" without form and void " in our Common Ver-
asserts,
'
sion).
At once
'
there
is
and
some
bursts
tion
into
...
of Sophia."
making
it
it
may
307
He
is
Gnostic trilogy."
moment
pause a
allegorical
to note
interpretations
of
He
dis-
I
by the first two letters of Jesus' name,
and 77 of I^o-oi)?, the numerical value of I in Greek
being 10, and of 77, 8. The twelfth apostle, Judas,
cated
by
passion
is
by the woman mentioned in the Gospels, who had been afflicted by an issue of blood
These examples will give some
twelve years.
idea of the fantastic allegorism developed by the
indicated
Gnostics.
We
pass
now
Gnostic drama.
to the second
With the
movement of the
of Achamoth
origin
From Jerusalem
308
to
Niece a.
municated to Achamoth all the fire which conThis creature "darts upwards towards
her.
the Infinite, painfully beating her wings against
the impassable boundary, and crying out passionately for the Divine light and life."
Jesus then
comes to her relief. He draws forth her passions,
and these become " the substance of the matter
from which this world is formed " fear constitutes
the psychical, sorrow the material, and despair the
The sorrows of Achamoth
demonic, elements.
The
are depicted with great beauty of imagery.
seas and fountains and rivers are her tears, and
sumed
is
when
her smile
Of
her fear
the Lord
is
is
is
This one
God
of the
cal;
and
into
him Achamoth
is
infuses vigor
Hebdomad,
and energy,
ber of
whom Achamoth
secretly
num-
imparts some
309
and material beings. We have in these pneumatic men the first appearance in Christianity of
that idea of predestination which holds so large a
place
however,
St.
post-Reformation theology.
the
in
is
not at
the
all
This,
predestinationism
of
When
came
Messiah,
whom
Him to
the
that
God,
is,
of the Demiurge,
he passes
psychical
like
body
is
so constituted that
may
even
it
suffer.
can be
On
this
dowment
at the
was destined
to receive
it.
In consistency with
From Jerusalem
310
to Niccza.
all
is
by
illu-
mination.
is
things
all
is
As
hylical."
a result
Pleroma, in company
with
all
natures
spiritual
the
true Gnostics
to
marriage
"
feast.
fire
to,
but not
consumes
up
lifted
is
all
in,
Coptic language,
rightinter"
the Pleroma;
matter.
all
to the
its
it
continued
till
or
"The
ment.
"a
fine
Believing Wisdom," gives its final developThe Valentinian ethics, says Harnack, show
combination of
of asceticism.
Their
spiritual
is
it
is
not the
if
they had
311
there
moral earnestness.
The
Valentinians
appear to
have
Church so long
along with
as they
own
this
initiated
might take
logians
that
that
is
part.
all,
The
Biblical theo-
ingly
united in their
They were
But
it.
mysteries, in
They accord-
allegorical
influence
dogma
of
life.
BARDAISAN, or BARDESANES,
a Valentinian Gnostic.
He
is
usually classed as
was born
in
Edessa
in
From Jerusalem
312
154,
and survived
to Niccea.
to a great age.
famous
He
is
never broke
true of
many
hymns, which were mildly tinctured with GnostiMceller calls him " the father of Syrian
cism.
Church-song," and says that " his hymns had such
even in the fourth century Ephraem
Syrus sought to replace them by orthodox compositions, on account of their Gnostic coloring."
He preached the gospel for a time in Armenia,
but his teachings and influence do not seem to
have gone westward further than Syria. Hippoly-
vitality, that
tus ranks
there
Valentinians, yet
is
of Valentinus.
follower
Old Testament.
With this brief notice of Bardaisan
to
notice
as
briefly the
pass on
violently anti-Judaistic
Gnostics.
Ophites (from
(Hebrew Nahasfr),
O<I>I2,
is
serpent), or
name
Naassenes
applied to various
sects of Gnostics in
figures largely, in
honor.
the influence of serpent-symbolism and serpentworship, which had place in various ancient relig-
313
ions,
Phoenicians,
evil,
the
by
God
keep the first pair of human beings from attaining the knowledge of good and evil. The serpent
who promised knowledge to Adam and Eve was
Moreover, it was a serpentevidently their friend.
rod by which Moses wrought his miracles it was
to
a brazen
among
wilderness, and
in the
Israelites
Christ.
The
its
in
bol was
common
to
many
its
use as a sym-
Gnostic sects
but the
Gnostics
it
seemed
Salmon observes
their
to
Eucharistic
crawl
bread,
is sufficient
serpent
emblem had
previously existed."
From Jerusalem
314
to Niccea.
evil
by a sacrament of
abomination."
world
is
also
containing
elements.
a struggle
by Christian
They
The
ticism was
MAROON.
As
St.
Gnosticism of Marcion.
owner, was born
in
in
the
in
the
was a
Christian bishop, but this does not seem to be
well-founded, and, probably, he was converted
second century.
It is stated
315
He became
an
came
to
his
About 139
death.
Rome where
he made a
liberal
Soon
contribution of
money
he
in
fell
sketch.
number of adherents
in
Rome,
life
attractiveness
are
by the
evidenced
fact
that
of
Bardaisan.
Alexandria,
Marcion
Tertullian,
rejected
all
epistles,
and
even
the
New
doubtedly right
of
last
Harnack
is
un-
comparison of the
Old Testament with the theology of the apostle
Paul."
" that in
An
is
Marcion
took the trouble to understand Paul;
it must be added that he misunderstood him."
but
From Jerusalem
316
to Niccea.
is
unknown
Jehovah, the
their
human
race until, at
the
appeared
in the fifteenth
likeness of a
man
year of Tiberius
in the
(Marcion
dis-
him
Son had
317
be crucified.
Jesus then
descended to hell and preached the gospel there,
and liberated, not the Old Testament saints, but
only sinners and malefactors who obeyed His sumcaused
law,
mons
to
He left to
He then
the former
God
of Law.
the
Demiurge
to
them He
will
bring a salvation
worthy of them,
one, namely, that is purely
material and earthly." Jesus then raised up Paul
and revealed to him the true way of life and salvation.
At length Marcion himself was raised up to
reannounce the true gospel.
From Jerusalem
3 18
Marcion
to Niccea.
drew up a long
in his writings
Some
of these
New
Demiurge
list
"
While
a national and
is
all mankind.
former promises only earthly good; the
The
speaks
altogether
commands
the treasures of
ples
latter
The Demiurge
away
heaven.
of
of
Testaments.
Egypt
not to take so
much
The Jewish God sent a bear to devour the children who had mocked Elisha, and calls down fire
from heaven upon his enemies the gospel teaches
Lastly, the meronly kindness and forgiveness.
ciful Saviour chose as His disciples the outcasts
from Judaism." These contrasts Marcion himself
" While Moses lifts
thus eloquently summarizes
up his hands to heaven, invoking the slaughter of
the enemies of Israel, Jesus stretches out His
hands upon the cross for the salvation of all
mankind."
The way of salvation, according to Marcion, is a
;
way of antipathy to
way
tament, and a
self-discipline
all
matter.
He condemned
marriage, imposed
upon his
them to
"
in
We
grief."
disci-
invite
of
believed in a
and holiness.
who
under
Christianity
The Marcionites
God
319
Constantine.
of love, and a
left
under
Apelles, a
disciple
troversy with
had
little
old age,
Rhodon on
may
Judaism
might
suffice
in
for
which we
well concur.
to understand
life,
a judgment
a preparation
Christianity,
the
and
as
for
Marcionites
God
The
the
intensity of
the
her-
fifth
is
century
savage old
is
by MANES, or MANICH,EUS,
in the third
From
320
Jerusalem
Of Manes'
century.
life
to
Niece a.
the
lat-
is
forgery dating from about 335 A. D., and the former, from Syrian, Persian, and Arabian chroniclers.
Upon
for
life.
He was
born
it
is
ditions that
Moghtasilah, or
twenty-four
the
Now He commands
thee
to
genius
and a
brilliant
321
imagination.
at that
first
won
but
it
spread so rapidly
and through
From Jerusalem
322
to Niccza.
heretic
and flayed
alive.
According to another
and a part was
in two,
He
essentially
rived
realm of
way
light.
When
fire,
and matter.
five
elements,
These, how-
323
lower world.
Man
is
in material bodies.
essence
is
The
the spiritual
man who
is
in
matter sug-
gesting Achamoth.
to
be a catastrophe turns
the
Powers of darkness.
This Manes shows by a
parable: A shepherd sees a wild beast about to
rush into the midst of his flock.
and
casts into
pit to
self.
it
He
digs a pit
devour his prey, but cannot extricate himThe shepherd delivers the kid and leaves the
lion to perish.
The imprisoned
soul
is
diffused
is
throughout
From Jerusalem
324
to
Niecea.
Man,
in
whom
all
This
concentrated.
is
first
man combines
in
himself
who appears
by
Christ,
At
this point
This plot
in the
is
defeated
form of a serpent.
"
She
is
Manichseans violently opposed the Old Testain this resembling the Marcionites.
They
ment,
in man.
Death is the liberation of the soul " which is carried
away by the moon, as by a heavenly vessel, up to
The
the regions of eternal and unclouded light.
waxing of the moon corresponds with the moment
when
The
mere semblances.
325
complete when the world has lost all that it conluminous essence, and then the primeval
tains of the
Man
will
destroyed by
fire.
spiritual
will
be
Elect,
who
"
When
Epiphanius says
grain,
'
neither
first
pray and
have
I sent
it
in
to the
nor
mill.
shall himself
Manes,
for
he who reaps
after Christ's
government of
presided over
all
From Jerusalem
326
to Niccza.
The Mani-
in his
devotions was
light.
ac-
Despite
fell
upon
his
followers,
Manichaeism
numbered among
man as
From Africa the sect spread
The Manichaeans maintained
and Gaul.
through the middle ages and, as late
as the last century, according to Gibbon, they were
numerous in Bulgaria, Macedonia, Thrace, and
Indeed there is evidence that they still
Epirus.
exist in Mesopotamia and Syria.
Though they
are always classed among the heretics, the Manichaeans were less an heretical sect in the Church
than a rival organization, with doctrines and rites
borrowed from Zoroastrianism, Buddhism, and
into Spain
their existence
Christianity.
The
it
The
theology.
327
gave the
Christian
first
who
at-
known
as Monarchians.
Of
these
Montanism arose
whom the
1
sect took
its
I scarcely
here in
second
MONTANUS, from
theology.
._
"..
328
From Jerusalem
Holy
Spirit.
to Niccea.
Some have
affirmed
of this there
named
is
doubt.
respectively
He had
Priscilla
In general
its
Stniggle within
the Church.
329
had no pre-existence,
but,
its
strife
became
divine.
Church anticipated the great struggle with Arianism, which began early in the fourth century, about
and continued till the end of the sixth century.
Against the inroads of Gnosticism, and the disintegrating force of other forms of heresy, the early
318,
Church developed able defenders. If, in the obheathenism and under assaults
33
From Jerusalem
to Niccea*
Christian, the
Of
his writings
This
is,
only
in part,
an
His book
showing the theological development in. the early Church. " Irenaeus," says
331
know
He
as
the
Niceno-Constantinopolitan creed."
controversy.
His
martyrdom, took place not
Eastern
death,
far
possibly
from 202
by
A. D.
In a peculiar sense Irenaeus stood as a representative of the apostolic tradition, and his defence
was of immense service to the Church. His criticism of Gnosticism, though not entirely adequate,
nor always perfectly just, was motived by his calm
yet intense loyalty to the fundamental facts and
truths of the gospel.
Of Gnosticism
From Jerusalem
332
to Niccea.
necessary to a
is
These men
were not lunatics or mere wild dreamers. They
were usually, at least often, serious and very earnest men, in whose minds the various currents of
Oriental pantheism and mysticism and Hellenic
true understanding of the Gnostic aim.
philosophical speculation
the
who
seem
to us to
The
its
invincible
its
its
integrity
obstinate
and
life
on
From
of which
lectures.
we
new
some apprehen-
as well as a
remaining two
THE am
from the
now
to speak,
" Alexandrian
must be distinguished
school "
known in the
The latter
From Jerusalem
334
1
60
B. C.,
Judaeus.
attained
its
Niecea.
to
expression
final
in
Philo
in
many
activity.
The
city
the
Museum,
Serapis, in which
was
Here
in three
gathered
all
The
with
professors,
philosophers,
city
and
was thronged
rhetoricians.
country
own
districts
round about.
335
commu-
Greek
burgesses, and possessed immunities which were
nity."
As
early, probably, as
Philadelphus,
250
who appears
B.
c, under Ptolemy
in history as a munifi-
Hebrew
by 221
B. C.
it
was substantially
In re-
The
worthless.
translation
story
The
is
fact,
interesting,
but, of course,
From
336
Jerusalem, to Niccza.
was
Jewish-Platonism
nation
of the
faith
the
attempted
of the synagogue
combiwith
the
The Jew-
characteristic Jewish
tation of the
priestly
The
scion
of a
distinguished
but
it
The
rise
Greek.
of Jewish-Platonism
Hebrew
had
Scriptures into
?>Z7
known.
Of
woman
to think otherwise.
domestic
life,
almost nothing
It is said that
his treatment of
one
his
in his writings
we should
pleasant story
is
told
It
early at least
as
the
last
quarter of
338
From Jerusalem
to
icesa.
profitable,
of
Holy
us
the study
is
when our
what we
come to
Greeks." Under
hearers
merely instruction
the traditions of
in
a scientific exposition of
as well as
and by young men who desired to prepare themselves for service in the Church. It thus
became, to some extent, a theological seminary.
Here Christian theology, in the deeper sense of
that term, was born.
The Christian teachers had
to meet a threefold opposition
the criticism of
cultivated paganism, such as that of the acute
and able Celsus the speculations of Gnosticism
and the hostility of Christians who both feared and
despised philosophy as a device of the devil to
pervert men from the faith of the gospel. To the
first it presented the reasonableness, elevation, and
Christians,
To
the
339
is,
foundation of
faith,
Lord, whereby
inseparable from
" As
is
be the
life
is
To
it
is
that light,
is
dawning
things clear
teaches
man
to
know
all
is
him how
eye
soul from
all
Clement,
said
which makes
that
life
For we say
within the
is
is
leaves.
trine,
Moreover, knowledge
life.
the doctrine,"
;
blossoms or
blossom.
raised to an irrefragable
faith is
knowledge."
scientific
God
is
for
what the
it
disclosed the
is
besides,
detect
its
sophistries,
tolic doctrine,
heathen.
" If the philosophy
the study of
it is
is
profitable, if there
profit to
is
it
is
be derived
an unprofitable
From yerusalem
34-0
thing.
Then
again,
Niece a.
to
we cannot condemn
the heathens by
we must
them into the development of each in detail,
we compel them to acquiesce in our sentence for
enter with
until
is
who seek
We
Greeks,
after that
for
The beginning
of the school
lies in
some obscu-
It is said that
ff.
He
began
his
work
in
Alexandria
who
first
341
in A. D. 180, and,
Christian teacher
exposition of Christianity.
made
a fuller and
that
whom
pagan culture
He may
left
have
fragments are
some
lost.
It is
productions.
and
it
was by
adds that he
left
"
many commentaries on
the
342
From Jerusalem
to Niccsa.
who was
in prison
343
on account of the
presence, considering
it
providential.
On
his
the de-
him with
election
of Asclepiades to the
know, and
coming
man endued
whom you
with
already
hither
the
us practically entire.
most important
the Greeks,"
"The
are,
"
Instructor," and
"The
Mis-
made).
(Sr/jtwyLtaTet?,
The
"Who
From Jerusalem
344
is
Man
the Rich
that
is
to Niccea.
Saved?"
a study, in
is
incident
It
is
in
substance
committed
youth of
fine
stature,
Him
commend
to
him
first
into dissipation,
who
man
at last
345
by them
as
formed them into a band of robbers who preyed upon the surrounding country.
After a time the apostle returned and claimed the
youth of the bishop to whom he had committed
captain, and he
'
'
'
'
necessary,
I will
give
my
life
for thine.
At
this the
and hearing
on
his
From Jerusalem
346
to Niccea.
abandoned
his
companions and
... a trophy
of a visible
resurrection."
"The Exhortation
work
in
twelve
chapters,
Divine Word.
He
Eunomos
Locrian,
the
Pythic
the
dirge,
broke a string of his lyre, whereupon a " grasshopper sprang on the neck of the instrument, and
sang on it as on a branch and the minstrel, adapt;
made up
How," asks
"
Clement, " have you believed vain fables, and supposed animals to be charmed by music; while
Truth's shining face alone, as would seem, appears
you disguised, and is looked on with increduLet " raving poets, now quite intoxilous eyes? "
to
cated," he exclaims, be
crowned with
ivy,
and
let
demon
"
But
;;
347
"The Lord
pities, instructs,
exhorts,
admon-
by bewailing He
converts,
song
He
pities,
by the voice of
cheers."
them which
had been
rites,
indicates
initiated
into
After
From Jerusalem
348
to Niccea.
cites
the
truth of
all
existence,"
"
How
"
He
is
who moves
all
what
and
He
is
in
is
mover of
world, the
The book
to
abandon
Christ.
"Come,
;
madman, not
ivy
come
and to
listen to
own
leaning
on the
thyrsus, not
things."
crowned with
fawn-skin
all
fashion.
the
This
is
shaded with
forests of purity
like Cithseron,
a mount
and there
349
but con-
of sobriety,
revel
who was
on
it
struck
not
by
who
The
choral dance.
is
hymn
sound of music
lant
band
those that
are called
the music
The maidens
prophets speak
make
haste,
the
jubi-
eagerly
There are
work
in this writing,
in three
books, containing
in all thirty-eight
is
manual
From Jerusalem
350
Niecea.
to
book
is
entirely taken
treat of a great
drinking,
variety of subjects:
clothes,
ornaments,
of eating,
bathing,
domestic
and marital relations, exercise, amusements, conduct in church and out of church, and a multitude
The
of other matters.
to the Instructor,
and a
literal translation
treatise
hymn
of part of the
hymn
have
quote
counsel.
"
We
at
On
Eating he says
articles
of food which
For
wholesome
is
variety of eatables ?
and if flesh
than boiled be set down."
without sauces
The reason he
boiled flesh,
is,
is
wanted,
cooked food
let roast
rather
when He asked
much esteemed
in Greece.
he pithily says
magnanimity
is
many
poverty of desires
is
351
and the
true
is utterly base.
For it is
wrong to care much about what any one who likes
may buy from the market. But wisdom is not bought
it.
plainly
And
in heaven.
Word, the
is it
is
it
regal gold."
is
the right
manner
issues differently
it
it
indicates
Besides, even
shows a want of
For, in a
restraint.
men we must
eradicate
and
suitable times.
sions because he
is
horse neighs on
all
For man
is
not to laugh on
not
limits
occa-
all
occasions because he
is
a neighing
animal."
We
its
just
is
left
all
rapidly
we
and
only
to speak frivolously.
rashly.
the rest
is
...
It is with triflers as
worn away by
for destruction."
evil
with
the tongue
From
352
On
Jerusalem
Clothes he
covering ought
is
gives
is
his
to Niecea,
judgment
that
the
itself,
as
and the body to the clothes. But now, quite the contrary,
the body of these ladies, if sold, would never fetch a thousand Attic drachmas.
at
in the world
fools
who,
like
imagine black to
wits,
be white."
use,
gifts."
He
tells
one of
painter, seeing
the
'
rings,
he says
them
force
For
and ear-drops.
earrings
353
in order
it is
not
Nor could
right
to
there
instruction,
And
sages of hearing.
eyes, anointed
make a man
a hearer and a
and sacred things, the Word truly
beauty which eye hath not seen nor
contemplator of divine
exhibiting the true
'
"
chapter on Frugality
"
who
is
fair
journey to heaven
what they
call
is
the
is
theirs
as the foot
body of what
is
superfluous,
rich, is
He who
climbs
And
by
force,
fair staff
"
The
most
who
are in distress."
Miscellanies," the
significant
of
From Jerusalem
354
by
to Niccza.
its
many
Christian thinkers.
it
It is still
of very great
tions
and
its
rela-
to
cause in
it
by
implication,
to
fitly
embody
the contents of
its
of
all
is
its
faith
and
Clement grasped
and
left its
application
still
fruitful."
the
speculations
philosophers as
evil
both
utterly
in
of the
origin
and
who
Greek
in
in-
"
355
of the
ration
Hebrews.
polemic advantage
in dealing
with
Gnostic the-
ories.
man
as
man,
knowledge
From Jerusalem
356
"Faith
is
edge of the
upon
on to
my
essentials
and knowledge
demonstration of what
sure
infallibility,
first
the strong
faith,
to knowledge.
and comprehension.
science,
saving change
that
is
received by
is
And
the
is
is
known.
And,
in
which
knows
to
and
built
faith
view, the
after
to Niccea.
'
of being
equal to
the
"
is
most
characteristic of
indwelling
is
his
Word,
" as
the
With
immanent Word,
his
so
fall
of
prominent a place
by
He knows nothing of
man in Adam which
in the later Latin the-
the freedom of
he escapes the fatalism of Gnostic and
Manichaean thought, into which Augustine, de-
ology, and,
the
will,
his
principle of
357
from Manichaeism, fell, or, perhaps we should rather say, from which he never
Though men's
be able
to act rightly,
he knows
site, will
power
in action.
what
if
is
requi-
destitute of
sin
discipline
perfect
of faith
and
And
fear.
Punishment he regards
never vindictive.
" for punishment
tises,
both develop
into
love."
as
God does
is
and individually."
remedial,
collectively
always
who
He
chas-
are chastised,
From Jerusalem
358
to Niccea.
is
It is not,
a spiritually
man by
the
" a
Clement's
of salvation,
idea
excludes
therefore,
He
no opposition
between divine justice and divine love, as did Marcion
there is therefore no necessity for expiation.
The Incarnation is the real and only atonement,
that is, the reconciliation of the world to Himself
by the immanent God.
Clement's attitude toward asceticism was determined by his view of the world as God's world,
He therefore
and of the body as His temple.
the element of expiation.
finds
evil desires,
not of the
flesh.
He
mortifica-
says
" Those who run down created existence and vilify the
body are wrong not considering that the frame of man
was formed erect for the contemplation of heaven, and
;
knowledge
and
that
not for
the
with
the
is
most precious
Holy
Spirit
to
God
for
good,
receptive
and
is
dig-
He
speaks
greatest
in
gift,"
tional,
and
which
arises
is
one place of
self-restraint as "
359
God's
and Christ in life, rightly adjusted to life everlastFor the life of Christians, in which we are
now trained, is a system of reasonable actions,
ing.
an
which we have called faith."
With his view of God, and man, and the Incarnation, and faith, and the divine discipline, Clement
that
is,
unfailing energy
men.
now
to
enter
at
but
it
is
man was
succumb
created practically
some time
of his own
From Jerusalem
360
to Niccza.
by Dr.
memory.
him
daily to
commit
student, with
troubling
giving
Very
him such a
son.
When
361
he was seventeen
Origen ardently
His mother implored
him not to rush upon martyrdom, but, seeing him
resolved upon his course, she hid his clothes, and
so compelled him to remain in the house.
The
boy wrote his father a letter, encouraging him to
stand fast in his faith, and saying, " Take heed,
father, not to change thy mind on account of us."
Leonides was put to death, his property was confiscated, and Origen was left to support his mother
and his six younger brothers. For a time he received help from a wealthy lady of Alexandria,
who took him in. This lady had as her chaplain a
certain Paul of Antioch, whom she had adopted as
a son. Paul was, as Eusebius tells us, " an advo"
cate of the heretics then existing at Alexandria
Origen, who abomithat is, he was a Gnostic.
nated Paul's heretical doctrines, was uncomfortable
in what he felt to be a compromising situation, and
he resolved to leave it and support himself and his
family by teaching grammar.
He immediately
acted on his resolution, and soon was very sucprison.
many
later
faith,
From
362
Jerusalem, to
icesa.
he fearlessly gave aid and comfort to the persecuted, whom he publicly saluted with the kiss of
city,
The
peace.
When
old,
though he was a stern and unlettered man, had observed and appreciated the abilities of the young
student, called him to the head of the Catechetical
school.
Previous to this time he had accumulated,
chiefly
by
his
own
many
of classic and
Refusing
other
manuscripts.
copies
all
on which he
lived for
many
devoted himself to a
He
toil.
He
life
a passionate asceticism
now he gave
himself to
ing
sleep
on the ground. 1
There seems to be no
the
generally
reason
sufficient
opinion
received
that,
at
for
this
doubttime,
words of Christ
in
Matthew
xix. 12.
This act r
him
and
it
363
About
in
Rome
(202-217),
the empire.
school
On
his
he
visited
return
chose as an
assistant,
the
his
capital
work
in
of
the
he transferred the
to
to
Heraclas,
whom
he
to the
Being
advanced pupils and to Biblical study.
hampered, in his controversy with the Jews, by
his ignorance of Hebrew, he resolved to learn that
language, which he did, though he never attained
He also sought a fuller
great proficiency in it.
acquaintance with Grecian literature and with the
current phases of philosophic thought, and for this
purpose attended the lectures of Ammonius Saccas,
the reputed
byterate.
In his later life Origen developed more rational
views of Scripture teaching, and probably regretted his
youthful rashness.
From Jerusalem
364
to
Nic&a.
left
the
city
expound the Scriptures publicly in their presence which he did, though he was not ordained.
;
Demetrius,
of an ecclesiastic,
was indignant that a layman should
speak in public before bishops, and promptly recalled Origen.
It was probably about this time
response to an invitation from Julia
that, in
Mammaea, the mother of Alexander Severus, he
paid a visit to the empress-dowager, who seems to
As an
have been sojourning then in Alexandria.
indication of the honor in which he was held, it is
recorded that he was attended by a military escort
hearing of
this,
entered
little,
but
Up
to this
a wealthy
whom
he had
and publication of
money
his works.
365
all
is,
when
Owing
new
in
'
John
'
or 228, an opportunity
came
He was
aid in settling
some
invited to Greece to
commendatory letters,"
From
366
Jerusalem
to Niccea.
He
visiting
at
Athens.
trius in a rage,
and a storm of
to find
Deme-
ecclesiastical repro-
church
in
and
excommunicated
Alexandria
but
it
depose him from the dignity of presbyter. Demetrius was not satisfied
he called a second synod of
bishops and degraded Origen from the office of
presbyter, and sent an encyclical letter announcing
;
letter
The churches
Pales-
In Alexandria, the
action.
and too
in
man
He was
too large
church
action of Demetrius.
in
Rome
It is
approved the
must
367
which he
For a little
time between 235 and 237 his labors were interrupted by the persecution which broke out under
Maximin, and he was obliged to go into concealment in Cappadocia, at least during part of the
in
in
Alexandria, and
in
who
Exhortation to Martyrdom
"
who were
suffering
From
368
shows,
It
Jerusalem
touching
with
to
Niece a.
devotion,
the
way
in
times
tion
up
we
and
for supper,
Even
at these
emend MSS.
Even
say nothing
and
to other places,
to Sidon.
in Arabia.
lus,
He
to
Jerusalem, to Jericho,
and Bostra
Christian School of
A lexandria.
369
buried.
altar,
and
his
" It
by
still
that the
lingers
natives
said
is
'
'
their huts."
fiery
24
From Jerusalem
370
to Niccza.
It is said that
and
Of
too
fertility
mind
of his
numerous
costly
for
reproduction, perished
by
fire at
Of
extant works
the
Hebrew.
Several
new
translations
or
relief.
difficulties
371
involved,
and with characteristic grandeur and fearlessness determined upon producing an edition of the Old Testament
that should exhibit in parallel columns the Hebrew text
and the rival versions, thus bringing before the eye of
one view, the whole of the evidence
the inquirer, in
attainable.
rendered
feasible
costly
scheme
facilitated
was
by
main philosophiand theological principles. Of this only fragments have survived in the original Greek, but we
have a Latin translation, or paraphrase, of the
whole by Rufinus.
The book " Against Celsus " (Contra Celsum)
is a work of great ability and of high apologetic
value.
Its value is enhanced by the fact that it
contains in quotations almost the whole of Celsus'
acute attack on Christianity.
This work, in answer to Celsus, was undertaken by Origen, at the
request of his friend Ambrosius. We know nothing with certainty concerning the personal history
of Celsus, and apparently Origen knew as little as
"
do we. His book entitled "
True Discourse
('A\?70?7? A070?), evidently was the work of a
Platonist (Origen mistakenly calls him an Epicurean), who wrote probably as early as the time
of Marcus Aurelius, though Ueberweg puts the
written in 228, contains Origen's
cal
He combated
Christianity
From
372
"Jerusalem to Niccect.
its
own
historical
universe
to the doctrine of
God
Incarnate, the
is
and
to
Every essential
of the soul alone."
form of objection to Christianity that has been
presented up to the present time is to be found,
germinally at least, in Celsus. He was well furHe had travelled widely,
nished for his attack.
and conversed with representatives of every shade
existence
many
Christians.
He
the
character of
and
relation
of
373
pagan religions,
comprehensive work,
and to national
It is a
life.
He who
read
may
it
and he
easily
will find
do so
it
in
much
desires to
an English translation,
the most interesting, to
all
miracles, as
human
1
nature,
He
if
had not
desired that
disciples
in
His Godhead
been a partaker of
Spirit
human
human
its
soul
miseries,
faith,
Divine with
the
Him
human
which elevates
with
along
when they
the
which
into
the midst of
with
flesh
'
Him
of Jesus."
upon the
life
who
lives
the
be
not only
to friendship with
every one
who
rise to
From
374
^Jerusalem to Niccza.
In answer to Celsus' charge, which he pronounces malicious, that Christians assert that " God
the unrighteous
receive
will
man
if
he humble
He
will
"
Now we
assert that
it is
man
impossible for a
to look
and
When
'
the
commandment came,
sin re-
I died.'
it is
him
sufficient for
to
humble
manner
God
humbly on account of
come."
accept him
will
after passing
it,
and
in
if,
con-
a becoming
and impious
to
"
believe
that
it
" the
is
" wicked
God
great
tion,
most excellent
spirit
was
in
Him,
in
He
the
relation to
in
what
is
holy
and
guished beyond
all
if
we consider Him
other
men by an
as
man,
distin-
communion
Wisdom, He suf-
intimate
fered as one
hooved
Him
human
race,
And
beings.
and
died,
to suffer
who did
all
is
it
all
nothing absurd in a
intelligent
man having
his
blow
be-
good of the
for the
yea,
there
in
375
in the conflict
which
is
to
first
of
his
empire,
in
who through
those
the
God
Christian,
common
even of the
people,
is
as-
'
soul.'
but passing
And
in
it
God's temple.
is
he prays
In whatever
heaven
is,
prayers to God.
But he prays
visible
for
no
universe, he
offers
that
is,
and
truly divine
is
great
to us, to
From Jerusalem
376
to
is
is
ices a.
Him
God."
in
life,
Origen,
Gnosis, as the
of allegorism
man
the
in interpreting
consists
He
"For
as
Scripture,
God
arranged to be given by
men."
Scripture:
and
with the body,
the spiritual
the
first
he identifies
the second with the soul, and the third with the
For example,
spirit.
in
then
it
Heaven.
is
faith,
The
and then
phrase, "
is, first,
it
little
is
the
Kingdom of
Song
foxes," in the
of Songs, means, in the second sense, sins of individuals, and, in the third sense, heresies
Not
all
which are
;'
Concerning the
" But since,
if
latter
he says
^77
lies in their
history,
were universally
evi-
the
stumbling-blocks, as
bilities,
drawn away
in
we may
through being
not,
all
either
altogether
fall
Word found
that things
done according
He made
deeper meaning
opment of supersensual
wove
in the history
sometimes
some event
not.
And sometimes
sometimes
and sometimes a
larger
number.
And
at other times
more
skilful
From Jerusalem
378
and
to Niccza.
may
give themselves to
is
written,
filled
the
whole theological horizon of the Church. Substansympathy with Clement, Origen differed
from him in practically adopting the methods of
tially in
the Neo-Platonists
on the Christian
the
Jesus.
He
was the
who
elaborated a complete
His conception of God, the
absolute Deity, had a certain resemblance to the
conceptions both of the Gnostics and the NeoPlatonists.
Gnosticism removed God to an infinite
distance from the material universe Neo-Platonism
sought to bring God and man together in conscious
experience, but it was hampered by the Gnostic idea
first
theological system.
379
who sought to
God there lay
is
in
is
number, or a
bald
deism.
Origen maintained that God is omniscient, omnipresent, immutable, and incomprehensible, yet not
The Son, or Divine
impassible, for He has love.
Word, is derived from the Father, and yet is coeternal with
Him.
He
eternally begotten.
in
some
Origen
The Son
is
may
.
that
God,
is
He
Says
was not.
man
is all
From Jerusalem
380
Niecea.
to
not, the
is
He
is
drawn;
is
in other
words, the
the
pointed the
way
of subordination
Of the Holy
Son,
like the
the
Son
is
left
Spirit
He
is
Son
is
Spirit
is
the
As
Holy
As
the
Father gives being to all that exists the Son imparts reason, Logos, to all that is capable of it
the Holy Ghost works life in those that believe."
We have thus in Origen's teaching a doctrine
;
of the Trinity,
but
it
is
As
in the Church.
have already intimated, he came too early to
grasp the full significance of the problem with
finally
I
became
dominant
381
His
archy of
spirits
corresponds
in
some degree
Spirits
hier-
to the
they
acquire
by
own
their
good angel
is
their being;
determination.
may become
may become
an evil
a good
and an evil angel
angel.
Like Clement, only more fully than he,
Origen held to the freedom of the will, powerfully
opposing the fatalism and predestinationism of
Gnostic thought, and supporting his doctrines by
copious citations of Scripture and by acute argument. All created spirits come into being free to
determine their own character, and matter was
created to serve as an envelope to the soul and to
In
give outward form to moral determinations.
order, apparently, to meet certain exigencies of
his system, he held to the Platonic idea of the preexistence of human souls, but he denied metempsychosis.
Man's condition in this world is the
power.
angel,
result of a fall
world.
He
is
was
entirely un-
not,
however,
From Jerusalem
382
He seems
fectly clear.
of the
fall
Genesis
in
represents
man
Adam's
is
sin
his
is
to
a pure allegory
is
pre-mundane
his
in
to Niccea.
Adam
state,
and
He
man comes
below him
he
individualism.
Man
good and
about him
evil
is
withstanding his
the divine
of
spirit,
life.
soul,
fall,
Not-
His nature
is
threefold, consisting
and body.
"Who
soul of
who,
else,"
man
he asks, "
God
to the
of
is
able to save
all
383
things, save
who had
become
as flesh, that
He
cleaved to the
flesh,
and had
He
who
nate
Word becomes
by which God
our
He makes
His death
of Himself a
not an expiation
is
is
later
theology
it
The
Divine
final
Word
redemptive process
is
the salvation of
fulfilled
all.
by the
Hell
is
From Jerusalem
3$ 4purifying
to Niccza.
fire;
the
all
fallen
Love will be complete. Of future punishment Origen says " The Lord is like a refiner's
infinite
fire."
"
which is prepared for sinand we shall go into that fire, wherein God
each man's work of what kind it is.
Even if
certain that the fire
It is
be a Paul or a Peter, he
it
fire,
whom
it
shall
is
come
written,
'
into that
but
fire,
The
holy and the just are cleansed, like Aaron and Isaiah,
with coals from off the
altar.
But
sinners,
among whom
I
is
not of the
altar,
it is
own
evil,
lighter,
Christ.
life
which we have
own
hay, the
built
heart.
straw,
is
This
fire.
kindled by
Its fuel
sins
our
is
graver or
laid
by
wails in
is
'
all its
own
wickedness written
texture
when
it is
'
outer darkness
the Light
its
sawn asunder
of the guilty
upon
and the
'
its
Life."
is
his assistant,
and
in
whose hands he
from
left
Alexandria,
the school
On
the
retained
385
when he retired
headship of the
the death of
Deme-
death
in 248.
by the
scholar, Julius
seems not
to
if
any, in the
On
DlONYSIUS was
all
most distinguished of Origen's Alexandrian pupils, and always remained faithful to the teachings
In 248 he was made bishop of
of his master.
Alexandria, to succeed Heraclas, but he seems to
have retained the headship of the Catechetical
He suffered much
school to the end of his life.
in
the persecutions by Decius and Valerian,
25
From
386
Jerusalem, to Niccea.
numerous
his writings
letters
Westcott says
They
"
Of
repay careful
They are uniformly inspired by the sympathy and large-heartedness which he showed in
His criticism of the style of the Apocpractice.
alypse is perhaps unique among early writings for
study.
Of
the latter
of Eusebius.
it
up and
retired to
in
He was eminent
knowledge of philos-
Rome.
387
We
in
hear
little
Alexandria, though
it
but
after
It attained
the zenith of
its
From
388
Jerusalem, to Niccea.
and weight of judgment. To his eloquent panegyric on Origen we are indebted for the fullest
knowledge we possess of the master's spirit and
method in teaching. No pupil drank more deeply
In his diocese he
of that spirit than Gregory.
found at the beginning only seventeen Christians,
but so ardent was his zeal and so great and successful were his labors that at his death there were
scarcely as
dered
many
heathen.
It is
not to be won-
legends of
name,
his
many
at that
his
miraculous deeds,
Thaumaturgus,
later,
hence
worker.
of his time
as well
as for their
philosophical
tone.
Many
or,
.
stiff
and untract-
says, "
first
skill,
389
thor-
all,
by
argumentation whenever he saw us getting resunder him, like so many unbroken steeds, and
about
at
random,
kind of per-
by
his
discourse,
which
says
From
39
"
What need
Jerusalem
there
is
now
to Niccea.
precious to
so
and above
all
These
all
on high?
is
different studies
ings, training us in
And
designate rightly.
namely geometry
he
lifted
while he
and by the
to
namely astronomy,
other,
made heaven
in behalf
of his- pupils:
" This admirable man,
power
in his
this friend
virtues, has
to
do
making us
for us, in
all
that
lay
it
lovers of virtue,
And
affection.
by
at
once
for the
was shown
by him
to us
which
is
most
and
all
delectable
prudence, which
for
and
and
is
wisdom,
temperance,
the
to all
who
possess it;
virtue
which men
peculiarly ours
rightly designate
of the virtues.
nothing but
this
And
By
and,
above
when they
the end of
the pure
and
all
call
mind make
and
for
for patience,
all,
it
for piety,
the mother
consider to be
thyself like to
that thou
391
in
Him."
dismiss us
and
as
by thy holy
still
and
by thy prayers
commend
past,
and imploring
Commend
all
Him
Or
thee in prayer.
us continually to that
fellowship, so save
in our separation.
God who
that has
still
now
affecting
this
brought us to
been granted us
in the
by the hand
to lead us
us
rather
in
filling
we
shall
as was ours
when we were
with thee.
Him
Pray, therefore,
Him when we
which above
The
all
teaching of
controversy
in
is
comfort us."
the Church.
Most of
this
arose
392
From Jerusalem
to Niccza.
is
rise
at
any
WE
fifty
in detail,
when Jesus
of
Nazareth
organization that,
in
spite of
all
Roman
We
have seen the Life expressing itself in a literature, which, at first artless and
crude, slowly acquired force and finish of expresempire.
until
it
ripened
into
the
From yerusalem
394
to Niccea.
the vices, of
movement
Around
life of
renewed
at different
centuries, even
The
down
Trinitarian
own
time.
controversy arose in
Alex-
From
less
speculation on
the nature of
God and on
Holy
proper
writers.
deity
to
When
were
ascribed
the speculative
by
spirit
Christian
arose
in
395
tively formulated
till
rife,
396
From Jerusalem
to
icesa,
of maintaining subordinationism and they abandoned it. Their opponents held that Christ was
subordinate to the Father, and they carried their
idea so far as to maintain that He was not only
not of the same substance as the Father, but that,
although pre-existent, He had a beginning, and
was therefore not co-eternal with the Father. A
third party, consisting mainly of those whose
thought was dominated by the influence of Origen,
sought to reconcile these antagonistic forms of
doctrine by propounding the view that the Son
was of like substance with the Father and, though
subordinate to the Father, was yet co-eternal with
Him.
The
discussion
came
to
an acute
crisis in the
Nicaea.
Though
this
controversy, which
Asia Minor from the
other Eastern and the Western churches, on the
proper time for the celebration of Easter, and the
Meletian schism. Meletius was bishop of Lycopolis, and, of the Egyptian bishops, was next in
Early in the
rank to the bishop of Alexandria.
Diocletian persecution Peter, who was bishop of
Alexandria from 300 to 311, following illustrious
During
examples, withdrew to a place of safety.
also,
namely,
the
Easter
397
Four
From Jerusalem
398
if
to Niccea.
engaged in it.
Alexander had succeeded to Achillas in the
episcopate of Alexandria in 313.
He was a man
already past middle life, of kindly and gentle disposition, but also with considerable force of character.
Arius, his antagonist, was born in Libya
about 256, and educated under Lucian in Antioch.
When he came to Alexandria 'is not known, but
he was ordained deacon by Peter some time before 311, and presbyter by Achillas about 312.
After his ordination as presbyter he was given
sole charge of a church in Baukalis, where, owing
to his eloquence and asceticism, and also to a
certain strong personal fascination, he became
very popular.
On the death of Achillas he seems
to have been a very nearly successful rival of
Alexander for the vacant episcopate, or rather
archiepiscopate, for the bishop of Alexandria was
About 318 he began to
the primate of Egypt.
disseminate his peculiar theological opinions in
He taught that Christ was
Alexandrian society.
not co-eternal, and therefore not co-equal, with
the Father; that he was pre-existent, however,
all
He was
the
men through
being a creature,
He
399
He
He was
not.
success.
Then
The
latter re-
the agitation.
eternal,
Wisdom
of the
40O
From Jerusalem
to Niccea.
city,
action
on their journeys.
the city was full
or
these discussions,
Ask
of
the
money-
oboli,
'
cities.
401
Arius, rinding
26
From
402
Jerusalem
to
Niecea.
tion of his
"We
own
own
will
the
or
established.
We
we say that
God was with-
that
403
Alexander,
antagonists.
The
bearer of the
exclaims
"
O glorious
How
Providence of God
ears only, but my very
!
my
among
which continued
in that country!
Donatist schism
you, through whose aid
to
the
in
still
"
Africa.)
than those
(He alludes
"So that
From Jerusalem
404
to Niccza.
"
is
it
portion of
how
maintain
from his
is
it
possible that
tranquillity of
letter that
shall be able to
mind?"
Constantine
It is
little
evident
understood
it
is
much importance
to
405
if
not more.
at-
summoned an
Ecumenical Council of the bishops of the Church
to meet in the city of Nicaea in the spring
of 325.
brilliant pages of
Gibbon
is
not at
all
favor-
Gibbon, learned as he
was, seems to have had no power to appreciate
the deeper aspects of the great controversy that
There is much,
distracted the Christian Church.
able to the Christians.
if
not
406
From Jerusalem
to Niccea.
But those men, who debated over abstract theological questions with a vehemence and fury
which we can little understand, were not mere
In
fanatics and selfish ecclesiastical disputants.
their way they were grappling with the profoundest problem of philosophy as well as theology, and were fighting a battle the result of
which has been of the deepest significance to the
entire Christian Church throughout all succeeding centuries.
Whatever may be our individual
views as to the doctrine of the Trinity, we canif we are serious students
human thought, treat lightly
not,
of the progress
of
the discussions
wife Nicaea.
The
situated
city is
in a plain.
407
of Antipater.
Its
shape
is
It
Its
the place
before writing
Eastern Church,
church
in
Is-nik
tells
his
History of
may be found
a rude picture
"the
which, amidst
all
secured for
an immortal name."
Two
point.
Roman
it
the
little
one event
One
is
From
408
Jerusalem
to Niccea.
co-extensive with
of a Galilean peasant
The
other
is
the session
where two
had begun the
formal persecution of this religious sect by the
of this Council in the very province
hundred and
empire.
among
the
laity,
had already
"
threatened serious
also
restoring peace.
to provide the
As Neander
means
suggests,
he
of
convoke a Council of
in his empire.
In his
summons
all
the bishops
to the bishops
means
for public
409
provision was
which
was the occasion of the Council was characteris" such as no Western
tically Eastern and Greek,
mind could have originated." It is not surprising, therefore, that of the more than three
hundred bishops who came to the Council (the
traditional number is three hundred and eighteen)
three hundred and ten were from the East, and
that the language used in the Council was Greek.
Accompanying the bishops was a multitude of
presbyters, deacons and acolytes, aggregating in
all perhaps two thousand, and even a higher
ley justly observes
One
number
number
eight.
It
is
given.
it
to the gathering in
of the Apostles,
Parthians,
410
From Jerusalem
composed
it
to Niccea.
number
in the
of bishops exceeded
two hundred and fifty, while that of the presbyters and deacons in their train, and the crowd
of acolytes and other attendants was altogether
beyond computation." The majority of these
were undoubtedly uneducated, and many of them
were obscure, but among them were men of learning and eloquence and distinction.
The various
motives that drew these men together were personal interest in the discussion and its issues,
desire to promote the peace of the Church, curiosity to see the emperor, and, in
tainly,
some cases
cer-
As
Laymen and
broke
philosophers as
This description
fits
411
faith."
to his disciples,
my
was a matter of
So long as it
opposed words to words, and whatever
was spoken I overthrew by my skill in speaking;
but when, in the place of words, power came out
of the speaker's lips, words could no longer resist
If any of
power, man could no longer resist.
learned friends.
words,
you
and
him follow
this old
him believe
man
in
in Christ,
whom God
has
From Jerusalem
412
spoken."
The
story
is
to Niccea.
power of
earnestness and simplicity over argument and
and
is
speculation."
gold " had been set for the emperor at the upper
end of the
seats,
from Eusebius'
" Life of
who
And
faith.
now,
all
we have
dis-
covered from the notation of the date prefixed to the record of the
Synod)
donian."
June
May, and
19.
like
413
his gait.
For the
becoming
At
414
From
Jerusalem
to Niccea.
been put into his hand a large number of petitions from various ecclesiastics, "containing com-
these accusations
it
all
would be
men;
as to me,
evil in
me
am
but
to take cog-
The emperor's
address
to
the
Council,
de-
among
415
acting in a
me who am
The
your fellow-servant."
immediately repeated
in
translator.
this
who
filled
places in
it.
Among
these, of course,
His
father,
Constan-
Galerius.
an inn-keeper.
Malmesbury the
idea has
was a British princess, and that Constanfirst and only son, was born in Britain
but the truth is that she was a native of Bithynia
and she held no higher position than that of conthat she
tine,
her
4i6
From yerusalem
to Niece a.
when she was formally married. When Conbecame Caesar he divorced Helena because Maximian wished him to marry Theodora,
son,
stantius
After Constantine
became emperor, Helena, who had never remarwas recalled to the court, and under his
became a Christian. She is famous
in ecclesiastical history because of a pilgrimage
which she made to the Holy Land when she was
eighty years old, and on which she is said to have
ried,
influence she
He was a youth
and courage, and early develIn 296 he served
oped exceptional military skill.
with such distinction in the Egyptian campaign,
and, later, in the war with Persia, under Galerius,
that he was appointed a tribune of the first rank.
sort of hostage for his father.
of great enterprise
him on
enterprises of unusual
that
417
little
after mid-day,
of a blazing Cross
"By
in
the
this conquer,"
first
two
monogram
consisting of
be wrought.
Christianity
From Jerusalem
418
to Niccza.
it
was disturbed by
emperor.
He was
tall
first
and powerfully
in
all
Christian
built,
with
ment
of strength
His com-
Among
all
those
who were
present at
the
419
the
rite.
his
baptism as valid, and he commended the boybishop and his companions to their respective
relations to be trained for the service of the
There is a serious chronological obChurch.
jection to this story, since at the time when
Alexander became bishop Athanasius must have
From Jerusalem
420
to Niccea.
How-
was
and he became an inmate of
Alexander's house as his companion and secretary.
It was both a fortunate and an agreeable
ever,
this is
true,
early recognized,
it
afforded
him
ex-
"On
the Incarnation."
made
it is
Of the
"the
first
latter
attempt
to present Christianity
life of
and
Jesus Christ
and immoral
for,
stories of the
His conception
"
"
421
"pene-
His
them
its
From yerusalem
422
to Niccsa.
-dwarfish,
expression."
Of Arius
He
one
tual
Christendom
Of
all
of the
most
intel-
at that time,
if
was
not in intellec-
423
of Papa, or Pope.
designate the
we can learn,
no other part of Christendom.
Alexander's
influence on the discussions was completely overshadowed by that of his able deacon Athanasius.
On account of his dignity and position Alexander
was chosen one of the presidents of the Council,
in company with Eustathius, the pious, learned,
and eloquent bishop of Antioch, and probably
also Eusebius of Caesarea.
well as in Alexandria, but, as far as
in
High
in
Cordova, in Spain.
For nearly half a century
he was the foremost bishop of his time.
He was
born in Spain about the year 256, and was therefore nearly or quite seventy years old at the time
of the Council.
He lived to be over a hundred,
and sustained an important relation to the controversies that disturbed the church subsequent
to the Council.
Hosius was much revered and
trusted by Constantine, who sought his advice in
ecclesiastical matters.
His spirit was uniformly
mild and conciliatory.
in history as
Eusebius Pamphili.
Pamphilus,
who
From Jerusalem
424
to Niccea.
once student and saint, lover of learning and lover of God, had sealed his life-long
confession of his Master with his blood in 309.
was
at
first
man
of
and
undoubted energy.
According to Ammianus Marcellinus he was a
distant relative of the emperor Julian and thereconsiderable
fore,
seems
learning
possibly,
to
relative
of
Constantine.
He
Undoubt-
Among
the
more
picturesque
figures
were
425
he had received
many
when he was an
infant,
leg.
To
his sheep.
Among
426
From Jerusalem
to Niccza.
of the treasure.
When
his
Among
Novatian
The presence
of this
schismat-
"
by invitation
of the
427
emperor
is
harmony.
Carthage was represented by its bishop, Cseciwho had long been in the midst of a violent
contention in Carthage, where he had stood as
the leader of the moderate party, and resisted
lian,
The bishop
Rome,
was not
him from mak-
He
of
Sylvester,
was repre-
428
From Jerusalem
to Niccza.
The debate
in the
countercharges.
of
the bishops,
429
salt.
views, for
it
it
This creed
not
is
with
in accordance
opposition to
it
two,
see of Caesarea.
"We believe in
all
follows:
It is as
Christ, the
Word
God
of God,
all
made
flesh,
Who
made.
things were
all
for
worlds, by
whom
suffered,
and
and
shall
come
in glory to
And we
believe in one
them
be and to have
to
Holy Ghost.
existed,
Believing each of
own
As
also our
baptizing
them
into the
name
'
only the
the Father,
Holy Ghost,
Lord sending
Go and
teach
forth
all
His
nations,
From
430
Jerusalem
we
it
is
so,
death for
this faith,
and
and
'
to Niccea.
concerning which things
that
that
the
to
Christ of the
term Homoousion (ofjuoovo-tov, "of the same substance"), was absurd. This letter, like the Arian
creed, was torn in pieces amidst great excitement, and the fatal word, that was to be the
watchword in so many bitter conflicts, was
adopted by the Alexandrian wing and promptly
applied to
all
others as a shibboleth.
"Homoousion" was
It had
not a new word.
been used by Irenaeus in his criticism of the
Gnostic theories of Valentinus, and, later, it was
used as a test of orthodoxy in the trial of Paul
of Samosata.
It was denounced by the Arians as
431
In the midst
by the emperor, as a conciliatory measure, probably under the influence of Hosius, and finally
was acceded to with certain qualifications, perhaps also with certain mental reservations, by
the party of Eusebius of Caesarea.
The creed
was then agreed upon and, in the course of a
little time, was signed by nearly or quite all of
the bishops.
Constantine, though he had leaned
decidedly toward the semi-Arianism of Eusebius,
approved the decision of the bishops.
Eusebius
took a day for consideration.
He found that
"
Constantine understood the word " Homoousion
with his own previous views,
and in the same sense he also accepted it.
This creed has passed through such modifications in later times that I give the form in which
in a sense accordant
it
of
We
all
"
of Nicaea:
believe in one
And
in
God
God
is
to say, of the
whom
all
things were
men and
flesh,
for
suffered,
made,
who
for
From Jerusalem
432
third day,
and went up
to Niccua.
and
will
come
before
He
into existence
Son of God
essence
say,
there was
'
was begotten
was
when He was
not,'
and
that
'
of different
or that
He
substance
is
(v7ro<rrao-ea>s)
or
created, or changeable, or
the bishops
and
not,'
He came
(ovo-ias),
variable, are
He
of
still
Constantia, the
stance
"),
making
it
(ofiotov-
433
His book,
communicated
its
reached
"
to
We
you
relative to unity of
most holy
feast of Easter
settled through
the East
your prayers
who have
so that
all
been happily
the brethren in
when
the
all
for
ordination,
From Jerusalem
434
to Niccza.
the
Communion and
to rank as ministers.
Even
ander.
The
first
fixed
the
incapacity of
if
previously ordained.
The
by
be,
if
possible,
but
it
all
in writing,
wh6 had
from bebishops,
in each
autumn.
435
The
of
honor.
return of those
sins
sins
light
to
in
of those
ignorance, or whose
ordination.
after
The
the
Communion.
denial of the
likely to die.
among
years
The
the "hearers."
fifteenth
and
from
The
seventeenth
clergy
who
lent
belongs
to
presbyter.
of
The
nineteenth
Samosata to be
clergy, also to be
436
From Jerusalem
reordained.
The
to Niccea.
twentieth ordered
to pray standing on
all
persons
when
437
took the
roll to
Mohammedans
are said
solemnly conjured
them that if now in the clearness of the heavenly
vision they still approved, they would come and
sign the decrees with their brethren.
The
bishops, leaving a blank space on the roll for
the signatures, sealed and laid it on the tomb.
After spending the night in prayer, in the morning they returned, and, breaking the seal, found
the blank spacefilled with the following: "We,
Chrysanthus and Mysonius, fully-concurring with
the first Holy and CEcumenical Synod, although
removed from earth, have signed the volume with
our own hands."
At the conclusion of the Council, or late during
saints,
to
his rank."
He
also
made them
a farewell
"He recommended
them
if
any one of
their
num-
From Jerusalem
438
to Niccsa.
On
all.
them
common
that the
to
more
ately
condescend
to the weaker,
it is
God's prerogative to
is
remembering
that absolute
Each,
human weakness
the
who
word of God."
He
said
much more
in a similar vein,
and then
to return to their
joy,"
tesque
disregard,
or
ignorance,
of
the truth,
439
for his abilities, but also for the sanity and, con-
prevailed.
The
real
point at
issue
the
truth
towards
which the Christian Church was almost unconwas not the mere Triplicity
sciously moving
From
44-0
Jerusalem, to Niccza.
of
God
in
"
The
superficial
is
apt to regard
world, as
empty
union of
God
with
found significance
clared
it is
man
;
is
no quibble
it is
But the
a truth of pro-
human
thought.
it
God
dates a
new
era in the
man
God
in
drift
the underlying
is
Son
Probably Athanasius
441
and scope of
his doctrine.
was only of the person of Christ that he affirmed substantial community with God.
Christ united in His perIt
union of
nature
God
man
with
is
and, by this
to
health
human
and God.
The
Christian
which
it
and richness
contrast with
in
the
weak multifariousness
of
and
fulfils
all
that
was true
in
the different
Arianism continued in the Church with considerable force for three hundred years.
Goths,
to
The
Christianity by
From Jerusalem
44 2
to Niccea.
was practically
it
extinct.
Through
quent
all
political,
Church
the
creed of
whole
the
it
its
is
its
condemnatory
the creed
of
It is still
Greek Church;
vast
clauses,
it
is
sub-
universal Christendom.
theology
soon
of Augustine, the
dominated the Western
Greek Fathers.
some extent obscured and,
to
damental and structural doctrine of the Incarnathe enunciation and persistent defence of
which was the chief merit of Athanasius. That
doctrine, however, survived through all strife,
and now, amidst the changes and even the wreck
tion,
of creeds,
it
is
it
still
survives.
In
its
real essence,
as
ology; but
it
it
three
we
equals
the reality of
God
God
in Christ, as
in
humanity,
443
filled
to inspire
ON works
page 252
P PE
ND
X.
While this
volume was passing through the press there came into my
hand a copy of the recently found "Apology of ArisThis interesting document is a Syriac version
tides."
which was discovered on Mt. Sinai by Prof. J. Rendel
Harris, and is issued as No. I. of Vol. I. of Texts and
Studies, published by the Cambridge University Press,
under the general editorship of J. Armitage Robinson,
B. D.
No. I. comprises, besides the Syrian text of "The
Apology of Aristides," and several Armenian fragments,
an introduction, an English translation, and notes on the
Syriac, by J. Rendel Harris, M.A., and an Appendix conlaining the main portion of the " Original Greek Text " of
the Apology, as it is preserved in the story of " Barlaam
and Josaphat," to which is prefixed a critical introduction,
by J. Armitage Robinson, B. D.
Of "The Apology of Aristides" Eusebius gives a brief
notice, according to which it must have been written as
early, at least, as 133 a.d., and possibly as early as 124.
Professor Harris makes an ingenious argument to prove
that the date cannot be earlier than the early years of
of Aristides are wholly lost."
Antoninus Pius,
date
is
still
i.
e.
soon
after
138.
The
question of
any
later date.
Appendix,
446
At any
discovered
writing.
is
style,
and
is
and
purity
Perhaps
it
its
chief significance
this
Creed.
of Aristides' Creed
"
We
Maker
And
in
Born
of
of the Virgin
Mary
He
He
is
The
third
INDEX.
of a Novatian Sect,
Acesius, bishop
Alexander, bishop
opponent
of
of Arius,
Alexandria,
398-400
de-
Christian
its
School,
treatment of
schools
their
of
their influence
on the
224
tive,
contrasted, 224
233-237
225-227
;
Justin Martyr's,
Tatian's, 239-246
nagoras's, 247-252
252
'
Athe-
Theophilus's,
Lac-
tantius's, 253.
origin
and char-
120
Bunsen
on
their
origin,
two
its
acter, 277.
Teaching
Apostles' Creed,
120.
221-275
Alexandria,
its
203
205.
426, 427.
of the
Twelve Apostles,"
101, 123-129.
Archbishop, the term
first
applied to
Aristides, 252
der,
396
excommunicated by a synod of
bishops, 400; his doctrinal book
of songs, 400
Dean Stanley on
;
ibid.,
400
tine,
401;
Alexander of
accuses
pearance, 422.
Arnobius, 223.
Athanasius, a leading figure at the
Council of Nicaea, 421
his per;
Index.
44 8
why he held
term " Homoousion,"
Dr. Hedge on his theology,
fast to the
440
441.
Basilides,
Roman
officer, his
remark-
" Epistle
to
Diogne-
tus," 227.
his ideas
of in-
68;
when
fined,
68
his office
was
first
de-
causes of development
72.
Baptism, by laymen,
the Early
in
for
Stanley on
57; Dean
centuries,
form
form
its
Early
Church, 57, 58; the Anglican ruits
in the
and
regeneration
conversion,
" Teaching
89
Twelve" on
of the
prian's
time, 91
by Tertullian,
infant,
it,
Cyopposed
till
hymns
and
its
authorship
doubtful, 122.
him, 301
292-301
and
Bunsen on
her martyr-
Caracalla,
Roman Emperor,
200,
3 6 4.
290-292
licentiousness of
Rome, 23 estimates
;
Celsus,
on
multiplication
the
of
his assault on
30
Christianity, 222
Origen's reply
to his book, 222, 371, 372.
Cerdo, the Gnostic, his doctrines,
Christians,
teachings,
girl,
195.
91.
lyzed,
dom,
how C^cilian,
regarded in the Early Church, 8689 the term used as the equivalent
of
Blandina, a slave
289, 290.
;;;;
Index.
Cerinthus, the Gnostic, his rise and
religious views, 286-288.
in
School of
purpose,
and teachings, 337-340 attended
by educated pagans, 338 its defiAlexandria,
lization,
world at
~,
rise
power, 40-42
and
nounced by
169
priests
and
make enemies by
morality, 170
169
168,
gle
177;
Ramsay on
221, 222;
ritual,
and laity,
matic
55
tests,
worship, 79
its
time of Easter
simplicity of
its
its
its
controversy over
79, 80
worship, 80, 81
festival,
22
its
their
Britain, 20, 21
had no
causes of early
ganization, 52-98
174;
20
163-217
encoun-
394-
it
Christianity, the
165
164,
summary
early strug-
it, 167-170;
Jewish
218-275
and pagan arguments against it,
173,
its
apologists,
its
persecution,
popular antipathy to
political
all
heathenism,
opposition
with
tered,
licen-
testi-
origin, 50
was non-sacerdotal, 56
forms of
teachers,
tle to
causes
triumph a
de-
tiousness, magic,
its
Gib-
their pure
charged with
goodness in ideals
began without
schools, or culture, 99 its spread
not
explainable
by "natural
race,"
these
divine
and endeavors, 96
their intol-
human
of
its
its
hospitable to
to
primitive,
communism, 54
causes of
mony
tary
the
of
ning, 340.
life
32;
begin-
condition
bon's statement
its
32
its rise,
the
forces,
spiritual
of
origin,
its
less
greatest
Catechetical
Christian
449
29
Index.
450
Roman Empire,
its
94
review of
changes,
debates
its
"lapsed"
regarding
Christians, 209
character of its
theological controversies, 405, 406.
;
Clement
hymn, 83 on
and philosophies,
pagan religions
on the diffusion of Chris223
tianity, 30 ; his life and character,
34 2 343, 354-35 6 his works analyzed and characterized, 343-360
his story of St. John and the rob;
>
ber,
to
the
or
letter
his
the resurrection, 109; " The Clementines " ascribed to him, 111.
" Clementines,
The,"
their
author-
contents of "The
Recognitions," m-116; extract
from, 114; character of "The
in;
ship,
spirit, of
Salmon on
doctrinal character,
its
118.
when
Clergy, the,
from the
distinguished
first
favor-
Roman Em-
Constantine, becomes
peror, 214, 215;
defeats
Maxen-
tius,
writes
215;
Alexander
to
and
413
from
ecclesiastics,
dress
to
414
the Council
of
his
his
415-418;
ad-
Nicaea,
and
conversion
appearance,
decisions, 438.
cil's
Council, the
443
for
first
Ecumenical, 393
what purposes
called,
its
members and
their
at ten-
Index.
dants, 409, 410; discussions in the
410 where held, 412 Con-
.streets,
before
stantine's
appearance
412, 413
his address to
415
428
distinguished
men
428
its parties,
in
414,
it,
415-
treatment
its
it,
it,
pline,
434-436
refuses
decree
to
decrees,
its
its vitality,
adherents,
its
442
its
essence,
apostasies
126,
125,
theology,
church
Roman Emperor,
Diocletian,
persecution
of
Christians,
his
210-
Dionysius, his
writings,
doctrine,
life,
385,386;
and
Westcott on
ibid., 386.
Dogma,
442
45i
tian, 49.
Domitian, the
442, 443-
21
clergy,
72;
his
on
caution
the
the
to
equality
of
Easter, when
first
celebrated as a
festival, 80.
Ecclesiastical
of infants, 91
283.
trace
them
Systems, attempts to
to time of Christ or
Ecumenical
Deacons,
derivation
and meaning
Uhl-
their
Decius,
number limited
to seven, 65.
Roman Emperor,
his perse-
his
the
first,
at
first
opment followed by
76.
"Epistle to Diognetus,"
ship, 225
its
its
author-
value, 227.
Index.
452
Eucharist, the,
served, 91
92, 93
prian on
;
it,
Eusebius,
the
foe of
moousion "
torn
the
his
Council
Nicaean
the
to
letter
Christ, 430
to
ing an
to
human
bility
how
shaped by
propagated, 47, 48
Jewish ideals, 163 obstacles to its
spread, 164.
;
agrees
331,
388-391.
Nicomedia,
of
criticised,
33 2
Gospel, contents of that preached by
Christ's disciples, 46; its appeal
94.
heathen philosopher,
vanquished by an aged confessor,
410-412.
Eulogius,
326,327; unfairly
Homoousion,"
of
Christians,
his
186,
187.
432.
Fisher, G.
perse-
dying
edict, 215.
Gallienus,
Roman Emperor,
charac-
Roman Emperor,
persecu-
eclectic,
279
principles
its
characteristics, 279-281;
its
its
and redemption,
its
and
its vari-
sects
distin-
ideas of Christ
326;
the Struggle
within the
terized, 209.
Gallus,
385.
Heresies,
good and
evil
284-
elements,
riages. 137
on fasting, 137.
"Homoousion,"
tory,
tine
43 1
430
and
its
religious
his-
adopted by Constanthe
Nicaean
Council,
;;
Index.
bishop
Hosius,
Cordova,
of
de-
of the Greek
the " Gloria in Ex-
82; a
celsis,"
82
Hymn
Evening
related by
and
scribed, 423.
Church, 82
453
hymn
by Clement
of Alexandria, S3.
his search
his
conversion
229-231
to
Christianity
his letter
Lactantius,
own
149
on
on the
Eucharist, 149; on Judaism, 150;
on Docetism, 150; his silence conhis
inspiration, 149
his
his
"Apology"
for
Christianity, 253.
Rome,
56
on
on Clement of
bishop,
Lightfoot,
,-
martyrdom, 237.
appearance of episco-
pal government, 68
on the authenon
cerning a bishop at
striking
151
Rome, 151
passages in his
of the
letters,
Immersion, baptism by
it
in
"Epistle to Diognetus,"
225.
Love-Feasts,
Ice-
Roman
discontinued
by the
Christians, 186.
his life
James, bishop
286.
belief
of his
disciples,
15
incident
Manes, sketch of
his history
attractiveness
doctrines,
; ;;
Index.
454
ture,
to
Roman Empe-
363
by Ambrosius
assisted
365
defeated by Constantine,
Maxentius, elected
214
ror,
215.
Minucius
Felix,
" Octavius,"
his
252.
Miracles,
sanity
the Christian
of
Rome,
ality of
Westcott
ies,
and
burial, 369; his mental acuteness and power, 370; his prolific
production, 370 ; his " Hexapla,"
371
37.
328.
382
Neo-Platonism,
origin
its
and rep-
Word,
39 2
in Genesis,
through
the
on salvation
on future pun382, 383
;
ishment, 384
resentatives, 333.
fall,
modern
representative,
by Con"Council,
it
Ophites,
their origin
and
religious
system, 312-314.
Origen, visits churches in Arabia,
20; on the number of early Christians,
30,
31
his
escape from
PANTiENUS,
his life
and character,
34o-342.
Paphnutius, bishop of Upper Thebes,
425 his speech on the celibacy of
;
epistles, 14
education,
sion, 17;
ception of the
360
362
his self-denial
distinction
of
Gospel,
18
;
days, 84, 85
his
on the
;
his
his idea
:;
Index.
Paul, of Samosata, his view of Christ,
tinued
till
about a.d.
310
by
by the
Roman Emperors,
173by Nero,
179,
by Marcus Aurelius,
189-197; at Lyons and Vienne in
Gaul, 194, 195
in Numidia and
Carthage, 198, 199; by Septimius
Severus, 197-199; by Maximin,
by Decius, 200-206 drive
200
187
186,
some Christians
;
to apostasy, 202,
Rome and
in
Alexandria,
203 in Carthage, 204 their various forms, 205 they intensify the
Christians' faith, 206
under Gallus and Valerian, 206-208; sus;
Pfleiderer,
on Ignatius's
letters, 142,
H3Philo-Judaeus,
his
Roman pro-
the bishops,
of
ad-
etc.,
70
Quarto-Deciman
Ramsay, Dr., on
controversy, 80.
life
and
senti-
its
on
influence
Christianity, 337-340.
Aurelius, 191.
Ritschl, quoted, 76.
governor,
against
ceedings
to
his
pro-
Christians
in
bishop
its
period, nor
Romans,
Bithynia
Polycarp, 152-162
allowed
in
this
Church, 74.
Roman
Ignatius's letters,
by
ments, 336.
Philo-Platonism,
his
160
the bishop of
Roman Church,
214.
Pliny,
ity,
155
155
199.
203
Rome,
3 2 9-
266
455
sources of infor-
the,
as
roads,
conquerors
and
of their public
their immorality,
35
disgust with life, 38
their expectancy of a new message
37
to
.34,
their
men,
38.
x 53>
*54
'1
Sabbath, kept by
tians,
84
ance, 85
its
gradual disappear-
Index.
456
on
it
not
made compulsory
363, 85
garding
a.d.
till
it,
yy
held,
first
78;
yy,
yy ; how composed,
promoted unity, yy in Asia
called,
Africa,
and Spam,
78.
tolic Fathers, 76
its claims first
supasserted by Tertullian, 76
;
Tacitus, on the
Tatian,
lyzed,
239-244
Septuagint,
its origin,
account of
it,
335
legendary
335.
of the Early
persecutes
Roman EmpeChristians,
197-200.
Sixtus, Roman bishop, his martyr-
dom, 207.
Smyrna, persecution
its
Christians,
188.
" Diates-
his
on the multi-
Tertullian, 253-273,
"Address
to
"To
ogy,"
"Answer
asserts
tism, 91
93
Socrates,
of
hi s
to
sacerdotal
baptism, 88
of
its
ridicule
63.
the
his
36.
early Christians,
288, 289.
ror,
why
85.
New
Synods, when
claims, 76;
on
man
213 his life and character, 253256; an advocate and jurist, 254 ;
Paphnutius, 436.
Struggle within the Church,
276-332.
Sylvester, bishop
on
Here-
sies,
255
of
Rome,
427,
Symphorosa,
Christian
martyr,
espouses Montanism,
tal
and moral
qualities,
his
men-
256; his
187.
403-
his
254
;
428.
Synod
gist,
ings,
Index.
457
Trinitarianism,
on the Roman
sumptuary laws, 264; on the power
and methods of demons, 267 on
Uhlhorn, on
"Apology"
when
authoritatively
formulated, 395.
Aurelius,
264
and pure
269-271
of the Christians,
life
Christians, 271
Valentinus,
his education
persecution
304-311
of
Christians,
272,
273;
his
184-186
his or-
did
not
initiate
394, 395-
>
of
the
his per-
Christians, 206
Victor, bishop of
Rome,
first
claim-
controversy,
Deciman churches,
two early
no.
Virginity,
109,
Westcott, on
its
74.
epistles
on
it,
of
Christians, 185.
Trinitarian
secution
275.
and
theological
his
origin,
365 ; on the
Dionysius, 386.
gen,
writings
of
;
'
ECCE HO 'M O.
ECCE DKUS.
Although it is now some years since the publication of " Ecce Homo " and
* Ecce Deus," the sale of these extraordinary and remarkable books continues
quite as large as ever.
Some of the ablest and most cultivated miuds in the
world have been devoted to a critical analysis of them.
The foremost man in England, the Right Honorable W. E. Gladstone, has
just published a book devoted entirely to a review of " Ecce Homo," in which he
uses the following language
" To me it appeals that each page of the book breathes out, as it proceeds,
what we may call an air, which grows musical by degrees, and which, becoming
more distinct even as it swells, takes form, as in due time we find, in the articulate
conclusion, Surety, this is the Son of God; surely, this is the King of Heaven.' "
Of " Ecce Deus," which may be considered the complement of " Ecce Homo,"
there are almost as many admirers, the sale of both books being nearly alike.
Both volumes bound uniformly. Sold separately. Price of each, $1.00.
:
'
or,
Three
in
Shepherd of Bethlehem
or,
of the
Absalom.
The
extraordinary interest evinced in these books, from the date of their publication to the present time, has in no wise abated.
The demand for them is still
as large as ever.
In three volumes,
nmo,
cloth, gilt.
Sold separately.
LIFE IN HEAVEN.
Hope
is
There Faith
is
Society
wish that every Christian person could have the perusal of these writings.
I can never be sufficiently thankful to him who wrote them for the service that he
has rendered to me and all others. They have given form and substance to everything revealed in the Scriptures resf>ecti7ig our heavenly home of love, and they
have done not a little to invest it with the most powerful attractions to my neart
Since I have enjoyed the privilege of following the thought of their author, I' have
felt that there was a reality in all these things which I have never felt before
and I find myself often thanking God for putting it into the heart of a poor worm
of the dust to spread such glorious representations before our race, all of whom
Stand in need of such a rest."
In three volumes, i6mo. Sold separately. Price of each, $1.00.
Three volumes in one, i2mo. Price, $2.00.
Mailed, post-paid, to any address, on receipt of the price by the publishers.
I
Dream
iltttle
african g>tor^
By OLIVE SCHREINER,
AUTHOR OF "DREAMS" AND "THE STORY OF AN AFRICAN FARM.
Half
16mo.
cloth.
GO
cents.
These are veritable poems in prose that Olive Schreiner has brought
With her the theme is ever the martyrdom, the self-sacrifice and
the aspirations of woman and no writer has expressed these qualities with
together.
deeper profundity of pathos or with keener insight into the motives that
govern the elemental impulses of the human heart. To read the three
fate
Three small gems are the only contents of this literary casket and yet
they reflect so clearly the blending of reality and ideality, and are so perfectly polished with artistic handling, that the reader is quite content with
;
the three.
There
book
It is a
is
a peculiar
to be read
and enjoyed.
charm about
It is
all
Public Opinion.
The philosophy
is
pathetic
reproduction
of
many
child-life
eyes.
first
under
one
is
exceptional
Saturday
Evening
Gazette.
Sold by all
booksellers.
ROBERTS BROTHERS,
Boston.
LIBRARY OF CONGRESS
Bh
MM
I
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