CHAPTER XI. CHRISTIANITY
Philosophic Ideas which Christianity Welcomed, Adopted, or Created How it must Give a Fresh Aspect to All Philosophy, even that Foreign to Itself.
CHRISTIAN PHILOSOPHY AND MORALITY.—Christianity spread through the Empire by the propaganda of the Apostles, and more especially St. Paul, from about the year 40. Its success was extremely rapid, especially among the populace, and little by little it won over the upper classes. As a general philosophy, primitive Christianity did not absolutely bring more than the Hebrew dogmas: the unity of God, a providential Deity, that is, one directly interfering in human affairs; immortality of the soul with rewards and penalties beyond the grave (a recent theory among the Jews, yet one anterior to Christianity). As a moral system, Christianity brought something so novel and so beautiful that it is not very probable that humanity will ever surpass it, which may be imperfectly and incompletely summed up thus: love of God; He must not only be feared as He was by the pagans and the ancient Jews; He must be loved passionately as a son loves his father, and all things must be done for this love and in consideration of this love; all men are brethren as sons of God, and they should love one another as brothers; love your neighbour as yourself, love him who does not love you; love your enemies; be not greedy for the goods of this world, nor ambitious, nor proud; for God loves the lowly, the humble, the suffering, and the miserable, and He will exalt the lowly and put down the mighty from their seats.
Nothing like this had been said in all antiquity, and it needs extraordinary ingenuity (of a highly interesting character, by the way), to find in ancient wisdom even a few traces of this doctrine.
Finally, into politics, so to speak, Christianity brought this novelty: there are two empires, the empire of God and the empire of man; you do not owe everything to the earthly empire; you are bound to give it faithfully only what is needed for it to be strong and to preserve society; apart from that, and that done, you are the subject of God and have only to answer to God for your thoughts, your belief, your conscience; and over that portion of yourself the State has neither right nor authority unless it be usurped and tyrannical. And therein lay the charter of individual liberty like the charter of the rights of man.
As appeal to the feelings, Christianity brought the story of a young God, infinitely good and gentle, who had never cursed, who had been infinitely loved, who had been persecuted and betrayed, who had forgiven his executioners, and who died in great sufferings and who was to be imitated (whence came the thirst for martyrdom). This story in itself is not more affecting than that of Socrates, but it is that of a young martyr and not of an old one, and therein lies a marked difference for the imagination and emotions of the multitude.
THE SUCCESS OF CHRISTIANITY.—The prodigious rapidity of the success of Christianity is easily explicable. Polytheism had no longer a great hold on the masses, and no philosophic doctrine had found or had even sought the path to the crowd; Christianity, essentially democratic, loved the weak and humble, had a tendency to prefer them to the great ones of this world, and to regard them as being more the children of God, and was therefore received by the masses as the only doctrine which could replace the worm-eaten polytheism. And in Christianity they saw the religion for which they were waiting, and in the heads of Christianity their own protectors and defenders.
ITS EVOLUTION.—The evolution of Christianity was very rapid, and from a great moral doctrine with a minimum of rudimentary metaphysics it became, perchance mistakenly, a philosophy giving account, or desirous of giving account of everything; it so to speak incorporated a metaphysic, borrowed in great part from Greek philosophy, in great part from the Hebrew traditions. It possessed ideas on the origin of matter, and whilst maintaining that God was eternal, denied that matter was, and asserted that God created it out of nothing. It had theories on the essence of God, and saw Him in three Persons, or hypostases, one aspect of God as power, another as love, and the other as intelligence. It presented theories on the incarnation and humanisation of God, God being made man in Jesus Christ without ceasing to be God. It conceived new relationships of man to God, man having in himself powers of purgation and perfection, but always needing divine help for self-perfection (theory of grace). And this he must believe; if not he would feel insolent pride in his freedom. It had ideas about the existence of evil, declaring in "justification of God" for having permitted evil on earth, that the world was a place of trial, and that evil was only a way of putting man to the test and discovering what were his merits. It had its notions on the rewards and penalties beyond the grave, hell for the wicked and heaven for the good, as had been known to antiquity, but added purgatory, a place for both punishment and purification by punishment, an entirely Platonic theory, which Plato may have inspired but did not himself entertain. Finally, it was a complete philosophy answering, and that in a manner often admirable, all the questions that mankind put or could ever put.
And, as so often happens, that has proved a weakness and a strength to it: a weakness because embarrassed with subtle, complicated, insoluble questions wherein mankind will always be involved, it was forced to engage in endless discussions wherein the bad or feeble reasons advanced by this or that votary compromised the whole work; a strength because whoever brings a rule of life is practically compelled to support it by general ideas bearing on the relations of things and to give it a place in a general survey of the world; otherwise he appears impotent, weak, disqualified to give that very rule of life, incapable of replying to the interrogations raised by that rule of life; and finally, lacking in authority.