[Sidenote: The church of the fourth century.]
It was not till the fourth century—when imperial persecution had stopped; when Constantine was converted; when the church was allied with the state; when the early faith was itself corrupted; when superstition and vain philosophy had entered the ranks of the faithful; when bishops became courtiers; when churches became both rich and splendid; when synods were brought under political influence; when monachists had established a false principle of virtue; when politics and dogmatics went hand in hand, and emperors enforced the decrees of councils—that men of rank entered the church, and the church had a visible influence on the state. It was not till the fourth century that such great names as Arius, Athanasius, Hosius, Eusebius, Cyril of Alexandria, Hilary of Poictiers, Martin of Tours, Diodorus of Tarsus, Ambrose of Milan, Basil of Caesarea, Cyril of Jerusalem, Gregory Nazianzen, Theophilus of Alexandria, Chrysostom of Constantinople, arose and made their voices heard in the council chambers of the great.
[Sidenote: The empire dismembered before the political triumphs of
Christianity.]
But when the church had become a mighty and recognized power, when it had assailed social institutions, when it drew men of rank into its folds, when it was no longer an obloquy to be a Christian—then the seat of empire had been removed to the banks of the Bosphorus; then the Goths and Vandals had become most formidable enemies, and Theodosius, the last great emperor, was making a brave but futile attempt to revive the glories of Trajan and the Antonines. The empire was crumbling to pieces— was dying—and even Christianity could not save it politically.
[Sidenote: The Christians form an imperfect barrier against corruption.]
[Sidenote: The Christians an esoteric band of worshipers.]
[Sidenote: Christians powerless outside their ranks.]
[Sidenote: The church powerless outside its circle.]
[Sidenote: Christianity itself corrupted.]
Thus, when Christianity was pure, and a truly renovating religion, it had no social influence on the leaders of rank and fashion. How could people of no political or social position, who were objects of ridicule and contempt, have effected great social or political changes? Until their conversion, they had not modified a law, and still less enacted one. How could they reach the ear of those who disdained, repelled, and persecuted them? They had no influence on the makers or the executors of laws. They could not call in the vast power of fashion, for they had no social prestige. They could not create a public opinion, for they were obliged to hide to save their lives. They had no learning to attract philosophers. They were not allowed to preach in public, and could not reach the people. They had no schools, nor books, nor colleges. They could not assail public institutions, for despotism was established and was irresistible. There was no liberty of speech by which they might have made converts above their rank. They could not subvert slavery without influencing those who controlled it. They could not destroy disproportionate fortunes, since the wealthy were protected by government. They could not interfere with games and demoralizing spectacles, for these were controlled by the emperor and his ministers, whose ear they could not reach, and upon whom all lofty arguments would have been wasted. The court, the army, the aristocracy, rushed with headlong eagerness into excesses and pleasures, which could not have been arrested by the wise and good of their own rank; much less by a class who were obnoxious and forgotten. The Christians could not even utter indignant protests without personal danger, to which they were not called. There was no possible way of presenting a barrier against corruption, outside their own ranks. Obscure men in these times can write books, but not under the empire; now they can lecture and preach, but not then. They were obliged to conceal their sentiments when there was danger of being suspected of being Christians. Those who have observed the resistless tyranny of fashion in our times—how even Christians are drawn into its eddies, not merely in such matters as dress, and houses, and education, but even in pleasures which are questionable, and in opinions which are false—what are we to think of the overwhelming influence of fashion at Rome, when society was still more artificial, when its leaders were kings and tyrants, and when all the propensities of human nature were in accordance with the customs handed down for centuries, and endorsed by all who were powerful in ordinary life. If Christians are so feeble in Paris, London, and New York, in suppressing acknowledged evils which come from the world, how could the early Christians prevent the ascendency of evils among those over whom they had no influence—perhaps those who did not feel them to be evils at all. If Christians who affect great social position in our cities cannot break up theatres and other demoralizing pleasures, how could the early Christians bring the games of the amphitheatre into disrepute? If social evils increase among us in spite of churches and schools and a free press and lectures, how could we expect them to decrease when no power was exerted to bring them into disrepute, and when the general tone of society was infinitely lower than in the worst capitals of modern times? What would wealthy senators, with their armies of clients and slaves, or the frivolous courtiers of godless emperors, or the sensual equestrians who composed a moneyed class, care for opposition to their pleasures from those whom they despised, and with whom they never associated, and who had no influence on public opinion? The Christians could not, and dared not, make their voices heard, to any extent, outside their own esoteric circle. They had an influence, or their circle could not have increased, but it was private and concealed. Artisans talked with artisans, servants with servants, soldiers with soldiers. They converted, quietly and unobtrusively, by private talk and blameless lives, those with whom alone they freely mingled. Thus their numbers multiplied, but their prestige did not increase, until these mechanics and laborers and slaves exercised some fortunate influence, by occasional entreaties, on their haughty masters. A favorite slave could sometimes gain the ear of the lady whose hair she dressed; or some veteran and trusted servant might persuade an indulgent master to listen to the new truths which were such a life to him. Thus the circle of the Christians gradually embraced some of the more candid and intellectual and fearless of the great. But it should be borne in mind that as the circle was enlarged, especially so as to embrace people whose lives had been egotistical and self-indulgent, the standard of morality was lowered. Also we should remember, as the circle increased, even of devout believers, that vice and degeneracy increased also outside the circle, and also as rapidly. The overwhelming current of corruption swept every thing away before it. What if the small minority were virtuous, when the vast majority were vicious. They were only witnesses of truth; they were not triumphant conquerors of error. If the state could have lasted a thousand years longer in peace and prosperity, then the leaven of the Gospel might have leavened the whole lump. But the barbarians could not wait for society to be renovated. They came when society was most enervated. When the Christians had gained sufficient influence to stop the games of the circus and the amphitheatre; when they had induced emperors to modify slavery; when they uttered protests against demoralizing amusements, the barbarians had advanced, and were becoming the new masters of the empire. The prayers of Augustine, the letters of Jerome, the sermons of Chrysostom, the ascetic example of Basil, could no more arrest the march of the avengers of centuries of misrule than the intercession of Abraham could stop the thunderbolts of God on the guilty inhabitants of Sodom. The Roman world, so long abandoned to every folly and sin, must reap the bitter fruit. It was no reproach to Christianity that it did not avert the consequences of sin, any more than it was a reproach to Jonah that he could not save Nineveh. If Christianity effects so little with us, when there are no opposing religions, and all institutions are professedly in harmony with it; when it controls the press and the schools and the literature of the country; when its churches are gilded with the emblem of our redemption in every village; when its ministers go forth unopposed, and have every facility of delivering their message, even to the wise and mighty; when philanthropy comes in with its mighty arm and knocks off the fetters of the slave, and sends the Gospel to every land—how could it affect society when every influence was against it. If religion wanes before the dazzling forces of a brilliant material civilization, and scarcely holds her own, when all profess to be governed by Christian truth, so that in a moral and spiritual view, society rather retrogrades than advances, I am amazed that it made so considerable a progress in the Roman empire, and increased from generation to generation until it shook the throne of emperors. And the example of the early church would seem to indicate that religion can only spread in a healthy manner, by constantly guarding and purifying those who profess it. It would seem that the true mission of the church is to elevate her own members rather than to mingle in scenes which have a corrupting influence. It is not easy to make the theatre a means of moral improvement, for it will be deserted when it rises above popular tastes, and the more it panders to these tastes the more it flourishes. The theatre may have been elevated at Athens, when the citizens who thronged to hear the plays of Sophocles were themselves cultivated. Racine may have been relished at Versailles, but only because the court of a great king composed the audience. The theatre never rises above the taste of those who patronize it. Christian teachings would have been spurned at Rome even had there been no persecution. The church flourished because it instructed its own members, and quietly gained an extension of its influence, not because it appealed to those who opposed it. The church, in those days, was not a philanthropical institution, or an educational enterprise, or a network of agencies and "instrumentalities" to bring to bear on society at large certain ameliorating influences or benignant reforms. These were beyond its reach. But it was a secret body of believers, a kind of freemasonry which aimed to control and reform those who belonged to it. Its rules were for members, not the outside world. Hence the history of the early church refers chiefly to its discipline, to its officers, to the management of dioceses, to councils, holydays, festivals, liturgies, creeds, bearing only on its own internal organization. The members of this secret society lived apart from the world, absorbed in their own spiritual interests, or seeking to save the souls of those with whom they came in contact. The true triumphs of Christianity were seen in making good men of those who professed her doctrines, rather than changing outwardly popular institutions, or government, or laws, or even elevating the great mass of unbelievers. And it is more comforting to feel that the church was small and pure than that it was large and corrupt. And for three centuries there is reason to believe that the Christians, if feeble in influence and few in numbers when compared with the whole population, were remarkable for their graces and virtues—for their noble resistance to those temptations which enthrall so great a number of our modern believers. Insignificant in every public sense, they may not have lifted up their voices against the system of slavery which did so much to undermine the state; they may not have lectured against the despotic power of the imperator; they may have taken but little interest in politics, rendering unto Caesar whatever was due, whether taxes or obedience; they may not have formed schools or colleges or lyceums; they may not have meddled with any thing outside their ranks, except to preach temperance, justice, and a judgment to come, and a Saviour who was crucified, and a heaven to be obtained; but they did practice among themselves all the duties enjoined by Christ and his Apostles; they refused to sacrifice to the gods of pagan antiquity; they visited no shows; they attended no pageants; they gave no sumptuous banquets; they did not witness the games of the theatre and the circus; they did not play at dice, or take usury, or dye their hair, or wear absurd ornaments, or indulge in unseemly festivities: they detested astrologers and soothsayers, shrines, images, and idolatry; they kept the Sabbath, educated their children in the faith, settled their disputes without going to law, were patient under injuries, were charitable and unobtrusive, were full of faith and love, practicing the severest virtues, devout and spiritual when all were worldly and frivolous around them, ready for the martyr's pile, and looking to the martyr's crown. That Christianity should have rescued so many from the pollution of paganism in such general degeneracy, is very wonderful. That it should have extended its circle of sincere believers amid increasing degeneracy, is still more so, and is a most encouraging fact to the friends of religious progress. If it could not reach the fashionable and the worldly wise before society was undermined, and the provinces had become the prey of barbarians, it still could boast of a glorious army of martyrs, witnesses of the truth, whom all ages will hold in veneration, precious seed for future and better times. If Christianity, when it was a life,—a great transforming and renovating power, reforming what was bad, conserving what was good,—had but little influence beyond the circle of believers, still less could it save the empire when it was itself corrupted, when it was a mere nominal religion, however extensively it had spread. When it became the religion of the court and of the fashionable classes, it was used to support the very evils against which it originally protested, and which it was designed to remove.