The New Christianity; or, The Religion of the New Age

by Salem Goldworth Bland

It was in the Hellenist mind, thus stimulated and developed by the Greek spirit, that the first development of Christianity occurred. To the Hellenist Stephen, the first thinker, the first controversialist, and the first martyr of Christianity, belongs the honor of first discovering the universal principle of Christianity, and his interpretation of Christianity brought about his own death and kindled a persecution which scattered the Christians of Jerusalem up and down the Syrian coast of the Mediterranean.

To some of these fugitive Hellenist Christians, partakers of the thought of the martyred Stephen, belongs the not less lofty honor of being the first to overleap the jealously guarded barriers of Judaism and to open the door of Christianity to the Gentiles. "They therefore that were scattered abroad upon the persecution that arose about Stephen travelled as far as Phoenicia and Cyprus and Antioch, speaking the word to none save only to Jews. But there were some of them, men of Cyprus and Cyrene [and therefore Hellenists] who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus." Acts 11:19-20.

It is to be noted that it was, probably, this influx of Greeks into the Church hitherto composed only of Jews which made necessary a new name applicable to the composite body, and so it came about that "the disciples were called Christians first at Antioch."

A Church, in part Jewish but, probably, in still larger part Gentile, thus sprang up in Antioch, which became the mother city of Gentile, or world-wide, Christianity. From this centre the greatest of all Hellenist Jews, Saul of Tarsus, fired by that very universalism which had at first aroused the hatred of his bitter Jewish particularism, carried Christianity westward through Asia Minor, Greece, Italy and, possibly, even to Spain.

Thus transplanted from the deeply and exclusively religious and ethical Hebrew mind to the predominantly speculative mind of the Greek, Christianity began to undergo an immediate transformation. The Greek mind, probably never equalled for its curiosity, its acuteness, its subtlety, could never be content to ask, what? It must also ask, why, and how? To it we owe science, philosophy, all our ordered thinking. Christianity, as a mere affection felt for Jesus Christ or purely as a code of conduct, could not satisfy the Greek mind. The Greek mind, at first contemptuous of it as a mere vulgar superstition, fascinated at length by its rational monotheism, its lofty ethics, and, above all by the charm of its central figure, flung itself with ardor on the task of adapting this naive and untutored but fascinating religion to its own tastes and habits of thought.

A place was found for the Jewish Messiah in the philosophical world of the Greeks as the Logos, or Reason, of God, a familiar philosophical conception. Plato and Zeno were made His forerunners. The principles of His teaching were dissected out of the traditions of His ministry and organized into a coherent body of doctrine. The acutest minds of Greek Christianity disengaged the great problems which were involved in the worship paid to Christ and, after centuries of speculation and of strife (not always intellectual only), achieved those great solutions which, whether in every respect permanently satisfactory or not, must forever be recognized as among the sublimest constructions of the philosophic intellect,--the creeds of Nicaea and Chalcedon.

For good and for ill the simple, almost creedless Christianity of the Sermon on the Mount and of the Epistle of James had become through Paul, the author of the Fourth Gospel, the still more mysterious author of the Epistle to the Hebrews, and countless Greek dialecticians and theologians, the elaborately and authoritatively dogmatic system which has, almost till to-day, treated unorthodox opinion as the deadliest of sins.

The undue emphasis on the intellectual element in Christianity, the tyrannical control of human thought we to-day must deplore, but he who repudiates Greek Christianity must also deny that Christianity had any mission to the Greek mind, and that men have any right to think out their religious beliefs and adjust them to the rest of their thinking.

3. Latin Christianity.

Latin Christianity cannot altogether be classed as a later stage than Greek Christianity. It was to a large extent a concurrent development. As far as its theological features were concerned, it was little more than the uncritical acceptance of dogmas worked out by the Greeks. But, eventually, the distinctive gifts of the Latin race asserted themselves and those races which had built up the Roman Empire, or as subjects of it had become embued with its spirit, applied their organizing genius to the Christian Church and moulded the Church of the West into a replica of the Empire, and in such closely-knit fashion that, when under its own inherent weaknesses and through the irruption of the northern barbarians, that mightiest of all organizations of antiquity collapsed, the Church that came eventually and fittingly to know itself as Roman took its place and proved itself an even mightier organization, subduing restless and fierce peoples on which Imperial Rome had never been able to impose her yoke.