Church and State as Seen in the Formation of Christendom

by T. W. Allies

But the Church from the beginning literally dispensed the Scriptures; she selected portions of the Gospels and Epistles for recitation in her eucharistic liturgy; she referred to them in her daily teaching. They were a treasury out of which she brought perpetually things old and new. The parables of our Lord became in her hands the structure of a living kingdom; she herself was the fulfilment of that great series of prophecies. In her the Sower went forth to sow His seed, and the field in which He sowed was the world, and the time of the sowing the last age—the time between the first and the second coming of the King. She herself was the net which gathered a multitude of fish, “which when it was filled they drew out, and sitting by the shore they chose out the good into vessels, but the bad they cast forth.” She herself was “the grain of mustard seed, which a man took and sowed in his field, which is indeed the least of all seeds, but when it is grown up it is greater than all herbs, and becomes a tree, so that the birds of the air come and dwell in the branches thereof.” And especially in all this process she was “the leaven which a woman took and hid in three measures of meal until the whole was leavened,” whether we regard those three measures as the corporeal, animal, and spiritual nature of the individual man, or as the family, the social, and the political life of the collective man.

And this continued to be the relation between the Church and the Scriptures which were committed to her charge, and which she dispensed to her people, not merely by reading them in her liturgies and the devotions of her clergy and her religious orders, but in the realising and acting them out in her own life during full fifteen centuries. During this vast period of time the Holy Scriptures were received throughout the whole extent of Christendom as the unquestioned Word of God, with an entire faith in their inspiration. The faithful mind was not prone to analyse the basis on which this belief rested, which was the Church’s attestation. They had been copied out by the unwearied labours of innumerable hands in religious houses scattered throughout the world, to whose occupants it was the most pious of toils to multiply the sacred books. It was not the paid work of hirelings, indifferent to their contents, which, up to the invention of printing, wrought this multiplication. How many a monk spent his life in adorning a copy of the Gospels not with pen only but with pencil, so that the loving service of years was enshrined in the leaves he wrought! It followed of course, that down to the time in which printing became common, copies of the Sacred Scriptures were costly, and the reading of them never could have been popular. Thus it was physically impossible, if it had not been besides contrary to all Christian practice and principle, that they should be the immediate instrument of teaching. Only when the Church had been for long ages in possession of men’s minds, and had built up one harmonious structure of doctrine and practice by the work of a uniform hierarchy in many lands, and when, besides, a new invention had multiplied with a great economy of manual labour copies of the Scriptures, so that they could be produced in thousands and sold as an ordinary book, a notion, until then unheard of, was set up. A man arose who maintained that the Church in her ministers was not the teacher to whom God had committed the propagation of His gospel, but that each Christian was to teach himself by personal study of the written Word. This notion rested upon the assertion that the Holy Spirit coalesces with the written Word in such a manner as to act immediately on the mind of the reader. To those who could embrace such a notion the written Word came to stand to the reader in exactly that relation to divine truth which up to that time the Church herself had occupied. There seems to have been a real confusion in the mind of the man who devised this notion, and in the minds of his followers, between the outward material Word, which they read and construed, and its true sense, or the inward Word. Thus they argued from the possession of the former to that of the latter, and supposed that unity of belief would follow from the individual’s study of the same documents. They always refused to see the conclusion which all of the old belief set before them, that they were substituting their own private and subjective interpretation of the Bible for the Church’s public and authorised one. They opposed instead what they called the Word of God, that is, the real sense of Holy Scripture, to the word of man, which they called the Church’s interpretation of it.

It is true that this notion contained in it something very flattering to the human mind and the natural feelings, for it supposed an immediate relation between Christ and the individual, and an illumination of the readers mind by the influence of the Holy Spirit, the sole instrument of which was the reading of the Scripture. Thus this notion got rid at one stroke of Church, sacraments, discipline, and all spiritual rule.

The objections to it at once apparent were: First, it was not only without warrant from Scripture itself, but directly opposed to its plainest statement, such as “Go ye into all the world and preach the gospel to every creature,” and all those other passages in which the foundation of spiritual authority is set forth. Secondly, it was directly opposed to the historical fact in the way in which the Church was actually instituted. Thirdly, it was no less opposed to the way in which the Church had been carried on in every age and every country through the fifteen centuries. A fourth objection was made to it as soon as it was set up, but only the actual experience of three centuries and a half could adequately express its force. It has been found to produce not unity of belief, but every possible variety and opposition, until at last the final point has been reached, that this variety and opposition are viewed as being a good in themselves, and an assurance of the mind’s freedom; and the possession of one faith, which was the glory of all Christians, and viewed by the Fathers as a sensible token of Christ’s Godhead, has ceased, by those who received and transmitted Luther’s notion, to be deemed practicable or even desirable. In other words, those who deserted the unity of the supernatural kingdom have been broken without hands into a shapeless anarchy.

If, then, we consider as a whole the work of positive promulgation carried on by the Church from the Day of Pentecost to the bestowal of civil liberty upon it by Constantine, we find it to consist in the action of the Spirit of Christ animating that teaching Body which began with the Apostles and was continued in their living succession. We find the method of internal promulgation which that teaching Body pursued was the creation everywhere of a Christian polity. Of this the main parts were the discipline and direction of the whole spiritual being which the sacraments embraced. One of them contained the great central act of daily worship and the supersubstantial bread of daily life. Into this polity men were admitted after careful probation and instruction of each individual by word of mouth, and the chief articles of belief were delivered to him upon his admission by an act of supreme authority. The Creed was the soldier’s oath of fidelity when he entered into the sacred army. The censure and restoration of sinning members were provided for by other acts of supreme authority. Nor did it only impart to the incoming disciple what he should believe summed up in the Creed, but it presented to its members collectively the Sacred Scriptures of the Old and New Testaments. Thus the living society carried both the written and unwritten Word, not as separate and disjointed, but as one treasure-house of truth committed to its perpetual guardianship. For all these means were comprehended in a divine unity which excluded partition. That unity was the mystical Body of Christ, and these means subsisted in and by force of the Body of Christ; for just as the human soul[154] is the life of the human body, without which its members would cease to be an organism and fall back into dust, so the Spirit of God animated this Body of Christ, binding together in one life those manifestations of doctrine, worship, and government the system of which we have been trying to follow.

We proceed to consider the dangers which beset that unity.

What during this period was the defence of the Church against errors of belief?

We may subdivide our answer into two heads: first, the question of the principle which actuated the Church in all her conduct of promulgating her faith; and, secondly, the question of fact, or a review of the errors themselves which she had to oppose.

The principle of the Church was, in one word, that which defines her own being—a divine authority establishing a kingdom, Jesus Christ, her Lord and Founder, living and acting in her. The consideration of the faith which she promulgated cannot be severed from that of her government and her worship. If we put together that which we have been observing, we find a hierarchy stretching over the whole earth, developing itself in councils, hearing and deciding causes both in an exterior and an interior forum, having a fourfold gradation, the Bishop in the diocese, the Metropolitan in the province, the Primate in the larger circle of several provinces, the Pope in the whole Church. But, further, the whole of this authoritative government rests upon an identical worship, in which dwells, in a wonderful manner, the very Person of Him who is the Founder and Maintainer of the kingdom, and which exhibits daily to the hearts and minds of His people the sublime truths upon which His presence rests. Again, this worship itself is a part of that daily discipline of life in which the people live, and by which they are subjects of their sovereign in the spiritual world of thought and action. The administration of sacraments, which belongs to practice, embraces a whole world of doctrine. It is also the carrying out and application to daily life of the Scriptures which the Church holds in her hands, and presents to her people under the guarantee of her authority.

Again, in all that we are enumerating, in the whole system of government, worship, and teaching, is comprised the Word of God committed to the Church, a word partly written and partly unwritten, but in both its parts equally the word of God, not human thought or inference; and the teaching office is exercised in the living administration of the one and the other part, which cannot in practice be divided.[155]