In treating of “the close relation of the Roman Empire to Christianity” Prof. Fisher notices the extension of Roman citizenship, the cosmopolitan polity of Cæsar, the unifying influence of Roman jurisprudence, the assimilation of mankind in language and culture by the spread of the Romano-Hellenic civilization and the Greek and Latin languages, travel and intercourse, commerce and a general mingling of mankind from various causes, the mingling of religions, and the resuscitation of the idea of a common humanity. Without overlooking the external agency of Rome in paving the way for Christianity, the author more distinctly accentuates another kind of influence:
“The effect of the consolidation of so large a part of mankind in one political body, in breaking up local and tribal narrowness, and in awakening what may be termed a cosmopolitan feeling, is in the highest degree interesting. The Roman dominion was the means of a mental and moral preparation for the Gospel; and this incidental effect is worthy of special note. The kingdom of Christ proposed the unification of mankind through a spiritual bond. Whatever tended to melt down the prejudices of nation, and clan, and creed, and instil in the room of them more liberal sentiments, opened a path for the Gospel. Now, we find that under the political system established by Rome a variety of agencies co-operated to effect such a result. Powerful forces were at work whose effect was not limited to the creation of outward advantages for the dissemination of the religion of Christ, but tended to produce a more or less genial soil for its reception. We have, then, to embrace in one view the influence of the Roman Empire in both of these relations, in shaping outward circumstances, and in favoring a mental habit, which were propitious to the introduction of the new faith.”[[101]]
What the author proposes in the last clause of this quotation he fulfils in a very satisfactory manner in one of the most splendid chapters of his work.
The outline of the historical basis of Christianity having been drawn, and the principles of the sound historical construction of a true and logical theory or philosophy of the Christian religion established, the outline of the actual foundations, and the first course of the great structure itself, determining its plan of architecture, next demands our consideration. In plainer language, the actual “beginnings of Christianity” in the apostolic age, the earliest history of the religion of Christ, in respect to all its constitutive principles, presents itself for examination. What is Christianity in its essence, nature, integrity of organic constitution, its proper attributes; with a due distinction of its substance from its accidents, of its genuine and normal germs of future development from everything of a parasitic nature or in any way abnormal? This is the great question to be studied in the authentic records of the antiquities of Christianity, with all the light and aid which can be obtained from every source accessible to research.
The long-continued, widely-extended preparations of divine Providence for the great event of the coming of the Messias of the Jews and Gentiles, the immensity of the ground prepared to be the theatre of the future Christian history, the vast and mighty instrumentalities made ready to serve the fulfilment of the plan of Jesus and of the apostolic mission, all point toward something proportionate in grandeur to the grandeur of the inchoate order which preceded. The anticipation of Christ in history demands a corresponding realization of his actual presence and operation in the “fulness of time,” the age of the completion and consummation of human destinies on the earth. Moreover, the stupendous miracles, especially the crowning one of the Resurrection, which are among the first facts and events of historical Christianity, logically and rationally require that an ideal of Christianity shall be presented which justifies such an outlay of supernatural power, and the position of causes containing such infinite potential force. The end of all previous human history being found in the beginning of Christianity, the new beginning of all human history must be likewise found there. If the normal, legitimate development in later ages is tested by its origination from the primitive seed planted in the apostolic age, the nature and qualities of that seed must be correctly ascertained. If we would recognize the true genius of Christianity in its real manifestations from the days of the apostles to our own, and discriminate it from simulated apparitions, we must know what this genius really is, or the original error will falsify all subsequent processes of judgment and reasoning, like an ambiguous middle in a syllogism.
But we have proceeded as far as our limits will permit in the present article, and must postpone the consideration of what was actual Christianity in the apostolic age, and of the learned author’s theory on the subject, to a future opportunity.
TO THE WITCH-HAZEL.
“Last of their floral sisterhood,
The hazel’s yellow blossoms shine,