The Ancient Church: Its History, Doctrine, Worship, and Constitution

by W. D. Killen

The influence of Christianity on the condition of the slave was soon felt. The believing master was more humane than his pagan neighbour; [325:5] his bearing was more gentle, conciliatory, and considerate; and the domestics under his care were more comfortable. [325:6] There was a disposition among pious slave-owners to let the oppressed go free, and when they performed such an act of mercy, and both parties were in communion with the Church, the congregation was assembled to witness the consummation of the happy deliverance. [326:1] Thus, multitudes of bondsmen in all parts of the Roman Empire were soon taught to regard the gospel as their best benefactor.

Whilst Christianity, in the spirit of its Great Founder, was labouring to improve the tone of public sentiment, and to undo heavy burdens, it exhibited other most attractive characteristics. Wherever a disciple travelled, if a church existed in the district, he felt himself at home. The ecclesiastical certificate which he carried along with him, at once introduced him to the meetings of his co-religionists, and secured for him all the advantage of membership. The heathen were astonished at the cordiality with which the believers among whom they resided greeted a Christian stranger. He was saluted with the kiss of peace; ushered into their assembly; and invited to share the hospitality of the domestic board. If he was sick, they visited him; if he was in want, they made provision for his necessities. The poor widows were supported at the expense of the Church; and if any of the brethren were carried captive by predatory bands of the barbarians who hovered upon the borders of the Empire, contributions were made to purchase their liberation from servitude. [326:2] To those who were without the Church, its members appeared as one large and affectionate family. The pagan could not comprehend what it was that so closely cemented their brotherhood; for he did not understand how they could be attracted to each other by love to a common Saviour. He was almost induced to believe that they held intercourse by certain mysterious signs, and that they were affiliated by something like the bond of freemasonry. Even statesmen observed with uneasiness the spirit of fraternity which reigned among the Christians; and, though the disciples could never be convicted of any political designs, suspicions were often entertained that, after all, they might form a secret association, on an extensive scale, which might one day prove dangerous to the established government.

But Christianity, like the sun, shines on the evil and the good; and opportunities occurred for shewing that its charities were not confined within the limits of its own denomination. There were occasions on which its very enemies could not well refuse to admit its excellence; for in seasons of public distress, its adherents often signalised themselves as by far the most energetic, benevolent, and useful citizens. At such times its genial philanthropy appeared to singular advantage when contrasted with the cold and selfish spirit of polytheism. Thus, in the reign of the Emperor Gallus, when a pestilence spread dismay throughout North Africa, [327:1] and when the pagans shamefully deserted their nearest relatives in the hour of their extremity, the Christians stepped forward, and ministered to the wants of the sick and dying without distinction. [327:2] Some years afterwards, when the plague appeared in Alexandria, and when the Gentile inhabitants left the dead unburied and cast out the dying into the streets, the disciples vied with each other in their efforts to alleviate the general suffering. [327:3] The most worthless men can scarcely forget acts of kindness performed under such circumstances. Forty years afterwards, when the Church in the capital of Egypt was overtaken by the Diocletian persecution, their pagan neighbours concealed the Christians in their houses, and submitted to fines and imprisonment rather than betray the refugees. [328:1]

The fact that the heathen were now ready to shelter the persecuted members of the Church is itself of importance as a sign of the times. When the disciples first began to rise into notice in the great towns, they were commonly regarded with aversion; and, when the citizens were assembled in thousands at the national spectacles, no cry was more vociferously repeated than that of "The Christians to the lions." But this bigoted and intolerant spirit was fast passing away; and when the state now set on foot a persecution, it could not reckon so extensively on the support of popular antipathy. The Church had attained such a position that the calumnies once repeated to its prejudice could no longer obtain credence; the superior excellence of its system of morals was visible to all; and it could point on every side to proofs of the blessings it communicated. It could demonstrate, by a reference to its history, that it produced kind masters and dutiful servants, affectionate parents and obedient children, faithful friends and benevolent citizens. On all classes, whether rich or poor, learned or unlearned, its effects were beneficial. It elevated the character of the working classes, it vastly improved the position of the wife, it comforted the afflicted, and it taught even senators wisdom. Its doctrines, whether preached to the half-naked Picts or the polished Athenians, to the fierce tribes of Germany or the literary coteries of Alexandria, exerted the same holy and happy influence. It promulgated a religion obviously fitted for all mankind. There had long since been a prediction that its dominion should extend "from sea to sea and from the river unto the ends of the earth;" and its progress already indicated that the promise would receive a glorious accomplishment.

CHAPTER IV.

THE CHURCH OF ROME IN THE SECOND CENTURY.

The great doctrines of Christianity are built upon the facts of the life of our Lord. These facts are related by the four evangelists with singular precision, and yet with a variety of statement, as to details, which proves that each writer delivered an independent testimony. The witnesses all agree when describing the wonderful history of the Captain of our Salvation; and they dwell upon the narrative with a minuteness apparently corresponding to the importance of the doctrine which the facts establish or illustrate. Hence it is that, whilst they scarcely notice, or altogether omit, several items of our Saviour's biography, they speak particularly of His birth and of His miracles, of His death and of His resurrection. Thus, all the great facts of the gospel are most amply authenticated.

It is not so with the system of Romanism; as nothing can be weaker than the historical basis on which it rests. The New Testament demonstrates that Peter was not the Prince of the Apostles; for it records the rebuke which our Lord delivered to the Twelve when they strove among themselves "which of them should be accounted the greatest." [329:1] It also supplies evidence that neither Peter nor Paul founded the Church of Rome; as, before that Church had been visited by the Apostle of the Gentiles, its faith was "spoken of throughout the whole world;" [329:2] and the apostle of the circumcision was meanwhile labouring in another part of the Empire. [330:1] When writing to the Romans in A.D. 57, Paul greets many members of the Church, and mentions the names of a great variety of individuals; [330:2] but, throughout his long epistle, Peter is not once noticed. Had he been connected with that Christian community, he would, beyond doubt, have been prominently recognised.

There is, indeed, a sense in which Peter may, perhaps, be said to have founded the great Church of the West; for it is possible that some of the "strangers of Rome," [330:3] who heard his celebrated sermon on the day of Pentecost, were then converted by his ministry; and it may be that these converts, on their return home, proceeded to disseminate the truth, and to organize a Christian society, in the chief city of the Empire. This, however, is mere matter of conjecture; and it is now useless to speculate upon the subject; as, in the absence of historical materials to furnish us with information, the question must remain involved in impenetrable mystery. It is certain that the Roman Church was established long before it was visited by an apostle; and it is equally clear that its members were distinguished, at an early period, by their Christian excellence. When Paul was prisoner for the first time in the great city, he was freely permitted to exercise his ministry; but, subsequently, when there during the Neronian persecution, he was, according to the current tradition, seized and put to death. [330:4] Peter's martyrdom took place, as we have seen, [330:5] perhaps about a year afterwards; but the legend describing it contains very improbable details, and the facts have obviously been distorted and exaggerated.

For at least seventy years after the death of the apostle of the circumcision, nothing whatever is known of the history of the Roman Church, except the names of some of its leading ministers. It was originally governed, like other Christian communities, by the common council of the presbyters, who, as a matter of order, must have had a chairman; but though, about a hundred years after the martyrdom of Peter, when the presidents began to be designated bishops, an attempt was made to settle their order of succession, [331:1] the result was by no means satisfactory. Some of the earliest writers who touch incidentally upon the question are inconsistent with themselves; [331:2] whilst they flatly contradict each other. [331:3] In fact, to this day, what is called the episcopal succession in the ancient Church of Rome is an historical riddle. At first no one individual seems to have acted for life as the president, or moderator, of the presbytery; but as it was well known that, at an early date, several eminent pastors had belonged to it, the most distinguished names found their way into the catalogues, and each writer appears to have consulted his own taste or judgment in regulating the order of succession. Thus, it has probably occurred that their lists are utterly irreconcileable. All such genealogies are, indeed, of exceedingly dubious credit, and those who deem them of importance must always be perplexed by the candid acknowledgment of the father of ecclesiastical history. "How many," says he, "and who, prompted by a kindred spirit, were judged fit to feed the churches established by the apostles, it is not easy to say, any farther than may be gathered from the statements of Paul." [331:4]