The Catacombs of Rome, and Their Testimony Relative to Primitive Christianity

by W. H. Withrow

In this era of critical investigation of the very foundations of the faith it will be well to examine this vast body

of Christian evidences as to the doctrinal teachings of the primitive times, which has been handed down from the believers living in or near the apostolic age, and thus providentially preserved in these subterranean excavations, as a perpetual memorial of the faith and practice of the golden prime of Christianity.

While we should not expect to find in these inscriptions a complete system of theology, we would certainly look for some definite expression regarding the religious belief of those who wrote these memorials of the dead. We would expect some reference to the lives of the departed, to the virtues of their character, and to the hopes of the survivors as to their future condition in the spirit-world. In this expectation we are not disappointed. We find in these epitaphs a body of evidence on the doctrines and discipline of the primitive church, whose value it is scarcely possible to overestimate. We are struck with the infinite contrast of their sentiment to that of the pagan sepulchral monuments, and also by the conspicuous absence, in those of the early centuries and purer period of Christianity, of the doctrines by which the church of Rome is characterized. We shall also find references to some of the heresies, which, like plague spots, alas! so soon began to infect the church,[694] and some of which even found distinguished ecclesiastical patronage.[695]

The Church of Rome lays especial claim to the traditions of the early ages and the antiquities of the Catacombs as proofs of the apostolic character of her

peculiar dogmas and usages. But these ancient records are a palimpsest which she has written all over with her own glosses and interpretations; and when the ordeal of modern criticism revives the real documents and removes the accumulation of error, the testimony of the past is strikingly opposed to the pretensions of the Roman See and the teachings of Romish doctrine. The distinguished scholarship, laborious research, and archæological skill of such eminent authorities as De Rossi, Pitra, Garrucci, and other Roman savants, only furnish the weapons for the refutation of many of Rome’s most cherished beliefs. There are those, indeed, who carry to these investigations the faculty of seeing what they wish to see, and what no others can perceive. It not unfrequently happens, also, that extreme credulity and superstition are found united with great learning and high scientific attainments. The effect, however, of the honest examination of this testimony by a candid mind is seen in the case of Mr. Hemans, the learned author of “Ancient Christianity and Sacred Art in Italy.” This gentleman, although a pervert from the Anglican communion to that of Rome, and in strong sympathy with many of its institutions, as is apparent from his interesting volume, felt compelled by the historical and monumental testimony of the Catacombs, and of early Christian art and literature, to retrace his steps, and, however reluctantly to condemn and abandon the faith he had espoused.

Protestantism, therefore, has nothing to fear from the closest investigation of these evidences of primitive Christianity. They offer no warrant whatever for the characteristic doctrines and practice of the modern Church of Rome. There is not a single inscription, nor painting, nor sculpture, before the middle of the fourth century, that lends the least countenance to her arrogant

assumptions and erroneous dogmas. All previous to this date are remarkable for their evangelical character; and it is only after that period that the distinctive peculiarities of Romanism begin to appear. The wholesome breath of persecution and the “sweet uses of adversity” in the early ages tended to preserve the moral purity of the church; but the enervating influence of imperial favour and the influx of wealth and luxury, led to corruptions of practice and errors of doctrine. Her trappings of worldly pomp and power were a Nessus garment which empoisoned her spiritual life. Hence the Catacombs, the rude cradle of the early faith, became also the grave of much of its simplicity and purity.

In the investigation of early Christian epigraphy, therefore, the determination of dates is of the utmost importance, as it is only inscriptions of the earlier and acknowledged purer period of the church which can bear authoritative testimony as to primitive doctrine. We shall, therefore, first examine in chronological order all those bearing dates earlier than the fourth century which have any doctrinal significance, and then glean the evidence of later examples as to the antiquity of Romanist teachings. We will take the inscriptions as given in his great work,[696] by De Rossi, the most eminent authority on this subject; but while accepting his facts, and acknowledging his candour and honesty of research, which qualities we will seek to imitate, we cannot in all cases accept his conclusions.

The first dated inscription possessing any doctrinal character occurs in the year 217.[697] It is taken from a large sarcophagus found in the Via Labicana, and is of

great interest as indicating the lofty social position and honourable offices of the deceased as a member of the imperial household, as well as the devout confidence of his pious freedmen in his spiritual beatification. The upper portion of the following inscription, that in larger type, is engraved on the front of the sarcophagus, and that in smaller characters on the back. The use of a sarcophagus is an indication of the wealth of the deceased.