Cyprian: "Vincentius Lirinensis," says Gibbon, referring to Tillemont"s remarks on that resemblance, "has explained why the Donatists are eternally burning with the devil, while St. Cyprian reigns in heaven with Jesus Christ."[364:1] And his reason is intelligible: it is, says Tillemont, "as St. Augustine often says, because the Donatists had broken the bond of peace and charity with the other Churches, which St.
Cyprian had preserved so carefully."[364:2]
9.
These are specimens of the raw material, as it may be called, which, whether as found in individual Fathers within the pale of the Church, or in heretics external to it, she had the power, by means of the continuity and firmness of her principles, to convert to her own uses.
She alone has succeeded in thus rejecting evil without sacrificing the good, and in holding together in one things which in all other schools are incompatible. Gnostic or Platonic words are found in the inspired theology of St. John; to the Platonists Unitarian writers trace the doctrine of our Lord"s divinity; Gibbon the idea of the Incarnation to the Gnostics. The Gnostics too seem first to have systematically thrown the intellect upon matters of faith; and the very term "Gnostic" has been taken by Clement to express his perfect Christian. And, though ascetics existed from the beginning, the notion of a religion higher than the Christianity of the many, was first prominently brought forward by the Gnostics, Montanists, Novatians, and Manichees. And while the prophets of the Montanists prefigure the Church"s Doctors, and their professed inspiration her infallibility, and their revelations her developments, and the heresiarch himself is the unsightly antic.i.p.ation of St. Francis, in Novatian again we discern the aspiration of nature after such creations of grace as St. Benedict or St. Bruno. And so the effort of Sabellius to complete the enunciation of the mystery of the Ever-blessed Trinity failed: it became a heresy; grace would not be constrained; the course of thought could not be forced;--at length it was realized in the true Unitarianism of St. Augustine.
10.
Doctrine too is percolated, as it were, through different minds, beginning with writers of inferior authority in the Church, and issuing at length in the enunciation of her Doctors. Origen, Tertullian, nay Eusebius and the Antiochenes, supply the materials, from which the Fathers have wrought out comments or treatises. St. Gregory n.a.z.ianzen and St. Basil digested into form the theological principles of Origen; St. Hilary and St. Ambrose are both indebted to the same great writer in their interpretations of Scripture; St. Ambrose again has taken his comment on St. Luke from Eusebius, and certain of his Tracts from Philo; St. Cyprian called Tertullian his Master; and traces of Tertullian, in his almost heretical treatises, may be detected in the most finished sentences of St. Leo. The school of Antioch, in spite of the heretical taint of various of its Masters, formed the genius of St. Chrysostom.
And the Apocryphal gospels have contributed many things for the devotion and edification of Catholic believers.[366:1]
The deep meditation which seems to have been exercised by the Fathers on points of doctrine, the disputes and turbulence yet lucid determination which characterize the Councils, the indecision of Popes, are all in different ways, at least when viewed together, portions and indications of the same process. The theology of the Church is no random combination of various opinions, but a diligent, patient working out of one doctrine from many materials. The conduct of Popes, Councils, Fathers, betokens the slow, painful, anxious taking up of new truths into an existing body of belief. St. Athanasius, St. Augustine, St. Leo are conspicuous for the repet.i.tion _in terminis_ of their own theological statements; on the contrary, it has been observed of the heterodox Tertullian, that his works "indicate no ordinary fertility of mind in that he so little repeats himself or recurs to favourite thoughts, as is frequently the case even with the great St. Augustine."[366:2]
11.
Here we see the difference between originality of mind and the gift and calling of a Doctor in the Church; the holy Fathers just mentioned were intently fixing their minds on what they taught, grasping it more and more closely, viewing it on various sides, trying its consistency, weighing their own separate expressions. And thus if in some cases they were even left in ignorance, the next generation of teachers completed their work, for the same unwearied anxious process of thought went on.
St. Gregory Nyssen finishes the investigations of St. Athanasius; St.
Leo guards the polemical statements of St. Cyril. Clement may hold a purgatory, yet tend to consider all punishment purgatorial; St. Cyprian may hold the unsanctified state of heretics, but include in his doctrine a denial of their baptism; St. Hippolytus may believe in the personal existence of the Word from eternity, yet speak confusedly on the eternity of His Sonship; the Council of Antioch might put aside the h.o.m.ousion, and the Council of Nicaea impose it; St. Hilary may believe in a purgatory, yet confine it to the day of judgment; St. Athanasius and other Fathers may treat with almost supernatural exactness the doctrine of our Lord"s incarnation, yet imply, as far as words go, that He was ignorant viewed in His human nature; the Athanasian Creed may admit the ill.u.s.tration of soul and body, and later Fathers may discountenance it; St. Augustine might first be opposed to the employment of force in religion, and then acquiesce in it. Prayers for the faithful departed may be found in the early liturgies, yet with an indistinctness which included the Blessed Virgin and the Martyrs in the same rank with the imperfect Christian whose sins were as yet unexpiated; and succeeding times might keep what was exact, and supply what was deficient.
Aristotle might be reprobated by certain early Fathers, yet furnish the phraseology for theological definitions afterwards. And in a different subject-matter, St. Isidore and others might be suspicious of the decoration of Churches; St. Paulinus and St. Helena advance it. And thus we are brought on to dwell upon the office of grace, as well as of truth, in enabling the Church"s creed to develope and to absorb without the risk of corruption.
-- 2. _The a.s.similating Power of Sacramental Grace._
There is in truth a certain virtue or grace in the Gospel which changes the quality of doctrines, opinions, usages, actions, and personal characters when incorporated with it, and makes them right and acceptable to its Divine Author, whereas before they were either infected with evil, or at best but shadows of the truth. This is the principle, above spoken of, which I have called the Sacramental. "We know that we are of G.o.d, and the whole world lieth in wickedness," is an enunciation of the principle;--or, the declaration of the Apostle of the Gentiles, "If any man be in Christ, he is a new creature; old things are pa.s.sed away, behold all things are become new." Thus it is that outward rites, which are but worthless in themselves, lose their earthly character and become Sacraments under the Gospel; circ.u.mcision, as St.
Paul says, is carnal and has come to an end, yet Baptism is a perpetual ordinance, as being grafted upon a system which is grace and truth.
Elsewhere, he parallels, while he contrasts, "the cup of the Lord" and "the cup of devils," in this respect, that to partake of either is to hold communion with the source from which it comes; and he adds presently, that "we have been all made to drink into one spirit." So again he says, no one is justified by the works of the old Law; while both he implies, and St. James declares, that Christians are justified by works of the New Law. Again he contrasts the exercises of the intellect as exhibited by heathen and Christian. "Howbeit," he says, after condemning heathen wisdom, "we speak wisdom among them that are perfect, yet not the wisdom of this world;" and it is plain that nowhere need we look for more glowing eloquence, more distinct profession of reasoning, more careful a.s.sertion of doctrine, than is to be found in the Apostle"s writings.
2.
In like manner when the Jewish exorcists attempted to "call over them which had evil spirits the Name of the Lord Jesus," the evil spirit professed not to know them, and inflicted on them a bodily injury; on the other hand, the occasion of this attempt of theirs was a stupendous instance or type, in the person of St. Paul, of the very principle I am ill.u.s.trating. "G.o.d wrought special miracles by the hands of Paul, so that from his body were brought unto the sick handkerchiefs and ap.r.o.ns, and the diseases departed from them, and the evil spirits went out of them." The grace given him was communicable, diffusive; an influence pa.s.sing from him to others, and making what it touched spiritual, as enthusiasm may be or tastes or panics.
Parallel instances occur of the operation of this principle in the history of the Church, from the time that the Apostles were taken from it. St. Paul denounces distinctions in meat and drink, the observance of Sabbaths and holydays, and of ordinances, and the worship of Angels; yet Christians, from the first, were rigid in their stated fastings, venerated, as St. Justin tells us, the Angelic intelligences,[369:1] and established the observance of the Lord"s day as soon as persecution ceased.
3.
In like manner Celsus objects that Christians did not "endure the sight of temples, altars, and statues;" Porphyry, that "they blame the rites of worship, victims, and frankincense;" the heathen disputant in Minucius asks, "Why have Christians no altars, no temples, no conspicuous images?" and "no sacrifices;" and yet it is plain from Tertullian that Christians had altars of their own, and sacrifices and priests. And that they had churches is again and again proved by Eusebius who had seen "the houses of prayer levelled" in the Dioclesian persecution; from the history too of St. Gregory Thaumaturgus, nay from Clement.[370:1] Again, St. Justin and Minucius speak of the form of the Cross in terms of reverence, quite inconsistent with the doctrine that external emblems of religion may not be venerated. Tertullian speaks of Christians signing themselves with it whatever they set about, whether they walk, eat, or lie down to sleep. In Eusebius"s life of Constantine, the figure of the Cross holds a most conspicuous place; the Emperor sees it in the sky and is converted; he places it upon his standards; he inserts it into his own hand when he puts up his statue; wherever the Cross is displayed in his battles, he conquers; he appoints fifty men to carry it; he engraves it on his soldiers" arms; and Licinius dreads its power. Shortly after, Julian plainly accuses Christians of worshipping the wood of the Cross, though they refused to worship the _ancile_. In a later age the worship of images was introduced.[370:2]
4.
The principle of the distinction, by which these observances were pious in Christianity and superst.i.tious in paganism, is implied in such pa.s.sages of Tertullian, Lactantius, and others, as speak of evil spirits lurking under the pagan statues. It is intimated also by Origen, who, after saying that Scripture so strongly "forbids temples, altars, and images," that Christians are "ready to go to death, if necessary, rather than pollute their notion of the G.o.d of all by any such transgression,"
a.s.signs as a reason "that, as far as possible, they might not fall into the notion that images were G.o.ds." St. Augustine, in replying to Porphyry, is more express; "Those," he says, "who are acquainted with Old and New Testament do not blame in the pagan religion the erection of temples or inst.i.tution of priesthoods, but that these are done to idols and devils. . . True religion blames in their superst.i.tions, not so much their sacrificing, for the ancient saints sacrificed to the True G.o.d, as their sacrificing to false G.o.ds."[371:1] To Faustus the Manichee he answers, "We have some things in common with the gentiles, but our purpose is different."[371:2] And St. Jerome asks Vigilantius, who made objections to lights and oil, "Because we once worshipped idols, is that a reason why we should not worship G.o.d, for fear of seeming to address him with an honour like that which was paid to idols and then was detestable, whereas this is paid to Martyrs and therefore to be received?"[371:3]
5.
Confiding then in the power of Christianity to resist the infection of evil, and to trans.m.u.te the very instruments and appendages of demon-worship to an evangelical use, and feeling also that these usages had originally come from primitive revelations and from the instinct of nature, though they had been corrupted; and that they must invent what they needed, if they did not use what they found; and that they were moreover possessed of the very archetypes, of which paganism attempted the shadows; the rulers of the Church from early times were prepared, should the occasion arise, to adopt, or imitate, or sanction the existing rites and customs of the populace, as well as the philosophy of the educated cla.s.s.
St. Gregory Thaumaturgus supplies the first instance on record of this economy. He was the Apostle of Pontus, and one of his methods for governing an untoward population is thus related by St. Gregory of Nyssa. "On returning," he says, "to the city, after revisiting the country round about, he increased the devotion of the people everywhere by inst.i.tuting festive meetings in honour of those who had fought for the faith. The bodies of the Martyrs were distributed in different places, and the people a.s.sembled and made merry, as the year came round, holding festival in their honour. This indeed was a proof of his great wisdom . . . for, perceiving that the childish and untrained populace were retained in their idolatrous error by creature comforts, in order that what was of first importance should at any rate be secured to them, viz. that they should look to G.o.d in place of their vain rites, he allowed them to be merry, jovial, and gay at the monuments of the holy Martyrs, as if their behaviour would in time undergo a spontaneous change into greater seriousness and strictness, since faith would lead them to it; which has actually been the happy issue in that population, all carnal gratification having turned into a spiritual form of rejoicing."[372:1] There is no reason to suppose that the licence here spoken of pa.s.sed the limits of harmless though rude festivity; for it is observable that the same reason, the need of holydays for the mult.i.tude, is a.s.signed by Origen, St. Gregory"s master, to explain the establishment of the Lord"s Day also, and the Paschal and the Pentecostal festivals, which have never been viewed as unlawful compliances; and, moreover, the people were in fact eventually reclaimed from their gross habits by his indulgent policy, a successful issue which could not have followed an accommodation to what was sinful.
6.
The example set by St. Gregory in an age of persecution was impetuously followed when a time of peace succeeded. In the course of the fourth century two movements or developments spread over the face of Christendom, with a rapidity characteristic of the Church; the one ascetic, the other ritual or ceremonial. We are told in various ways by Eusebius,[373:1] that Constantine, in order to recommend the new religion to the heathen, transferred into it the outward ornaments to which they had been accustomed in their own. It is not necessary to go into a subject which the diligence of Protestant writers has made familiar to most of us. The use of temples, and these dedicated to particular saints, and ornamented on occasions with branches of trees; incense, lamps, and candles; votive offerings on recovery from illness; holy water; asylums; holydays and seasons, use of calendars, processions, blessings on the fields; sacerdotal vestments, the tonsure, the ring in marriage, turning to the East, images at a later date, perhaps the ecclesiastical chant, and the Kyrie Eleison,[373:2] are all of pagan origin, and sanctified by their adoption into the Church.
7.
The eighth book of Theodoret"s work _Adversus Gentiles_, which is "On the Martyrs," treats so largely on the subject, that we must content ourselves with only a specimen of the ill.u.s.trations which it affords, of the principle acted on by St. Gregory Thaumaturgus. "Time, which makes all things decay," he says, speaking of the Martyrs, "has preserved their glory incorruptible. For as the n.o.ble souls of those conquerors traverse the heavens, and take part in the spiritual choirs, so their bodies are not consigned to separate tombs, but cities and towns divide them among them; and call them saviours of souls and bodies, and physicians, and honour them as the protectors and guardians of cities, and, using their intervention with the Lord of all, obtain through them divine gifts. And though each body be divided, the grace remains indivisible; and that small, that tiny particle is equal in power with the Martyr that hath never been dispersed about. For the grace which is ever blossoming distributes the gifts, measuring the bounty according to the faith of those who come for it.
"Yet not even this persuades you to celebrate their G.o.d, but ye laugh and mock at the honour which is paid them by all, and consider it a pollution to approach their tombs. But though all men made a jest of them, yet at least the Greeks could not decently complain, to whom belonged libations and expiations, and heroes and demi-G.o.ds and deified men. To Hercules, though a man . . . and compelled to serve Eurystheus, they built temples, and constructed altars, and offered sacrifices in honour, and allotted feasts; and that, not Spartans only and Athenians, but the whole of Greece and the greater part of Europe."
8.
Then, after going through the history of many heathen deities, and referring to the doctrine of the philosophers about great men, and to the monuments of kings and emperors, all of which at once are witnesses and are inferior, to the greatness of the Martyrs, he continues: "To their shrines we come, not once or twice a year or five times, but often do we hold celebrations; often, nay daily, do we present hymns to their Lord. And the sound in health ask for its preservation, and those who struggle with any disease for a release from their sufferings; the childless for children, the barren to become mothers, and those who enjoy the blessing for its safe keeping. Those too who are setting out for a foreign land beg that the Martyrs may be their fellow-travellers and guides of the journey; those who have come safe back acknowledge the grace, not coming to them as to G.o.ds, but beseeching them as divine men, and asking their intercession. And that they obtain what they ask in faith, their dedications openly witness, in token of their cure. For some bring likenesses of eyes, others of feet, others of hands; some of gold, others of silver; and their Lord accepts even the small and cheap, measuring the gift by the offerer"s ability. . . . . Philosophers and Orators are consigned to oblivion, and kings and captains are not known even by name to the many; but the names of the Martyrs are better known to all than the names of those dearest to them. And they make a point of giving them to their children, with a view of gaining for them thereby safety and protection. . . . Nay, of the so-called G.o.ds, so utterly have the sacred places been destroyed, that not even their outline remains, nor the shape of their altars is known to men of this generation, while their materials have been dedicated to the shrines of the Martyrs. For the Lord has introduced His own dead in place of your G.o.ds; of the one He hath made a riddance, on the other He hath conferred their honours.
For the Pandian festival, the Diasia, and the Dionysia, and your other such, we have the feasts of Peter, of Paul, of Thomas, of Sergius, of Marcellus, of Leontius, of Panteleemon, of Antony, of Maurice, and of the other Martyrs; and for that old-world procession, and indecency of work and word, are held modest festivities, without intemperance, or revel, or laughter, but with divine hymns, and attendance on holy discourses and prayers, adorned with laudable tears." This was the view of the "Evidences of Christianity" which a Bishop of the fifth century offered for the conversion of unbelievers.
9.
The introduction of Images was still later, and met with more opposition in the West than in the East. It is grounded on the same great principle which I am ill.u.s.trating; and as I have given extracts from Theodoret for the developments of the fourth and fifth centuries, so will I now cite St. John Damascene in defence of the further developments of the eighth.
"As to the pa.s.sages you adduce," he says to his opponents, "they abominate not the worship paid to our Images, but that of the Greeks, who made them G.o.ds. It needs not therefore, because of the absurd use of the Greeks, to abolish our use which is so pious. Enchanters and wizards use adjurations, so does the Church over its Catechumens; but they invoke devils, and she invokes G.o.d against devils. Greeks dedicate images to devils, and call them G.o.ds; but we to True G.o.d Incarnate, and to G.o.d"s servants and friends, who drive away the troops of devils."[376:1] Again, "As the holy Fathers overthrew the temples and shrines of the devils, and raised in their places shrines in the names of Saints and we worship them, so also they overthrew the images of the devils, and in their stead raised images of Christ, and G.o.d"s Mother, and the Saints. And under the Old Covenant, Israel neither raised temples in the name of men, nor was memory of man made a festival; for, as yet, man"s nature was under a curse, and death was condemnation, and therefore was lamented, and a corpse was reckoned unclean and he who touched it; but now that the G.o.dhead has been combined with our nature, as some life-giving and saving medicine, our nature has been glorified and is trans-elemented into incorruption. Wherefore the death of Saints is made a feast, and temples are raised to them, and Images are painted. . . For the Image is a triumph, and a manifestation, and a monument in memory of the victory of those who have done n.o.bly and excelled, and of the shame of the devils defeated and overthrown." Once more, "If because of the Law thou dost forbid Images, you will soon have to sabbatize and be circ.u.mcised, for these ordinances the Law commands as indispensable; nay, to observe the whole law, and not to keep the festival of the Lord"s Pascha out of Jerusalem: but know that if you keep the Law, Christ hath profited you nothing. . . . . But away with this, for whoever of you are justified in the Law have fallen from grace."[377:1]
10.
It is quite consistent with the tenor of these remarks to observe, or to allow, that real superst.i.tions have sometimes obtained in parts of Christendom from its intercourse with the heathen; or have even been admitted, or all but admitted, though commonly resisted strenuously, by authorities in the Church, in consequence of the resemblance which exists between the heathen rites and certain portions of her ritual. As philosophy has at times corrupted her divines, so has paganism corrupted her worshippers; and as the more intellectual have been involved in heresy, so have the ignorant been corrupted by superst.i.tion.
Thus St. Chrysostom is vehement against the superst.i.tious usages which Jews and Gentiles were introducing among Christians at Antioch and Constantinople. "What shall we say," he asks in one place, "about the amulets and bells which are hung upon the hands, and the scarlet woof, and other things full of such extreme folly; when they ought to invest the child with nothing else save the protection of the Cross? But now that is despised which hath converted the whole world, and given the sore wound to the devil, and overthrown all his power; while the thread, and the woof, and the other amulets of that kind, are entrusted with the child"s safety." After mentioning further superst.i.tions, he proceeds, "Now that among Greeks such things should be done, is no wonder; but among the worshippers of the Cross, and partakers in unspeakable mysteries, and professors of such morality, that such unseemliness should prevail, this is especially to be deplored again and again."[378:1]
And in like manner St. Augustine suppressed the feasts called Agapae, which had been allowed the African Christians on their first conversion.
"It is time," he says, "for men who dare not deny that they are Christians, to begin to live according to the will of Christ, and, now being Christians, to reject what was only allowed that they might become Christians." The people objected the example of the Vatican Church at Rome, where such feasts were observed every day; St. Augustine answered, "I have heard that it has been often prohibited, but the place is far off from the Bishop"s abode (the Lateran), and in so large a city there is a mult.i.tude of carnal persons, especially of strangers who resort daily thither."[378:2] And in like manner it certainly is possible that the consciousness of the sanctifying power in Christianity may have acted as a temptation to sins, whether of deceit or of violence; as if the habit or state of grace destroyed the sinfulness of certain acts, or as if the end justified the means.
11.
It is but enunciating in other words the principle we are tracing, to say that the Church has been entrusted with the dispensation of grace.
For if she can convert heathen appointments into spiritual rites and usages, what is this but to be in possession of a treasure, and to exercise a discretionary power in its application? Hence there has been from the first much variety and change, in the Sacramental acts and instruments which she has used. While the Eastern and African Churches baptized heretics on their reconciliation, the Church of Rome, as the Catholic Church since, maintained that imposition of hands was sufficient, if their prior baptism had been formally correct. The ceremony of imposition of hands was used on various occasions with a distinct meaning; at the rite of Catechumens, on admitting heretics, in Confirmation, in Ordination, in Benediction. Baptism was sometimes administered by immersion, sometimes by infusion. Infant Baptism was not at first enforced as afterwards. Children or even infants were admitted to the Eucharist in the African Church and the rest of the West, as now in the Greek. Oil had various uses, as for healing the sick, or as in the rite of extreme unction. Indulgences in works or in periods of penance, had a different meaning, according to circ.u.mstances. In like manner the Sign of the Cross was one of the earliest means of grace; then holy seasons, and holy places, and pilgrimage to them; holy water; prescribed prayers, or other observances; garments, as the scapular, and sacred vestments; the rosary; the crucifix. And for some wise purpose doubtless, such as that of showing the power of the Church in the dispensation of divine grace, as well as the perfection and spirituality of the Eucharistic Presence, the Chalice is in the West withheld from all but the celebrant in the Holy Eucharist.
12.