Early christianity and paganism

Front matter

EL ie S isas nt aoeetet ES ere me pe ian se ere Oe a fine yee oo

Pee: Tae tee = piles Pea

Foes

Contents

Manifestation of the Supernatural in the history of the early Church—Division of Church history into two sections by the Edict of Constantine—Sources of Christian strength—Materials for constructing the narrative—Writings of Disciples or Apostles—Of their immediate successors—Eusebius —HKarly heretics—Silence of Roman /iterati—Reports of trials—“ Acts ”’ or “ Passions” of Martyrs—Unity of Christian Faith—Identity of Christian Practice—The foundation of that Unity—The Canon of the New Testament 538 nae sae 500 act

Chapter I. First Stages

Szcrron I.—Tur Brornines or Cunistianrry: Records from a.p. 62—First section of the Acts of the Apostles: Christianity in the first place exclusively Hebrew—Extension to Samaritans and Gentiles—Second section of the Acts: character of the ‘“ Travel Document ’”’—Authenticity of the work. Sxcrron I].—Tue Jew 1x Rome: Position of the Jews in the Capital under the first Casars—The Peculiar People—The Ghetto— Christians before Nero—The “‘ Household” of Caesar—Pomponia Greecina —The Christians looked upon as a Jewish sect

Chapter II. Nero

Szcrron I.—Tuz Pursecution or Nero: Character of Nero’s reign—The great fire—Nero charges the Christians with causing the fire—Obedience to Government a part of the Christian teaching—Possible sources of the accusation—Attitude of the historian Tacitus—New form of the indictment—The exhibition in the Vatican Gardens. Sxorion IJ.—Errects or THE PursEcuTIon or Nero: Change in the position of Christians— Christianity becomes a crime per se—Odium humani generis—Christian readiness to die—Attitude of the Roman Jiterati—The persecution continued—First Epistle of 8S. Peter—The Apocalypse

PAGE x CONTENTS.

Chapter III. The Church In Rome After Nero

PAGE Attitude to Christianity of Vespasian and Titus—Persecution inactive—Renewed persecution under Domitian—Roman episcopate of Clement— Treneus on Clement—Clement’s letter to the Corinthians—Clement’s personality—His tone towards Government—His doctrinal teaching— MSS. of Clement’s letter and prayer—Existence of Forms of Prayer— Cemetery of Domitilla—Basilica of Clement... “ee = Pee i)

CHAPTER IY.

Ss. JOHN AND POLYCARP.

Sxcrion I.—S. Joun: 8S. John the third of the great Apostolic trio—Residence at Patmos—Return to Ephesus—References in the Muratorian fragment—References by Irenzus, Sxcrion II.—S. Potycare: A disciple of John—Letter of Ignatius to Polycarp—Letter of Irenzeus to Florinus— Widespread influence of Polycarp—Polycarp at Rome: the Easter Day controversy—His condemnation of heresies—Writings of Polycarp—Story of his martyrdom—Authenticity of the account ey ae

Chapter V. Ignatius Of Antioch

What we know of Ignatius, chiefly in the seven letters—Life and date of his death—“ Theophorus”—The Antiochene “ Acts’’—Arrest of Ignatius, and journey to Rome—Stay at Smyrna—At Troas—At Philippi— Account of his martyrdom in the Antiochene “ Acts”—His seven letters—Condemnation of Docetism—lInsistence on the threefold ministry in the Church—Letter to the Romans—Desire for martyrdom—Effects of this letter tas = *s° s eee oa yee

Chapter VI. Trajan And Hadrian

Secrion I.—Purny anp Ragan: General lack of authentic records—Pliny the Younger—His account of penalties imposed upon Christians—His examination and rejection of grave charges against them—Benefits resulting from their repression—Reply of ‘Trajan—Repression, not persecution, his policy—Evidence of the letters as to the progress of Christianity. Sxcorron II.—Haprian: First Prrrop: Letter of Silvanus Granianus—Rescript of Hadrian—Discouragement of informers— Character of the Emperor—Change in his later years. Sxecrron IIT.— Haprian: Taz Tracepy or run Jews: The last Jewish war—Extermination of Judaising Christianity—The Jews not persecuted afterwards —The alarm inspired by Christianity. Sxzcrron 1V.—Curtstran Lire UNDER HADRIAN AS PRESENTED BY EARLY CunisTian APOLOGISTS: Quadratus—Aristides—Account of the Christians given by Aristides— Features in his ‘‘ Apology ”—The ‘Letter to Diognetus.’” Szcrron V.— Tux Prrsecurion IN THE LasT YEARS OF Haprran: Change in Hadrian’s character—Martyrdom of 8. Symphorosa—Comments on the record .,, 107

CONTENTS. xi

Chapter VII, The Revival Of Paganism

PAGE Section I.—Txr Roman Reticion: Paganism an effective rival to Christianity—Its reality as a religion—Change between the times of Cicero and of Marcus Aurelius—From Scepticism to Devotion—Character of the primitive form—Corrupting influence of Greece—Resulting scepticism. Szcrion II.—Tux Aveustan Awaxenine: Importance attached to Religion by Augustus—His restoration of temples and ritual—Horace and Ovid—The Ethics of the ‘“ Georgics ’—Religious aspects of the ‘‘ Aineid”’ —Influence of Virgil—General summary of Augustus’ influence—The successors of Augustus, Szcrion III.—Tux Detrication or THE Emprrors: Divine honours paid to national heroes—The family Lares— Julius Cesar deified—Augustus deified—Association of the Imperial Deity with Roman Deity or Genius—Genuine acceptance of the deification—Not merely an equivalent of canonisation. Szorion IV.—SaczrpoTaL Corporations: Revival of ancient sacerdotal corporations—The Arval Brothers. Sxctroy V.—Apmission or Foreign Deiries AMONG THE Oxp Gops or Rome: Early examples—Oriental examples—Christianity alone excluded as itself intolerant. Sxcrron VI.—Tux PuinosopHers AND THE PacaNn Reyrvau: Doctrine of the Unity of God—Claim of the philosophers to our respect—Seneca—Difference from Christian Ethics— Epictetus—The Stoics not directly influenced by Christianity—Stoicism not directed to the poor and lowly—Contrast with Christianity ere ty

Chapter VIII. The Christians Under The Antonines, A.d. 138 To A.d, 180

Position of Christians growing worse—The feeling of the Antonines towards Christianity—The ‘‘ Apology” of Justin—Activity of Christian propaganda —The second “ Apology ”’ of Justin—Increased severity under Marcus Aurelius—Letters and ‘“‘ Meditations” of Marcus Aurelius—Worship of the Pagan Deities—Development of anti-Christian policy ee oe WEY

Chapter IX. A Chapter Of Martyrdoms

Szotron I.—Intropuctory. Sxction IJ.—An Exampze or a Stare TRIAL or AccuseD CurisTiANs In Rome: The “ Acts of 8S. Felicitas ’”—Interrogation before the court—Execution—Discoveries as to burial of these martyrs. Sxcrion IJ]—Tux Prison Lirz perorz 4 Martyrpom: The Passion of S. Perpetua—Dreams of Perpetua and Saturus—The eve of martyrdom—In the arena—Authorship of the “Passion.” Sxrcrton IV. —Manrtyrs or livons AND VIENNE (circa A.D. 177): The Gallic Church —Gaul and Asia Minor—Arrest of Christians at Lyons—The martyrdom, Section V.—Rome iv Tur Larter Years or Marcus: The “ Acts of S. Cecilia ’’—Story of her martyrdom—Her burial-place ot .- 190 xii CONTENTS.

PAGE

Chapter X. After The Antonines

Srction L.—CurisTraAnrry AT THE CLosz oF THE SzconD Century: The reign of Commodus—The persecution at Madaura—The Scillitan martyrs —Leaders of the Church in Asia Minor—Association of Asian and Gallic Churches—Irenzeus—The Canon of Scripture—Writings of Irenzeus— Multiplication of Christians—Tertullian’s observations. Szcrion I1.— Szverus anp Caracatta: Pertinax succeeds Commodus—Severus acquires the Imperial power—Character of Severus—Lenity of his opening years—Later harshness—In part due to the aggressive defiance of Christian extremists—Tertullian : De Corona Militis—Resulting proscription of Christianity—Especially about Alexandria—Signs of the persecution in the Roman Catacombs—The persecution in North Africa— Closing years of Severus—Caracalla—The Porphyrogeniti—The extension of Roman citizenship. Sxcrron IJI1.—From Caracatza to Dectus: Elagabalus—Alexander Severus—Peace enjoyed by the Christians— Maximinus renews persecution—Popular animosity towards Christianity —The elder Gordians—The younger Gordian—Philip the Arabian— Tradition of his Christianity—The secular games—The Arval Brotherhood —Compromise between Christianity and official Paganism en ane ee

Chapter XI. The Catacombs Of Rome

Szorion I-—Onicin oF THE Catacomss: Introductory—Care of all Romans for their dead—Burial clubs—First Christian cemeteries—Origin of the term Catacomb—Extent of the galleries—Suitability for excavation— Burial of martyrs—Use of Catacombs for other purposes. Sxrcrron II.— History or THE Caracomss: First period—Remains of the fixst period —Second period—Callistus—Earthing up—Third period—Damasus— Fourth period—Raiding of the Barbarians—Translation of relics—Re-discovery of the Catacombs. Sxcrion IIJ.—Arr or tHe Caracomes: Value as a record—Christian idea of Death—The “Orante”—The “Good Shepherd’”—The Fish—Inscriptions—Changes after the Edict of Milan sen ss eon eee xb =a -.. 263

Chapter XII. Inner Life Of The Church

Srcrton I.—Romr; Hrpponyrus anp Catuistus: Liberal and austere schools —Hippolytus’ “ Refutation of Heresies ’—Seriousness of the dispute— Career of Callistus—Career of Hippolytus—Records of Hippolytus—The Papal Crypt — Readmission of Penitents to Communion — Episcopal digamy—Celibacy—Marriage of slaves with the free—The Patripassian or Sabellian heresy—Relation of the First and Second Persons of the

CONTENTS. xili

Trinity—Teaching as to the Third Person of the Trinity. Sxcrron IT. — CarTHaGEe: Trerturiian: Career of Tertullian—Christians in the State service—Pagan rites—Austerity of Tertullian’s views—Service in the Army—Compromise or no compromise—Generally liberal attitude of the Church—Force of Paganism—Relaxation of discipline—Montanus— Montanism—Adhesion of Tertullian. Section III.—Atrxanpria: CizmMent and Onicen: Alexandria — Pantewnus— Clement — Rise of Origen—Quarrel with Bishop Demetrius—Immense literary output of Origen—His catholicity—His speculative tendencies ... fas coe Me)

Chapter XIII. From Decius To Diocletian

Section I.—Carruace: Cyprian: Carthage—The original home of Latin Christianity—Character of Cyprian—His views on the Episcopate —The Decian persecution—Apostasy of Christians—Absolution by martyrs—Problem of the ‘‘ Lapsi”—The plague at Carthage—Devotion of Christians—Persecution of Gallus—Valerian—The question of re-baptising—Stephen of Rome—Persecution of Valerian—Banishment of Cyprian—Edict of 258—Arrest of COyprian—Trial and martyrdom. Szctron I].—Romu: Fabian, bishop and martyr—Cornelius—The Novatian schism—Martyrs of the arenaria—-Stephen—Sixtus—St. Laurence —Accession of Gallienus. Sxorion III.—Tux Roman Timpzrors : Gallienus—The “ Thirty Tyrants ”’— Claudius Gothicus—Aurelian—His Pagan devotion—Persecution of Christians—Interreenum—Probus— Carus and his sons—Treatment of Christians—Manicheism .., oo O41

Chapter XIV. Diocletian

Section I.—First Pertop: Diocurtian anp Maximian: Increasing connection between Imperial and Kcclesiastical history—Character of Diocletian—His policy of Division of the Kmpire—Maximian—Toleration of Christianity in the East—Hostility of Maximian—The story of the “‘Theban Legion ”’—Its authenticity—The Council of Illiberis—Pagan Monotheism—Porphyry. Sxcrron I].—Snconp Prriop: Tur DivipEp Empire: The multiplication of Emperors—Constantius Chlorus, and Galerius—The Edict of Persecution—Its application in the Army— Origin of the persecution—The second Edict, and its origin—Th eGreat Persecution—Not enforced by Constantius—-The sacred books and the “ Traditores ’”—Cruelty of the Persecution—The Triumph of Diocletian— Renewed persecution. Sercrron [1].—Revizew or THe PrrsEcurion : The policy of Constantius becomes dominant in the West—Severities of the Diocletian persecution—Computation of the victims. Sxcrron [V.— Avutuoritizs: Husebius — Lactantius — “ Acts” of the Martyrs— The Catacombs ae er Fok ee, 0a at paaoo xiv CONTENTS.

Chapter XV. Constantine The Great

Szcrion I.—Tuz Rise or Constantine: Dominance of Galerius—Death of Constantius— Constantine proclaimed — Maximin Daia— Maxentius, Maximian, and Licinius—Rome and the “ Lapsi’””—Death of Maximian— And of Galerius : his Edict of Toleration—Persecution of Maximin Daia —Affairs in the West—Constantine marches against Maxentius—Battle of the Milvian Bridge. Szcrion II,—Tue Conversion or CoNsTANTINE: Early years of Constantine—Pagan account of his conversion—Story of his vision—The account of Eusebius—Character of the Emperor—Results of the victory—Effect on Maximin Daia—The Edict of Milan—Overthrow of Maximin Daia. Sxcrion II].—Arrer tHe Epict or Minan: Church building—Disputes in the Church—Christian legislation— Anomalous position of the Emperor—Constantine becomes sole Emperor

Chapter XVI. From Paganism To Christianity

Section I.—Ture Cuance: The lament of the Pagans—Distress of the cultured classes—Popular acceptance of Christianity—Largely due to the persecutions. Sxzcrion II.—Typican Srupres: Prudentius and his poem the Peri Stephanén—Paulinus of Nola—His poetry—His praises of S, Felix—S. Martin of Tours— Pope Damasus—The glorification of the martyrs—Vigilantius and Augustine ome sie me

Chapter XVII. After The Peace Of The Church

Section J.—CurisTIANITY AND THE Fatt or THE Empire: Acceptance of Christianity—Supposed demoralising effects—Society only changed its religious formulee—Influence of the arena—Arianism—Extravagancies —The Barbarian descent—Augustine—Orosius—Salvian—Salutary influence of the great Churchmen. Sxcrion I[.—Tuer Monastic Drvetop- MENT: Chrysostom—St. Anthony—The Monks of the Thebaid—Unanimous approval of the Fathers—The Rule of Augustine—The Ascetics— The Rule of Basil—The services of Monasticism—Conclusion ...

APPENDICES.

A.—TAaAsBLEs oF Roman Emprrors AnD BisHors or Rome

B.—Tue Presence or 8. Prrzr at Rome a Aes ae

C.—On tHE AUTHENTICITY or THE SrveEN Episrtes anp “Acts” oF Marryrpom or 8. Ienatius

D,—Norss oN THE Passion or 8. Perpetua

E.—Kvsersrus tHe Hisrorran, aND Lacranrivs...

F.—EHarty Heresizs oF THE CuuRcH..,, eek

—

PAGE

LIST OF ILLUSTRATIONS.

S. Cecilia and Valerian her Husband . 5 A . ; c Frontispiece The Empire under Constantine . ‘ F ‘ = 5 A To face page 1 The Palace of the Caesars . : . A : ; a : 5 ip 2c Nero. : 5 ; . : B= gee ees ‘*La Derniére Pylize 2 (after J. ti @érdme) é ; ‘ : Se ge A The Colosseum ., ‘ 5 ee Early representations of Cnn s. Peter, and 8. “Paul 5 . Be pe Facsimile of a Page from “Codex A” : ; 5 ; : pen eee (CL Trajan . , ; : 3 5 ; : : ; : 5 Be rye ts) Hadrian 3 : p : j : $ : : : = ste eee aS Augustus : 5 < Begs He The Forum: View ten the. Perrada below ive Gapiiol ‘ . sy ol Marcus Aurelius Antoninus 7 : x 2 2 6 Pare ree rs The Forum: View from the Capitol : ‘ : ; 5 ; 5 ory lets The Forum: View facing the Capitol . . ; : cp SS

The Martyrdom of 8. Perpetua (after G. B. Cavalerri) : - 6 op ible The Martyrdom of S. Cecilia (after Raphael) . : é : cee els

S. Cecilia: the Effigy by Maderna . s ; : : : A ape ORY) The original Tomb of 8S. Cecilia : ; ; ; 5 : eal ep cea Severus ‘ : r 7 : . . . A pg et In the Palace of the Cisescat A - ; : i 5 2 x ge CHEE The Appian Way : ; ‘ ; - 2 ; Pee at Columbarium of Cesar’s Precdmen ; 5 a ; ; ; = Leo Sepulchral Chamber in the Cemetery of 8. Callistus . 6 oy 6 28S Sepulchral Chamber of Ampliatus A F ‘ 1 aye od Sepulchral Chamber Bikes First Century Pestration 5 : 5 3) 274 An Orante . : ; c . Yess meee Group of the Blessed in rParadice. Third Castory ; 2 6 Ae rh teh) The Good Shepherd . : 5 : ; : : 5 F : ry eek! S. Hippolytus é : 5 : . Ae one SES The Papal Crypt as Taal by De Best . c . : A 5g, The Papal Crypt as restored by De Rossi . 0 : 0 ; wn gee slo Sepulchral Chamber with Tomb of S. Cornelius . . , 3 oe oy ees S. Laurence before the Judge (after Fra Angelico) . : 4 5 ig aH Inscriptions from the Catacombs . x é é : : : Dap CR Constantine the Great . 5 é : ri : ‘A », 441 The Vision of Constantine (after Rapbaalye C : : ; gg 206 Facade of 8. John Lateran 5 : . : é é : eee Os The Arch of Constantine . : P : : roe grees) Sepulchral Chamber, with Tomb of Miltiades ‘ 5 . é coet 3 tO8: The Temple of Castor and Pollux 7 ; ; A Sees eee Ome 490

Sepulchral Chamber, with Tomb of 8. Baines é : : ess

Plan of the Crypt containing the Tomb of 8. Peter . ; - Ge ep eee

U or

4 of 0 See q Grae? »

—— < . : rN : \ LS ah Cnn ee I > es v Le d 34 Vo Laz Te ie == b 0 ON Sas SS i Qumse PEA D1) 4 oh t t !

“ANITLNY.LSNOO 29pan

(ese?

smifoy * Vi a 2 moody py eras ae ~= a aa

Pe =.

Ww S

Ol ze) ei nn 7 x zi r- . iy, ee F ~ ey val

5 2 be: pe es + = ~

EARLY CHRISTIANITY AND PAGANISM.

Introduction

T has been justly said that “if ever there was a manifesta-

tion of the Supernatural, it was in the condition of things

out of which arose the New Testament. We have only to

take up the Epistles of S. Paul, and we find him surrounded,

penetrated, permeated with the Supernatural. It is as it were

the very atmosphere which he breathes. He does not assert it, he had no need to assert it.” *

No thoughtful Christian scholar would be prepared to question this statement. It is, however, generally assumed that as the men who had been personally associated with the Divine Founder of Christianity passed away, open manifestations of the Supernatural became rarer and rarer until they ceased altogether. After the last years of the first century, a date usually given for the death of S. John, the last survivor of the Apostolic band, few, if any, authentic instances of that open manifestation can be adduced. But the story of the rise and progress of Christianity during the 280 years which elapsed between the Ascension morning, in A.D. 33, and the Peace of the Church secured by the famous Edict of Constantine in A.D. 313, may be emphatically looked upon as the story of a period on the whole permeated with the Supernatural.

Outward manifestations of the Supernatural no doubt

* Prof. Sanday : Bampton Lectures, No. VU.

soon ceased; but a spirit not belonging to the ordinary course of things still dwelt in the companies of Christians— a spirit which gave the followers of “The Name” a special wisdom, a special power of brave endurance of suffering in the presence of world-wide opposition and hatred, in the presence of angry jealousy and sharp dread of the new unknown power growing up.

In spite of this determined enmity on the part of the world in which they lived and moved, an enmity which frequently flamed up in the form of bitter persecution, these Christians—for by that name at a very early date the followers of Jesus Christ were called—flourished in a strange fashion; their numbers continued, as year followed year, marvellously to increase. Their recruits, it is true, were drawn largely from the stratum composed of the lower classes of Roman society, but they by no means consisted entirely of persons drawn from that stratum. Their converts were to be found in all classes,in the Imperial household on the Palatine, in lordly patrician families, among senators and lawyers, soldiers and merchants, as well as the vast slave population. They included men and women of all ranks, of all ages. One singular characteristic feature was common to them all—they never resisted their oppressors, their persecutors. They were ever the most loyal of subjects ; conspiracy, rebellion, discontent with the established state of things—though the established state of things was, as a rule, absolutely inimical to their very existence—were simply unknown among them during the whole period of 280 years of which we are writing.

Their life, their brave patient persistence, their marvellous endurance during these 280 years, tell us that something supernatural dwelt among them, inspired them, blessed them: something, termed in the phraseology of the Christians the “Holy Spirit,” which did not belong to this world—which had never, as far as we know, been manifested to the same extent before in any society, and certainly has never been manifested since.

After this first period the Imperial Government gave up distrusting, opposing, persecuting these Christians. It went further. The Empire soon adopted as the “State Religion” the creed of the long persecuted sect, the creed which during those 280 years she had chosen to regard as a pernicious superstition, positively inimical to the State. Thus the History of the Christian Church falls naturally into two great divisions: the first from its foundation aD. 33 to A.D. 313, the date of the Edict of the Emperor Constantine, which gave peace to the Church; the second from a.p. 318 to the present time.

The first division embraces the chronicle of the prolonged years of struggle, when Christianity not only was not the religion of the civilised world, but was the religion of a sect at first comparatively small and chiefly powerful owing to its earnestness and its unity, though the numbers of the body scattered all over the Empire were after a time considerable. All through this period it was positively an illegal religion, proscribed as such by the laws of the Roman Empire. The nervous words of the famous Carthaginian teacher Tertullian (circa a.D. 200), admirably sum up the position of Christians all through that time—“ Non licet esse vos” (“It is not lawful to be you”).

The second division of the History of the Church comprises the whole period reaching from a.D. 313 to the present day. Not only did the Edict of Constantine in A.D. 313 make Christianity a lawful religion, but, a few years later, it became the religion of the State, the favoured cult, the cult professed by the Emperor.

A great gulf naturally separates these two divisions: for good or for evil, a.D. 313 marks the parting of the ways. In the second period the conditions which coloured the story of the Church in the first are completely changed. With the second period the present work does not profess to deal. It is virtually confined to the first period, that of stress and storm, when the confession of “the Name” was simply illegal, when its confessors were liable to the gravest penalties, to imprisonment, confiscation, even to death. These penalties were not always exacted, it is true, but the Christian professor was still liable to them. Roughly speaking, about half of the 280 years were times of bitter, relentless persecution; but even during the periods of stillness, when the penalties, referred to above, were not generally enforced, the sword of the Law was ever hanging suspended over the heads of Christians, and the cord on which the sword hung was indeed a slender one. At any hour, the caprice of an Emperor, the fanatical zeal of a provincial governor, the unreasoning fury of a mob, excited by passion, greed, jealousy, unexplained uneasiness, might call down on the heads of the Christians resident in the city or province the execution of a law which pronounced them dangerous to the State, enemies of Rome. The story of these early years is one indeed of surpassing interest, for it describes how the Church of Christ in the face of tremendous opposition, with all the forces of the civilised world perpetually arrayed against it, slowly, surely won its way; using in its quiet steady progress no earthly arms, never resisting by force the will of the dominant power represented by the Government ; its members only in comparatively rare cases complying with the summons to give up their profession of faith, constantly preferrmg to submit to any penalties, even to death, rather than deny the Name of the Founder, the Name they loved better than life.

Following a practice very different from that usual among professors of any of the persecuted forms of religion before their time, or even among professors of a persecuted religion after their time, the Christians throughout these years, although conscious of their numbers, their organisation and _ their power, never took up arms against their persecutors; these hated, despised, outlawed men continued to be the most loyal and peaceful subjects of the great world-wide Empire. It is this strange power of passive resistance, to which we have alluded above, and of which we shall speak again, which is one of the principal evidences of a special supernatural assistance being vouchsafed to them.

When we come to write in detail of the inner life of the Church, by which name the Christian sect from the earliest days of its existence styled itself, we shall see what were the sure hopes which lived in the community from the beginning ; hopes which inspired them to live the life which seemed so strange to their contemporaries; which gave them courage, in the midst of so many and great perils, serenely and calmly to face the loss of everything dear to man, even to welcome death. Briefly, their adored Founder, whom they justly looked upon as Divine, had supplied them with information respecting what would come after death—a question always of surpassing interest, and one which in the first and second centuries seems to have especially agitated the thoughts of the Roman world.

The Christian in possession of this information was freed from all dread of the hereafter; for him, to die was to depart and be with Christ; this was far better than to remain on here even under the circumstances of a happy earthly environment. The noble, the illustrious by birth or by fortune, was freed from all fear and dread of the Cesar whose arbitrary and fatal power was so often a threatening spectre to the wealthy Roman noble. The slave, a member of the enormous sad-eyed caste, as a Christian became at once the freedman of the All-mighty Christ; very short indeed would be his period of slavery, it would terminate with this brief life. Death to the Christian slave signified immediate freedom; and a life of joy and peace too beautiful for human pen to describe would at once follow dissolution. To all faithful Christians, bond or free, patrician or plebeian, rich or poor, the religion of Jesus assured a blissful, restful, endless immortality.

The meetings together of the people who had embraced the faith of Jesus—whether held in some quiet upper chamber in a street of Rome or Antioch, of Ephesus or Carthage, or by some secluded river side, or in the dimly lit corridor of those Cemeteries men have come to call the Catacombs, where their dead were laid to sleep beneath old Rome—must have been strangely joyous; the gatherings where the hopes, the joys, the rewards of the Redeemer were discussed in terms of quiet but impassioned enthusiasm, must have been indeed inspiring. It was at these that they gathered their courage, their brave patience, their sure hope of a blessed, blissful immortality.

Of such meetings, again and again repeated, we catch sight in the well-known words of Pliny, the Roman provincial Governor, in the writings of such teachers as Justin Martyr and Tertullian, in a few of the best authenticated Acts of Martyrs; more vividly perhaps still in the marvellously preserved passages and chambers of the network of cemeteries (termed catacombs) beneath the Appian and other roads hard by Rome: where many a dim and faded painting tells us how these Christians, during nearly three centuries, met together and rehearsed their glorious hopes, their happy outlook, their deathless faith.

It will be seen, as we proceed in this our work, how we have no lack of material out of which to construct the wondrous story of Christianity in the first, second, and third centuries.

These materials out of which our account of the laying of the early stories of Christianity is constructed, are many and various; more ample indeed by far than the ordinary student of Church History guesses. Only for one short period are they, comparatively speaking, scanty, and even for that short period authoritative data do not by any means fail us.

For the first eventful years, that is, from about a.p. 30 to A.D. 338, the materials are ample. They are mainly the Gospels and the early chapters of the Acts of the Apostles. From A.D. 33 the Acts and. the Epistles of the New Testament carry on the story until the deaths of SS. Peter and Paul circa A.D. 67; while the testimony of S. John in his Gospel, Revelation, and Epistles, written: after the deaths of S. Paul and S. Peter, tells us much concerning the character of the teaching of the great survivor of the original companions and disciples of Jesus up to the very end of the first century.

Thus, until the close of the first century the testimony of the Books of the New Testament is ever at hand, supplying us with materials which enable us to frame a_ fairly exhaustive account of the laying of the early stories of the

Christian Church; for a tradition which may be said to be unvarying relates how S. John lived and taught and wrote at Ephesus until the year of our Lord 99 or 100.

In addition to the inspired compositions of S. John, we possess a few writings put out in the last decade of the first century and in the early years of the second century, by men who were disciples of the Apostles; such as the Epistle of Clement of Rome, a letter addressed about a.p. 96 to the Church of Corinth and universally received by scholars as absolutely authentic; the Epistle of Barnabas which cannot be dated much later; the seven famous Epistles of Ignatius of Antioch, belonging to the year 107, now, in what is generally known as the Vossian Recension, after long controversy accepted as indisputably genuine; the Epistle of Polycarp of Smyrna sent circa aD. 108; the Letter to Diognetus, the first part of which was evidently put out early in the second century. The recently discovered treatise known as the “Teaching of the Apostles,” by an unknown writer, belongs to the same very early period. The “ Apology of Aristides,” presented to Hadrian, lately brought to light, was composed circa AD. 124-130. The “Shepherd of Hermas” was written a few years later. The writings (of some considerable length) of Justin Martyr must be roughly dated a.D. 145-150, the varied works of Irenzeus s.p. 170-180 or somewhat earlier; and it must be borne in mind that these early Christian authors were closely connected one with the other. Clement of Rome was the disciple of Peter and probably of Paul; Ignatius was a pupil of the Apostles ; Polycarp, the friend of Ignatius, was a hearer of 8. John the Apostle; Irenzus tells us how, when young, he sat at the feet of Polycarp. Thus an unbroken chain of writers and teachers links the age of S. John with the latter years of the second century and the earlier years of the third century; when there arose a group of famous Christian teachers, many of whose voluminous writings are preserved to us in so perfect a form that the most ample materials are present to our hand for a history of the struggles and anxieties of this time, lasting from the days of Irenzus of

Lyons (circa A.D. 170-180) until the middle of the third century. This group of teachers includes Clement of Alexandria (circa A.D. 190), Hippolytus of Rome (a.D. 201, generally quoted as Bishop of Portus), Tertullian of Carthage (circa a.D. 200), Origen of Alexandria (circa A.D. 230), and Cyprian of Carthage (circa A.D. 250). We give the rough dates assigned as the central points in the periods of influence of these great Christian teachers; an influence, of course, usually extending for some years before and after the year named.

Thus, although the list of trustworthy contemporary authorities for our history, for some seventy years after the death of S. John, is not a long one, still in the providence of God, enough of such writings has been preserved to enable us to form from them a reliable story of the work and progress of Christianity during that all-important period. With great force a modern scholar of the highest rank* thus lucidly sums up the reasons why this precious list of writings between A.D. 100 and ap. 170 is not longer. “Time has pressed with a heavy hand upon such literature as the early Church produced. The unique position of the Apostles and Evangelists might shield their writings from its ravages, but the literature of the succeeding generation had no such immunity. It was too desultory in form, too vague in doctrine, to satisfy the requirements of more literary circles and a more dogmatic age. Hence while Athanasius, Basil and Chrysostom, Jerome, Augustine and Ambrose were widely read and frequently transcribed, comparatively little attention was paid to those writings of the first and second centuries which were not included in the sacred Canon. The literary remains of the primitive age of Christianity, which to ourselves are of priceless value, were suffered to perish from neglect, a few fragments here and there alone escaping the general fate.”