Curiosities of Christian History Part 7

JERUSALEM.

The situation of Jerusalem is such that the ancient Jews believed it to be the centre of the world, and yet it was out of the great highways, and so had an immunity from disturbance. It stands on the edge of one of the highest tablelands in the country. Hence its great height used also to be constantly mentioned as a noted feature. Its highest point is about 2,600 feet above the level of the sea; the Mount of Olives overtops the highest part, being 2,724 feet. The situation of Jerusalem was not unlike that of Rome, except that Rome was in a well-watered plain, leading direct from the sea, while Jerusalem was on a bare tableland in the heart of the country. Each had its own cl.u.s.ter of steep hills. One great difficulty was as to supplying water for the gardens on the north side, as no trace of an ancient reservoir is now discovered in the upper parts. The arrangement of streets is now perhaps the same as in early times. A dull, leaden, ashy hue is everywhere on the buildings and ruins. The three great works in Solomon's time were the Temple, the Palace, and the Wall of Jerusalem.

After its destruction in 70, the city disappeared from history for fifty years, and its very name was almost forgotten, till Constantine built the Martyrion on the site of the Crucifixion. In 326 Constantine's mother, the Empress Helena, erected magnificent churches in Bethlehem and on the Mount of Olives. In 369 the Emperor Julian the Apostate made an abortive attempt to rebuild the Temple. In the fourth and fifth century pilgrims began to visit it. In 529 the Emperor Justinian built a splendid church in honour of the Virgin. The Christians ceased to have power there when the Khalif Omar in 637 captured it. In 1099 the Crusaders first captured it, and held it till 1187, when Saladin retook it. In 1243 it again came to the hands of the Christians. It again in 1244 was retaken by the Mohammedans, and has remained under the Sultans till modern times. There are various theories of geographers as to the topography of Jerusalem. Some think that the sites of all the chief places were correctly ascertained in the early centuries; while others say there is nothing but guesswork as to the site of the Holy Sepulchre and the Temple.

THE CITY OF NAZARETH.

Nazareth, the city or village where Christ lived after the return from Egypt till manhood, is situated in a basin among the hills just before they sink down into the plain of Esdraelon. The surrounding heights rise about 400 or 500 feet higher, with rounded tops, and they are composed of the glittering limestone, diversified with fig trees and wild shrubs. The hollyhock is one of the gay flowers of the field. The valley, which is about a mile long and a quarter of a mile wide, is rich and well cultivated, having corn-fields and gardens, hedges of cactus, and cl.u.s.ters of fruit-bearing trees. The fruits are pomegranates, oranges, figs, and olives. The village has now about 4,000 population, chiefly Christians, with a few Mohammedans, a mosque, a Franciscan convent, and two or three chapels of other confessions. In the rainy season the streams pour down rapid floods through the hills. The wise man there takes care to build and dig deep down to the rock, and not to trust to the loose soil as a foundation. From the heights extensive views are obtained of the Lebanon, Hebron, Carmel, Gilead, and Gilboa. In this village Christ taught in the synagogue, and was once dragged to a precipice by His fellow-townsmen to be cast down. The origin of the disrepute in which Nazareth was held is not clearly known; but all the inhabitants of Galilee were looked upon with contempt by the people of Judaea, because they spoke a rude dialect, and were more exposed to contact with the heathen. Near the village is shown the Fountain of the Virgin, where the angel's salutation is said to have taken place, as the Virgin, like the rest of the inhabitants, resorted there for supplies of water. Another place of note is the cliff or precipice, about two miles south-east of the town; but geographers think that a cliff of fifty feet high near the Maronite Church is the locality where the mob wished to precipitate Christ. It is related that no Christians lived in Nazareth till the time of the Empress Helena, mother of Constantine, who built the first Church of the Annunciation. The town was all but destroyed by Sultan Bibars in 1263, and it was many ages before it recovered. No Jews reside in Nazareth in modern times.

THE SITE OF CAPERNAUM.

The place where our Lord was so conspicuously occupied, the city of Capernaum, has caused great controversy among the geographers. The doom p.r.o.nounced against it and the other unbelieving cities has been notably fulfilled, for no one can in the present day p.r.o.nounce between the two most probable spots. One of these is Khan Minyeh, a mound of ruins close to the sh.o.r.e of Gennesaret, at the north-west extremity of the plain. The other is Tell Hum, three miles north of the last place, where are ruins of walls and foundations, half a mile long by a quarter wide. It also projects into the lake, and is backed by rising ground. Dr. Wilson supports the second, as also do the geographers dating from 1675; while Dr. Robinson, relying on Josephus, supports the first. It is one of the insoluble problems.

CHAPTER IV.

_EARLY CHURCH CUSTOMS, FASTS, AND FESTIVALS._

CHURCH HISTORY DIVIDED INTO AGES AND PERIODS.

Dr. Schaff, in his "History of the Apostolic Church," has divided the whole history of the Church as follows:--

FIRST AGE.--The Primitive or Universal Church, from its foundation on the day of Pentecost to Gregory the Great, thus embracing the first six centuries (A.D. 30-590).

_First Period._--The Apostolic Church, from the first Christian Pentecost to the death of the Apostles (A.D. 30-100).

_Second Period._--The Persecuted Church, to Constantine (A.D. 100-311).

_Third Period._--The Established Church of the Graeco-Roman Empire, and amidst the Barbarian storms, to Gregory the Great. (A.D. 311-590).

SECOND AGE.--The Church of the Middle Ages, or Romano-Germanic Catholicism, from Gregory the Great to the Reformation (A.D. 590-1517).

_Fourth Period._--The commencement of the Middle Ages, the planting of the Church among the Germanic nations, to the time of Hildebrand (A.D.

590-1049).

_Fifth Period._--The flouris.h.i.+ng period of the Middle Ages, the summit of the Papacy, monasticism, and scholastic and mystic theology, to Boniface VIII. (A.D. 1049-1303).

_Sixth Period._--The dissolution of the Middle Ages and preparation for the Reformation (A.D. 1303-1517).

THIRD AGE.--The Modern or Evangelical Protestant Church in conflict with the Roman Catholic Church from the Reformation to the present time.

_Seventh Period._--The Reformation, or productive Protestantism and reacting Romanism (A.D. 1517-1600).

_Eighth Period._--Orthodox Confessional and Scholastic Protestantism in conflict with ultramontane Jesuitism, and this again with semi-Protestant Jansenism (seventeenth century and first part of eighteenth).

_Ninth Period._--Subjective and negative Protestantism, Rationalism, and Sectarianism, and positive preparation for a new age in both Churches (middle of eighteenth century to present time).

THE APOSTOLIC CHURCH.

The Apostolic period, from A.D. 30 to 100, or rather 117, the death of John, may be subdivided into three: (1) the founding of the Christian Church among the Jews, chiefly the labours of St. Peter, A.D. 30-50; (2) the founding of the Christian Church among the Gentiles, or the labours of St. Paul (A.D. 50-64), who made Christianity more and more independent of Jerusalem, and the destruction of Jerusalem completed the severance; (3) the summing-up and organic union of Jewish and Gentile Christianity in one whole, chiefly the work of John. The three important local centres were Jerusalem, the mother Church of Jewish Christianity; Antioch, the starting-point of the heathen missions; Ephesus, the later residence of John. At the same time, Rome, where Peter and Paul spent their last days, was the centre of Western Christianity. The Apostolic period differs essentially from all subsequent periods. In the first place, Christianity comes forth from the bosom of Judaism, and for a long time clothes itself in the forms of that religion. The Apostles are all Jews. In their preaching they all, not excepting Paul, go first to their brethren, preach in the synagogues, visit the Temple at Jerusalem. The Church gradually separates from the home of its birth. The second peculiarity is the unstained purity and primitive freshness of doctrine and life, and its extraordinary spiritual gifts, working harmoniously together, and providing, by their creative and controlling power, for all the wants and relations of the infant Church. Muller called the first century the century of wonders. At the head of the Church were men who enjoyed immediate intercourse with the Saviour of the world, were trained by Him in person, and filled in an extraordinary degree with the Holy Ghost. Such infallible vehicles of Divine revelation, such sanctified and influential persons, are found in no subsequent age. The Apostolic period contained the germs of all subsequent periods, Christian personalities, and tendencies.

EARLY CHURCH AND THE MILLENNIUM.

In the ancient Church of the first three centuries there was always an expectation of the millennium, as they counted, according to the Septuagint Version then current, 6,000 years to end soon after the coming of Christ. The primitive Church of Antioch considered the creation of the world took place 6,000 years before Christ. In the fourth century this period was reduced to 5,500, next to 5,200. The authority of the Vulgate and of the Hebrew text, as accepted by the moderns, fixed 4,004 as the period. The joyful Sabbath of 1,000 years was then to begin, and Christ would reign in the New Jerusalem. The a.s.surance of such millennium was inculcated by a succession of Fathers, from Justin Martyr and Irenaeus (130), who conversed with the immediate disciples of the Apostles down to Lactantius, who was the preceptor to the son of Constantine (317). The joys of the millennium were to be balanced by a concurrent conflagration and destruction of Rome, as the mystic Babylon. It was affirmed that those who since the death of Christ had obstinately persisted in the wors.h.i.+p of demons would be delivered over to eternal torture. And the Christians of that time were said to enjoy a spiritual pride in witnessing the destruction of their enemies. Tertullian, who died in 240, an energetic Father and champion of the truth, thus alluded to the matter: "You are fond of spectacles: expect the greatest of all spectacles, the last and eternal judgment of the universe. How shall I admire, how laugh, how rejoice, how exult, when I behold so many proud monarchs and fancied G.o.ds groaning in the lowest abyss of darkness; so many magistrates who persecuted the name of G.o.d liquefying in fiercer fires than they ever kindled against the Christians; so many sage philosophers blus.h.i.+ng in red-hot flames with their deluded scholars; so many celebrated poets trembling before the tribunal, not of Minos, but of Christ; so many tragedians declaiming their own sufferings; so many dancers," etc., etc.

EARLY CHRISTIANS AND THE COMMUNITY OF GOODS.

One of the difficulties of the early Christians was to know how to act as regards their worldly goods, seeing that they were all brethren. They acknowledged this brotherhood, and yet were not clear where to draw the line. They used to salute each other with a holy kiss (Rom. xvi. 16); and they held love-feasts (or _agapae_), by way of maintaining their fellows.h.i.+p; and these were held especially in connection with the Lord's Supper. But these feasts were found not to work satisfactorily--chiefly, perhaps, because there was no suitable place of meeting. They were condemned and discontinued even in the time of the Apostles. In the first ardour of the Church at Jerusalem, they tried the experiment of community of goods. The Apostles were careful to point out that the surrender was entirely voluntary. Instances of hypocrisy and avarice soon disgusted many, as in the notable case of Ananias (Acts v. 1), and the dissatisfied Hebrew widows (Acts vi. 1). It is not known how long this experiment lasted at Jerusalem. It was an experiment which could not succeed according to the const.i.tution of human nature; for the love of an exclusive proprietors.h.i.+p is inherent, and it has been found in all succeeding ages that individuals, as well as nations, flourish most when each attends to his own business, and is satisfied to make the best of his own opportunities, and to cease to covet the acquisitions of others. It is found most salutary when each seeks only to gain riches by his own exertions, and without undue interference with others. Many dreamers have often looked forward to a community of goods as the most perfect state; but a little practical knowledge soon teaches every one that it is a dream, and nothing more. All the virtues of life are compatible with the exclusive possession of property; and few virtues are possible when there is no security for property as a basis.

FAVOURITE EMBLEMS OF THE EARLY CHRISTIANS.

In the early centuries, before paintings and images were introduced in places of wors.h.i.+p, and which at first were thought to resemble too closely the Pagan practices, there were some favourite emblems used by the Christians on their walls and drinking vessels and rings. One was the figure of the Good Shepherd, representing Christ carrying a lamb on His shoulders. On rings would be carved a dove, the symbol of the Holy Spirit; or an anchor of hope, or a fisherman with a draught of fishes; or a lyre, signifying joy and praise. These were suggested by the subjects that made most impression on their daily thoughts.

CHRISTIAN NAMES OF PEOPLE.

One of the early notions of Christians was to select the name of some apostle or saint as one of the names of their children; and this was deemed, if not an infallible, at least a wise and prudent incentive to worthy actions. Hence it became universal to adopt a Christian name, and to mention it at the time of baptism; and heathen names were, on the other hand, forbidden. It was long thought right that the bishop, if he found some pagan name suggested, should forbid it and alter it into some proper Christian name. Indeed, it was long deemed an accepted custom, if not the law, that the Christian name once given either by a bishop or priest at baptism was indelible, and that some offence was or would be committed by seeking to change it. This, however, in modern times, is known to be a delusion; and whatever may have been the name or names given to a child by parents or priests, it is the right of every one, without anybody's leave, at any time thereafter, to change his name, both Christian and surname if he thinks fit, into any other; and if he choose to adhere to one name of his own choice, people will seldom trouble themselves to dispute it or to deny him this gratification. The only condition is that this change must not be made for purposes of fraud.

AURICULAR CONFESSION AND PENANCE.

Mr. Roberts, in his "Church Memorials," says that in 459, which was the last year but one of the eventful pontificate of Leo I., the usage which had long prevailed in the Churches of the West, that there should be a public recital of sins which had been privately confessed, and a committal of the same to writing, was suppressed by the authority of Leo as of dangerous consequence to morals and good government. It seemed to that Pope that the practice of bringing these secret things to light before the congregation was unnecessary and pernicious. He deemed it enough for the penitent to make his confession first to G.o.d, and then to the priest who was to make intercession for him and procure the needful remission. And this may be considered as the date of private or auricular confession under the full sanction of ecclesiastical authority. Nor was public confession in general understood to be interdicted by this arbitrary Pope, but only the promulgation in public of such sins as were clandestine and could transpire only by the revelation of the secret by the sinner himself. The Roman Church has, however, always maintained the confession to a priest to be necessary, as a ground for the remission of sins committed after baptism, and essential as a const.i.tuent part of the penitential ordinance. It seems but of little importance to investigate the origin of the rite of penance, which lies buried behind the rubbish of superst.i.tion and priestcraft, or to travel through the various periodical changes in its forms and ceremonies. It is to the praise of the early Church that none of the Fathers of the apostolical and primitive ages laid stress on auricular confession as an essential part of Christian duty. The Council of Lateran in 1215 declared it necessary to salvation. And in 1521 the Council of Trent issued a decree making both penance and auricular confession alike necessary.

RELIGIOUS RIOTS ABOUT THE TRISAGION.

The sixth century opened a sanguinary internecine feud between sects of the Church, and the first religious war was said to arise about the correct words of the Trisagion as used in the Church service in Constantinople. The blood of thousands was shed in the streets, squares, and churches; and at last the Emperor had to abdicate to conciliate an insolent mob, princ.i.p.ally composed of infuriated monks. Gibbon thus describes it: "In the fever of the times the tense, or rather the sound, of a syllable was sufficient to disturb the peace of an empire. The Trisagion (thrice holy), 'Holy, Holy, Holy, Lord G.o.d of Hosts!' is supposed by the Greeks to be the identical hymn which the angels and cherubim eternally repeat before the throne of G.o.d, and which about the middle of the fifth century was miraculously revealed to the Church of Constantinople. The devotion of Antioch soon added, 'who was crucified for us'; and this grateful address, either to Christ alone or to the whole Trinity, may be justified by the rules of theology, and has been gradually adopted by the Catholics of the East and the West. The Trisagion, with and without this obnoxious addition, was chanted in the Cathedral by the two adverse choirs; and when their lungs were exhausted, they had recourse to the more solid arguments of sticks and stones. The aggressors were punished by the Emperor, and defended by the Patriarch, and the crown and the mitre were staked on the event of this momentous quarrel."

THE ANCIENTS' PREACHING APPLAUDED ON THE SPOT.

One remarkable feature of the ancient services of the Church was, that the people used to applaud and encourage the preacher with clapping of hands and loud acclamations. St. Jerome, writing to Vigilantius, says, "The time was when he himself had applauded him with his hands and feet, leaping by his side and crying out 'Orthodox' for his sermon on the Resurrection."

And George of Alexandria relates that "the people applauded the sermons of St. Chrysostom, some by tossing their thin garments, others moving their plumes, others laying their hands upon their swords, and others waving their handkerchiefs and crying out, 'Thou art worthy of the priesthood!

thou art the thirteenth apostle! Christ hath sent thee to save souls!'"

etc. And Gregory in his dream describes how the people during the sermon moved their bodies like the waves of the sea raised by the wind. But the great ambition of the preacher was rather to melt the congregation into tears. St. Jerome says the preacher should labour to excite the groans of the people rather than their applauses. St. Austin says he once preached in Caesarea, in Mauritania, where a savage custom existed of the citizens engaging in a b.l.o.o.d.y fight once a year by throwing stones at each other.

And he directed all his eloquence against this custom, and was glad to notice the tears shed by many, and he rejoiced at the time of writing that eight years had since pa.s.sed and the fight had never been there renewed.

St. Chrysostom, the most effective of all the ancient preachers, said once, "I have thought of making it a law to forbid such acclamations, and to persuade you to hear in silence." It was a frequent practice for notaries to take down the sermons of favourite preachers in shorthand, and in that way many have been preserved to the present day.

DRESS AND APPEARANCE OF EARLY CLERGY.