The Christ Of Paul Part 7

The letters of Polycarp and Ignatius seemed a kind of a free commons where forgeries might be committed by all; and they have been so often used for this purpose, in order to secure the authority of their names to the doctrines of the day, that there is very little of the originals left. All parties were engaged in the practice; and each charged his adversary with doing the very thing that he was doing himself.

As we read whole pages in Irenaeus, charging his adversaries with forgeries and false interpolations, we smile at the impudence and audacity of the man, who has done more to pollute the pages of history than any other, and whose foot-prints we can follow through the whole century, like the slime of a serpent.

Speaking of the forgeries of this century, Casaubon says: "And in the last place, it mightily affects me to see how many there were in the earliest times of the church, who considered it a capital exploit to lend to heavenly truth the help of their own inventions, in order that the new doctrine might be more readily allowed by the wise among the Gentiles. These officious lies, they were wont to say, were devised for a good end; from which source, beyond question, sprang nearly innumerable books, which that and the following age saw published by those who were far from being bad men (for we are not speaking of the books of the heretics), under the name of the Lord Jesus Christ and of the Apostles, and of other saints." (_Casaubon_, quoted by Lardner.) Lardner is forced to admit "that _Christians of or the Enigmas of Christianity, all sorts_ were guilty of this fraud--indeed, we may say it was one great fault of the times." (Vol. iv. page 54.)

In an age where falsehood was esteemed a merit, the truth cannot be expected. Before we close what we have to say on the third period of Christianity, we cannot fail to notice what a wide gulf has grown up between the religious faith of Paul and his followers, and those who gave their a.s.sent to the doctrines of the fourth Gospel. But, wide as is the gulf, those who call themselves Christians can stand on the opposite banks and clasp hands as believers in a common faith. Why is this?

Skilful artisans, in the second century and subsequent ages, have been busy in bridging over this vast abyss, by adding to and taking away from what Paul taught, until to cross over is neither difficult nor dangerous.

CHAPTER XV.

The Trinity, or fourth period of Christianity.

If we may judge of the opposition made to the doctrines of the fourth Gospel by the vehemence and bad feeling with which they were defended, we conclude that if they were not successfully refuted, they did not escape just and severe criticism. The sudden change from the Logos of Philo to the _hypostasis_ of John--from Christ a spirit who had descended from Heaven and taken up a temporary abode in the human form, and a Christ who was born a G.o.d, lived and remained such through death and the resurrection--was too great a change to be suddenly taken, without provoking the sneers and animadversions of the enemies of the new faith, who were on the lookout to expose its weaknesses, and ridicule its inconsistencies. What gave force and point to their attacks was, that the change from the Logos of the Synoptics to that of the fourth Gospel was one of necessity, forced upon Christians by the tactics of the Gnostics, in order to maintain a principle which lay at the foundation of their religion: that is, the atonement.

In the war waged between them and their enemies, Christians found it a source of great relief and satisfaction, to learn that the doctrines of John's Gospel, which were announced in the first verses of the first chapter, were in harmony with the theology of Plato. Whatever inconsistencies might be imputed to them on account of the change of their ideas as to the nature of Christ, their present views were the same as those held by the great philosopher of Greece, whose wisdom had ent.i.tled him to be called Plato the Divine. The study of the works of the Athenian by Christians of this period was the natural result of this feeling, and we discover a constant increase of this admiration until his ascendency is complete, and the nature of the G.o.dhead determined by his genius. The followers of Plato were no less gratified to find that the doctrines of the fourth Gospel were in harmony with the school of their great teacher; so much so that it removed, the prejudice, and reduced the distance which formerly separated them from the Christians.*

* Some proofs of the respect which the Christians entertained for the person and doctrines of Plato, may be found in De la Mothe le Vager, torn. v. p. 135, and Basnage, tom. IV. p. 29-79. Decline and Fall, vol. I. p. 440, note 29.

According to John, the _Word_ existed with the Father from the beginning--was equal to the Father, and was the Creator of all things.

The Father, the Son, and the Holy Ghost were co-equal and co-eternal.

With Plato, the Father, or First Cause, the Logos, and Spirit of the Universe, existed from the beginning, and were endowed with co-ordinate powers; but, according to him, all divine natures flow from the One, or First Cause, as light flows from the sun, and are bound in unity, and are one; so the three persons in the G.o.dhead of Plato are one, and const.i.tute a triad in unity.

The theology of the fourth Gospel approached so near to that of Plato, that it was natural that one should insensibly run into the other, and was what might have been expected. The Father, Son, and Holy Ghost are equal, as the First Cause, the Logos, and the Spirit of the Universe are equal. As the two proceed from the One, or First Cause, with Plato, and are united, so the two proceed from the Father, and are one, and in both cases form a trinity in unity.

The circle is now complete. Paul was dethroned by the Alexandrian Philo, and his Christology in turn is overthrown by the mixed theology of John and Plato. We can readily detect the violence done the works of the fathers, in order to give the authority of their names to this new phase of Christianity. "Wherefore come all ye together as to one temple of G.o.d--as to one altar--as to one Jesus Christ--_who proceeds from One Father, and exists in one and is returned to One_" (_Ignatius to Magnesians_, sec. 7.) This language expresses the Platonic idea in all its completeness. It could hardly be expected that Christianity could take upon itself this new phase without opening the door for new causes for dispute, as will always be the case when men presume to reason on spiritual generation, and from negative ideas attempt to draw positive conclusions.

Sabellius, of Egypt, undertook to find a middle ground, and while he admitted the triad in unity, he claimed that there was but one person in the G.o.dhead, and that the Word and Spirit are only virtues or emanations of the Deity. But his doctrine conceded too much to the theology of the Greek to suit the followers of Arius, and not enough to satisfy the orthodox; and so, after a vain struggle, Sabellius and his doctrine?

were swallowed up and lost sight of in the strife created by the opposing views which suddenly sprang up in the church at Alexandria. We give the origin of the dispute in the words of Socrates, a writer of the fifth century.

"After Peter, Bishop of Alexandria, had suffered martyrdom under Diocletian, Achilles was installed in the Episcopal office, whom Alexander succeeded, during the period of peace above referred to.

He, in the fearless exercise of his functions for the instruction and government of the church, attempted one day, in the presence of the presbytery and the rest of his clergy, to explain, with perhaps too philosophical minuteness, that great theological mystery, _the Unity of the Holy Trinity_. A certain one of the Presbyters under his jurisdiction, whose name was Arius, possessed of no inconsiderable logical ac.u.men, imagining that the Bishop entertained the same view of this subject as Sabellius the Libyan, controverted his statements with excessive pertinacity, advancing another error which was directly opposed indeed to that which he supposed himself called upon to refute.

'If,' said he, 'the Father begat the Son, he that was begotten had a beginning of existence: and from this it is evident, that there was a time when the Son was not in being. It therefore necessarily follows, that he had his existence from nothing.'" (_Ecclesiastical History_, book i. chap. 5.)

From a little spark, continues the writer, a large fire was kindled, which ran throughout all Egypt, Libya, the upper Thebes, and finally through Asia and Europe. After disturbing the peace of the world for fourteen hundred years, the dispute which commenced at Alexandria remains unsettled to this day.

We now approach a new era. Up to this time the religion of a people had no connection with the powers of the State. Constantine is the first to set an example. Indebted to the Christians for their a.s.sistance in the civil war between himself and Licinius, under the pretext of preserving the peace of the church, he wrote an epistle to Alexander and Arius, admonis.h.i.+ng them to forbear and cease to quarrel about things they can neither explain or comprehend. Thus commenced a connection between church and State which has proved so ruinous to the cause of true religion, and the peace of the church ever since. This interference was continued by Constantine throughout his reign, and at the time of his death the affairs of the church and State were so interwoven that it became difficult, at times, to distinguish between the office of a Bishop and the powers of the Emperor. The spirit of faction in the church proved superior to the authority of Constantine, and in order to restore peace, he was forced to call an a.s.sembly of Bishops, Presbyters, and Deacons from every part of the Christian world. What was meant to restore harmony, only furnished fresh subjects for dispute, so that the progress of mankind has rather been r.e.t.a.r.ded than a.s.sisted by the piety and wisdom of the Nicene fathers. The attempt to fix a standard of faith by the decrees of councils has proven to be the greatest folly in which men were ever engaged, as it has been the source of the greatest misery and suffering; and proves, by the evils which flow from it, that all such efforts are vain and presumptuous. As well undertake to fix a standard for the fine arts, and determine by a decree the combination of colors, and how the lights and shades shall be mingled in making a picture to please the eye, and satisfy the taste of all.

That which followed what was done at the Council of Nice, shows of what little value are the decrees of such bodies in establis.h.i.+ng or in a.s.sisting the cause of truth. Council followed council, without arriving any nearer to the settlement of the dispute. In the fourth century alone, there were forty-five councils; of these, thirteen decided against Arius, fifteen in his favor, and seventeen for the Semiarians.

(Draper's _Intellectual Development_, page 222.) The divisions and quarrels among Christians sapped the strength, and finally led to the disruption of the Roman empire, and prepared the way for the armies of Persia, and the conquest of Mahomet.

CHAPTER XVI.

The Catholic Epistles.

The Catholic Epistles, as they are called, if genuine, should be regarded as of the highest authority in everything which relates to the early age of Christianity. That some are the real productions of an Apostle, some so in part, and others wholly spurious, is susceptible of the most satisfactory proof. The epistle of James, and the first of Peter, if we except certain parts of the latter, have strong claims to be treated as the works of the writers whose names they bear; while the second of Peter, the first, second, and third of John, and the one ascribed to Jude, carry on their face unmistakable marks of forgery.

The writer of the first epistle of Peter was a Jew, not a Greek, and it was addressed to Jewish converts. His mind dwells on events in Jewish history, for he speaks of Sarah, Abraham, and Moses, and refers to the traditions of the Jewish rabbins and elders. (1 Pet. i. 18.) Although addressed to _strangers_, the epistle was meant for Jews, who, through persecution in Judea, fled into foreign countries; for to Peter was committed the ministry of the circ.u.mcision. (Gal. ii. 9.) Besides, the persons to whom Peter writes _are styled "a chosen generation, a royal priesthood, a holy nation_, a peculiar people" (1 Peter ii. 9), which can only apply to the Jewish nation. "And ye shall be unto me a kingdom of priests, and a holy nation." (_Exodus_ xix. 6.)

The letter shows that Peter was still a Jew, and altogether proves that he had not changed his views on circ.u.mcision. The vision on the house-top had not yet taken place. But there is a spirit of pure morality running through the greater part of the epistle, which brings it near the time of Christ, and makes it out of place in a later period of Christianity. It is conclusive proof of its canonical authority, that it is inserted in the Syriac version of the New Testament, executed at the close of the first or early in the second century; and it is equally conclusive against the second of Peter, that it is not included in the same work. Hermas has not fewer than seven allusions to the first epistle, which is sufficient to prove its antiquity.

This epistle was also written before the order of Bishops was recognized in the church, and Christians had not departed from their first simple ideas of ecclesiastical government. Peter himself claimed to be nothing more than elder. "The elders which are among you I exhort, who am also _an elder_" (i Peter v. I.)

The place where the letter bears date corresponds with our ideas of the movements of Peter, for his labors, whatever they may have been, were confined to Asia, not far beyond the confines of Judea.

But if the first of Peter is in the main genuine, it did not escape corruption at the hands of the poisoners of truth in the second century.

"Who verily was fore-ordained before _the foundation_ of the world, but was manifest in these last times for you." (i Peter i. 20.) "Forasmuch then as Christ hath suffered for us in the _flesh_, arm yourselves likewise with the same mind: for he that hath suffered in the _flesh_ hath ceased from sin." (1 Peter iv. I.) When these verses were written, Christianity had pa.s.sed into its third period, for here is announced _a Christ_ who was co-eternal with the Father, and was _incarnate_.

Most of the first chapter, if not all, is undoubtedly spurious. The boastful spirit with which it commences; the doctrinal announcements, and the tone in which they are delivered are entirely different from that shown in the following chapters. It is written as something to be used against an adversary, and, like all forgeries inserted into genuine writings for such purposes, much is crowded into a small s.p.a.ce.

In this chapter is declared the preexistence of Christ, or the Alexandrian Logos; the resurrection; foreknowledge and election, and sanctification--all disputed points in theology, which required the authority of an Apostle to settle: but neither of which had anything to do with Christ or the religion he taught. It will be noticed, that the crucifixion is mentioned twice: once in connection with the twentieth verse, which a.s.serts the eternity of the Logos, and the other in close connection with the second verse, which holds to the doctrine of election. As the preexistence of Christ was no part of Christianity when Peter wrote, which was, according to Lardner and others, in A.D. 64, but belongs to a later period; and as the subject mentioned in the twentieth and twenty-first verses is the same, and cannot be separated, it follows that both are spurious.

So we would say of the mention of the resurrection in the third verse.

It is connected with a doctrinal point which had no existence in Peter's time, and, if it had, was in dispute, and was inserted into this chapter to give it Apostolic authority. The mention of the resurrection in the twenty-first verse of the third chapter, holds also a suspicious connection with the doctrine of baptism.

The true commencement of this epistle will be found in the first verse of the second chapter. Here we discover quite a different spirit. Here commence the plain, simple and pure doctrines of the Christian faith, which in the end will secure the victory. Peter and James are each examples to prove that a mind wedded to a single idea, which had for ages entered into the religion of a people, may be contracted and fettered by it, and yet be free to expand under the influence of the true genius of Christianity, and become liberal on other subjects.

Neither Peter nor James could shake off the Jewish notion of circ.u.mcision, for it began with the father of that people by the command of G.o.d, and was to be binding on his descendants to the end of time.

With them, like all the laws of G.o.d, the law of circ.u.mcision was unchangeable. But notwithstanding all this, they each had heart enough to take in the great truths of Christianity as declared by the lips of its founder. These men, who were slaves to one idea, who dogged the footsteps of Paul because he taught the doctrine of the uncirc.u.mcision, could yet teach men the duty to "love thy neighbor as thyself." (James ii. 8.)

No two writings can be more unlike than the two epistles ascribed to Peter. The second is filled with the boasting and controversial bitterness of the times of the Gnostics. In the primitive churches the authenticity of this epistle was a subject of doubt. It was not, as stated, included in the Syriac version of the New Testament, which cannot be accounted for, except that it was not in existence when it was compiled, at the beginning of the second century. But the internal evidence furnished by the epistle itself is sufficient to prove that it never was written by Peter.

The following contains the spirit of Irenaeus when he speaks of his intimacy with Polycarp: "And this voice which came from heaven _we heard, when we were with him_ in the holy mount." (2 Peter i. 18.) "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in d.a.m.nable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." (2 Peter ii. 1.) "And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their d.a.m.nation slumbereth not." (Chap. ii. 3.) "But these, as natural brute beasts, made to be taken and _destroyed_, speak evil of the things that they understand not; and shall utterly perish in their own corruption.... Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you." (Chap.

ii. 12, 13.) "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and, The sow that was washed to her wallowing in the mire." (Chap. ii. 21, 22.) The letter is filled with all the venom and bitterness of the Gnostic quarrels.

We have already said enough to prove the two epistles of John spurious, and who it was that wrote them. "That which was from the beginning, which we have heard which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; for the life was manifested, and we have seen it, and shew unto you that eternal life which was with the Father, and was manifested unto us." (1 John i.

1, 2.) Iraeneus, in a letter to Florinus, says, in speaking of Polycarp: "Well, therefore, could I describe the very place in which the blessed Polycarp sat and taught; his going out and coming in; the whole tenor of his life; his personal appearance; the discourses which he made to the people. How would he speak of the conversations which he had held with John and others who had seen the Lord. How did he make mention of their words, and whatsoever he had heard from them respecting the Lord." All this he can say without a blush; although Polycarp never saw John, and in all his letters, which are numerous, he never claims he did. He saw Paul, but not John. The manner in which John is made to speak of Christ is much the same as Irenaeus makes mention of Polycarp. Effect is meant to be given to what was stated in both cases, by dwelling on details.

After having qualified himself as witness in this boastful spirit, he proceeds to deal out blows on the heads of his adversaries: "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (i John ii. 4.) "Who is a liar but he that denieth that Jesus is the Christ? He is Antichrist, that denieth the Father and the Son." (Chap. ii. 22.) "Every spirit that confesseth that Jesus Christ is come in the flesh, is of G.o.d: and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of G.o.d." (Chap. iv.

2, 3.) Such is the spirit throughout the two epistles ascribed to John.

The Apostle is forced on the stage to make war on the Gnostics, and maintain the dogma of the incarnation in the language of a blackguard.

The epistle of Jude is nothing but a bolt hurled at the head of Paul, from the hand of one who a.s.sumed the name of an apostle.

What is said of the first epistle of Peter may be said of that which is attributed to James. It was written by a Jew, for he says: "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" (James ii. 21.) The text shows it was written during the Pauline period of Christianity, and was the work of James, or some one else, in reply to Paul, who claimed that faith without works were sufficient for salvation. It makes no allusion to the disputed dogmas of the second century, and like the first of Peter, breathes a spirit of Christianity which approached near the time of Christ. The frequent allusions to it by Hermas are in favor of an early date: it is included in the Syriac version, which leaves its antiquity without question.

We cannot fail to be struck with the fact, that Peter and James, both Jews, who were the disciples and companions of Christ, are free from doctrinal dogmas, and preach doctrines like those of their Great Teacher, full of charity, kindness, and love. It is only when we come to the writings and forgeries of the Greek that we encounter subtle and unintelligible dogmas, which involved men in endless disputes, excited the most violent pa.s.sions, and terminated in wars and disturbances of all kind.

What is remarkable, too, neither of these Jewish writers makes any reference to the Gospels, nor to the miracles or prodigies spoken of in them; nor does either make mention of the miraculous conception and birth of Christ. All these things sprang from the Greeks. To be sure, Paul preached the resurrection; but he believed because he saw Christ after the crucifixion, in a vision, James is silent on the greatest event since the creation, of which, if true, he was a witness. The hand of the spoiler failed to leave his mark on the pages of James the son of Alpheus. Addressed to the "Twelve tribes which are scattered abroad,"

the epistle which bears his name had obtained too wide a circulation, and was in the hands of too many, before the age of forgery commenced, to be an easy subject for mutilation. It was written in Judea, and addressed to the whole Jewish people. It was for them alone, and in their special custody, and if it comes down to us without a spot or stain, as it came from the pen of the writer, it is because it was too well guarded and protected by its friends to admit of corruption. Why did James withhold from the twelve tribes the great fact that Christ had risen from the dead? He speaks of his cruel death; why not mention the still more important fact, that he rose superior to the grave, and put death under his feet? "Ye have condemned and killed the just; and he doth not resist you." (James v. 6.)