Omega, Camille Flammarion [top 10 books to read TXT] 📗

past. At the time of which we are speaking, this subject was the sole theme of conversation in every land and in every tongue.

As to the dogma “Credo Resurrectionem Carnis,” the addresses of the fathers of the Church before the council assembled in the Sistine chapel at Rome, were, on the whole, in accord with the opinion expressed by the cardinal archbishop of Paris. The clause “et vitam aeternam” was tacitly ignored, in view of the possible discoveries of astronomy and psychology. These addresses epitomized, as it were, the history of the doctrine of the end of the world as held by the Christian Church in all ages.

This history is interesting, for it is also the history of the human mind face to face with its own destiny, and we believe it of sufficient importance to devote to it a separate chapter. For the time being, therefore, we abandon our role as the chronicler of the twenty-fifth century, and return to our own times, in order to consider this doctrine from an historical point of view.

The existence of a profound and tenacious faith is as old as the centuries, and it is a notable fact that all religions, irrespective of Christian dogma, have opened the same door from this mortal life upon the unknown which lies beyond, it is the door of the Divine Comedy of Dante, although the conceptions of paradise, hell and purgatory peculiar to the Christian Church, are not universal.

Zoroaster and the Zend-Avesta taught that the world would perish by fire. The same idea is found in the Epistle of St. Peter. It seems that the traditions of Noah and of Deucalion, according to which the first great disaster to humanity came by flood, indicated that the second great disaster would be of an exactly opposite character.

The apostles Peter and Paul died, probably, in the year 64, during the horrible slaughter ordered by Nero after the burning of Rome, which had been fired at his command and whose destruction he attributed to the Christians in order that he might have a pretext for new persecutions. St. John wrote the Apocalypse in the year 69. The reign of Nero was a bloody one, and martyrdom seemed to be the natural consequence of a virtuous life. Prodigies appeared on every hand; there were comets, falling stars, eclipses, showers of blood, monsters, earthquakes, famines, pestilences, and above all, there was the Jewish war and the destruction of Jerusalem. Never, perhaps, were so many horrors, so much cruelty and madness, so many catastrophes, crowded into so short a period as in the years 64⁠–⁠69 AD. The little church of Christ was apparently dispersed. It was impossible to remain in Jerusalem. The horrors of the reign of terror of 1793, and of the Commune of 1871, were as nothing in comparison with those of the Jewish civil war. The family of Jesus was obliged to leave the holy city and to seek safety in flight. False prophets appeared, thus verifying former prophecies. Vesuvius was preparing the terrible eruption of the year 79, and already, in 63, Pompeii had been destroyed by an earthquake.

There was every indication that the end of the world was at hand. Nothing was wanting. The Apocalypse announced it.

But a calm followed the storm. The terrible Jewish war came to an end; Nero fell before Galba; under Vespasian and Titus, peace (71) succeeded war, and⁠—the end of the world was not yet.

Once more it became necessary to interpret anew the words of the evangelists. The coming of Christ was put off until after the fall of the Roman empire, and thus considerable margin was given to the commentator. A firm belief in a final and even an imminent catastrophe persisted, but it was couched in vague terms, which robbed the spirit as well as the letter of the prophecy of all precision. Still, the conviction remained.

St. Augustine devotes the XXth book of the City of God (426) to the regeneration of the world, the resurrection, the last judgment, and the New Jerusalem; in the XXIst book he describes the everlasting torments of hellfire. A witness to the fall of Rome and the empire, the bishop of Carthage believed these events to be the first act of the drama. But the reign of God was to continue a thousand years before the coming of Satan.

St. Gregory, bishop of Tours (573), the first historian of the Franks, began his history as follows: “As I am about to relate the wars of the kings with hostile nations, I feel impelled to declare my belief. The terror with which men await the end of the world decides me to chronicle the years already passed, that thus one may know exactly how many have elapsed since the beginning of the world.”

This tradition was perpetuated from year to year and from century to century, notwithstanding that nature failed to confirm it. Every catastrophe, earthquake, epidemic, famine and flood, every phenomenon, eclipse, comet, storm, sudden darkness and tempest, was looked upon as the forerunner and herald of the final cataclysm. Trembling like leaves in the blast, the faithful awaited the coming judgment; and preachers successfully worked upon this dread apprehension, so deeply rooted in every heart.

But, as generation after generation passed, it became necessary to define again the widespread tradition, and about this time the idea of a millennium took form in the minds of commentators. There were many sects which believed that Christ would reign with the saints a thousand years before the day of judgment. St. Irenus, St. Papias, and St. Sulpicius Severus shared this belief, which acquired an exaggerated and sensual form in the minds of many, who looked forward to a day of general rejoicing for the elect and a reign of pleasure. St. Jerome and St. Augustine did much to discredit these views, but did not attack the central doctrine of a resurrection. Commentators on the Apocalypse continued to flourish through