The Great Apostasy, James E. Talmage [best contemporary novels TXT] 📗

a requirement of the clergy, as it is in the Roman Catholic church to-day. An unmarried clergy, deprived of the elevating influences of home life, fell into many excesses, and the corruption of the priests has been a theme of reproach throughout the centuries. "The Lord God said, It is not good that the man should be alone; I will make him an help meet for him,"—(Gen. 2:18.) and again, "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh."—(Verse 24.) His inspired apostle proclaimed: "Neither is the man without the woman, neither the woman without the man, in the Lord."—(I Cor. 11:11. Compare I Tim. 4:3.) Nevertheless an apostate church decrees that its ministers shall be forbidden to follow the law of God.

26. Disregard for Truth. As early as the fourth century, certain pernicious doctrines embodying a disregard for truth gained currency in the Church. Thus, it was taught "that it was an act of virtue to deceive and lie, when by that means the interests of the church might be promoted."—(Mosheim, "Eccl. Hist.," Cent. IV, Part II, ch. 3:16.) Needless to say, sins other than those of falsehood and deceit were justified when committed in the supposed interests of church advancement, and crime was condoned under the specious excuse that the end justifies the means. Many of the fables and fictitious stories relating to the lives of Christ and the apostles, as also the spurious accounts of supernatural visitations and wonderful miracles, in which the literature of the early centuries abound, are traceable to this infamous doctrine that lies are acceptable unto God if perpetrated in a cause that man calls good.—(See Note 5, end of chapter.)

NOTES.

1. The Nicolaitanes. This sect is mentioned specifically in the divine communication wherein John the Revelator was instructed to write to the churches of Asia (Rev. 2:6, 15); and the reference proves the abhorrence with which the Lord regarded the teachings and practices of the cult. The attempt to corrupt Christianity by the introduction of Nicolaitan ceremonies was a real danger threatening the Church. The following extract from Smith's Bible Dictionary is instructive:

"The sect itself comes before us as presenting the ultimate phase of a great controversy, which threatened at one time to destroy the unity of the Church, and afterward to taint its purity. The controversy itself was inevitable as soon as the Gentiles were admitted in any large numbers into the Church of Christ. Were the new converts to be brought into subjugation to the whole Mosaic law? The apostles and elders at Jerusalem met the question calmly and wisely. The burden of the Law was not to be imposed on the Gentile disciples. They were to abstain, among other things, from 'meats offered to idols,' and from 'fornication' (Acts 15:20, 29), and this decree was welcomed as the great charter of the Church's freedom. Strange as the close union of the moral and positive commands may seem to us, it did not seem so to the synod at Jerusalem. The two sins were very closely allied, often even in the closest proximity of time and place. The messages to the churches of Asia, and the later Apostolic Epistles (II Peter, and Jude,) indicate that the two evils appeared at that period also in close alliance. The teachers of the Church branded them with a name that expressed their true character. The men who did and taught such things were followers of Balaam (II Peter 2:15; Jude II.) They, like the false prophet of Pethor, united brave words with evil deeds. In a time of persecution, when the eating or not eating of things sacrificed to idols was more than ever a crucial test of faithfulness, they persuaded men more than ever that it was a thing indifferent (Rev. 2:13, 14). This was bad enough, but there was a yet worse evil. Mingling themselves in the orgies of idolatrous feasts, they brought the impurities of those feasts into the meetings of the Christian Church. And all this was done, it must be remembered, not simply as an indulgence of appetite, but as part of a system supported by a 'doctrine,' accompanied by the boast of a prophetic illumination (II Peter 2:1)."

2. Imitation of Heathen Mysteries, and the Result. The worship of God by the early Christians was decried and ridiculed because of its simplicity and the absence of mystic ceremonies. True, the zeal of persecutors soon made necessary a prudent secrecy in religious service and worshipping assemblies, but aside from such necessity, there was a voluntary effort to feign a secrecy that was uncalled for. On this point Gibbon remarks as follows: "The precautions with which the disciples of Christ performed the offices of religion were at first dictated by fear and necessity; but they were continued from choice. By imitating the awful secrecy of the Eleusinian mysteries, the Christians had flattered themselves that they should render their sacred institutions more respectable in the eyes of the pagan world. But the event, as it often happens to the operations of subtle policy, deceived their wishes and their expectations. It was concluded that they only concealed what they would have blushed to disclose. Their mistaken prudence afforded an opportunity for malice to invent, and for suspicious credulity to believe, the horrid tales which described the Christians as the most wicked of human kind, who practiced in their dark recesses every abomination that a depraved fancy could suggest, and who solicited the favor of their unknown God by the sacrifice of every moral virtue. There were many who pretended to confess or to relate the ceremonies of this abhorred society."— (Gibbon, "Decline and Fall of the Roman Empire," chap. XVI.)

3. Ebionites and Gnostics. "Beside the general design of fixing on a perpetual basis the divine honors of Christ, the most ancient and respectable of the ecclesiastical writers have ascribed to the evangelic theologian [St. John] a particular intention to confute two opposing heresies, which disturbed the peace of the primitive Church. I. The faith of the Ebionites, perhaps of the Nazarenes, was gross and imperfect. They revered Jesus as the greatest of the prophets, endowed with supernatural virtue and power. They ascribed to His person and to His future reign all the predictions of the Hebrew oracles which relate to the spiritual and everlasting kingdom of the promised Messiah. Some of them might confess that He was born of a virgin; but they obstinately rejected the preceding existence and divine perfections of the Logos, or Son of God, which are so clearly defined in the Gospel of St. John. * * * II. The Gnostics, who were distinguished by the epithet of Docetes, deviated into the contrary extreme, and betrayed the human while they asserted the divine, nature of Christ. Educated in the school of Plato, accustomed to the sublime idea of the Logos, they readily conceived that the brightest Aeon or Emanation of Deity, might assume the outward shape and visible appearance of a mortal; but they vainly pretended that the imperfections of matter are incompatible with the purity of a celestial substance. While the blood of Christ yet smoked on Mount Calvary, and the Docetes invented the impious and extravagant hypothesis that, instead of issuing from the womb of the Virgin, he had descended on the banks of the Jordan in the form of perfect manhood; that he had imposed on the senses of His enemies and of His disciples, and that the ministers of Pilate had wasted their impotent rage on an airy phantom, who seemed to expire on the Cross, and, after three days, to rise from the dead."—(Gibbon, "Decline and Fall of the Roman Empire," ch. XXI.)

4. Admixture of Pagan Doctrines With Christianity. The following statements by modern writers as to the effect of pagan "philosophy" on the Church are worthy of attention. Summarizing conditions prevailing in the latter part of the second century, Milner says: "We have hitherto found it no hard matter to discover, in the teachers and writers of Christianity, the vital doctrines of Christ. We shall now perceive that the most precious truths of the gospel begin to be less attended to, and less brought to view. Even Justin Martyr, before the period of eclectic corruption, by his fondness for Plato, adulterated the gospel in some degree, as we have observed particularly in the article of free will. Tatian, his scholar, went bolder lengths, and deserved the name of heretic. He dealt largely in the merits of continence and chastity; and these virtues, pushed into extravagant excesses, under the notion of superior purity, became great engines of self-righteousness and superstition; obscured men's views of the faith of Christ, and darkened the whole face of Christianity. Under the fostering hand of Ammonius and his followers, this fictitious holiness disguised under the appearance of eminent sanctity, was formed into a system; and it soon began to generate the worst of evils. * * * St. Paul's caution against philosophy and vain deceit, it appears, was now fatally neglected by the Christians. False humility, 'Will-worship,' curious and proud refinements, bodily austerities mixed with high, self-righteous pretensions, ignorance of Christ and of the true life of faith in Him, miserably superseded by ceremonies and superstitions,—all these things are divinely delineated in the second chapter to the Colossians; and, so far as words can do it, the true defense against them is powerfully described and enforced."—(Milner, "Church History," Cent. II, ch. 9.)

"The schisms and commotions that arose in the church, from a mixture of the oriental and Egyptian philosophy with the Christian religion were, in the second century, increased by those Grecian philosophers who embraced the doctrine of Christ. The Christian doctrine, concerning the Father, Son, and Holy Ghost, and the two natures united in our blessed Savior, were by no means reconcilable with the tenets of the sages and doctors of Greece, who therefore endeavored to explain them in such a manner as to render them comprehensible. Praxeas, a man of genius and learning, began to propagate these explications at Rome, and was severely persecuted for the errors they contained. He denied any real distinction between the Father, Son, and Holy Ghost; and maintained that the Father, sole Creator of all things, had united to Himself the human nature of Christ. Hence his followers were called Monarchians, because of their denying a plurality of persons in the Deity; and also Patropassians, because, according to Tertullian's account, they believed that the Father was so intimately united with the man Christ, His Son, that He suffered with Him the anguish of an afflicted life and the torments of an ignominious death. However ready many may have been to embrace this erroneous doctrine, it does not appear that this sect formed to themselves a separate place of worship, or removed themselves from the ordinary assemblies of Christians."—(Mosheim, "Ecclesiastical History," Cent. II, Part II, ch. 5:20.)

5. Spurious Writings in the Apostolic Period. "Not long after Christ's ascension into heaven, several histories of His life and doctrines, full of pious frauds and fabulous wonders, were composed by persons whose intentions, perhaps, were not bad, but whose writings discovered the greatest superstition and ignorance. Nor was this all: productions appeared which were imposed upon the world by fraudulent men, as the writings of the holy apostles. These apocryphal and spurious writings must have produced a sad confusion, and rendered both the history and the doctrine of Christ uncertain, had not the rulers of the church used all possible care and diligence in separating the books that were truly apostolical and divine from all that spurious trash."—(Mosheim, "Ecclesiastical History," Cent. I, Part II, ch. 2:17.)

CHAPTER VIII.

**Internal Causes.—Continued**.

1. As one of the effective causes leading to the apostasy of the Primitive Church we have specified: Unauthorized additions to the ceremonies of the Church, and the introduction of vital changes in essential ordinances.

2. The ridicule heaped upon the early Church by the pagans on account of the simplicity of Christian worship has already received mention. This cause of reproach was none the less emphasized by Judaistic critics, to whom rituals and ceremony, formalism and prescribed rites, figured as essentials of religion. Very early in its history, the Church manifested a tendency to supplant the pristine simplicity of its worship by elaborate ceremonies, patterned after Judaistic ritual and heathen idolatries.

3. As to such innovations, Mosheim writes as follows, with reference to conditions existing in the second century: "There is no institution so pure and excellent which the corruption and folly of man will not in time alter for the worse, and load with additions foreign to its nature and original design. Such in a particular manner was the fate of Christianity. In this century many unnecessary rites and ceremonies were added to the Christian worship, the introduction of which was extremely offensive to wise and good men. These changes, while they destroyed the beautiful simplicity of the gospel, were naturally pleasing to the gross multitude, who