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

are more delighted with the pomp and splendor of external institutions than with the native charms of rational and solid piety, and who generally give little attention to any objects but those which strike their outward senses."—(Mosheim, "Eccl. Hist.," Cent. II, Part II, ch. 4.) The author just cited explains that the bishops of that day increased the ceremonies and sought to give them splendor "by way of accommodation to the infirmities and prejudices of both Jews and heathen."—(See Note 1, end of chapter.)

4. To more effectually reconcile the gospel requirements with Jewish prejudice, which still clung to the letter of the Mosaic law, the officers of the Church in the first and second centuries took to themselves the ancient titles; thus, bishops styled themselves chief priests, and deacons, Levites. "In like manner," says Mosheim, "the comparison of the Christian oblation with the Jewish victim and sacrifice, produced a multitude of unnecessary rites, and was the occasion of introducing that erroneous notion of the eucharist, which represents it as a real sacrifice, and not merely as a commemoration of that great offering that was once made upon the cross for the sins of mortals."—(Mosheim, "Eccl. Hist.," Cent. II, Part II, ch. 4:4.)

5. In the fourth century we find the Church still more hopelessly committed to formalism and superstition. The decent respect with which the remains of the early martyrs had been honored degenerated or grew into a superstitious reverence amounting to worship. This practice was allowed in deference to the heathen adoration paid to deified heroes. Pilgrimages to the tombs of martyrs became common as an outward form of religious devotion; and the ashes of martyrs as well as dust and earth brought from places said to have been made holy by some uncommon occurrence were sold as sovereign remedies against disease and as means of protection against the assaults of malignant spirits.

6. The form of public worship was so changed during the second and third centuries as to bear little resemblance to the simplicity and earnestness of that of the early congregations. Philosophic discourses took the place of fervent testimony bearing and the arts of the rhetorician and controversial debater supplanted the true eloquence of religious conviction. Applause was allowed and expected as evidence of the preacher's popularity. The burning incense, at first abhorred by Christian assemblies because of its pagan origin and heathen significance, had become common in the Church before the end of the third century.

7. In the fourth century the adoration of images, pictures, and effigies, had been given a place in the so-called Christian worship; and the practice became general in the century following. An effort to check the abuses arising from this idolatrous practice in the eighth century, actually led to civil war.—(See Mosheim, "Eccl. Hist.," Cent. VIII, Part II, ch. 3:9, 10.)

8. In considering such evidences of pagan ceremonial and superstitious rites taking the place of the simple procedure incident to genuine worship characteristic of the Church in the days of its integrity, who can question the solemn and awful fact of actual apostasy?—(See Note 2, end of chapter.) But more important yet, more significant still than mere additions to the ritualistic ceremonial, are the perversions and changes introduced into the most sacred and essential ordinances of Christ's Church. As it is common with ecclesiastical authorities to consider the most essential ordinances of the gospel originally established by Christ and maintained by His apostles, as comprising baptism and the sacrament of the Lord's supper, we shall examine into these alone as examples of the unauthorized alterations now under consideration. In this restriction of our illustrative examples we do not admit that baptism and the sacrament named were the only ordinances characterizing the Church; indeed, there is abundant proof to the contrary. Thus, the authoritative imposition of hands for the bestowal of the Holy Ghost in the case of baptized believers was equally essential with baptism itself,—(See Acts 8:5-8, 12, 14-17; also 19:1-7; see also 2:38; Matt. 3:11; and Mark 1:8.) and was assuredly regarded as a vital ordinance from the first.—(See Matt. 3:11.) Furthermore, ordination in the priesthood, whereby men were commissioned by divine authority was indispensable to the maintenance of an organized Church. The examples selected, however, will be sufficient for the purposes of our present inquiry.

**The Ordinance of Baptism Changed**.

9. First, then, as to baptism,—in what did the ordinance originally consist, as to purpose and mode of administration, and what changes did it undergo in the course of progressive apostasy through which the Church passed? That baptism is essential to salvation calls for no demonstration here; this has been generally held by the Christian Church in both ancient and modern times.—(For a concise treatment of this subject, see the author's "Articles of Faith," Lecture 6:8-29.) The purpose of baptism was and is the obtaining of a remission of sins; compliance with the requirement has been from the first the sole means of securing admission to the Church of Christ.—(See Mark 1:4 and Luke 3:3; also Acts 2:38; I Peter 3:21; and Acts 22:16. Compare II Nephi 31:17.)

10. In the early Church, baptism was administered on profession of faith and evidence of repentance, and was performed by immersion—(See Note 3, end of chapter) at the hands of one invested with the requisite authority of priesthood. There was no delay in administering the ordinance after the eligibility of the candidate had been shown. As instances we may cite the promptness with which baptism was administered to the believers on that eventful day of Pentecost;— (Acts 2:37-41) the baptism administered by Philip to the Ethiopian convert immediately following due profession of faith;—(Acts 8:26-39) the undelayed baptism of devout Cornelius and his family;—(Acts 10:47, 48) and the speedy baptism of the converted jailer by Paul, his prisoner.—(Acts 16:31-33.)

11. In the second century, however, priestly mandate had restricted the baptismal ordinance to the times of the two Church festivals, Easter and Whitsuntide, the first being the anniversary of Christ's resurrection, and the second the time of Pentecostal celebration. A long and tedious course of preparation was required of the candidate before his eligibility was admitted; during this time he was known as a catechumen, or novice in training. According to some authorities a three years' course of preparation was required in all but exceptional cases.—(Schlegel, Book VIII, ch. 32.)

12. During the second century the baptismal symbolism of a new birth was emphasized by many additions to the ordinance; thus the newly baptized were treated as infants and were fed milk and honey in token of their immaturity. As baptism was construed to be a ceremony of liberation from the slavery of Satan, certain formulas used in the freeing of slaves were added. Anointing with oil was also made a part of the ceremony. In the third century the simple ordinance of baptism was further encumbered and perverted by the ministrations of an exorcist. This official indulged in "menacing and formidable shouts and declamation" whereby the demons or evil spirits with which the candidate was supposed to be afflicted were to be driven away. "The driving out of this demon was now considered as an essential preparation for baptism, after the administration of which the candidates returned home, adorned with crowns, and arrayed in white garments, as sacred emblems,—the former of their victory over sin and the world; the latter of their inward purity and innocence."— (Mosheim, "Eccl. Hist.," Cent. III, part II, ch. 4:4.) It is not difficult to see in this superstitious ceremony the evidence of pagan adulteration of the Christian religion. In the fourth century it became the practice to place salt in the mouth of the newly baptized member, as a symbol of purification, and the actual baptism was both preceded and followed by an anointing with oil.

13. The form or mode of baptism also underwent a radical change during the first half of the third century,—a change whereby its essential symbolism was destroyed. Immersion,—(See Note 3, end of chapter) typifying death followed by resurrection, was no longer deemed an essential feature, and sprinkling with water was allowed in place thereof. No less an authority than Cyprian, the learned bishop of Carthage, advocated the propriety of sprinkling in lieu of immersion in cases of physical weakness; and the practice thus started, later became general. The first instance of record is that of Novatus, a heretic who requested baptism when he thought death was near.—(As to the scriptural doctrine of baptism, the mode of its administration and the symbolism thereof, see the author's "Articles of Faith," Lecture 7.)

14. Not only was the form of the baptismal rite radically changed, but the application of the ordinance was perverted. The practice of administering baptism to infants was recognized as orthodox in the third century, and was doubtless of earlier origin. In a prolonged disputation as to whether it was safe to postpone the baptism of infants until the eighth day after birth—in deference to the Jewish custom of performing circumcision on that day—it was gravely decided that such delay would be dangerous, as jeopardizing the future well-being of the child should it die before attaining the age of eight days, and that baptism ought to be administered as soon after birth as possible.—(See Milner, "Church History," Cent. III; ch. 13.) A more infamous doctrine than that of the condemnation of unbaptized infants can scarcely be imagined, and a stronger proof of the heresies that had invaded and corrupted the early Church need not be sought. Such a doctrine is foreign to the gospel and to the Church of Christ, and its adoption as an essential tenet is proof of apostasy.—(For a discussion of infant baptism, see the author's "Articles of Faith," Lecture 6. See Note 4, end of chapter.)

**Changes in the Ordinance of the Sacrament of the Lord's Supper**.

15. The sacrament of the Lord's Supper has been regarded as an essential ordinance from the time of its establishment in the Church by Jesus Christ. Yet in spite of its sanctity it has undergone radical alteration both as to its symbolism and its accepted purpose. The sacrament, as instituted by the Savior and as administered during the days of the apostolic ministry, was as simple as it was sacred and solemn. Accompanied by the true spirit of the gospel, its simplicity was sanctifying; as interpreted by the spirit of apostasy its simplicity became a reproach. Hence we find that in the third century, long sacramental prayers were prescribed, and much pomp was introduced. Vessels of gold and silver were used by such congregations as could afford them, and this with ostentatious display. Nonmembers and members "who were in a penitential state" were excluded from the sacramental service—in imitation of the exclusiveness accompanying heathen mysteries. Disputation and dissension arose as to the proper time of administering the sacrament—morning, noon, or evening; and as to the frequency with which the ordinance should be celebrated.—(See Note 5, end of chapter.)

16. At a later date the doctrine of Transubstantiation was established as an essential tenet of the Roman Church. This briefly summarized, is to the effect that the species—i. e., the bread and wine used in the sacrament—lose their character as mere bread and wine, and become in fact the flesh and blood of the crucified Christ. The transmutation is assumed to take place in such a mystical way as to delude the senses; and so, though actual flesh and actual blood, the elements still appear to be bread and wine. This view, so strongly defended and earnestly reverenced by orthodox members of the Roman Church, is vehemently denounced by others as "an absurd tenet,"— (Milner) and a "monstrous and unnatural doctrine."—(Mosheim.)

17. There has been much discussion as to the origin of this doctrine,—(See Note 6, end of chapter.) the Roman Catholics claiming for it a great antiquity, while their opponents insist that it was an innovation of the eighth or ninth century. According to Milner it was openly taught in the ninth century;—(Milner, "Church History," Cent. IX, ch. 1.) was formally established as a dogma of the Church by the Council of Placentia A. D. 1095,—(The same, Cent. XI, ch. 1) and was made an essential article of creed, belief in which was required of all by action of the Roman ecclesiastical court about 1160.—(The same, Cent. XIII, ch. 1.) An official edict of the pope, Innocent III, confirmed the dogma as a binding tenet and requirement of the Church in 1215;—(Mosheim, "Eccl. Hist.," Cent. XIII, Part II, ch. 3:2.) and it remains practically in force in the Roman Catholic Church today. The doctrine was adopted by the Greek Church in the seventeenth century.—(The same. Cent. XVII, Part II, ch. 2:3.)

18. The consecrated emblems, or "host," being regarded as the actual flesh and blood of Christ, were adored as of themselves divine. Thus, "a very pernicious practice of idolatry was connected with the reception of this doctrine. Men fell down before the consecrated host, and worshipped it as God; and the novelty, absurdity, and impiety of this abomination very much struck the minds of