History of Joseph Smith, the Prophet and the Church of Jesus Christ of Latter-day Saints. Joseph F. Smith

Чтение книги онлайн.

СКАЧАТЬ of the Roman empire!¹³³

      Both Guizot and Milman, eminent Christian scholars, annotated the work of Edward Gibbon, the former in French, the latter in an English edition; and at every point where they could modify a statement or soften a passage apparently unjust to Christianity, they did so; but in the presence of the important and terrible passages just quoted, they remained absolutely silent! Nor has any other Christian writer since their day, so far as I know, attempted to contradict the statement of Mr. Gibbon. It is proper to say, however, that in a note Mr. Gibbon himself cites the fact that Fra Paola, an Italian writer, places the number of Belgic martyrs at fifty thousand, but even that computation would still leave the conclusion of Mr. Gibbon's reflections unimpaired.

      The circumstance of the Church elevated by Constantine becoming a persecuting Church is a strong evidence of its paganized state; for the true Christian religion is not a persecuting religion; the true Church of Christ is not a persecuting Church. When the Samaritans would not receive the Messiah, some of the Apostles would have them consumed by fire from heaven; but the Master turned and rebuked them, saying, "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them."¹³⁴ It is true that Messiah said: "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household."¹³⁵ This, however, is but a prediction of the effect of the proclamation of the Gospel, not an authorization to force the acceptance of Christianity by the sword; nor does it authorize the Church to invoke the arm of the civil authority to execute by force her doctrinal decrees. The Gospel of Jesus Christ, it is true, did not bring peace, but a sword; the sword, however, was found in the hands of those who rejected the Gospel, not in the hands of those who accepted and preached it. And when the Church departed so far from the spirit of Christ that she grasped the sword in her own hands, or dictated the civil authority to wield it in her behalf, and that became the policy of the Church, the adoption of that policy proclaimed her apostate condition to the world, in a manner to be known and read of all men.

      Christianity Before and After Constantine.

      I think sufficient has been said to justify the belief that the reign of Constantine marks the period when the paganization of Christianity had become complete. I do not mean by this that there is any particular date which one may set down to show that here true Christianity ceases, and there apostate Christianity begins; which is a point frequently insisted upon by those who contend for the unbroken perpetuity of Christianity from the days of Messiah. They demand to know on what night it was that the whole collection of Christians, of different nationalities and languages, went to bed sound in the Christian faith, to awake the next morning all pagans.¹³⁶ I claim no such sudden revolution brought about the apostasy which I am sure took place. We have seen by what has already been said, that even in the time of the Apostles there was a tendency on the part of the Christians to depart from the religion of Jesus Christ; that after the days of the Apostles there was a steady increase in the number and influence of false teachers; an insidious introduction of heresies; a multiplication of rites and ceremonies well known in the pagan celebration of religious mysteries, but entirely foreign to the Gospel; and an amalgamation of pagan doctrines with Christian principles. It remains to be shown that there was a steady increase of immorality among the professing Christians; a marked loss of spirituality; a rapid growth of pride and worldliness on the part of Christian bishops and other church leaders; and at last, an utter departure from the true and living God and Jesus Christ whom He had sent, and the establishment of a system in its place, as debasing to men as it was dishonorable to God.

      Taking then the reign of Constantine as the period beyond which the true religion of Christ did not extend, nor the true Church of Christ exist, let us consider Christianity before his reign and after it. Here I shall ask the reader to take into account as part of the consideration of Christianity previous to Constantine what I have already set before him in this introduction concerning the tendency to division and heresies which existed in the Church in the days of the Apostles; and also those quotations I have made from eminent Christian authorities, which give evidence of the early corruption of Christianity, and which too plainly testify that it was in a state of steady decline through the second and third centuries, until it was fit only for such enthronement as a Constantine could give it, when he made it the state religion of a corrupt empire hastening to its decay. If the reader will do this, it will obviate the necessity of my referring to these matters again.

      Decline in Moral and Spiritual Living Among Christians.

      It will be conceded that the Gospel of Jesus Christ commands a very high order of moral and spiritual living, and that the Apostles enjoined this moral law upon the early saints as essential to the favor of God. Others also after the days of the Apostles, followed in the same admonition, and indeed the sharp contrast that existed between the lives of converts before and after their acceptance of Christianity was a matter of pride not only to St. Paul,¹³⁷ but to Justin Martyr of the second century, who, in reference to the change produced in the lives of Christian converts, said:

      We who were once slaves of lust, now have delight only in purity of morals; we, who once practiced arts of magic, have consecrated ourselves to the Eternal and Good God; we, who once prized gain above all things, give even what we have to the common use, and share it with such as are in need; we, who once hated and murdered one another, who on account of differences of customs would have no common hearth with strangers, do now, since the appearance of Christ, live together with them; we pray for our enemies; we seek to convince those that hate us without cause, so that there may order their lives according to Christ's glorious doctrine and attain to the joyful hope of receiving like blessings with us from God, the Lord of all.¹³⁸

      It was not long, however, before there was a marked departure from this high moral level among the Christians. In tracing that decline I shall use chiefly the History of the Church by Joseph Milner, published in 1794. My reason for doing so is as follows: I have already stated in this writing, that Milner wrote what some regard as his "great history of the Church," to counteract the influence of Dr. Mosheim's splendid "Institutes of Ecclesiastical History," which is evidently by some regarded as too much a history of the perversions and abuses of religion. Milner plainly informs his readers that he intends to write the history of those only who have been real, not nominal, Christians, irrespective of the external Church to which they belonged, proceeding upon the theory that these good men constitute the Church of Christ. His history, in other words, is a history of piety, not of the Church. It will be his purpose therefore to exalt the morality of the Christians in all ages; and I quote his work respecting the moral deteriorations of the Christians that I may not be charged with quoting authorities who some think have made too much of Christian shortcomings. Milner says that a gloomy cloud, concerning moral conditions, hung over the close of the first century, and proceeds to argue that the first impressions made by the effusions of the spirit are the strongest; that human depravity overborne for a time arose afresh, particularly in the next generation, and hence the disorders of schisms and heresies in the Church. Neander does not agree with the philosophy of Milner. He says, "Christianity, since it first entered human nature, has operated, wherever it has struck root, with the same divine power for sanctification; and this divine power cannot be weakened by the lapse of ages. In this respect, therefore, the period of the first appearance of Christianity could have no advantage over any of the following ages of the Christian Church."¹³⁹ And he follows this declaration with a statement, that the change which Christianity produced in the lives of those who accepted it appeared so strongly marked by the contrast it presented with what they had previously been when pagans. The correctness of the philosophy I shall leave these two great Christian authorities to settle between themselves. I am concerned more particularly with the facts in the case.

      In consequence of the prominence that has been given to the persecutions of the Christians during the first three centuries, the impression very extensively prevails that the early Christian Church was constantly СКАЧАТЬ