The Post-Apostolic Catholic Church (31-314 A.D.)

Before entering upon a survey of the Christian church of the first three cen­turies, it will be well to note first the conditions obtaining in the pagan world, which was to be entered and evangelized by the newly formed Christian church. Its bounden task was the conversion of responsive souls from heathen­ism to Christianity, through the preaching of the cross of Christ.

East of the Palestinian cradle of Christian­ity, the people were enslaved by caste and bound by pantheistic belief. In the north, Grecian philosophy and Gnosticism prevailed. In Palestine, Judaism confronted the church on every hand. In the West—and all over the Roman Empire, in fact—Cesar worship and Roman imperialism held sway. These four powerful religious groups in the heathen world stood ready to engulf the emissaries of Chris­tianity, with their sophistical reasonings in the East, and by the brute force of the Roman government in the West, as we shall presently see. The entire ancient world was dotted with magnificent temples and shrines erected for the purpose of worshiping the gods of the na­tions. Many historians have denominated this time as the greatest crisis hour in world history.

Into this world, intensely religious, but accord­ing to God's standard of living, hopelessly shack­led in chains of darkness and without hope. Christ sent His humble followers to bring the glorious news of salvation through the cross of Calvary. Now the question arises, What under­lying principles were absolutely essential for- the success, the protection, and the preservation of the Christian church in its mission to preach the gospel to all nations? This question will be answered by giving a brief survey of the

Confession of Faith of the Ancient Apostolic Church

It is inconceivable that the Christians were not united in an established faith throughout the Roman Empire. The apostle Paul wrote to Titus, "A man that is a heretic after the first and second admonition reject." Titus 3:10. To Timothy he wrote, "Take heed unto thyself, and unto the doctrine; continue in them."

1 Tim. 4:16. (See also 2 Tim. 2:15; 3:14;

2 John 9-11; Rev. 22:18, 19.) It is impossible to dismiss a person as a heretic from the communion of a church unless the church has a well-defined confession of faith, understood by all. This was precisely the case with the early Christian church. The believers were grad­ually instructed by apostles, prophets, evangel­ists, pastors, and teachers, in order to unite them in "one Lord, one faith, one baptism." Eph. 4:5.

The fundamentals of this faith may be sum­marized as follows: The deity of Christ, as revealed in the Gospels and the epistles of John; the perpetuity of the law of God; salva­tion solely through Christ, and justification and righteousness by faith, brought out in Romans and Galatians; the ordinances of bap­tism and the Lord's supper, in Romans and Corinthians; the abolition of the ceremonial law, as found in Ephesians, Colossians, and Hebrews; the atoning sacrifice of Christ on the cross of Calvary, that bought back a lost world and reconciled it to God, in 1 Peter 1 and 2; Colossians 1; Romans 5:6-10; Hebrews 10: 10-14; the mediation of that atoning sacrifice in the sanctuary in heaven by Jesus Christ, in Hebrews 3, 4, and 5; and the second coming of Christ to raise the righteous dead, in 1 Thessa­lonians, 1 Corinthians, Revelation.

The church was commissioned to preach the crucified Christ, the risen Saviour, the mediat­ing High Priest in heaven, and the second coming of the King, Christ Jesus.

On one occasion when a dispute had arisen regarding the rite of circumcision, a council was called for an interpretation of the doctrine in dispute. -This-council was held in Jerusalem between 49 and 52 A. n., and the first canon or rule was drawn up which instructed the con­verted Gentiles to abstain from the "pollutions of idols, and from fornication, and from things strangled, and from blood." Acts 15:20. This council was under the direct control of the Holy Spirit, as verse 28 indicates. Two proph­ets, Judas and Silas, were sent as delegates to the churches, delivering the decision, "which when they had read, they rejoiced." So were the churches established in the faith.

The writing of the books of the New Testa­ment canon and the composing of the theology of these Scriptures were done under the direct inspiration and supervision of the Holy Spirit, through the medium of prophets and apostles. It was a complete work, as regards both church organization and theology. From the birth of the Founder to the completion of the New Tes­tament writings and their confession of faith, about one century passed into history. We will now study the internal history of the apostolic church in its endeavor to maintain and defend the faith once delivered unto the saints. This era extends from C. 100 to 321 A. D.

Early Councils and Synods

The subject before us is so vast and intricate that only the chief points at issue will be dealt with. Each study to follow will expound one phase of the subject. At the end of different articles a bibliography will be given, listing authorities from which extracts are taken.

The transition in the church was gradual. The apostle Paul predicted that after his de­parture from Ephesus heresies would creep into the church. This was not only true of that par­ticular locality, but wherever the church was planted, sundry heresies flourished. (See Acts 20.) One of the first of these heresies, so named by the church, was Montanism, which arose about 145 A. D., in Phrygia. The Mon­tanists were condemned at the two synods of Hierapolis and Anchialus, about 150 A. D' A number of synods were held in different parts of the Roman Empire, with the object in view of settling the feast of Easter. These synods were small, the number of bishops ranging from seven to eighteen in their respective dioceses.

The next synod of note was held in Carthage, about 205 A. D., which declared that baptism administered by heretics was void.' This de­cree was upheld by the synod at Iconium, in Asia Minor, about 230-234 A. D.² Another coun­cil was held in Carthage, about 251 A. D., under Cyprian the bishop, which regulated the re­admission of the lapsi, or apostates, into the church again. Novatian and Felicissimus were excommunicated because of their opposition to the council and the regulation imposed upon the lapsi by the council. The bishop of Car­thage sent this decision to Rome for confirma­tion, the same being duly acted upon by a coun­cil held in Rome about 251 A. n., and which was attended by sixty bishops and a number of priests and deacons. This synod confirmed the decrees of the synod of Carthage, and excom­municated Novatian and his adherents.'

We have noted that the synods held in Car­thage condemned baptism administered by here­tics. The bishop of Rome, Stephen, was so dis­pleased with the decision of the African synod that he would not allow the African delegates to appear before him, but called Cyprian a false Christian, a false apostle. He then pro­nounced baptism by heretics as valid, and de­clared there was no necessity for the rebaptiz­ing of those who had been baptized by heretics.' Cyprian called another synod in Carthage, in which eighty-seven bishops assembled, with many priests and deacons. The whole council declared that baptism by heretics was invalid. This decision was later supported by Firmil­lian, the bishop of Cmsarea. In this significant controversy on baptism, Rome won out at last, for to this day she holds that rebaptism is not necessary for admission of heretics into the church. All must have, however, a confirma­tion service or the imposition of hands by the bishops, as alleged successors of the apostles.'

As we near the close of the third century, the gospel ship is rocked violently by troubled waters. Heresy after heresy springs up in all parts of the empire. Synods multiply. They not only condemn heresy, but begin to legislate and enact more rules for the government of the church. One particular case is that of Paul of Samosata, who did not believe in the deity of Christ, but explained Him as a mere man in whom the logos as a quality, or virtue, dwelt. He filled the highest see in the East. At the third synod in Antioch, attended by seventy or eighty bishops, Paul was excommunicated. And before the synod dissolved itself, it sent an encyclical to the bishops of Rome and of Alexandria, telling them what they had done to Paul of Samosata, and the reasons for their action. They elected Comnus in his place. A synod was held in Alexandria, Egypt, in 306 A. D., wherein Meletius, bishop of Lycopolis, was deposed.'

Synod of Elvira (Spain), C. 305 or 306 A. D.

This provincial council, or synod, was at­tended by about forty-three bishops, twenty-four priests, a number of deacons, and the laity, and represented practically all Spain. Felix of Acci (Cadiz) was elected president of the synod. This synod is noted for its severity toward apostates, or lapsi. Canon I forbids communion, for the duration of life, to one who has, after his baptism, committed a capital crime. Canon XII threatens with perpetual ex­communication those fathers and mothers who give up their children to prostitution, or those who engage in such a life. Canon XXXVIII provides that a layman who has not soiled his baptismal robe (by apostasy), and who is not a bigamist, may baptize a catechumen who is at the point of death on a sea voyage, but the bishop should lay hands on him afterward in confirmation. Canon XLII requires two years of probation for catechumen before they can become full members of the church. Canon LXIX prescribes five years of penance for anyone having once committed adultery.

This synod passed eighty-one canons regulat­ing almost all phases of domestic life. They are strict and severe. There were in Spain at this time a large number of Jews, the descend­ants of forefathers who had settled in Spain, some claim in the days of Solomon. Canons XLIX and L prohibit intimate intercourse with the Jews, especially in regard to marriage with them!

Thus we have arrived at the parting of the ways in the Christian church. During these three hundred years of Christian missionary work, the church spread over the entire Roman Empire, and to the uttermost part of the civi­lized world. Over three hundred heretical sects had sprung out of the mother church during these three centuries. We will deal with cer­tain of these in another article.

Conclusions

First. Of the numerous synods held in dif­ferent parts of the Empire, a few have been selected to show that each diocesan, or pro­vincial, synod held was independent of any of the others. The synod of Carthage, for ex­ample, disagreed with the bishop of Rome on baptism. Each synod excommunicated and elected priests and bishops as it thought best. They exercised the same powers with regard to heretical church members.

Second. According to the prophecy of Reve­lation 2 and 2 Thessalonians 2, there was to be a "falling away" from the pure faith, and this occurred gradually during these three hundred years. Rituals were introduced. The worship in time became wholly formal. With this phase of the question we will deal later.

Washington, D. C.

Notes

1 Hefele, "History of Church Councils," Vol. I, pp. 79, 80. T. & T. Clark, Edinburgh, 1894 edition, Clark's translation.

2 Id., p. 86.

3 Id., pp. 89, 90.

4 Id., pp. 95, 96.

5 Id., p. 101.

6 Id., p. 102.

7 Id., pp. 118-122.

8 Id., pp. 131-172