THE CHRISTIAN SOCIETY: ITS OFFICE

AND GROWTH

The two Empires-the Church and the World THE coincidence of the establishment of the Roman Empire with the rise of Christianity has always attracted the attention of modern historians.

Christianity was destined by its very nature not to save but to destroy the Empire: at the same time their outward correspondence was not less full of meaning. All that was progressive in the old world was united under one supreme head at the time when the new faith was revealed which should bind the universe together in a sovereign unity.

Peace won by arms ushered in Him who revealed the peace of life in God.

The Failure of the Empire and the Victory of the Church So it was that the only two powers which have claimed

absolute dominion over mankind appeared together. For three centuries each followed the necessary law of its development. Then at last the Empire was seen to have failed; and the Church was seen to contain the forces which could regenerate and rule the world. Diocletian, when he finally organised the old power of

the State with the greatest political genius, gave the occasion for the concentration of the power of the Church, and prepared the way for its victory.

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The Gospel essentially the Proclamation of a Kingdom THE message of the Gospel was essentially the proclamation of a Kingdom, "a Kingdom of heaven," Kingdom of God," "a Kingdom of the Son of Man." The coming of a Kingdom was the keynote of the preaching of John the Baptist and of Christ Himself. The disciples were "the sons of the Kingdom.” a King Christ died. During the great forty days He spoke of "the things pertaining to the Kingdom." When the faith was first carried beyond the limits of Judæa, Philip announced to Samaria "the Gospel of the Kingdom of God." The burden of St. Paul's first teaching in Europe was that there was "another King than Cæsar, even Jesus." The same Apostle, when he sums up his work, describes himself as having gone about "preaching the Kingdom of God"; and the last glimpse which is given of his labours at Rome shews him there still preaching the Kingdom.

Everywhere the same idea is prominent in the history of the Acts and in the Apostolic letters. At one time it excites the hostility of unbelievers; at another time it gives occasion to mistaken hopes in Christians. But however the truth was misrepresented and misunderstood, however much it gave occasion to unjust attacks and visionary expectations, it was still held firmly. The idea may have grown somewhat unfamiliar to us now, but it is clearly impressed upon the New Testament.

The two Empires compared IT is quite true to say that two Empires, two social organisations, designed to embrace the whole world,

started together in the first century. The one appeared in the completeness of its form: the other only in the first embodiment of the vital principle which included all after-growth. But the two Empires had nothing in common except their point of departure and their claim to universality. In principle, in mode of action, in sanctions, in scope, in history, they offer an absolute contrast. The Roman Empire was essentially based on positive law; it was maintained by force; it appealed to outward well-doing; it aimed at producing external co-operation or conformity. The Christian Empire was no less essentially based on faith: it was propagated and upheld by conviction: it lifted the thoughts and working of men to that which was spiritual and eternal : it strove towards the manifold exhibition of one common life. The history of the Roman Empire is from the first the history of a decline and fall, checked by many noble efforts and many wise counsels, but still inevitable. The history of the Christian Empire is from the first the history of a victorious progress, stayed and saddened by frequent faithlessness and self-seeking, but still certain and assured though never completed.

The necessary Collision between Christianity and Roman Law

IF a distinct conception be formed of what Christianity is, it will be evident that a sincere and zealous pagan could not but persecute it.

Christianity came forward as a universal religion. It could not take a place as one among many; and this was the utmost which ancient modes of thought could concede to it.

The idea of toleration as expressing a respect for personal conviction was utterly unknown to the statesmen

of the old world. It found no clear expression in the new world till the seventeenth century. The toleration of the Empire was in effect not unlike toleration in Russia now it accepted diversities which had established themselves by actual existence, but it allowed no change away from the national faith.

The national religion was a part of the historical development and habits of the nation, a mode of expressing certain thoughts and convictions which could no more be changed than language.

Nothing struck the apologists with more amazement than the first natural consequence which followed from this difference between the Christian and heathen conceptions of religion. They saw the popular gods held up to mockery upon the stage, degraded in the works of poets, ridiculed by philosophers, and they could not reconcile such license and sarcasm with resolute devotion. But to the polytheist of the empire-and to all later polytheists the offices of worship were an act of public duty and not of private confession. Outward conformity in act was owed to the State, complete freedom in opinion and word was allowed to the worshipper. There was no complete and necessary correspondence between the form and the thought.

His religion

With the Christian it was otherwise. was the expression of his soul. So it was that the Christian confessor would make no compromise. This phenomenon was a novel one; and we can see in the records of the martyrdoms how utterly the magistrates were incapable of understanding the difficulty which Christians felt in official conformity. In their judgment it was perfectly consistent with religious faith to drop the morsel of incense on the fire, and still retain allegiance to Christ.