Narrator:
TSS William Genthree
Duration:
10min
The fourth century began with Christianity triumphing over paganism. With persecution giving way to civil protection, one might have expected the church to flourish. Instead we see heresy and division and an inclination towards superstition. Many of the errors that formed during this period grew to dominate the doctrines of the church later.
The Position of the Clergy
With civil protection extended to the clergy, we find that they were exempted from public duties and that state monies were provided for distribution to certain individuals. Unlike the common people, bishops enjoyed the advantage of being tried by their peers in matters of civil law. With social advantage, many were attracted to the ranks of the clergy — attracted by the advantages of power and wealth and not by the service they were entering. It is true that the assembly has authority to act in matters of discipline, whether against emperor or plebeian, but when men vest men with power and authority in the church, it is a corruption of the Word of God, and ultimately leads to the corruption of the individual. Much error arose out of the false notion of apostolic succession — that there has been a succession of Apostles since the days of Scripture. Certainly not all of the church hierarchy were haughty and hypocritical. Some exercised judgment as they felt solemnly bound. Athanasius, who had distinguished himself at the council of Nice and later as Bishop of Alexandria, was such a man. Bishop Ambrose of Milan likewise was a man of true faith, and it was through his intervention that the Emperor Theodosius was brought to a public penance for his involvement in the massacre of Thessalonica. Despite the establishment of a strong clerical hierarchy, there were still numerous bishops during this period — 1800 by one historian’s account — and none had superior authority over another. Toward the end of the Pergamos period, as we move towards Thyatira, we find a distinct change in this arrangement.
Persecution of Heretics
It was during the reign of Theodosius that the office of Inquisitors of the Faith was first instituted. While excommunication under Theodosius also resulted in the loss of civil privileges, it was not until later emperors that the blood of Christians was freely shed on account of their religious convictions.
Baptism
As we have seen, the early Christian emperors typically delayed their baptism till late in life. Theodosius was the first Emperor to be baptized at the beginning of his reign, and that largely because his life was threatened by a serious illness. This and other abuses of baptism arose through the misunderstanding of its significance. The misunderstanding seems to have arisen from a misapplication of John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5): “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God” (John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5)). Though this verse does not refer to baptism, its misapplication resulted in the general view that baptism was necessary to salvation and all the blessings of grace. What then, is the water in John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5)? We believe it is the Word of God, as the following scriptures demonstrate. “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever” (1 Peter 1:22-2322Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (1 Peter 1:22‑23)). “Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures” (James 1:1818Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18)). “That He might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:2626That he might sanctify and cleanse it with the washing of water by the word, (Ephesians 5:26)). “Now ye are clean through the word which I have spoken unto you” (John 15:33Now ye are clean through the word which I have spoken unto you. (John 15:3)).
Through burial and identification with Christ in His death, we disassociate ourselves from a world that united to crucify the Saviour.
Burial of the first man declares that he is neither fit for God’s sight nor capable of being improved. We are placed on new ground and in a new position — a position of responsibility. The giving of life is in no way the sense of baptism — burial does not confer life. Those “baptized unto Moses in the cloud and in the sea” (1 Corinthians 10:22And were all baptized unto Moses in the cloud and in the sea; (1 Corinthians 10:2)) found themselves in a new place (across the Red Sea) and under Moses’ authority. Likewise, by Christian baptism we enter the Kingdom of Heaven, that sphere where the Lordship of Christ is owned. Fruits prove one’s reality. Simon Magus was baptized but his fruits betrayed him (Acts 8:13, 20-2213Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. (Acts 8:13)
20But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. (Acts 8:20‑22)).
There are several verses that mention baptism, but space does not permit each to be considered. The following verse in Peter’s first epistle is enlightening as to the scope and significance of baptism. “When once the longsuffering of God waited in [the] days of Noah while the ark was preparing, into which few, that is, eight souls, were saved through water: which figure also now saves you, [even] baptism, not a putting away of [the] filth of flesh, but [the] demand as before God of a good conscience, by [the] resurrection of Jesus Christ” (1 Peter 3:20-2120Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. 21The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1 Peter 3:20‑21) JND). Peter’s first epistle especially brings before us the government of God towards the righteous. In chapter 3, we have suffering for righteousness’ sake (1 Peter 3:1414But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; (1 Peter 3:14)). The Jewish believers, to whom Peter was writing, had been baptized and were now suffering. They were perplexed and their good conscience demanded, “Why is this?” Peter brings Noah before them. God’s government fell upon all in the flood, but while the people died in the waters of judgment, Noah was not only carried to safety, he was also delivered from that wicked scene; the disassociation was complete. Baptism likewise saves us — not in the putting away of the filth of the flesh — but it places us on a ground where the answer to every demand of conscience is to be found, not in baptism, but in the resurrection of Jesus Christ. These suffering Jews had the assurance in and by the resurrection of Christ, of complete deliverance in the trial through which they were passing.
Monasticism
Antony of Egypt is regarded as the father of monasticism. Born in AD 251 he lived to the age of 105. Though a defender of the true orthodox faith, he was sadly deluded as to the nature and object of Christianity. Pachomius, born in AD 292, also of Egypt, appears to be the first to have founded a society of ascetics. Before his death there were about 3000 monks living in eight monasteries. Holiness in the flesh was the monk’s one grand object, even though we read: “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but [how] to perform that which is good I find not” (Romans 7:1818For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)). Afflicting the body will not accomplish the exhortation to the Colossians — “Put to death therefore your members which [are] upon the earth, fornication, uncleanness, vile passions, evil lust, and unbridled desire, which is idolatry” (Colossians 3:55Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: (Colossians 3:5) JND) — but will rather incite the very passions we desire to subdue. We are to set our “affection on things above, not on things on the earth” (Colossians 3:22Set your affection on things above, not on things on the earth. (Colossians 3:2)).
Rites and Ceremonies
Even in the days of the apostles, false teachers infected Christianity with rites and ceremonies: “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]” (Colossians 2:1616Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: (Colossians 2:16)). With increasing riches, the clergy became attired in richer dresses, the music became more elaborate, and many new ceremonies were introduced. The Empress Helena, Constantine’s mother, claimed to have obtained the wood of the “true cross.” Human nature was easily incited to venerate such astonishing relics, but the sad result was nothing less than idolatry. While the Pergamos period began with the light of Christianity overcoming paganism, we see it ending with Christianity sinking into the darkness of paganism.
Salvation by Works
At the beginning of the fifth century we find the introduction of a new heresy — Pelagianism. Pelagius, probably a monk from Wales (Great Britain), maintained that man possessed an inherent power for doing the will of God. In his view, man was capable of reaching the highest degree of holiness. Probably inspired by the monastic way of life, he no doubt desired to prompt men to live holier lives. Ultimately his error led him to teach that the sin of Adam injured no one but himself, that man had the will to choose evil or good. But what says the scripture?
“For when we were yet without strength, in due time Christ died for the ungodly” (Romans 5:66For when we were yet without strength, in due time Christ died for the ungodly. (Romans 5:6)). We had no strength. We were “dead in trespasses and sins” (Ephesians 2:11And you hath he quickened, who were dead in trespasses and sins; (Ephesians 2:1)). No, the heart is deceitful above all things; man would even be deceived as to his true state.