As the name of Cyprian must be familiar to all our readers, and a name most famous in connection with the government and discipline of the Church, it may be well to notice particularly the serene fortitude of this father in the prospect of martyrdom.
He was born at Carthage about the year 200; but he was not converted till about 246. Though in mature age he possessed all the freshness and ardor of youth. He had been distinguished as a teacher of rhetoric, he was distinguished as an earnest, devoted Christian. He was early promoted to the offices of deacon and presbyter; and in 248 he was elected bishop by the general desire of the people. His labors were interrupted by the persecution under Decius; but Ids life was preserved till the year 258. On the morning of the 13th, of September, an officer with soldiers was sent by the proconsul to bring him into his presence. Cyprian then knew his end was near. With a ready mind and a cheerful countenance he went without delay. His trial was postponed for a day. The intelligence of his apprehension drew together the whole city. His own people lay all night in front of the officer’s house with whom he was lodged.
In the morning he was led to the proconsul’s palace, surrounded by a great multitude of people and a strong guard of soldiers. After a short delay, the proconsul appeared. “Art thou Thascius Cyprian, the bishop of so many impious men?” said the proconsul. “I am,” answered Cyprian. “The most sacred emperor commands thee to sacrifice.” “I do not sacrifice,” he replied. “Consider well,” rejoined the proconsul. “Execute thy orders,” answered Cyprian, “the case admits of no consideration.”
The governor consulted with his council, and then delivered Ids sentence. “Thascius Cyprian, thou hast lived long in thy impiety, and assembled around thee many men involved in the same wicked conspiracy. Thou hast shown thyself an enemy alike to the gods and to the laws of the empire; the pious and sacred emperors have in vain endeavored to recall thee to the worship of thy ancestors. Since then thou hast been the chief author and leader of these guilty practices, thou shalt be an example to those whom thou hast deluded to thy unlawful assemblies. Thou must expiate thy crime with thy blood.” “God be praised!” answered Cyprian; and the crowd of his brethren exclaimed, “Let us too be martyred with him.” The bishop was carried into a neighboring field and beheaded. It was remarkable that but a few days afterward the proconsul died. And the emperor Valerian, the following year, was defeated and taken prisoner by the Persians, who treated him with great and contemptuous cruelty—a calamity and disgrace without example in the annals of Rome.
The miserable death of many of the persecutors made a great impression on the public mind, and forced on many the conviction, that the enemies of Christianity were the enemies of heaven. For about forty years after this outrage, the peace and prosperity of the Church were not seriously interrupted; so that we may pass over these years for the present, and come to the final contest between paganism and Christianity.
CHAPTER 10.
THE GENERAL STATE OF CHRISTIANITY.
Before attempting a brief account of the persecution under Diocletian, it may be well to review the history and condition of the Church, as the final struggle drew near. But in order to form a correct judgment of the progress and state of Christianity at the end of three hundred years, we must consider the power of the enemies with which it had to contend.
1. JUDAISM.—We have seen at some length, and especially in the life of St. Paul, that Judaism was the first great enemy of Christianity. It had to contend from its infancy with the strong prejudices of the believing, and with the bitter malice of the unbelieving Jews. In its native region, and wherever it traveled, it was pursued by its unrelenting foe. And after the death of the apostles, the Church suffered much from yielding to Jewish pressure, and ultimately remodeling Christianity on the system of Judaism. The new wine was put into old bottles.
2. ORIENTALISM.—Towards the close of the first and the beginning of the second century, Christianity had to wend its way through the many and conflicting elements of eastern philosophy. Its first conflict was with Simon Magus, as recorded in the Acts of the Apostles. Though a Samaritan by birth, he is supposed to have studied the various religions of the east at Alexandria. On returning to his native country, he advanced very high pretensions to superior knowledge and power; and bewitched the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, “This man is the great power of God.” From this notice of Simon we may learn what influence such men had over the minds of the ignorant and the superstitious, and also, what a dreadful power of Satan the early Church had to contend with in these evil workers. He assumed not merely the lofty title of “the great power of God,” but that he combined in himself the other perfections of Deity. He is spoken of by writers generally as the head and father of the whole host of impostors and heretics.
After being so openly and shamefully defeated by Peter, he is said to have left Samaria, and traveled through various countries, choosing especially those which the gospel had not reached. From this time be introduced the name of Christ into his system, and so endeavored to confound the gospel with his blasphemies, and confuse the minds of the people. As to his miracle and magic working, his marvelous theories about his own descent from heaven, and other emanations, we say nothing, only that they proved, especially in the east, a mighty hindrance to the progress of the gospel.
The successors of Simon, such as Cerinthus and Valentinus, so systematized his theories as to become the founders of that form of gnosticism with which the Church had to contend in the second century. The name implies pretensions to some superior knowledge. It is generally thought that St. Paul refers to this meaning of the word when warning his son Timothy against “science,” or knowledge, “falsely so called.”
Although it would be out of place in these “Short Papers” to attempt anything like an outline of this widespread orientalism or gnosticism, yet we must give our readers some idea of what it was. It proved for a time the most formidable opponent of Christianity. But as the facts and doctrines of the gospel prevailed, gnosticism declined.
Under the head of the gnostics may be included all those in the first ages of the Church, who incorporated into their philosophical systems the most obvious and suitable doctrines of both Judaism and Christianity. Thus gnosticism became a mixture of oriental philosophy, Judaism, and Christianity. By means of this Satanic confusion the beautiful simplicity of the gospel was destroyed, and for a long time, in many places, its real character was obscured. It was a deep laid plan and a mighty effort of the enemy, not only to corrupt, but to undermine and subvert the gospel altogether. No sooner had Christianity appeared than the gnostics began to adopt into their systems some of its sublimest doctrines. Judaism was deeply tinged with it before the christian era: probably from the captivity.
But gnosticism, we must remember, was not a corruption of Christianity, though the whole school of gnostics are called heretics by ecclesiastical writers. As to its origin, we must go back to the many religions of the East, such as Chaldean, Persian, Egyptian, and others. In our own day such philosophers would be viewed as infidels and utter aliens from the gospel of Christ; but in early times the title heretic was given to all who in any way whatever introduced the name of Christ into their philosophical systems. Hence it has been said, “If Mahomet had appeared in the second century, Justin Martyr, or Irenams would have spoken of him as a heretic.” At the same time we must own that the principles of the Greek philosophy, especially the Platonic, forced their way at a very early period into the Church, corrupted the pure stream of truth, and threatened for a time to change the design and the effects of the gospel upon mankind.
ORIGEN, who was born at Alexandria—the cradle of gnosticism—about the year 185, was the father who gave form and completeness to the Alexandrian method of interpreting scripture. He distinguished in it a threefold sense—the literal, the moral, and the mystical—answering respectively to the body, soul, and spirit in man. The literal sense, he held, might be understood by any attentive reader; the moral required higher intelligence; the mystical was only to be apprehended through the grace of the Holy Spirit, which was to be obtained by prayer.
It was the great object of this eminent teacher to harmonize Christianity with philosophy; this was the leaven of the Alexandrian school. He sought to gather up the fragments of truth scattered throughout other systems, and unite them in a Christian scheme, so as to present the gospel in a form that would not offend the prejudices, but insure the conversion of Jews, gnostics, and of cultivated heathens. These principles of interpretation, and this combination of Christianity with philosophy, led Origen and his followers into many grave and serious errors, both practical and doctrinal. He was a devoted, earnest, zealous Christian himself, and truly loved the Lord Jesus; but the tendency of his principles has been, from that day to this, to weaken faith in the definite character of truth, if not to pervert it altogether by means of spiritualizing, and allegorizing, which his system taught and allowed.
THE MALIGNITY OF MATTER was a first principle in all the sects of the gnostics; it pervaded all the religious systems of the East. This led to the wildest theories as to the formation and character of the material universe, and all corporeal substances. Thus it was, that persons believing their bodies to be intrinsically evil, recommended abstinence and severe bodily mortificacations, in order that the mind or spirit, which was viewed as pure and divine, might enjoy greater liberty, and be able the better to contemplate heavenly things. Without saying more on this subject—which we do not much enjoy—the reader will see that the celibacy of the clergy in later years, and the whole system of asceticism and monasticism, had their origin, not in the scriptures, but in oriental philosophy.
PAGANISM.—Not only had the Church to contend with Judaism and Orientalism, it also suffered from the outward hostility of Paganism. These were the three formidable powers of Satan with which he assailed the Church in the first three hundred years of her history. In carrying out her Lord’s high commission—“Teach all nations.....preach the gospel to every creature”—she had these enemies to face and overcome. But these could not have hindered her course had she only walked in separation from the world, and remained true and faithful to her heavenly and exalted Savior. But alas, alas, what Judaism, Orientalism, and Paganism could not do, the allurements of the world accomplished. And this leads us to a close survey of the condition of the Church when the great persecution broke out.
A SURVEY OF THE CONDITION OF THE CHURCH. A.D 303.
Dioclesian ascended the throne in 284. In 286 he associated with himself Maximian, as Augustus; and in 292 Galerius and Constantius were added to the number of the princes, with the inferior title of Caesar. Thus, when the fourth century began, the Roman empire had four sovereigns. Two bore the title of Augustus; and two the title of Caesar. Dioclesian, though superstitious, indulged no hatred towards Christians. Constantius, the father of Constantine the Great, was friendly to them. At first, the face of christian affairs looked tolerably bright and happy; but the pagan priests were angry and plotting mischief against the Christians. They saw in the wide spreading triumphs of Christianity their own downfall. For fully fifty years the Church had been very little disturbed by the secular power. During this period Christians had attained an unexampled degree of prosperity; but it was only outward; they had deeply declined from the purity and simplicity of the gospel of Christ.
Churches had arisen in most of the cities of the empire, and with some display of architectural splendor. Vestments and sacred vessels of silver and gold began to be used. Converts flocked in from all ranks of society: even the wife of the emperor, and his daughter Valeria, married to Galerius, appear to have been among the number. Christians held high offices in the state, and in the imperial household. They occupied positions of distinction and even of supreme authority, in the provinces and in the army. But, alas, this long period of outward prosperity had produced its usual consequences. Faith and love decayed; pride and ambition crept in. Priestly domination began to exercise its usurped powers, and the bishop to assume the language and the authority of the vicegerent of God. Jealousies and dissensions distracted the peaceful communities, and disputes sometimes proceeded to open violence. The peace of fifty years had corrupted the whole christian atmosphere: the lightning of Dioclesian’s rage was permitted of God to refine and purify it.
Such is the melancholy confession of the Christians themselves, who, according to the spirit of the times, considered the dangers and the afflictions to which they were exposed in the light of divine judgments.