PROVO. UTAH

5X

THE GREAT APOSTASY

Considered in the Light of Scriptural
and Secular History

BY

JAMES E. TALMAGE

D. Sc. D.. Ph.D., F. R. S. E.

^t't^X^

SIXTH THOUSAND.

Published by

THE DESERET NEWS

Salt Lake City, Utah

1909

COPYRIGHT

by

JAMES E. TALMAGE

1909

^iisi^^

Pref

ace.

The Church of Jesus Christ of Latter-day Saints pro-
claims the restoration of the Gospel, and the re-establishment
of the Church as of old, in this, the Dispensation of the
Fulness of Times. Such restoration and re-estabiishment,
with the modern bestowal of the Holy Priesthood, would be
unnecessary and indeed impossible had the Church of Christ
continued among men with unbroken succession of Priest-
hood and power, since the ''meridian of time."

The restored Church affirms that a general apostasy de-
veloped during and after the apostolic period, and that the
primitive Church lost its pov/er, authority, and graces as a
divine institution, and degenerated into an earthly organiza-
tion only. The significance and importance of the great
apostasy, as a condition precedent to the re-establishment of
the Church in modern times, is obvious. If the alleged apos-
tasy of the primitive Church was not a reality, the Church
of Jesus Christ of Latter-day Saints is not the divine in-
stitution its name proclaims.

The evidence of the decline and final extinction of the
primitive Church among men is found in scriptural record,
and in secular history. In the following pages the author
has undertaken to present a summary of the most important
of these evidences. In so doing he has drawn liberally from
many sources of information, with due acknowledgment of
all citations. The little work has been written in the hope
that it may prove of service to our missionary elders in the
field, to classes and quorum organizations engaged in the

iv. t>REFACE.

study of theological subjects at home, and to earnest investi-
gators of the teachings and claims of the restored Church
of Jesus Christ.

James E. Talmage.
Salt Lake City, Utah.
November 1, 1909.

Contents.

CHAPTER I.

INTRODUCTION : THE ESTABLISHMENT OF THE CHURCH OF CHRIST.

Conditions at beginning of Christian era. — Religious systems,
Jewish, Pagan, and Samaritan. — Jewish sects and parties. —
Law of Moses fulfilled and superseded. — Apostles chosen and
ordained. — Apostolic administration. — The Church established
on the western hemisphere. — The "meridian of time." 1-17

CHAPTER II.

THE APOSTASY PREDICTED.

The Church has not continued in unbroken succession. — Divine
foreknowledge. — The divine purposes not thwarted. — Apos-
tasy from the Church compared with the apostasy of the
Church. — Specific predictions concerning the apostasy. — The
Law of Moses a temporary measure. — Isaiah's fateful proph-
ecy.— Predictions by Jesus Christ. — By Paul. — By Peter. — By
Jude. — By John the Revelator. — Apostasy on the western
hemisphere predicted. . 18-38

CHAPTER III.

EARLY STAGES OF THE APOSTASY.

The apostasy recognized in apostolic age. — Testimony of Paul. —
"Mystery of iniquity." — Summary of Paul's utterances con-
cerning early apostasy. — Testimony of Jude. — Of John the
Revelator. — Messages to the churches of Asia. — Nicolaitanes
denounced. — Testimony of Hegesippus. — Early schisms in
the Church. — Declension of the Church before close of first
century. — Apostasy on the western hemisphere. — Destruc-
tion of Nephite nation by the Lamanites .... 39-53

vi. CONTENTS.

CHAPTER IV.

CAUSES OF THE APOSTASY. — EXTERNAL CAUSES CONSIDERED.

Causes of the apostasy, external and internal. — Persecution as an
external cause. — Judaism and Paganism arrayed against the
Church. — Judaistic persecution. — Predictions of Judaistic op-
position.— Fulfilment of the same. — Destruction of Jeru-
salem 54-63

CHAPTER V.

CAUSES OF THE APOSTASY. — EXTERNAL CAUSES, CONTINUED.

Pagan persecution. — Roman opposition to Christianity, explan-
ation of. — Number of persecutions by the Romans. — Perse-
cution under Nero. — Under Domitian. — Under Trajan. — Un-
der iMarcus Aurelius. — Later persecutions. — Persecution un-
der Diocletian. — Extent of the Diocletian persecution. — Dio-
cletian boart that Christianity was extinct. — The Church
taken under state protection by Constantine the Great 64-81

CHAPTER VI.

CAUSES OF THE APOSTASY. — INTERNAL CAUSES.

Diverse effect of persecution. — Imprudent zeal of sorne. — Return
to idolatry by others. — "Libels" attesting individual apos-
tasy.— Sad condition of the Church in third century. — Testi-
mony as to conditions of apostasy at this period. — Decline
of the Church antedates the conversion of Constantine. — De-
parture from Christianity. — Specific causes of the growing
apostasy 82-95

CHAPTER Vn.

INTERNAL CAUSES. — CONTINUED.

First specific cause: "The corrupting of the simple principles of
the gospel by the admixture of the so-called philosophic sys-
tems of the times." — Judaistic perversions. — Admixture of
Gnosticism with Christianit3\ — Gnosticism unsatisfying. —
N w Platonics. — Doctrine of the Legos. — "The Word." —
Sibellianism. — Arianism. — The Council of Nice and its de-
nunciation of Arianism. — The Nicene Creed. — The Creed of
Athanasius. — Perverted view of life. — Disregard for truth.
96-112

CONTENTS. vii.

CHAPTER VIII.

INTERNAL CAUSES. — CONTINUED.

Second specific cause: "Unauthorized additions to the ceremo-
nies of the Church, and the introduction of vital changes in
essential ordinances." — Simplicity of early form of worship
ridiculed. — Formalism and superstition increase. — Adoration
of images, etc. — Changes in baptismal ordinance. — Time of
its administration restricted. — Ministrations of the exorcist
introduced. — Immersion substituted by sprinkling. — Infant
baptisr- introduced. — Changes in the sacrament of the Lord's
Supper. — Fallacy of transubstantiation. — Adorrition of the
"host."— Proof of apostate condition of the Church 113-129

CHAPTER IX.

INTERNAL CAUSES. — CONTINUED.

Third specific cause: "Unauthorized changes in church organ-
ization and government." — Early form of church govern-
ment.— Equality of the bishops. — Origin of synods or church
councils. — Bishops of Rome claimed supremacy. — Title of
Pope assumed. — Secular authority asserted by the pope. —
Indulgences or pardons. — Infamous doctrine of superoga-
tion. — The traffic in indulgences. — Tetzel the papal agent. —
Copy of an indulgence. — The sin of blasphemy. — Scripture-
reading forbidden to the oeople. — Draper's arraignment of
the papacy . . . / 130-149

CHAPTER X.

RESULTS OF THE APOSTASY. — ITS SEQUEL.

Revolts against the Church of Rome. — John Wickliffe in Eng-
land.— John Huss and Jerome of Prague. — The Reformation
inaugurated. — Martin Luther, his revolt; his excommunica-
tion; his defense at Worms. — The Protestants. — Zwingle and
Calvin. — The Inquisition. — Zeal of the reformers. — Rise of
the Church of England. — Divine over-ruling in the events of
the Reformation. — The "Mother Church" apostate. — Fal-
lacy of assuming human origin of divine authority. — Priestly
orders of Church of England declared invalid by the "Mother
Church." — The apostasy admitted and affirmed. — Wesley's
testimony. — Declaration by Church of England. — Divine dec-
laration of the apostasy. — The sequel. — The Revelator'
vision of the Restoration. — The Church re-established in the
nineteenth century 150-169

The Great Apostasy.

CHAPTER I.

INTRODUCTION : THE ESTABLISHMENT OF THE CHURCH OF

CHRIST.

1. A belief common to all sects and churches professing
Christianity is that Jesus Christ, the Savior and Redeemer
of the human race, established His Church upon the earth,
by personal ministration in the meridian of time. Ecclesi-
astical history, as distinguished from secular history, deals
with the experiences of the Church from the time of its
establishment. The conditions under which the Church
was founded first claim our attention.

2. At the beginning of the Christian era, the Jews, in
com.mon with most other nations, were subjects of the
Roman empire.^ They were allowed a considerable degree
of liberty in maintaining their religious observances and
national customs generally, but their status was far from
that of a free and independent people.

3. The period was one of comparative peace, — a time
marked by fewer wars and less dissension than the empire
had known for many years. These conditions were favor-
able for the mission of the Christ, and for the founding
of His Church on earth.

« See Note 1, end of chapter.
2

2 THE GREAT APOSTASY.

4. The religious systems extant at the time of Christ's
earthly ministry may be classified in a general way as Jew-
ish and Pagan, with a minor system — the Samaritan —
which was essentially a mixture of the other two. The
children of Israel alone proclaimed the existence of the
true and living God ; they alone looked forward to the
advent of the Messiah, whom mistakenly they awaited as
a prospective conqueror coming to crush the enemies of
their nation. All other nations, tongues, and peoples, bowed
to pagan deities, and their worship comprised nought but
the sensual rites of heathen idolatry. Paganism^ was a re-
ligion of form and ceremony, based on polytheism — a be-
lief in the existence of a multitude of gods, which deities
were subject to all the vices and passions of humanity,
while distinguished by immunity from death. Morality
and virtue were unknown as elements of heathen service;
and the dominant idea in pagan worship was that of pro-
pitiating the gods, in the hope of averting their anger and
purchasing their favor.

5. The Israelites, or Jews as they were collectively
known, thus stood apart among the nations as proud pos-
sessors of superior knowledge, with a lineage and a liter-
ature, with a priestly organization and a system of laws,
that separated and distinguished them as a people at once
peculiar and exclusive. While the Jews regarded their idol-
atrous neighbors with abhorrence and contempt, th^y in turn
were treated with derision as fanatics and inferiors.

6. But the Jews, while thus distinguished as a people
from the rest of the world, were by no means a united peo-
ple ; on the contrary they were divided among themselves

^ See Note 2, end of chapter.

THE CHURCH ESTABLISHED. 3

0!i matters of religious profession and practice In the first
place, there was a deadly enmity between the Jews proper
and the Samaritans. These latter were a mixed people in-
habiting a distinct province mostly between Judea and Gali-
lee, largely made up of Assyrian colonists who had inter-
married with the Jews. While alarming their belief in the
Jehovah of the Old Testament, they practiced many rites
belonging to the paganism they claimed to have forsaken,
and were regarded by the Jews proper as unorthodox and
reprobate.

7. Then the Jews themselves were divided into many
contending sects and parties, among which the principal
were the Pharisees and the Sadducees : and beside these we
read of Essenes, Galileans, Herodians. etc.

8. The Jews were living under the Law of Moses, the
outward observance of which was enforced by priestly rule,
while the spirit of the law was very generally ignored by
priest and people alike. That the ^losaic law was given as
a preparation for something greater was afterward afiirmed
by Paul, in his epistle to the saints at Galatia : ''Wherefore
the law was our schoolmaster to bring us unto Christ."*-"
And the fact that a higher law was to supersede the lower
is abundantly shown in the Savior's own teachings : "Ye
have heard that it was said by them of old time. Thou shalt
not kill ; and whosoever shall kill shall be in danger of the
judgment: But I say unto you tliat whosoever is angry with
his brother without a cause shall be in danger of the judg-
ment: * * =^ Ye have heard that it was said by them
of old time. Thou shalt not commit adultery: But I say
unto vou that whosoever looketh on a woman to lust after

Galr.rians 3: 24.

4 THE GREAT APOSTASY.

her hath committed adultery with her already in his heart.
* * ^ Again, ye have heard that it hath been said by
them of old time, Thou shalt not forswear thyself but shall
perform unto the Lord thine oaths : But I say unto you,
Swear not at all. * =5= =i^ Ye have heard that it hath
been said. An eye for an eye and a tooth for a tooth : But
I say unto you that ye resist not evil. * * * Ye have
heard that it hath been said. Thou shalt love thy neighbor
and hate thine enemy. But I say unto you, Love your
enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you and
persecute you."'^

9. These teachings, based on love, so different from the
spirit of retaliation to which they had been accustomed under
the law, caused great surprise among the people ; yet in
affirmation of the fact that the law was not to be ignored,
and could only be superseded by its fulfilment, the Master
said : "Think not that I am come to destroy the law, or the
prophets : I am not come to destroy but to fulfil. For verily
I say unto you. Till heaven and earth pass, one jot or one
tittle shall in no wise pass from the law till all be fulfilled."^

10. It is very evident that the Master had come with a
greater doctrine than was then known, and that the teach-
ings of the day were insufficient : 'Tor I say unto you that
except your righteousness shall exceed the righteousness of
the scribes and Pharisees, ye shall in no case enter into the
kingdom of heaven."^

11. Jesus Himself was strict in complying with all right-
ful requirements under the law ; but He refused to recognize

^ Alatthew 5: 21-44; read the entire chapter.
^Matt. 5: 17, 18.
f Verse 20.

THE CHURCH ESTABLISHED. 5

an observance of the letter alone, however rigidly required,
as a substitute for compliance v/ith the spirit of the ^Mosaic
injunction.

12. The excellent teachings and precepts of true morality
inculcated bv the Christ prepared the minds of those who
believed His words for the introduction of the gospel in its
purity, and for the establishment of the Church of Christ
as an earthly organization.

13. From among the disciples who followed Him, some
01 whom had been honored by preliminary calls. He chose
twelve men, whom He ordained to the apostleship : — "And
he ordained twelve, that they should be with him and that
he might send them forth to preach."^ Again: "And
when it was day, he called unto him his disciples : and of
them he chose twelve vvhom also he named apostles."^' The
twelve special witnesses of Him and His work v/ere sent out
to preach in the several cities of the Jews. On this, their
first mission, they were instructed to confine their ministra-
tions to the house of Israel, and the burden of their message
was "The kingdom of heaven is at hand.''* They Vv^ere told
to use the power with which they had been invested by or-
dination,, in preaching, in healing the sick, in raiding the
dead even, and in subduing evil spirits; the I^Nlaster's ad-
monition was, "Freely ye have received, freely give/' They
were to travel without money or provisions, relying upon
a higher power to supply their needs through the agency of
those to whom they would offer the message of truth ; and
they were warned of the possible hardships awaiting them

fMark 3: 14.

'*Luke 6: 13; compare Matt. 10: 1, 2.

» Matt. 10: 7; study the entire chapter.

6 THE GREAT APOSTASY.

and of the i)crsecution which sooner or later would surely
befall them.

14. At a later date Christ called others to the work of
the ministry, and sent them out in pairs to precede Him and
prepare the peo])le for His cominj^. Thus we real of "the
seventy" who were instructed in terms almost identical with
those of the apostolic commission.^ That their mvestiture
was one of authority and power and no mere form is shown
by the success attending their administrations ; for when
they returned they reported triumphantly, "Lord, even the
devils are subject unto us through thy name."^'

15. The specific commission given unto the apostles at
the time of their ordination was afterward emphasized.
They were the subjects of the particularly solemn ordinance
spoken of as the washing of feet, so necessary that in reply
to Peter's objection the Lord said: *Tf I wash thee not
thou hast no part with me."' And unto the eleven who had
remained faithful, the Risen Lord delivered His parting
instructions, immediately before the ascension : "Go ye in-
to all the world and j)reacli the gospel to every creature."
After our Lcjrd's departure the apostles entered upon tlic
ministry with vigor: "And they went forth and preached
everywhere, the Lord working with them, and confirming
the word with signs following."*"

16. These scriptures indicate the authority of the apos-
tles to administer the affairs of the Church after the as-
cension of the Resurrected Messiah. That Peter, the senior
member of the apostolic council, was given a position of pres-

y Luke 10; C()mi)are with Matl. 10.

*Lukc 10: 17.

/John 13:4-9.

»«Mark 16: 14 20; compare Matt. 28: 19, 20.

THE CHURCH ESTABLISHED. /

idency, appears from the Savior's special admonition and
charge on the shores of the Tiberian sea."

17. That the apostles realized that though the ]^Iaster
had gone He had left with them authority and command to
build up the Church as an established organization, is abun-
dantly proved by scripture. They first proceeded to fill the
vacancy in the presiding council or "quorum" of twelve, a
vacancy occasioned by the apostasy and death of Judas
Iscariot : and the mode of procedure in this official act is
instructive. The installation of a new apostle was not de-
termined by the eleven alone ; we read that the disciples
(or members of the Church) were gathered together — about
a hundred and twenty in number. To them Peter present-
ed the matter requiring action, and emphasized the fact
that the man to be chosen must be one who had personal
knowledge and testimony of the Lord's ministry, and who
was therefore qualified to speak as a special witness of the
Christ, which qualification is the distinguishing feature of
the apostleship. "Wherefore." said Peter, "of these men
which have companied with us all the time that the Lord
Jesus went in and out among us. beginning from the bap-
tism of John, unto that same day that he was taken up from
us, must one be ordained to be a witness with us of his
resurrection."'^ \\'e are further informed that two men were
nominated, and that the divine power was invoked to show
whether either, and if so, which, was the Lord's choice.
Then the votes were cast "and the lot fell upon Matthias;
and he was numbered with the eleven apostles."

18. It is evident that the apostles considered their council
or quorum as definitely organized with a membership limit

"John 21: 15-17.

^ Acts 1: 21, 22: read verses 15-26 inclusive.

8 THE GREAT APOSTASY.

of twelve; and that the work of the Church required that
the organization be made complete. Nevertheless, w^e read
of none others subsequently chosen to fill vacancies in the
council of twelve. Paul, who previous to his conversion was
known as Saul of Tarsus, received a special manifestation,
in which he heard the voice of the Risen Lord declaring
''I am Jesus whom thou persecutest,"^ and thereby he be-
came a special witness of the Lord Jesus, and as such was
in truth an apostle, though we have no definite scriptural
record that he was ever made a member of the council of
twelve. As showing the importance of ordination to ofiice
under the hands of duly constituted authorities, vv^e have the
instance of Paul's ordination. Though he had conversed
with the Resurrected Jesus, though he had been the subject
of a special manifestation of divine powder in the restoration
of his sight, he had nevertheless to be baptized ; and later
he was commissioned for the work of the ministry by the
authoritative imposition of hands. ^

19. Another instance of official action in choosing and
setting apart men to special office in the Church arose soon
after the ordination of Matthias. It appears that one feature
of the Church organization in early apostolic days was a
common ownership of material things, distribution being
made according to need. As the members increased, it was
found impracticable for the apostles to devote the neces-
sary attention and time to these temporal matters, so they
called upon the members to select seven men of honest re-
port, whom the apostles would appoint to take special charge
of these aflfairs. These men were set apart by prayer and by

P Acts 9: 5; read verses 1-22.
9 Acts 13: 1-3.

THE CHURCH ESTABLISHED. 9

the laying on of hands/ The instance is instructive as
showing that the apostles realized their possession of au-
thority to direct in the affairs of the Church, and that they
observed with strict fidelity the principle of common consent
in the administration of their high office. They exercised
their priestly powers in the spirit of love, and with due re-
gard to the rights of the people over whom they were placed
to preside.

20. Under the administration of the apostles, and others
who labored by their direction in positions of lesser author-
ity, the Church grew in numbers and influence.^ For ten
or twelve years after the ascension of Christ, Jerusalem re-
mained the headquarters of the Church, but branches or, as
designated in the scriptural record, separate '•churches," were
established in the outlying provinces. As such branches
were organized, bishops, deacons, and other officers were
chosen, and doubtless ordained by authority, to m.inister in
local affairs.*

21. That the commission of the Lord Jesus to the apos-
tles, instructing them to preach the gospel widely, was exe-
cuted with promptness and zeal, is evident from the rapid
growth of the Church in the early apostolic times" Paul,
writing about A. D. 64 — approximately thirty years after
the ascension — declares that the gospel had already been
carried to every nation — "preached to every creature under
heaven,"^ by which expression the apostle doubtless means
that the gospel message had been so generally proclaimed,
that all who would might learn of it.

'•Acts 6: 1-7.

•s See Note 3, end of chapter.

'See PhiHp. 1:1; compare I Tim. 3: 1,2, 8. 10.

"Acts 6: 7; 12: 24; 19: 20.

^' Col. 1: 23; compare verse 6.

10 THE GREAT APOSTASY.

'2Z}) Details as to the organization of the Church in apos-
toHc days are not given with great fuhiess. As already
shown, the presiding authority was vested in the twelve
apostles ; and furthermore, the special calling of the seventies
has received attention ; but beside these there were evangel-
ists, pastors, and teachers;"' and in addition, high priests,^
eldersj^" bishops,-^ etc. The purpose of these several offices
is explained by Paul to be : — "For the perfecting of the
saints, for the work of the ministry, for the edifying of the
body of Christ."" JThe Church with its graded offices and
its spiritual gifts has been aptly compared to a perfect body
with its separate organs and its individual members, each
necessary to the welfare of the whole, yet none independent
of the rest. As in the human organism so in the Church
of Christ, no one with propriety can say to another, "I have
no need of thee."^

THE CHURCH OF CHRIST ON THE WESTERN HEMISPHERE.

23. We have seen, on the evidence of the Jewish scrip-
tures, how the Church was established and made strong in
Asia and Europe in and immediately following the meridian
of time. The scriptures cited are such as appeal to all
earnest Christians; the authority is that of the New Testa-
ment. We have now to consider the establishment of the
Church amongst those who constituted another division of

"'Eph. 4: 11.

^Heb. 5: 1-5.

yActs 14: 23; 15: 6; I Peter 5: 1.

^I Tim. 3: 1; Titus 1: 7.

a Eph. 4: 12; read also verses 13-16.

'^ See I Cor. 12. See Note 4, end of chapter.

THE CHURCH OX THE WESTERN HEMISPHERE. 11

the house of Israel — a people inhabiting what is now known
as the American continent.

24. For the benefit of those who are unfamiliar with
the Nephite scriptures, published to the world as the Book
of Mormon, a brief historical summary is here presented.*^
In the year 600 B. C, in the reign of King Zedekiah, a
small colony was led from Jerusalem by an inspired proph-
et named Lehi. These people were brought by divine as-
sistance to the shores of the Arabian Sea, where they con-
structed a vessel in which they crossed the great waters to
the western coast of South America. They landed 590 B.
C. The people were soon divided into tw9 parties, led re-
spectively by Nephi and Laman, sons of Lehi; and these
factions grew^ into the opposing nations known in history
as Nephites and Lamanites. The former developed while
the latter retrograded in the arts of civilization. Nephite
prophets predicted the earthly advent of the Messiah, and
foretold His ministry, crucifixion, and resurrection.

25. The record states that the Messiah appeared in per-
son among the Nephites on the w^estern continent. This
was subsequent to His ascension from the ]\Tount of Olives.
A foreshadowing of this great event was given by Christ
in a declaration made Vvhile yet He lived on earth. Com-
paring Himself to the good shepherd vrho giveth his life for
the sheep, He said : "And other sheep I have which are
not of this fold ; them also I must bring, and they shall hear
my voice, and there shall be one fold and one shepherd."'^

26. According to the Nephite record, certain predicted
signs of the Savior's death had come to pass. Destructive

^See Note 5, end of chapter.

<^ John 10: 16; read verses 1-18 inclusive. Compare III Nephi
15: 21.

12 THE GREAT APOSTASY.

earthquakes and other dread convulsions of nature had taken
place in the west, while the supreme tragedy was being en-
acted on Calvary. The people of the land Bountiful, com-
prising the northern portion of South America, were still
marveling over the great convulsions that had so terrified
them a few weeks earlier, and, on a certain occasion, were
gathered together discussing the matter, when they heard a
voice as from the heavens saying : ''Behold my beloved Son,
in whom I am well pleased, in whom I have glorified my
name ; hear ye him."^ Looking up they beheld a man de-
scending. He was clothed in a white robe, and as he reached
the earth he said : "Behold, I am Jesus Christ, whom the
prophets testified shall come into the world. * ''' *
Arise and come forth unto me that ye may thrust your
hands into my side, and also that ye may feel the prints of
the nails in my hands and in my feet ; that ye may know that
I am the God of Israel, and the God of the whole earth, and
have been slain for the sins of the world. "^

27. Having thus declared Himself, Christ proceeded to
instruct the people in the plan of the gospel as He had
preached it, and in the constitution of the Church as He had
established it in the east. He visited the Nephite people on
subsequent occasions, taught them many of the precepts
previously given to the Jews ; emphasized the doctrine of
baptism and other ordinances essential to salvation ; insti-
tuted the sacrament in commemoration of His atoning
death ; chose and commissioned twelve apostles, on whom
He conferred authority in the Church; explained the im-
portance of designating the organization by its proper name
— the Church of Christ ; and announced the fulfilment of the

«ni Nephi 11: 7; read the entire chapter.
/Verses 10, 14.

NOTES. 13

law of Moses and the fact that it was thenceforth superseded
by the gospel embodied within the Church as established by
Himself. In plan of organization, in doctrine and precept,
and in prescribed ordinances, the Church of Christ in the
west was the counter-part of the Church in Palestine.

28. Thus in the meridian of time the Church of God
was founded on both sides of the earth. In its pristine
simplicity and beauty it exhibited the majesty of a divine
institution. It is now our saddening duty to consider the de-
cline of spiritual power within the Church, and the eventual
apostasy of the Church itself.

Notes.

1. Conditions at the beginning of the Christian er.\. "At
the birth of Christ this amazing federation of the world into
one great monarchy had been finally achieved. Augustus, at
Rome, was the sole power to which all nations looked. * * *
No prince, no king, no potentate of any name could break the
calm which such a universal dominion secured. * * * it ^as
in such a unique era that Jesus Christ was born. The whole
earth lay hushed in profound peace. All lands lay freely open to
the message of mercy and love which He came to announce.
Nor was the social and moral condition of the v/orld at large, at
the birth of Christ, less fitting for His advent than the political.
The prize of universal power struggled for through sixty years of
plots and desolating civil wars, had been won at last by Augus-
tus. Sulla and Marius, Pompey and Caesar, had led their legions
against each other, alike in Italy and the provinces, and had
drenched the earth with blood. Augustus himself had reached
the throne only after thirteen years of war, which involved re-
gions wide apart. The world was exhausted by the prolonged
agony of such a strife; it sighed for repose." (Cunningham
Geikie, "The Life and Works of Christ;" New York, 1894; vol. I,
p. 25.)

"The Roman empire, at the birth of Christ, was less agitated

14 THE GREAT APOSTASY.

by wars and turmoils than it had been for many years beiore.
For though I cannot assent to the opinion of those who, follow-
ing the account of Orosius, maintain that the temple of Janus
was then shut, and that wars and discords absolutely ceased
throughout the world, yet it is certain that the period in which
our Savior descended upon earth may be justly styled the 'pa-
cific age,' if we compare it with the preceding times. And indeed
the tranquility that then reigned was necessary to enable the
ministers of Christ to execute with success their sublime com-
mission to the human race." (Mosheim, "Ecclesiastical History,"
Cent. I, Part I; ch. 1: 4.)

2. Paganism at the beginning of the Christian era. "Every
nation then had its respective gods, over which presided one
more excellent than the rest; yet in such a manner that
this supreme deity was himself controlled by the rigid em-
pire of the fates, or what the philosophers called 'external neces-
sity.' The gods of the east were different from those of the
Gauls, the Germans, and the other northern nations. The Gre-
cian divinities differed widely from those of the Egyptians, who
deified plants, animals, and a great variety of the productions
both of nature and art. Each people also had their own partic-
ular manner of worshiping and appeasing their respective deities,
entirely different from the sacred rites of other countries. * *
One thing, indeed, which at first sight appears very remarkable,
is, that this variety of religions and of gods neither produced
wars nor disssensions among the different nations, the Egyp-
tians excepted. Nor is it perhaps necessary to except even them,
since their wars undertaken for their gods cannot be looked upon
with propriety as wholly of a religious nature. Each nation suf-
fered its neighbors to follow their own method of worship, to
adore their own gods, to enjoy their own rites and ceremonies,
and discovered no sort of displeasure at their diversity of senti-
ments in religious matters. There is, however, little wonderful
in this spir't of mutual toleration, when we consider that they all
looked upon the world as one great empire, divided into various
provinces, over every one of which a certain order of divinities
presided; and that therefore none could behold with contempt

NOTES. 15

the gods of other nations, or force strangers to pay homage to
theirs. The Romans exercised this toleration in the amplest
manner. For, though they would not allow any changes to be
made in the religions that were publicly professed in the empire,
nor any new form of worship to be openly introduced, yet they
granted to their citizens a full liberty of observing in private the
sacred rites of other nations, and of honoring foreign deities
(whose worship contained nothing inconsistent with the interests
and laws of the republic) with feasts, temples, consecrated groves
and such like testimonies of homage and respect." (Mosheim,
"Eccl. Hist.," Cent. I, Part I: ch. 1: 7-8.)

r^ Rapid growth of the Church. Eusebius, who wrote in the
early part of the fourth century, speaking of the first decade after
the Savior's ascension, says:

"Thus, then, under a celestial influence and co-operation, the
doctrine of the Savior, like the rays of the sun, quickly irradiated
the whole world. Presently, in accordance with divine prophecy,
the sound of His inspired evangelists and apostles had gone
throughout all the earth, and their words to the ends of the
world. Throughout every city and village, like a replenished
barn floor, churches were rapidly aboimding and filled with mem-
bers from every people. Those who, in consequence of the delu-
sions that had descended to them from their ancestors, had been
fettered by the ancient disease of idolatrous superstition, were
now liberated by the power of Christ, through the teachings and
miracles of His messengers." (Eusebius, "Ecclesiastical History,"
Book I, ch. 3.)

4. Divine instrumentality in the apostolic ministry. "When
we consider the rapid progress of Christianity among the
Gentile nations, and the poor and feeble instruments by which
this great and amazing event was immediately effected, we
naturally have recourse to an omnipotent and invisible hand, as
its true and proper cause. For, unless we suppose here a divine
interposition, how was it possible that men, destitute of all hu-
man aid, without credit or riches, learning, or eloquence, could,
in so short a time, persuade a considerable part of mankind to

\6 THE GREAT APOSTASY.

abandon the religion of their ancestors? How was it possible
that an handful of apostles, who, as fishermen and publicans,
must have been contemned by their own nation, and as Jews
must have been odious to all others, could engage the learned
and mighty, as well as the simple and those of low degree, to
forsake their favorite prejudices, and to embrace a new religion
which was an enemy to their corrupt passions? And, indeed,
there were undoubted marks of a celestial power perpetually at-
tending their ministry. There was in their very language, an
incredible energy, an amazing power of sending light into the
understanding, and conviction into the heart." (Mosheim, "Ec-
clesiastical History," Cent. I, Part I, ch. 4: 8.)

5. Nephites and Lamanites. The progenitors of the Nephite
nation "were led from Jerusalem, 600 B. C, by Lehi, a Jewish
prophet of the tribe of Manasseh. His immediate family, at the
time of their departure from Jerusalem, comprised his wife
Sariah, and their sons, Laman, Lemuel, Sam, and Nephi; at a
later stage of the history, daughters are mentioned, but whether
any of these were born before the family exodus we are not told.
Beside his ov/n family, the colony of Lehi included Zoram, and
Ishmael, the latter an Israelite of the tribe of Ephraim. Ish-
mael, with his family, joined Lehi in the wilderness; and his de-
scendants were numbered with the nation of whom we are speak-
ing. The company journeyed somewhat east of south, keeping
near the borders of the Red Sea; then, changing their course to
the eastward, crossed the peninsula of Arabia; and there, on the
shores of the Arabian Sea, built and provisioned a vessel in
which they committed themselves to Divine care upon the wa-
ters. Their voyage carried them eastward across the Indian
Ocean, then over the south Pacific Ocean to the western coast of
South America, whereon they landed (590 B. C.) * * * *
The people established themselves on what to them was the land
of promise; many children were born, and in the course of a few
generations a numerous posterity held possession of the land.
After the death of Lehi, a division occurred, some of the peo-
ple accepting as their leader, Nephi, who had been duly appointed
to the prophetic office; while the rest proclaimed Laman, the eld-

NOTES. 17

est of Lehi's sons, as their chief. Henceforth the divided people
were known as Xephites and Lamanites respectively. At times
they observed toward each other fairly friendly relations; but
generally they were opposed, the Lamanites manifesting implac-
able hatred and hostility toward their Xephite kindred. The Ne-
phites advanced in the arts of civilization, built large cities and
established prosperous commonwealths; yet they often fell into
transgression; and the Lord chastened them by making their foes
victorious. They spread northward, occupying the northern part
of South America; then, crossing the Isthmus, they extended
their domain over the southern, central and eastern portions of
what is now the United States of America. The Lamanites,
while increasing in numbers, fell under the curse of darkness;
they became dark in skin and benighted in spirit, forgot the God
of their fathers, lived a wild nomadic life, and degenerated into
the fallen state in which the American Indians — their lineal de-
scendants— were found by those who re-discovered the western
continent in later times." (The Author, "Articles of Faith," Lect.
14: 7, 8.)

CHAPTER II.

THE APOSTASY PREDICTED.

1. In proceeding with our present inquiry we accept as
demonstrated facts the estabHshment of the Church of Christ
under the Savior's personal administration and the rapid
growth of the Church in the early period of the apostolic
ministry.

2. A question of the utmost importance is : Has the
Church of Christ, thus authoritatively established, maintained
an organized existence upon the earth from the apostolic
age to the present? Other questions are suggested by the
first. If the Church has continued as an earthly organiza-
tion, where lies the proof or evidence of legitimat:e succes-
sion in priestly authority, and which among the multitude
of contending sects or churches of the present day is the
actual possessor of the holy priesthood originally committed
to the Church by the Christ, its founder?

3. Again, have the spiritual gifts and graces by which the
early Church was characterized and distinguished been man-
ifest on earth through the centuries that have passed since
the meridian of time; and if so, in which of the numerous
churches of these modern times do we find such signs fol-
lowing the professed believers?^

4. We affirm that with the passing of the so-called apos-
tolic age the Church gradually , drifted into a condition of
apostasy, whereby succession in the priesthood was broken ;
and that the Church, as an earthly organization operating

a See Mark 16: 17.

THE APOSTASY PREDICTED. 19

under divine direction and having authority to officiate in
spiritual ordinances, ceased to exist.

5. If therefore the Church of Christ is to be found upon
the earth today it must have been re-estabHshed by divine
authority; and the holy priesthood must have been restored
to the world from which it was lost by the apostasy of the
Primitive Church.^

6. We affirm that the great apostasy was foretold by the
Savior Himself while He lived as a Man among men, and
by His inspired prophets both before and after the period
of His earthly probation. And further, we affirm that a
rational interpretation of history demonstrates the fact of
this great and general apostasy.

7. Before we take up in detail the specific predictions
referred to, and the evidence of their dread fulfilment, we
may profitably devote brief attention to certain general con-
siderations.

(S.) Respecting the foreknowledge of God, let it not be
said that divine omniscience is of itself a determining cause
whereby events are inevitably brought to pass. A mortal
father who knows the weaknesses and frailties of his son
may by reason of that knowledge sorrowfully predict the
calamities and sufYerings awaiting his wayward boy. He
may foresee in that son's future a forfeiture of blessings that
could have been won, loss of position, self-respect reputa-
tion and honor ; even the dark shadows of a felon's cell and
the night of a drunkard's grave may appear in the sadden-
ing visions of that fond father's soul ; yet, convinced by ex-
perience of the impossibility of bringing about that son's
reform, he foresees the dread developments of the future,
and he finds but sorrow and anguish in his knowledge.

See Note 1, end of chapter.

20 THE GREAT APOSTASY.

Can it be said that the father's foreknowledge is a cause
of the son's sinful life? The son, perchance, has reached
his maturity; he is the master of his own destiny; a free
agent unto himself. The father is powerless to control by
force or to direct by arbitrary command; and, while he
would gladly make any effort or sacrifice to save his son
from the fate impending, he fears for what seems to be
an awful certainty.] But surely that thoughtful, prayerful,
loving parent doe"s^ not contribute to the son's wayward-
ness because of his knowledge. To reason otherwise would
be to say that a neglectful father, who takes not the trouble
to study the nature and character of his son, who shuts his
eyes to sinful tendencies, and rests in careless indifference
as to the probable future, will by his very heartlessness be
benefitting his child, because his lack of forethought cannot
operate as a contributory cause to dereliction.

9. Our Heavenly Father has a full knowledge of the
nature and dispositions of each of His children, a knowledge
gained by long observation and experience in the past eter-
nity of our primeval childhood ; a knowledge compared with
which that gained by earthly parents through mortal ex-
perience with their children is infinitesimally small. By
reason of that surpassing knowledge, God reads the future
of child and children, of men individually and of men collect-
ively as communities and nations ; He knows what each will
do under given conditions, and sees the end from the be-
ginning. His foreknowledge is based on intelligence and
reason; He foresees the future as a state which naturally
and surely will be ; not as one which must be because He has
arbitrarily willed that it shall be.

10. But, it may be argued that in the illustrative instance
given above — that of the earthly parent and the v/ayward

THE APOSTASY PREDICTED. 21

son, — the father had not the power to change the sad course
of sin whereby his son is hastening to ignominy and destruc-
tion; while the omnipotent Father can save if He will. In
reply this is to be said : The Father of souls has endowed
His children with the divine birth-right of free agency; He
does not and v/ill not control them by arbitrary force; He
impels no man tov/ard sin; He compels none to righteous-
ness. Unto man has been given freedom to act for him-
self; and, associated with tliis independence, is the fact of
strict responsibility and the assurance of individual account-
ability. In the judgment with which we shall b»^ judged,
all the conditions and circumstances of our lives shall be
considered. The inborn tendencies due to heredity, the ef-
fect of environment whether conducive to good or evil, the
wholesome teachings of youth, or the absence of good in-
struction— these and all other contributory elements must
be taken into account in the rendering of a just verdict as
to the soul's guilt or innocence. Nevertheless, the divine
wisdom makes plain what will be the result with given con-
ditions operating on known natures and dispositions of men ;
while every individual is free to choose good or evil within
the limits of the many conditions existing and operative. "^

11. Another matter worthy of thought in the present
connection is this : Is the fact of the great apostasy, — the
virtual overthrow and destruction of the Church established
by Jesus Christ, — to be regarded as an instance of failure in
the Lord's plans? Is it a case of defeat in which Satan
was victor over Christ? Consider the following. What
mortal has yet measured the standard by which Omnisci-
ence gages success or failure? Who dares affirm that what

See Note 2, end of chapter.

22 THE GREAT APOSTASY.

man hails as triumph or deplores as defeat will be so ac-
counted when tested by the principles of eternal reckoning?

12. The history of the world abounds with instances
of the temporary triumph of evil, of justice seemingly mis-
carried, of divine plans for the time being frustrated, of
God's purposes opposed and their consummation delayed.

13. We read of the Lord's covenant with Israel. Unto
Abraham, Isaac, and Jacob He declared that their descend-
ants should be a people chosen for His special service among
the nations. Through that lineage the Savior of mankind
was to be born; in the posterity of Abraham all nations of
the earth were to be blessed. Blessings beyond the heart
of man to conceive, beyond the mind of man to compre-
hend, were promised on condition of loyal allegiance to
Him who proclaimed Himself their God and their King.
Moreover the Lord predicted calamity and suffering, in-
dividual affliction and national disgrace, if Israel departed
from the service of Jehovah and yielded to the enticements
of their heathen neighbors who knew not God. Think you
that the Lord was ignorant of the course His people would
choose? Did He fail to foresee that Israel would follow
the evil way, forfeiting the blessings and reaping the har-
vest of sorrow? Jehovah's plans failed not, though the
realization of the blessings so abundantly promised has been
long delayed. Equally forceful with the prediction of
calamity in case of sin, was the promise of eventual restor-
ation to favor. The dispersion of Israel already accom-
plished, was to be followed by the gathering of Israel now
in progress.'^

14. What would have been the world's verdict as to the

<* See the author's "Articles of Faith," lectures 17 and 18.

THE APOSTASY PREDICTED. 23

success or failure of the mission of the Christ, had a vote
been taken at the time of the crucifixion? Seemmgly His
enemies had triumphed; He who proclaimed Himself the
Messiah, the Son of God, the resurrection and the life, over
whom death could not prevail, had suffered the fate of
malefactors, and His body was in the tomb. But the verdict
of the centuries, which is the verdict of the eternities to
come, acclaims that ''failure" as the greatest triumph of the
ages, the victory of victories.

15. Even so with the Church. For a season the powers
of evil triumphed, and the spirit of apostasy ruled. But
beyond the darkness of the spiritual night the glorious dawn
of the restoration was seen in prophetic vision, and both
the night with its horrors, and the awakening day with its
splendor, were foreseen and foretold.

16. In our study of the predictions of the apostasy as
embodied in scripture and of their realization as attested by
later history, we shall recognize two^distinct phases or stages
Qf_the progressive falling away, as foUow^s :

(1.) Apostasy from the Church; and
(2.) The apostasy of the Church.

17. In the first stage we have to deal with the forsaking
of_the truth and severance from the Church by individuals,
at times few, at other times many. Such conditions can
scarcely be considered otherwise than as natural and in-
evitable. History fails to present any example of great
undertakings upon which multitudes enter with enthusiasm,
and from which many do not desert. Unless such cases of
individual abandonment are so numerous as to show the
operation of some vital cause of disaffection, we would not
need the authority of divine prediction and inspired proph-
ecy to explain the occurrence. We find, however, that apos-

24 THE GREAT APOSTASY.

tasy from the Primitive Church was widespread and gen-
eral, and that the causes leading to such a condition were
of vital significance.

18. In the second of the two stages already specified, we
are confronted with conditions of far greater import than
those attending individual secession from the Church; for
here we find the Church .sinking -to -4:i^ d^grad€4 level cl a
human institution, with plan of organization and mode of
operation foreign to the constitution of the original, with-
out priesthood or authority to officiate in spiritual ordi-
nances, and devoid of the gifts and graces with which the
Savior endowed His Church at the time of its establishment.
In short, we find the Church itself apostate, boasting of
temporal power, making its own laws, teaching its own dog-
mas, preserving only a form of godliness, while denying
the power thereof.^

SPECIFIC PREDICTIONS OF THE APOSTASY.

19. The Lord foresaw the great and general departure
from the principles of righteousness, and from the begin-
ning knew that men would set up their own forms of wor-
ship, wrongfully claiming divine authority for the same.
Through the mouths of His chosen prophets He has re-
peatedly predicted the inevitable event.^

20. Among the prophecies antedating the birth of Christ
the following may be noted. Isaiah beheld in vision the
condition of the earth in the era of spiritual darkness, a
period in which all classes would be involved in a general
condition of unrighteousness, a time when the world of

^See II Tim. 3: 1-6.

/ See Note 3, end of chapter.

THE APOSTASY PREDICTED. 25

mankind would be in a helpless and practically hopeless con-
dition. He pictures the earth as mourning and languishing
in desolation and assigns the reason for the sad condition
as follows : "The earth also is defiled under the inhab-
itants thereof; because they have transgressed the laws,
changed the ordinance, broken the everlasting covenant."^
21. It may be thought that this prophecy has reference
to a violation of the law of Moses under which ancient
Israel lived. Let it be remembered, however, that the ^losaic
law is nowhere called an everlasting covenant. The cove-
nant between the Lord and Abraham antedated the giv-
ing of the law by four hundred and thirty years, and as
pointed out by Paul'' in his epistle to the Galatians, whom
he designates as fooHsh because of their confusing the law
of Moses and the gospel of Christ, the law could not nullify
the earlier covenant the fulfilment of which could come
only through Christ. " The "law," by which the inspired
apostle plainly means the Mosaic statutes, was but a prep-
aration for the 'Taith," by which latter expression the gos-
pel as revealed by Christ is clearly intended. "But before
faith came," says Paul, "we v/ere kept under the law, shut
up unto the faith which should afterwards be revealed.
Wherefore the law was otir schoolmaster to bring us unto
Christ, that we might be justified by faith. But after that
faith is come, we are no longer under a schoolmaster. For
ye are all the children of God by faith in Jesus Christ. For
as many of you as have been baptized into Christ, have put
on Christ. There is neither Jew nor Greek, there is neither
bond nor free, there is neither male nor female; for ye are

^ Isaiah 24: 5; read verses 1 to 6 inclusive.
*Galatians 3: 17; read the entire chapter.

26 THE GREAT APOSTASY.

all one in Jesus Christ. And if ye be Christ's then are ye
Abraham's seed, and heirs according to the promise."*

22. It is evident from the tenor of the entire chapter, that
while the gospel was preached unto Abraham, and covenant
made with him relating to the coming of the Messiah
through his posterity, the gospel did not abide with Israel,
and this because of transgression;^ but in lieu thereof the
Mosaic law was instituted as a disciplinary measure, tem-
porary in character, destined to be superseded by the gospel
of Christ, and assuredly not an everlasting covenant. On
the other hand, the blood of Christ, through the shedding
of which the atoning sacrifice was wrought, is distinctively
called "the blood of the everlasting covenant."^

23. It is evident then that Isaiah's fateful prophecy re-
lating to the breaking of the everlasting covenant, could
have no reference to a departure from the Mosaic require-
ments, but must refer to a then future condition of apostasy
following the establishment of the everlasting covenant.
Moreover, part of the great prediction, referring to the
burnings and wide spread calamities,' yet awaits its com-
plete fulfilment.

24. Another prediction applicable to the period when

there should be no Church of Christ to be found, and when,

in consequence there should be lamentation and suffering,

is that of Amos : "Behold, the days come, saith the Lord

God, that I will send a famine in the land, not a famine of

bread, nor a thirst for water, but of hearing the words of

the Lord ; And they shall wander from sea to sea, and from
\

i Verses 23-29.
/Verse 19.
* Hebrews 13:20.
^ See Isaiah 24: 6.

THE APOSTASY PREDICTED. 27

the north even to the east, they shall run to and fro to seek
the word of the Lord, and shall not find it.""L

25. Christ instructed His followers in terms at once
direct and conclusive, as to the apostasy then impending.
In reply to certain inquiries concerning the signs by which
His second advent would be heralded, He said : "Take heed
that no man deceive you. For many shall come in my
name, saying, I am Christ, and shall deceive many."" Then
He told of approaching wars and political disturbances, and
added "And then shall many be offended and shall betray
one another, and shall hate one another. And many false
prophets shall rise and shall deceive many. And because in-
iquity shall abound, the love of many shall wax cold. But he
that shall endure unto the end the same shall be saved. ''^

26. Further specifying the conditions incident to the
growing apostasy, Christ declared to His disciples : "Then
shall they deliver you up to be afflicted, and shall kill you ;
and ye shall be hated by all nations for my name's sake."^
And again : "Then if any man shall say unto you, Lo here
is Christ, or there, believe it not. For there shall arise
false Christs and false prophets, and shall shew great signs
and wonders; insomuch that if it were possible they shall
deceive the very elect. Behold I have told you before.
Wherefore if they shall say unto you, Behold, he is in the
desert; go not forth: behold he is in the secret chambers;
believe it not."«

27. After the departure of Christ from earth His apos-
tles continued to warn the people of the darkness to come.

QAhios 8: 11, 12.
«Matt. 24: 4, 5.

"Verses 10-13. See Note 4, end of chapter.
/'Verse 9.
Q Verses 23-26.

23 TPIE GREAT APOSTASY.

In that memorable address to the elders at Ephesus, when,
as he told them, they were looking upon his face for the
last time, Paul reminded his hearers of the instructions he
had previously given them, and then charged them with
this solemn warning: "For I know this, that after my de-
parting shall grievous wolves enter in among you, not spar-
ing the flock. Also of your own selves shall men arise,
speaking perverse things, to draw away disciples after
them."''

28. Not only would outsiders ingratiate themselves with
the saints for purposes of selfish gain — wolves entering
in, and not sparing the flock, — but schisms and divisions
were imminent ; and these dissensions were to come through
some then present — men who would aspire to leadership,
and who would set up their own doctrines, thus drawing
disciples away from the Church and unto themselves.

29. The same apostle warns Timothy of the approach-
ing apostasy, and refers to some of the erroneous teach-
ings that would be impressed upon misguided people, —
teachings which he calls ''doctrines of devils." He admonishes
Timothy to put the brethren in remembrance of these things,
as is becoming in a good minister of Christ, ''nourished up
in the words of faith and of good doctrine." Note the
inspired prediction : "Now the Spirit speaketh expressly,
that in the latter times some shall depart from the faith,
giving heed to seducing spirits and doctrines of devils;
speaking lies in hypocrisy; having their conscience seared
with a hot iron ; forbidding to marry, and commanding to
abstain from meats, which God hath created to be received
with thanksgiving of them v/hich believe and know the
truth."-^

J-Acts 20: 29, 30; read verses 17 to 31 inclusive.
•J I Tim. 4 : 1-3. See Note 5, end of chapter.

THE APOSTASY PREDICTED. 29

30. In a second epistle to his beloved Timothy, while
laboring under the premonition that his martyrdom was near
at hand, Paul urges zeal and energy in the preaching of
the gospel ; for the shadows of the apostasy were gathering
about the Church. His admonition is pathetic in its earn-
estness : ''I charge thee, before God and the Lord Jesus
Christ, who shall judge the quick and the dead at his ap-
pearing and his kingdom ; Preach the word ; be instant in
season, out of season ; reprove, rebuke, exhort Vv'ith all long-
suffering and doctrine ; for the time will come when they
will not endure sound doctrine, but after their own lusts
shall they heap to themselves teachers having itching ears ;
and they shall turn away their ears from the truth, and shall
be turned unto fables.''^

31. In addressing the Thessalonian saints, Paul warns
them against the error strongly advocated by some that the
day of Christ's second advent was then near at hand. It ap-
pears that deception was being practiced, and that even
forgery was suspected, for the apostle instructs the people
that they be not deceived "by word nor by letter as from
us." The admonition is forceful : "Now we beseech you,
brethren, by the coming of our Lord Jesus Christ, and by
our gathering together unto him, That ye be not soon shaken
in mind, or be troubled, neither by spirit, nor by word, nor
by letter as from us, as that the day of Christ is at hand.
Let no man deceive you by any means ; for that day shall not
come, except there come a falling away first, and that man
of sin be revealed, the son of perdition ; v/ho opposeth and
exalteth himself above all that is called God, or that is
worshiped; so that he as God sitteth in the temple of God

ni Tim. 4: 1-4.

30 THE GREAT APOSTASY.

shewing himself that he is God.''" We shall see how pain-
fully literal has been the fulfilment of this prophecy in the
blasphemous assumptions of the apostate church, centuries
later.

32. The Apostle Peter prophesied in language so plain
that none may fail to comprehend, concerning the heresies
that would be preached as doctrine in the period of the
apostasy; and he reminds the people that there were false
teachers in olden times, even as there would be in times
then future : "But there were false prophets also among
the people, even as there shall be false teachers among you,
who privily shall bring in damnable heresies, even denying
the Lord that bought them, and bring upon themselves swift
destruction. And many shall follow their pernicious ways,
by reason of whom the way of truth shall be evil spoken
of. And through covetousness shall they with feigned
words make merchandise of you; whose judgment now of a
long time lingereth not, and their damnation slumbereth
not.'"^

33. Jude, the brother of James, in his general epistle to
the saints, reminds them of earlier warnings : "Bur beloved,
remember ye the words which vvere spoken before of the
apostles of our Lord Jesus Christ. How that they told you
there should be mockers in the last time, who should walk
after their own ungodly lusts.""'

34. John, who is called the Revelator, saw in vision the
state of the world in the days then future. Describing the
spirit of unrighteousness as a hideous beast, and its author,
Satan, as the dragon, he says : "And they worshiped the

"II Thess. 2: 3, 4.

^11 Peter 2:1-3. Read the entire chapter, noting the descrip-
tion of conditions existing in the world today,
a' Jude 17, 18.

THE APOSTASY PREDICTED. 31

dragon which gave power unto the beast: and they wor-
shiped the beast, saying, Who is Hke unto the beast? who is
able to make war with him? * =«= * And he opened his
mouth in blasphemy against God, to blaspheme His name,
and His tabernacle, and them that dwell in heaven. And it
was given unto him to make war with the saints, and to
overcome them : and power was given him over all kindreds,
and tongues, and nations. And all that dwell upon the earth
shall worship him, whose names are not written in the book
of life of the Lamb slain from the foundation of the world.
If any man have an ear, let him hear."-^

35. Note another prophecy based on the vision of John
the Revelator. Again referring to latter-day conditions he
declares : "And I saw another angel fly in the midst of
heaven, having the everlasting gospel to preach unto them
that dwell on the earth, and to every nation, and kindred,
and tongue, and people. Saying with a loud voice. Fear God,
and give glory to him; for the hour of His judgment is
come; and worship Him that made heaven and earth, and
the sea, and the fountains of water."^'

36. While it is true that the scripture last quoted does
not specifically predict the apostasy, the breaking up of the
Church is treated as an event actually accomplished. The
Revelator looked beyond the period of disruption and saw
the brighter day of the restoration of the gospel — a re-
establishment of the Church through the ministry of an
angel. It is illogical to assume that the gospel was to be
brought to earth by a heavenly messenger if that gospel
was still extant upon the earth. Equally unreasonable is it

^Rev. 13:4, 6-9.
yRev. 14: 6, 7.

^2 THE GREAT APOSTASY.

to say that a restoration or re-establishment of the Church
of Christ would be necessary or possible had the Church
continued with rightful succession of priesthood and power.
If the gospel had to be brought again from the heavens,
the gospel must have been taken from the earth. Thus the
prophecy of a restoration is proof of an apostasy general
and complete.

APOSTASY ON THE WESTERN HEMISPHERE PREDICTED.

Z7. In the preceding chapter it was shov/n that the
Church of Christ was established by the Risen Lord among
the Nephites of the western world. It was foreseen that the
powers of evil would be permitted to prevail in the west as
in the east. Consider the fateful words of the prophet Alma
addressed to his son Helaman : ''Behold, I perceive that
this verx people, the Nephites, according to tlie spirit of
revelation which is in me, in four hundred years from the
time that Jesus Christ shall manifest Himself unto them,
shall dwindle in unbelief : Yea, and then shall they see
wars and pestilences, yea, famines and bloodshed, even until
the people of Nephi shall become extinct ; Yea, and this be-
cause they shall dwindle in unbelief, and fall into the works
of darkness, and lasciviousness, and all manner of iniquities ;
yea, I say unto you that because they shall sin against so
great light and knowledge; yea, 1 say unto you that from
that day, even the fourth generation shall not pass away
before this great iniquity shall come."^

38. An earlier prophecy relating to the degradation of
the surviving remnant of Lehi's descendants, was uttered
by Nephi, as a result of a revelation communicat."d to him

^Alma 45:10-12.

THE APOSTASY PREDICTED. 33

through angelic visitation. He thus describes his vision of
the future : "I beheld and saw that the seed of my brethren
did contend against my seed, according to the word of the
angel ; and because of the pride of my seed, and the tempta-
tions of the devil, I beheld that the seed of my brethren did
overpower the people of my seed. And it came to pass that
I beheld and saw the people of the seed of my brethren, that
they had overcome my seed; and they went forth in multi-
tudes upon the face of the land. And I saw them gathered
together in multitudes ; and I saw wars and rumors of wars
among them ; and in wars and rumors of wars, I saw many
generations pass away. And the angel said unto me. Be-
hold, these shall dwindle in unbelief. And it came to pass
that I beheld after they had dwindled in unbelief, they be-
came a dark, and loathsome, and a filthy people, full of idle-
ness and all manner of abominations."* The degraded state
of the North American Indians, — descendants of a prophet-
father — is a striking realization of this prophetic declara-
tion.

39. The scriptures cited are sufficient to show that wide-
spread apostasy from the Church was foreseen; that the
corruption of the Church itself was liekwise foreknown ;
and that on both hemispheres a general apostasy was fore-
told.

Notes.

1. The Church, Primitive and Restored. The Church of Jesus
Christ of Latter-day Saints declares by its name a distinction

* I Nephi 12 : 19-23. For other Book of Mormon predictions of
spiritual decline on the western continent, see II Nephi, 27 : 1 ; read
also II Nephi 26: 19-22, and chapter 29.

U THE GREAT APOSTASY.

from the Primitive Church as established by Christ and His early
apostles. The essential designation of the restored Church is the
Church of Jesus Christ; its authorized name is The Church of
Jesus Christ of Latter-day Saints, the final phrase being added to
distinguish the Church as established in the present dispensation
from the Church as organized by the Savior during the period of
His earthly ministry. This distinction is shown in one of our Ar-
ticles of Faith: "We [the Church of today] believe in the same
organization as existed in the Primitive Church."

2. Man's Free Agency. The teachings of the restored Church
respecting individual freedom of action are thus summarized:
"The Church holds and teaches as a strictly scriptural doctrine,
that man has inherited among the inalienable rights conferred
upon him by his divine Father, absolute freedom to choose the
good or the evil in life as he may elect. This right cannot be
guarded with more jealous care than is bestowed upon it by God
Himself: for in all His dealings with man, He has left the mortal
creature free to choose and to act, with no semblance of compul-
sion or restraint, beyond the influences of paternal counsel and
loving direction. True, He has given commandments, and has
established statutes, with promises of blessings for compliance
and dire penalties for infraction; but in the choice of these, God's
children are untrammeled. In this respect, man is no less free
than are the angels and the Gods, except as he has fettered him-
self with the bonds of sin, and forfeited his power of will and
force of soul. The individual has a full measure of liberty to
violate the laws of health, the requirements of nature, and the
commandments of God in matters both temporal and spiritual, as
he has to obey all such; in the one case he brings upon himself
the sure penalties that belong to the broken law; as in the other
he inherits the specific blessings and the added freedom that
attend a law-abiding life. Obedience to the law is the habit of
the free man; 'tis the transgressor who fears the law, for he
brings upon himself deprivation and restraint, not because of
the law, which would have protected him in his freedom, but
because of his rejection of law. The predominant attribute of
justice, recognized as part of the Divine nature, forbids the

NOTES. 35

thought that man should receive promises of reward for right-
eousness, and threats of punishment for evil deeds, if he pos-
sessed no power of independent action. It is no more a part of
God's plan to compel men to work righteousness, than it is His
purpose to permit evil powers to force His children into sin. In
the days of Eden, the first man had placed before him com-
mandment and law, with an explanation of the penalty which
would follow a violation of that law. No law could have been
given him in righteousness, had he not been free to act for
himself. 'Nevertheless thou mayest choose for thyself, for it is
given unto thee, but remember that I forbid it,' said the Lord
God to Adam. Concerning His dealings with the first patri-
arch of the race, God has declared in this day, 'Behold I gave
unto him that he should be an agent unto himself.' " (The
Author, "Articles of Faith," Lecture 3: 1, 2.)

3. The testimony of prophecy to the Apostasy. " What is
prophecy but history reversed? Nothing. Prophecy is a record
of things before they transpire. History is a record of them
after they have occurred; and of the two prophecy is more to be
trusted for its accuracy than history : for the reason tfiat it has for its
source the unerring inspiration of Almighty God; while history — ex-
cept in the case of inspired historians — is colored by the favor or
prejudice of the writer, depends for its exactness upon the point of
view from which he looks upon the events ; and is likely to be marred
in a thousand ways by the influences surrounding him — party consid-
erations, national interest or prejudice; supposed influence upon pres-
ent conditions and future prospects — all these things may interfere
with history; but prophecy is free from such influences. His-
torians are self-constituted, or appointed by men; but prophets
are chosen of God. Selected by divine wisdom, and illuminated
by that spirit which shows things that are to come, prophets
have revealed to them so much of the future as God would have
men to know, and .the inspired writers record it for the enlight-
enment or warning of mankind, without the coloring or distor-
tion so liable to mar the work of the historian. Thus Moses
recorded what the history of Israel would be on condition of
their obedience to God: and what it would be if they were dis-

36 THE GREAT APOSTASY.

obedient. Israel was disobedient, and historians have exhaust-
ed their art in attempts to tell of their disobedience and suffer-
ing; but neither in vividness nor accuracy do the histories com-
pare with the prophecy. So with the prophecy of Daniel in re-
spect to the rise and succession of the great political powers that
should dominate the earth, and the final triumph of the Kingdom
of God. So with well-nigh all of the prophecies." (B. H. Rob-
erts, "A New Witness for God," pp. 113, 114.)

4. Christ's prediction of the Apostasy. The forceful prophecy,
couched in terms of vivid description, uttered by our Lord in re-
sponse to inquiries by His disciples, has been the subject of di-
verse opinion and varied comment, particularly as regards the
time to which the prediction refers. As recorded in the twenty-
fourth chapter of Matthew, a significant sign of the progress of
events to precede the second coming of Christ was stated as fol-
lows: "And this gospel of the kingdom shall be preached in all
the world for a witness unto all nations; and then shall the end
come" (verse 14). It is claimed by many that the "end" referred
to in the passage quoted is not necessarily the close of the final
dispensation, not what is commonly spoken of as the end of the
world, but the closing up of the gospel dispensation then current;
and in support of this interpretation it is urged that following
the utterance quoted Christ proceeded to predict the calamities
then awaiting Jerusalem. That during the period covered by the
earthly ministry of the apostles, the gospel was preached in all
the civilized nations of the eastern hemisphere, is evident alike
from scripture and from the uncanonical writings of repute re-
lating to that period. Paul speaks of the gospel as having been
carried in his day to all the world, and as having been preached
to every creature under heaven (see Colos. 1: 6, 23; compare
Romans 10: 18; see also Note 3, following chapter I of this
work, page 15.)

In Joseph Smith's version of the twenty-fourth chapter of
Matthew the paragraph relating to the preaching of the gospel in
all the world as one of the signs specified by Jesus Christ, is
transposed so as to apply more directly to the modern or last
dispensation. (See Pearl of Great Price, Writings of Joseph
Smith, I.) The scripture under consideration has direct applica-

NOTES. 37

tion to the conditions characteristic of present times — the period
now current and immediately precedent to the second advent of
the Christ. This fact, however, does not necessarily nullify its
application to the earlier period as well. History repeats itself
in many instances in this, "the dispensation of the fulness of
times;" indeed, the very name is expressive of a summarizing or
gathering together of things past, and this involves recurrence of
earlier conditions and re-enactment of laws. The prediction of
world-wide evangelization is not the only instance of a general
prophecy having more than a single limited horizon of fulfilment.
In the apostolic period the gospel was carried to all nations
known to the Lord's ministers; a similar work is in progress to-
day, on a scale greatly exceeding that of the past, for the
world, as measured by human occupancy, is vastly greater than
of old.

5. Scriptures relating to the Apostasy. That the application
of the scriptures cited in the text in proof of the predicted apos-
tasy is not peculiar to the Church of Jesus Christ of Latter-day
Saints, is shown by the fact that these predictions are similarly
interpreted by theologians of other churches. Thus, in his "Bi-
ble Commentary," Dr. Adam Clarke annotates Paul's admoni-
tion to Timothy as below. First note the passage: "Now the
spirit speaketh expressly that in the latter times some shall de-
part from the faith, giving heed to seducing spirits and doctrines
of devils; speaking lies in hypocrisy," etc. Dr. Clarke says:

"In the latter times: This does not necessarily imply the last ages
of the world; but any times consequent [subsequent] to those in
which the church then lived."

"Depart from the faith: They will apostatize from the faith, i. e.,
from Christianity, renouncing the whole system in effect by
bringing in doctrines which render its essential truths null and
void; or denying and denouncing such doctrines as are essential
to Christianity as a system of salvation. A man may hold all
the truths of Christianity, and yet render them of none effect,
by holding other doctrines, which counteract their influence; or
he may apostatize by denying some essential doctrine, though
he bring in nothing heterodox."

38 THE GREAT APOSTASY.

"Speaking lies in hypocrisy: Persons pretending not only to
divine inspiration, but also to extraordinary degrees of holiness,
self-denial, mortification, etc., in order to credit the lies and
false doctrines which they taught. Multitudes of lies were
framed concerning miracles wrought by the relics of departed
saints as they were termed."

CHAPTER III.

EARLY STAGES OF THE APOSTASY.

1. As shown in the preceding chapter a general apos-
tasy from the Primitive Church was both foreseen and fore-
told. Prophets who lived centuries before the time of Christ
predicted the great event, as did also the Savior Himself
and the apostles who continued the work of the ministry
after His resurrection and ascension. We are now to in-
quire as to the fulfilment of these predictions.

2. Evidence that the apostasy occurred as had been pre-
dicted is found in the sacred scriptures and in the records
of history other than scriptural. From certain utterances
of the early-day apostles it is made plain to us that the
great "falling away" had begun even while those apostles
w^ere living. The preaching of false doctrines and the rise
of unauthorized teachers were referred to as conditions then
actually existing in the Church, and not as remote devel-
opments of the distant future.'^

3. Scarcely had the gospel seed been committed to the
soil before the enemy came, and by night sowed tares
amongst the wheat ; and so intimate was the growth of the
two that any attempt to forcibly uproot the weeds would
have threatened the life of the grain.^

4. Paul recognized the fact that the people amongst
whom he labored were losing the faith they had professed,

<^ See Note 1, end of chapter.

^ Study the parable of wheat and tares, Matt. 13: 24-30. See
Note 2, end of chapter.

AG THE GREAT APOSTASY.

and were becoming victims of the deception practiced by
false teachers. In his letter to the churches of Galatia he
wrote : 'T marvel that ye are so soon removed from him
that called you into the grace of Christ unto another gospel :
Which is not another; but there be some that trouble you,
and would pervert the gospel of Christ." And then, to em-
phasize the sin of those who thus sought to ''pervert the
gospel of Christ," he continued : ''But though we, or an
angel from heaven, preach any other gospel unto you than
that which we have preached unto you, let him be accursed.
As we said before, so say I now again, If any man preach
any other gospel unto you than that ye have received, let
him be accursed. "'^

5. The context of the passages just quoted shows the
nature of the error into which "the churches of Galatia"
were in danger of falling. " They were embrx^iled in a dis-
cussion as to whether they were bound by certain require-
ments of the law of Moses, notably that respecting circum-
cision. ' The apostle instructs them to the effect that the
gospel of Christ was superior to the law; and that more-
over, they wxre inconsistent in contending for one item of
the law and neglecting the rest. We have here indication
of the effort so persisted in even by those who had joined
the Church, to modify and change the simple requirements
of the gospel by introducing the elements of Judaism. It
must be rem.embered that even among the apostles some
difference of opinion had existed as to the necessity of cir-
cumcision ; but this had been settled by their praverful ef-
fort to learn the Lord's will in the matter ; and those who
sought to foment dissension on this or any other matter

'^ Galatians 1: 6-9; read the entire chapter. See Note 3, end of
chapter.

EARLY STAGES. 41

of authoritative doctrine were declared to be eaemies to
the Church, seeking to ''pervert the gospel of Christ."

6. In his second epistle to the "church of the Thessalon-
ians" Paul declares that the spirit of iniquity was then
already operative. After predicting the rise of the apostate
church, with its blasphemous assumptions of power, as a
condition antecedent to the second coming of Christ, the
apostle continued as follows: "For the mystery of iniquity
doth already work : only he who now letteth will let until he
be taken out of the way. And then shall that Wicked be
revealed, whom the Lord shall consume with the spirit of
His mouth, and shall destroy with the brightness of His
coming."'^

7. The seemingly obscure expression, "he who now let-
teth will let," may be more readily understood by remember-
ing that in the older style of English "let" had the meaning
of "restrain" or "hinder."*^ The passage therefore may be
understood as a declaration that the spirit of iniquity was
already active though restrained or hindered for a time ; and
that later even this restraint would be removed and the evil
one would be in power. In the Revised Version of the New
Testament this passage is rendered thus : " — lawlessness
doth' already work: only there is one that restraineth now,
until he be taken out of the w^ay."

/" 8. Just who or what is referred to as exercismg a re-
stl^int on the powers of iniquity at that time has given rise
to discussion. Some writers hold that the presence of the
apostles operated in this way, while others believe that the

dll Thess. 2: 7, 8.

^ An example of this old-time use of the verb "let" is found in
Shakespeare. Hamlet is made to say, "Unhand me, gentlemen.
By heaven Til make a ghost of him who lets me," i. e., of him
who restrains or hinders me.

42 THE GREAT APOSTASY.

restraining power of the Roman government is referred to.
It is known that the Roman poHcy was to discountenance
rehgious contention, and to allow a large measure of lib-
erty in forms of worship as long as the gods of Rome were
not maligned nor their shrines dishonored. As Roman
supremacy declined "the mystery of iniquity" embodied in
the apostate church operated practically without restraint.

9. The expression ''mystery of iniquity" as used by Paul
is significant.^ Prominent among the early perverters of the
Christian faith were those who assailed its simplicity and
lack of exclusiveness. This simplicity was so different from
the mysteries of Judaism and the mysterious rites of heathen
idolatry as to be disappointing to many; and the earliest
changes in the Christian form of worship were marked by
the introduction of mystic ceremonies.

10. Paul's zeal as a missionary and a proselyter is abun-
dantly shown in scripture ; he was equally zealous in seek-
ing to maintain the faith of those who had accepted the
truth. The Pauline epistles abound in admonitions and
pleadings against the increasing influence of false doctrines,
and in expressions of sorrow over the growth of apostasy
in the Church. His words addressed to Timothy are both
emphatic and pathetic : "Hold fast the form of sound words,
Vv'hich thou hast heard of me, in faith and love which is in
Christ Jesus. That good thing which was committed unto
thee keep by the Holy Ghost, which dwelleth in us. This
thou knowest, that all they ivhich are in Asia he turned
ais^H^ from me."^

11- An excellent summary of important utterances by
the Apostle Paul relating to the beginning of the apostasy

/ See Note 1, end of chapter.

g II Timothy 1:13-15; Italics introduced; compare 4:10, 16.

EARLY STAGES. 43

as a fact in the early apostolic age, has been made by one of
the latter-day apostles, Orson Pratt. He writes as follows :
• "The great apostasy of the Christian Church commenced
in the first century; while there were yet inspired apostles
and prophets in their midst; hence Paul, just previous to his
martyrdom, enumerates a great number who had 'made
shipwreck of their faith,' and 'turned aside unto vain jang-
ling;' teaching 'that the resurrection was already past,'
giving 'heed to fables and endless genealogies,' 'doubting
about questions and strifes of words v/hereof came envyings,
railings, evil surmisings, perverse disputings of men of
corrupt minds and destitute of the truth, supposing that gain
is godliness.' This apostasy had become so general that
Paul declares to Timothy, 'that all they which are in Asia
be turned away from me ;' and again he says, 'at my first
answer no man stood with me, but all men forsook me ;'
he further says that 'there are many unruly, and vain talk-
ers, deceivers, teaching things which they ought not, for
filthy lucre's sake.' These apostates, no doubt, pretended to
be very righteous; for, says the apostle, 'they profess that
they know God : but in words they deny Him, being abom-
inable and disobedient and unto every good work reprobate.' "
12. Jude admxOnished the saints to be on their guard
against men who were in the service of Satan seeking to
corrupt the Church. Addressing himself "to them that are
sanctified by God the Father and preserved in Jesus Christ,"
he said : "It was needful for me to write unto you, and
exhort you that ye should earnestly contend for the faith
which was once delivered unto the saints. For there are
certain men crept in unawares, who were before of old or-
dained to this condemnation, ungodly men, turning the grace
of our God into lasciviousness, and denying the only Lord

44 THE GREAT APOSTASY.

God, and our Lord Jesus Christ."'* It is plain that Jude con-
sidered ''the faith which was once deHvered unto the saints"
as in danger; and he urges the faithful to contend for it
and openly defend it. He reminds the saints that they had
been told ''there should be mockers in the last time, who
should walk after their own ungodly lusts;" and adds
"These be they who separate themselves, sensual, haying
not the Spirit."* Clearly he is referring to the apostates of
the time, who, because of sensual appetites and lustful de-
sires, had separated themselves from the Church.

13. During the banishment of John the Revelator on the
isle of Patmos, when nearly all the apostles had been taken
from the earth, many of them having suffered martyrdom,
the apostasy was so wide-spread that^only seven "churches,"
i. e. branches of the Church, remained in such condition as
to be considered deserving of the special communication
John was instructed to give J In a marvelous vision he be-
held the seven churches typified by seven golden candle-
sticks, with seven stars representing the presiding officers of
the several churches ; and in the midst of the golden candle-
sticks, with the stars in his hand, stood "one like unto the
Son of Man."

14. The church at Ephesus was approved for its good
works, specifically for its rejection of the^ Nicolaitean her-
esies ; nevertheless reproof was administered for disaffection
and neglect, thus: — "thou hast left thy first love. Re-
member therefore from whence thou art fallen, and repent
and do the first works ; or else I will come unto thee quickly,
and will remove thy candlestick out of his place, except thou
repent."^'

'» Jude 3, 4. See Note 5, end of chapter.

«■ Verses 18, 19.

/ Revelation 2: 4, 5.

EARLY STAGES. 45

15. To the church at Pergamos John was commanded
to write, denouncing the false doctrines of certain sects and
teachers, 'Svhich thing I hate" said the Lord.*^ The church
of the Laodiceans w^as denounced as "lukewarm," ''neither
hot nor cold," and as priding itself as rich and not in need,
whereas it was in reality "wretched, and miserable, and
poor, and blind, and naked."'

16. The foregoing scriptures are ample as proof that
even before the ancient apostles had finished their earthly
ministry, apostasy was growing apace. The testimony of
the early "Christian fathers" who wrote in the period im-
mediately following the passing of the apostles, is to the
same effect. According to the generally accepted chron-
ology, the prophetic message of John the Revelator to the
churches of Asia was given in the last years of the first

17 J Among the historians of that period whose writings
are not regarded as canonical or scriptural, but which are
nevertheless accepted as genuine and reliable, was Hegesip-
pus, who, "flourished nearest the days of the apostles."
Writing of the conditions marking the close of the first
century and the beginning of the second, Eusebius cites the
testimony of the earlier writer as follows : — "The same
author, [Hegesippus] relating the events of the times, also
says, that the Church continued until then as a pure and un-
corrupt virgin ; whilst if there were any at all that attempted
to pervert the sound doctrine of thg. saving gospel, they
were yet skulking in dark retreats I but when the sacred
choir of apostles became extinct, and the generation of those

k See verses 12-16.

^ Rev. 3; see verses 14-21.

"» Probably about A. D. 96; see Oxford Bible, margin.

46 THE GREAT APOSTASY.

that had been privileged to hear their inspired wisdom had
passed away, then also the combinations of impious error
arose by the fraud and delusions of false teachers These
also, as there were none of the apostles left, henceforth at-
tempted, without shame to preach their false doctrine
against the gospel of truth. Such is the statement of Heges-
ippus."''

18. There can be little doubt that the false teachers re-
ferred to in the testim.ony last cited, were professed adher-
ents of the Church, and not outside opponents, inasmuch as
they were restrained by the influence and authority of the
apostles, and waited the passing of the authorized leaders
as an opportunity to corrupt the Church by evil teachings.

19. A later writer commenting on the schisms and dis-
sensions by which the Church Vv^as rent in the latter part of
the first century — the period immediately following that of
the apostolic ministry, says : 'Tt will easily be imagined that
unity and peace could not reign long in the Church, since
it was composed of Jews and Gentiles, who regarded each
other with the bitterest aversion. Besides, as the converts
to Christianity could not extirpate radically the prejudices
which had been formed in their minds by education, and
confirmed by time, they brought with them into the bosom
of the church more or less of the errors of their former re-
ligions. Thus the seeds of discord and controversy were eas-
ily sown, and could not fail to spring up soon into animos-
ities and dissensions, which accordingly broke out and divid-
ed the Church.'"^

20. Another recognized authority on ecclesiastical his-

"Eusebius, "Ecclesiastical History," Book HI, chapter 32.
oMosheim, "Eccl. History," Cent. I, Part II; chapter 3: 11. See
Note 4, end of chapter.

EARLY STAGES. M

tory, and one whose avowed purpose was to present the
truth respecting the Church in its most favorable Hght, is
Joseph Alilner, author of a comprehensive "History of the
Church of Christ." He comments on the state of the Church
at the close of the first century in this v»'ise : "Let us keep I
in view what that [the spirit of the gospel] really is. The!
simple faith of Christ as the only Savior of lost sinners,j
and the effectual influences of the Holy Ghost in recovering\
souls altogether depraved by sin — these are the leading!
ideas. When the effusion of the Holy Ghost first took place,
these things were taught with power; and no sentiments
which militated against them could be supported for a mo-
ment. As, through the prevalence of human corruption and
the crafts of Satan, the love of truth was lessened, heresies
and various abuses of the gospel appeared; and in estimat-
ing them we may form some idea of the declension of true
religion toward the end of the [first] century." The same
writer continues : "Yet a gloomy cloud hung over the con-
clusion of the first century. The first impressions made by
the effusion of the Spirit are generally the strongest and the
most decisively distinct from the spirit of the world. But
human depravity, over-born for a time, arises afresh, par-
ticularly in the next generation. Hence the disorders of
schism and heresy. Their tendency is to destroy the pure
work of God."^

2L The purpose of this chapter has been that of demon-
strating the early beginning of the apostasy, so soon to be-
come general, and later, universal. The specific causes di-
rectly contributing to the degradation of the Church are re-
served for future consideration.

Milner, "Church History," Cent. I, ch. 15.

4s THE GREAT APOSTASY.

THE GROWTH OF APOSTASY ON THE WESTERN HEMISPHERE.

22. Now let us see what was the condition of the Church
established by the Resurrected Lord among the descendants
of Lehi on the American continent. In this undertaking we
shall not restrict ourselves to the beginning of the disrup-
tion alone. Inasmuch as the course of apostasy among the
Nephites was so rapid, and the period intervening between
the establishment of the Church and the destruction of the
nation was so brief, we shall consider the history of the
Church to its close, and thus obviate the necessity of recur-
ring to the subject in later chapters. We read that the
Church had prospered until about 200 A. D. Then apostasy
became general, as evidence of which note the follow-
ing :

23. "And now in this two hundred and first year, there
began to be among them those who were lifted up in pride
"^ * * And they began to be divided into classes, and
they began to build up churches unto themselves, to get
gain, and began to deny the true Church of Christ And it
came to pass that when two hundred and ten years had
passed away there were many churches in the land : yea,
there were many churches which professed to know the
Christ, and yet they did deny the more parts of his gospel,
insomuch that they did receive all manner of wickedness,
and did administer that which was sacred unto him to whom
it had been forbidden because of unworthiness. And this
church did multiply exceedingly, because of iniquity, and
because of the povv'cr of Satan who did get hold upon their
hearts. And again, there was another church which denied
the Christ, and they did persecute the true Church of Christ
because of their humility and their belief in Christ ; and they

EARLY STAGES. 49

did despise them because of the many miracles which were
wrought among them.''^

24. The Book of Mormon record is definite in its speci-
fications of the immediate reasons for, or causes of the great
apostasy on the western hemisphere. While the members of
the Church remained faithful to their covenants and obliga-
tions, they as individuals and the Church as an organization
prospered ; and their enemies were unable to prevail against
them. With prosperity, however, came pride and class dis-
tinctions, the rich dominated the poor, and earthly gain be-
came the object of life/ . Secret organizations of evil pur-
pose ^flourished ;-^ the people were divided into two opposing
factions, those who still professed a belief in Christ being
known as Nephites and their enemies as Lamanites. without
regard to actual descent or family relationship. With the
growth of pride and its attendant sins, the Nephites became
as wicked as the non-professing Lamanites ;' and in their
wickedness these people sought each other's destruction.
Consider the pathos and dire tragedy expressed in the w^ords
of Moroni, the solitary survivor of a once blessed and
mighty nation :

25. "Behold, four hundred years have passed away since
the coming of our Lord and Savior. And behold, the La-
manites have liunted my people, the Nephites, down from
city to city, and from place to place, even until they are
no more, and great has been their fall : yea, great and mar-
velous is the destruction of my people, the Nephites. And
behold, it is the hand of the Lord which hath done it. And

9 IV NcDhi 1: 24-29; read the entire chapter.

^ See IV. Nephi 1 : 2-7 and compare with verses 25, 26.

•5 Verse 42.

'Verse 45.

50 THE GREAT APOSTASY.

behold also, the Lamanites are at war one with another ; and
the whole face of this land is one continual round of murder
and bloodshed ; and no one knoweth the end of the war. And
now behold, I say no more concerning them, for there are none
save it be the Lamanites and robbers that do exist upon the
face of the land ; and there are none that do know the true
God save it be the disciples of Jesus," who did tarry in the
land until the wickedness of the people was so great that the
Lord would not suffer them to remain with the people; and
whether they be upon the face of the land no man knoweth."'^

Notes.

1. The early apostasy recogxized. The fact of the early be-
ginning of the apostasy is generally recognized by theologians
and authorities on biblical interpretation. Clarke's commentary
on the declaration of Paul as to the "mystery of iniquity" then at
work (See II Thess. 2: 7) is as follows:

"For the mystery of iniquity doth already work: There is a system
of corrupt doctrine which will lead to the general apostasy, already
in existence; but it is a mystery: it is as yet hidden ; it dare not
show itself because of that which hindereth or withholdeth. But
when that which now restraineth is taken out of the way, then
shall that v/icked one be revealed; it will then be manifest who
he is and what he is."

2. Early dissensions in the Church. As instances of the dis-
agreements and differences that troubled and disturbed the Church
even in apostolic daj's Mosheim says: "The first of these contro-
versies, which was set on foot in the church of Antioch, regarded
the necessity of observing the law of Moses, and its issue is men-
tioned by St. Luke in the Acts of the Apostles (chap. 15). This
controversy was followed by many others, either with the Jews
who were violently attached to the worship of their ancestors, or

"See III Xephi 28: 1-7.
^ Mormon 8: 6-10.

NOTES. 51

with the votaries of a wild and fanatical sort of philosophy, or
with such as, mistaking the true genius of the Christian religion,
abused it monstrously to the encouragement of their vices, and
their indulgence of the appetites and passions. St. Paul and the
other apostles have, in several places of their writings, mentioned
these controversies, but with such brevity that it is difficult at
this distance of time to come at the true state of the question in
these various disputes. The most weighty and important of all
these controversies was that which certain Jewish doctors raised
at Rome, and in other Christian churches concerning the means
of justification and acceptance with God, and the method of sal-
vation pointed out in the word of God. The apostles, wherever
they exercised their ministry, had constantly declared all hopes
of acceptance and salvation delusive, except such as were founded
on Jesus the Redeemer, and his all-sufficient merits ; while the Jew-
ish doctors maintained the works of the law to be the true effi-
cient cause of the soul's eternal salvation and felicity. This lat-
ter sentiment not only led to many other errors extremely pre-
judicial to Christianity, but was also injurious to the glory of the
divine Savior." (Mosheim, "Ecclesiastical History," Cent. I, Part
II, 11: 12.)

3. Unauthorized writings in the apostolic age. Paul's refer-
ence to "another gospel" in his epistle to the Galatians (1:6) sug-
gested to Dr. Adam Clarke the following commentary on the
passage:

"Another gospel: It is certain that in the very earliest ages of
the Christian Church, there were several spurious gospels in cir-
culation; and it was the multitude of these false or inaccurate re-
lations that induced St. Luke to write his own (see Luke 1: 1).
We have the names of more than seventy of these spurious nar-
ratives still on record, and in ancient writers many fragments of
them remain; these have been collected and published by Fab-
ricius in his account of the apocryphal books of the New Testa-
ment (3 vols, 8 vo.) In some of these gospels the necessity of
circumcision and subjection to the Mosaic law, in unity with the
gospel, were strongly inculcated." (Clarke,"Bible Commentary.")

4. Some authorities on Ecclesiastical History. Among the

52 THE GREAT APOSTASY.

authorities cited in the text are those named below. A brief note
as to each may be of interest.

Eusebius: Eusebius Pamphilus, bishop of Caesarea in Pal-
estine. He lived from about 260 to about 339 A. D., though there
is some uncertainty as to the exact time of his death. He was
an eye witness of and a participant in some of the sufferings in-
cident to heathen persecution of the Christians, and has been
called the "Father of Church History." He was the author of
several works, among them one of the earliest on "Ecclasiastical
History." The quotations from this work by Eusebius, as given
in the text, are from the version translated from the Greek by C.
F. Cruse.

Mosheim: Dr. J. L. von Mosheim, chancellor of the University
of Gottingen; a German writer, noted for his contributions to
church history. He is the author of an exhaustive work on
''Ecclesiastical History" (6 vols), dated 1755. The excerpts from
Mosheim's "Ecclesiastical History" given in the text are taken
from the version translated into English by Dr. Archibald Mac-
hine, dated 1764.

Milner: Rev. Joseph Milner. An English authority on church
history, and author of a comprehensive "History of the Church
of Christ" (5 vols.), from which the excerpts in the text are taken.

5. Commentary on the passage from Jude: — The passage quot-
ed in the text — "For there are certain men crept in unawares,
who were before of old ordained to this condemnation, ungodly
men," etc. (Jude: 4), has given rise to discussion, the question at
issue being as to whether the principle of pre-appointment or
fore-ordination is here involved. A hasty and casual reading of
the passage may suggest the inference that the "ungodly men"
referred to had been appointed or "ordained" in the providence of
God to sow the seeds of discord and dissension in the Church. A
careful study of this scripture shows that no such inference is
warranted. The "ungodly men" "who were before of old or-
dained to this condemnation" were men who had already, i. e.,
previously, been denounced, proscribed and condemned for the
very heresies which now they were endeavoring to perpetuate
in the Church, they having crept in unawares, or in other words,

NOTES. 53

they having become members of the Church by false pretenses
and profession, and being able because of their membership, to
spread their false teachings more effectively. Dr. Adam Clarke,
in his Bible Commentary, thus treats the passage under consid-
eration:

"For there are certain men crept in unawares." They have got
into the church under specious pretenses, and w.\en in, began to
sow their bad seed.

"Before of old ordained: Such as were long ago proscribed
and condemned in the most public manner; this is the import of
the [original] word in this place, and there are many exam-
ples of this use of it in the Greek writers."

"To this condemnation: To a similar punishment to that about
to be mentioned.

"In the sacred writings all such persons, false doctrines and im-
pure practices have been most openly proscribed and condemned,
and the apostle immediately produces several examples, viz., the
disobedient Israelites, the unfaithful angels, and the impure in-
habitants of Sodom and Gomorrha. This is most obviously the
apostle's meaning, and it is ridiculous as it is absurd, to look into
such words for a decree of reprobation, etc., such a doctrine be-
ing as far from the apostle's mina as from that of Him in whose
name he wrote." (Clarke, "Bible Commentary," Judc, 4.)

In the Revised Version of the New Testament the passage is
rendered thus: "I was constrained to write unto you, exhorting
you to contend earnestly for the faith which was once for all de-
livered unto the saints. For there are certain men crept in
pr'vily, even they who were of old set forth unto this condemna-
tion, ungodly men, turning the grace of our God into lascivious-
ness, and denying our only Master and Lord, Jesus Christ.

CHAPTER lY.

CAUSES OF THE APOSTASY. EXTERNAL CAUSES CONSIDERED.

1. We are now to consider some of the principal causes
contributing to apostasy from the Primitive Church and
leading later to the apostasy of the Church as an earthly in-
stitution ; and we are to study the manner in which those
causes have operated.

2. In the scriptures before cited as proof of the early be-
ginning of the apostasy, many of the contributing causes are
indicated, such as the rise of false teachers, the spread of
heretical doctrines, and the growth of the power of Satan
in general. These may be classed as internal causes, orig-
inating within the Church itself. In contrast with these
there were other conditions operating upon the Church from
without; and such may be classed as external causes. For
convenience in study we shall consider the subject in the fol-
lowing order of treatment: (1). External causes; (2) In-
ternal causes.

EXTERNAL CAUSES OF THE GREAT APOSTASY.

3. External conditions operating against the Church,
tending to restrict its development and contributing to its
decline may be designated by the general term, persecution.
It is a matter of history, undisputed and indisputable, that
from the time of its inception to that of its actual cessation,
the Church established by Jesus Christ was the object of
bitter persecution, and the victim of violence. The ques-

EXTERNAL CAUSES. 55

tion as to whether persecution is to be regarded as an ele-
ment tending to produce apostasy is worthy of present con-
sideration. Opposition is not always destructive; on the
contrary it may contribute to growth. Persecution may im-
pel to greater zeal, and thus prove itself a potent factor of
advancement. A proverb still in favor declares that "the
blood of the martyrs is the seed of the Church." But prov-
erbs and adages, aphorisms and parables, while true as gen-
eralities, are not always applicable to special conditions.

r^ (4^' Undoubtedly the persistent persecution to which the
early Church was subjected caused many of its adherents
to renounce the faith they had professed and to return to

• their former allegiances, whether Judaistic or pagan. Church
membership was thus diminished ; * but such instances of
apostasy from the Church may be regarded as individual
desertions and of comparatively little importance in its
effect upon the Church as a body. The dangers that af-
frighted some would arouse the determination of others;
the ranks deserted by disaffected weaklings would be re-
plenished by zealous converts. Let it be repeated that apos-
tasy from the Church is insignificant as compared with the
apostasy of the Church as an institution. Persecution as
a cause of apostasy has operated indirectly but none the less
eggctively upon the Church of Christ."

(_5/ We have considered briefly the testimony of early
church historians showing that schism, contention, and per-

^ version of doctrine invaded the Church immicdiately after
the passing of the apostles ; we have seen how wolves had
awaited the departure of the shepherds that they might the
more effectively worry the flock. It cannot be denied that

o See Notes 1 and 2, end of chapter.

56 THE GREAT APOSTASY.

the early persecutions were directed most particularly
against the leaders of the people; the sharpest shafts were
aimed against the officers of the Church. In the fierce battle
between Christianity and its allied foes — Judaism and heath-
endom— the strong men who stood for Christ were the first
to fall. And with their fall, the traitors within the Church,
the ungodly and the rebellious, those who had crept in un-
awares, and whose sinister purpose it was to pervert the
gospel of Christ, were relieved of restraint, and found them-
selves free to propagate their heresies and to undermine the
foundations of the Church. 1 Persecution, operating from\
without, and therefore essentially an external cause, served
to set in motion the enginery of disruption within the
Church, and therefore must be treated as an elective ele-
ment contributing to the great apostasy, j

6. A further purpose in introducing here a brief sum-
mary of the persecutions of which the early Church was the
victim, is that of affording a basis of ready comparison be-
tween such and the persecutions waged by the apostate
church itself in later centuries. We shall find that the suf-
ferings of the Church in the days of its integrity, are sur-
passed by the cruel inflictions perpetrated in the name of
Christ. Moreover, a study of the early persecutions will
enable us to contrast the conditions of opposition and pov-
erty with those of ease and affluence as affecting the integ-
rity of the Church and the devotion of its adherents.

7. The persecution to which the Primitive Ciiurch was
subjected was two-fold; viz. Judaistic and pagan. It must
be remembered that the Jews were distinguished from all
other nations of antiquity by their belief in the existence
of a living God. The rest of the world before and at the
time of Christ was idolatrous and pagan, professedly believ-

JUDAISTIC PERSECUTION. 57

ing in a host of deities, yet with no recognition of a Su-
preme Being as a living personage. The Jews were bitter
in their opposition to Christianity, which they regarded as
a rival religion to their own ; and moreover, they recognized
the fact that if Christianity ever came to be generally ac-
cepted as the truth, their nation would stand convicted of
having put to death the M^essiah.

JUDAISTIC PERSECUTION.^

8. Opposition to Christianity on the part of those who
belonged to the House of Israel was rather Judaistic than
Jewish. The conflict was between systems, not between
peoples or nations. Christ was a Jew : His apostles were
Jews, and the disciples who constituted the body of the
Church at its establishment and throughout the early years
of its existence were largely Jews. Our Lord's instructions
to the chosen twelve on their first missionary tour restricted
their ministry to the House of Israel;'^ and when the time
was propitious for extending the privileges of the gospel to
the Gentiles, a miraculous manifestation was necessary to
convince the apostles that such extension was proper.^
The Church was at first exclusively and for a long time pre-
eminently Jewish in membership. Judaism, the religious
system founded on the law of Moses, w^as the groat enemy
of Christianity. When therefore we read of the Jews op-
posing the Church, we understand that Judaistic Jews are
meant — defenders of Judaism as a system, upholders of the
law and enemies of the gospel. With this explanation of

b See Note 3, end of chapter.

cSee Matt. 10: 5, 6.

^ See Acts chapters 10 ?nd 1!.

58 THE GREAT APOSTASY.

the distinction between the Jews as a people and Judaism
as a system, we may employ the terms "J^^s" and "Jewish"
according to common usage, keeping in mind, however, the
true signification of the terms.

9. Judaistic opposition to the Church was predicted.
While Jesus ministered in the flesh He specifically and re-
peatedly warned the apostles of the persecution they would
have to meet. In answering certain inquiries Christ said to
Peter and others : "But take heed to yourselves : for they
shall deliver you up to councils; and in the synagogues ye
shall be beaten ; and ye shall be brought before rulers and
kings for my sake for a testimony against them."^

10. Shortly before His betrayal the Lord repeated the
warning with solemn impressiveness, citing the persecutions
to which He had been subject, and declaring that His dis-
ciples could not escape : "If the world hate you, ye know
that it hated me before it hated you. If ye were of the
world the world would love his own ; but because ye are not
of the world, but I have chosen you out of the world, there-
fore the w^orld hateth you. Remember the word that I said
unto you, The servant is not greater than his lord. If they
have persecuted me they will also persecute you."^

11. The extreme of depravity to which the bigoted per-
secutors w^ould sink is set forth in these further words of
the Savior: "They shall put you out of the synagogues:
yea, the time cometh, that whosoever killeth you will think
that he doeth God service. And these things will they do
unto you because they have not known the Father, nor me."^

12. These predictions had speedy and literal fulfilment.

^Mark 13: 9; compare Matt. 10: 16-18; 24: 9-13; Luke 21: 12.

/John 15: 13-20.

g John 16: 2, 3; compare 9: 22, and 12: 42.

JUDAISTIC PERSECUTION. 59

From the time of the crucifixion, Jewish malignity and
hatred were directed against all who professed a belief in
the divinity of Jesus Christ. In the early stages of their
ministry several of the apostles were imprisoned^* and the
priestly leaders sought to take their Hves.* Stephen was
stoned to death because of his testimony;^ and the persecu-
tion against the Church became general.^ James, the son
of Zebedee, was slain by order of Herod/ and Peter was
saved from a similar fate only by a miraculous intervention.'"
The scriptural record informs us as to the ultimate fate of
but few of the apostles; and secular history is likewise in-
complete. That Peter would be numbered with the martyrs
was made known by the resurrected Lord." Paul sets forth
the fact that the apostles lived in the very shadow of death**
and that persecution was their heritage.^.

13. Not only did the Jews wage relentless persecution
against those of their number who professed Christ, but
they sought to stir up opposition on the part of the Romans,
and to accomplish this end charged that the Christians were
plotting treason against the Roman government. Even dur-
ing the personal ministry of the early apostles, persecution
of the saints had spread from Jerusalem, throughout Pales-
tine and into the adjacent provinces. In this evil work the
Jews sought to incite their own people living in the outlying
parts, and also to arouse the opposition of the officers and

*Acts 5: 18; compare 4: 3.

•Acts 5: 33.

/See Acts 6: 8-15; 7: 54-60.

feSee Acts 8: 1.

/Acts 12: 1,2.

»»Vers-r. 3-10.

«See John21: 18, 19.

«I Cor. 4: 9.

/'Verses 11-13; see also II Cor. 4: 8, 9; 6: 4, 5.

60 THE GREAT APOSTASY.

rulers of the Roman dominions. As evidence of this phase
of the persecution, partly Jewish and partly pagan, insti-
gated by Jews and participated in by others, the following
quotation from Mosheim may suffice :

14. "The Jews who lived out of Palestine, in the Roman
provinces, did not yield to those of Jerusalem in point of
cruelty to the innocent disciples of Christ. We learn from
the history of the Acts of the Apostles, and other records
of unquestionable authority, that they spared no labor, but
zealously seized every occasion of animating the magis-
trates against the Christians, and setting on the multitude
to demand their destruction. The high priest of the nation
and the Jews who dwelt in Palestine were instrumental in
inciting the rage of these foreign Jews against the infant
Church, by sending messengers to exhort them, not only to
avoid all intercourse with the Christians, but also to perst
cute them in the most vehement manner. For this inhuman
order they endeavored to find out the most plausible pre-
texts ; and therefore, they gave out, that the Christians were
enemies to the Roman emperor, since they acknowledged
the authority of a certain person whose name was Jesus,
whom Pilate had punished capitally as a malefactor by a
most righteous sentence, and on whom, nevertheless, they
conferred the royal dignity."^

15. In the latter half of the first century, the scene of
Judaistic persecution of the Church had shifted from Jeru-
salem to the outlying provinces; and the cause of this was
the general exodus of Christians from the city whose des-
truction had been decreed.'' Our Lord's predictions as to

9 Mosheim, "Ecclesiastical History," Cent. I, Part I, 5: 2.
'' See Note 4, end of chapter.

NOTES. 61

the fate of Jerusalem and His warnings to the people-^ had
been very generally heeded. Eusebius' informs us that the
body of the Church had moved from Jerusalem into the prov-
inces beyond the Jordan, and thus largely escaped the calam-
ities of the Jews who remained.

Notes.

1. Persecution in different dispensations. It may be argued
that, judging from the history of the re-established Church in the
present dispensation, persecution may tend to strengthen rather
than to weaken the Church, and that therefore violent opposition
in earlier times cannot be considered a true cause leading to final
disruption. In reply it may be said that the present is the dispen-
sation of the fulness of times, — a period in which the Church
shall triumph, and during which the powers of evil are limited
and restrained in their opposition; whereas the period of the
apostasy was one of temporary victory for Satan. Our belief in
the eventual triumph of good over evil must not blind us to the
fact that evil is frequently allowed a short-lived success, and a
seeming victory. The permanency of the Latter-day Church has
been not less surely predicted than was the temporary duration
of the Primitive Church. Satan was given power to overcome
the saints in former days, and the persecutions he waged against
them and the officers of the Church contributed to his passing
success. It has been decreed that he shall not have power to de-
stroy the Church in the last dispensation, and his persecution of
the saints today will be futile as a means of bringing about a
general apostasy in these latter times.

f 2!^ Persecution as a possible cause of apostasy. "Let it not be
a rnatter of surprise that I class those persecutions as among
the means through which the church was destroyed. The force
of heathen rage was aimed at the leaders and strong men of the
body religious; and being long-continued and relentlessly cruel,
those most steadfast in their adherence to the Church invariably

^See Luke 21: 5-9, 20-24.

* Eusebius, ''Ecclesiastical History,'' Book III, ch.

62 THE GREAT APOSTASY.

became its victims. These being stricken down, it left none but
weaklings to contend for the faith, and made possible those sub-
sequent innovations in the religion of Jesus which a pagan public
sentiment demanded, and which so completely changed both the
spirit and form of the Christian religion as to subvert it utterlyj
Let me further ask that no one be surprised that violence is
permitted to operate in such a case. The idea that the right is
always victorious in this world, that truth is always triumphant
and innocence always divinely protected, are old, fond fables with
which well-meaning men have amused credulous multitudes; but
the stern facts of history and actual experience in life correct the
pleasing delusion. Do not misunderstand me. I believe in the ul-
timate victory of the right, the ultimate triumph of truth, the
final immunity of innocence from violence. These — innocence,
truth and the right — will be at the last more than conquerors;
they will be successful in the war, but that does not prevent them
from losing some battles. It should be remembered always that
God has given to man his agency; and that fact implies that one
man is as free to act wickedly as another is to do righteousness.
Cain was as free to murder his brother as that brother was to
worship God; and so the pagans and Jews were as free to perse-
cute and murder the Christians as the Christians were to live
virtuously and worship Christ as God. The agency of man would
not be worth the name if it did not grant liberty to the wicked to
fill the cup of their iniquity, as well as liberty to the virtuous to
round out the measure of their righteousness. Such perfect lib-
erty or agency God has given man; and it is only so variously
modified as not to thwart his general purposes." (B. H. Roberts,
"A New Witness for God," pp. 47, 48.)

t 3. Early persecutions by the Jews. "The innocence and vir-
tue that distinguished so eminently the lives of Christ's serv-
ants, and the apostles' purity of the doctrine they taught, were
not sufficient to defend them against the virulence and malignity
of the Jews. * The priests and rulers of that abandoned people
not only loaded with injuries and reproach the apostles of Jesus
and their disciples, but condemned as many of them as they
could to death, and executed in the most irregular and barbar-
ous manner their decrees. The murder of Stephen, of James the

NOTES. 63

son of Zebedee, and of James surnamed the Just, bishop of Jeru-
salem, furnished dreadful examples of the truth of what we here
advance. This odious malignity of the Jewish doctors against
the heralds of the gospel, was undoubtedly owing to a secret ap-
prehension that the progress of Christianity would destroy the
credit of Judaism, and bring on the ruin of their pompous cere-
monies." In a footnote to the foregoing, references appear as
follows: "The martj^rdom of Stephen is recorded in the Acts of
the Apostles 7: 55; and that of James the son of Zebedee, Acts
12: 1, 2, and that of James the Just, bishop of Jerusalem, is men-
tioned by Josephus in his Jewish Antiquities, book XX, chap. 8;
and by Eusebius in his Ecclesiastical History, book II, chap. 23."
(Mosheim, "Ecclesiastical History," Cent. I, Part I, 5: 1.)

4. Destruction of Jerusalem by the Romans. "A rebellious
disturbance among the Jews gave a semblance of excuse for a ter-
rible chastisement to be visited upon them by their Roman mas-
ters, which culminated in the destruction of Jerusalem (A. D.
71). The city fell after a six months' siege before the Roman
arms led by Titus, son of the Emperor Vespasian. Josephus, the
famous historian, to whom we owe most of our knowledge as to
the details of the struggle, was himself a resident of Galilee and
was carried to Rome among the captives. From his record we
learn that nearly a million Jews lost their lives through the fam-
ine incident to the siege; many more were sold into slavery, and
uncounted numbers were forced into exile. The city was utter-
ly destroyed, and the site upon which the temple had stood was
plowed up by the Romans in their search for treasure. Thus lit-
erally were the words of Christ fulfilled, 'There shall not be left
here one stone upon another that shall not be thrown down.'
(Matt. 24; 1, 2; see also Luke 19: 44.)" (The Author, "The Arti-
cles of Faith," Lecture 17: 18.)

CHAPTER V.

CAUSES OF THE APOSTASY. EXTERNAL CAUSES, CONTINUED.

1. As already pointed out, it is convenient to study the
causes leading to the great apostasy as belonging to two
classes, external and internal, or (1) causes due to con-
ditions operating against the Church from without.; and (2)
causes arising from dissension and heresy within the Church
itself. We have summarized external causes under the
general term persecution; and we have drawn a distinction
between Judaistic and pagan persecution waged against the
Church. Having dealt with the opposition suffered by the
early Christians at the hands of the Jews or through Jewish
instigation, we have now to consider the persecution brought
upon the believers in Christ by pagan nations.

PAGAN PERSECUTION.

2. The term "pagan" as here used may be taken as a
synonym of ''heathen," and is to be understood as referring
to persons or peoples who did not believe in the existence of
the living God, and vv'hose worship was essentially idola-
trous. The motives impelling non-believing Jews to oppose
the establishment and spread of Christianity may readily be
understood, in view of the fact that the religion taught by
Christ appeared as a rival to Judaism, and that the growth
and spread of the one meant the decline if not the extinction
of the other. The immediate motive leading to bitter and
widespread persecution of the Christians by heathen peoples

PAGAN PERSECUTION. 6^

is not so easy to perceive, since there was no uniform system
of idolatrous worship in any single nation, but a vast di-
versity of deities and cults of idolatry, to rio_ one of which
was Christianity opposed more than to all. / Yet we find the
worshipers of idols forgetting their own differences and
uniting in opposition to the gospel of peace, — in persecution
waged with incredible ferocity and indescribable cruelty.'^
3. Unfortunately, historians differ widely in their records
of persecution of Christians, according to the point of view
from which each writer wrote. Thus, in a general way.
Christian authors have given extreme accounts of the suf-
ferings to which the Church and its adherents individually
were subjected; while non-Christian historians have sought
to lessen and minimize the extent and severity of the cru-
elties practiced against the Christians. There yre facts,
however, which neither party denies, and to which both
give place in their separate records. To make a fair inter-
pretation of these facts, drawing just and true inferences
therefrom, should be our purpose.

/ 4. Among pagan persecutors of the Church, tlie Roman
empire is the principal aggressor. This may appear strange
in view of the general tolerance exercised by Rome toward
her tributar5^ peoples ; indeed, the real cause of Roman op-
position to Christianity has given rise to many conjectures.
It is probable that intolerant zeal on the part of the Chris-
tians themselves had much to do with their unpopularitv
among heathen nations. This subject is conservatively
summed up by Mosheim as follows :
■{I V^ "A very natural curiosity calls us to inquire, how it
happened that the Romans, who v/ere troublesome to no na-
tion on account of their religion, and vrho suffered even the

<» See Note 1, end of chapter.
6

6o tHE GREAT APOSTASV.

Jews to live under their own laws, and follow their own
methods of worship, treated the Christians alone with such
severity. This important question seems still more difficult
to be solved, when we consider, that the excellent nature of
the Christian religion, and its admirable tendency to promote
both the public welfare of the state, and the private felicity
of the individual, entitled it, in a singular manner, to the
favor and protection of the reigning povv'ers. f, One of the
principal reasons of the severity with which the Romans per-
secuted the Christians, notwithstanding these considerations,
seems to have been the abhorrence and contempt with which
the latter regarded the religion of the empire, which was
so intimately connected with the form, and indeed, with
the very essence of its political constitution. For, though
the Romans gave an unHmited toleration to all religions
which had nothing in their tenets dangerous to the common-
wealth, yet they w^ould not permit that of their ancestors,
which was established by the laws of the state, to be turned
into derision, nor the people to be drawn away from their
attachment to it. These, however, were the two things
which the Christians were charged with, and that justly,
though to their honor. They dared to ridicule the absurd-
ities of the pagan superstition, and they were ardent and as-
siduous in gaining proselytes to the truth. Nor did they
only attack the religion of Rome, but also all the different
shapes and forms under which superstition appeared in the
various countries where they exercised their ministry.JFrom
this the Romans concluded, that the Christian sect was not
only insupportably daring and arrogant, but, moreover, an
enemy -to the public tranquility, and every way proper to ex-
cite civil wars and commotions in the empire. : It is, prob-
ably on this account that Tacitus reproaches them with the

PAGAN PERSECUTION. 67

odious character of haters of mankind, and styles the re-
ligion of Jesus as destructive superstition; and that Sue-
tonious speaks of the Christians, and their doctrine in terms
of the same kind.

6. "Another circumstance that irritated the Romans
against the Christians, was the simplicity of their worship,
which resembled in nothing the sacred rites of any other
people. The Christians had neither sacrifices, nor temples,
nor images, nor oracles, nor sacerdotal orders ; and this
was sufficient to bring upon them the reproaches of an ig-
norant multitude, who imagined that there could be no re-
ligion without these."^

7. JPersecution of the Church by Roman authority may
be said to have begun in the reign oCls[ej::a..4A. D. 64) and
to have continued to the close of ©iocktian's- reign (A. D.
305). Within this range of time there were many periods
of diminished severity, if not of comparative tranquihty;
nevertheless, the Church was the object of heathen oppres-
sion for about tVvO and a half centuries. Attempts have
been made by Christian writers to segregate the persecu-
tions into ten distinct and separate onslaughts; and some
profess to find a mystic relation between the ten persecu-
tions thus classified, and the ten plagues of Egypt, as also
an analogy with the ten horns mentioned by John the Reve-
lator.'^ As a matter of fact attested by history, the number
of persecutions of unusual severity was less than ten ; while
the total of all, including local and restricted assaults, would
be much greater.^

b Mosheim, "Eccl. Hist." Cent. T, Part I, ch. 5: 6, 7

^See Rev. 17: 14.

d See Note 2, end of chapter.

68 THE GREAT APOSTASY.

S. Persecution under Nero. The first extended and
notable persecution of Christians under the official edict of
a Roman emperor was that instigated by Nero, A. D. 64.
As students of history know, this monarch is remembered
mostly for his crimes. During the latter part of his infa-
mous reign, a large section of the city of Rome was de-
stroyed by fire. He was suspected by some of being re-
sponsible for the disaster ; and, fearing the resentment of the
infuriated people, he sought to implicate the unpopular and
much-maligned Christians as the incendiaries, and by tor-
ture tried to force a confession from them. As to what fol-
lowed the foul accusation, let us consider the words of a
non-Christian writer, Tacitus, whose integrity as a historian
is held in esteem.

; 9. ''With this view, he [Nero] inflicted the most exquisite
tortures on those men who, under the vulgar appellation of
Christians, were already branded with deserved infamy.
They derived their name and origin from Christ, who, in
the reign of Tiberius had suffered death by the sentence
of the procurator Pontius Pilate. For a while this dire su-
perstition was checked ; but it again burst forth ; and not
only spread itself over Judea, the first seat of this mis-
chievous sect, but was even introduced into Rome, the com-
mon asylum which receives and protects whatever is im-
pure, whatever is atrocious. The confessions of those that
were seized discovered a great multitude of their accom-
plices, and they were all convicted, not so much for the
crime of setting fire to the city, as for their hatred of hu-
man kind. They died in torments, and their torments were
embittered by insults and derision, s Some were nailed on
crosses ; others sewn up in the skins of wild beasts and ex-
posed to the fury of dogs ; others, again, smeared over with

PAGAN PERSECUTION. 69

combustible materials, were used as torches to illuminate
the darkness of the night. . The gardens of Nero were des-
tined for the melancholy spectacle, which was accompanied
with a horse-race, and honored with the presence of the
emperor, who mingled with the populace in the dress and
attitude of a charioteer. / The guilt of the Christians de-
served indeed the most exemplary punishments, but the pub-
lic abhorrence was changed into commiseration, from the
opinion that those unhappy wretches were sacrificed, not
so much to the public welfare as to the cruelty of a jealous
tyrant."^ )

10. There is some disagreement among historians as
to whether the Neronian persecution is to be regarded as
a local infliction, practically confined to the city of Rome,
or as general throughout the provinces.^ The consensus of
opinion, favors the belief that the provinces followed the ex-
ample of the metropolis, and that the persecution was com-
mon throughout the Church.

\n) This, the first persecution by Roman edict, practically
ended with the death of the tyrant Nero A. D. 68. Accord-
ing to tradition handed down from the early Christian writ-
ers, the Apostles Paul and Peter suflFered martyrdom at
Rome, the former by beheading, the latter by crucifixion,
during this persecution ; and it is further stated that Peter's
wife was put to death shortly before her husband; but the
tradition is neither confirmed nor disproved by authentic
record.

12. Persecution under Domitian. The second officially
appointed persecution under Roman authority began 93
or 94 A. D. in the reign of Domitian. Both Christians and

^Tacitus, Annals, Book 15, ch. 44.
f See Note 3, end of chapter.

70 THE GREAT APOSTASY.

Jews came under this prince's displeasure, because they re-
fused to reverence the statues he had erected as objects of
adoration. A further cause for his special animosity against
the Christians, as affirmed by early writers, is as follows.
_The emperor was persuaded that he was in danger of losing
his throne, in view of a reputed prediction that from the
family to which Jesus belonged there would arise one who
Vv^ould weaken if not overthrow the power of Rome. With
this as his ostensible excuse, this wicked ruler waged ter-
rible destruction on an innocent people. Happily, the perse-
cution thus started was of but few years duration. Mosheim
and others aver that the end of the persecution was caused
by the emperor's untimely death; though Eusebius, who
wrote in the fourth century, quotes an earlier writer as de-
claring that Domitian had the living descendants of the
Savior's family brought before him, and that after ques-
tioning them he became convinced that he was in no danger
from them; and thereupon dismissed them with contempt
and ordered the persecution to cease. It is believed that
while the edict of Domitian was in force the Apostle John
suffered banishment to the isle of Patmos.

13. Persecution under Trajan. What is known in eccle-
siastical history as the third persecution of the Christian
Church took place in the reign of Trajan, who occupied the
imperial throne from 98 to 117 A. D. He was and is re-
garded as one of the best of the Roman emperors, yet he
sanctioned violent persecution of the Christians owing to
their "inflexible obstinacy" in refusing to sacrifice to Ro-
man gods. History has preserved to us a very important
letter asking instructions from the em.peror, by the younger
Pliny, who was governor of Pontus, and the emperor's reply
thereto. This correspondence is instructive as showing the

PAGAN PERSECUTION. 71

extent to which Christianity had spread at that time, and
the way in which beHevers were treated by the officers of
the state.

14. PHny inquired of the emperor as to the poHcy to be
pursued in deahng with the Christians within his jurisdic-
tion. Were young and old, tender and robust, to be treated
ahke, or should punishment be graded? Should opportunity
be given the accused to recant, or was the fact that they had
once professed Christianity to be considered an unpardon-
able offense? Were those convicted as Christians lo be pun-
ished for their religion alone, or only for specific offenses
resulting from their membership in the Christian Church?
After propounding such queries the governor proceeded to
report to the emperor what he had done in the absence of
definite instructions. In reply the emperor directed that the
Christians were not to be hunted nor sought after vindictive-
ly, but if accused and brought before the judgment seat, and
if then they refused to renounce their faith, they were to be
put to death.^

15. Persecution under Marcus Aurelius. ^larcus Aure-
lius reigned from 161 to 180 A. D. He was noted as one
who sought the greatest good of his people ; yet under his
government the Christians suffered added cruelties. Perse-
cution was most severe in Gaul (now France.) Am^ong
those who met the martyr's fate at that time, were Polycarp,
bishop of Smyrna, and Justin ]^Iartyr, known in history as
the philosopher. With reference to the seeming anomaly
that even the best of rulers permitted and even prosecuted
vigorous opposition to Christian devotees, as exemplified by
the acts of this emperor, a modern writer has said : *'It

s See Note 4. end of chapter.

n THE GREAT APOSTASY.

should be noted that the persecution of the Christians under
the pagan emperors sprung from poHtical rather than re-
Hgious motives, and that is why we find the names of the
best emperors, as well as those of the worst, in the list of
persecutors.; It was believed that the welfare of the state
was bound up with the careful performance of the rites of
the national worship; and hence, while the Roman rulers
were usually very tolerant, allowing all forms of worship
among their subjects, still they required that men of every
faith should at least recognize the Roman gods, and burn
incense before their statues. This the Christians steadily
refused to do. Their neglect of the service of the temple,
it was believed, angered the gods, and endangered the safety
of the state, bringing upon it drought, pestilence, and every
disaster. This was the main reason of their persecution by
the pagan emperors."^'

16. Later persecutions. With occasional periods of par-
tial cessation, the Christian believers continued to suffer
at the hands of heathen opponents throughout the second
and third centuries. A violent persecution marked the reign
of Severus (193-211 A. D.) in the first decade of the third
century; another characterized the reign of ]\Iaximin (235-
238 A. D.) A period of unusual severity in persecution
and suffering befell the Christians during the short reign
of Decius known also as Decius Trajan (249-251 A. D.)
The persecution under Decius is designated in ecclesi-
astical history as the seventh persecution of the Christian
Church. Others followed in rapid succession. Some of
these periods of specific oppression we pass over and come
to the consideration of the

17. Diocletian persecution, which is spoken of as ihe tenth,

^ General History by P. V. N. Myers, edition of 1889. p. 322.

PAGAN PERSECUTION. 73

and happily the last. Diocletian reigned from 284 to 305
A. D. At first he was very tolerant toward Christian belief
and practice; indeed it is of record that his wife and daugh-
ter were Christians, though **in some sense, secretly." Later,
however, he turned against the Church and undertook to
bring about a total suppression of the Christian religion.
To this end he ordered a general destruction of Christian
books, and decreed the penalty of death against all who kept
such works in their possession.

18. Fire broke out twice in the royal palace at Nicome-
dia, and on each occasion the incendiary act was charged
against the Christians with terrible results. Four separate
edicts, each surpassing in vehemence the earlier decrees,
were issued against the believers; and for a period of ten
years they were the victims of unrestrained rapine, spolia-
tion, and torture. At the end of the decade of terror the
Church was in a scattered and seemingly in a hopeless con-
dition. Sacred records had been burnt; places of worship
had been razed to the ground; thousands of Christians had
been put to death ; and every possible effort had been made
to destroy the Church and abolish Christianity from the
earth. Descriptions of the horrible extremes to which bru-
tality was carried are sickening to the soul. A single exam-
ple must suffice. Eusebius, referring to the persecutions in
Egypt, says : "And such too was the severity of the struggle
which was endured by the Egyptians, who wrestled glor-
iously for the faith at Tyre. Thousands, both men, and
women and children, despising the present life for the sake
of our Savior's doctrine, submitted to death in various
shapes. Some, after being tortured with scrapping? and the
rack, and the most dreadful scourgings, and other innum-
erable agonies which one might shudder to hear, were fi-

74 THE GREAT APOSTASY.

nally committed to the flames ; and some plunged and
drowned in the sea, others voluntarily offering their own
heads to their executioners, others dying in the midst of
their torments, some wasted away by famine, and others
again fixed to the cross. Some, indeed, were executed as
malefactors usually were; others, more cruelly, were nailed
with the head downwards, and kept alive until they were
destroyed by starving on the cross itself."*

19. A modern writer, whose tendency ever was to min-
imize the extent of Christian persecution, is Edward Gibbon.
His account of the conditions prevailing during this period
of Diocletian outrage is as follows : "The magistrates were
commanded to employ every method of severity which
might reclaim them from their odious superstition, and oblige
them to return to the established worship of the gods. This
rigorous order was extended, by a subsequent edict, to the
whole body of Christians, who were exposed to a violent and
general persecution. Instead of those salutary restraints
which had required the direct and solemn testimony of an
accuser, it became the duty as well as the interest of the im-
perial officers to discover, to pursue, and to torment the
most obnoxious among the faithful. Heavy penalties were
denounced against all who should presume to save a pro-
scribed sectary from the just indignation of the gods and of
the emperors."-'

20. So general was the Diocletian persecution, and so de-
structive its effect, that at its cessation the Christian Church
vv-as thought to be forever extinct. Monuments were raised
to commemorate the emperor's zeal as a persecutor, notably
two pillars erected in Spain. On one of them is an in-

»■ Eusebius, "Eccl. Hist," Book 8, ch. 8.

i Gibbon, "Decline and Fall of the Roman Empire," ch. XVI.

END OF PAGAN PERSECUTION. 75

scription extolling the mighty Diocletian ''For having ex-
tinguished the name of Christians who brought the Republic
to ruin." A second pillar commemorates the reign of Diocle-
tian, and honors the imperator ''for having everyn'here
abolished the superstition of Christ; for having extended the
worship of the gods." A medal struck in honor of Diocletian
bears the inscription "The name of Christian being extin-
guished."'^ To the fallacy of these assumptions subsequent
events testify.

' 21. The Diocletian oppression was the last of the great
persecutions brought by pagan Rome against Christianity
as a whole. A stupendous change, amounting to a revolu-
tion, now appears in the affairs of the Church. Constantine,
known in history as Constantine the Great, became emperor
of Rome A. D. 306, and reigned 31 years. Early in his
reign he espoused the hitherto unpopular cause of the Chris-
tians, and took the Church under official protection. A
legend gained currency that the emperor's conversion was
due to a supernatural manifestation, whereby he saw a lum-
inous cross appear in the heavens with the inscription, "By
this sign, conquer." The genuineness of this alleged mani-
festation is doubtful, and the evidence of history is against
it. The incident is here mentioned to show the means de-
vised to make Christianity popular at the time.

22. It is held by many judicious historians that Con-
stantine's so-called conversion was rather a matter of policy
than a sincere acceptance of the truth of Christianity. The
emiperor himself remained a catechumen, that is, an unbap-
tized believer, until shortly before his death, when he became
a member by baptism. But, whatever his motives may have
been, he made Christianity the religion of state, issuing an

«Milner, "Church History," Cent. IV., ch. 1: 38.

76 THE GREAT APOSTASY.

official decree to this effect in 313. "He made the cross the
royal standard; and the Roman legions now for the first
time marched beneath the emblem of Christianity" (Myers).

23. Immediately following the change there was great
competition for church preferment. The office of a bishop
came to be more highly esteemed than the rank of a general.
The emperor himself was the real head of the Church. It
became unpopular and decidedly disadvantageous in a ma-
terial sense to be known as a non-Christian. Pagan temples
were transformed into churches, and heathen idols were de-
molished. We read that twelve thousand men and a pro-
portionate number of women and children were baptized
into the Church at Rome alone within a single year. Con-
stantine removed the capital of the empire from Rome to
Byzantium, which city he re-named after himself, Con-
stantinople. This, the present capital of Turkey, became
headquarters of the state Church.

24. How empty and vain appears the Diocletian boast
that Christianity v/as forever extinguished ! Yet how differ-
ent was the Church under the patronage of Constantine from
the Church as established by Christ and as built up by His
apostles! The Church had already become apostate as
judged by the standard of its original constitution.

Notes.

1. Cause of pagan opposition to Christianity. 'The whole
body of Christians unanimously refused to hold any communion
with the gods of Rome, of the empire, and of mankind. It was
in vain that the oppressed believer asserted the inalienable rights
of conscience and private judgment. Though his situation might
excite the pity, his arguments could never reach the understand-
ing, either of the philosophic or of the believing part of the pa-
gan world. To their apprehensions, it was no less a matter of

NOTES. n

surprise that any individuals should entertain scruples against
complying with the established mode of worship, than if they
had conceived a sudden abhorrence to the manners, the dress,
or the language of their native country. The surprise of the
pagans was soon succeeded by resentment; and the most pious
of men were exposed to the unjust but dangerous imputation of
impiety. Malice and prejudice concurred in representing the
Christians as a society of atheists, who, by the most daring at-
tack on the religious constitution of the empire, had merited the
severest animadversion of the civil magistrate. They had sep-
arated themselves (they gloried in the confession) from every
mode of superstition which was received in any part of the globe
by the various temper of polytheism; btJt it was not altogether
so evident what deity or what form of worship they had substi-
tuted to the gods and temples of antiquity. The pure and sub-
lime idea which they entertained of the Supreme Being escaped
the gross conception of the pagan multitude, who were at a loss
to discover a spiritual and solitary God, that was neither repre-
sented under any corporeal figure or visible symbol, nor was
adored with the accustomed pomp of libations and festivals, of
altars and sacrifices." (Gibbon, "Decline and Fall of the Roman
Empire," chap. XVI.)

2. As TO THE NUMBER OF PERSECUTIONS BY THE RoMANS. "The

Romans are said to have pursued the Christians with the utmost
violence in ten persecutions, but this number is not verified by
the ancient history of the church. For if, by these persecutions,
such only are meant as were singularly severe and universal
throughout the empire, then it is certain that these amount not
to the number above mentioned. And, if we take the provincial
and less remarkable persecutions into the account, they far ex-
ceed it. In the fifth century, certain Christians [were] led by some
passages of the holy scriptures and by one especially in the Reve-
lations (Rev. 17: 14), to imagine that the church was to suffer
ten calamities of a most grievous nature. To this notion, there-
fore, they endeavored, though not all in the same way, to ac-
commodate the language of history, even against the testimony
of those ancient records, from whence alone history can speak

n THE GREAT APOSTASY.

with authority." (Mosheim, "Ecclesiastical History," Cent. I,
Part I: ch. 5: 4.)

Speaking on the same subject, Gibbon says: *As often as any
occasional severities were exercised in the different parts of the
empire, the primitive Christians lamented and perhaps magnified
their own sufferings; but the celebrated number of ten persecu-
tions has been determined by the ecclesiastical writers of the fifth
century, who possessed a more distinct view of the prosperous or
adverse fortunes of the church from the age of Nero to that of
Diocletian. The ingenious parallels of the ten plagues of Egypt
and of the ten horns of the Apocalypse first suggested this cal-
culation to their minds; and in their application of the faith of
prophecy to the truth of history they were careful to select
those reigns which were indeed the most hostile to the Christian
cause." (Gibbon, "Decline and Fall of the Roman Empire," ch.
XVI.)

3. Extent of the Neronian persecution. "Learned men are
not entirely agreed concerning the extent of this persecution
under Nero. Some confine it to the city of Rome, while others
represent it as having raged throughout the whole empire. The
latter opinion, which is also the most ancient, is undoubtedly to
be preferred; as it is certain that the laws enacted against the
Christians were enacted against the whole body, and not against
particular churches, and were consequently in force in the remot-
est provinces." (Mosheim, "Ecclesiastical History," Cent. I, Part
I, 5: 14.)

4. Correspondence between Pliny and Trajan. The inquiry of
the younger Pliny, governor of Pontus, addressed to Trajan, em-
peror of Rome, and the imperial reply thereto, are of such inter-
est as to be worthy of reproduction in full. The version here
given is that of Milner as appears in his "History of the Church
of Christ," edition of 1810, Cent. II, ch. 1.

"Pliny to Trajan, Emperor:

"Health. — It is my usual custom, Sir, to refer all things, of
which I harbor any doubts, to you. For who can better direct
my judgment in its hesitation, or instruct my understanding in

NOTES. 79

I never had the fortune to be present at any ex-
amination of Christians, before I came into this province. I am
therefore at a loss to determine what is the usual object either
of inquiry or of punishment, and to what length either of them is
to be carried. It has also been with me a question very prob-
lematical,— whether any distinction should be made between the
young and the old, the tender and the robust; — whether any
room should be given for repentance, or the guilt of Christianity
once incurred is not to be expiated by the most unequivocal re-
tractation;— whether the name itself, abstracted from any flagi-
tiousness of conduct, or the crimes connected with the name, be
the object of punishment. In the meantime, this has been my
method, with respect to those who were brought before me as
Christians. I asked them whether they were Christians: if they
pleaded guilty, I interrogated them twice afresh with a m^naoe
of capital puiiishrnent.__ In case of obstinate perseverence I or-
dered them to be executed. For of this I had no doubt, what-
ever was the nature of their religion, that a sudden and obstinate
inflexibility called for the vengeance of the magistrate. Some
were infected with the same madness, whom, on account of their
privilege of citizenship, I reserved to be sent to Rome, to be re-
ferred to your tribunal. In the course of this business, informa-
tions pouring in, as is usual when they are encouraged, more
cases occurred. An anonymous libel was exhibited, with a
catalogue of names of persons, who yet declared that they were
not Christians then, nor ever had been; and they repeated after
me an invocation of the gods and of your image, which, for this
purpose, I had ordered to be brought with the images of the
deities. They performed sacred rites with wine and frankin-
cense, and execrated Christ, — none of which things I am told a
real Christian can ever be compelled to do. On this account I
dismissed them. Others named by an informer, first affirmed,
and then denied the charge of Christianity; declaring that they
had been Christians, but had ceased to be so some three years
ago, others even longer, some even twenty years ago. All of
them worshiped your image, and the statues of the gods, and
also execrated Christ. And this was the account which they
gave of the nature of the religion they had once professed.

80 THE GREAT APOSTASY.

whether it deserves the name of crime or error, — namely — that
the}-- were accustomed on a stated day to meet before daylight,
and to repeat anion^.tlTemselves a hymn to Christ as to a god, and
to bind themselves by an oath, with an obligation of not commit-
ting any wickedness; — but on the contrary, of abstaining from
thefts, robberies, and adulteries; — also of not violating their
promise or denying a pledge; — after which it was their custom
to separate, and to meet again at a promiscuous harmless meal,
from which last practice they however desisted, after the publi-
cation of my edict, in which, agreeably to your orders, I forbade
any societies of that sort. On which account I judged it the
more necessary to inquire, by torture, from two females, who
were said to be deaconesses, what is the real truth. But noth-
ing could I collect except a depraved and excessive superstition.
Deferring, therefore any farther investigation, I determined to
consult you. For the number of culprits is so great as to call
for serious consultation. Many persons are informed against of
every age and of both sexes; and more still will be in the same
situation. The contagion of the superstition hath spread not
only through cities, but even villages and the country. Not that
I think it impossible to check and correct it. The success of
my endeavors hitherto forbids such desponding thoughts; for
the temples, once almost desolate, begin to be frequented, and
the sacred solemnities, which had long been intermitted, are now
attended afresh; and the sacrificial victims are now sold every-
where, which once could scarcely find a purchaser. Whence I
conclude that many might be reclaimed were the hope of im-
punity, on repentance, absolutely confirmed."

The emperor's reply follows:

"Trajan to Pliny:

"You have done perfectly right, my dear Pliny, in the inquiry
which you have made concerning Christians. For truly no one
general rule can be laid down, which will apply itself to all
cases. These people must not be sought after. If they are
brought before you and convicted, let them be capitally punished,
yet with this restriction, that if any one renounce Christianity,
and evidence his sincerity by supplicating our gods, however

NOTES. 81

suspected he may be for the past, he shall obtain pardon for the
future, on his repentance. But anonymous libels in no case
ought to be attended to; for the precedent would be of the worst
sort, and perfectly incongruous to the maxims of my govern-
ment."

CHAPTER VI.

CAUSES OF THE APOSTASY. INTERNAL CAUSES'

1. The cruel persecution to which the adherents of Chris-
tianity and the Church as an organized body were subjected
during the first three centuries of our era have been treated
as external causes, contributing at least indirectly to the gen-
eral apostasy. Details of Judaistic and heathen opposition-
have been given with sufficient fulness to show that the un-
popular Church had a troubled existence, and that such of its
members as remained faithful to the tenets and principles -o4
the gospel were martyrs in spirit if not in fact.

2. As would naturally be expected, the immediate effect
of persistent persecution on those who professed a belief in
the divinity of the Lord Jesus was diverse and varied; in-
deed it ranged from unrestrained enthusiasm expressed in
frenzied clamoring for martyrdom, to ready and abject apos-
tasy with ostentatious display of devotion in idolatrous ser-
vice.

3. Many of the Christian devotees developed a zeal
amounting to mania, and, disregarding all prudence and dis-
cretion, gloried in the prospect of winning the martyr's
crown. Some who had been left unassailed felt themselves
aggrieved, and became their own accusers ; while others
openly committed acts of aggression with intent to bring re-
sentment upon themselves." These extravagances were
doubtless encouraged by the excessive veneration accorded
the memories and the bodily remains of those who had

JkSee Note 1, end of chapter.

INTERNAL CAUSES. 83

fallen as victims in the cause. The reverential respect so
rendered developed later into the impious practice of martyr
worship.

4. Commenting on the imprudent enthusiasm of the ear-
ly Christians, Gibbon says : '*The Christians sometimes
supplied by their voluntary declaration the want of an ac-
cuser, rudely disturbed the public service of paganism, and,
rushing in crowds round the tribunal of the magistrates,
called upon them to pronounce and to inflict the sentence
of the law. The behavior of the Christians was too remark-
able to escape the notice of the ancient philosophers ; but they
seem to have received it with much less admiration than as-
tonishment. Incapable of conceiving the motives which
sometimes transported the fortitude of believers beyond the
bounds of prudence and reason, they treated such an eag-
erness to die as the strange result of obstinate despair, of
stupid insensibility or of superstitious frenzy.''^
(Vs) But there is another side to the picture. While impru-
dent zealots invited dangers from which they might have
remained exempt, others, affrighted at the possibility of be-
ing included among the victims, voluntarily deserted th
Church and returned to heathen allegiances. Milner, spea
ing of conditions existing in the third century, and incorpor-
ating the words of Cyprian, bishop of Carthage, v/ho lived
at the time of the incident described, says : "Vast numbers
lapsed into idolatry immediately. Even before men were
accused as Christians, many ran to the forum and sacrificed
to the gods as they were ordered ; and the crowds of apos-
tates were so great, that the magistrates wished to delay
numbers of them till the next day, but they were importuned

fe>

^ Gibbon, "Decline and Fall of the Roman Empire," ch. XVI.

84 THE GREAT APOSTASY.

by the wretched suppliants to be allowed to prove themselves
heathens that very night."*^

6. In connection with this individual apostasy of Church
members under the pressure of persecution, there arose
among the provincial governors a practice ot selling certi-
ficates or "libels" as these documents were called, which "at-
tested that the persons therein_jnentioned had__complied
with the laws and°"sacrificed to the Roman deities^ By produc-
iiiglEeie Talse declarations, the opulent and timid Christians
were enabled to silence the malice of an informer, and to
reconcile, in som.e measure, their safety with their religion."^
A modification of this practice of quasi-apostasy consisted
in procuring testimonials from persons of standing certify-
ing that the holders had abjured the gospel; these docu-
ments were presented to the heathen magistrates, and they,
on receipt of a specified fee, granted exemption from the
requirement of sacrificing to the pagan gods/ As a result
of these practices, whereby under favorable circumstances
the wealthy could purchase immunity from persecution, and
at the same time maintain a semblance of standing in the
Church, much dissension arose, the question being as to
whether those who had thus shown their weakness could
ever be received again into communion with the Church.
/ v7. ; Persecution at most was but an indirect cause of the
decline of Christianity and the perversion of the saving prin-
ciples of the gospel of Christ. The greater and more im-
mediate dangers threatening the Church must be sought
within the body itself. Indeed, the pressure of opposition
from without served to restrain the bubbling springs of in-

cMilner, "Church History," Cent. Ill, ch. 8.

d Gibbon, "Decline and Fall of the Roman Empire," ch. XVI.

* See Milner, "Church History," Cent. III. ch. 9.

INTERNAL CAUSES. 85

ternal dissension, and actually delayed the more destructive
eruptions of schism and heresy/ x\ general review of the
history of the Church down to the end of the third century
shows that the periods of comparative peace were periods of
weakness and decline in spiritual earnestness, and that with
the return of persecution came an awakening and a re-
newal in Christian devotion. Devout leaders of the people
were not backward in declaring that each recurring period
of persecution was a time of natural and necessary chastise-
ment for the sin and corruption that had gained headway
within the Church.^

8. As to the condition of the Church in the middle of
the third century, Cyprian, the bishop of Carthage, thus
speaks : ''If the cause of our miseries be investigated, the
cure of the wound may be found. The Lord would have
his family to be tried. And because long peace had corrupt-
ed the discipline divinely revealed to us, the heavenly chas-
tisement hath raised up our faith, which had lain almost
dormant : and when, by our sins, we had deserved to suffer
still more, the merciful Lord so moderated all things, that
the whole scene rather deserves the name of a trial than a
persecution. Each had been bent on improving his patri-
mony ; and had forgotten v/hat believers had done under the
apostles, and what they ought always to do : — they were
brooding over the arts of amassing wealth : — the pastors
and the deacons each forgot their duty: Works of mercy
were neglected, and discipline was at the lowest ebb. — Lux-
ury and effeminacy prevailed : Meretricious arts in dress
were cultivated: Frauds and deceit were practiced among
brethren. — Christians could unite themselves in matrimony

/ See Note 2, end of chapter.
g See Note 3, end of chapter.

86 THE GREAT APOSTASY.

with unbelievers ; could swear not only without reverence,
but even without veracity. With haughty asperity they de-
spised their ecclesiastical superiors : They railed against
one another with outrageous acrimony, and conducted quar-
rels with determined malice : — Even many bishops, who
ought to be guides and patterns to the rest, neglecting the
peculiar duties of their stations, gave themselves up to sec-
ular pursuits : — They deserted their places of residence and
their flocks : They traveled through distant provinces in
quest of pleasure and gain ; gave no assistance to the needy
brethren ; but w^ere insatiable in their thirst of money : — They
possessed estates by fraud and multiplied usury. What
have we not deserved to suffer for such a conduct? Even
the divine word hath foretold us what we might expect. —
*if his children forsake my law, and walk not in my judg-
ments, I will visit their offenses with the rod, and their sin
with scourges.' These things had been denounced and fore-
told, but in vain. Our sins had brought our affairs to that
pass, that because we had despised the Lord's directions,
we were obliged to undergo a correction of our multiplied
evils and a trial of our faith by severe remedies."^'

9. Milner, who quotes approvingly the severe arraign-
ment of the Church in the third century as given above,
cannot be charged with bias against Christian institutions,
inasmuch as his declared purpose in presenting to the world
an additional ''History of the Church of Christ" was to give
due attention to certain phases of the subject slighted or
neglected by earlier authors, and notably to emphasize the
piety, not the wickedness, of the professed followers of Christ.
This author, avow^edly friendly to the Church and her vo-
taries, admits the growing depravity of the Christian sect,

'•As quoted by Milner, "Church History," Cent. Ill, ch. 8.

INTERNAL CAUSES. 87

and declares that toward the end of the third century the
effect of the Pentecostal outpouring of the Holy Spirit had
become exhausted, and that there remained little proof of
any close relationship between Christ and the Church.

10. Note his summary of conditions : "The era of its ac-
tual declension must be dated in the pacific part of Diocletian's
reign. During this whole century the work of God, in purity
and power, had been tending to decay. The connection with
philosophers was one of the principal causes. Outward
peace and secular advantages completed the corruption.
Ecclesiastical discipline, which had been too strict, was now
relaxed exceedingly ; bishops and people were in a state of
malice. Endless quarrels were fomented among contending
parties, and ambition and covetousness had in general gained
the ascendency in the Christian Church. * * =^ The
faith of Christ itself appeared now an ordinary business ;
and here terminated, or nearly so, as far as appears, that
first great effusion of the Spirit of God, which began at the
day of Pentecost. Human depravity effected throughout
a general decay of godliness ; and one generation of men
elapsed with very slender proofs of the spiritual presence
of Christ with His Church."*

11. If further evidence be wanted as to the fires of dis-
affection smoldering within the Church, and so easily fanned
into destructive flame, let the testimony of Eusebius be con-
sidered with respect to conditions characterizing the second
half of the third century. K\nd, in weighing his words, let
i^ be remembered that he had expressly recorded his purpose
of writing in defense of the Church, and in support of her
institutions. He bewails the tranquility preceding the Dio-
cletian outbreak, because of its injurious effect upon both

^■Milner, "Church History," Cent. Ill, ch. 17.

88 THE GREAT APOSTASY.

officers and members of the Church. These are his words:
"But when by excessive liberty we sunk into indolence and
sloth, one envying and reviling another in different ways,
and we were almost, as it were, on the point of taking up
arms against each other, and were assailing each other with
words, as with darts and spears, prelates inveighing against
prelates, and people rising up against people, and hypocrisy
and dissimulation had arisen to the greater heights of malig-
nity, then the divine judgment, w^hich usually proceeds with
a lenient hand, whilst the multitudes were yet crowding into
the Church, with gentle and mild visitations began to af-
flict its episcopacy ; the persecution having begun v/ith those
brethren that were in the army. ***=•< ^^^ some
that appeared to be our pastors, deserting the law of piety,
were inflamed against each other with mutual strifes, only
accumulating quarrels and threats, rivalry, hostility, and
hatred to each other, only anxious to assert the govern-
ment as a kind of sovereignity for themselves."^
V 12. As further illustrative of the decline of the Christian
spirit toward the end of the third century, Milner quotes
the following observation of Eusebius, an eye-witness of
the conditions described : "The heavy hand of God's judg-
ments began softly, by little and little, to visit us after his
wonted manner; * * * \^^i ^^^q were not at all moved
with his hand, nor took any pains to return to God. We
heaped sin upon sin, judging like careless Epicureans, that
God cared not for our sins, nor would ever visit us on ac-
count of them. And our pretended shepherds, laying aside
the rule of godliness, practiced among themselves contention
and division." He adds that the "dreadful persecution of

J Eusebius, "Ecclesiastical History, Book VIII, ch. 1. See Note
4, end of chapter.

INTERNAL CAUSES. gP

Diocletian was then inflicted on the Church as a just punish-
ment, and as the most proper chastisement for their ini-
quities."'^

13. It will be remembered that the great change whereby
the Church was raised to a place of honor in the state, oc-
curred in the early part of the fourth century. It is a pop-
ular error to assume that the decay of the Church as a spirit-
ual institution dates from that time. The picture of the
Church decHning as to spiritual power in exact proportion
to her increase of temporal influence and wealth has ap-
pealed to rhetoricians and writers of sensational literature;
but such a picture does not present the truth. The Church
was saturated with the spirit of apostasy long before Con-
stantine took it under his powerful protection by accord-
ing it official standing in the state. In support of ihis state-
ment, I quote again from Milner, the avowed friend of
the Church : "I know it is common for authors to represent
the great declension of Christianity to have taken place only
after its external establishment under Constantine. But the
evidence of history has compelled me to dissent from this
view of things. In fact we have seen that for a whole gen-
eration previous to the [Diocletian] persecution, few marks
of superior piety appeared. Scarce a luminary of godliness
existed; and it is not common in any age for a great work
of the Spirit of God to be exhibited but under the conduct
of some remarkable saints, pastors, and reformers. This
whole period as well as the whole scene of tlie persecution
is very barren in such characters. * * * Moral and
philosophical and monastical instructions will not effect for
men what is to be expected from evangelical doctrme. And
if the faith of Christ was so much declined (and its decayed

* Milner, "Church History," Cent. Ill, ch. 17.

90 THE GREAT APOSTASY.

state ought to be dated from about the year 270), we need
not wonder that such scenes as Eusebius hints at without
any circumstantial details, took place in the Christian world,
* * * He speaks also of the ambitious spirit of many,
in aspiring to the offices of the Church, the ill judged and
unlawful ordinations, the quarrels among confessors them-
selves, and the contentions excited by young demagogues in
the very relics of the persecuted Church, and the multiplied
evils which their vices excited among Christians. How sad-
ly must the Christian world have declined which could thus
conduct itself under the very rod of divine vengeance ? Yet
let not the infidel or the profane world triumph. It was not
Christianity, hut the departure from it, which brought on
these evils."^

■• 14. The foregoing embodies but a few of the many evi-
dences that could be cited in demonstration of the fact that
during the period immediately following the apostolic min-
istry— the period covered by the persecutions of the Chris-
tians by the heathen nations, — the Church was undergoing
internal deterioration, and was in a state of increasing per-
version. Among the more detailed or specific causes of this
ever widening departure from the spirit of the gospel of
Christ, this rapidly growing apostasy, the following may
bexQnsidered as important examples :

y ( 1 j i The corrupting of the simple principles of the gos*
^3^"by the admixture of the so-called philosophic systems of
the times.

' (2). Unauthorized additions to the ceremonies of the
Chttrch, and the introduction of vital changes in essential
ordinances.

' Milner, "Church History," Cent. IV, ch. I. The Italics are
introduced by the present writer. See also Note 5, end of chapter.

NOTES. 91

I ((3)/ Unauthorized changes in Church organization and
government.

15. We shall consider in due order each of the three
causes here enumerated. It may appear that the conditions
set forth in these specifications are more properly to be re-
garded as effects or results, than as causes, incident to the
general apostasy, — that they are in the nature of evidences
or proofs of a departure from the original constitution of the
Church, rather than specific causes by which the fact of
apostasy is to be explained or accounted for. Cause and ef-
fect, however, are sometimes very intimately associated, and
resulting conditions may furnish the best demonstration of
causes in operation. Each of the conditions given above as
a specific cause of the progressive apostasy was, at its in-
ception, an evidence of existing unsoundness, and an active
cause of the graver results that followed. Each succeeding
manifestation of the spirit of apostasy was at once the result
of earlier disaffection , and the cause of later and more pro-
nounced developments.

Notes.

1. Inordinate zeal manifested by some of the early Chris-
tians: "The sober discretion of the present age will more read-
ily censure than admire, but can more easily admire than imi-
tate, the fervor of the first Christians; who, according to the
lively expression of Sulpicius Severus, desired martyrdom with
more eagerness than his own contemporaries solicited a bishop-
ric. The epistles which Ignatius composed as he was carried in
chains through the cities of Asia, breathe sentiments the most
repugnant to the ordinary feelings of human nature. He earn-
estly beseeches the Romans that when he should be exposed in
the amphitheatre, they would not by their kind but unreason-
able intercession, deprive him of the crown of glory, and he

92 THE GREAT APOSTASY.

declares his resolution to provoke and irritate the wild beasts
which might be employed as the instruments of his death.
Some stories are related of the courage of martyrs who actually
performed what Ignatius had intended: who exasperated the
fury of the lions, pressed the executioner to hasten his office,
cheerfully leaped into the fires which were kindled to consume
them, and discovered a sensation of joy and pleasure in the
midst of the most exquisite torture." (Gibbon, "Decline and Fall
of the Roman Empire," ch. XVI.)

2. Internal dissensions during time of peace. As stated in
the text the early part of Diocletian's reign — the period im-
mediately preceding the outburst of the last great persecution to
which the Christians were subjected — was a time of compar-
ative freedom from opposition, and this period was character-
ized by internal disturbances and dissensions within the Church.
Illustrative of the tolerance shown by the emperor before he be-
came hostile to the Church, and the accompanying decline of
spiritual earnestness among the Christians themselves, Gibbon
says: "Diocletian and his colleagues frequently conferred the
most important offices on those persons who avowed their ab-
horrence of the worship of the gods, but who had displayed
abilities proper for the service of the state. The bishops held
an honorable rank in the respective provinces, and were treated
with distinction and respect, not only by the people, but by
the magistrates themselves. Almost in every city the ancient
churches were found insufficient to contain the increasing mul-
titudes of proselytes; and in their place more stately and ca-
pacious edifices were erected for the public worship of the
faithful. The corruption of manners and principles so forcibly
lamented by Eusebius, may be considered not only as a conse-
quence, but as a proof, of the liberty which the Christians en-
joyed and abused under the reign of Diocletian. Prosperity had
relaxed the nerves of discipline. Fraud, envy, and malice pre-
vailed in every congregation. The presbyters aspired to the
episcopal office, which every day became an object more worthy
of their ambition. The bishops who contended with each
other for ecclesiastical pre-eminence, appeared by their con-
duct to claim a secular and tyrannical power in the church; and

NOTES. 93

the lively faith which still distinguished the Christians from the
Gentiles, was shown much less in their lives than in their con-
troversial writings." (Gibbon, "Decline and Fall of the Roman
Empire," ch. XVI.)

tf The effect of peace on the early Church. "Disastrous as
the persecutions of the early Christian centuries were, still more
mischievous to the Church were those periods of tranquility
which intervened between the outbursts of rage which prompted
them. Peace may have her victories no less renowned than
those of war; and so, too, she has her calamities, and they are
not less destructive than those of war. War may destroy na-
tions, but ease and luxury mankind corrupt — the body and the
mind. Especially is peace dangerous to the church. Prosperity
relaxes the reins of discipline; people feel less and less the need
of a sustaining providence; but in adversity the spirit of man
feels after God, and he is correspondingly more devoted to the
service of religion. We shall find the early Christians no ex-
ception to the operation of this influence of repose. When-
ever it was accorded them, either through the mercy or the
indifference of the emperors, internal dissensions, the intrigues
of aspiring prelates, and the rise of heresies, characterized those
periods." (B. H. Roberts, "A New Witnes<^ for God," p. 70.)

4. Schisms and heresies in the early Church. Eusebius,
whose writings date from the early part of the fourth cen-
tury, cites the writings of Hegesippus, who lived in the first
quarter of the second century, as follows: "The same author
[Hegesippus] also treats of the beginning of the heresies that
arose about this time, in the following words: 'But after
James the Just had suffered martyrdom, as our Lord had for
the same reason, Simeon, the son of Cleophas, our Lord's uncle,
was appointed the second bishop [of Jerusalem] whom all pro-
posed as the cousin of our Lord. Hence they called the Church
as yet a virgin, for it was not yet corrupted by vain discourses.
Thebuthis made a beginning, secretly to corrupt it on account
of his not being made bishop. He was one of those seven sects
among the Jewish people. Of these also was Simeon, whence

94 THE GREAT APOSTASY.

sprang the sect of Simonians; also Cleobius, from whence came
the Cleobians; also Dositheus, the founder of the Dositheans.
From these also sprung the Gortheonians, from Gorthoeus; and
also Masbotheans from Masbothoeus. Hence also the Mean-
drians, and Marcionists, and Carpocratians and Valentinians,
and Basilidians, and the Saturnillians, every one introducing his
own peculiar opinions, one differing from the other. From these
sprung the false Christs and the false prophets and false apostles,
who divided the unity of the Church by the introduction of
corrupt doctrines against God and against His Christ." (Euse-
bius, "Ecclesiastical History," Book IV, ch. 22.)

5. Early decline of the Church : Milner, summing up the con-
ditions attending the Church at the end of the second century,
says: "And here we close the view of the second century, which,
for the most part exhibited proofs of divine grace, as strong,
or nearly so, as the first. We have seen the same unshaken and
simple faith of Jesus, the same love of God and of the brethren;
and — that in which they singularly excelled modern Christians —
the same heavenly spirit and victory over the world. \ But a
dark shade is enveloping these divine glories. The Spirit of
God is grieved already by the ambitious intrusions of self-
righteous, argumentative refinements, and Pharisaic pride; and
though it be more common to represent the most sensible decay
of godliness as commencing a century later, to me it seems al-
ready begun." (Milner, "Church History," Cent. II, ch. 90)

Mosheim, writing of conditions attending the closing years
of the third century, says: "The ancient method of ecclesiastical
government seemed in general still to subsist, while, at the same
time, by imperceptible steps, it varied from the primitive rule
and degenerated towards the form of a religious monarchy. *

* * This change in the form of ecclesiastical government
was soon followed by a train of vices, which dishonored the
character and authority of those to whom the administration
of the Church was committed. For, though several yet contin-
ued to exhibit to the world illustrative examples of primitive
piety and Christian virtue, yet many were sunk in luxury and
voluptuousness, puffed up with vanity, arrogance and ambition,

NOTES. 95

possessed with a spirit of contention and discord, and addicted
to many other vices that cast an undeserved reproach upon the
holy religion of which they were the unworthy professors and
ministers. This is testified in such an ample manner by the
repeated complaints of many of the most respectable writers of
this age, that truth will not permit us to spread the veil, which
we should otherwise be desirous to cast over such enormities
among an order so sacred. The bishops assumed in many places
a princely authority, particularly those who had the greatest
number of churches under their inspection, and who presided
over the most opulent assemblies. They appropriated to their
evangelical function the splendid ensigns of temporal majesty.
A throne, surrounded with ministers, exalted above his equals
the servant of the meek and humble Jesus; and sumptuous gar-
ments dazzled the eyes and the minds of the multitude into an
ignorant veneration of their arrogated authority. The example
of the bishops was ambitiously imitated by the presbyters, who,
neglecting the sacred duties of their station, abandoned them-
selves to the indolence and delicacy of an effeminate and luxuri-
ous life. The deacons, beholding the presbyters deserting thus
their functions, boldly usurped their rights and privileges, and the
effects of a corrupt ambition were spread through every rank
of the sacred order." (Mosheim, "Ecclesiastical History," Cent.
Ill, Part II, ch. 2: 3, 4.)

CHAPTER VII.

INTERNAL CAUSES, CONTINUED.

1. First among the specific causes of disturbance oper-
ating within the Church, and contributing to its apostasy,
we have named : "The corrupting of the simple principles
of the gospel by the admixture of the so-called philosophic
systems of the times.''

2. The attempted grafting of foreign doctrines on the
true vine of the gospel of Christ was characteristic of the
early years of the apostolic period. We read of the sorcerer
Simon, who professed belief and entered the Church by bap-
tism, but who was so devoid of the true spirit of the gospel
that he sought to purchase by money the authority and
power of the priesthood.^ This man, though rebuked by
Peter, and apparently penitent, continued to trouble the
Church, by inculcating heresies and winning disciples with-
in the fold. His followers were distinguished as a sect or
cult down to the fourth century; and, writing at that time,
Eusebius says of them : "These, after the manner of their
founder, insinuating themselves into the Church, like a pes-
tilential and leprous disease, infected those with the great-
est corruption, into whom they were able to infuse their
secret, irremediable, and destructive poison.* This Simon,
known in history as Simon Magus, is referred to by early
Christian writers as the founder of heresy, owing to his
persistent attempts to combine Christianity with Gnosticism.

a See Acts 8:9, 13, 18-24.

^Eusebius, "Ecclesiastical History," Book II, ch. 1.

JUDAISTIC PERVERSIONS. 97

It is with reference to his proposition to purchase spiritual
authority that all traffic in spiritual offices has come to be
known as simony.

3. Through the mouth of the Revelator, the Lord re-
proved certain of the churches for their adoption or tolera-
tion of doctrines and practices alien to the gospel. Notably
is this the case with respect to the Nicolaitanes, and the
followers of the doctrines of Balaam.^

4. The perversion of true theolog}^ thus developed within
the Church is traceable to the introduction of both Judaistic
and pagan fallacies.^ Indeed, at the opening of the Chris-
tian era and for centuries thereafter, Judaism was more or
less intimately mixed with pagan philosophy, and contam-
inated with heathen ceremonies. There were numerous
sects and parties, cults and schools, each advocating rival
theories as to the constitution of the soul, the essence of sin,
the nature of Deity, and a multitude of other mysteries. The
Christians were soon embroiled in endless controversies
among themselves.

5. Judaistic converts to Christianity sought to modify
and adapt the tenets of the new faith so as to harmonize them
with their inherited love of Judaism, and the result was
destructive to both. Our Lord had indicated the futility
of any such attempt to combine new principles with old sys-
tems, or to patch up the prejudices of the past \\ith frag-
ments of new doctrine. "No man," said He, "putteth a
piece of new cloth unto an old garment, for that which is
put in to fill it up taketh from the garment, and the rent is
made worse. Neither do men put new wine into old bot-

<^ See Rev. 2: 15; compare verse 6; see also verse 20. See Note
1, end of chapter.
^ See Note 2, end of chapter.

98 THE GREAT APOSTASY.

ties; else the bottles break and the wine runneth out, and
the bottles perish : but they put new wine into new bottles,
and both are preserved."* The gospel came as a new reve-
lation, marking the fulfilment of the law, it was no mere
addendum, nor was it a simple re-enactment of past re-
quirements ; it embodied a new and an everlasting covenant.
Attempts to patch the Judaistic robe with the new fabric of
the gospel could result in nothing more sightly than a
hideous rent. The new vv^ine of the covenant could not be
bottled in the time-eaten leathern containers of Mosaic li-
bations. Judaism was belittled and Christianity perverted by
the incongruous association. pjvw^.y^Vf tV, tUs^tyt-f'^^

6. .• Among the early and most pernicious adulterations of
Christian doctrine is the introduction of the teachings of the
Gnostics. These self-styled philosophers put forth the boast-
ful claim that they were able to lead the human mind to
a full comprehension of the Supreme Being, and a knowl-
edge of the true relationship betv/een Deity and mortals.
They said in effect that a certain being had existed from all
eternity, manifested as a radiant light diffused throughout
space, and this they called the Pleroma. "'The eternal na-
ture, infinitely perfect and infinitely happy, having dwelt
from everlasting in a profound solitude, and in a blessed
tranquility, produced at length from itself, two minds of a
different sex, which resembled their supreme parent in the
most perfect manner. From the prolific union of these two
beings, others arose, which were also followed by succeed-
ing generations; so that in process of time a celestial fam-
ily was formed in the Pleroma. This divine progeny, im-
mutable in its nature, and above the power of mortality,
was called, by the philosophers. Aeon — a term wh^'ch signi-

'^Matt. 9:16, 17.

GNOSTICISM. 99

fies, in the Greek language, an eternal nature. How many
in number these Aeons were was a point much controverted
among the oriental sages. *'^

7. Then one of the Aeons, distinctively called the Dem-
iurge, created this world, and arrogantly asserted domin-
ion over the same, denying absolutely the authority of the
supreme parent. The Gnostic doctrine declares man to be
a union of a body, which, being the creation of the Demiurge,
is essentially evil, and a spirit, which, being derived from
Deity, is characteristically good. The spirits thus impris-
oned in evil bodies will be finally liberated, and then the
power of the Demiurge will cease, and the earth will be
dissolved into nothingness.

8. Our justification for introducing here this partial sum-
mary of Gnosticism is the fact that early eft'orts were made
to accommodate the tenets of this system to the demands of
Christianity; and that Christ and the Holy Ghost were de-
clared to belong to the family of Aeons provided for in this
scheme. This led to the extravagant absurdity of denying
that Jesus had a body even while He lived as a man; and
that His appearance as a corporeal being was a deception
of the senses wrought by His supernatural power.^

9. That the doctrines of the Gnostics were unsatisfying
even to those who professed to believe therein is evident
from the many cults and parties that came into existence
as subdivisions of the main sect ; and it is interesting to note
that in modern times certain free-thinkers have prided them-
selves in assuming a title expressing the full antithesis of
the name Gnostics, viz. Agnostics.

10. The practical effect of the principles of Gnosticism

/Mosheim, "Ecclesiastical History," Cent. I, Part II, 1: 7.
«See Note 3, end of chapter.

100 THE GREAT APOSTASY.

in the lives of its adherents is strangely diverse. One di-
vision of the sect followed a life of austerity, embracing
rigorous self-denial, and bodily torture, in the vain belief
that the malignant body could thus be subdued, while the
spirit would be given added power and increased freedom.
Another cult sought to minimize the fundamental differ-
ence between right and wrong, by denying the element of
morality in human life; and these abandoned themselves
to the impulses of the passions and the frailties of the bodily
nature without restraint, on the assumption that there was
no such relation between body and soul as would cause
injury to the latter through bodily indulgences and excesses.
,' 11. Another sect or school whose doctrines were in a
measure amalgamated with those of Christianity v/as that of
the New Platonics. The ancient sects of Platonists or
Platonics were allied in some points of doctrine with the
Epicureans, and were rivals if not opponents of the Stoics.
The early Platonics held that unorganized matter has ex-
isted from all eternity, and that its organizer, God, is sim-
ilarly eternal. As God is eternal, so also His will or intel-
ligence is without beginning, and this eternal intelligence
existing as the will or intent of Deity, was called the Logos.
Such precepts had been taught long before the Christian
era, and the philosophy professed by some of the contending
sects among the Jews in the time of Christ had been influ-
enced thereby.

12. As the principles of Christianity became generally
known, certain leaders in the sect of Platonics found in the
new doctrine much to study and admire. By this time, how-
ever, Platonism itself had undergone much change, and the
more liberal adherents had formed a new organization and
distinguished themselves by the appellation New Platonics.

PLATONISM. 101

These professed to find in Jesus Christ the incarnation of the
Logos, and accepted with avidity the declaration of St.
John; 'In the beginning was the Word, and the Word
was with God, and the Word was God. * * h= * *
And the Word was made flesh and dweh among us."''
According to the Eclectic or New Platonic philosophy, the
"Word" referred to by St. John was the "Logos" described
by Plato.

13. The Platonic conception of the Godhead as consist-
ing of the Deity and the Logos, was enlarged in accordance
with Christian tenets to embrace three members, the Holy
Ghost being the third. Thence arose bitter and lasting dis-
sension as to the relative powers of each member of the
Trinity, particularly the position and authority of the Logos
or Son. The many disputes incident to the admixture of
Platonic theory with Christian doctrine continued through
the centuries, and in a sense may be said to trouble the
minds of men even in this modern age.

14. It is wholly beyond our purpose to classify or de-
scribe the hybrid offspring resulting from the unnatural
union of pagan philosophy and Christian truth; nor shall
we attempt to follow in detail the dissensions and quarrels
on theological points and questions of doctrine. Our pur-
pose is achieved when by statement of fact and citation of
authority, the reality of the apostasy is established. We shall
consider therefore only the most important of the dissensions
by which the Church was troubled.*"

15. About the middle of the third century, Sibellius. a
presbyter or bishop of the church in Africa, strongly advo-
cated the doctrine of ''trinity in unity" as characterizing the

^John 1:1, 14.

*' See Note 4, end or chapter.

102 THE GREAT APOSTASY.

Godhead. He claimed that the divine nature of Christ was
no distinct nor personal attribute of the man Jesus, but mere-
ly a portion of the divine energy, an emanation from the
Father, with which the Son was temporarily endowed; and
that in like manner the Holy Ghost was a part of the divine
Father. These views were as vigorously opposed by some as
defended by others, and the disagreement was rife when Con-
stantine so suddenly changed the status of the Church, and
brought to its support the power of the state. Early in the
fourth century the dispute assumed a threatening aspect in
a bitter contention between Alexander, bishop of Alexandria,
and Arius, one of the subordinate officers of the same church.
Alexander proclaimed that the Son was in all respects the
equal of the Father, and also of the same substance or es-
sence. Arius insisted that the Son had been created by the
Father, and therefore could not be co-eternal with His divine
Parent; that the Son was the agent through whom the will
of the Father was executed, and that for this reason also
the Son was inferior to the Father both in nature and dig-
nity. In like manner the Holy Ghost was inferior to the
other members of the Godhead.

16. Arianism, as the doctrine came to be known, was
preached with vigor and denounced with energy; and the
dissension thus occasioned threatened to rend the Church
to its foundation. At last the emperor, Constantine, was
forced to intervene in an effort to establish peace among
his contending churchmen. He summoned a council o.
church dignitaries which assembled in the year 325, and
which is known from its place of session as the Council of
Nice. This council condemned the doctrine of Arius, and
pronounced sentence of banishment against its author. What
was declared to be the orthodox doctrine of the universal

THE NICENE CREED. 103

or Catholic church respecting the Godhead was promulgated
as follows :

17. "We believe in one God, the Father, Almighty, the
maker of all things visible and invisible ; and in one Lord,
Jesus Christ, the Son of God, begotten of the Father, only
begotten, (that is) of the substance of the Father; God of
God, Light of Light ; Very God of Very God ; begotten not
made ; of the same substance with the Father, by whom all
things were made, that are in heaven and that are m earth :
who for us men, and for our salvation, descended and was
incarnate, and became man; suffered and rose again the
third day, ascended into the heavens and will come to judge
the living and the dead ; and in the Holy Spirit. But those
who say there was a time when he [the Son] was not, and
that he was not before he was begotten, and that he was
made out of nothing, or affirm that he is of any odier sub-
stance or essence, or that the Son of God was created, and
mutable, or changeable, the Catholic Church doth pronounce
accursed."

18. This is the generally accepted version of the Xicene
Creed as originally promulgated. In form it was somewhat
modified, though left practically unchanged as to essentials,
by the council held at Constantinople half a century later.
What is regarded as a restatement of the Nicene Creed
has been attributed to Athanasius, one of the chief oppo-
nents of Arianism, though his right to be considered the
author is questioned by many and emphatically denied by
some authorities on ecclesiastical history. Nevertheless, the
statement referred to has found a place in literature as the
"Creed of Athanasius," and whether rightly or wrongly
named it persists as a declaration of belief professed by
some Christian sects today. It has a present place in the pre-

104 THE GREAT APOSTASY.

scribed ritual of the Church of England. The "Creed of
Athanasius" reads as follows :

19. "We worship one God in Trinity, and Trinity in
Unity, neither confounding the persons, nor dividing the
substance. For there is one person of the Father, another of
the Son, and another of the Holy Ghost. But the Godhead
of the Father, Son, and Holy Ghost, is all one : the glory
equal, the majesty co-eternal. Such as the Father is, such
is the Son; and such is the Holy Ghost. The Father un-
create, the Son uncreate, and the Holy Ghost uncreate. The
Father incomprehensible, the Son incomprehensible and the
Holy Ghost incomprehensible. The Father eternal, the Son
eternal, and the Holy Ghost eternal. And yet there are not
three eternals ; but one eternal. As also there are not three
incomprehensibles, nor three uncreated; but one uncreated,
and one incomprehensible. So likewise the Father is Al-
mighty, the Son Almighty, and the Holy Ghost AJmighty;
and yet there are not three Almighties, but one Almighty.
So the Father is God, the Son is God, and the Holy Ghost
is God, and yet they are not three Gods but one God."

20. The Council of Nice is known in ecclesiastical his-
tory as one of the most famous and important gatherings
ever assembled as an official body concerned with church
administration. Not only was the Arian dispute disposed
of, so far as ecclesiastical decree could dispose of a ques-
tion vitally affecting the individual conscience, but many
other subjects of controversy were similarly quieted for
the time. Thus the long-standing dispute as to the time
of celebrating Easter was settled by vote, as was also the
question agitated by Novatus and his followers — as to the
propriety of re-admitting repentant apostates to the Church ;
and the schism caused by Meletius, a bishop of Upper Africa,

PERVERTED VIEW OF LIFE. 105

who had refused to recognize the superior authority of
the bishop of Alexandria. From the number and diversity
of the questions brought before the Nicene Council for ad-
judication, we may safely conclude that the newly enthroned
Church was not characterized by unity of purpose nor har-
mony of action. However, compared with the bitter con-
tentions that follow, the dissensions in the reign of Constan-
tine were but as the beginnings of trouble.

21. The moral effect of the potent spirit of apostasy
operating through the first three centuries of the Church's
existence and nourished by the contributions of heathen
philosophy, proved, as was inevitable, highly injurious and
evil. Some of the most pernicious of these effects it be-
comes our duty to consider.

I 22. Perverted viezv of life. One of the heresies of early
origin and rapid growth in the Church was the doctrine
of antagonism between body and spirit, whereby the form-
er was regarded as an incubus and a curse. From what
has been said this will be recognized as one of the per-
versions derived from the alliance of Gnosticism with Chris-
tianity. A result of this grafting in of heathen doctrines
was an abundant growth of hermit practices, by which
men sought to weaken, torture, and subdue their bodies,
that their spirits or "souls" might gain greater freedom.
Many who adopted this unnatural view of human existence
retired to the solitude of the desert, and there spent their
time in practices of stern self-denial and in acts of frenzied
self-torture. Others shut themselves up as voluntary pris-
oners, seeking glory in privation and self-imposed penance.
It was this unnatural view of life that gave rise to the sev-
eral orders of recluses, hermits, and monks.

23. Think you not that the Savior had such practices in

106 THE GREAT APOSTASY.

mind, when, warning the disciples of the false claims to
sanctity that would characterize the times then soon to
follow, He said : "Wherefore if they shall say unto you,
Behold he [Christ] is in the desert, go not forth: behold, he
is in the secret chambers, believe it not."^'

24. When the Church came into the favor of the state un-
der Constantine in the fourth century, there sprang up many
orders of recluses who ''maintained that communion with
God was to be sought by mortifying sense, by withdrawing
the mind from all external objects, by macerating the body
with hunger and labor, and by a holy sort of indolence,
which confined all the activity of the soul to a lazy contem-
plation of things spiritual and external." Mosheim, the
author just quoted, continues: "The Christian church
would never have been disgraced by this cruel and unsocial
enthusiasm, nor would any have been subjected to those
keen torments of mind and body to which it gave rise, had
not many Christians been unwarily caught by the specious
appearance and the pompous sound of that maxim of the
ancient philosophy: That in order to the attamment of
true felicity and communion with God, it was necessary that
the soul should be separated from the body, even here be-
low; and that the body was to be macerated and mortified
for this purpose.' "^

25. The fruit of this ill-sowing was the growth of nu-
merous orders of monks, and the maintenance of monas-
teries. Celibacy was taught as a virtue, and came to be
made a requirement of the clergy, as it is in the Roman
Catholic church today. An unmarried clergy, deprived of
the elevating influences of home life, fell into many exces-

/Matt. 24:26.

^Mosbcim, "Eccl. Hist," Cent. TV, Part TI, ch. 3: 12, 13.

DISREGARD FOR TRUTH. 107

ses, and the corruption of the priests has been a theme of
reproach throughout the centuries. 'The Lord God said,
It is not good that the man should be alone ; I will make him
an help-meet for him,"'' and again "Therefore shall a man
leave his father and his mother, and shall cleave unto his
wife ; and they shall be one flesh."'" His inspired apostle pro-
claimed : ''Neither is the man without the woman, neither
the woman without the man, in the Lord."" Nevertheless an
apostate church decrees that its ministers shall be forbidden
to follow the law of God.

26. Disregard for truth. As early as the fourth century,
certain pernicious doctrines embodying a disregard for
truth gained currency in the Church. Thus, it was taught
''that it was an act of virtue to deceive and lie, when by that
means the interests of the church might be promoted."''
Needless to say, sins other than those of falsehood and de-
ceit were justified when committed in the supposed inter-
ests of church advancement, and crime vras condoned under
the specious excuse that the end justifies the means. Many
of the fables and fictitious stories relating to the lives of
Christ and the apostles, as also the spurious accounts of su-
pernatural visitations and wonderful miracles, in which the
literature of the early centuries abound, are traceable to
this infamous doctrine that lies are acceptable unto God if
perpetrated in a cause that man calls good.^

Notes.

1. The Nicolaitaxes. This sect is mentioned specifically in the
divine communication wherein John the Revelator was instruct-

^Gen. 2:18.

♦"Verse 24.

tl Cor. 11: 11. Compare I Tim. IV, 3.

^Mosheim, "Eccl. Hist," Cent. IV, Part 11, ch. 3: 16.

P See Note 5, end of chapter.

108 THE GREAT APOSTASY.

ed to write to the churches of Asia (Rev. 2: 6, 15); and the ref-
erence proves the abhorrence with which the Lord regarded the
teachings and practices of the cult. The attempt to corrupt Chris-
tianity by the introduction of Nicolaitan ceremonies was a real
danger threatening the Church. The following extract from
Smith's Bible Dictionary is instructive:

"The sect itself comes before us as presenting the ultimate
phase of a great controversy, which threatened at one time to
destroy the unity of the Church, and afterward to taint its pur-
ity. The controversy itself was inevitable as soon as the Gentiles
were admitted in any large numbers into the Church of Christ.
Were the new converts to be brought into subjugation to the
whole Mosaic law? The apostles and elders at Jerusalem met
the question calmly ana wisely. The burden of the Law was
not to be imposed on the Gentile disciples. They were to abstain,
among other things, from 'meats offered to idols,' and from
'fornication' (Acts 15: 20, 29), and this decree was welcomed as
the great charter of the Church's freedom. Strange as the close
union of the moral and the positive commands may seem to us,
it did not seem so to the synod at Jerusalem. The two sins
were very closely allied, often even in the closest proximity of
t'me and place. The messages to the churches of Asia, and
the later Apostolic Epistles (II Peter, and Jude) indicate that
the two evils appeared at that period also in close alliance. The
teachers of the Church branded them with a name that ex-
pressed their true character. The men who did and taught such
things were followers of Balaam (II Peter 2: 15; Jude 11).
They, like the false prophet of Pethor, united brave words with
evil deeds. In a time of persecution, when the eating or not eat-
ing of things sacrificed to idols was more than ever a crucial test
of faithfulness, they persuaded men more than ever that it was
a thing indifferent (Rev. 2: 13, 14). This was bad enough, but
there was a yet worse evil. Mingling themselves in the orgies of
idolatrous feasts, they brought the impurities of those feasts into
the meetings of the Christian Church. And all this was done,
it must be remembered, not simply as an indulgence of appe-
tite, but as part of a system supported by a 'doctrine,' accompan-
ied by the boast of a prophetic illumination (II Peter 2: 1)."

NOTES. 109

2. Imitation of heathen mysteries, and the result. The wor-
ship of God by the early Christians was decried and ridiculed
because of its simplicity and the absence of mystic ceremonies.
True, the zeal of persecutors soon made necessary a prudent se-
crecy in religious service and worshiping assemblies, but, aside
from such necessity, there was a voluntary effort to feign a se-
crecy that was uncalled for. On this point Gibbon remarks as
follows: "The precautions with which the disciples of Christ per-
formed the offices of religion were at first dictated by fear and
necessity; but they were continued from choice. By imitating
the awful secrecy of the Eleusinian mysteries, the Christians had
flattered themselves that they should render their sacred insti-
tutions more respectable in the eyes of the pagan world. But
the event, as it often happens to the operations of subtle policy,
deceived their wishes and their expectations. It was concluded
that they only concealed what they would have blushed to dis-
close. Their mistaken prudence afforded an opportunity for mal-
ice to invent, and for suspicious credulity to believe, the horrid
tales which described the Christians as the most wicked of hu-
man kind, who practiced in their dark recesses every abomination
that a depraved fancy could suggest, and who solicited the favor
of their unknown God by the sacrifice of every moral virtue.
There were many who pretended to confess or to relate the cer-
emonies of this abhorred society." (Gibbon, "Decline and Fall
of the Roman Empire," chap. XVI.)

3. Ebionites and Gnostics. "Beside the general design of fix-
ing on a perpetual basis the divine honors of Christ, the most
ancient and respectable of the ecclesiastical writers have ascribed
to the evangelic theologian [St. John] a particular intention to
confute two opposing heresies, which disturbed the peace of the
primitive Church, I. The faith of the Ebionites, perhaps of the
Nazarenes, was gross and imperfect. They revered Jesus as the
greatest cf the prophets, endowed with supernatural virtue and
power. They ascribed to his person and to his future reign all
the predictions of the Hebrew oracles which relate to the spir-
itual and everlasting kingdom of the promised Messiah. Some of
them might confess that He was born of a virgin; but they ob-

no THE GREAT APOSTASY.

stinately rejected the preceding existence and divine perfections
of the Logos, or Son of God, which are so clearly defined in the
Gospel of St. John. * * * u^ The Gnostics, who were dis-
tinguished by the epithet of Docetes, deviated into the contrary
extreme, and betrayed the human while they asserted the divine,
nature of Christ. Educated in the school of Plato, accustomed to
the sublime idea of the Logos, they readily conceived that the
brightest Aeon or Emanation of the Deity, might assume the out-
ward shape and visible appearance of a mortal; but they vainly
pretended that the imperfections of matter are incompatible with
the purity of a celestial substance. While the blood of Christ
yet smoked on Mount Calvary, the Docetes invented the impious
and extravagant hypothesis that, instead of issuing from the
womb of the Virgin, he had descended on the banks of the
Jordan in the form of perfect manhood; that he had imposed on
the senses of His enemies and of His disciples, and that the
ministers of Pilate had wasted their impotent rage on an airy
phantom, who seemed to expire on the ^ross, and, after three
days, to rise from the dead" (Gibbon, "Decline and Fall of the
Roman Empire," ch. XXL)

4. Admixture of pagan doctrines with Christianity. The fol-
lowing statements by modern writers as to the effect of pagan
"philosophy" on the Church are worthy of attention. Summar-
izing conditions prevailing in the latter part of the second cen-
tury, Milner says: "We have hitherto found it no hard matter to
discover, in the teachers and writers of Christianity, the vital
doctrines of Christ. We shall now perceive that the most pre-
cious truths of the gospel begin to be less attended to, and less
brought to view. Even Justin Martyr, before the period of
eclectic corruption, by his fondness for Plato, adulterated the
gospel in some degree, as we have observed particularly in the
article of free will. Tatian, his scholar, went bolder lengths, and
deserved the name of heretic. He dealt largely in the merits of
continence and chastity; and these virtues, pushed into extrav-
agant excesses, under the notion of superior purity, became great
engines of self-righteousness and superstition; obscured men's
views of the faith of Christ, and darkened the whole face of

NOTES. Ill

Christianity. Under the fostering hand of Ammonius and his
followers, this fictitious holiness disguised under the appearance
of eminent sanctity, was formed into a system; and it soon began
to generate the worst of evils. * * * St. Paul's caution
against philosophy and vain deceit, it appears, was now fatally
neglected by the Christians. False humility, 'will-worship,' cu-
rious and proud refinements, bodily austerities mixed with high,
self-righteous pretensions, ignorance of Christ and of the true
life of faith in Him, miserably superseded by ceremonies and su-
perstitions,— all these things are divinely delineated in the second
chapter to the Colossians; and, so far as words can do it, the true
defense against them is powerfully described and enforced."
(Milner, "Church History," Cent. II, ch. 9.)

"The schisms and commotions that arose in the church,
from a mixture of the oriental and Egyptian philosophy with
the Christian religion were, in the second century, increased by
those Grecian philosophers who embraced the doctrine of Christ.
The Christian doctrine, concerning the Father, Son, and Holy
Ghost, and the two natures united in our blessed Savior, were by
no means reconcilable with the tenets of the sages and doctors of
Greece, who therefore endeavored to explain them in such a
manner as to render them comprehensible. Praxeas, a man of
genius and learning, began to propagate these explications at
Rome, and was severely persecuted for the errors they contained.
He denied any real distinction between the Father, Son, and
Holy Ghost; and maintained that the Father, sole Creator of all
things, had united to himself the human nature of Christ. Hence
his followers were called Monarchians, because of their denying
a plurality of persons in the Deity; and also Patropassians, be-
cause, accord-ng to Tertullian's account, they believed that the
Father was so intimately united with the man Christ, his Son,
that he suffered with him the anguish of an afflicted life and the
torments of an ignominious death. However ready many may
have been to embrace this erroneous doctrine, it does not appear
that this sect formed to themselves a separate place of worship,
or removed themselves from the ordinary assemblies of Chris-
tians." Mosheim, "Ecclesiastical History," Cent. II, Part II, ch.
5: 20.)

112 THE GREAT APOSTASY.

5. Spurious writings in the Apostolic Period. "Not long
after Christ's ascension into heaven, several histories of his life
and doctrines, full of pious frauds and fabulous wonders, were
composed by persons whose intentions, perhaps, were not bad,
but whose writings discovered the greatest superstition and ig-
norance. Nor was this all: productions appeared which were im-
posed upon the world by fraudulent men, as the writings of the
holy apostles. These apocryphal and spurious writings must
have produced a sad confusion, and rendered both the history
and the doctrine of Christ uncertain, had not the rulers of the
church used all possible care and diligence in separating the
books that were truly apostolical and divine from all that spur-
ious trash." (Mosheim, "Ecclesiastical History," Cent. I, Part
II, cV2:17.)

CHAPTER VIII.

INTERNAL CAUSES, — CONTINUED.

I 1. As one of the effective causes leading to the apos-
tasy of the Primitive Church we have specified : Unau-
thorised additions to the ceremonies of the Church, and the
introduction of vital changes in essential ordinances.

2. The ridicule heaped upon the early Church by the
pagans on account of the simplicity of Christian worship
has already received mention. This cause of reproach was
none the less emphasized by Judaistic critics, to whom ritual
and ceremony, formalism and prescribed rites, figured as
essentials of religion. Very early in its history, the Church
manifested a tendency to supplant the pristine simplicity
of its worship by elaborate ceremonies, patterned after Juda-
istic ritual and heathen idolatries.

3. As to such innovations, Alosheim writes as follows,
with reference to conditions existing in the second century :
"There is no institution so pure and excellent which the
corruption and folly of man will not in time alter for the
worse, and load with additions foreign to its nature and
original design. Such in a particular manner was the fate
of Christianity. In this century many unnecessary rites
and ceremonies were added to the Christian worship, the in-
troduction of which was extremely offensive to wise and
good men. These changes, while they destroyed the beau-
tiful simplicity of the gospel, were naturally pleasing to the
gross multitude, who are more delighted with the pomp
and splendor of external institutions than with the native
charms of rational and solid piety, and who generally give

114 THE GREAT APOSTASY.

little attention to any objects but those which strike their
outward senses."^ The author just cited explains that the
bishops of that day increased the ceremonies and sought
to give them splendor ''by way of accommodation to the
infirmities and prejudices of both Jews and heathen."^
; 4. To more effectually reconcile the gospel requirements
with Jewish prejudice, which still clung to the letter of the
IMosaic law, the officers of the Church in the first and sec-
ond centuries took to themselves the ancient titles; thus,
bishops styled themselves chief priests, and deacons, Levites.
"In like manner," says Mosheim, ''the comparison of the
Christian oblation with the Jewish victim and sacrifice, pro-
duced a multitude of unnecessary rites, and was the oc-
casion of introducing that erroneous notion of the eucharist,
w^hich represents it as a real sacrifice, and not merely as a
commemoration of that great offering that was once made
upon the cross for the sins of mortals. "'^

5. In the fourth century we find the Church still more
hopelessly committed to formalism and superstition. The
decent respect with which the remains of the early martyrs
had been honored degenerated or grew into a superstitious
reverence amounting to worship. This practice was allowed
in deference to the heathen adoration paid to deified heroes.
Pilgrimages to the tombs of martyrs became common as an
outward form of religious devotion ; and the ashes of martyrs
as well as dust and earth brought from places said to have
been made holy by some uncommon occurrence were sold
as sovereign remedies against disease and as means of pro-
tection against the assaults of malignant spirits.

a Mosheim, "Eccl. Hist.," Cent. II, Part II, ch. 4.

^ See Note 1, end of chapter.

'^Mosheim, "Eccl. Hist.," Cent. II, Part II, ch. 4: 4.

CHANGES IN FORM OF WORSHIP. 115

i 6. The form of public worhip was so changed during the
second and third centuries as to bear little resemblance to
the simplicity and earnestness of that of the early congre-
gations. Philosophic discourses took the place of fervent
testimony bearing, and the arts of the rhetorician and con-
troversial debater supplanted the true eloquence of relig-
ious conviction. Applause was allowed and expected as
evidence of the preacher's popularity. The burning of in-
cense, at first abhorred by Christian assemblies because of
its pagan origin and heathen significance, had become com-
mon in the Church before the end of the third century.
( 7. In the fourth century the adoration of images, pic-
tures, and effigies, had been given a place in the so-called
Christian worship; and the practice became general in the
century following. An effort to check the abuses arising
from this idolatrous practice in the eighth century, actually
led to civil war.'^

8. In considering such evidences of pagan ceremonial
and superstitious rites taking the place of the simple pro-
cedure incident to genuine worship characteristic of the
Church in the days of its integrity, who can question the
solemn and awful fact of actual apostasy?^ But more im-
portant yet, more significant still than mere additions to the
ritualistic ceremonial, are the perversions and changes in-
troduced into the most sacred and essential ordinances of
Christ's Church. As it is common with ecclesiastical au-
thorities to consider the most essential ordinances of the gos-
pel originally established by Christ and maintained by His
apostles, as comprising baptism and the sacrament of the
Lord's supper, we shall examine into these alone as exam-

dSce Mosheim, "Eccl. Hist'.,' Cent. VIII, Part II, ch. 3: 9. 10.
* See Note 2, end of chapter.

116 THE GREAT APOSTASY.

pies of the unauthorized alterations now under considera-
tion. In this restriction of our illustrative examples we do
not admit that baptism and the sacrament named were the
only ordinances characterizing the Church; indeed, there is
abundant proof to the contrary. Thus, the authoritative im-
position of hands for the bestowal of the Holy Ghost in the
case of baptized believers was equally essential with bap-
tism itself/ and was assuredly regarded as a vital ordinance
from the first.^ Furthermore, ordination in the priesthood,
whereby men were commissioned by divine authority, was
indispensable to the maintenance of an organized Church.
The examples selected, however, will be sufficient for the
purposes of our present inquiry.

THE ORDINANCE OF BAPTISM CHANGED.

9. First, then, as to baptism, — in what did the ordi-
nance originally consist, as to purpose and mode of admin-
istration, and what changes did it undergo in the course
of progressive apostasy through which the Church passed?
That baptism is essential to salvation calls for no demonstra-
tion here; this has been generally held by the Christian
Church in both ancient and modern times.'* The purpose of
baptism was and is the obtaining of a remission of sins;
compliance with the requirement has been from the first the
sole means of securing admission to the Church of Christ.*

/See Acts 8:5-8, 12, 14-17; also 19:1-7; see also 2:38; Matt.
3:11; and Mark 1:8.

sSee Matt. 3: 11.

^ For a concise treatment of this subject, see the author's "Ar-
ticles of Faith," Lecture 6: 8-29.

^'See Mark 1: 4 and Luke 3: 3; also Acts 2: 38; I Peter 3: 21;
and Acts 22 : 16. Compare II Nephi, 31 : 17.

BAPTISMAL ORDINANCE CHANGED. 117

10. In the early Church, baptism was administered on
profession of faith and evidence of repentance, and was
performed by immersion^ at the hands of one invested with
the requisite authority of priesthood. There was no delay
in administering the ordinance after the eligibility of the
candidate had been shown. As instances we may cite the
promptness with which baptism was administered to the
believers on that eventful day of Pentecost;* the baptism
administered by Philip to the Ethiopian convert immediately
following due profession of faith;' the undelayed baptism,
of devout Cornelius and his family ;*" and the speedy bap-
tjsm^pf the converted jailor by Paul, his prisoner.**
I 11. In the second century, however, priestly mandate
had restricted the baptismal ordinance to the times of the
two Church festivals, Easter and Whitsuntide, the first be-
ing the anniversary of Christ's resurrection, and the sec-
ond the time of Pentecostal celebration. A long and tedious
course of preparation was required of the candidate before
his eligibihty was admitted ; during this time he was known
as a catechumen, or novice in training. According to some
authorities a three years' course of preparation was required
in all but exceptional cases.''

' 12. During the second century the baptismal symbolism
of a new birth was emphasized by many additions to the
ordinance; thus the newly baptized were treated as infants
and were fed milk and honey in token of their immaturity.
As baptism was construed to be a ceremony of liberation

/See Note 6, end of chapter.

k Acts 2 : 37-41.

^Acts 8:26-39.

*» Acts 10 : 47, 48.

«Acts 16:31-33.

0 Schlegel, Book VIII, ch. 32.

118 THE GREAT APOSTASY.

from the slavery of Satan, certain formulas used in the
freeing of slaves were added. Anointing with oil was also
made a part of the ceremony. In the third century the
simple ordinance of baptism was further encumbered and
perverted by the ministrations of an exorcist. This official
indulged in ''menacing and formidable shouts and declama-
tion'' whereby the demons or evil spirits with which the
candidate was supposed to be afflicted were to be driven
away. ''The driving out this demon was now considered as
an essential preparation for baptism, after the administra-
tion of which the candidates returned home, adorned with
crowns, and arrayed in white garments, as sacred emblems,
— the former of their victory over sin and the world; the
latter of their inward purity and innocence."^ It is not
difficult to see in this superstitious ceremony the evidence
of pagan adulteration of the Christian religion. In the
fourth century it became the practice to place salt in the
mouth of the newly baptized member, as a symbol of puri-
fication, and the actual baptism was both preceded and fol-
lowed by an anointing with oil.
' 13. The form or mode of baptism also underwent a
radical change during the first half of the third century, —
a change whereby its essential symbolism was destroyed.
Immersion,^ typifying death followed by resurrection, was
no longer deemed an essential feature, and sprinkling with
water was allowed in place thereof. No less an authority
than Cyprian, the learned bishop of Carthage, advocated the
propriety of sprinkling in lieu of immersion in cases of physi-
cal weakness ; and the practice thus started, later became
general. The first instance of record is that of Novatus,

^Mosheim, "Eccl. Hist.," Cent. Ill, Part II, ch. 4: 4.
1 See Xote 3, end of chapter.

THE SACRAMENT PERVERTED. 119

a heretic who requested baptism when he thought death was
near/

^ 14. Not only was the form of the baptismal rite radically
changed, but the appHcation of the ordinance was perverted.
The practice of administering baptism to infants was recog-
nized as orthodox in the third century and was doubtless of
earlier origin. In a prolonged disputation as to whether it was
safe to postpone the baptism of infants until the eighth day af-
ter birth — in deference to the Jewish custom of performing
circumcision on that day — it was gravely decided that such
delay would be dangerous, as jeopardizing the future well-
being of the child should it die before attaining the age of
eight days, and that baptism ought to be administered as
soon after birth as possible.-^ A more infamous doctrine than
that of the condemnation of un-baptized infants can scarcely
be imagined, and a stronger proof of the heresies that had
invaded and corrupted the early Church need not be sought.
Such a doctrine is foreign to the gospel and to the Church
of Christ, and its adoption as an essential tenet is proof of
apostasy.^

/ changes in the ordinance of the sacrament of the
' lord's supper.

15. The sacrament of the Lord's Supper has been re-
garded as an essential ordinance from the time of its estab-
lishment in the Church by Jesus Christ. Yet in spite of its
sanctity it has undergone radical alteration both as to its

^ As to the scriptural doctrine of baptism, the mode of its admin-
istration and the symbolism thereof, see the author's "Articles of
Faith," Lecture 7.

5 See Milner, "Church History,," Cent. Ill; ch. 13.

'For a discussion of infant baptism, see the author's "Articles of
Faith," Lecture 6. See Note 4, end of chapter.

120 THE GREAT APOSTASY.

symbolism and its accepted purpose. The sacrament, as
instituted by the Savior and as administered during the days
of the apostolic ministry, was as simple as it was sacred and
solemn. Accompanied by the true spirit of the gospel its
simplicity was sanctifying; as interpreted by the spirit of
apostasy its simplicity became a reproach. Hence we find
that in the third century, long sacramental prayers were
prescribed, and much pomp was introduced. Vessels of gold
and silver were used by such congregations as could afford
them, and this with ostentatious display. Non-members and
members "who were in a penitential state" were excluded
from the sacramental service — in imitation of the exclusive-
ness accompanying heathen mysteries. Disputation and dis-
sension arose as to the proper time of administering the sac-
rament— morning, noon, or evening ; and as to the frequency
with which the ordinance should be celebrated."

16. At a later date the doctrine of Transubstantiation
was established as an essential tenet of the Roman Church.
This briefly summarized, is to the effect that the species,
i. e., the bread and wine used in the sacrament, lose their
character as mere bread and wine, and become in fact the
flesh and blood of the crucified Christ. The transmutation
is assumed to take place in such a mystical way as to delude
the senses ; and so, though actual flesh and actual blood, the
elements still appear to be bread and wine. This view, so
strongly defended and earnestly reverenced by orthodox
members of the Roman Church, is vehemently denounced by
others as "an absurd tenet,"^ and a "monstrous and un-
natural doctrine.""'

w See Note 5, end of chapter.
'^' Milner.
^ Mosheim.

THE SACRAMENT PERVERTED. 121

17. There has been much discussion as to the origin of
this doctrine/ the Roman Catholics claiming for it a great
antiquity, while their opponents insist that it was an innova-
tion of the eighth or ninth century. According to IMilner
it was openly taught in the ninth century;^ was formally
established as a dogma of the Church by the Council of
Placentia A. D. 1095/ and was made an essential article of
creed, belief in which was required of all, by action of the
Roman ecclesiastical court about 1160."^ An official edict
of the pope, Innocent III, confirmed the dogma as a bind-
ing tenet and requirement of the Church in 1215;^ and it
remains practically in force in the Roman Cathol'C Church
today. The doctrine was adopted by the Greek Chuich in the
seventeenth century.'^

18. The consecrated emblems, or "host," being regarded
as the actual flesh and blood of Christ, were adored as of
themselves divine. Thus, "a very pernicious practice of
idolatry was connected with the reception of this doctrine.
Men fell down before the consecrated host, and worshiped
it as God; and the novelty, absurdity, and impiety of this
abomination very much struck the minds of all men who
were not dead to a sense of true religion."'^ The "elevation
of the host," i. e., the presentation of the consecrated em-
blems before the congregation for adoration, is a feature
of the present day ritual of worship in the Roman Catholic
Church. The celebration of the mass is taught to be an

^ See Note 6, end of chapter.

y Milner, "Church History," Cent. IX, ch. I.

^TL- same, Cer. XI, ch. L

a The same, Cenc. XIII, ch. I.

^Mosheim, "Eccl. Hist.," Cent. XIII, Part II, ch. 3: 2.

'^The same, Cent. XVII, Part II, ch. 2: 3.

d Milner, "Church History," Cent. XIII, ch. I.

122 THE GREAT APOSTASY.

actual though mystic sacrifice, in which the Son of God is
daily offered up anew as a constantly recurring atonement
for the present sins of the assembled worshipers. A further
perversion of the sacrament occurred in the admmistration
of bread alone, instead of both bread and wine as originally
required.

19. Thus was the plain purpose and assured efficacy of
the sacrament hidden beneath a cloud of mystery and cere-
monial display. Contrast such with the solemn simplicity
of the ordinance as instituted by our Lord, — He took
bread and wine, blessed them and gave to His disciples
and said, 'This do in remembrance of me."^ Of the bread
He said, "This is my body;" of the wine, "This is my
blood ;" yet at that time His body was unpierced. His blood
was unshed. The disciples ate bread, not flesh of a living
man, and drank wine, not blood; and this they were com-
manded to do in remembrance of Christ/ The perversion
of the sacrament is evidence of departure from the spirit
of the gospel of Christ, and when made an essential dogm.a
of a church is proof of the apostate condition of that church.

20. Behold, "they have transgressed the laws, changed
the ordinance, broken the everlasting covenant.''^

Notes.

1. Ceremonies added as a compromise. "Both Jews and heath-
ens were accustomed to a vast variety of pompous and magnifi-
cent ceremonies in their religious service. And as they consid-
ered these rites as an essential part of religion, it was but natural
that they should behold with indifference, and even with con-

e Luke 22 : 19, 20, compare Matt. 26 : 27, 28.

/ For a general treatment of the Sacrament of the Lord's Supper,
see the author's "Articles of Faith," Lecture 9.
g See Isaiah 24: 4-6.

NOTES. 123

tempt, the simplicity of the Christian worship, which was desti-
tute of those idle ceremonies that rendered their service so spe-
cious and striking. To remove then, in some measure, this pre-
judice against Christianity, the bishops thought it necessary to
increase the number of rites and ceremonies, and thus to render
the public worship more striking to the outward senses. This
addition of external rites was also designed to remove the ap-
probrious calumnies which the Jewish and pagan priests cast
upon the Christians on account of the simplicity of their worship,
esteeming them little better than atheists, because they had no
temples, altars, victims, priests, nor anything of that external
pomp in which the vulgar are so prone to place the essence of
religion. The rulers of the Church adopted, therefore, certain
external ceremonies, that thus they might captivate the senses of
the vulgar, and be able to refute the reproaches of their ad-
versaries." (Mosheim, "Ecclesiastical History," Cent. II, Part
II, Ch. 4: 2, 3.)

A note appended to the foregoing excerpt by the translator,
Dr. Archibald Maclaine, reads as follows:

"A remarkable passage in the life of Gregory, surnamed
Thaumaturgus, i. e., the wonder worker, will illustrate this point
in the clearest manner. The passage is as follows: 'When
Gregory perceived that the ignorant multitude persisted in their
idolatry, on account of the pleasures and sensual gratifications
which they enjoyed at the pagan festivals, he granted them a per-
mission to indulge themselves 'n the like pleasures, in celebrating
the memory of the holy martyrs, hoping that in process of time,
they would return of their own accord to a more virtuous and
regular course of life.' There is no sort of doubt, but that by this
permission, Gregory allowed the Christians to dance, sport, and
feast at the tombs of the martyrs upon their respective festivals,
and to do everything which the pagans were accustomed to do
in their temples during the feasts celebrated in honor of their
gods."

The Gregory referred to in the note last quoted flourished
about the middle of the third century. He acquired the title
Thaumaturgus from his fame as a worker of miracles, the gen-
uineness of which achievements is disputed by many authorities.

124 THE GREAT APOSTASY.

He was bishop of New Caesarea, and a man of great influence in
the Church, His sanction of ceremonies, patterned after pagan
rites, was doubtless of far-reaching effect.

2. Church ceremonial in the fifth century. "The subhme
and simple theology of the primitive Christians was gradually
corrupted, and the Monarchy of heaven, already clouded by meta-
physical subtleties, was degraded by the introduction of a popular
mythology, which tended to restore the reign of polytheism. As
the objects of religion were gradually reduced to the standard of
the imagination, the rites and ceremonies were introduced that
seemed most powerfully to affect the senses of the vulgar. If, in
the beginning of the fifth century, Tertullian or Lactantius had
been suddenly raised from the dead, to assist at the festival of
some popular saint or martyr, they would have gazed with as-
tonishment and indignation on the profane spectacle, which had
succeeded to the pure and spiritual worship of a Christian con-
gregation. As soon as the doors of the Church were thrown
open they must have been offended by the smoke of incense, the
perfume of flowers, and the glare of lamps and tapers, which dif-
fused, at noonday, a gaudy, superfluous, and, in their opinion a
sacrilegious light. If they approached the balustrade of the altar,
they made their way through the prostrate crowd, consisting for
the most part, of strangers and pilgrims, who resorted to the
city on the vigil of the feast; and who already felt the strong
intoxication of fanaticism, and perhaps of wine. Their devout
kisses were imprinted on the walls and pavements of the sacred
edifice; and their fervent prayers were directed, whatever might
be the language of their church, to the bones, the blood, or the
ashes of the saints, which were usually concealed by a linen or
silken veil from the eyes of the vulgar. The Christians fre-
quented the tombs of the martyrs, in the hope of obtaining, from
their powerful intercession, every sort of spiritual, but more es-
pecially of temporal blessings. * * * The same uniform or-
iginal spirit of superstition might suggest, in the most distant
ages and countries, the same methods of deceiving the credulity,
and of affecting the services, of mankind; but it must ingeniously
be confessed that the ministers of the Catholic Church imitated

NOTES. 125

the profane model which they were impatient to destroy. The
most respectable bishops had persuaded themselves that the ig-
norant rustics would more cheerfully renounce the superstitions
of Paganism, if they found some resemblance, some compensa-
tion, in the bosom of Christianity. The religion of Constantine
achieved, in less than a century, the final conquest of the Roman
empire; but the victors themselves were insensibly subdued by
the arts of their vanquished rivals." (Gibbon, "Decline and Fall
of the Roman Empire," Ch. XXVIII.)

3. Early form of Christian baptism. History furnishes ample
proof that in the first century after the death of Christ, baptism
was administered solely by immersion. Tertullian thus refers to
the immersion ceremony common in his day: "There is no dif-
ference whether one is washed in a sea or in a pool, in a river or
in a fountain, in a lake or in a channel; nor is there any difference
between those whom John dipped in Jordan, and those whom
Peter dipped in the Tiber. * * * We are immersed in the
water."

Justin Martyr describes the ceremony as practiced by him-
self. First describing the preparatory examination of the candi-
date, he proceeds: "After that they are led by us to where there
is water, and are born again in that kind of new birth by which
we ourselves were born again. For in the name of God, the
Father and Lord of all, and of Jesus Christ, our Savior, and of
the Holy Spirit, the immersion in water is performed; because
the Christ hath also said, 'Except a man be born again, he can-
not enter into the kingdom of heaven.' "

Bishop Bennet says concerning the practices of the early
Christians: "They led them into the water and laid them down
in the water as a man is laid in a grave; and then they said those
words, *I baptize (or wash) thee in the name of the Father, Son,
and Holy Ghost;' then they raised them up again, and clean gar-
ments were put on them; from whence came the phrases of being
baptized into Christ's death, of being buried with Him by bap-
tism into death, of our being risen with Christ, and of our put-
ting on the Lord Jesus Christ, of putting off the old man, and
putting on the new."

126 THE GREAT APOSTASY.

"That the apostles immersed whom they baptized there is no
doubt. * * * And that the ancient church followed their ex-
ample is very clearly evinced by innumerable testimonies of the
fathers." (Vossius.)

"Burying as it were the person baptized in the water, and
raising him out again, without question was anciently the more
usual method." (Archbishop Seeker.)

" 'Immersion' was the usual method in which baptism was
administered in the early Church. * * * Immersion was un-
doubtedly a common mode of administering baptism, and was
not discontinued when infant baptism prevailed. *****
Sprinkling gradually took the place of immersion without any
formal renunciation of the latter." (Canon Farrar.)

4. Historical notes on infant baptism. "The baptism of in-
fants, in the first two centuries after Christ, was altogether un-
known. * * * The custom of baptizing infants did not begin
before the third age after Christ was born. In the former ages
no trace of it appears; and it was introduced without the com-
mand of Christ." (Curcullaeus.)

"It is certain that Christ did not ordain infant baptism. * * *
We cannot prove that the apostles ordained infant baptism. From
those places where baptism of a whole family is mentioned (as in
Acts xvi, 33; I Cor. i, 16) we can drav/ no such conclusion, be-
cause the inquiry is still to be made, whether there were any chil-
dren in the families of such an age that they were not capable of
any intelligent reception of Christianity; for this is the only point
on which the case turns. * * * * As baptism was closely
united with a conscious entrance on Christian communion, faith
and baptism were always connected with one another; and thus
it is in the highest degree probable that baptism was performed
only in instances where both could meet together, and that the
practice of infant baptism was unknown at this (the apostolic)
period. * * * That not till so late a period as (at least cer-
tainly not earlier than) Irenseus, a trace of infant baptism ap-
pears; and that it first became recognized as an apostolic tra-
dition in the course of the third century, is evidence rather

NOTES. 127

against than for the admission of its apostolic origin." (Johann
Neander, a German theologian who flourished in the first half of
the nineteenth century.)

"Let them therefore come when they are grown up — when they
can understand — when they are taught whither they are to come.
Let them become Christians when they can know Christ." (Ter-
tullian, one of the Latin "Christian Fathers;" he lived from 150
to 220 A. D.) Tertullian's almost violent opposition to the prac-
tice of pedobaptism is cited by Neander as "a proof that it was
then not usually considered an apostolic ordinance; for in that
case he would hardly have ventured to speak so strongly against
it."

iMartin Luther, writing in the early part of the sixteenth cen-
tury, declared: "It cannot be proven by the sacred scriptures
that infant baptism was instituted by Christ, or begun by the first
Christians after the apostles."

"By tekna the Apostle understands, not infants, but posterity;
in which signification the word occurs in many places of the New
Testament (see among others John viii, 39); whence it appears
that the argument which is very commonly taken from this pas-
sage for the baptism of infants, is of no force, and good for
nothing." (Limborch, a native of Holland, and a theologian of re-
pute; he lived 1633—1712.)

5. Summary of changes in the sacrament as an ordinance.
"Errors concerning the sacrament, and its signification, and the
manner of administering it, grew rapidly in the professed Chris-
tian churches during the early centuries of the Christian era. As
soon as the power of the priesthood had departed, much disputa-
tion arose in matters of ordinance, and the observance of the
sacrament became distorted. Theological teachers strove to fos-
ter the idea that there was much mystery attending this naturally
simple and most impressive ordinance; that all who were not in
full communion with the Church should be excluded, nut only
from participation in the ordinance, which was justifiable, but
from the privilege of witnessing the service, lest they protane the
mystic rite by their unhallowed presence. Then arose the heresy
of transubstantiation, — which held that the sacramental emblems

128 THE GREAT APOSTASY.

by the ceremony of consecration lost their natural character of
simple bread and wine, and became in reality flesh and blood, —
actually parts of the crucified body of Christ. Arguments against
such dogmas is useless. Then followed the veneration of the em-
blems by the people, the bread and wine — regarded as part of
Christ's tabernacle, being elevated in the mass for the adoration of
the people; and later, the custom of suppressing half of the sacra-
ment was introduced. By the innovation last mentioned, only the
bread was administered, the dogmatic assertion being that both
the body and the blood were represented in some mystical way in
one of the "elements." Certain it is, that Christ required his dis-
ciples to both eat and drink in remembrance of Him." (The
Author, "Articles of Faith," Lecture 9, Note 4.)

6. As TO THE ANTIQUITY OF THE DOCTRINE OF TRANSUBSTANTIATION.

As stated in the text, the date of origin of the Catholic doctrine
of transubstantiation has been much debated. The following
summary is instructive. "Protestants combatting the Catholic
idea of the real presence of the flesh and blood in the eucharist —
transubstantiation — have endeavored to prove that this doctrine
was not of earlier origin than the eighth century. In this, how-
ever, the evidence is against them. Ignatius, bishop of Antioch,
writing early in the second century says of certain supposed
heretics: 'They do not admit of eucharists and oblations, be-
cause they do not believe the eucharist to be the flesh of our
Savior Jesus Christ, who suffered for our sins.' (Epistles of
Ignatius to the Smyrneans.) So Justin Martyr, also writing in
the first half of the second century: 'We do not receive them
[the bread and the wine] as ordinary food or ordinary drink, but
as by the word of God, Jesus Christ, our Savior, was made flesh
and took upon him both flesh and blood for our salvation, so
also the food which was blessed by the prayer of the word
which proceeded from him, and from which our flesh and blood,
by transmutation, receive nourishment, is, we are taught, both
the flesh and blood of that Jesus who was made flesh.' (Justin's
Apology to Emperor Antoninus.) After Justin's time the testi-
mony of the fathers is abundant. There can be no doubt as to
the antiquity of the idea of the real presence of the body and
blood of Jesus in the eucharist; but that proves — as we said of

NOTES. 12$

infant baptism — not that the doctrine is true, but that soon after
the apostles had passed away, the simplicity of the gospel was
corrupted or else entirely departed from." (B. H. Roberts, "Out-
lines of Ecclesiastical History," p. 133.)

10

CHAPTER IX.

INTERNAL CAUSES, CONTINUED.

1. Among the controlling causes leading to the general
apostasy of the Church we have specified as third in the
series : U /Jiorized changes in Church organization and
government.

2. A comparison between the plan of organization on
which the Primitive Church was founded and the ecclesi-
astical system which took its place will afford valuable evi-
dence as to the true or apostate condition of the modern
Church. The Primitive Church was officered by apostles,
pastors, high priests, seventies, elders, bishops, priests, teach-
ers, and deacons.'^ We have no evidence that the presiding
council of the Church, comprising the twelve apostles, was
continued beyond the earthly ministry of those who had been
ordained to that holy calling during the life of Christ or soon
after His ascension. Nor is there record of any ordination of
individuals to the apostleship, irrespective of membership in
the council of twelve, beyond those whose calling and min-
istry are chronicled in the New Testament, which, as a
historical record, ends v/ith the first century.

3. Ecclesiastical history other than the holy bcriptures
informs us, however, that wherever a branch, or church, was
organized, a bishop or an elder (presbyter) was placed in
charge. There is no doubt that while the apostles lived, they

<i See Luke 6: 13 and Mark 3: 14; Eph. 4: 11; Heb. 5: 1-5; Luke
10: 1-11; Acts 14: 23; 15: 6; I Peter 5: 1; I Tim. 3: 1; Titus 1: 7;
Rev. 1: 6; Acts 13: 1; I Tim. 3: 8-12.

EARLY CHURCH ORGANIZATION. 131

were recognized and respected as the presiding authorities
of the Church. As they estabHshed branches or churches,
they selected the bishops, and submitted their nominations
to the vote of the members. As already stated, the principle
of self-government, or common consent, was respected in
apostolic days with a care amounting to sacred duty. We
read that the bishops were assisted in their local adminis-
tration by presbyters and deacons.

4. After the apostles had gone, bishops and other offi-
cers were nominated by, or at the instance of, the existing
authorities. The affairs of each church or braiich were con-
ducted and regulated by the local officers, so that a marked
equality existed among the several churches, none exercis-
ing or claiming supremacy except as to the deference vol-
untarily paid to those churches that had been organized by
the personal ministry of the apostles. Throughout the first
and the greater part of the second century, "the Christian
churches were independent on each other ; nor were they
joined together by association, confederacy, or other bonds
but those of charity. Each Christian assembly was a little
state, governed by its own laws, which were either enacted,
or, at least, approved by the society."^
v^ 5. As with the churches, so with their bishops, — there
was a recognized equality among them. Late in the sec-
ond, and throughout the third century, however, marked
distinctions and recognition of rank arose among the bish-
ops, those of large and wealthy cities assuming authority
and dignity above that accorded by them to the bishops of
the country provinces. The bishops of the largest cities or
provinces, took to themselves the distinguishing title of

frMosheim, "Eccl. Hist," Cent. II, Part II, ch. 2: 2.

132 THE GREAT APOSTASY.

Metropolitans/ and assumed a power of presidency over
the bishops of more Hmited jurisdiction.

6. The second century was marked by the custom of hold-
ing synods or church councils ; the practice originated among
the churches in Greece, and thence became general. These
councils grew rapidly in power, so that in the third century
we find them legislating for the churches, and directing by
edict and command, in matters___which formerly had been
left to the vote of the people. | Needless to say that with
such assumptions of authority came arrogance and tyranny
in the government of the Church. As the form of church
government changed more and more, many minor orders
of clergy or church officers arose ; thus in the third cen-
tury we read of sub-deacons, acolytes, ostiars, readers,
exorcists, and copiates. As an instance of the pride of of-
fice, it is worthy of note that a sub-deacon was forbidden
to sit in the presence of a deacon without the latter's ex-
press consent^

7. Rome, so long the ''mistress of the world" in secular
affairs, arrogated to herself a pre-eminence in church mat-
ters, and the bishop of Rome claimed supremacy. It is
doubtless true that the church at Rome was organized by
Peter and Paul. Tradition, founded on error, said that the
apostle Peter was the first bishop of Rome ; and those who
successively were acknowledged as bishops of the metropolis
claimed to be, in fact, lineal successors of the presiding apos-
tle. The high but none the less false claim is made by the
Catholic Church in this day, that the present pope is the last
lineal successor — not alone to the bishopric but to the apos-
tleship.

'^See Mosheim, "Eccl. Hist.," Cent. II, Part II, ch. 2: 3; also
Cent. IV, Part II, ch. 2: 3, and compare Cent. I, Part 11, ch. 2: 14.

THE BISHOPS OF ROMH. 133

8. The rightful supremacy of the bishops of Rome, or
Roman pontiffs as they came to be known, was early ques-
tioned ; and when Constantine made Byzantium, or Con-
stantinople, the capital of the empire, the bishop of Constan-
tinople claimed equality. The dispute divided the Church,
and for five hundred years the dissension increased, until
in the ninth century (855 A. D.) it developed into a great
disruption, in consequence of Vv^hich the bishop of Constan-
tinople, known distinctively as the patriarch, disavowed all
further allegiance to the bishop of Rome, otherwise known as
the Roman pontiflf. This disruption is marked today by the
distinction between Roman Catholics and Greek Catho-
lics.

9. The election of pontiff, or bishop of Rom.e, was long
left to the vote of the people and clergy; later the electoral
function was vested in the clergy alone ; and in the eleventh
century the power was lodged in the college of cardinals,
where it remains vested today. The Roman pontiffs strove
with unremitting zeal to acquire temporal as well as spir-
itual authority ; and their influence had become so great that
in the eleventh century we find them claiming the right to
direct princes, kings, and emperors in the affairs of the sev-
eral nations. It was at this, the early period of their greatest
temporal power, that the pontiffs took the title of Pope,
the word meaning literally papa, or father, and applied in
the sense of universal parent. The power of the popes
was increased during the twelfth century, and may be said
to have reached its height in the thirteenth century.

10. Not content with assumed suprem.acy in all church
affairs, the popes "carried their insolent pretensions so far
as to give themselves out for lords of the universe, arbiters
of the fate of kingdoms and empires, and supreme rulers

134 THE GREAT APOSTASY.

over the kings and princes of the earth. "^ They claimed
the right to authorize and direct in the internal affairs of
nations, and to make lawful the rebellion of subjects against
their rulers if the latter failed to keep favor with the papal
power.

11. Compare this arrogant and tyrannical church of the
world with the Church of Christ. Unto Pilate our Lord de-
clared, "My kingdom is not of this world ,"^ and on an
earlier occasion, when the people w-ould have proclaimed
Him king with earthly dominion,^ He departed from them.
Yet the Church that boasts of its divine origin as founded
by the Christ, who would not be a king, lifts itself above all
kings and rulers, and proclaims itself the supreme power in
the affairs of nations.

12. In the fourth century the Church had promulgated
what has been since designated as an infamy, viz : that '*er-
ors in religion, when maintained and adhered to after prop-
er admonition, were punishable with civil penalties, and
corporeal tortures."^ The effect of this unjust rule ap-
peared as more and more atrocious with the passage of the
years, so that in the eleventh century, and later, we find the
Church imposing punishment of fine, imprisonment, bodily
torture, and even death, as penalties for infraction of church
regulations, and, more infamous still, providing for mitiga-
tion or annulment of such sentences on payment of mon-
ey. This led to the shocking practice of selling indulgences
or pardons, which custom was afterward carried to the aw-
ful extreme of issuing such before the commission of the

'iMosheim, "Eccl. Hist.," Cent. XI, Part II, ch. 2: 2.

^John 18:36.

/John 6: 15.

^Mosheim, "Eccl. Hist.," Cent. IV, Part II, ch. 3: 16.

INDULGENCES AND SUPEREROGATION. 135

specific offense, thus literally offering for sale licenses to
sin, with assurance of temporal and promise of spiritual
immunity.

13. The granting of indulgences as exemptions from
temporal penalties was at first confined to the bishops and
their agents, and the practice dates as an organized traffic
from about the middle of the twelfth century. It remained
for the popes, however, to go to the blasphemous extreme
of assuming to remit the penalties of the hereafter on pay-
ment of the sums prescribed. Their pretended justifica-
tion of the impious assumption was as horrible as the act it-
self, and constitutes the dreadful doctrine of supereroga-
tion.

14. As formulated in the thirteenth century, this doc-
trine was thus set forth : ''That there actually existed an
immense treasure of merit, composed of the pious deeds and
virtuous actions which the saints had performed beyond
what was necessary for their ozvn salvation, and which were
therefore applicable to the benefit of others ; that the guardi-
an and dispenser of this precious treasure was the Roman
pontiff, and that of consequence he was empowered to as-
sign to such as he thought proper a portion of this inex-
haustible source of merit, suitable to their respective guilt,
and sufficient to deliver them from the punishment due to
their crimes."* i

15. The doctrine of supererogation is as unreasonable
as it is unscriptural and untrue. Man's individual respon-
sibility for his acts is as surely a fact as is his agency to act
for himself. He will be saved through the merits and by
the atoning sacrifice of our Redeemer and Lord; and his

^As cited by Mosheim; see "Eccl. Hist./' Cent. XII. Part II,
ch. 3: 4.

136 THE GREAT APOSTASY.

claim upon the salvation provided is strictly dependent on
his compliance with the principles and ordinances of the
gospel as established by Jesus Christ. Remission of sins
and the eventual salvation of the human soul are provided
for; but these gifts of God are not to be purchased with
money. Compare the awful fallacies of supererogation and
the blasphemous practice of assuming to remit the sins of
one man in consideration of the merits of another, with the
declaration of the one and only Savior of mankind : "But
I say unto you that every idle word that men shall speak,
they shall give an account thereof in the day of judgment.''*
His inspired apostle, seeing in prophetic vision the day of
awful certainty, solemnly testifies, "And I saw the dead,
small and great stand before God; and the books were op-
ened, and another book was opened, which is the book of
life, and the dead Vv^ere judged out of those things which
were written in the books, according to their zvorks. And
the sea gave up the dead which were in it; and death and
hell delivered up the dead which were in them; and they
were judged every man according to their works."^

16. The scriptures proclaim the eternal fact of indi-
vidual accountability;* the Church in the days of its de-
generacy declares that the merit of one may be bought by
another and paid for in worldly coin. Can such a Church
be in any measure the Church of Christ?

17. In illustration of the indulgences as sold in Ger-
many in the sixteenth century, we have the record of the
doings of John Tetzel, agent of the pope, who traveled

t'Matt. 12: 36.

.'■Rev. 20: 12, 13. Italics introduced.

/^ For a concise treatment of the doctrine of man's responsibil
ity see the author's "Articles of Faith/' Lecture 3.

PAPAL INDULGENCES. 137

about selling forgiveness of sins. Says Milncr : "Myconius
assures us that he himself heard Tetzel declaim with incredi-
ble effrontery concerning the unlimited power of the pope
and the efficacy of indulgences. The people believed that
the moment any person had paid the money for the in-
dulgence he became certain of his salvation; and that the
souls for whom the indulgences were bought, were instant-
ly released out of purgatory. * * ♦ John Tetzel boast-
ed that he had saved more souls from hell by his indulgences
than St. Peter had converted to Christianity by his preach-
ing. He assured the purchasers of them, their crimes, how-
ever enormous, would be forgiven ; whence it became al-
most needless for him to bid them dismiss all fears con-
cerning their salvation. For, remission of sins being fully
obtained, what doubt could there be of salvation .'^"^

18. A copy of an indulgence written by the hand of
Tetzel, the vendor of popish pardons, has been preserved to
us as follows : ''May our Lord, Jesus Christ, have mercy up-
on thee and absolve thee by the merits of his most holy
passion. And I, by his authority, that of his Apostles Peter
and Paul, and of the most holy pope granted and committed
to m.e in these parts, do absolve thee, first from all ecclesi-
astical censures, in whatever manner they have been in-
curred; and then from all the sins, transgressions, and ex-
cesses, how enormous soever they may be, even for such as
a.re reserved for the cognizance of the holy see; and as far
as the keys of the holy church extend, I remit to thee all
tlie punishment which thou deservest in purgatory on their
account; and I restore thee to the holy sacraments of the
church, to the unity of the faithful, and to that innocence
and purity which thou possessedst at baptism ; so that when

' :\Tilner. "History of the Church," Cent. XVI, ch. 2.

138 THE GREAT APOSTASY.

thou diest, the gates of punishment shall be shut, and the
gates of the paradise of delight shall be opened ; and if thou
shalt not die at present, this grace shall remain in full force
when thou art at the point of death. In the name of the
Father and of the Son and of the Holy Ghost."'"

19. By way of excuse or defense, it has been claimed
for the Roman Catholic Church that a profession of con-
trition or repentance was required of every applicant for
indulgence, and that the pardon \vas issued on the basis
of such penitence, and not primarily for money or its equiv-
alent; but that recipients of indulgences, at first voluntarily,
and later in compliance with established custom, made a
material offering or donation to the Church. It is reported,
moreover, that some of the abuses with Vv^hich the selling of
indulgences had been associated were disapproved by the
Council of Trent, about the middle of the sixteenth century.
Nevertheless, the dread fact remains that for four hundred
years the Church had claimed for its pope the povver to re-
mit all sins, and that the promise of remission had been sold
and bought."

20. The awful sin of blasphemy consists in taking to
one's self the divine prerogatives and powers. Here we find
the pope of Rome, the head of the only church recognized
at the time, assuming to remit the punishments due in the
hereafter for sins committed in mortality. A pope assum-
ing to sit in judgment as God Himself! Is this not a ful-
filment of the dread conditions of apostasy foreseen and
foretold as antecedent to the second advent of Christ ? Read
for yourselves: "Let no man deceive you by any means:
for that day shall not come, except there come a falling

"'Milner, "Church History," Cent. XVI, ch. 2.
" See Note 1. end of chapter.

SCRIPTURE-READING FORBIDDEN. 139

away first, and that man of sin be revealed, the son of per-
dition; zvho opposeth and exalteth himself abov^ all that
is called God, or that is ivorshiped; so that he as God sifteth
in the temple of God, shelving himself that he is God:"^

21. Another abuse perpetrated by the councils through
which assemblies the supreme pontiffs exercised their auto-
cratic powers, is seen in the restrictions placed on the read-
ing and interpretation of scripture. The same Council of
Trent, which had disclaimed authority or blame for the acts
of church officials regarding the scandalous traffic in indul-
gences, prescribed most rigid regulations forbidding the
reading of the scriptures by the people. Thus : 'A severe
and intolerable law was enacted, with respect to all inter-
preters and expositors of the scriptures, by which they were
forbidden to explain the sense of these divine books, in
matters of faith and practice, in such a manner as to make
them speak a different language from that of the church
and the ancient doctors. The same law farther declared
that the church alone (i. e. its ruler, the Roman pontiff) had
the right of determining the true meaning and signification
of scripture. To fill up the measure of these tyrannical and
iniquitious proceedings, the church of Rome persisted ob-
stinately in affirming, though not always with the same im-
prudence and plainness of speech, that the holy scriptures
were not composed for the use of the multitude, but only
for that of their spiritual teachers; and, of consequence,
ordered these divine records to be taken from the people
in all places where it was allowed to execute its imperious
demands."^

oThess. 2: 3, 4. Italics introduced. See Note 4, end of chapter.
PMosheim, "Eccl. Hist., Cent. XVI, Part 1, ch. 1: 25. The
Italics are introduced by the present writer,

140 THE GREAT APOSTASY.

22. Is it possible that a church teaching such heresies
can be the Church estabHshed by Jesus Christ? The Lord
Jesus commanded all : "Search the scriptures, for in them
ye think ye have eternal life ; and they are they which testi-
fy of me."«

I 23. Surely a pall of darkness had fallen upon the earth.
The Church of Christ had long since ceased to exist. In
place of a priesthood conferred by divine authority, a man-
created papacy ruled with the iron hand of tyranny and
without regard to moral restraint. In a scholarly work
Dr. J. W. Draper gives a list of pontiffs who had stood at
the head of the Church from the middle of the eighth
to the middle of the eleventh centuries, with biographical
notes of each.^ And what a picture is there outlined ! To
win the papal crown no crime was too great, and for a
period of centuries the immoralities of many of the popes
and their subordinates are too shocking for detailed descrip-
tion. It may be claimed that the author last cited, and whose
words are given below, was an avowed opponent of the Ro-
man Catholic Church, and that, therefore, his judgment is
prejudiced; in reply let it be said that the attested facts of
history support the dread arraignment. In commenting on
the facts set forth. Dr. Draper says :

24. "More than a thousand years had elapsed since the
birth of our Savior, and such was the condition of Rome.
Well may the historian shut the annals of those times in dis-
gust. Well may the heart of the Christian sink within him
2t such a catalogue of hideous crimes. Well may we ask,

'?Jolin 5: 39; compare verse 46; also Isaiah 8. ZO: Luke 16: 29:
jirl Acts 17: 11.

''See Note 3, end of cbapter.

FALSE CLAIMS OF THE PAPACY. 141

Were these the vicegerents of God upon earth — these, who
had truly reached the goal beyond which the last effort of
human wickedness cannot pass? Not until several cen-
turies after these events did public opinion come to the true
and philosophical conclusion — the total rejection of the di-
vine claims of the papacy. For a time the evils were at-
tributed to the manner of the pontifical election, as if that
could by any possibility influence the descent of a power
which claimed to be supernatural and under the immediate
care of God. * * No one can study the development of
the Italian ecclesiastical power without discovering how com-
pletely it depended on human agency, too often on human
passion and intrigue ; how completely wanting it was of any
mark of the Divine construction and care — the offspring of
man, not of God, and therefore bearing upon it the linea-
ments of human passions, human virtues, and human sins."^
\ 25. By increasing changes and unauthorized alterations
in organization and government, the earthly establishment
known as "the Church," with popes, cardinals, abbots,
friars, monks, exorcists, acolytes, etc., lost all semblance
to the Church as established by Christ and maintained by
Flis apostles. The Catholic argument that there has been an
uninterrupted succession of authority in the priesthood from
the Apostle Peter to the present occupant of the papal
throne, is untenable in the light of history, and unreasonable
in the light of fact. Authority to speak and act in the
name of God, power to officiate in the saving ordinances of
the gospel of Christ, the high privilege of serving as a duly
commissioned ambassador of the court of Heaven, — these
are not to be had as the gifts of princes, nor are they to be
bought for money, nor can they be Vv'on as trophies of the

Draper, "Intellectual Development of Europe; Vol. L, p. 382.

142 THE GREAT APOSTASY.

bloody sword. The history of the papacy is the condemna-
tion of the Church of Rome/

Notes.

1. The Roman church responsible for the traffic in "in-
dulgences." In view of the claim asserted by some defenders of
the Roman Church, to the effect that the shameful traffic in in-
dulgences was not sanctioned by the church, and that the church
cannot be held accountable for the excesses to which its subor-
dinates may go in their alleged official acts, the following remarks
by Milner, the judicious authority on Church History (Cent. XVI,
chap. 2), may be of interest: "It docs not appear that the rulers
of the hierarchy ever found the least fault with Tetzel as exceed-
ing his commission, till an opposition was openly made to the
practice of indulgences. Whence it is evident, that the protest-
ants have not unjustly censured the corruptions of the court of
Rome in this respect. * * * 'pj^g indulgences were farmed to
the highest bidders, and the undertakers employed such deputies
to carry on the traffic as they thought most likely to promote
their lucrative views. The inferior officers concerned in this
commerce were daily seen in public houses enjoying themselves
in riot and voluptuousness (Maimbourg, p. 11). In fine, whatever
the greatest enemy of popery could have wished, was at that
time exhibited with the most undisguised impudence and temer-
ity, as if on purpose to render that wicked ecclesiastical system
infamous before all mankind."

The author proceeds to comment on the graded prices by
which these indulgences were placed within the pecuniary reach
of all classes, and finds in the wholesale traffic proof of profound
ignorance and dire superstition, and then points out the need of a
new gospel dispensation as follows: This, however, was the very
situation of things which opened the zvay for the reception of the
gospel. But who v/as to proclaim the gospel in its native beauty
and simplicity? The princes, the bishops, and the learned men of
the times saw all this scandalous traffic respecting the pardon of
sins; but none was found who possessed the knowledge, the

* See Notes 2 and 3, end of chapter.

NOTES. 143

courage, and the honesty, necessary to detect the fraud, and to
lay open to mankind the true doctrine of salvation by the remis-
sion of sins through Jesus Christ." Milner finds the inauguration
of a new era in the "Reformation" during the sixteenth cen-
tury. It is sufficient for our present purpose to know that he rec-
ognized the need of preparation whereby the way would be
opened "for the reception of the gospel." (Milner, "Ch. Hist.,"
Cent. XVI, ch. 2; itaHcs introduced.

(Jl.\ Three Popes at one time. "One of the severest blows given
both the temporal and the spiritual authority of the popes, was
the removal, in 1309, through the influence of the French king,
Philip the Fair, of the papal chair from Rome to Avignon, in
Provence, near the frontier of France. Here it remained for a
space of about seventy years, an era known in church history as
the Babylonian Captivity. While it was established here, all the
popes were French, and of course all their policies were shaped
and controlled by the French kings. * * * * The discontent
awakened among the Italians by the situation of the papal court
at length led to an open rupture between them and the French
party. In 1378 the opposing factions each elected a pope, and
thus there were two heads of the church, one at Avignon and the
other at Rome. The spectacle of two rival popes, each claiming
to be the rightful successor of St. Peter, and the sole infallible
head of the Church, very naturally led men to question the claims
and infallibility of both. It gave the reverence which the world
had so generally held for the Roman See a rude shock, and one
from which it never recovered. Finally, in 1409, a general coun-
cil of the church assembled at Pisa, for the purpose of composing
the shameful quarrel. The council deposed both popes, and
elected Alexander V as the supreme head of the church. But
matters, instead of being mended hereby were only made worse;
for neither of the deposed pontiffs would lay down his authority
in obedience to the demands of the council, and consequently
there were now three popes instead of two. In 1414 another coun-
cil was called, at Constance, for the settlement of the growing
dispute. Two of the claimants were deposed and one resigned.
A new pope was then elected — Pope Martin V. In his person
the Catholic world was again united under a single spiritual head.

144 THE GREAT APOSTASY.

The schism was outwardly healed, but the wound had been too
deep not to leave permanent marks upon the church." (P. V. N.
Meyers, "Gen. Hist," pp. 457, 458. Italics introduced.)

The rupture between the French and Italian factions, referred
to by Myers in the quotation given above, is known in history as
the Great Schism. It may be regarded as the decisive beginning
of decline in the temporal power of the popes.

3. The Papacy condemns itself. The line of succession in the
papacy for a limited period as referred to in the text, is given by
Draper as follows:

"To some it might seem, considering the interests of religion
alone, desirable to omit all biographical reference to the popes;
but this cannot be done with justice to the subject. The essential
principle of the papacy, that the Roman pontiff is the vicar of
Christ upon earth, necessarily obtrudes his personal relations up-
on us. How shall we understand his faith unless we see it illus-
trated in his life? Indeed, the unhappy character of those rela-
tions was the inciting cause of the movements in Germany, France,
and England, ending in the extinction of the papacy as an actual
political power, movements to be understood only through a suffi-
cient knowledge of the private lives and opinions of the popes.
It is well, as far as possible, to abstain from burdening systems
with the imperfections of individuals. In this case they are insep-
arably interwoven. The signal peculiarity of the papacy is that,
though its history may be imposing, its biography is infamous. I
shall, however, forbear to speak of it in this latter respect more
than the occasion seems necessarily to require; shall pass in si-
lence some of those cases which would profoundly shock my re-
ligious reader, and therefore restrict myself to the ages between
the middle of the eighth and the middle of the eleventh centuries,
excusing myself to the impartial critic by the apology that these
were the ages with which I have been chiefly concerned in this
chapter.

"On the death of Pope Paul I, who had attained the pontificate
A. D. 757, the Duke of Nepi compelled some bishops to conse-
crate Constantine, one of his brothers, as pope; but more legiti-
mate electors subsequently, A. D. 768, choosing Stephen IV, the

NOTES. 145

usurper and his adherents were severely punished; the eyes of
Constantine were put out; the tongue of the Bishop Theodorus
was amputated, and he was left in a dungeon to expire in the
agonies of thirst. The nephews of Pope Adrian seized his suc-
cessor, Pope Leo III, A. D. 795, in the street, and, forcing him
into a neighboring church, attempted to put out his eyes and cut
out his tongue; at a later period, this pontiff, trying to suppress a
conspiracy to depose him, Rome became the scene of rebellion,
murder and conflagration. His successor, Stephen V, A. D. 816,
was ignominiously driven from the city; his successor, Paschal
I, was accused of blinding and murdering two ecclesiastics in the
Lateran Palace; it was necessary that imperial commissioners
should investigate the matter, but the pope died, after having ex-
culpated himself by oath before thirty bishops. John VIII, A. D.
^12, unable to resist the Mohammedans, was compelled to pay
them tribute; the Bishop of Naples, maintaining a secret alliance
with them, received his share of the plunder they collected. Him
John excommunicated, nor would he give him absolution unless
he would betray the chief Mohammedans and assassinate others
himself. There was an ecclesiastical conspiracy to murder the
pope; some of the treasures of the church were seized; and the
gate of St. Pancrazia was opened with false keys, to admit the
Saracens into the city. Formosus, who had been engaged in these
transactions, and excommunicated as a conspirator for the mur-
der of John, was subsequently elected pope, A. D. 891; he was
succeeded by Boniface VI, A. D. 896, who had been deposed from
the diaconate, and again from the priesthood, for his immoral and
lewd life. By Stephen VII, who followed, the dead body of For-
mosus was taken from the grave, clothed in the papal habila-
ments, propped up in a chair, tried before a council, and the pre-
posterous and indecent scene completed by cutting off three of
the fingers of the corpse and casting it into the Tiber; bul
Stephen himself was destined to exemplify how low the papacy
had fallen: he was thrown into prison and strangled. In the
course of five years, from A. D. 896 to A. D. 900, five popes were
consecrated. Leo V, who succeeded in A. D. 904, was in less
than two months thrown into prison by Christopher, one of his
chaplains, who usurped his place, and who, in his turn, was

U

146 THE GREAT APOSTASY.

shortly expelled from Rome by Sergius III, who, by the aid of a
military force, seized the pontificate, A. D. 905. This man, ac-
cording to the testimony of the times, lived in criminal inter-
course with the celebrated prostitute Theodora, who, with her
daughters Marozia and Theodora, also prostitutes, exercised an
extraordinary control over him. The love of Theodora was also
shared by John X: she gave him first the archbishopric of Ra-
venna, and then translated him to Rome, A. D. 915, as pope.
John was not unsuited to the times; he organized a confederacy
which perhaps prevented Rome from being captured by the Sar-
acens, and the world was astonished and edified by the appear-
ance of this warlike pontiff at the head of his troops. By the love
of Theodora, as was said, he had maintained himself in the pa-
pacy for fourteen years; by the intrigues and hatred of her
daughter Marozia he was overthrown. She surprised him in the
Lateran Palace; killed his brother Peter before his face; threw
him into prison, where he soon died, smothered, as was asserted,
with a pillow. After a short interval Marozia made her own son
pope as John XI, A. D. 931. Many affirmed that Pope Sergius
was his father, but she herself inclined to attribute him to her
husband Alberic, whose brother Guido she subsequently mar-
ried. Another of her sons, Alberic, so called from his supposed
father, jealous of his brother John, cast him and their mother
Marozia into prison. After a time Alberic's son was elected pope
A. D. 956; he assumed the title of John XII, the amorous Marozia
thus having given a son and a grandson to the papacy. John was
only nineteen years old when he thus became the head of Chris-
tendom. His reign was characterized by the most shocking im-
moralities, so that the Emperor Otho I was compelled by the
German clergy to interfere. A synod was summoned for his trial
in the Church of St. Peter, before which it appeared that John
had received bribes for the consecration of bishops; that he had
ordained one who was but ten years old, and had performed that
ceremony over another in a stable; he was charged with incest
with one of his father's concubines, and with so many adulteries
that the Lateran Palace had become a brothel; he put out the
eyes of one ecclesiastic, and castrated another, both dying in
consequence of their injuries; he was given to drunkenness.

NOTES. 147

gambling and the invocation of Jupiter and Venus. When cited
to appear before the council, he sent word that *he had gone out
hunting;' and to the fathers who remonstrated with him, he
threateningly remarked 'that Judas, as well as the other disciples,
received from his Master the power of binding and loosing, but
that as soon as he proved a traitor to the common cause, the only
power he retained was that of binding his own neck.' Hereupon
he was deposed, and Leo VIII elected in his stead, A. D. 963; but
subsequently getting the upper hand, he seized his antagonists,
cut ofT the hand of one, the nose, finger, tongue of others. His
life was eventually brought to an end by the vengeance of a man
whose wife he had seduced.

"After such details it is almost needless to allude to the annals
of succeeding popes: to relate that John XIII was strangled in
prison; that Boniface VII imprisoned Benedict VII and killed
him by starvation; that John XIV was secretly put to death in
the dungeons of the Castle of St. Angelo; that the corpse of
Boniface was dragged by the populace through the streets. The
sentiment of reverence for the sovereign pontiff, nay, even of re-
spect, had become extinct in Rome; throughout Europe the clergy
were so shocked at the state of things, that, in their indigna-
tion, they began to look with approbation on the intention of the
Emperor Otho to take from the Italians their privilege of ap-
pointing the successor of St. Peter, and confine it to his own
family. But his kinsman, Gregory V, whom he placed on the
pontifical throne, was very soon compelled by the Romans to
fly; his excommunications and religious thunders were turned
into derision by them; they were too well acquainted with the
true nature of those terrors; they were living behind the scenes.
A terrible punishment awaited the Anti-pope John XVI. Otho
returned into Italy, seized him, put out his eyes, cut off his nose
and tongue, and sent him through the streets mounted on an ass,
with his face to the tail, and a wine-bladder on his head. It
seemed impossible that things could become worse: yet Rome
had still to see Benedict IX, A. D. 1033, a boy of less than
twelve years, raised to the apostolic throne. Of this pontiff, one
of his successors, Victor III, declared that his life was so shame-
ful, so foul, so execrable, that he shuddered to describe it. He

148 THE GREAT APOSTASY.

ruled like a captain of banditti rather than a prelate. The people
at last, unable to bear his adulteries, homicides, and abominations
any longer, rose against him. In despair of maintaining his posi-
tion, he put up the papacy at auction. It was bought by a pres-
byter named John, who became Gregory VI, A. D. 1045." (J. W.
Draper, "Intellectual Development of Europe," Vol. I, ch. XII,
pp. 378-381.)

4. Commentary on the passage from II Thess. 2:3, 4. It
should be remembered that the application of Paul's declaration
as to the apostasy made in the text, is the one generally made
by theologians of Protestant denominations. It is in no way
peculiar to the Church of Jesus Christ of Latter-day Saints. Let
us read the passage again: "Let no man deceive you by any
means: for that day [the day of Christ's promised advent] shall
not come except there come a falling away first, and that man of
sin be revealed, the son of perdition, who opposeth and exalteth
himself above all that is called God, or that is worshiped, so that
he as God sitteth in the temple of God, shewing himself that he
is God."

In his Bible Commentary, Dr. Adam Clarke says of this scrip-
ture: "The general run of Protestant writers understand the
whole as referring to the popes and church of Rome, or the
whole system of the papacy. * * * Bishop Newton has ex-
amined the whole prophecy with his usual skill and judgment.

* * * The principal part of modern commentators follow
his steps. He applies the whole to the Romish church: the
apostasy, its defection from the pure doctrines of Christianity;
and the 'man of sin,' etc., the general succession of the popes
of Rome." An abridgment of Bishop Newton's interpretation is
then added; this, in part, is as follows:

"For that day shall not come except, etc. — The day of Christ
shall not come except there come the apostasy first. The apos-
tasy here described is plainly not of a civil, but of a religious na-
ture; not a revolt from the government, but a defection from
the true religion and worship. * * *

"So that he as God sitteth in the temple, etc. — By the temple of
God the apostle could not well mean the temple of Jerusalem,
because that, he knew, would be destroyed within a few years.

NOTES. 149

After the death of Christ, the temple of Jeriisaiem is never
called the temple of God; and if, at any time, they make men-
tion of the house or temple of God, they mean the church in
general or every particular believer. Whoever will consult I
Cor. 3: 16, 17; II Cor. 6: 16; I Tim. 3: 15; Rev. 3: 12, will want
no examples to prove that under the gospel dispensation, the
temple of God is the Church of Christ; and the man of sin's sit-
ting implies his ruling and presiding there. * * *

"Upon this survey, there appe?rs little room to doubt of the
general sense and meaning of the passage. The Thessalonians,
(as we have seen from some expressions in the former epistle,)
were alarmed as if the end of the world was at hand. The
apostle, to correct their mistakes and dissipate their fears, as-
sures them that a great apostasy or defection of the Christians
from the true faith and worship must happen before the coming
of Christ. This apostasy, all the concurrent marks and charac-
ters will justify us in charging upon the church of Rome. The
true Christian worship is the worship of the only true God,
through the one only Mediator, the man Christ Jesus, and from
this worship the church of Rome has most notoriously departed,
by substituting other mediators, and invoking and adoring saints
and angels; nothing is apostasy if idolatry be not. * * * jf
the apostasy be rightly charged upon the church of Rome, it
follows, of consequence, that the 'man of sin' is the pope, not
meaning any pope in particular, but the pope in general, as the
chief head and supporter of this apostasy."

The opmion of Dr. MacKnight is also cited with approval by
Clarke. In his "Commentary and Notes," (vol. Ill, p. 100, etc.)
MacKnight says : "As it is said, the man of sin was to be re-
vealed in his season, there can be little doubt that the dark ages,
in which all learning was overturned by the irruption of the
northern barbarians, were the season allotted to the man of sin
for revealing himself. Accordingly we know, that in these ages,
the corruptions of Christianity, and the usurpations of the
clergy, were carried to the greatest height. In short, the annals
of the world cannot produce persons and events to which the
things written in this passage can be applied with so much fit-
ness as to the bishops of Rome."

CHAPTER X.

RESULTS OF THE APOSTASY. — ITS SEQUEL.

1. The thoroughly apostate and utterly corrupt condi-
tion of the Church of Rome as proclaimed by its history
down to the end of the fifteenth century,^ was necessarily
accompanied by absence of all spiritual sanctity and power
whatever may have been the arrogant assumptions of the
Church as to authority in spiritual affairs. Revolts against
the Church, both as rebellion against her tyranny and in pro-
test against her heresies, were not lacking. The most sig-
nificant of these anti-church agitations arose in connection
with the awakening of intellectual activity which began in
the latter part of the fourteenth century. The period from
the tenth century onward to the time of the awakening has
come to be known as the dark ages — characterized by stag-
nation in the progress of the useful arts and sciences as
well as of fine arts and letters, and by a general condition
of illiteracy and ignorance among the masses.

2. Ignorance is a fertile soil for evil growths, and the
despotic government and doctrinal fallacies of the Church
during this period of darkness were nourished by the ig-
norance of the times. With the change known in history
as "the revival of learning" came the struggle for freedom
from churchly tyranny.

3. One of the early revolts against the temporal and
spiritual despotism of the papal Church was that of the

« See Note 1, end of chapter.

REVOLTS AGAINST THE CHURCH. 151

Albigenses in France during the thirteenth century. This
uprising had been crushed by the papal autocracy with much
cruelty and bloodshed. The next notable revolt was that
of John Wickliflfe in the fourteenth century. Wickllffe was a
professor in Oxford university, England. He boldly as-
sailed the ever-growing and greatly abused power of the
monks, and denounced the corruption of the Church and the
prevalence of doctrinal errors. He was particularly em-
phatic in his opposition to the papal restrictions as to the
popular study of the scriptures, and gave to the world an
English version of the Holy Bible translated from the Vul-
gate. In spite of persecution and sentence, he died a natural
death; but years afterward the Church insisted on revenge,
and in consequence, his bones were exhumed and burned,
and the ashes scattered to the winds.

4. On the continent of Europe the agitation against the
Church was carried on by John Huss and by Jerome of
Prague, both of whom reaped martyrdom as the harvest of
their righteous zeal. These instances are cited to show that
though the Church had long been apostate to the core, there
v/ere men ready to sacrifice their lives in what they deemed
to be the cause of truth.

5. Conditions existing at the opening of the sixteenth
century have been concisely summarized by a modern his-
torian as follows : "Previous to the opening of the sixteenth
century there had been comparatively few — though there
had been some, like the Albigenses in the south of France,
the Wickliffites, in England, and the Hussites, in Bohemia
— who denied the supreme and infallible authority of the
bishop of Rome in all matters touching religion. Speaking
in a very general manner it would be correct to say that
at the close of the fifteenth century all the nations of West-

152 THE GREAT APOSTASY.

ern Europe professed the faith of the Latin or Roman Cath-
olic Church, and yielded obedience to the Papal See."^

THE REFORMATION.

6. The next notable revolt against the papal Church oc-
curred in the sixteenth century, and assumed such propor-
tions as to be designated the Reformation. The movement
began in Germany about 1517, when Martin Luther, a monk
of the Augustinian order and an instructor in the University
of Wittenberg, publicly opposed and strongly denounced
Tetzel, the shameless agent of papal indulgences. Luther
was conscientious in his conviction that the whole system
of church penances and indulgences was contrary to scrip-
ture, reason, and right. In line with the academic custom
of the day — to challenge discussion and debate on disputed
questions — Luther wrote his famous ninety-five theses
against the practice of granting indulgences, and a copy
of these he nailed to the door of Wittenberg church, invit-
ing criticism thereon from all scholars. The news spread,
and the theses v^-ere discussed in all scholastic centers of
Europe. Luther then attacked other practices and doctrines
of the Roman church, and the pope, Leo X, issued a "Bull"
or papal decree against him, demanding an unconditional
recantation on pain of excommunication from the Church.
Luther publicly burned the pope's document, and thus de-
clared his open revolt. The sentence of excommunication
v/as pronounced.

7. We cannot follow here in detail the doings of this
bold reformer. Suffice it to say, he was not long left to fight

b Myers, "Gen. Hist," p. 520.

THE REFORMATION. 153

single-handed. Among his able supporters was Phillip
Melancthon, a professor in Wittenberg. Luther ,vas sum-
moned before a council or ''Diet*' at Worms in 1521, There
he openly declared for individual freedom of conscience.
There is inspiration in his words: 'T cannot submit my
faith either to the pope or to the council, because it is as
clear as the day that they have frequently erred and contra-
dicted each other. Unless, therefore, I am convinced by
the testimony of scripture, or by the clearest reasoning —
unless I am persuaded by means of the passages I have
quoted, — and unless they thus render my conscience bound
by the word of God, I cannot and will not retract, for it
is unsafe for a Christian to speak against his conscience.
Here I stand, I can do no other, may God help me! Ameri!"

8. The religious controversy spread throughout Europe.
At the Second Diet of Spires (1529) an edict was issued
against the reformers; to this the representatives of seven
German principalities and other delegates entered a formal
protest, in consequence of which action the reformers were
henceforth known as Protestants. John, Elector of Saxony,
supported Luther in his opposition to papal authority, and
undertook the establishment of an independent church, the
constitution and plan of which were prepared at his in-
stance by Luther and Melancthon. Luther died in 1546,
but the work of revolution, if not in truth reformation, con-
tinued to grow. The Protestants, however, soon became di-
vided among themselves, and broke up into many contending
sects.

9. In Switzerland, Ulrich Zwingle led in the movement
toward reform. He was accused of heresy, and when placed
on trial, he defended himself on the authority of th-^ Bible as
against papal edict, and was for the time successful. The

154 THE GREAT APOSTASY.

contest was bitter, and in 1531 the Catholics and Protestants
of the region engaged in actual battle, in the which Zwingle
was slain, and his body brutally mutilated.

10. John Calvin next appeared as the leader of the Swiss
reformers, though he was an opponent of many of Zwingle's
doctrines. He exerted great influence as a teacher, and is
known as an extremist in doctrine. He advocated and
vehemently defended the tenet of absolute predestination,
thus denying the free agency of man. In France, Sweden,
Denmark, and Holland, leaders arose and the Protestants
became strong in their opposition to the Roman Church,
though the several divisions were antagonistic to one anoth-
er on many points of doctrine.

11. One effect of this Protestant uprising was the partial
awakening of the Roman Church to the need of inLernal re-
form, and an authoritative re-statement of Catholic princi-
ples was attempted. This movement was largely accom-
pHshed through the famous Council of Trent (1545-1563),
which body disavowed for the Church the extreme claims
made for "indulgences" and denied responsibility for many
of the abuses with which the Church had been charged. But
in connection with the attempted reform came a demand for
more implicit obedience to the requirements of the Church.

12. Near the end of the fifteenth century, in the reign of
Ferdinand and Isabella, the court of the Inquisition, then
known as the Holy Office, had been established in Spain. The
prime purpose of this secret tribunal was the detection and
punishment of heresy. Of this infamous institution as opera-
tive in Spain, Myers says : "The Holy Office, as the tribunal
was styled, thus became the instrument of the most incredi-
ble cruelty. Thousands were burned at the stake, and tens of
thousands more condemned to endure penalties scarcely less

THE INQUISITION. 155

terrible. Queen Isabella, in giving her consent to the estab-
lishment of the tribunal in her dominions, was doubtless ac-
tuated by the purest religious zeal, and sincerely believed that
in suppressing heresy she was discharging a simple duty, and
rendering God good service. 'In the love of Christ and His
Maid-Mother,' she says, 'I have caused great misery. I have
depopulated towns and districts, provinces and kingdoms.' "'^

13. Now, in the sixteenth century, in connection with the
attempted reform in the doctrines of Catholicism, the terrible
Inquisition, ''assumed new vigor and activity, and heresy was
sternly dealt with." Consider the following as throwing light
on the conditions of that time : "x\t this point, in con-
nection with the persecutions of the Inquisition, we should
not fail to recall that in the sixteenth century a refusal
to conform to the established worship was regarded by
all, by Protestants as well as Catholics, as a species of
treason against society and was dealt with accordingly.
Thus we find Calvin at Geneva consenting to the burn-
ing of Servetus (1553) because he published views that the
Calvinists thought heretical ; and in England we see the x\n-
glican Protestants waging the most cruel, bitter, and persist-
ent persecutions, not only against the Catholics but also
against all Protestants that refused to conform to the Estab-
lished Church."'^

14. What shall be said of a Church that seeks to propa-
gate its faith by such methods? Are fire and sword the
weapons with which truth fights her battles? Are torture
and death the arguments of the gospel? However terrible
the persecutions to which the early Church was subjected
at the hands of heathen enemies, the persecutions waged by

<: Myers, "Gen. Hist.," p. 500.
<^ Myers, "Gen. Hist.," p. 527.

iS6 THE GREAT APOSTASY.

the apostate church are far more terrible. Can such a church
by any possibiHty be the Church of Christ ? Heaven forbid !

15. In the revolts v/e have noted against the Church of
Rome, notably in the Reformation, the zeal of the reformers
led to many fallacies in the doctrines they advocated. Luther,
himself, proclaimed the doctrine of absolute predestination
and of justification by faith alone, thus nullifying belief in the
God-given rights of free agency, and impairing the import-
ance of individual effort/ Calvin and others were no less
extreme. Nevertheless their ministry contributed to the
awakening of individual conscience, and assisted in bringing
about a measure of religious freedom of which the world had
long been deprived.^

RISE OF THE CHURCH OF ENGLAND,

16. At the time of Martin Luther's revolt against the
Church of Rome, Henry VHI reigned in England. In com-
mon with all other countries of western Europe, Britain was
profoundly stirred by the reformation movement. The king
openly defended the Catholic Church and published a book in
opposition to Luther's claims. This so pleased the pope, Leo
X, that he conferred upon King Henry the distinguishing
title, "Defender of the Faith." This took place about 1522,
and from that time to the present, British sovereigns have
proudly borne the title.

17. Within a few years after his accession to this title of
distinction, we find King Henry among the bitlerest en-
emies of the Roman Church, and the change came about in
this wise. Henry desired a divorce from his wife, Queen

e See the Author's "Articles of Faith," Lecture 5.
/ See Note 2, end of chapter.

THE CHURCH OF ENGLAND. 157

Catherine, to give him freedom to marry x\nne Boleyn. The
pope hesitated in the matter of granting the divorce, and
Henry, becoming impatient, disregarded the pope's authority
and secretly married Anne Boleyn. The pope thereupon ex-
communicated the king from the Church. The EngMsh parli-
ament, following the king's directions, passed the celebrated
Act of Supremacy in 1534. This statute declared an abso-
lute termination of all allegiance to papal authority, and pro-
claimed the king as supreme head of the Church in Britain.
Thus originated the Church of England, without regard for
or claim of divine authority, and without even a semblance of
priestly succession.

18. At first there was little innovation in doctrine or
ritual in the newly formed church. It originated in revolt.
Later a form of creed and a plan of organization were adopt-
ed, giving the Church of England some distinctive features.
During the reigns of Edward VI, Queen Mary, and Queen
Elizabeth, persecutions between Catholics and Protestants
were extensive and violent. Several non-conformist sects
arose, among them the Puritans and the Separatists. These
were so persecuted that many of them fled to Holland as ex-
iles. From among these came the notable colony of the Pil-
grim Fathers, who crossed in the Mayflower to the shores of
the then recently-discovered continent, and established them-
selves in America.

19. The thoughtful student cannot fail to see in the pro-
gress of the great apostasy and its results the existence of an
overruling power, operating toward eventual good, how^ever
mysterious its methods. The heart-rending persecutions to
which the saints were subjected in the early centuries of our
era, the anguish, the torture, the bloodshed, incurred in de-
fense of the testimony of Christ, the rise of an apostate

158 THE GREAT APOSTASY.

church, blighting the intellect and leading captive the souls
of men — all these dread scenes were foreknown to the Lord.
While we cannot say or believe that such exhibitions of hu-
man depravity and blasphemy of heart were in accordance
with the divine will, certainly God willed to permit full scope
to the free agency of man, in the exercise of which agency
some won the martyr's crown, and others filled the measure
of their iniquity to overflowing.

20. Not less marked is the divine permission in the re-
volts and rebellions, in the revolutions and reformations, that
developed in opposition to the darkening influence of the
apostate church. Wycliffe and Huss, Luther and Melanc-
thon, Zwingle and Calvin, Henry VIII in his arrogant as-
sumption of priestly authority, John Knox in Scotland,
Roger Williams in America — these and a host of others
builded better than they knew, in that their efforts laid in
part the foundation of the structure of religious freedom and
liberty of conscience, — and this in preparation for the restor-
ation of the gospel as had been divinely predicted.

2L From the sixteenth century down to the present time,
sects professedly founded on the tenets of Christianity have
multiplied apace. They are now to be numbered by hun-
dreds. On every side the claim has been heard, ''Lo, here is
Christ," or "Lo, there." There are churches named after
their place of origin — as the Church of England ; other sects
are designated in honor of their famous promoters — as Lu-
therans, Calvinists, Wesleyans ; others are known from some
peculiarity of creed or doctrine — as Methodists, Presbyter-
ians, and Baptists; but down to the beginning of the nine-
teenth century there was no church even claiming name or
title as the Church of Christ. The only church existing at
that time venturing to assert authority by succession was the

ABSENCE OF PRIESTHOOD. 159

Catholic Church, which as shown was wholly without priest-
hood or divine commission.

22. If the "2vIother Church" be without divine authority
or spiritual power, how can her children derive from her the
right to officiate in the things of God ? Who dares affirm the
absurdity that man can originate for himself a priesthood
which God shall honor and respect? Granted that men may,
can and do, create among themselves societies, associations,
sects, and churches if they choose so to designate their re-
ligious organizations ; granted that they may formulate laws,
prescribe rules, and construct elaborate plans of organization
and government, and that all such laws, rules and schemes
ot administration are binding upon those w^ho voluntarily
assume membership, — granted all these powers and rights —
w hence can such human creations derive the authority of the
holy Priesthood, without which there can be no Church of
Christ? If the power and authority be, by any possibility, of
human origin, there never has been a Church of Christ on
earth, and the alleged saving ordinances of the gospel have
never been other than empty forms.

23. Our review of the Great Apostasy as presented in
this treatise, does not call for any detailed or critical study
of the Roman Catholic Church as it exists in modern times.
nor of any of the numerous Protestant denominations that
have come into existence as dissenting children of the so-
called "Mother Church." The apostasy was complete, as
far as actual loss of priesthood and cessation of spiritual
power in the Church are concerned, long prior to the six-
teenth century revolt, knovvU in history as the Reformation.
It is instructive to observe, however, that the weakness of the
Protestant sects as to any claim to divine appointment and
authority, is recognized by those churches themselves. The

160 THE GREAT APOSTASY.

Church of England, which, as shown, originated in revolt
against the Roman Catholic Church and its pope, is without
foundation of claim to divine authority in its priestly orders,
unless, indeed, it dare assert the absurdity that kings and
parliaments can create and take unto themselves heavenly
authority by enactment of earthly statutes.

24. The Roman Catholic Church is at least consistent in
its claim that a line of succession in the priesthood has been
maintained from the apostolic age to the present, though the
claim is utterly untenable in the light of a rational interpre-
tation of history. But the fact remains that the Catholic
Church is the only organization venturing to assert the pres-
ent possession of the holy priesthood by unbroken descent
from the apostles of our Lord. The Church of England,
chief among the Protestant sects, and all other dissenting
churches, are by their own admission and by the circum-
stances of their origin, man-made institutions, without a sem-
blance of claim to the powers and authority of the holy
priesthood.

25. As late as 1896 the question of the validity of the
priestly orders in the Church of England was officially and
openly discussed and considered, both in England and at
Rome. Lord Halifax, chairman of the English Church
Union conferred with the Vatican authorities to ascertain the
possibility of bringing about closer union between the Roman
Catholic Church and the Church of England. This involved
the question of the recognition of the priestly orders of the
Anglican Church by the pope and Church of Rome. The
movement was favored in the interests of unity and peace
by the English premier, Mr. Gladstone. The pope, Leo XIII,
finally issued a decree refusing to recognize in any degree
the authority of the Anglican orders, and expressly declaring

THE APOSTASY ADMITTED. 161

all claims to priestly authority by the Church of England as
absolutely invalid.

26. Assuredly the Church of Rome could take no other
action than this and maintain the consistency of its own claim
to exclusive possession of the priesthood by descent. Assur-
edly the Church of England would have sought no official
recognition of its priestly status by the Church of Rome had
it any independent claim to the power and authority of the
priesthood. The Roman Catholic Church declares that all
Protestant denominations are either apostate organizations,
or institutions of human creation that have never had even a
remote connection with the church that claims succession in
the priesthood. In short, the apostate "Mother Church" ag-
gressively proclaims the perfidy of her offspring.

THE APOSTASY ADMITTED.

27. The fact of the great apostasy is admitted. Many
theologians who profess a belief in Christianity have declared
the fact. Thus we read : *'We must not expect to see the
Church of Christ existing in its perfection on the earth. It is
not to be found thus perfect, either in the collected fragments
of Christendom or still less in any one of those fragments."^

28. John Wesley, who lived from 1703 to 1791 A. D.,
and who ranks as chief among the founders of Methodism,
comments as follows on the apostasy of the Christian Church
as evidenced by the early decline of spiritual power and the
cessation of the gifts and graces of the Spirit of God within
the Church: "It does not appear that these extraordinary
gifts of the Holy Spirit'* were common in the Church for
more than t\\o or three centuries. We seldom hear of them

i: Smith's "Dictionary of the Bible."
h Soe I Cor., ch. 12.

12

162 THE GREAT APOSTASY.

after that fatal period when the Emperor Constantine called
himself a Christian, and from a vain imagination of pro-
moting the Christian cause thereby heaped riches and power
and honor upon Christians in general, but in particular upon
the Christian clergy. From this time they almost totally
ceased, very few instances of the kind being found. The
cause of this was not, as has been supposed, because there
was no more occasion for them, because all the world was
become Christians. This is a miserable mistake ; not a twen-
tieth part of it was then nominally Christians. The real cause
of it was that the love of many, almost all Christians, so-
called, was waxed cold. The Christians had no more of the
spirit of Christ than the other heathens. The Son of Man,
wdien He came to examine His Church, could hardly find
faith upon earth. This was the real cause why the extraor-
dinary gifts of the Holy Ghost were no longer to be found in
the Christian church — ^because the Christians were turned
heathens again, and only had a dead form left."*'

29. The Church of England makes official declaration of
degeneracy and loss of divine authority in these words :
"Laity and clergy, learned and unlearned, all ages, sects, and
degrees, have been drowned in abominable idolatry most de-
tested by God and damnable to man for eight hundred years
and more."-'" The "Book of Homilies," in which occurs this
declaration by the Church of England, dates from, about the
middle of the sixteenth century. According to this official
statement, therefore, the religious world had been utterly
apostate for eight centuries prior to the establishment of the
Church of England. The fact of a universal apostasy was

'John Wesley's Works, Vol. VII, 89:26-27. See Note 3, end
of chapter,
y Church of England "Homily on Perils of Idolatry," p. 3.

THE SEQUEL. 163

widely proclaimed, for the homilies from which the forego-
ing citation is taken were "appointed to be read in churches"
in lieu of sermons under specified conditions.

30. The great apostasy was divinely predicted; its accom-
plishment is attested by both sacred and secular ztrit.

31. To the faithful Latter-day Saint, a concluding proof
of the universal apostasy and of the absolute need of a res-
toration of Priesthood from the heavens will be found in the
divine reply to the inquiry of the boy prophet, Joseph Smith,
as to which of all the contending sects was right : "I was
answered that I must join none of them, for they were all
wTong; and the personage who addressed me said that all
their creeds were an abomination in his sight; that those
professors were all corrupt ; that 'they draw near to me with
their lips, but their hearts are far from me ; they teach for
doctrines the commandments of men, having a form of god-
liness, but they deny the power thereof.' "*

THE SEQUEL.

32. The sequel of the Great Apostasy is the Restoration
of the Gospel, marking the inauguration of the Dispensation
of the Fulness of Times. This epoch-making event occurred
in the early part of the nineteenth century, when the Father
and the Son manifested themselves to man, and when the
Holy Priesthood with all its powers and authority was again
brought to earth.

33. The Church of Jesus Christ of Latter-day Saints pro-

* Pearl of Great Price, p. 85, par. 19.

164 THE GREAT APOSTASY.

claims to the world this glorious restoration, — at once the
consummation of the work of God throughout the ages past,
and the final preparation for the second advent of Jesus, the
Christ. The Church affirms that after the long night of spir-
itual darkness, the light of heaven has again come ; and that
the Church of Christ is authoritatively established. The
Church of Jesus Christ of Latter-day Saints stands alone in
the declaration that the Holy Priesthood is operative upon
earth, not as an inheritance through earthly continuation
from the apostolic age, but as the endowment of a new dis-
pensation, brought to earth by heavenly ministration. In this
restoration, divinely predicted and divinely achieved, has
been witnessed a realization of the Revelator's vision :

"And I SAW another angel fly in the midst of heav-
en, HAVING THE EVERLASTING GOSPEL TO PREACH UNTO THEM
THAT DWELL ON THE EARTH, AND TO EVERY NATION, AND
KINDRED, AND TONGUE, AND PEOPLE, SAYING WITH A LOUD

VOICE, Fear God and give glory to him ; for the hour of

HIS JUDGMENT IS COME; AND WORSHIP HIM THAT MADE
HEAVEN AND EARTH, AND THE SEA AND THE FOUNTAINS OF
\VATER."^

Notes.

1. Papist testimony to the corruption of the Church. "The
judicious student of ecclesiastical history will observe that I
constantly endeavor to draw my proofs from the most unexcep-
tionable sources. For example: To prove the corrupt state of
the clergy, and the abominable practices of the Roman See, I
would produce the evidence of George of Saxony, a most bigoted
papist, whom the Roman Catholics always reckon among the

^Rev. 14: 6, 7. For treatment of the Restoration of the Gospel
see the Author's "Articles of Faith," Lecture 11. See Notes 4
and 5, end of chapter.

NOTES. 165

most sincere and most active of the holy defenders of their re-
ligion. Now, as with them the assertions of Luther and the other
reformers go for nothing but exaggerations, misrepresentations,
or direct falsehoods, let them listen at least to this duke, their
steady friend and advocate, who generally, in religious concerns,
opposed his relation, the elector of Saxony, and who also entirely
approved of Luther's condemnation at Worms. This George of
Saxony exhibited to the Diet twelve heads of the grievances
which called loudly for reform. Two of these are briefly as fol-
lows: 1. Indulgences, which ought to be obtained by prayers,
fastings, benevolence towards our neighbor, and other good
works, are sold for money. Their value is extolled beyond all
decency. The sole object is to gain a deal of money. Hence the
preachers, who are bound to set forth truth, teach men nothing
but lies and frauds. They are not only suffered to go on thus,
but are well paid for their fraudulent harangues. The reason is,
the more conviction they can produce among their hearers, the
more money flows intj the chest. Rivers of scandalous proceed-
ings arise from this corrupt fountain. The officials of the bishops
are equally attentive to scrape monej' together. They vex the
poor with their censures for great crimes, as whoredom, adultery,
blasphemy; but they spare the rich. The clergy commit the very
same crimes, and nobody censures them. Faults which ought to
be expiated by prayers and fastings are atoned for by money, in
order that the officials may pay large sums to their respective
bishops, and retain a portion of the gain for themselves. Neither
when a mulct is inflicted, is it done in a way to stop the com-
mission of the same fault in future, but rather so that the delin-
quent understands he may soon do that very thing again, provid-
ed he be but ready to pay. Hence all the sacraments are sold for
money; and where that is not to be had, they are absolutely neg-
lected. 2. Another distinct head of the grievances produced by
this zealous duke was expressed thus: The scandalous conduct
of the clergy is a very fruitful source of the destruction of poor
souls. There must be a universal reformation; and this cannot
be better effected than by a general council. It is therefore the
most earnest wish of us all that such a measure be adopted."
(Milner, "Church History," Cent. XVI, ch. 6, footnote.)

166 THE GREAT APOSTASY.

2. Extremes incident to the Reformation. **What were the
reproaches constantly applied to tae Reformation by its enemies?
Which of its results are thrown in its face, as it were, unanswer-
able. The two principal reproaches are, first, the multiplicity of
sects, the excessive license of thought, the destruction of all spir-
itual authority, and the entire dissolution of religious society;
secondly, tyranny and persecution. 'You provoke licentiousness,'
it has been said to the Reformers: 'you produce it; and, after be-
ing the cause of it, you wish to restrain and repress it. And how
do you repress it? By the most harsh and violent means. You
take upon yourselves, too, to punish heresy, and that by virtue of
an illegitimate authority.' " — Guizot.

"The Sectarian Dogma of Justification by Faith alone has ex-
ercised an influence for evil since the early days of Christianity.
The idea upon which this pernicious doctrine was founded, was
at first associated with that of an absolute predestination, by
which man was foredoomed to destruction, or to an utterly un-
deserved salvation. Thus, Luther taught as follows: 'The excel-
lent, infallible, and sole preparation for grace, is the eternal elec-
tion and predestination of God.' 'Since the fall of man, free-will
is but an idle word.' 'A man who imagines to arrive at grace by
doing all that he i able to do, adds sin to sin, and is doubly
guilty.' 'That man is not justified who performs many works;
but he who without works has much faith in Christ.' (For these
and other doctrines of the Reformation see D'Aubigne's 'History
of the Reformation,' Vol. I, pp. 82, 83, 119, 122.) In Milner's
'Church History' (Vol. IV, p. 514) we read: 'The point which
the reformer Luther had most at heart in all his labors, contests
and dangers, was the justification by faith alone.' Melancthon
voices the doctrine of Luther in these words: 'Man's justification
before God proceeds from faith alone. This faith enters man's
heart by the grace of God alone;' and further, 'As all things
which happen, happen necessarily, according to the divine pre-
destination, there is no such thing as liberty in our wills.' (D'Au-
bigne. Vol. Ill, p. 340.) It is true that Luther strongly de-
nounced, and vehemently disclaimed responsibility for, the ex-
cesses to which this teaching gave rise, yet he was not less vig-
orous in proclaiming the doctrine. Note his words: 'I, Doctor

NOTES. 167

Martin Luther, unworthy herald of the doctrine of our Lord
Jesus Christ, confess this article, that faith alone without works
justifies before God; and I declare that it shall stand and remain
forever in despite of the emperor of the Romans, the emperor
of the Turks, the emperor of the Persians, — in spite of the pope
and all the cardinals, with the bishops, priests, monks and nuns, —
in spite of kings, princes and nobles, and in spite of all the world
and of the devils themselves; and that if they endeavor to fight
against this truth they will draw the fires of hell upon their
heads. This is the true and holy gospel, and the declaration of
me. Doctor Luther, according to the teachings of the Holy
Ghost.' " See the Author's "Articles of Faith," Lecture V, Note 2.

3, Diverse views concerning continuance or decline of spir-
itual GIFTS. "Protestant writers insist that the age of miracles
closed with the fourth or fifth century, and that after that the ex-
traordinary gifts of the Holy Ghost must not be looked for. Cath-
olic writers, on the other hand, insist that the power to perform'
m'racles has always continued in the Church; yet those spiritual
manifestations which they describe after the fourth and fifth cen-
turies savor of invention on the part of the priests, and childish
credulity on the part of the people; or else, what is claimed to be
miraculous falls far short of the power and dignity of those spir-
itual manifestations which the primitive church was wont to wit-
ness. The virtues and prodigies, ascribed to the bones and other
relics of the martyrs and saints, are puerile in comparison with
the healings by the anointing with oil and the laying on of hands,
speaking in tongues, interpretations, prophecies, revelations, cast-
ing out of devils in the name of Jesus Christ; to say nothing of
the gifts of faith, wisdom, knowledge, discernment of spirits,
etc. — common in the Church in the days of the apostles (I Cor.
xii, 8-10). Nor is there anything in the scriptures or in reason
that would lead one to believe that they were to be discontinued.
Still this plea is made by modern Christians — explaining the ab-
sence of these spiritual powers among them — that the extraordi-
nary gifts of the Holy Ghost were only intended to accompany
the proclamation of the gospel during the first few centuries, un-
til the church was able to make its way without them, and they

168 THE GREAT APOSTASY.

were to be done away. It is sufficient to remark upon this that
it is assumption pure and simple, and stands without warrant
either of scripture or right reason; and proves that men had so
far changed the religion of Jesus Christ that it became a form of
godliness without the power thereof." (B. H. -Roberts, "Out-
lines of Ecclesiastical History," Part H, Sec. V: 6-8.)

4. Commentary on the Revelator's vision of the Restoration.
It is instructive to inquire into the interpretation given by bib-
lical students to the prophecy voiced by John the Revelator
predicting the advent of the angel "having the everlasting gos-
pel." Dr. Clarke offers the following reflections on the passage:
"And I saw another angel fly in the midst of heaven, having the
everlasting gospel: Whether this angel means any more than a
particular dispensation of providence and grace, by which the
gospel shall be rapidly sent throughout the whole world; or
whether it mean any especial messenger, order of preachers,
people, or society of Christians, whose professed object it is to
send the gospel of' the kingdom throughout the earth, we know
not. But the vision seems truly descriptive of a late institution,
entitled "The British and Foreign Bible Society," whose object
it is to print and circulate the scriptures of the Old and New
Testaments through all the habitable world, and in all the lan-
guages spoken on the face of the earth" (Clarke, "Bible Com-
mentary," Rev. 14: 6.)

The learned commentator is to be commended for his frank
avowal as to uncertainty regarding the precise interpretation of
this scripture, and for the provisional and tentative manner in
which he indicates a possible application to the wide distribution
of the Holy Bible through the efforts of a most worthy and in-
fluential society. It is to be noted that Dr. Clarke wrote his
famous commentary on the Bible shortly before the actual res-
toration of the gospel through angelic agency which resulted
in the establishment of the Church of Jesus Christ of Latter-
day Saints. Of necessity his search for the fulfilment of the
prediction was unsatisfactory, and, indeed, unsuccessful, inas-
much as the fulfilment had not then occurred. The commendable
work of the Bible Society was a preparation for the fulfilment
of the momentous prophecy, but not the fulfilment itself.

NOTES. 169

5. Restoration of the Church. 'In the first ten centuries im-
mediately following the ministry of Christ, the authority of the
priesthood was lost from among men, and no human power
could restore it. But the Lord in His mercy provided for the
re-establishment of His Church in the last days, and for the
last time; and prophets of olden time foresaw this era of re-
newed enlightenment, and sang in joyous tones of its coming."
(See Dan. 2: 44, 45; 7: 27; Matt. 24: 14; Rev. 14: 6-8.) "This
restoration was effected by the Lord through the prophet, Jos-
eph Smith, who, together with Oliver Cowdery, in 1829, re-
ceived the Aaronic Priesthood under the hands of John the Bap-
tist, and later the Melchisedek Priesthood under the hands of
the former-day apostles, Peter, James, and John. By the au-
thority thus bestov/ed, the Church has been again organized with
all its former completeness, and mankind once more rejoices in
the priceless privileges of the counsels of God. The Latter-day
Saints declare their high claim to the true Church organization,
similar in all es entials to the organization efrected by Christ
among the Jews; these people of the last days profess to have the
Priesthood of the Almighty, the power to act in the name of
God, which, power commands respect both on earth and in
heaven." ("The Author, "Articles of Faith," Lecture 11: 12.)

Index.

Abraham, divine covenant with, 26.

Admissions concerning the apos-
tasy, 161.

Admixture of paganism with
Christianity, 110.

Aeons, in Gnostic philosophy, 98.

Agency, free, 21, 34.

Agnostics and Gnostics, 99.

Anglican orders, validity of de-
nied by Roman Church, 160.

Alma, predictions by, concerning
the apostasy, 32.

Amos, prediction by, concerning
the apostasy, 26.

Albigenses, revolt of against the
Roman Church, 151.

Antiquity of "transubsLantiation,''
128.

Apostasy, the ; admitted, 39, 45, 161,
162; causes of, external, 54; in-
ternal causes of, 82; early date
of, 89; early stages of, 39; per-
secution a cause of, 61 ; predict-
ed, 18; predicted by Christ, 27,
36 ; predicted by the apostles, 28 ;
by others, 25, 26, 30; recognized
and affirmed, 50; testimony of
prophecy concerning, 35 ; scrip-
tures relating to, 18, 24, 32, 37,
39, 48 ; sequel of, 163 ; under per-
secution, 82 ; on western hem-
isphere, 32, 48.

Apostles, the tv/elve ordained, 5 ;
vacancy among, filled. 7.

Apostolic age, apostasy during, 39 ;
unauthorized writings in, 51 ;
widespread preaching of the
gospel, during, 9, 15.

Apostolic ministry, inspired, 15.

Arius, and Arianism, 102.

Asia, churches of, ir.structions to,

44.
Athanasius, 103; creed of, 104.
Avignon, papal seat, 143.

'"Babylonian Captivity" in Church
history, 143.

Baptism, additions to ceremony,
117; application of, changed,
119; early form of, 125; form
of, changed, 118; of infants,
119, 126; time of its adminis-
tration restricted, 117; purpose
of, 116; symbolism of, 117.

Bennet, Bishop, cited as to early
form of baptism, 125.

Bishops, early equality of. 131 ; in-
creased power of, 132.

Bishops of Rome, 133.

Blasphemy, sin of, 31, 138.

Calvin, John, 154.
Catechumen, defined, 75.
Catholics, Roman and Greek, 133.
Causes of the apostasy, external,

54; internal, 82; persecution as

a cause. 54, 61.
Celebacy in the apostate church,

106.
Ceremonies, unnecessarv additions

of, 122.
Christ, Church established by, 1 ;

on western hemisphere, 10 ;

predictions of the apostasv, bv,

27.
Christian era. conditions at begin-
ning of, 13.
Christians, inordinate zeal of, 91.
Christianity, oppositon to, 55, 76.
Church, establishment of the. 1 :

on western hemisphere, 10;

172

INDEX.

ceremonial of in fifth century,
124; early decline of, 94; early
growth of, 15 ; effect of peace
on. 93 ; early dissensions in, 93 ;
primitive and restored, 33 ; res-
toration of, in nineteenth cen-
tury, 169.

Church of England, origin of, 156;
its effort to secure recognition
by Catholic Church, 160; pro-
claims a state of apostasy, 162.

Churches in Asia, instructions to,
44.

Clarke, Adam, commentaries bv,
37, 52, 148, 168.

Conditions at beginning of Chris-
tian era, 13.

Constantine the Great, conversion
of, and support of Church by,
75.

Constantinople, made headquar-
ters of the Church, 76.

Council of Nice, 102; of Trent,
138, 154.

Covenant, everlasting, the, 25.

Creed, Athanasian, 104; Nicene,
103.

Curcullaeus, cited on infant bap-
tism, 126.

Cyprian, bishop of Carthage, testi-
mony of as to early apostasy,
83; as to condition of Church
in third century 85.

D'Aubigne cited as to dogmas in-
cident to the Reformation, 166.

Decline of the Church, early. 94.

Defeat, relative and temporary, 21.

Demiurge in Gnostic philosophy,
99.

Destruction of Jerusalem by Ro-
mans, 63.

Diet, of Worms, 153; of Spires,
153.

Diocletian, persecution under, 72.

Dispensation of Fulness of Times,
163.

Disregard for truth, defended, 107.

Dissensions, early, in Church, 50;
internal during times of peace,
92.

Domitian, persecution under, 69.

Draper, J. W., cited on evils of the
papac}^ 140, 144.

Duke George of Saxony, testi-
mony of as to corruption in the
Church, 164.

Earlv dissensions in Church, 50,
93.

Early decline of Church, 94.

Early form of baptism, 125.

Early persecutions by Jews, 62.

Early stages of the apostasy, 39.

Ebionites and Gnostics, 109.

Effect of peace on earlv Church,
93.

Empire, Roman, at beginning of
Christian era, 13.

England, Church of. 156.

Essenes, 3.

Establishment of Church, in the
east, 1 ; in the west, 10.

Eucharist, the, 114, 128

Eusebius, 52; cites Hegesippus,
45 ; cited as to early apostasy,
87, 88 ; as to rapid growth of
early Church, 15; as to heresies
of Simon Magus, 96.

Everlasting covenant, the, 25.

External causes of the apostasy,
54. _

Exorcist, in connection with bap-
tismal ordinances, 118.

Failure, relative and temporary,

21.
Falsehood, sanctioned, 107.
Farrar, Canon, cited as to early

form of baptism, 126.
Foreknowledge of God, 19.
Free agency of man, 21, 34.

Galileans, 3.

Geike, C, cited, 13.

George, Duke, of Saxony, testi-

INDEX.

173

mony as to corruption in the
Church, 164.

Gnostics, 98, 109.

God, foreknowledge of, 19.

Gospel, contrasted with the Law,
3 ; preached extensively in apos-
tolic age, 9; restored, 163, 169.

Greek and Roman Catholics, 133.

Guizot, cited as to extremes inci-
dent to the Reformation, 166.

Gibbon, Edward, cited as to im-
prudent enthusiasm of early
Christians, 83, 91 ; as to "libels,"
84; as to number of persecu-
tions by Romans, 11; as to
cause of pagan opposition to
Christianity, 76 ; as to Church
dissensions during peace, 92 ; as
to heathen mysteries in the ear-
ly Church, 109 ; as to Church
ceremonial during fifth century,
124.

Gregory, Thaumaturgus, 123.

Heathen innovations in the early
Church, 113.

Hegesippus, cited as to early apos-
tasy, 45.

Helaman instructed by Alma as to
the apostasy, 32.

Henry VIII of England, establish-
ment of Church of England by,
157.

Heresies and schisms in the early
Church, 93.

Herodians, 3.

Homily of Church of England, on
idolatry, 162.

"Host," adoration of the, 121.

Huss, John, 151.

Images, adoration of, 115.

Indians, North American. 17, 33.

Indulgences, 137; sale of 134; Ro-
man Church responsible for the
practice, 142.

Infant baptism, a heresv, 119; his-
torical notes on. 126.

Iniquity, mystery of; commentary
on, 42.

Inordinate zeal by early Chris-
tians, 91.

Internal causes of the apostasy,
82.

Internal dissensions in Church
during times of peace, 92.

Inquisition, the, 154.

Jerome of Prague, 151.

Jerusalem, destruction of, by Ro-
mans, 63.

Jews, condition of at time of
Christ's birth, 1 ; distinguished
from pagans, 2; early persecu-
tion of Church by, 62.

John, the Revelator, predictions
of the apostasy by. 30 ; his mes-
sages to the churches in Asia,
44; commentary on his vision
of the Restoration, 168.

Judaism, 57; admixture of with
Christianity, 97.

Judaistic persecution of the
Church, 57.

Jude, his prediction of the apos-
tasy, 30 ; his testimony as to
early apostasy, 43, 52.

Lamanites, origin of, 11, 16.

Latter-day Saints. Church of Jesus
Christ' of, 33, 163, 169.

Law of Moses, 3 ; distinct from
"the everlasting covenant," 25.

"Libels" in early Church history,
84.

Limborch. cited on infant baptism,
127.

Logos, the, 101.

Lord's Supper, changes in admin-
istration of, 119.

Luther, Martin, his attack on cer-
tain practices of the Roman
Church ,152; brings about the
Reformation, 152; his declara-
tion at Diet of Worms, 153; his
death, 153; cited on infant bap-

174

INDEX.

tism, 127; on justification by
faith, 166.

MacKnight, cited as to the apos-
tate church, 149.

Marcus Aurelius, persecution un-
der, 71.

Alartyr, Justin, cited as to early
form of baptism, 125.

Martyr worship, inception of, 83.

Martyrdom, early devotion to, 82.

Matthias, one of the twelve apos-
tles, 7.

Melancthon, Philip, 153.

Metropolitans, origin of title, 132.

Milner Joseph, 52 ; cited as to evils
in the early Church, 86; as to
early decline of Church, 94; as
to condition of the Church in
third century, 86; as to early
evidences of apostasy, 90 ; as to
perversion of the sacrament,
121 ; as to condition of the
Church at close of first cen-
tury, 47.

Monks and monasteries, 105.

Mormon, Book of; citations from
as to establishment of Church
on western hemisphere, 10; as
to origin of Nephites and La-
manites, 16 ; as to predictions
of apostasy on western hemis-
phere, 32 ; as to growth of
apostas}'- on western hemis-
phere, 48.

Moroni, the last Nephite scribe,
49.

Mo.ses, Law of, 3 ; not "the ever-
lasting covenant," 25.

Mosheim, J. L., 52; cited as to
paganism at beginning of Chris-
tian era, 14; as to divine aid in
apostolic ministry. 15; as to
early schisms n Church, 46; as
to num.ber of Roman persecu-
tions, 11 ; as to perversion of
the sacrament, 121 ; as to ex-
tent of Neronian persecution,

78; as to early declension of
Church, 94, 95 ; as to heathen
innovations in Church, 113; as
to transubstantiation, 120; as
to early church organization,
131.

"Mother Church," the, 161.

Meyers, P. V. N., cited as to cause

of pagan persecution of Church,

72; as to conditions at close of

fifteenth century, 151 ; as to the

Inquisition, 155.

Mysteries, heathen, imitation of in
the Church, 109.

"Mysterv of iniquity," comments
on, 42, 50.

Neander, Johann, cited as to in-
fant baptism 126.

Nero, persecution under, 68, 78.

Nephites, origin of, 11, 16; de-
struction of, 49.

Nephi, his prediction of apostasy
on western hemisphere, 33.

New Platonics, 100.

Newton, Bishop, cited as to the
apostate church, 148.

Nice, Council of, 102.

Nicene Creed, 103.

Nicolaitanes, perfidy of, 97, 107,

Number of persecutions of Chris-
tians by Romans, 67, 11 .

Pagans distinguished from Jews,
2; persecution of Christans by,
64; opposition of explained, 76;
they affiliate with the Church,
113.

Paganism at beginning of Chris-
tian era, 14.

Papacy, history of, 140, 144.

Papist testimony to corruption in
the Church, 164.

Paul, Apostle, his predictions of
the apostasy, 28; his testimony
to early beginning of the apos-
tasy, 40.

Peace, dissensions in Church dur-

INDEX.

175

iug times of, 92; effect of on

early Church, 93.
Persecution a cause of apostasy,

54, 84; effect of in different

dispensations, 61.
Persecutions of the Christians, Ju-

daistic, 57, 62 ; pagan, 64 ; under

Nero, 68, 78; under Domitian,

69; under Trajan, 70; under

Marcus Aurelius, 71 ; under

Diocletian, 12 ; number of Ro-
man, 67, "71 .
Perverted view of life, 100, 105. .
Perversion of the gospel, Judais-

tic, 96.
Peter, Apostle, presidency of, 7 ;

his predictions of the apostasy,

30.
Pharisees, 3, 4.
Philosophy, pagan, admixture of

with Christianity, 96.
Platonics and New Platonics, 100.
Pliny and Trajan, correspondence

between, 1%.
Pope, origin of title, 133.
Popes, partial biography of, 144;

three at one time, 143.
Pratt, Orson, cited as to evidences

of early apostasy, 43.
Predictions of the apostasy, 24.
Priestly orders, Anglican, validity

of denied by Roman Church,

160.
Prophecy, testimony of to the

apostasy, 35.
Protestants, 153.
Providential over-ruling in the

apostasy and its sequel, 157.

Reformation, the, 152; extremes
incident to, 166.

Religion, Jev>rish, at beginning of
Christain era, 2 ; pagan, at same
time, 2.

Restoration of the gospel, 163, 169.

Restored Church, the. 33, 169.

Roberts, B. H.. cited as to testi-
mony of prophecy, 35 ; as to

persecution as a cause of apos-
tasy, 61 ; as to effect of peace
on the Church, 93 ; as to anti-
quity of transubstantiation, 128;
as to spiritual gifts in Church.
167.

Roman and Greek Catholics, 133.

Roman empire, at beginning of
Christian era, 13; persecutions
of Christians by, 67 ; number of
persecutions by, 67, 11 .

Rome, Bishops of, 133.

Sacrament of Lord's Supper, in-
stituted, 122 ; changes in the or-
dinance of transubstantiation in
connection with, 120.

Sadducees, 3.

Samaritans, 3 ; religion of, 2.

Schisms and heresies in earlv
Church, 93.

Scriptures relating to the apos-
tasy, 24, 32, 37, 39. 48.

Scripture-reading forbidden. 139.

Sequel to the apostasy, 163.

Seventy, the, 6.

Sibellius, doctrine of, 101.

Simon 3.1agus, 96.

Smith. Joseph, cited as to proph-
ecies concerning the apostasy,
36 ; divine declaration to, con-
cerning the apostasy, 163; res-
toration of the gospel through.
169.

Soires, Second Diet of. 153.

Spiritual gifts, continuation of.
167.

Spurious writings in apostolic age.
112.

Stages of the apostasy, early, 39.

Supererogation, doctrine of, 135.

Synods, inaugurated, 132.

Tacitus, cited as to Neronian per-
secution, 68.

Testimonv of prophecy to the apos-
tasy, 35.

176

INDEX.

Tctzel, John, papal agent in selling
of indulgences, 136, 142.

Thaumaturgus, Gregory, 123.

Trajan, persecution under, 70;
correspondence with Pliny. 78.

Transubstantiation, 120, 128.

Trent, Council of, 138, 154.

Truth, disregard for, 107.

Twelve Apostles, the original, 5 ;
vacancy in the council filled, 7.

Unauthorized writings in apostolic
age, 51 ; changes in ordinances.
113; changes in church organ-
ization and government, 130.

Western hemisphere. Church es-

tablished on. 10; apostasy pre-
dicted on, 32 ; growth of apos-
tasy on, 48.

Wesley, John, cited as to evidences
of the apostasy, 161.

Wheat and tares, parable of, cited,
39.

Wickliffe, John, 151.

"Word," The, compared with the
Logos, 101.

Worship, form of, changed, 115.

Writings, unauthorized in apos-
tolic age, 51.

Zeal, inordinate, by early Chris-
tians, 91.
Zwingle, Ulrich, 153.

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