History of Free Thought in Reference to The Christian Religion Part 8

It is essentially pantheism. Its monotheistic aspect, caught by contact with Semitic thought, is exterior only. Its deity, which seems personal, is really only the personification of an abstraction, a mere instance of mental realism. Man's personality, which Christianity states clearly, was lost in the universe; religious facts in metaphysical ideas.(134) Religion accordingly would be exclusive, confined to an aristocracy of education; and the existing national cultus would be appropriated as a sensuous religion suited for the ma.s.ses, a visible type of the invisible. The a.n.a.logy which this philosophy bore to Christianity in aim and office, as well as the rivalry of other schools which is implied in its eclectic aspect, caused it to take up an att.i.tude of opposition to the Christian system to which it claimed to bear affinity.

The mystical element in this philosophy enabled some minds to find a home for the theurgy which had been increased by the importation of eastern ideas.(135) They form as it were the connecting link with the fourth religious tendency, which manifested itself in the craving for a communication from the world invisible, which found its satisfaction in magic and in a spirit of fanaticism. Some of these fanatics were doubtless also impostors;(136) but some were high-minded men struggling after truth, of whom possibly an example is seen at an early period in Apollonius of Tyana; deceived rather than deceivers. This tendency operated in some minds to cause them to reduce Christianity to ordinary magic and prodigies; while among a few it created yearnings for a n.o.bler satisfaction, which drew them toward Christianity, as in the case of the Clemens, whose autobiography professes to be given in the well-known work of the early ages, the Clementines. (11)

Such seem to have been the chief forms of religious thought existing among the heathen to whom Christianity presented itself, on which were founded the preparation of heart which led to the acceptance of its message, or the prejudices which rejected its claims;-viz. among the ma.s.ses, a sensuous unintelligent belief in polytheism;-among the educated, disorganization of belief; either materialism, the total rejection of the supernatural, and a political attachment on the principle of expedience to existing creeds; or philosophy, ethical, dualistic, pantheistic, despising religions as mere organic products of national thought, and trying to seize the central truths of which they were the expression; or a mystical craving after the supernatural, degrading its victims into fanatics. The further a.n.a.lysis of these tendencies would show their connexion with the threefold cla.s.sification before given of the tests of truth into sense, reason, and feeling.

We have thus prepared the way for interpreting the lines of argument used in opposition to Christianity, and shall now proceed to sketch in chronological succession the history of the chief intellectual attacks made by unbelievers.

It is not until the middle of the second century that we find Christianity becoming the subject of literary investigation. Incidental expressions either of scorn or of misapprehension form the sole allusions in the heathen writers of earlier date (12); but in the reigns of the Antonines, the Christians began to attract notice and to meet with criticism. We read of a work written against Christianity by a Cynic, Crescens, in the reign of Antoninus Pius;(137) and of another by the tutor of Marcus Aurelius, Fronto of Cirta,(138) in which probably the imperial persecution was justified.

It is at this time too that we meet with an attempt to hold the Christians up to ridicule in a satire of Lucian,(139) which well exemplifies the views belonging to the sceptical of the four cla.s.ses into which we have divided the religious opinions of the heathens. His tract, the Peregrinus Proteus, it can hardly be doubted, is intended as a satire on Christian martyrdom (13). Peregrinus(140) is a Cynic philosopher, who after a life of early villainy is made by Lucian to play the hypocrite at Antioch and join himself to the Christians, "miserable men" (as he calls them), "who, hoping for immortality in soul and body, had a foolish contempt of death, and suffered themselves to be persuaded that they were brethren, because, having abandoned the Greek G.o.ds, they wors.h.i.+pped the crucified sophist, living according to his laws."(141) Peregrinus, when a Christian, soon rises to the dignity of bishop, and is wors.h.i.+pped as a G.o.d; and when imprisoned for his religion is visited by Christians from all quarters.

Afterwards, expelled the church, he travels over the world; and at last for the sake of glory burns himself publicly at Olympia about A.D. 165.

His end is described in a tragico-comic manner, and a legend is recounted that at his death he was seen in white, and that a hawk ascended from his pyre.

Lucian has here used a real name to describe a cla.s.s, not a person. He has given a caricature painting from historic elements. There seems internal evidence to show that he was slightly acquainted with the books of the early Christians.(142) It has even been conjectured that he might have read and designed to parody the epistles of Ignatius.(143) With more probability we may believe that he had heard of and misunderstood the heroic bearing of the Christian martyrs in the moment of their last suffering. Pope Alexander VII. in 1664 placed this tract in the index of prohibited books: yet even beneath the satire we rather hail Lucian as an unconscious witness to several beautiful features in the character of the Christians of his time:(144) viz. their wors.h.i.+p of "the crucified sophist," who was their adorable Lord; their guilelessness; their brotherly love; their strict discipline; their common meals; their union; their benevolence; their joy in death. The points which he depicts in his satire are, their credulity in giving way to Peregrinus; their unintelligent belief in Christ and in immortality; their factiousness in aiding Peregrinus when in prison; their pompous vanity in martyrdom, and possibly their tendency to believe legends respecting a martyr's death.

His satire is contempt, not anger, nor dread. It is the humour of a thorough sceptic, which discharged itself on all religions alike; and indicates one type of opposition to Christianity; viz. the contempt of those who thought it folly.

Very unlike to him was his well-known contemporary Celsus. If the one represents the scoffer, the other represents the philosopher. Not despising Christianity with scorn like Tacitus, nor jeering at it with humour like Lucian, Celsus had the wisdom to apprehend danger to heathenism, measuring Christianity in its mental and not its material relations; and about the reign of Marcus Aurelius wrote against it a work ent.i.tled ????? ??????, which was considered of such importance, that Origen towards the close of his own life(145) wrote a large and elaborate reply to it.

We know nothing of Celsus's life.(146) There is even an uncertainty as to the school of philosophy to which he belonged. External evidence seems to testify that he was an Epicurean; but internal would lead us to cla.s.sify him with the Platonic. Unscrupulous in argument, confounding canonical gospels with apocryphal, and Christians with heretical sects, delighting in searching for contradictions, incapable of understanding the deeper aspects of Christianity, he has united in his attack all known objections, making use of minute criticism, philosophical theory, piquant sarcasm, and eloquent invective, as the vehicle of his pa.s.sionate a.s.sault.

It is impossible to recover a continuous account of the work of Celsus from the treatise of his respondent; but a careful study of the fragments embedded in the text of Origen will perhaps restore the framework of the original sufficiently to enable us to perceive the points of his opposition to Christianity, and the manner in which his philosophy stood in the way of the reception of it. (14)

Celsus commences by introducing a Jewish rabbi to attack Christianity from the monotheistic stand-point of the earlier faith.(147) The Jew is first made to direct his criticism against the doc.u.ments of Christianity, and then the facts narrated.(148) He points out inconsistencies in the gospel narratives of the genealogy of Christ;(149) utters the most blasphemous calumnies concerning the incarnation;(150) turns the narrative of the infancy into ridicule;(151) imputes our Saviour's miracles to magic;(152) attacks his divinity;(153) and concentrates the bitterest raillery on the affecting narrative of our blessed Lord's most holy pa.s.sion. Each fact of deepening sorrow in that divine tragedy, the betrayal,(154) the mental anguish, the sacred agony,(155) is made the subject of remarks characterized no less by coa.r.s.eness of taste and unfairness, than to the Christian mind by irreverence. Instead of his heart being touched by the majesty of our Saviour's sorrow, Celsus only finds an argument against the divine character of the adorable sufferer.(156) The wonders accompanying Christ's death are treated as legends;(157) the resurrection regarded as an invention or an optical delusion.(158)

After Celsus has thus made the Jew the means of a ruthless attack on Christianity, he himself directs a similar one against the Jewish religion itself.(159) He goes to the origin of their history; describes the Jews as having left Egypt in a sedition;(160) as being true types of the Christians in their ancient factiousness;(161) considers Moses to be only on a level with the early Greek legislators;(162) regards Jewish rites like circ.u.mcision to be borrowed from Egypt; charges anthropomorphism on Jewish theology,(163) and declines allowing the allegorical interpretation in explanation of it;(164) examines Jewish prophecy, parallels it with heathen oracles,(165) and claims that the goodness not the truth of a prophecy ought to be considered;(166) points to the ancient idolatry of the Jews as proof that they were not better than other nations;(167) and to the destruction of Jerusalem as proof that they were not special favourites of heaven. At last he arrives at their idea of creation,(168) and here reveals the real ground of his antipathy. While he objects to details in the narrative, such as the mention of days before the existence of the sun,(169) his real hatred is against the idea of the unity of G.o.d, and the freedom of Deity in the act of creation. It is the struggle of pantheism against theism.

When Celsus has thus made use of the Jew to refute Christianity from the Jewish stand-point, and afterwards refuted the Jew from his own, he proceeds to make his own attack on Christianity; in doing which, he first examines the lives of Christians,(170) and afterwards the Christian doctrine;(171) thus skilfully prejudicing the mind of his readers against the persons before attacking the doctrines. He alludes to the quarrelsomeness shown in the various sects of Christians,(172) and repeats the calumnious suspicion of disloyalty,(173) want of patriotism,(174) and political uselessness;(175) and hence defends the public persecution of them.(176) Filled with the esoteric pride of ancient philosophy, he reproaches the Christians with their carefulness to proselytize the poor,(177) and to convert the vicious;(178) thus unconsciously giving a n.o.ble testimony to one of the most divine features in our religion, and testifying to the preaching of the doctrine of a Saviour for sinners.

Having thus defamed the Christians, he pa.s.ses to the examination of the Christian doctrine, in its form, its method, and its substance. His aesthetic sense, ruined with the idolatry of form, and unable to appreciate the thought, regards the Gospels as defective and rude through simplicity.(179) The method of Christian teaching also seems to him to be defective, as lacking philosophy and dialectic, and as denouncing the use of reason.(180) Lastly, he turns to the substance of the dogmas themselves. He distinguishes two elements in them, the one of which, as bearing resemblance to philosophy or to heathen religion, he regards as incontestably true, but denies its originality, and endeavours to derive it from Persia or from Platonism;(181) resolving, for example, the wors.h.i.+p of a human being into the ordinary phenomenon of apotheosis.(182) The other cla.s.s of doctrines which he attacks as false, consists of those which relate to creation,(183) the incarnation,(184) the fall,(185) redemption,(186) man's place in creation,(187) moral conversions,(188) and the resurrection of the dead.(189) His point of view for criticising them is derived from the fundamental dualism of the Platonic system; the eternal severance of matter and mind, of G.o.d and the world; and the reference of good to the region of mind, evil to that of matter. Thus, not content with his former attack on the idea of creation in discussion with the Jew, he returns to the discussion from the philosophical side. His Platonism will not allow him to admit that the absolute G.o.d, the first Cause, can have any contact with matter. It leads him also to give importance to the idea of da???e?, or divine mediators, by which the chasm is filled between the ideal G.o.d and the world;(190) not being able otherwise to imagine the action of the pure ?d?a of G.o.d on a world of matter. Hence he blames Christians for attributing an evil nature to demons, and finds a reasonable interpretation of the heathen wors.h.i.+p.(191) The same dualist theory extinguishes the idea of the incarnation, as a degradation of G.o.d; and also the doctrine of the fall, inasmuch as psychological deterioration is impossible if the soul be pure, and if evil be a necessary attribute of matter.(192) With the fall, redemption also disappears, because the perfect cannot admit of change; Christ's coming could only be to correct what G.o.d already knew, or rectify what ought to have been corrected before.(193) Further, Celsus argues, if Divinity did descend, that it would not a.s.sume so lowly a form as Jesus. The same rigorous logic charges on Christianity the undue elevation of man, as well as the abas.e.m.e.nt of G.o.d. Celsus can neither admit man more than the brutes to be the final cause of the universe; nor allow the possibility of man's nearness to G.o.d.(194) His pantheism, destroying the barrier which separates the material from the moral, obliterates the perception of the fact that a single free responsible being may be of more dignity than the universe.

Such is the type of a philosophical objector against Christianity, a little later than the middle of the second century. We meet here for the first time a remarkable effort of pagan thought, endeavouring to extinguish the new religion; the definite statements of a mind that investigated its claims and rejected it. Most of the objections of Celsus are sophistical; a few are admitted difficulties; but the philosophical cla.s.s of them will be seen to be the corollary from his general principle before explained.

A century intervenes before we meet with the next literary a.s.sailant, Porphyry. In the interval the new reactionary philosophy has fully taken root, and the fresh attack accordingly bears the impress of the new system.

The chief objections made in the intervening period, as we collect them from the apologies, were such as belongs fitly to a transitional time, when Christianity was exciting attention but was not understood;(195) and are chiefly the result of the second of the tendencies before named, viz., either of popular prejudice, or of the political alarm in reference to the social disorganization likely to arise out of a large defection from the religion of the empire, which expressed itself in overt acts of persecution on the part of the state. (15) Both equally lie beyond our field of investigation; the one because it does not belong to the examination of Christianity made by intelligent thought; the other because it is the struggle of deeds, not of ideas, which only have an interest for us, if, as in Julian's case hereafter, the acts were dictated by the deliberate advice of persons who had attentively examined Christianity.

The apprehensions of prejudice gradually subsided, and objections began to be based on grounds less absurd in character. The political opposition also was henceforth founded on a more subtle policy, and on an appreciation of the nature of Christianity. Soon after the middle of the third century we meet with the next attack of a purely literary kind, viz., by Porphyry, the most distinguished opponent that Christianity has yet encountered.(196) The pupil of Longinus, perhaps of Origen,(197) and the biographer and interpreter of Plotinus, he is best known for his logical writings, and for the development of the theory of predication in his introduction to the Categories, which formed the text on which hung the mediaeval speculations of scholasticism.(198) His Syrian origin and oriental culture perhaps prepared him for a fusion of East and West, and for admitting a deeper admixture of mysticism into the Neo-Platonic philosophy, of which he was a disciple. The points of his approximation to Christianity are the result of those elements in which heathen philosophy most nearly approached to Christian truth, the development of which was stimulated in minds essentially anti-christian by the effort to find a rival to it. Admirably prepared by his serious and spiritual tone to embrace Christianity, he nevertheless lived a disciple of paganism. His feelings rather than his reason led him to defend national creeds. His philosophy and the Christian, which seemed to be aspirations after the same end, being designed to elevate the spirit above the world of sense, were really radically opposed. Understanding therefore the power of the Christian religion, he felt the necessity for supplanting it; and hoped to do so by spiritualizing the old creeds, which he harmonized with philosophy by means of regarding them as symbolic.(199)

His opposition to Christianity was not however based wholly on a prejudice of feeling. He was a man cultivated in all the learning of his age, and of a more generous temper than Celsus, and seems to have exercised much critical sagacity in the investigation of the claims of Christianity.

About the year 270, while in retirement in Sicily, he wrote a book against the Christians.(200) This work having been destroyed, we are left to gather its contents and the opinions of its authors from a few criticisms in Eusebius and Jerome. The entire work consisted of fifteen books; and concerning only five of these is information afforded by them. Their remarks lead us to conjecture that it was an a.s.sault on Christianity in many relations. The books however of which we know the purpose, seem to have been critical rather than philosophical, directed against the grounds of the religion rather than its character; being in fact an a.s.sault on the Bible. The existence of such a line of argument, of which a trace was already observable in Celsus, is explained by the circ.u.mstance that the faith of Christendom was already fixed on the authority of the sacred books. The church had always acknowledged the authority of the Jewish scriptures; and by the middle or close of the second century at the latest, it had come to acknowledge explicitly the co-ordinate authority of a body of Christian literature, historic, and epistolary.(201) Hence, when once the idea of a rule of faith had grown common, the investigation of the contents of the scriptures became necessary on the part of heathen opponents. The growingly critical character of Porphyry's statements, though partly attributable to the literary culture of his mind, is a slight undesigned evidence corroborative of the authoritative nature already attributed to the scriptures in doctrine and truthfulness.

Porphyry seems accordingly to have directed his critical powers to show such traces of mistakes and incorrectness as might invalidate the idea of a supernatural origin for the Jewish and Christian scriptures, and shake confidence in their truth as an authority.

The first book of his work(202) dragged to light some of the discrepancies, real or supposed, in scripture; and the examination of the dispute between St. Peter and St. Paul was quoted as an instance of the admixture of human ingredients in the body of apostolic teaching. His third book(203) was directed to the subject of scripture interpretation, especially, with some inconsistency, against the allegorical or mystical tendency which at that time marked the whole church, and especially the Alexandrian fathers. The allegorical method coincided with, if it did not arise from, the oriental instinct of symbolism, the natural poetry of the human mind. But in the minds of Jews and Christians it had been sanctified by its use in the Hebrew religion, and had become a.s.sociated with the apocryphal literature of the Jewish church. It is traceable to a more limited extent in the inspired writers of the New Testament, and in most of the fathers; but in the school of Alexandria(204) it was adopted as a formal system of interpretation. It is this allegorical system which Porphyry attacked. He a.s.saulted the writings of those who had fancifully allegorised the Old Testament in the pious desire of finding Christianity in every part of it, in spite of historic conditions; and he hastily drew the inference, with something like the feeling of doubt which rash interpretations of prophecy are in danger of producing at this day, that no consistent sense can be put upon the Old Testament. His fourth book(205) was a criticism on the Mosaic history, and on Jewish antiquities. But the most important books in his work were the twelfth(206) and thirteenth,(207) which were devoted to an examination of the prophecies of Daniel, in which he detected some of those peculiarities on which modern criticism has employed itself, and arrived at the conclusions in reference to its date, revived by the English deist Collins in the last century, and by many German critics in the present.

It is well known that half of the book of Daniel(208) is historic, half prophetic. Each of these parts is distinguished from similar portions of the Old Testament by some peculiarities. Porphyry is not recorded as noticing any of those which belong to the historic part, unless we may conjecture, from his theory of the book being originally written in Greek, that he detected the presence of those Greek words in Nebuchadnezzar's edicts, which many modern critics have contended could not be introduced into Chaldaea antecedently to the Macedonian conquest.(209) The peculiarity alleged to belong to the prophetical part is its apocalyptic tone. It looks, it has been said, historical rather than prophetical. Definite events, and a chain of definite events, are predicted with the precision of historical narrative;(210) whereas most prophecy is a moral sermon, in which general moral predictions are given, with specific historic ones interspersed. Nor is this, which is shared in a less degree by occasional prophecies elsewhere, the only peculiarity alleged, but it is affirmed also that the definite character ceases at a particular period of the reign of Antiochus Epiphanes,(211) down to which the very campaigns of the Seleucid and Ptolemaic dynasties are noted, but subsequently to which the prophetic tone becomes more vague and indefinite. Hence the conjecture has been hazarded that it was written in the reign of Antiochus by a Palestinian Jew, who gathered up the traditions of Daniel's life, and wrote the recent history of his country in eloquent language, in an apocalyptic form; which, after the literary fas.h.i.+on of his age, he imputed to an ancient seer, Daniel; definite up to the period at which he composed it, indefinite as he gazed on the future. (16) It was this peculiarity, the supposed ceasing of the prophecies in the book of Daniel at a definite date, which was noticed by Porphyry, and led him to suggest the theory of its authors.h.i.+p just named.(212) These remarks will give an idea of the critical acuteness of Porphyry. His objections are not, it will be observed, founded on quibbles like those of Celsus, but on instructive literary characteristics, many of which are greatly exaggerated or grossly misinterpreted, but still are real, and suggest difficulties or inquiries which the best modern theological critics have honourably felt to demand candid examination and explanation.(213)

A period of about thirty years brings us to the date of the Diocletian persecution, A.D. 303; during the progress of which another noted attack was made. It was by Hierocles, then president of Bithynia, and afterwards praefect of Alexandria, himself one of the instigators of the persecution and an agent in effecting it.(214) His line of argument was more specific than those previously named, being directed against the evidence which was derived by Christians for the truth of their religion from the character and miraculous works of Christ; and his aim accordingly was to develope the character of Apollonius of Tyana,(215) as a rival to our Saviour in piety and miraculous power.

Apollonius was a Pythagorean philosopher, born in Cappadocia about four years before the Christian era. After being early educated in the circle of philosophy, and in the practice of the ascetic discipline of his predecessor Pythagoras, he imitated that philosopher in spending the next portion of his life in travel. Attracted by his mysticism to the farthest East as the source of knowledge, he set out for Persia and India; and in Nineveh on his route met Damis, the future chronicler of his actions.

Returning from the East instructed in Brahminic lore, he travelled over the Roman world. The remainder of his days was spent in Asia Minor.

Statues and temples were erected to his honour. He obtained vast influence, and died with the reputation of sanct.i.ty late in the century.

Such is the outline of his life, if we omit the numerous legends and prodigies which attach themselves to his name. He was partly a philosopher, partly a magician; half mystic, half impostor.(216) At the distance of a century and a quarter from his death, in the reign of Septimius Severus, at the request of the wife of that emperor, the second of the three Philostrati dressed up Damis's narrative of his life, in a work still remaining, and paved a way for the general reception of the story among the cultivated cla.s.ses of Rome and Greece.(217) It has been thought that Philostratus had a polemical aim against the Christian faith,(218) as the memoir of Apollonius is in so many points a parody on the life of Christ. The annunciation of his birth to his mother, the chorus of swans which sang for joy on occasion of it, the casting out devils, the raising the dead, the healing the sick, the sudden disappearance and reappearance of Apollonius, the sacred voice which called him at his death, and his claim to be a teacher with authority to reform the world, form some of the points of similarity.

If such was the intention of Philostratus, he was really a controversialist under the form of a writer of romance; employed by those who at that time were labouring (as already named) to introduce an eclecticism largely borrowed from the East into the region both of philosophy and religion. Without settling this question, it is at least certain that about the beginning of the next century the heathen writers adopted this line of argument, and sought to exhibit a rival ideal.(219) One instance is the life of Pythagoras by Iamblichus; another that which Hierocles wrote, in part of which he used Philostratus's untrustworthy memoir for the purpose of inst.i.tuting a comparison between Apollonius and Christ. The sceptic who referred religious phenomena to fanaticism would hence avail himself of the comparison as a satisfactory account of the origin of Christianity; while others would adopt the same view as Hierocles, and deprive the Christian miracles of the force of evidence,-a line of argument which was reproduced by an English deist(220) who translated the work of Philostratus at the end of the seventeenth century.

The work of Hierocles is lost, but an outline of its argument, with extracts, remains in a reply which Eusebius wrote to a portion of it (17).

Though couched in a seeming spirit of fairness, the tone was such as would be expected from one who ungenerously availed himself of the very moment of a cruel persecution as the occasion of this literary attack.

But the time of the church's sorrow was nearly past. The hour of deliverance was at hand. The emperor Constantine proclaimed toleration,(221) and subsequently established Christianity as the state-religion. Only one moment more of peril was permitted to befall it.

After an interval in which Christian emperors reigned, Julian ascended the throne, and employed his short reign of two years(222) in trying to restore heathenism; and during the last winter of his life, while halting at Antioch in the course of his Eastern war, wrote an elaborate work against Christianity.(223) The book itself has been destroyed, but the reply remains which Cyril of Alexandria thought it necessary to write more than half a century afterwards; and by this means we can gather Julian's opinions, just as from his own letters and the contemporary history we can gather his plans. The material struggle of deeds belongs in this instance to our subject, inasmuch as it is the overt expression of the struggle of ideas.

Julian, as already observed, differed from previous opponents of Christianity, in having been educated a Christian.(224) a.s.sociating when a student at the schools of Athens with Gregory of n.a.z.ianzum and Basil, he had every opportunity for understanding the Christian religion and measuring its claims. The first cause of his apostasy from it remains uncertain. One tradition states that the shock to his creed arose from some early injury received through the fraud of a professing Christian.

Something is probably due to exasperation at the severity endured from Constantius; and perhaps still more is due to the natural peculiarity of his character. He was swayed by the imagination rather than the reason, and was kindled with an enthusiastic admiration of the old heathen literature and the historic glories of the heathen world. His very style exhibits traces of imitation of the old models after which he formed himself.(225) With a spirit which the Italian writers of the Renaissance enable us to understand, his sympathies clung round heathens until they entwined in their embrace heathenism itself. To a mind of this natural bias sufficient grounds unhappily would easily be found to produce aversion to Christianity, in the quarrels among sections of the church, and in the ambition and inconsistency of the numbers of nominal converts who embraced the religion when its public establishment had rendered it their interest to do so; and prejudice would add arguments for rejecting it.

Accordingly he devoted his short reign to restore the ancient heathenism.

Like Constantine, having arrived at the throne through a troublous war, he found the religion of the state opposed to his own convictions, and determined to subst.i.tute that which he himself professed. The difference however was great. The religion of Constantine was young and progressive; that of Julian was effete. It is in this respect that Julian has been compared,(226) in his character and acts, to those who in modern times, both in literature and in politics, have devoted their lives to roll back the progress of public opinion, and reproduce the spirit of the past by giving new life to the relics of bygone ages. If Julian had succeeded in his attempt, the victory could not have been permanent.

The steps by which he strove to carry out his views were not unlike those of Constantine.(227) He first proclaimed the establishment of the emperor's religion as the religion of the state, permitting toleration for all others. He next transferred the Christian endowments to heathens, acting on the principle previously established by Constantine. But beyond this point he proceeded to measures which had the nature of persecution.

He declared the Christian laity disqualified for office in the state,-a measure which could only be sophistically maintained on the plea of self-defence; and, afraid of the engine of education, forbade Christian professors to lecture in the public schools of science and literature: and probably he at last imposed a tax on those who did not perform sacrifice.

At the same time he saw the necessity of a total reformation in paganism, if it was to revive as the rival of Christianity; and planned, as Pontifex Maximus, a scheme for effecting it, which involved the concealment of the absurdity of its origin by allegorical interpretation, together with the establishment of a discipline and organisation similar to the Christian, and special attention on the part of the priesthood to morality and to public works of mercy.(228) His bitter contempt for Christianity manifested itself in a public edict, which commanded that Christians should be denominated by the opprobrious epithet "Galilaeans;" and in some of his extant letters(229) he evinces a bitterness against it which finds its parallel in Voltaire and Sh.e.l.ley.

A work remains, the Philopatris, (18) usually falsely a.s.signed to Lucian, but which internal evidence proves to belong to the reign of Julian, in which the unknown author, imitating the manner but wanting the power of Lucian, holds up to ridicule the sermons and teaching of some Christian preachers. This work probably conveys the creed of the imperial party, which is simply Deism. This however is not the only source for ascertaining the creed of Julian, and the nature of his objections to Christianity. In his letters, and in the reply of Cyril to his now lost work, we possess more exact means for determining his position and sentiments. (19)

He omitted, as we might expect, the grosser and more frivolous charges against Christianity which had been formerly expressed by those who were ignorant of its real character. Indeed he seems to have been willing to recognise it as one form of religion, but declined to admit its monopoly of claim to be regarded as the only true form. Though himself a Theist,(230)-his view of Deity being more simply monotheistic than that of his predecessors, derived furtively from the Hebrew idea transmitted through Christianity; he nevertheless considered that discrepancy of national character required corresponding differences in religion.(231) In his work he seems to have repeated some of the objections of the older a.s.sailants, Celsus and Porphyry; attacking the credibility of scripture and of the Christian scheme in its doctrines and evidences. He offered in it a criticism on primaeval and Hebrew history;(232) attacking the probability of many portions of the book of Genesis;(233) objecting to the Hebrew view of Deity as too appropriating in its character, and as making the divine Being appear cruel.(234) He denied the originality of the Hebrew moral law,(235) and pointed out the supposed defectiveness of the Hebrew polity; comparing unfavourably the type of the Hebrew lawgiver as seen in Moses, and of the king as seen in David, with the great heroes of Greek history.(236) The Hebrew prophecy he tried to weaken by putting it in comparison with oracles. In estimating the character of Christ, he depreciated the importance of his miracles;(237) and noticing the different tone of the fourth Gospel from those of the Synoptists, he a.s.serted that it was St. John who first taught Christ's divinity.(238) He regarded Christianity as composed of borrowed ingredients; considered it to have a.s.sumed its shape gradually; and regarded its progress to have been unforeseen by its founder and by St. Paul;(239) attacked its relation to Judaism in superseding it while depending on it;(240) regarded proselytism as absurd; and directed some few charges, which may have been more deserved, against practices of his day, such as Staurolatry(241) and Martyrolatry.(242)

With the death of Julian the hopes of heathenism departed; and two eloquent orations of Gregory n.a.z.ianzen(243) still convey to us the Christian words of triumph. Christianity progressed, protected by the favour of the sovereigns. Heathenism no longer expressed itself in free examination of Christianity, and lingered only in the prejudices of the people. In the West it is merely seen as it pleads for toleration,(244) or makes itself heard in the murmurs which attributed the woes of the Teutonic invasions to the displeasure of the heathen G.o.ds at the neglect of their wors.h.i.+p.(245) In the East it disappears altogether. Doubt there expires, because speculation ceases and Christian thought becomes fixed; nor will it be necessary in future to recur to the history of the eastern church.

In this survey we have tried to understand the objections alleged by unbelievers during the first four centuries, successively changing in character, from the calumnies of ignorance in the second century, to the statements of intelligent disbelief in the third and fourth, until they finally subside in the fifth into the murmuring of popular superst.i.tion; and have endeavoured to give their natural as well as literary history, by exhibiting them as corollaries from the various views concerning religion enumerated at the commencement of the lecture. The blind prejudices of the uneducated populace, and the attachment, merely political, to heathen creeds, manifested themselves in deeds rather than words; but each of the other lines of thought there indicated gave expression in literature to its opinion concerning Christianity; the flippant impiety of Epicureanism in Lucian, the debased form then prevalent of Platonism in Celsus, the subtle and mystic philosophy of the neo-Platonists in Porphyry, the oriental Theosophy in Hierocles, the romantic attachment to the old pagan literature in Julian.

If these causes be still further cla.s.sified for comparison with the enumeration of intellectual causes stated in the previous lecture, we find only the adumbration of some of the forms there named. The attack from physical science, so prevalent since the era of modern discovery, is barely discernible in the pa.s.sing remarks on the Mosaic cosmogony in Celsus and Julian.(246) The attack from criticism is seen in a trifling form in Celsus; in a superior manner in the perception which Porphyry exhibits of the literary characteristics of the Old Testament, and Julian of the New. The chief ground of the attack was derived from metaphysical science, which acted not so much in its modern form of a subjective inquiry into the tests of truth, as in the shape of rival doctrines concerning the highest problems of life and being, which preoccupied the mind against Christianity. If the eclectic attempts to adjust such speculations to Christianity which marked the progress of Gnosticism could have been embraced in our inquiry, the force of this cla.s.s of causes would have been made still more apparent.

The obvious insufficiency however of this a.n.a.lysis to afford an entire explanation of the prejudices of these early unbelievers points to the close union before noticed(247)of the emotional with the intellectual causes. While a.s.serting the possibility of the independent action of the intellectual element under peculiar circ.u.mstances as a cause of doubt, and while thus vindicating the importance of investigating the history of free thought from the intellectual side, we admitted the necessity of taking the probability of the action of the moral element into account when we pa.s.s from the abstract study of tendencies to form a judgment on concrete instances. Here accordingly, in the mental history of these early unbelievers, we already encounter cases where philosophy as well as piety requires that a very large share in the final product be referred to the influence of emotional causes. Christianity addresses itself to the compound human nature, to the intellect and heart conjoined. Accordingly the excitement of certain forms of moral sensibility is as much presupposed in religion as the sense of colour in beholding a landscape.

The means fail for estimating with historic certainty the particular emotional causes which operated in the instances now under consideration.

The moral chasm which separates us from heathens is so great that we can hardly realize their feelings.

If however we cannot p.r.o.nounce on the positive presence of moral causes which produced their disbelief, we may conjecture negatively the nature of those, the absence of which precluded the possibility of faith.

Christianity demands a belief in the supernatural, and a serious spirit in the investigation of religion, both of which were wholly lacking in Lucian. It requires a deep consciousness of guilt and of the personality of G.o.d, which were wanting in Celsus. It exacts a more delicate moral taste to appreciate the divine ideal of Christ's character than Hierocles manifested. Porphyry and Julian are more difficult cases for moral a.n.a.lysis. Porphyry is so earnest a character, so spiritual in his tastes,(248) that we wonder why he was not a Christian; and except by the reference of his conduct to general causes, such as philosophical pride, we cannot understand his motives without a more intimate knowledge than is now obtainable of his personal history. The difficulty of understanding Julian's character arises from its very complexity. Who can divine the many motives which must have combined with intellectual causes at successive moments of his life, to change the Christian student, into the apostate, to convert disbelief into hatred, and to degrade the philosopher into the persecutor? History happily offers so few parallels to enable us to form a conjecture on the answer, that we may be content to leave the problem unsolved.

We have now summed up the causes which operated in the first great intellectual struggle in which Christianity was engaged. No means exist for estimating the amount of harm done by the writings of unbelievers. The retributive destruction of some of them and the indignant alarm of the Christian apologists indicate the probability that these works had excited attention. But under a merciful Providence truth has in the end gained rather than lost by this first conflict of reason against Christianity.

The church encountered the unbelievers by apologetic treatises, and met the Gnostics by dogmatic decisions. The truths brought out by the action and reaction, and embodied in the literature stimulated by Gnosticism, in the apologies created by unbelief, and in the creeds suggested as a protest against heresy, are the permanent result which the struggle has contributed to the world.

The contest however is not quite obsolete, and has a practical as well as antiquarian interest. Though the a.n.a.logy to the attacks of ancient unbelievers must be sought in pagan countries in the objections of modern heathens, yet some resemblance to them may be found in the unbelief of Christian lands. Such parallels are frequently hasty generalizations founded on a superficial perception of agreement, without due recognition of the differences which more exact observation would bring to view; for ident.i.ty of cause as well as result is necessary in order to establish philosophical affinity. In the present cases however the agreement is moral if not intellectual, in spirit if not in form, generally also in condition if not in cause. The flippant wit of Lucian, which attributes religion to imposture and craft, is repeated in the French criticism of the last century. Some of the doubts of Celsus reappear in the English deists. The delicate criticism of Porphyry is reproduced in the modern exegesis. The disposition to explain Christianity as a psychological phenomenon, as merely one form of the religious consciousness, an organic product of human thought, unsuited for men of superior knowledge, who can attain to the philosophical truth which underlies it, is the modern parallel to Julian.

Accordingly the conduct of the early church during this struggle has a living lesson of instruction for the church in Christian lands, as well as in its missionary operations to the heathen. The victory of the early church was not due wholly to intellectual remedies, such as the answers of apologists, but mainly to moral; to the inward perception generated of the adaptation of Christianity to supply the spiritual wants of human nature.(249) As the heathen realized the sense of sin, they felt intuitively the suitability of salvation through Christ; as they witnessed the transforming power of belief in Him, they felt the inward testimony to the truth of Christianity. The external evidence of religion had its office in the early church, though the belief(250) in magic and in oracles probably prevented the full perception of the demonstrative force due to the two forms of external evidence, miracles and prophecy. But the internal evidences,-Christ, Christianity, Christendom, were the most potent proofs offered,-the doctrine of an atoning Messiah filling the heart's deepest longings, and the lives of Christians embodying heavenly virtues.

The modern church may therefore take comfort, and may hope for victory.

The weak things of the world confounded the strong, not only because the Holy Spirit granted the dew of his blessing, but because the scheme and message of reconciliation which the church was commissioned to announce, were of divine construction. Each Christian who tries, however humbly, to spread the knowledge of Christ by word or by example is helping forward the Redeemer's kingdom. Let each one in Christ's strength do his duty, and he will leave the world better than he found it; and in the present age, as in the times of old, Gnosticism and heathenism will retire before Christianity; the false will be dissipated, the good be absorbed, by the beams of the Sun of righteousness.