The Project Gutenberg eBook, Church and State as Seen in the Formation of Christendom, by T. W. Allies

Title: Church and State as Seen in the Formation of Christendom

Author: T. W. Allies

Release Date: January 9, 2012 [eBook #38537]

Language: English

Character set encoding: UTF-8

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CHURCH AND STATE
AS SEEN IN
THE FORMATION OF CHRISTENDOM.

BY
T. W. ALLIES, M.A.

AUTHOR OF

“PER CRUCEM AD LUCEM, THE RESULT OF A LIFE,”
“A LIFE’S DECISION,” “JOURNAL IN FRANCE AND LETTERS FROM ITALY,”
“THE FORMATION OF CHRISTENDOM,” ETC.







LONDON: BURNS AND OATES.

1882.

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class="pginternal" tag="{http://www.w3.org/1999/xhtml}a">Summary of the foregoing witness, 55 The Two Powers from the beginning, 56 Degradation of worship and degradation of society in Gentilism, 57 Deification of the State, 58 Which, however, remains a lawful power, 59 The distinction between sacerdotal and civil power in the Roman republic, 60 The power of the Pontifex Maximus united to that of the Principate, 62 The College of Pontifices reversing a tribunitial law, 63 The distinction between Sacerdotal and Civil Power running through all ancient nations, 64 Witness of the heathen priesthood to the unity of man’s Race, 65 The providence of Abraham’s call, 66 Relation of the Two Powers in the Mosaic law, 67 The actual result of the coming of Christ, 68   CHAPTER II.   Relation between the Spiritual and the Civil Powers after Christ.   1. The Spiritual Power in its Source and Nature.   The Spiritual Power not only allied but subordinate to the Civil throughout the Gentile world at the death of Christ, 70 1. Its independence in Israel alone, as acknowledged by the people, a result of the creation of the Aaronic priesthood, 72 Special offices of the High Priest, 73 2. The part of the High Priest through the whole history from Moses to Christ, 75 3. The actual jurisdiction of the High Priest under the Roman Empire, 77 4. The High-priesthood and the system of worship over which it presided viewed as a prophecy and preparation for Christ, 80 Bearing of the High-priesthood to Christ at His coming, 82 The undisputed circumstances of Christ’s death, 83 Extreme antecedent improbability of what followed, 84 Its dependence upon a supernatural and miraculous fact, 85 As the Race springs from Adam in Paradise, so the Spiritual Power from Christ at His Resurrection, 86 The inward cohesion of Priesthood, Teaching, and Jurisdiction, 87 The two forces of the Primacy and the Hierarchy from the beginning, 90 The unity and triplicity of power in the regimen of the Church an image of the Divine Unity and Trinity, 92   2. The Spiritual Power a Complete Society.   The supernatural society exists for a supernatural end, 93 To which the present life is subordinated, 94 And which is beyond the provision of temporal government, 95 Analogy between the Two Powers, 96 Complete philosophical basis on which the Spiritual Power rests, 98 How the inward life which it imparts is united with the Person of Christ, 99 From whom, in worship, belief, and conduct, the Christian people derives, 101 The King and the Kingdom not of this world but in it, fulfilled in thirteen particulars, 103  1. A kingdom ruling all the relations of man Godward, 103  2. Having an end outside this life, 103  3. Deriving all authority from Christ as Apostle and High Priest, 103  4. Producing its people from its King, 103  5. Imparting grace from the King in its sacraments, 104  6. Transmitting the King’s truth by the order of its regimen, 104  7. Having a complete analogy with civil government, 104  8. Fulfilling man’s need of supernatural society, 105  9. Generating an universal law for all relations of public and private life, 105 10. Possessing independence of the Temporal Power, 106 11. Not limited in space, 106 12. Not limited in time, 107 13. A kingdom of charity through union with its King, 107   3. Relation of the Two Powers to each other.   Principles which ruled the relation between the Two Powers before Christ, 108 A new basis given to the Spiritual Power by Christ, from which every relation to the Temporal Power springs, 110 1. All Christians subject to the Spiritual Power, 112 2. And likewise to the Temporal Power as God’s Vicegerent, 112 3. The relation between the Two Powers intended by God is amity, 114 4. A separate action of the Two Powers, without regard to each other, not intended, 115 5. Persecution of the Spiritual by the Temporal not intended, 119 6. Contrast between human kingdoms and the divine kingdom, 120 The end the ground of the subordination of the one to the other, 122

Doctrine of St. Thomas to that effect, 123 The indirect power over temporal things, 124 Sum of the foregoing chapter; Orders of Nature and Grace, 125 Co-operation of the Two Powers as stated by St. Gregory VII., 126 The image of marriage, as describing the ideal relation and the various deflections from it, 128   CHAPTER III.   Transmission of Spiritual Authority from the Person of our Lord to Peter and the Apostles, as set forth in the New Testament.   The Church a kingdom subsisting from age to age by its own force, but its original records to be considered, 131 Institution of the Priesthood; St. Paul’s and St. Luke’s testimony, 132 St. Matthew, St. Mark, and St. John, 133 Transmission of Spiritual Power as recorded by St. Matthew, 136 The same according to St. Mark, 138 The same according to St. Luke in his Gospel, 139 And in the Acts, 139 His record of a peculiar promise made to Peter, 141 Conversation which forms his main addition to the narrative, 141 Contrast between Gentile and Christian rule, 143 The kingdom disposed to the Apostles, 144 The confirmation of the brethren, 145 The time of the confirming marked out, 146 St. Luke distinguishes Peter as markedly as St. Matthew and St. John, 148 Testimony of St. John as to the promises made to the Apostles, 149 And as to the universal pastorship bestowed on St. Peter, 152 Two classes of passages, 153 Comparison of the two, 154 And of the testimony of the four Evangelists, 156 Caution that what is recorded is not all that passed, 157 Perfect instruction of the Apostles in the forty days, 158 The powers comprising the Apostolate, 159 The powers bestowed on Peter, 160 Testimony of St. Paul; conception of the Church as the Body of Christ, 161 Of the one ministry by which the Body is compacted together, 162 Of mission from this Body as necessary to every herald of the gospel, 164 Of the grace given by ordination, 165 Mow the unity set forth by St. Paul bears witness to the Primacy of St. Peter, 166 Of the inseparable bond of unity, truth, and government in St. Paul’s mind, 167 Six names by which he designates the principle of his own authority, 168 The great vision of our Lord and His Church in the Apocalypse in accordance with St. Paul and the Evangelists, 171 Four qualities of Spiritual Power in this Scriptural testimony, 175 1. The coming from above, 175 2. Its completeness, 176 3. Its unity, 179 4. Its independence, 181 How the idea of perpetuity pervades all these qualities, 182   CHAPTER IV.   Transmission of Spiritual Authority, as Witnessed in the History of the Church from A.D. 29 to A.D. 325.   The letter of St. Clement of Rome, 184 Description of this letter by St. Irenæus, 185 St. Clement urges the Roman military discipline as an example for Christian obedience, 186 Minute regulations given by Christ as to religious ordinances, 187 The descent of all spiritual order from above, 188 Example of Moses in establishing the Jewish Pontificate, 189 How the Apostles appointed everywhere Bishops with a rule of succession, 190 St. Clement fills up details omitted in the Gospel record, 190 How he attests the continuation of the Mosaic hierarchy of high priest, priest, and levite in the Christian Church, 191 How he says that Christian ordinances are to be observed more accurately than Mosaic, 193 How the Apostles carried out the descent of power from above, 194 Why St. Clement instances the origin of the Jewish hierarchy, 195 How St. Clement exercises the Primacy, 197 St. Ignatius of Antioch supplements St. Clement of Rome, 200 His statement as to Bishops throughout the world, combined with his statement as to the authority of the local Bishop, 201 The complete testimony of St. Clement and St. Ignatius, 203 The historian Eusebius notes three periods in the first ninety years, 205

tag="{http://www.w3.org/1999/xhtml}a">Sum of his testimony as to the great Sees and the Episcopate, 206 How Tertullian describes the first propagation of the Church, 211 And how Irenæus, 213 Concordance with the Gospels of these statements of St. Clement, St. Ignatius, Eusebius, St. Irenæus, and Tertullian, 215 Bishops in every city and town of the Empire before the peace of the Church, 216 St. Peter, St. Paul, and the Apostles appointed everywhere local Bishops, 217 The Bishop universally said to wield a government, 218 Bishops sent out from Rome to convert the nations, 219 Episcopal government universal, 220 But the One Episcopate much more than this, 222 St. Cyprian’s One Episcopate illustrated by St. Leo the Great, 223 What the One Episcopate adds to the universal establishment of Bishops, 224 The special character of the miracle which St. Chrysostom and St. Augustine proclaimed, 227 St. Augustine’s criterion in the fourth century applied to the nineteenth, 229 St. Chrysostom’s epitome of the Church’s course preceding his time, 230 Christ’s special miracle is that He founds the race of Christians, 231 Contrast of the race with that out of which it was formed, 232 The incessant conflict amid which it was done, 233 A reflection upon this picture of the Church, 236   CHAPTER V.   The One Episcopate Resting upon the One Sacrifice.   St. Clement’s assertion of the care with which our Lord instituted the government of His Church, 238 Christ’s High-priesthood consisting in two acts, 239 1. The assumption of a created nature, 240 2. The offering that nature in sacrifice, 241 His union of these two acts in instituting the Priesthood of His Church, 242 The institution of bloody sacrifice in the world before Christ, 243 Lasaulx’s statement how it enters into all the acts of human life, 245 What the ceremonial of Gentile sacrifice was, 250 Union and correspondence of prayer and sacrifice, 253 The sense of guilt in bloody sacrifice, 254 Bloody sacrifice a positive divine enactment, 254 Statement of St. Augustine to this effect, 255 St. Thomas on sacrifice as offered to God alone, 256 Bloody sacrifice the most characteristic fact of the pre-Christian world, 257 The practice of human sacrifices running through the history of ancient nations, 259 Conclusion as to the divine appointment of sacrifice, 261 The Christian Sacrifice the counterpart of the original institution, 263 And the compendium of the whole dispensation, 265 Containing in itself all the original force of sacrifice, 267 But besides it is guardian of the Divine Unity, 268 And of the Divine Trinity, 268 And of the Incarnation, 269 And of the Redemption, 270 And of the adoption to Sonship, 271 It contains also the fountain of spiritual life, 272 And the source of sanctification, 273 And the medicine of immortality, 274 The presence of Christ’s physical body, St. Chrysostom, 275 The unity of the Christian people its result, St. Augustine, 276 How our Lord impressed His High-priesthood on the world, 276 Jurisdiction necessary to constitute a kingdom, 278 Jurisdiction in the diocese and in the whole Church, 279 The fulfilment of the parable, “I am the true vine,” 280 The Eucharistic Sacrifice the centre of life in the Church during eighteen hundred years, 283   CHAPTER VI.   Independence of the Ante-Nicene Church shown in her Organic Growth.   The Church’s triple independence in government, teaching, and worship as actually carried out, 287 Occasion of the Nicene Council’s convocation, 289 The Emperor thereby recognised the Church as a divine kingdom, 290 This kingdom, as it appeared in A.D. 29 and in A.D. 325, 291 The Emperor also acknowledged the solidarity of the Episcopate, 292 The Christian Council and the Roman Senate, 293 Force of the Council as to the relation between Church and State, 294

href="@public@vhost@g@gutenberg@html@files@38537@[email protected]#Page_295" class="pginternal" tag="{http://www.w3.org/1999/xhtml}a">A. Independence of the Church’s government shown in five points, 295 1. The ordered gradation of the hierarchy in mother and daughter churches, 296 Recognised as original in the 6th canon of the Council, 297 This principle carried through the whole structure of the Church, 298 Symbolised in the building of the great medieval cathedrals, 301 2. Development of Provincial Councils, 302 3. Action of the Church in hearing and deciding causes, 303 Her proper jurisdiction in the exterior and interior forum, 304 The episcopal magistracy exercised in a fourfold gradation, 306 4. Election of Bishops and the inferior ministers, 307 St. Cyprian’s testimony, 308 Outcome of the three centuries in this respect, 309 The principle upon which all this practice was built, 310 5. Administration of temporal goods, 311 Three states as to these goods in the early Church, 312 Acquisition and usage of temporal goods, 313 Temporal goods in A.D. 29 and in A.D. 325, 315 B. Independence of the Church’s teaching, 316 The first teaching purely oral, based upon authority, 317 Three classes of truths forming the divine and the apostolical tradition, 319 Importance in this period of exclusively oral teaching in exhibiting the Church’s office of teacher, 320 Seen in the rite of baptism, 321 In the Eucharistic Liturgy, 322 Picture of the Eucharistic Sacrifice by an Apostle, 324 Further exhibition in the rite of Ordination, 328 Fullness of the Magisterium expressed in these rites, 329 The Church’s teaching office neither changed nor diminished by the writings of the New Testament, 331 Shown by the nature of the office in itself, 331 By the circumstances under which these writings came, 331 By their internal arrangement, 332 By their own positive testimony, 335 The living personal authority an unchangeable principle, 335 Things in the Church which preceded the publication of the New Testament, 336 The written record of our Lord’s words and acts, 337 The various parts of ecclesiastical tradition, 338   CHAPTER VII.   Independence of the Ante-Nicene Church shown in her mode of Positive Teaching and in her mode of Resisting Error.   Germ of the Church in the missionary circuits of our Lord, 340 The mission carried on by the Apostles, 341 Its two parts: work of positive teaching and defence against error, 343 As to the first— 1. The system of catechesis, 344 2. The employment of a Creed, 347 3. The dispensing of Sacraments, 349 4. The system of Penance, 351 5. The Scriptures carried in the Church’s hand, 352 This mode of promulgation continued during fifteen centuries, 355 Substitution of a private interpretation of Scripture by the individual attempted in the sixteenth century, 356 Summary of the mode in which the Church promulgated the faith, 358 As to the second, the Church’s defence against error lay in the principle of her own authority, 360 The first conflict with unbelieving Judaism, 362 Three incidents of it— The proclaiming Jesus to be the Christ, 362 The receiving the Gentiles without Circumcision, 363 The protection of being Jews enjoyed by the first preachers of Christ, 364 Gradual severance of the Christian Church from the Synagogue, 369 Circumstances and peculiar difficulties of the Ante-Nicene Church, 371 The first condition of Christians one of simple faith, 376 The two opposed principles of orthodoxy and heresy, 378 Contest between them indicated in the Apostolic writings, 380 Character of the first writings after the Apostles, 381 Christian learning in the second century; conversions of heathens who became Christian apologists, 382 Extension of education given in great catechetical schools,

class="rn">385 The defence against error lodged in the Magisterium, 387 The Magisterium lies in the Church’s divine government and concrete life, 388 Athanasius as the expounder of it; his fundamental idea, 389 His Statement as to the authority of Scripture, 391 As to the Rule of Faith, 392 As to private judgment, 393 His tests of heresy, 393 Definitions, 394 How the Magisterium embraces Scripture and Tradition, and employs them as a joint rule, 395 Testimony of the Council of Arles to the above principles, 397 And Constantine’s public recognition that the Magisterium of Christ is lodged in the Bishops, 398   CHAPTER VIII.   The Church’s Battle for Independence over against the Roman Empire.   Alliance of the Two Powers in the Roman Empire at the Advent of Christ, 400 The Emperor official guardian of all religions, 401 The Christian religion a singular exception, 403 Its cause the position of Christians towards heathendom, 404 Contradiction in belief, worship, and government, 405 The Christian people as the outcome of these three constituents, 411 The course of the Roman Empire and the Christian Church in three hundred years, 414 The ten persecutions from Nero to Diocletian, 417 The Martyrs champions of a great army, 421 St. Paul’s account of this army’s creation, 422 The wonder of this creation, 424 Supernatural character of the conversion wrought in these times, 426 Accounted for only by the internal action of the Holy Ghost, 427 Power of the κήρυγμα insisted on by Clement of Alexandria, 429 Contrasted by him with the impotence of philosophy, 430 Sufferings which followed on conversion according to Tertullian, 431 Martyrs enduring or God what heroes endured for goods of nature, 432 Origen insists on the divine power shown in converting sinners, 434 On miracles of conversion as greater than bodily miracles, 435 The spread of the Church and the conversion of sinners viewed together, 436 Miracles only could account for the spread of the Church, 437 Statement of Irenæus as to miraculous powers exercised in his time, 438 Athanasius on the cessation of idolatry, oracles, and magic, 440 And on the greatness of the conversion wrought by Christ, 442 The necessity of miracles in proof of our Lord’s mission, 444 The connection between miracles and martyrdom, 445 Parallel between them as to their principle, witness, power, and perpetuity, 449 How the liberty of the Church was gained against the empire, 455 How the Martyrs constructed a basis for civil liberty, 456 The five conflicts of the Church with Judaism, Heresy, Idolatry, Philosophy, and the Roman State, 459

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