Church and State as Seen in the Formation of Christendom. Allies Thomas William
Church and State as Seen in the Formation of Christendom
PROLOGUE
This volume, though entire in itself, is also the continuation of a former work, the “Formation of Christendom,” already written and published by me in three volumes. It is, in fact, the further unfolding of the subject under a particular aspect. In truth, the relation between Church and State leads perhaps more directly than any other to the heart of Christendom; for Christendom, both in word and idea, means not only one and the same Church subsisting in all civil governments, but also a community of Christian governments, having a common belief and common principles of action, grounded upon the Incarnation of the Son of God, and the Redemption wrought thereby. For this reason, the Formation of Christendom can hardly be described, unless the relation which ought by the institution of God to subsist between the two great Powers, the Spiritual and Civil, appointed to rule human society, is first clearly established.
In this volume, therefore, I treat first of the relation of these two Powers before the coming of Christ. Secondly, of their relation as it was affected by that coming, in order to show what position the Church of Christ originally took up in regard to the Civil Power, and what the behaviour of the Civil Power towards the Church was. And, thirdly, the question of principles being thus laid down, the remainder of the volume is occupied with the historical exhibition of the subject during the first three centuries; that is, from the Day of Pentecost to the Nicene Council. The supreme importance of that period will appear to all who reflect that the Church from the beginning, and in the first centuries of her existence, must be the same in principles with the Church of the nineteenth and every succeeding century. And this volume is, in fact, a prelude to the treatment of the same subject in the last three centuries, down to the Ecumenical Council of the Vatican.
The subject which I am treating is, then, strictly historical, being the action of a King in the establishment of a kingdom; the action of a Lawgiver in the legislation which He gave to that kingdom; the action of a Priest in founding a hierarchy, whereby that kingdom consists; but, moreover, which is something much more – the action of One who is Priest, Lawgiver, and King at once and always, and therefore whose work is at once one and triple, and indivisible in its unity and triplicity, and issuing in the forming of a people which is simply the creation of its King.
As an introduction to it, let me refer to the distinct and explicit prediction of such an event at a point of time six centuries before it took effect, as well as now distant from us almost 2500 years, under circumstances upon which it is most instructive to look back. For not only did the secular and the religious histories of mankind then meet together, as they had met before, but they began to stand in a certain relation to each other, which continues from that time to this. The intersection of two societies which work themselves out in the one human history became permanent. At that moment a revelation was given, which is perhaps the most definite detailed and absolute prophecy concerning the whole compass of human society, as viewed in its relation to God, which is to be found in the Old Testament. And the occasion upon which it was given makes it even more significant, for it was like a burst of sunlight suddenly scattering the darkness of a storm and bathing the whole landscape in radiance.
That darkness indeed was terrible, for the ancient people chosen by God to support His name among apostate nations no longer lived apart from those nations in their own land which God had provided for them, with an independence based upon the law especially given to them, but lay prostrate under the feet of a heathen invader, who had placed a vassal upon the diminished throne of Solomon, and the royal line of David seemed on the eve of expiring in a degenerate descendant. For the continued infidelities of four hundred years had worn out even the divine patience. In vain had the ten tribes of schismatic Israel been carried into captivity by Assyria. It needed that the remaining kingdom of Judah should be broken up and its chiefs deported to Babylon, whose monarch was now the heir of Assur’s great empire, the king of kings, the sceptred head of heathendom. Moreover, in a few years he was to punish the vassal, rebellious to himself, but yet more faithless to the God of Israel, whom he had placed on David’s seat, and to burn that glorious Temple which the wisest of kings had erected to the majesty of the one true God. And with that fall of Zedekiah the line of David would cease for ever to sit upon a temporal throne.
A darker moment in the history of the chosen people could not be found, nor a more hopeless prospect, to all seeming, for the carrying out the promises made to Abraham and his seed. What was a divine judgment on the breakers of a special covenant with the one true God appeared to be the triumph of a heathendom which had set up many false gods. Yet it was the moment chosen to send to that very king, who was the executor of the divine chastisements upon a faithless people, a revelation which contained the future lot not only of the people which he had humbled, but of the heathendom of which he was the crown. As he lay upon his bed, Nabuchodonosor had a dream, “and his spirit was terrified, and the dream went out of his mind.” He strove in vain to recover it, either by the efforts of his own memory or by the skill of the wise men and soothsayers of Babylon. But among the captives in the imperial city was a youth of David’s lineage, nourished at the king’s court, and a member of his household. And when Daniel heard the decree of the great king ordering the death of the wise men who failed to interpret a dream which the king could not disclose to them, Daniel turned himself and his three fellow-captives and companions to prayer and supplication, “to the end that they should ask mercy at the face of the God of heaven concerning this secret. Then was the mystery revealed to Daniel by a vision in the night: and Daniel blessed the God of heaven, and speaking he said: Blessed be the name of the Lord from eternity and for evermore: for wisdom and fortitude are His. And He changeth times and ages: taketh away kingdoms and establisheth them, giveth wisdom to the wise, and knowledge to them that have understanding: He revealeth deep and hidden things, and knoweth what is in darkness, and light is with Him. To Thee, O God of our fathers, I give thanks, and I praise Thee; because Thou hast given me wisdom and strength: and now Thou hast shown me what we desired of Thee, for Thou hast made known to us the king’s discourse. After this Daniel went in to Arioch, to whom the king had given orders to destroy the wise men of Babylon, and he spoke thus to him: Destroy not the wise men of Babylon: bring me in before the king, and I will tell the solution to the king. Then Arioch in haste brought in Daniel to the king, and said to him: I have found a man of the children of the captivity of Judah that will resolve the question to the king. The king answered and said to Daniel, whose name was Baltassar: Thinkest thou indeed that thou canst tell me the dream that I saw, and the interpretation thereof? And Daniel made answer before the king and said: The secret that the king desireth to know, none of the wise men, or the philosophers, or the diviners, or the soothsayers can declare to the king. But there is a God in heaven that revealeth mysteries, who hath shown to thee, O king Nabuchodonosor, what is to come to pass in the latter times. Thy dream, and the visions of thy head upon thy bed, are these: Thou, O king, didst begin to think in thy bed what should come to pass hereafter: and He that revealeth mysteries showed thee what shall come to pass. To me also this secret is revealed, not by any wisdom that I have more than all men alive, but that the interpretation might be made manifest to the king, and thou mightest know the thoughts of thy mind. Thou, O king, sawest, and behold there was as it were a great statue: this statue, which was great and high, tall of stature, stood before thee, and the look thereof was terrible. The head of this statue was of fine gold, but the breast and the arms of silver, and the belly and the thighs of brass: and the legs of iron, the feet part of iron and part of clay. Thus thou sawest, until a stone was cut out of a mountain without hands, and it struck the statue upon the feet thereof that were of iron and of clay, and broke them in pieces. Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of a summer’s threshing-floor, and they were carried away by the wind, and there was no place found for them: but the stone that struck the statue became a great mountain, and filled the whole earth. This is the dream: we will also tell the interpretation thereof before thee, O king. Thou art a king of kings: and the God of heaven hath given thee a kingdom, and strength, and power, and glory: and all places wherein the children of men and the beasts of the field do dwell: he hath also given the birds of the air into thy hand, and hath put all things under thy power: thou therefore art the head of gold. And after thee shall rise up another kingdom, inferior to thee, of silver: and another