[Sidenote: Roman philosophy.]

[Sidenote: Varro. Lucretius.]

[Sidenote: Cicero.]

The most superficial statement of philosophy among the Romans, if philosophy it can be called, shows us how completely religious sentiment was effaced. The presence of sceptical thought is seen in the explanations of Terentius Varro, B.C. 110, that the anthropomorphic G.o.ds are to be received as mere emblems of the forces of matter; and the general tendency of the times may be gathered from the poem of Lucretius: his recommendations that the mind should be emanc.i.p.ated from the fear of the G.o.ds; his arguments against the immortality of the soul; his setting forth Nature as the only G.o.d to be worshipped. In Cicero we see how feeble and wavering a guide to life in a period of trouble philosophy had become, and how one who wished to stand in the att.i.tude of chief thinker of his times was no more than a servile copyist of Grecian predecessors, giving to his works not an air of masculine and independent thought, but aiming at present effect rather than a solid durability; for Cicero addresses himself more to the public than to philosophers, exhibiting herein his professional tendency as an advocate. Under a thin veil he hides an undisguised scepticism, and, with the instinct of a placeman, leans rather to the investigation of public concerns than to the profound and abstract topics of philosophy.

As is the case with superficial men, he sees no difference between the speculative and the exact, confusing them together. He feels that it is inexpedient to communicate truth publicly, especially that of a religious kind. Doubtless herein we shall agree when we find that he believes G.o.d to be nothing more than the soul of the world; discovers many serious objections to the doctrine of Providence; insinuates that the G.o.ds are only poetical creations; is uncertain whether the soul be immortal, but is clear that popular doctrine of punishment in the world to come is only an idle fable.

[Sidenote: Quintus s.e.xtius. Seneca.]

[Sidenote: Epictetus. Antoninus.]

[Sidenote: Maximus Tyrius].

[Sidenote: Alexander of Aphrodisias.]

It was the attribute of the Romans to impress upon every thing a practical character. In their philosophy we continually see this displayed, along with a striking inferiority in original thought.

Quintus s.e.xtius admonishes us to pursue a virtuous life, and, as an aid thereto, enjoins an abstinence from meat. In this opinion many of the Cynical school acquiesced, and some it is said, even joined the Brahmans. In the troublous times of the first Caesars, men had occasion to derive all the support they could from philosophy; there was no religion to sustain them. Among the Stoics there were some, as Seneca, to whom we can look back with pleasure. Through his writings he exercised a considerable influence on subsequent ages, though, when we attentively read his works, we must attribute this not so much to their intrinsic value as to their happening to coincide with the prevalent tone of religious thought. He enforces the necessity of a cultivation of good morals, and yet he writes against the religion of his country, its observances, and requirements. Of a far higher grade was Epictetus, at once a slave and a philosopher, though scarcely to be cla.s.sed as a true Stoic. He considers man as a mere spectator of G.o.d and his works, and teaches that every one who can no longer bear the miseries of life is upon just deliberation, and a conscientious belief that the G.o.ds will not disapprove, free to commit suicide. His maxim is that all have a part to play, and he has done well who has done his best--that he must look to conscience as his guide. If Seneca said that time alone is our absolute and only possession, and that nothing else belongs to man, Epictetus taught that his thoughts are all that man has any power over, every thing else being beyond his control. M. Aurelius Antoninus, the emperor, did not hesitate to acknowledge his thankfulness to Epictetus, the slave, in his attempt to guide his life according to the principles of the Stoics. He recommends every man to preserve his daemon free from sin, and prefers religious devotions to the researches of physics, in this departing to some extent from the original doctrines of the sect; but the evil times on which men had fallen led them to seek support in religious consolations rather than in philosophical inquiries. In Maximus Tyrius, A.D. 146, we discover a corresponding sentiment, enveloped, it is true, in an air of Platonism, and countenancing an impression that image worship and sanctuaries are unnecessary for those who have a lively remembrance of the view they once enjoyed of the divine, though excellent for the vulgar, who have forgotten their past.

Alexander of Aphrodisias exhibits the tendency, which was becoming very prevalent, to combine Plato and Aristotle. He treats upon Providence, both absolute and contingent; considers its bearings upon religion, and shows a disposition to cultivate the pious feelings of the age.

[Sidenote: Ancient Physicians.]

Galen, the physician, a.s.serts that experience is the only source of knowledge; lays great stress on the culture of mathematics and logic, observing that he himself should have been a Pyrrhonist had it not been for geometry. In the teleological doctrine of physiology he considers that the foundations of a true theology must be laid. The physicians of the times exerted no little influence on the promotion of such views; for the most part they embraced the Pantheistic doctrine. As one of them, s.e.xtus Empiricus may be mentioned; his works, still remaining, indicate to us the tendency of this school to materialism.

[Sidenote: Philosophical atheism among the educated.]

Such was the tone of thought among the cultivated Romans; and to this philosophical atheism among them was added an atheism of indifference among the vulgar. But, since man is so const.i.tuted that he cannot live for any length of time without a form of worship, it is evident that there was great danger, whenever events should be ripe for the appearance of some monotheistic idea, that it might come in a base aspect. At a much later period than that we are here considering, one of the emperors expressed himself to the effect that it would be necessary to give liberty for the exercise of a sound philosophy among the higher cla.s.ses, and provide a gorgeous ceremonial for the lower; he saw how difficult it is, by mere statesmanship to co-ordinate two such requirements, in their very nature contradictory. Though polytheism had lost all intellectual strength, the nations who had so recently parted with it could not be expected to have ceased from all disposition to an animalization of religion and corporealization of G.o.d. In a certain sense the emperor was only a more remote and more majestic form of the conquered and vanished kings, but, like them, he was a man. There was danger that the theological system, thus changing with the political, would yield only expanded anthropomorphic conceptions.

[Sidenote: Principles, to be effective, must coincide with existing tendencies.]

History perpetually demonstrates that nations cannot be permanently modified except by principles or actions conspiring with their existing tendency. Violence perpetrated upon them may pa.s.s away, leaving, perhaps in a few generations, no vestige of itself. Even Victory is conquered by Time. Profound changes only ensue when the operating force is in unison with the temper of the age. International peace among so many people once in conflict--peace under the auspices of a great overshadowing power; the unity of sentiment and brotherhood of feeling fast finding its way around the Mediterranean sh.o.r.es; the interests of a vast growing commerce, unfettered through the absorption of so many little kingdoms into one great republic, were silently bringing things to a condition that political force could be given to any religious dogma founded upon sentiments of mutual regard and interest. Nor could it be otherwise than that among the great soldiers of those times one would at last arise whose practical intellect would discover the personal advantages that must accrue from putting himself in relation with the universally prevailing idea. How could he better find adherents from the centre to the remotest corner of the empire? And, even if his own personal intellectual state should disable him from accepting in its fulness the special form in which the idea had become embodied, could there be any doubt, if he received it, and was true to it as a politician, though he might decline it as a man, of the immense power it would yield him in return--a power sufficient, if the metropolis should resist, or be otherwise unsuited to his designs, to enable him to found a rival to her in a more congenial place, and leave her to herself, "the skeleton of so much glory and of so much guilt."

[Sidenote: The coming Monotheism must be bounded by the limits of Roman influence.]

Thus, after the event, we can plainly see that the final blow to Polytheism was the suppression of the ancient independent nationalities around the Mediterranean Sea; and that, in like manner, Monotheism was the result of the establishment of an imperial government in Rome. But the great statesmen of those times, who were at the general point of view, must have foreseen that, in whatever form the expected change came, its limits of definition would inevitably be those of the empire itself, and that wherever the language of Rome was understood the religion of Rome would prevail. In the course of ages, an expansion beyond those limits might ensue wherever the state of things was congenial. On the south, beyond the mere verge of Africa, nothing was to be hoped for--it is the country in which man lives in degradation and is happy. On the east there were great unsubdued and untouched monarchies, having their own types of civilization, and experiencing no want in a religious respect. But on the north there were nations who, though they were plunged in hideous barbarism, filthy in an equal degree in body and mind, polygamists, idolaters, drunkards out of their enemies' skulls, were yet capable of an ill.u.s.trious career. For these there was a glorious partic.i.p.ation in store.

[Sidenote: The new ideas coalesce with the old.]

Except the death of a nation, there is no event in human history more profoundly solemn than the pa.s.sing away of an ancient religion, though religious ideas are transitory, and creeds succeed one another with a periodicity determined by the law of continuous variation of human thought. The intellectual epoch at which we have now arrived has for its essential characteristic such a change--the abandonment of a time-honoured but obsolete system, the acceptance of a new and living one; and, in the incipient stages, opinion succeeding opinion in a well-marked way, until at length, after a few centuries of fusion and solution, there crystallized on the remnant of Roman power, as on a nucleus, a definite form, which, slowly modifying itself into the Papacy, served the purposes of Europe for more than a thousand years throughout its age of Faith.

[Sidenote: Conduct of the Roman educated men at this period.]

In this abandonment, the personal conduct of the educated cla.s.ses very powerfully a.s.sisted. They outwardly conformed to the ceremonial of the times, reserving their higher doctrines to themselves, as something beyond vulgar comprehension. Considering themselves as an intellectual aristocracy, they stood aloof, and, with an ill-concealed smile, consented to the transparent folly around them. It had come to an evil state when authors like Polybius and Strabo apologized to their compeers for the traditions and legends they ostensibly accepted, on the ground that it is inconvenient and needless to give popular offence, and that those who are children in understanding must, like those who are children in age, be kept in order by bugbears. It had come to an evil state when the awful ceremonial of former times had degenerated into a pageant, played off by an infidel priesthood and unbelieving aristocracy; when oracles were becoming mute, because they could no longer withstand the sly wit of the initiated; when the miracles of the ancients were regarded as mere lies, and of contemporaries as feats of legerdemain. It had come to an evil pa.s.s when even statesmen received it as a maxim that when the people have advanced in intellectual culture to a certain point, the sacerdotal cla.s.s must either deceive them or oppress them, if it means to keep its power.

[Sidenote: Religious condition of the intellectual cla.s.ses in Rome.]

In Rome, at the time of Augustus, the intellectual cla.s.ses--philosophers and statesmen--had completely emerged from the ancient modes of thought. To them, the national legends, so jealously guarded by the populace, had become mere fictions. The miraculous conception of Rhea Sylvia by the G.o.d Mars, an event from which their ancestors had deduced with pride the celestial origin of the founder of their city, had dwindled into a myth; as a source of actual reliance and trust, the intercession of Venus, that emblem of female loveliness, with the father of the G.o.ds in behalf of her human favourites, was abandoned; the Sibylline books, once believed to contain all that was necessary for the prosperity of the republic, were suspected of an origin more sinister than celestial; nor were insinuations wanting that from time to time they had been tampered with to suit the expediency of pa.s.sing interests, or even that the true ones were lost and forgeries put in their stead. The Greek mythology was to them, as it is to us, an object of reverence, not because of any inherent truth, but because of the exquisite embodiments it can yield in poetry, in painting, in marble.

The existence of those ill.u.s.trious men who, on account of their useful lives or excellent example, had, by the pious ages of old, been sanctified or even deified, was denied, or, if admitted, they were regarded as the exaggerations of dark and barbarous times. It was thus with aesculapius, Bacchus, and Hercules. And as to the various forms of worship, the mult.i.tude of sects into which the pagan nations were broken up offered themselves as a spectacle of imbecile and inconsistent devotion altogether unworthy of attention, except so far as they might be of use to the interests of the state.

[Sidenote: Their irresolution.]

Such was the position of things among the educated. In one sense they had pa.s.sed into liberty, in another they were in bondage. Their indisposition to encounter those inflictions with which their illiterate contemporaries might visit them may seem to us surprizing: they acted as if they thought that the public was a wild beast that would bite if awakened too abruptly from its dream; but their pusillanimity, at the most, could only postpone for a little an inevitable day. The ignorant cla.s.ses, whom they had so much feared, awoke in due season spontaneously, and saw in the clear light how matters stood.

[Sidenote: Surrender of affairs in the illiterate cla.s.ses,]

[Sidenote: and consequent debas.e.m.e.nt of Christianity in Rome.]

Of the Roman emperors there were some whose intellectual endowments were of the highest kind; yet, though it must have been plain to them, as to all who turned their attention to the matter, in what direction society was drifting, they let things take their course, and no one lifted a finger to guide. It may be said that the genius of Rome manifested itself rather in physical than in intellectual operations; but in her best days it was never the genius of Rome to abandon great events to freedmen, eunuchs, and slaves. By such it was that the ancient G.o.ds were politically cast aside, while the government was speciously yielding a simulated obedience to them, and hence it was not at all surprizing that, soon after the introduction of Christianity, its pure doctrines were debased by a commingling with ceremonies of the departing creed. It was not to be expected that the popular mind could spontaneously extricate itself from the vicious circle in which it was involved.

Nothing but philosophy was competent to deliver it, and philosophy failed of its duty at the critical moment. The cla.s.sical scholar need scarcely express his surprize that the Feriae Augusti were continued in the Church as the Festival St. Petri in Vinculis; that even to our own times an image of the holy Virgin was carried to the river in the same manner as in the old times was that of Cybele, and that many pagan rites still continue to be observed in Rome. Had it been in such incidental particulars only that the vestiges of paganism were preserved, the thing would have been of little moment; but, as all who have examined the subject very well know, the evil was far more general, far more profound. When it was announced to the Ephesians that the Council of that place, headed by Cyril, had decreed that the Virgin should be called "the Mother of G.o.d," with tears of joy they embraced the knees of their bishop; it was the old instinct peeping out; their ancestors would have done the same for Diana. If Trajan, after ten centuries, could have revisited Rome, he would, without difficulty, have recognized the drama, though the actors and scenery had all changed; he would have reflected how great a mistake had been committed in the legislation of his reign, and how much better it is, when the intellectual basis of a religion is gone, for a wise government to abstain from all compulsion in behalf of what has become untenable, and to throw itself into the new movement so as to shape the career by a.s.suming the lead. Philosophy is useless when misapplied in support of things which common sense has begun to reject; she shares in the discredit which is attaching to them. The opportunity of rendering herself of service to humanity once lost, ages may elapse before it occurs again. Ignorance and low interests seize the moment, and fasten a burden on man, which the struggles of a thousand years may not suffice to cast off. Of all the duties of an enlightened government, this of allying itself with Philosophy in the critical moment in which society is pa.s.sing through so serious a metamorphosis of its opinions as is involved in the casting off of its ancient invest.i.ture of Faith, and its a.s.sumption of a new one, is the most important, for it stands connected with things that outlast all temporal concerns.

CHAPTER IX.

THE EUROPEAN AGE OF INQUIRY.

THE PROGRESSIVE VARIATION OF OPINIONS CLOSED BY THE INSt.i.tUTION OF COUNCILS AND THE CONCENTRATION OF POWER IN A PONTIFF. RISE, EARLY VARIATIONS, CONFLICTS, AND FINAL ESTABLISHMENT OF CHRISTIANITY.

_Rise of Christianity.--Distinguished from ecclesiastical Organization.--It is demanded by the deplorable Condition of the Empire.--Its brief Conflict with Paganism.--Character of its first Organization.--Variations of Thought and Rise of Sects: their essential Difference in the East and West.--The three primitive Forms of Christianity: the Judaic Form, its End--the Gnostic Form, its End--the African Form, continues._

_Spread of Christianity from Syria.--Its Antagonism to Imperialism; their Conflicts.--Position of Affairs under Diocletian.--The Policy of Constantine.--He avails himself of the Christian Party, and through it attains supreme Power.--His personal Relations to it._

_The Trinitarian Controversy.--Story of Arius.--The Council of Nicea._

_The Progress of the Bishop of Rome to Supremacy.--The Roman Church; its primitive subordinate Position.--Causes of its increasing Wealth, Influence, and Corruptions.--Stages of its Advancement through the Pelagian, Nestorian, and Eutychian Disputes.--Rivalry of the Bishops of Constantinople, Alexandria, and Rome._

_Necessity of a Pontiff in the West and ecclesiastical Councils in the East.--Nature of those Councils and of pontifical Power._

_The Period closes at the Capture and Sack of Rome by Alaric.--Defence of that Event by St. Augustine.--Criticism on his Writings._

_Character of the Progress of Thought through this Period.--Destiny of the three great Bishops._

[Sidenote: Subject of the chapter.]

From the decay of Polytheism and the decline of philosophy, from the moral and social disorganization of the Roman empire, I have now to turn to the most important of all events, the rise of Christianity. I have to show how a variation of opinion proceeded and reached its culmination; how it was closed by the establishment of a criterion of truth, under the form of ecclesiastical councils, and a system developed which supplied the intellectual wants of Europe for nearly a thousand years.

[Sidenote: Introduction to the study of Christianity.]

The reader, to whom I have thus offered a representation of the state of Roman affairs, must now prepare to look at the consequences thereof.

Together we must trace out the progress of Christianity, examine the adaptation of its cardinal principles to the wants of the empire, and the variations it exhibited--a task supremely difficult, for even sincerity and truth will sometimes offend. For my part, it is my intention to speak with veneration on this great topic, and yet with liberty, for freedom of thought and expression is to me the first of all earthly things.

[Sidenote: Distinction between Christianity and ecclesiastical organizations.]

But, that I may not be misunderstood, I here, at the outset, emphatically distinguish between Christianity and ecclesiastical organizations. The former is the gift of G.o.d; the latter are the product of human exigencies and human invention, and therefore open to criticism, or, if need be, to condemnation.

[Sidenote: Moral state of the world at this period.]