13
The Early Christian Church
Almost all of the information we have on the
early years of the Church comes from the New Testament. The Letters of Paul and the other
apostles are the earliest documents of the New Testament, and from them we can
deduce the main features of the early church. The other parts of the New Testament, Gospels, the Acts of
the Apostles, Revelation were written in their present form at a time when the
first generation of "eye-witnesses" was disappearing. The Acts of the Apostles is our main
source for historical information about this period.
The first Christians were, like Jesus, Jews, and
like Jesus they experi¡©enced opposition and "persecution" from the
Jewish leaders. The early deaths
of Christian "martyrs" (witnesses) recorded in Acts are the result of
this conflict (Stephen, James).
From the beginning the church actively spread its message, while the
Jews felt that as the Chosen People, they had above all to keep themselves
apart from the "gentiles" (other nations). The Jews were a recognized nation within the Empire, their
religion was that of an allied people, but not liked because of its
exclusivity.
Christianity first found non-Jewish members
among those who, tired of the official Roman religion, were interested in the
monotheistic, historical faith of the Jews. The anti-legalistic teaching of Jesus ("Love one
another"), the element of mystery offered by the proclamation of his
Resurrection from the dead, the promise of salva¡©tion after death in his coming
Kingdom, all had great appeal for such searchers after God. Where the Jews had
demanded that those sharing their faith should be circumcised and keep all
their complicated traditions and laws, the Christians only asked them to
receive Baptism and believe in the faith taught by the Apostles, expressed in
what is still called the Apostles' Creed:
I
believe in God the Father almighty
maker
of heaven and earth,
and
in Jesus Christ his only Son, our Lord,
who
was conceived by the Holy Spirit,
born
of the Virgin Mary,
suffered
under Pontius Pilate,
was
crucified, died and was buried,
he
descended into Hell,
the
third day he rose again from the dead,
he
ascended into heaven
and
is seated at the right hand of God, the Father almighty;
He
will come to judge the living and the dead,
and
his kingdom will have no end;
I
believe in the Holy Spirit,
the
holy, catholic Church,
the
communion of saints,
the
forgiveness of sins,
the
resurrection of the body,
and
the life everlasting.
In each place there must have been varying
traditions but it seems that everywhere the Church's main celebration took
place in the night between Saturday and Sunday. In each local assembly (ekklesia) there was normally
one episkopos (president of a council, giving the English
"bishop") and a council of elders (Greek presbyteroi, from
which comes the word "priest").
There were also diakonoi, deacons who serve the needs of the
community in concrete ways, especially helping those who are poor or sick (the
Greek root of "deacon" means "serve", as also that of the
Latin "minister"). Some communities were certainly more democratic
than others, and the bishops of Churches that had memories of having been
founded by Paul or another of the Apostles felt particular responsibility for
maintaining the purity of the Apostolic teaching.
The assemblies seem to have sung hymns, read the
Scriptures, and received instruction from the bishop. There were, of course, no
special church buildings in the early centuries and it is difficult to imagine
the practical solutions they found when the numbers grew too large for ordinary
houses to hold. At the end of the worship, after the Catechumens (people
not yet baptized, but preparing for baptism) had left, the bishop presided the
Sacrament of the Eucharist: a celebration at which, like Jesus during
the Last Supper, he took bread and wine, gave thanks to God for the salvation
brought by Christ, repeated the story of the Institution: "This is my
body, this is my blood," and then distributed the communion.
This was felt to be the supreme mystery of the
Christian faith and no non-Christian was allowed to witness it. That may
explain why John's Gospel has long passages about eating Jesus's body and
drinking his blood, but does not report the actual story of the Institution.
Later, when church buildings arose, the mystery was preserved by hiding the
table (altar) behind curtains and screens, and forbidding ordinary people to
come too close to it.
One of the earliest books of Christian prayers
is that known as the Didache, parts of it may date from the 1st century.
The following texts related to the Eucharist are especially well-known and
admired:
As
touching the eucharistic thanksgiving give thanks thus. First, as regards the cup:
We
give you thanks, Father,
for
the holy vine of your son David,
which
you made known to us
through
your Son Jesus;
yours
is the glory for ever and ever.
Then
as regarding the broken bread:
We
give you thanks, Father,
for
the life and knowledge
which
you made known to us
through
your Son Jesus;
yours
is the glory for ever and ever.
As
this broken bread was scattered upon the mountains
and
being gathered together became one,
so
may the Church be gathered together
from
the ends of the earth into your kingdom;
for
yours is the glory and the power
through
Jesus Christ for ever and ever.
And
after you are satisfied thus give thanks:
We
give you thanks, Holy Father,
for
your holy name,
which
you have made to tabernacle in our hearts,
and
for the knowledge and faith and immortality,
which
you have made known to us
through
your Son Jesus;
yours
is the glory for ever and ever.
Almighty
Master,
you
created all things for your name's sake,
and
gave food and drink to us for our enjoyment,
that
we might render thanks to you;
but
you have given us spiritual food and drink and eternal life
through
your Son.
Before
all things we give thanks
that
you are powerful;
yours
is the glory for ever and ever.
Remember,
Lord, the Church,
deliver
it from all evil,
perfect
it in your love;
and
gather it together from the four winds‑‑
even
the Church which has been sanctified‑‑
into
the kingdom which you have prepared for it;
for
yours is the power and the glory for ever and ever.
May
grace come and may this world pass away.
Hosanna
to the God of David.
If
any one is holy, let him come;
if
any one is not, let him repent.
Maran
Atha. Amen.
(Maran
Atha is an Aramaic prayer. It means both 'The Lord is coming' and 'Come,
Lord.')
Very quickly, there were groups of Christians in
all the main cities of the Roman Empire. When Paul arrived in Rome for his
trial he was welcomed by members of the church there. The Greek and Latin word for "church", ecclesia,
is that used for the Assembly in Greek democracy, and for great gather¡©ings of
Israel as God's People in the Greek Old Testament, the Septu¡©agint. From the beginning, there were people
of every class, rich and poor, present at the worship and meetings of the
church, offering possibilities for sharing wealth or for tensions. The Gospel
spread amazingly rapidly, thanks in part to the ease of communications offered
by the Empire's almost universal Greek.
Persecutions
and Martyrdom
Many people imagine that in the early centuries,
Christians were always being fiercely persecuted. This is far from the truth.
Except for the drama of Nero's accusation against the Christians after the fire
of Rome in 64, Rome did not actively persecute the Christians. They were seen as part of the wider
'Jewish problem' and not something separate. Only later, as the number of Christians grew, and the
ceremonies celebrating the living emperor as a god were developed, did conflict
arise. It may be that in the East,
where there were many Jews, they were able to make trouble for the Christians
with the authorities, but this was not general. Thus Trajan, in his reply to Pliny's letter asking how
Christians should be treated, told him that although the Christian religion was
illegal (perhaps because it was "secret" and individual), he should
not search for Christians, but act if one was accused directly (the accuser had
to direct the prosecution and was punished if the case was found not proved).
The first century of the church's history is
almost unknown to us apart from the New Testament. Sudden outbursts of persecution leave their mark in stories
about heroic martyrs. In 155(?), in Smyrna (now Turkey) the 86 year-old bishop
Polycarp (who was John's disciple) was seized and burned, although he was
much respected in the city. In
Lyons (France) in 177 a mob forced the martyrdom of 48 Christians, including
the brave young slave Blandine. At
this time, many people believed terrible rumors about the Christians'
practices. They were said to murder
children, eat human flesh, commit incest.
Persecution was usually a result of some kind of mob-hysteria, not an
official policy. Christians had by
now begun to try to communicate their beliefs to educated Roman citizens, not
merely to communicate faith, but also to explain that they were loyal citizens
of the Empire and not rebels. By
180, we find many Christian groups in North Africa, where the church became for
the first time Latin-speaking, Until then, even in Rome, it had mostly used
Greek.
The first official, empire-wide persecution
only came in 202, under Sep¡©timus Severus; it was launched for no clear reason,
and there were martyrs in Alex¡©andria, Rome, Corinth, and Carthage. From Carthage we have a document
recording the suffering of two young women, the high-class Perpetua and the
slave Felicity, partly written as a diary by Perpetua herself, which is most
moving. She was hardly more than twenty, married and had a small child.
We were lodged in the prison; and I was
terrified, as I had never before been in such a dark hole. What a difficult
time it was! With the crowd the heat was stifling; then there was the extortion
of the soldiers; and to crown all, I was tortured with worry for my baby there.
Then Tertius and Pomponius, those blessed
deacons who tried to take care of us, bribed the soldiers to allow us to go to
a better part of the prison to refresh ourselves for a few hours. Everyone then
left that dungeon and shifted for himself. I nursed my baby, who was faint from
hunger. In my anxiety I spoke to my mother about the child, I tried to comfort
my brother, and I gave the child in their charge. I was in pain because I saw
them suffering out of pity for me. These were the trials I had to endure for
many days. Then I got permission for my baby to stay with me in prison. At once
I recovered my health, relieved as I was of my worry and anxiety over the
child. My prison had suddenly become a palace, so that I wanted to be there
rather than anywhere else.
After
they are condemned to death, her father keeps the baby at home.
As for Felicitas, she too enjoyed the Lord's
favour in this wise. She had been pregnant when she was arrested, and was now
in her eighth month. As the day of the spectacle drew near she was very
distressed that her martyrdom would be postponed because of her pregnancy; for
it is against the law for women with child to be executed. Thus she might have
to shed her holy, innocent blood afterwards along with others who were common
criminals. Her comrades in martyrdom were also saddened; for they were afraid
that they would have to leave behind so fine a companion to travel alone on the
same road to hope. And so, two days before the contest, they poured forth a
prayer to the Lord in one torrent of common grief. And immediately after their
prayer the birth pains came upon her. She suffered a good deal in her labour
because of the natural difficulty of an eight months' delivery.
Hence
one of the assistants of the prison guards said to her: 'You suffer so much now‑‑what
will you do when you are tossed to the beasts? Little did you think of them
when you refused to sacrifice.'
'What I am suffering now', she replied, 'I
suffer by myself. But then another will be inside me who will suffer for me,
just as I shall be suffering for him.'
And she gave birth to a girl; and one of the
sisters brought her up as her own daughter.
They
are brought to the arena for execution; they are to be tormented by wild
animals.
For the young women, they had prepared a mad
heifer. This was an unusual animal, but it was chosen that their sex might be
matched with that of the beast. So they were stripped naked, placed in nets and
thus brought out into the arena. Even the crowd was horrified when they saw
that one was a delicate young girl and the other was a woman fresh from
childbirth with the milk still dripping from her breasts. And so they were
brought back again and dressed in unbelted tunics.
First the heifer tossed Perpetua and she fell on
her back. Then sitting up she pulled down the tunic that was ripped along the
side so that it covered her thighs, thinking more of her modesty than of her
pain. Next she asked for a pin to fasten her untidy hair: for it was not right
that a martyr should die with her hair in disorder, lest she might seem to be
mourning in her hour of triumph.
Then she got up. And seeing that Felicitas had
been crushed to the ground, she went over to her, gave her hand, and lifted her
up. Then the two stood side by side. But the cruelty of the mob was by now
appeased, and so they were called back through the Gate of Life.
There Perpetua was held up by a man named
Rusticus who was at the time a catechumen and kept close to her. She awoke from
a kind of sleep (so absorbed had she been in ecstasy in the Spirit) and she
began to look about her. Then to the amazement of all she said: 'When are we
going to be thrown to that heifer or whatever it is?'
When told that this had already happened, she
refused to believe it until she
noticed the marks of her rough experience on her person and her dress.
Then she called for her brother and spoke to him together with the catechumens
and said: 'You must all stand fast in the faith and love one another, and do
not be weakened by what we have gone through.'
At another gate Saturus was earnestly addressing
the soldier Pudens. 'It is exactly', he said, 'as I foretold and predicted. So
far not one animal has touched me. So now you may believe me with all your
heart: I am going in there and I shall be finished
off
with one bite of the leopard.' And immediately as the contest was coming to a
close a leopard was let loose, and after one bite Saturus was so drenched with
blood that as he came away the mob roared in witness to his second baptism:
'Well washed! Well washed!' For well washed indeed was one who had been bathed
in this manner.
Then he said to the soldier Pudens: 'Good‑bye.
Remember me, and remember the faith. These things should not disturb you but
rather strengthen you.' And with this he asked Pudens for a ring from his
finger, and dipping it into his wound he gave it back to him again as a pledge
and as a record of his bloodshed.
Shortly after he was thrown unconscious with the
rest in the usual spot to have his throat cut. But the mob asked that their
bodies be brought out into the open that their eyes might be the guilty
witnesses of the sword that pierced their flesh. And so the martyrs got up and
went to the spot of their own accord as the people wanted them to, and kissing
one another they sealed their martyrdom with the ritual kiss of peace. The
others took the sword in silence and without moving, especially Saturus, who
being the first to climb the stairway was the first to die. For once again he
was waiting for Perpetua. Perpetua, however, had yet to taste more pain. She
screamed as she was struck on the bone; then she took the trembling hand of the
young gladiator and guided it to her throat. It was as though so great a woman,
feared as she was by the unclean spirit, could not be dispatched unless she
herself were willing.
It is not surprising that many of the onlookers
at such scenes came away convinced that the martyrs' faith must be true. Many
must have repeated the words heard when old Polycarp had insisted that he alone
should be killed: "Look how much these Christians love one another; they
are even ready to die for each other."
Those who were killed professing faith in God
were thought to have died like Jesus, and so they began to be called 'martyrs'
(witnesses) and 'saints' (holy people) although Paul had used the word 'saint'
to describe every Christian who
had been baptized. People began to venerate the bodies and tombs of the saints,
as well as cloths dipped in their blood. Catechumens who were killed before
baptism were said to have undergone a 'baptism of blood'. Believers who were
imprisoned and tortured but not killed were often referred to as 'Confessors'
and treated with special veneration after their release. In Rome, many martyrs
were buried in the Catacombs, the underground corridors lined with tombs that were
a popular place of burial.
This persecution ceased, but in 212 the emperor
Caracalla granted Roman citizenship to almost all the free inhabitants of the
lands in the empire. Now, Roman
citizens were obliged to acknowledge the gods of the empire, and to make the
offerings of the cult of the emperor as god. For a time, this problem was not acute, and it is in these
years that Christians first built special buildings for their worship in Asia
Minor.
Early
Christian Thinkers
At this time, office in the church was becoming
socially desirable, many new converts were coming for instruction and baptism,
and new thinkers were arising. Irenaeus,
a pupil of Polycarp, and bishop of Lyons after the martyrdom of 177 until his
death in 202, wrote a number of theological works, especially a defence of
Christianity against the Gnostic heresy.
He is sometimes called the "first sys¡©tematic theologian." His
most celebrated saying is: "The glory of God is Man alive."
Origen (185-255) is perhaps the
first major Christian intellectual, although much of what he wrote is now
lost. He was born and lived in
Alexandria, where his father was martyred in 202. He became head of the Catechetical School but was later
(231) obliged to settle in Palestine.
During the great persecution under Decius (250) he was tortured and he
died soon afterwards. He was a
controversial figure because of the originality of his thought. He was interested in the textual
criticism of the Bible, and wrote commentaries on the Scriptures. a
presentation of basic Christianity, an apology for Christianity (Contra Celsum)
in reply to an earlier pagan attack.
He was highly esteemed by the writers who followed him, such as Gregory
of Nazianzus, Basil, and Eusebius.
Quite unlike him, while living at the same time,
was Tertullian of Carthage (160-240). He was born into the old world, attracted by the rigours of
Stoicism, then became a Christian attracted by the purity of life and the
spirit of the martyrs. He was a
lawyer by training, a rhet¡©orician, and his many writings in Latin are a
brilliant expression of the most "puritanical" form of non-conformist
Christianity. He was by nature an
extremist, he joined the most radical groups, expecting the destruction of the
evil world at any moment, he resisted any com¡©promise with the pagan world and
its culture. The West received
much of its thought on politics and religion from him.
Persecutions
and Victory
In 250, at a time when the Empire was threatened
with Germanic invasion, the emperor Decius called on all citizens to sacrifice
to the gods. Those unable to
produce a certificate proving that they had offered the sacrifice would be
punished. In the cities, the
Christians were unprepared for this, and many chose to make the sacrifice,
which made them guilty of apostasy.
Much worse was to come. The
next emperor, Valerian, from 257-9 set out to suppress Christianity and enforce
the cult of the Roman gods. This
was the worst of all the per¡©secutions in the West, many died, perhaps the
emperor was tempted by the wealth of the church, which was already
considerable.
The final struggle came in 303, when Diocletian
ordered the destruc¡©tion of church buildings, the confiscation of the
Scriptures, and pagan sacrifice by the clergy. In 304 he even demanded a universal sacrifice. He realized that now Christianity had
spread from the cities to the countrysides, into Armenia and Persia, and was a
real threat to the old religion.
He felt that the present problems of the Empire came from neglect of
gods like Jupiter and Hercules, and the presence of "foreign"
religions seemed likely to displease them more. However, he ordered that people were not to be killed, and
in 305 he abdicated.
It was only now that the word 'pagan'
begins to be used to describe people who follow non-Christian religions. The
word originally meant 'rural' and serves to remind us that Christianity spread
much more quickly among the urban population of the Empire. 'Paganism' remained
strong in the rural areas for many centuries, until it slowly declined into
'superstition' or 'popular religion' and ceased to be felt to be threatening.
In the East, anti-Christian activities continued
for a few more years while Constantine was struggling against his rival Maximinus.
The final triumph of Christianity came about in strange ways. Constantine
believed like many Romans of his time that the sun was the one true God. This
cult of the sun was widespread, with the resulting confusion between the
physical sun and its symbolic uses; Christians still worship on Sundays.
Constantine told Eusebius that he once had a vision of a cross combined with
the sun, with the message 'In this sign, conquer.' In 312, when Maximinus could
have stayed safely inside the walls of Rome, he suddenly emerged and was defeated at the Milvian Bridge
across the Tiber by Constantine's much smaller army. This 'God-given' victory
was decisive in Constantine's conversion to faith in Christ as the true Sun of
Justice. Soon after it, he was instructed in a dream to use the 'Chi-Ro'
symbol of Christ on his standards and coins as a sign of victory.
The outcome of this process was Constantine's Edict
of Milan (313), which is more than a simple declaration of tolerance for
Christianity; it marks the beginning of the process by which orthodox, catholic
Christianity became the official religion of the Roman Empire under The¡©odosius,
who in 391 ordered the final closing of all temples and the abolition of pagan
worship.
The
Teaching Church
After Origen, the most important name is that of
Eusebius (260¡©-340), who became bishop of Caesarea, in his native
Palestine, in 314. Origen had
lived his years of exile there and Eusebius admired him very much, most of what
we know about Origen comes from him.
Eusebius was close to Constantine, whom he admired. His vision and writings are mostly
historical, his vision of history is of a conquest of Christian, biblical truth
over pagan ideas. His Alexandrian
education, though, meant that he respected the achievements of the ancient
world, seeing in them a providential Praeparatio Evangelica (prepara¡©tion
for the Gospel, the name of a work in which he shows how even the best Greek
philosophy, that of Plato, is equalled by the Bible). His main fame rests on his Ecclesiastical History,
inspired by classical history, which traces the history of the church from
its beginnings until 324. Eusebius
is the model for all later Western ecclesiastical historians (Bede, for
example), by his direct quotation of ancient records and authorities.
Eusebius reflects the basic problem of the
relationship within Christianity of the two cultures, biblical and
classical. Within the church,
however, there were other problems.
The gravest of these were those forms of teaching called Arianism
and Donatism. This latter
divided the North African church after the Great Persecution (303-5) when some
had surrendered copies of the Scriptures to the authorities (traditores, meaning
'surrenderers', from which the word "traitors"). Later, the extremists in the church
refused to accept these people as members of the church, so that in the time of
Augustine we find two parallel churches, the Catholic (ready to forgive)
and the Donatist (strict, unforgiving followers of the bishop Donatus).
Arianism, though, was an Eastern
problem, Alexandrian in origin.
Arius was a priest in Alexandria, and in talking of God he seems to have
said that the Son, Christ, since he suffered and died, was obviously
"inferior" to the Father who is above all that. At the beginning of the preaching of
the Gospel, Christians had been challenged by Gnostics who had said that
Jesus, being God, could not have been a "real" man. Now they were challenged by the idea
that, being a man, Jesus could not "really" be God. Since the church has always wanted to
stress that the Gospel is one of reconciliation between God and Man in Christ,
ideas which deny one side of the equation matter. Yet the ideas taught by Arius seemed right to many, they
spread by missionaries as far as the Germanic Goths who were later going to
invade Italy.
Constantine wanted unity among the Christians,
so in 325 over 200 bishops met in Nicaea (Turkey) with Constantine
presiding to "settle" the problem. The result, eventually, was the "creed" that is
called the Nicene Creed, declaring that the Son is "of one
substance with the Father." This is the Credo sung in Masses by
Bach, Mozart, Beethoven etc. It
did not settle the problem, but with time Arianism melted away:
I
believe in one God, the Father almighty,
Maker
of Heaven and Earth, and of all things, visible and invisible,
and
in one Lord, Jesus Christ,
the
only begotten Son of God,
begotten
of the Father before all worlds:
God
of God, Light of Light,
True
God of True God, begotten, not made,
being
of one substance with the Father,
by whom all things were made,
who
for us men and for our salvation came down from Heaven,
and
was incarnate by the Holy Spirit of the Virgin Mary,
and
was made man.
He
was crucified also for us under Pontius Pilate,
he
suffered and was buried;
the
third day, he rose again, according to the Scriptures,
he
ascended into Heaven
and
is seated at the right hand of the Father.
He
shall come again in glory, to judge the living and the dead,
his
kingdom shall have no end.
And
I believe in the Holy Spirit, the Lord, the Giver of Life,
who
proceeds from the Father (and the Son),
who
with the Father and the Son together is worshipped and glorified,
he
spoke by the prophets.
I
believe one holy, catholic and apostolic church,
I
acknowledge one baptism for the remission of sins,
and
I look for the resurrection of the body,
and
the life of the world to come.
Ambrose
and Augustine
The next important name is that of Ambrose (339-397)
who was chosen to be bishop of Milan (Italy) before even he had been
baptized. Before this he had been
a local governor. He exerted great
influence over emperors, especially Theodosius, with the aim of having a
single, unified church uniting every person in the Empire. He was therefore opposed to
"heretical" groups (Arians, Donatists etc.), to pagan religions, and
to the Jews. He was outraged when
the "Christian" Theodosius in 390 had 7,000 citizens of Thessalonica
massacred in a theatre; he excluded him from the church and made him do
penance. In writing and preaching,
he drew on deep knowledge of Platonic phil¡©osophy, his sermons helped to convert
Augustine, who was moved to tears by his hymns.
Augustine (354-430) is the
greatest figure in the transition from classical to medieval (and modern)
culture. He was born in what is
now Algeria and his mother, Monica, was a devout catholic Christian. He received a classical education and
at 19, reading Cicero, discovered the possible depths of philosophy. He therefore turned away from the
Christianity of his mother and began a spiritual pilgrimage in search of Wisdom
which led him to Manichaeism.
He began to teach rhetoric, teaching at
Carthage, Rome and Milan. At Milan
he was attracted by the Christianized Neo-Platonism of Ambrose, for his was a
tormented psyche, intensely aware of the tensions and contradictions between
the visible and the invisible, nature and Grace. In his Confessions, he tells how he was reading the
Bible one day, when
he
found in Paul's Letter to the Romans a key to his distress and realized that he
had become a Christian.
Augustine's Conversion (Confessions:
Book 8)
There was a little garden belonging to our
lodging, of which we had the use--as of the whole house--for the master, our
landlord, did not live there. The tempest in my breast hurried me out into this
garden, where no one might interrupt the fiery struggle in which I was engaged
with myself, until it came to the outcome that thou knewest though I did not.
But I was mad for health, and dying for life; knowing what evil thing I was,
but not knowing what good thing I was so shortly to become.
I fled into the garden, with Alypius following
step by step; for I had no secret in which he did not share, and how could he
leave me in such distress? We sat down, as far from the house as possible. I
was greatly disturbed in spirit, angry at myself with a turbulent indignation
because I had not entered thy will and covenant, O my God, while all my bones
cried out to me to enter, extolling it to the skies. (...)
Chapter
xii
Now when deep reflection had drawn up out of the
secret depths of my soul all my misery and had heaped it up before the sight of
my heart, there arose a mighty storm, accompanied by a mighty rain of tears.
That I might give way fully to my tears and lamentations, I stole away from
Alypius, for it seemed to me that solitude was more appropriate for the
business of weeping. I went far enough away that I could feel that even his
presence was no restraint upon me. This was the way I felt at the time, and he
realized it. I suppose I had said something before I started up and he noticed
that the sound of my voice was choked with weeping. And so he stayed alone,
where we had been sitting together, greatly astonished.
I flung myself down under a fig tree--how I know
not--and gave free course to my tears. The streams of my eyes gushed out an
acceptable sacrifice to thee. And, not indeed in these words, but to this
effect, I cried to thee: ¡°And thou, O Lord, how long? How long, O Lord? Wilt
thou be angry forever? Oh, remember not against us our former iniquities. For I
felt that I was still enthralled by them. I sent up these sorrowful cries: ¡°How
long, how long? Tomorrow and tomorrow? Why not now? Why not this very hour make
an end to my uncleanness?
I was saying these things and weeping in the
most bitter contrition of my heart, when suddenly I heard the voice of a boy or
a girl I know not which--coming from the neighboring house, chanting over and
over again, ¡°Tollite, legite; pick it up, read it; pick it up, read it.¡±
Immediately I ceased weeping and began most earnestly to think whether it was
usual for children in some kind of game to sing such a song, but I could not
remember ever having heard the like. So, damming the torrent of my tears, I got
to my feet, for I could not but think that this was a divine command to open
the Bible and read the first passage I should light upon. For I had heard how Anthony (of Egypt),
accidentally coming into church while the gospel was being read, received the
admonition as if what was read had been addressed to him: ¡°Go and sell what you
have and give it to the poor, and you shall have treasure in heaven; and come
and follow me. By such an oracle he was forthwith converted to thee.
So I quickly returned to the bench where Alypius
was sitting, for there I had put down the apostle¡¯s book (Paul's Epistle to
the Romans) when I had left there. I snatched it up, opened it, and in
silence read the paragraph on which my eyes first fell: ¡°Not in rioting and
drunkenness, not in chambering and wantonness, not in strife and envying, but
put on the Lord Jesus Christ, and make no provision for the flesh to fulfill
the lusts thereof. I wanted to read no further, nor did I need to. For
instantly, as the sentence ended, there was infused in my heart something like
the light of full certainty and all the gloom of doubt vanished away.
Closing the book, then, and putting my finger or
something else for a mark I began--now with a tranquil countenance--to tell it
all to Alypius. And he in turn disclosed to me what had been going on in
himself, of which I knew nothing. He asked to see what I had read. I showed
him, and he looked on even further than I had read. I had not known what
followed. But indeed it was this, ¡°Him that is weak in the faith, receive. This
he applied to himself, and told me so. By these words of warning he was
strengthened, and by exercising his good resolution and purpose--all very much
in keeping with his character, in which, in these respects, he was always far
different from and better than I--he joined me in full commitment without any
restless hesitation.
Then we went in to my mother, and told her what happened, to
her great joy. We explained to her how it had occurred--and she leaped for joy
triumphant; and she blessed thee, who art ¡°able to do exceedingly abundantly
above all that we ask or think."
For she saw that thou hadst granted her far more than she had ever asked
for in all her pitiful and doleful lamentations. For thou didst so convert me
to thee that I sought neither a wife nor any other of this world¡¯s hopes, but
set my feet on that rule of faith which so many years before
thou hadst showed her in her dream about me. And so thou didst turn her grief
into gladness more plentiful than she had ventured to desire, and dearer and
purer than the desire she used to cherish of having grandchildren of my flesh.
He was baptized at Easter 387, to the
great joy of his mother. She died suddenly of a fever in the autumn, as they
were on the way back to Africa.
I closed her eyes; and there flowed in a great
sadness on my heart and it was passing into tears, when at the strong behest of
my mind my eyes sucked back the fountain dry, and sorrow was in me like a
convulsion. As soon as she breathed her last, the boy Adeodatus burst out
wailing; but he was checked by us all, and became quiet. Likewise, my own
childish feeling which was, through the youthful voice of my heart, seeking
escape in tears, was held back and silenced. For we did not
consider it fitting to celebrate that death with tearful wails and groanings.
This is the way those who die unhappy or are altogether dead are usually
mourned. But she neither died unhappy nor did she altogether die. For of this
we were assured by the witness of her good life, her ¡°faith unfeigned, and
other manifest evidence.
What was it, then, that hurt me so grievously in
my heart except the newly made wound, caused from having the sweet and dear
habit of living together with her suddenly broken? I was full of joy because of
her testimony in her last illness, when she praised my dutiful attention and
called me kind, and recalled with great affection of love that she had never
heard any harsh or reproachful sound from my mouth against her. But yet, O my
God who made us, how can that honor I paid her be compared with her service to
me? I was then left destitute of a great comfort in her, and my soul was
stricken; and that life was torn apart, as it were, which had been made but one
out of hers and mine together.
While those whose office it was to prepare for
the funeral went about their task according to custom, I discoursed in another
part of the house, with those who thought I should not be left alone, on what
was appropriate to the occasion. By this balm of truth, I softened the anguish
known to thee. They were unconscious of it and listened intently and thought me
free of any sense of sorrow. But in thy ears, where none of them heard, I
reproached myself for the mildness of my feelings, and restrained the flow of
my grief which bowed a little to my will. The paroxysm returned again, and I
knew what I repressed in my heart, even though it did not make me burst forth
into tears or even change my countenance; and I was greatly annoyed that these
human things had such power over me, which in the due order and destiny of our
natural condition must of necessity happen. And so with a new sorrow I sorrowed
for my sorrow and was wasted with a twofold sadness.
So, when the body was carried forth, we both
went and returned without tears. For neither in those prayers which we poured
forth to thee, when the sacrifice of our redemption was offered up to thee for
her--with the body placed by the side of the grave as the custom is there,
before it is lowered down into it--neither in those prayers did I weep. But I
was most grievously sad in secret all the day, and with a troubled mind
entreated thee, as I could, to heal my sorrow; but thou didst not. Then I
slept, and when I awoke I found my grief not a little assuaged. And as I lay
there on my bed, verses of Ambrose came to my mind:
¡°O
God, Creator of us all,
Guiding
the orbs celestial,
Clothing
the day with lovely light,
Appointing
gracious sleep by night:
Thy
grace our wearied limbs restore
To
strengthened labor, as before,
And
ease the grief of tired minds
From
that deep torment which it finds.¡±
And then, little by little, there came back to
me my former memories of thy handmaid: her devout life toward thee, her holy
tenderness and attentiveness toward us, which had suddenly been taken away from
me--and it was a solace for me to weep in thy sight, for her and for myself,
about her and about myself.
Thus I set free the tears which before I
repressed, that they might flow at will, spreading them out as a pillow beneath
my heart. And it rested on them, for thy ears were near me--not those of a man,
who would have made a scornful comment about my weeping. But now in writing I
confess it to thee, O Lord! Read it who will, and comment how he will, and if
he finds me to have sinned in weeping for my mother for part of an hour--that
mother who was for a while dead to my eyes, who had for many years wept for me
that I might live in thy eyes--let him not laugh at me; but if he be a man of
generous love, let him weep for my sins against thee, the Father of all the
brethren of thy Christ.
Returning to North Africa, he set up a kind of
monastic community; in 391 he became a priest, against his will, and in 395 he
became bishop of the town of Hippo where he served for 34 years. His mind was intensely active, he wrote
many works designed to support the catholic doctrines against other groups
(Donatists) and against the Gnostic Manichees. He left over 100 works, 200 letters, 500 sermons.
The most famous of his works are the Confessions
and The City of God. The Confessions (c.400)
tell the story of his early struggles, his conversion and new life, in a vivid,
emotional way. Intensely
"personal" in a way nothing written before it had been, it is one of
the great classics of spiritual autobiography. In many ways, Augustine invented
"modern man" by the depiction of his inner struggles, contradictions,
and doubts in the Confessions.
In 410, Rome fell to the Goths, and for
Augustine this seemed a sign of the end of the world, since Rome was for him
the symbol of all civilized culture.
So he began to write a book!
The City of God (413-426) is the basic work in which Christianity
and classical culture are united, thanks to Augustine's vision. This vision is literary in its use of
language, Neo-Platonic in its fundamental approach, biblical in its
teaching. Almost certainly, no
book has marked Western culture so deeply. Yet Augustine is no easy writer, and his ascetic doctrine,
his distrust of the physical world (he was deeply tempted by ambition as well
as sensuality), his doctrine of the deep depravity of fallen humanity redeemed
only by God's saving Grace, underlie the deep pessimism of what is often called
Western Puritanism. Calvinism in particular was deeply influenced by his
dualistic vision.
Because of Augustine's writings, the Middle Ages
and the Renaissance were essentially Neo-Platonic, without realizing it. Until
the Renaissance almost none of Plato's works existed in Latin translation and
they were not read in the West.
Protestant theology remains deeply marked by his influence, in its
doctrines of Grace, its concern with (double) predestination, its
"other-worldliness", and its love of verbal discourse.
The other great name of these years is that of Jerome
(348-420) who was more of a pure scholar than Augustine, who was an
intellectual and a pastor. His
character was even more complicated than that of Augustine; he found human
relations very difficult. His teacher, Aelius Donatus, was the most famous
"grammarian" of the age, he wrote two school books on grammar and
rhetoric that were used throughout the Middle Ages. Jerome was baptized when he was a student and then went to
the Syrian desert and learned Hebrew.
He met the great teacher Gregory of Nazianzus in Constantinople, then
returned to Rome, where he revised the style of the Latin New Testament then in
use.
In 385, he left Rome and travelled to Syria and
Egypt to see the monastic communities living there, before settling for the
rest of his life in Bethlehem with a community of Roman followers, men and
women. There he completed the new
translation of the Old Testament into Latin, based on the work of Origen, that
became the official Latin Bible until the present age, known as the Vulgate. Jerome's style is the most
classical of all the Christian writers, full of echoes of Cicero, Virgil,
Horace.
Into
the Middle Ages
With the fall of Rome and the collapse of the
Empire in the West, the "Dark Ages" came to Britain and Gaul. A number of writers were vital for the
transmission of classical values. Orosius came from Spain to be with
Augustine and at his suggestion wrote a Christian chronicle history of the
world from its foundation, through the Roman empire, until the present (417),
using Eusebius' and Jerome's works, and pagan histories. It was the basic work of history for
the Middle Ages.
Macrobius (c.420), an otherwise
unknown African offical, left two works which the Middle Ages built on: his
neo-platonic Commentary on Cicero's Somnium Scipionis (the "Dream
of Scipio") by which medieval dream-visions and other dream literature
were inspired; and his Saturnalia ("New Year's Party") which
is a kind of didactic symposium centred on the meaning and importance of Virgil
as the model Rhetorician, but covering many topics. In the Middle Ages it served as a kind of encyclopedia.
Another North African, Martianus Capella (c.410-430),
composed a didactic treatise combining prose and verse (Menippean Satire), the
"Marriage of Mercury and Philology" in which a personified Philology
goes on a journey to heaven with her servants, the Seven Liberal Arts,
to be married to Mercury who is god of Eloquence. It gave the idea of the heavenly-ascent allegory to the
Middle Ages, and also the outline of the basic course of education in Grammar
Schools and Universities until the 19th century: the Trivium of
Grammar, Logic (or Dialectic), Rhetoric, after which a student became Bachelor
of Arts (B.A.), and the Quadrivium of Geometry, Arithmetic,
Astronomy, Music, after which he became fit to teach others, as Master of Arts
(M.A.) or went on to study Philosophy and Theology.
The other writer by whom the classics were
transmitted to the West is Boethius (480-524). He was of a noble Roman family, and served as consul in
510. His was the last generation
to be able to study the Greek classics in Greek, and one of his goals was to
translate the works of Aristotle and Plato into Latin, with commentaries
reconciling the differences between them.
If he had succeeded, Western intellectual history would be different,
there would have been no rediscovery of Aristotle in the 12-13th centuries, no
ignorance of Plato in the Middle Ages, no rediscovery of him in the 15th
century! But after having served
under Theodoric the Ostrogoth, he was suspected of treason, put in prison, and
finally executed.
While in prison, Boethius wrote his immensely
influential Consolation of Philosophy, a mixture of prose
and verse, a dialogue in which the personified figure of Philosophy
explains to him how phil¡©osophy enables him to live truly as a human being even
in absurd and cruel situations such as his. The fundamental question explored
in this book is the nature of true
happiness.
The work alternates sections in verse with the
prose debate between Boethius (who takes the role of the blockhead who needs
always to be instructed) and Philosophy. In Book 1 Boethius expresses his
anguish in verse, to which Philosophy replies in prose. He contrasts the
harmonious order of Nature with the apparent disorder of human life in which
people suffer for no just reason:
'Founder of the star‑studded universe,
resting
on your eternal throne
whence
you turn the swiftly rolling sky,
and
bind the stars to keep Your law;
at
your word the moon now shines brightly with full face,
ever
turned to her brother's light,
and
so she dims the lesser lights;
or
now she is herself obscured,
for
nearer to the sun her beams shew her pale horns alone.
Cool
rises the evening star at night's first drawing nigh:
the
same is the morning star
who
casts off the harness that she bore before,
and
paling meets the rising sun.
When
winter's cold doth strip the trees,
You
set a shorter span to day.
And
you, when summer comes to warm,
change
the short divisions of the night.
Your
power doth order the seasons of the year,
so that the western breeze of spring
brings back the leaves
which
winter's north wind tore away;
so
that the dog‑star's heat makes ripe the ears of corn
whose
seed Arcturus watched.
Naught
breaks that ancient law:
naught
leaves undone the work appointed to its place.
Thus
all things you rule with limits fixed:
the
lives of men alone dost you scorn to restrain,
as
a guardian, within bounds.
For
why does Fortune with her fickle hand
deal
out such changing lots?
The
hurtful penalty is due to crime,
but
falls upon the sinless head:
depraved
men rest at ease on thrones aloft,
and
by their unjust lot can spurn beneath their hurtful heel
the
necks of virtuous men.
Beneath
obscuring shadows lies bright virtue hid:
the
just man bears the unjust's infamy.
They
suffer not for forsworn oaths,
they
suffer not for crimes glozed over with their lies.
But
when their will is to put forth their strength,
with
triumph they subdue the mightiest kings
whom
peoples in their thousands fear.
O
you who weave the bonds of Nature's self,
look
down upon this pitiable earth!
Mankind
is no base part of this great work,
and
we are tossed on Fortune's wave.
Restrain,
our Guardian, the engulfing surge,
and
as you rule the unbounded heaven,
with
a like bond make true and firm these lands.'
While I grieved thus in long‑drawn
pratings, Philosophy looked on with a calm countenance, not one whit moved by
my complaints Then said she, 'When I saw you in grief and in tears I knew
thereby that you were unhappy and in exile, but I knew not how distant was your
exile until your speech declared it. But you have not been driven so far from
your home; you have wandered thence yourself: or if you would rather hold that
you have been driven, you have been driven by yourself rather than by any
other. No other could have done so to you. For if you recall your true native
country, you know that it is not under the rule of the many‑headed people, as
was Athens of old, but there is one Lord, one King, who rejoices in the greater
number of his subjects, not in their banishment. To be guided by his reins, to
bow to his justice, is the highest liberty.
Know you not that sacred and ancient law of your
own state by which it is enacted that no man, who would establish a dwelling‑place
for himself therein, may lawfully be put forth? For there is no fear that any
man should merit exile, if he be kept safe therein by its protecting walls. But
any man that may no longer wish to dwell there, does equally no longer deserve
to be there. Wherefore it is your looks rather than the aspect of this place
which disturb me.
Initially, Boethius thinks that everything is
the work of Fortune, a personification of blind destiny, who turns the wheel
that raises people to prosperity or plunges them into disaster. In which case
there is no meaning and no justice in life.
In Book 3, Philosophy prays to God in a
much-admired Platonic hymn, before showing Boethius that God is the perfect
Good which can alone be the source of true happiness. God here is the Platonic
Good rather than the Christian God, but Boethius stresses the omnipotent
Providence that ensures that human lives are not unjustly subject to mere
chance.
'You who rule
the universe with everlasting law,
founder
of earth and heaven alike,
who
ordered time stand forth from out Eternity,
for
ever firm yourself, yet giving movement unto all.
No
causes were without you
which
could thence impel you to create this mass of changing matter,
but
within yourself exists the very idea of perfect good,
which
grudges naught, for of what can it have envy?
You
make all things follow that high pattern.
In
perfect beauty you move in your mind a world of beauty,
making
all in a like image,
and
bidding the perfect whole to complete its perfect functions.
All
the first principles of nature you bind together
by
perfect orders as of numbers,
so
that they may be balanced each with its opposite:
cold
with heat, and dry with moist together;
thus
fire may not fly upward too swiftly because too purely,
nor
may the weight of the solid earth drag it down and overwhelm it.
You
make the soul as a third between mind and material bodies:
to
these the soul gives life and movement,
for
you spread it abroad among the members of the universe,
now
working in accord.
Thus
is the soul divided as it takes its course, making two circles,
as
though a binding thread around the world.
Thereafter
it returns unto itself and passes around the lower earthly mind;
and
in like manner it gives motion to the heavens to turn their course.
You
carry forward with like inspiration these souls and lower lives.
You
fill these weak vessels with lofty souls,
and
send them abroad throughout the heavens and earth,
and
by your kindly law you turn them again to yourself
and
bring them to seek, as fire doth, to rise to you again.
'Grant then, O Father, that this
mind of ours
may
rise to Your throne of majesty;
grant
us to reach that fount of good.
Grant
that we may so find light
that
we may set on you unblinded eyes;
cast from our minds the heavy clouds of this
material world.
Shine
forth upon us in your own true glory.
You
are the bright and peaceful rest of all your children
that
worship you.
To
see you clearly is the limit of our aim.
You
are our beginning, our progress, our guide, our way, our end.'
The work ends with a long discussion about the
nature of Providence and the possibility of human freedom when everything is
already known to God's eternal mind. The themes of the work are classical
commonplaces, and the work is above all remarkable for its self-restraint; for
although Boethius was certainly a Christian, he nowhere uses faith as an easy
escape from difficult questions. He always refers to the possibilities
available to the philosophical mind, whether Christian or not.
King Alfred, Chaucer, and Queen Elizabeth, are
among those who translated the Consolation into English. It was one of the most important works
of "practical philosophy" in the Middle Ages, when many people were
always struggling to understand the workings of "Fortune"and
Providence in life.
Less familiar, but just as important, Cassiodorus
(490-583) should be better known.
He followed Boethius as consul and in other offices, then retired, after
failing to create a Christian university in Rome. He spent at least 10 years in Constantinople, then returned
and created a monastery on his land in Calabria (Italy), the Vivarium. The most important feature of this
monastery, created at about the time when Benedict was founding the
first Benedictine monasteries at Subiaco and Monte Cassino, is
its stress on the intellectual activities of the monks. The Vivarium is above all vital for
Western civilization by its library.
Other monasteries, like that founded in North England in the following
century by Benedict Biscop, followed its example, and these monastic libraries,
hidden in remote areas, preserved the classical manuscripts that played a vital
role in the moments of "Renaissance": that led by the monk Alcuin
under Charlemagne, that of the 12th century (Abelard) which saw the
founding of the modern universities, that of the 14th century led by Petrarch,
that of the 16th century led by Erasmus. Cassiodorus also organized the translation of various Greek
works into Latin.
The link between the scientific learning of
Antiquity and its redis¡©covery in the high Middle Ages is very often Isidore
of Seville (620-636), a bishop who wrote books about history, science,
theology, but whose most important work was the Etymologiae or
"Origins", an encyclopedia in the tradition of similar works by
Boethius and Cas¡©siodorus, in which he notes briefly everything he thinks worth
knowing about everything.
Finally, Prudentius (348-405) was the
writer of great Latin hymns and, most important, of the allegorical epic the
Psychomachia (the battle of the soul) from which all medieval
allegories and Morality plays derive, thanks to its portrayal of the soul torn
between the forces of Good and Evil represented by personified Virtues and
Vices, good and bad angels.