FUSION OF HEATHENISM AND CHRISTIANITY.
By I. E. Kimball
According to Tertullian, "heresy is but the custom of the past, . . . . the same as idolatry." We shall be obliged, according to this definition, by one of the "Fathers," to put the brand of heresy upon much of that which was denominated Christianity in the second and third centuries. The sentiments and sensibilities of the church comport more with the heathen standard than with Christ—an allegation hard to be made. We have spoken of their temper as not less uncharitable than the heathen. The new Platonism, which so energetically wrought for a fusion of all philosophies, Christianity with the rest, held to the old rule that deception was commendable if practiced for the promulgation of truth; such loose ideas prevailed in the church, especially among those who countenanced and patronized the Platonic school of Alexandria. And some of the teachers in the Christian school of Alexandria were mere philosophers, according to Ammonius Saccus' rule. In fact some of them were noted patrons of his school. The Scriptures came thus to be interpreted in the most fanciful, illogical manner. One of the most eminent and trusted of the writers of that time, in speaking of Christ's illustration of the two sparrows sold for a farthing, gravely tells us that the two sparrows represent the body and the soul. "Where two or three are gathered together in my name," is made to represent marriage. The observance of the third, sixth, and ninth hours by the Jews, Cyprian would make to represent the Trinity. The writings of the so-called Barnabas are mythical, illogical, and untrue, insomuch that an author of to-day putting forth such trash would be accounted a religious boor or madman. The "Apostolic Father" Hermes is called by Mosheim "a wild, disordered fanatic," but his was the most popular book of the second and third centuries, and largely accounted as inspired. The heathen doctrine of deception found its way so fully into the church that base artifices were resorted to, instead of sound arguments against opponents. Many books appeared. To find readers and to be made to speak authoritatively forged names of bishops and martyrs were given for the authors, so that now we know nothing of what is genuine and authentic. At least two-thirds and probably four-fifths of all the "Apostolic Fathers'" writings are universally conceded to be forged453productions. In the book of Hermes and writings of Clement, which were read aloud in the churches of the second century, may be found such stories as that of the phoenix, and even grosser fables. Ignatius is called, by very good authority (Dr. Killen), "an anti-evangelical formalist," "a puerile boaster," "dreaming mystic," "crazy fanatic." Papias' collection of oral traditions are monstrous lies. Irenæus, too, was one of the vague, fanciful interpreters, and Justin, a mystic of the real Catholic stamp of after times. Clement of Alexandria surpassed all others as a speculative philosopher and fanciful interpreter. He believed the seeds of celestial wisdom to be hid in the Greek philosophy, and this philosophy he without scruple attributed to the Deity. He allegorized even the ten commandments and the historical narratives of the Bible and deranged the relative position of everything. Plato was, in his estimation, an evangelical prophet, and the Greek philosophy a heaven-sent preparation for the gospel. Tertullian was "superstitious," "bigoted," "choleric," and at times showing much spirituality and light, and again evincing the most perturbed, vindictive spirit. Origen was born A.D. 185 or 186. He continued the wild style of allegorizing borrowed from heathenism and the new Platonism, of which he, as also Athenagoras, Pantænus, and Clement had approved. Of this new Platonism and its effects we will hereafter speak.