p. 453 | SOME OF THE DOCTRINES

Pacific Press Publishing Company · Oakland, California · May 28, 1894

FromSigns of the Times, Vol. 20, No. 29.

SOME OF THE DOCTRINES.

It is now time to mention the doctrines held. The cardinal point in Plato's philosophy was the immortality of the soul. Demonolotry, and the whole fabric of Gentile theology, was based upon this. A state of purification by fire after death was also held. As early as the writings of Hermes, purgatory is held up to view. Some must be "tortured and complete the days of their sins." Supererogation, or the doctrine of doing more than is required and thus laying up a fund of goodness, giving more divine honor, is plainly taught.

Dr. Kitto speaks of Ignatius as seeing in the "Catholic Church a continuation of the mystery of the incarnation." And the bishop is by him exalted into a visible representative of Christ; and his power and authority were boundless. He saw the washing away of sin in his own blood of martyrdom, not in the Lord's.

Irenæus is the first to teach that our Lord's ransom was paid to Satan. He believed the Roman Church to have preëminent authority, and that all should agree with her, and "draw from her the waters of life." She was "the entrance into life." Justin Martyr frankly and fully advocated Antinomianism. The law under which the Jew was educated was abolished. He was doubtless the first to advocate this, and for the express purpose of annulling the Sabbath requirement. The "sign of the cross" was everything to Justin. This was about A.D. 150.

Clement held that Christ went to hades and preached to the imprisoned spirits, also the apostles, who doubtless, according to him, would now be thus engaged. Thus probation after death was now an established belief.

Tertullian, "the founder of Latin theology," as also Cyprian, interpreted Matt. 16:16-18 according to the Catholic doctrine of Peter as the pillar and foundation stone upon which the superstructure of the church should be built. According to Tertullian pardon may be secured by penance, by fasting, and by martyrdom. The sign of the cross to him was a charm mighty to break the power of Satan. He believed also in a place of punishment—purgatory. He says: "As oft as the anniversary comes around we make offerings for the dead [martyrs] as birthday (day of martyrdom) honors; we count fasting or kneeling in worship on the Lord's day to be unlawful; we rejoice in the same privilege also from Easter to Whitsunday [Pentecost]. We feel pained should any wine, even though our own, be cast upon the ground. At every step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamp, sit on couch, on seat, in all the ordinary actions of daily life, we trace upon our forehead (the sign of the cross). If for these and other such rules you insist upon having positive Scripture injunction, you will find none. Tradition will be held forth to you as the originator of them, custom as their strengthener, and faith as their observer."—De Corona, secs. 3 and 4. This much for Tertullian. With him the water imbibed the power of sanctifying at baptism. At this time there were prayers for the dead and invocation of saints in heaven or hades, they knew not which. "Fall on your knees, fall before God's beloved ones, and entreat their intercession," said he.

The heretic "could not be a Christian," and said he, "they must be forced to do their duty." The bishop was the "chief priest," and the people were not to consider "the honor" or "the peace" of the church safe unless the episcopal dignity stand secure. The mass was the "holy and tremendous sacrifice," a continuation of Christ's sacrifice upon the cross.

The Origenists addressed the martyrs in their sermons as present in the congregations, invoking their assistance and blessing. There was a lower and a higher morality, moral and venial sin. The doctrine of works of supererogation, not necessary, indeed, but very helpful, giving peculiar merit, was taught. Origen enumerates seven ways by which one may be saved from sin: By baptism, martyrdom, almsdeeds, by ourselves, forgiving trespasses of others, by converting sinners, and by abundance of love and open confession. He did not accept the scriptural idea of the fall. He believed in and of course taught the preëxistence of souls, according to the Platonic notion. To him the stars were living creatures. Everywhere the holy water of baptism—the water itself receiving the grace to sanctify the initiate—washed sin away, and according to the same "Father" all men and all demons were at last to be saved. Infant baptism had for some time been held. Cyprian taught the necessity of penance.

It is not through splenetic tendencies that we thus recount the glaring inconsistencies of the Catholic Church of the second and third centuries. Would God the church of Christ might have been saved such a fall.