The Great Apostasy by James E. Talmage (phonics reader .TXT) 📖

to the extravagant absurdity of denying that Jesus had a body even while He lived as a man; and that His appearance as a corporeal being was a deception of the senses wrought by His supernatural power.—(See Note 3, end of chapter.)

9. That the doctrines of the Gnostics were unsatisfying even to those who professed to believe therein is evident from the many cults and parties that came into existence as subdivisions of the main sect; and it is interesting to note that in modern times certain free-thinkers have prided themselves in assuming a title expressing the full antithesis of the name Gnostics, viz. Agnostics.

10. The practical effect of the principles of Gnosticism in the lives of its adherents is strangely diverse. One division of the sect followed a life of austerity, embracing rigorous self-denial, and bodily torture, in the vain belief that the malignant body could thus be subdued, while the spirit would be given added power and increased freedom. Another cult sought to minimize the fundamental difference between right and wrong, by denying the element of morality in human life; and these abandoned themselves to the impulses of the passions and the frailties of the bodily nature without restraint, on the assumption that there was no such relation between body and soul as would cause injury to the latter through bodily indulgences and excesses.

11. Another sect or school whose doctrines were in a measure amalgamated with those of Christianity was that of the New Platonics. The ancient sects of Platonists or Platonics were allied in some points of doctrine with the Epicureans, and were rivals if not opponents of the Stoics. The early Platonics held that unorganized matter has existed from all eternity, and that its organizer, God, is similarly eternal. As God is eternal, so also His will or intelligence is without beginning, and this eternal intelligence existing as the will or intent of Deity, was called the Logos. Such precepts had been taught long before the Christian era, and the philosophy professed by some of the contending sects among the Jews in the time of Christ had been influenced thereby.

12. As the principles of Christianity became generally known, certain leaders in the sect of Platonics found in the new doctrine much to study and admire. By this time, however, Platonism itself had undergone much change, and the more liberal adherents had formed a new organization and distinguished themselves by the appellation New Platonics. These professed to find in Jesus Christ the incarnation of the Logos, and accepted with avidity the declaration of St. John: "In the beginning was the Word, and the Word was with God, and the Word was God. * * * And the Word was made flesh, and dwelt among us."—(John 1:1, 14.) According to the Eclectic or New Platonic philosophy, the "Word" referred to by St. John was the "Logos" described by Plato.

13. The Platonic conception of the Godhead as consisting of the Deity and the Logos, was enlarged in accordance with Christian tenets to embrace three members, the Holy Ghost being the third. Thence arose bitter and lasting dissension as to the relative powers of each member of the Trinity, particularly the position and authority of the Logos or Son. The many disputes incident to the admixture of Platonic theory with Christian doctrine continued through the centuries, and in a sense may be said to trouble the minds of men even in this modern age.

14. It is wholly beyond our purpose to classify or describe the hybrid offspring resulting from the unnatural union of pagan philosophy and Christian truth; nor shall we attempt to follow in detail the dissensions and quarrels on theological points and questions of doctrine. Our purpose is achieved when by statement of fact and citation of authority, the reality of the apostasy is established. We shall consider therefore only the most important of the dissensions by which the Church was troubled.—(See Note 4, end of chapter.)

15. About the middle of the third century, Sibellius, a presbyter or bishop of the church in Africa, strongly advocated the doctrine of "trinity in unity" as characterizing the Godhead. He claimed that the divine nature of Christ was no distinct nor personal attribute of the man Jesus, but merely a portion of the divine energy, an emanation from the Father, with which the Son was temporarily endowed; and that in like manner the Holy Ghost was a part of the divine Father. These views were as vigorously opposed by some as defended by others, and the disagreement was rife when Constantine so suddenly changed the status of the Church, and brought to its support the power of the state. Early in the fourth century the dispute assumed a threatening aspect in a bitter contention between Alexander, bishop of Alexandria, and Arius, one of the subordinate officers of the same church. Alexander proclaimed that the Son was in all respects the equal of the Father, and also of the same substance or essence. Arius insisted that the Son had been created by the Father, and therefore could not be co-eternal with His divine Parent; that the Son was the agent through whom the will of the Father was executed, and that for this reason also the Son was inferior to the Father both in nature and dignity. In like manner the Holy Ghost was inferior to the other members of the Godhead.

16. Arianism, as the doctrine came to be known, was preached with vigor and denounced with energy; and the dissension thus occasioned threatened to rend the Church to its foundation. At last the emperor, Constantine, was forced to intervene in an effort to establish peace among his contending churchmen. He summoned a council of church dignitaries which assembled in the year 325, and which is known from its place of session as the Council of Nice. This council condemned the doctrine of Arius, and pronounced sentence of banishment against its author. What was declared to be the orthodox doctrine of the universal or Catholic church respecting the Godhead was promulgated as follows:

17. "We believe in one God, the Father, Almighty, the maker of all things visible and invisible; and in one Lord, Jesus Christ, the Son of God, begotten of the Father, only begotten, (that is) of the substance of the Father; God of God, Light of Light; Very God of Very God; begotten not made; of the same substance with the Father, by whom all things were made, that are in heaven and that are in earth: who for us men, and for our salvation, descended and was incarnate, and became man; suffered and rose again the third day, ascended into the heavens and will come to judge the living and the dead; and in the Holy Spirit. But those who say there was a time when he [the Son] was not, and that he was not before he was begotten, and that he was made out of nothing, or affirm that he is of any other substance or essence, or that the Son of God was created, and mutable, or changeable, the Catholic Church doth pronounce accursed."

18. This is the generally accepted version of the Nicene Creed as originally promulgated. In form it was somewhat modified, though left practically unchanged as to essentials, by the council held at Constantinople half a century later. What is regarded as a restatement of the Nicene Creed has been attributed to Athanasius, one of the chief opponents of Arianism, though his right to be considered the author is questioned by many and emphatically denied by some authorities on ecclesiastical history. Nevertheless, the statement referred to has found a place in literature as the "Creed of Athanasius," and whether rightly or wrongly named it persists as a declaration of belief professed by some Christian sects today. It has a present place in the prescribed ritual of the Church of England. The "Creed of Athanasius" reads as follows:

19. "We worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, Son, and Holy Ghost, is all one: the glory equal, the majesty co-eternal. Such as the Father is, such is the Son; and such is the Holy Ghost. The Father uncreate, the Son uncreate and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, the Holy Ghost eternal. And yet there are not three eternals; but one eternal. As also there are not three incomprehensibles, nor three uncreated; but one uncreated, and one incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty; and yet there are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God, and yet they are not three Gods but one God."

20. The Council of Nice is known in ecclesiastical history as one of the most famous and important gatherings ever assembled as an official body concerned with church administration. Not only was the Arian dispute disposed of, so far as ecclesiastical decree could dispose of a question vitally affecting the individual conscience, but many other subjects of controversy were similarly quieted for the time. Thus the long-standing dispute as to the time of celebrating Easter was settled by vote, as was also the question agitated by Novatus and his followers—as to the propriety of re-admitting repentant apostates to the Church; and the schism caused by Meletius, a bishop of Upper Africa, who had refused to recognize the superior authority of the bishop of Alexandria. From the number and diversity of the questions brought before the Nicene Council for adjudication, we may safely conclude that the newly enthroned Church was not characterized by unity of purpose nor harmony of action. However, compared with the bitter contentions that follow, the dissensions in the reign of Constantine were but as the beginnings of trouble.

21. The moral effect of the potent spirit of apostasy operating through the first three centuries of the Church's existence and nourished by the contributions of heathen philosophy, proved, as was inevitable, highly injurious and evil. Some of the most pernicious of these effects it becomes our duty to consider.

22. Perverted Views of Life. One of the heresies of early origin and rapid growth in the Church was the doctrine of antagonism between body and spirit, whereby the former was regarded as an incubus and a curse. From what has been said this will be recognized as one of the perversions derived from the alliance of Gnosticism with Christianity. A result of this grafting in of heathen doctrines was an abundant growth of hermit practices, by which men sought to weaken, torture, and subdue their bodies, that their spirits or "souls" might gain greater freedom. Many who adopted this unnatural view of human existence retired to the solitude of the desert, and there spent their time in practices of stern self-denial and in acts of frenzied self-torture. Others shut themselves up as voluntary prisoners, seeking glory in privation and self-imposed penance. It was this unnatural view of life that gave rise to the several orders of recluses, hermits and monks.

23. Think you not that the Savior had such practices in mind, when, warning the disciples of the false claims to sanctity that would characterize the times then soon to follow, He said: "Wherefore if they shall say unto you, Behold he (Christ) is in the desert; go not forth: behold, he is in the secret chambers; believe it not."—(Matt. 24:26.)

24. When the Church came into the favor of the state under Constantine in the fourth century, there sprang up many orders of recluses who "maintained that communion with God was to be sought by mortifying sense, by withdrawing the mind from all external objects, by macerating the body with hunger and labor, and by a holy sort of indolence, which confined all the activity of the soul to a lazy contemplation of things spiritual and external." Mosheim, the author just quoted, continues: "The Christian church would never have been disgraced by this cruel and unsocial enthusiasm, nor would any have been subjected to those keen torments of mind and body to which it gave rise, had not many Christians been unwarily caught by the specious appearance and the pompous sound of that maxim of the ancient philosophy: 'That in order to the attainment of true felicity and communion with God, it was necessary that the soul should be separated from the body, even here below; and that the body was to be macerated and mortified for this purpose.'"—(Mosheim, "Eccl. Hist.," Cent. IV, Part II, ch. 3:12, 13.)

25. The fruit of this ill-sowing was the growth of numerous orders of monks, and the maintenance of monasteries. Celibacy was taught as a virtue, and came to be made