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

ceremony of consecration lost their natural character of simple bread and wine, and became in reality flesh and blood,—actually parts of the crucified body of Christ. Arguments against such dogmas is useless. Then followed the veneration of the emblems by the people, the bread and wine—regarded as part of Christ's tabernacle, being elevated in the mass for the adoration of the people; and later, the custom of suppressing half of the sacrament was introduced. By the innovation last mentioned, only the bread was administered, the dogmatic assertion being that both the body and the blood were represented in some mystical way in one of the 'elements.' Certain it is, that Christ required His disciples to both eat and drink in remembrance of Him."—(The Author, "Articles of Faith," Lecture 9, Note 4.)

6. As to the Antiquity of the Doctrine of Transubstantiation. As stated in the text, the date of origin of the Catholic doctrine of transubstantiation has been debated. The following summary is instructive. "Protestants combatting the Catholic idea of the real presence of the flesh and blood in the eucharist—transubstantiation— have endeavored to prove that this doctrine was not of earlier origin than the eighth century. In this, however, the evidence is against them. Ignatius, bishop of Antioch, writing early in the second century, says of certain supposed heretics: 'They do not admit of eucharists and oblations, because they do not believe the eucharist to be the flesh of our Savior Jesus Christ, who suffered for our sins.' (Epistle of Ignatius to the Smyrneans.) So Justin Martyr, also writing in the first half of the second century: 'We do not receive them [the bread and the wine] as ordinary food or ordinary drink, but as by the word of God, Jesus Christ, our Savior, was made flesh and took upon him both flesh and blood for our salvation, so also the food which was blessed by the prayer of the word which proceeded from Him, and from which our flesh and blood, by transmutation, receive nourishment, is, we are taught, both the flesh and blood of that Jesus who was made flesh.' (Justin's Apology to Emperor Antoninus.) After Justin's time the testimony of the fathers is abundant. There can be no doubt as to the antiquity of the idea of the real presence of the body and blood of Jesus in the eucharist; but that proves—as we said of infant baptism—not that the doctrine is true, but that soon after the apostles had passed away, the simplicity of the gospel was corrupted or else entirely departed from."—(B. H. Roberts, "Outlines of Ecclesiastical History," p. 133.)

CHAPTER IX.

**Internal Causes.—Continued**.

1. Among the controlling causes leading to the general apostasy of the Church, we have specified as third in the series: Unauthorized changes in Church organization and government.

2. A comparison between the plan of organization on which the Primitive Church was founded and the ecclesiastical system which took its place will afford valuable evidence as to the true or apostate condition of the modern Church. The Primitive Church was officered by apostles, pastors, high priests, seventies, elders, bishops, priests, teachers, and deacons.—(See Luke 6:13 and Mark 3:14; Eph. 4:11; Heb. 5:1-5; Luke 10:1-11; Acts 14:23; 15:6; I Peter 5:1; I Tim. 3:1; Titus 1:17; Rev. 1:6; Acts 13:1; I Tim. 3:8-12.) We have no evidence that the presiding council of the Church, comprising the twelve apostles, was continued beyond the earthly ministry of those who had been ordained to that holy calling during the life of Christ or soon after His ascension. Nor is there record of any ordination of individuals to the apostleship, irrespective of membership in the council of twelve, beyond those whose calling and ministry are chronicled in the New Testament, which, as a historical record, ends with the first century.

3. Ecclesiastical history other than the holy scriptures informs us, however, that wherever a branch, or church, was organized, a bishop or an elder (presbyter) was placed in charge. There is no doubt that while the apostles lived, they were recognized and respected as the presiding authorities of the Church. As they established branches or churches, they selected the bishops, and submitted their nominations to the vote of the members. As already stated, the principle of self-government, or common consent, was respected in apostolic days with a care amounting to sacred duty. We read that the bishops were assisted in their local administration by presbyters and deacons.

4. After the apostles had gone, bishops and other officers were nominated by, or at the instance of, the existing authorities. The affairs of each church or branch were conducted and regulated by the local officers, so that a marked equality existed among the several churches, none exercising or claiming supremacy except as to the deference voluntarily paid to those churches that had been organized by the personal ministry of the apostles. Throughout the first and the greater part of the second century, "the Christian churches were independent of each other; nor were they joined together by association, confederacy, or other bonds but those of charity. Each Christian assembly was a little state, governed by its own laws, which were either enacted, or, at least, approved by the society."— (Mosheim, "Eccl. Hist.," Cent. II, Part II, ch. 2:2.)

5. As with the churches, so with their bishops,—there was a recognized equality among them. Late in the second, and throughout the third century, however, marked distinctions and recognitions of rank arose among the bishops, those of large and wealthy cities assuming authority and dignity above that accorded by them to the bishops of the country provinces. The bishops of the largest cities or provinces, took to themselves the distinguishing title of Metropolitans,—(See Mosheim, "Eccl. Hist.," Cent. II, Part II, ch. 2:3; also Cent. IV, Part II, ch. 2:3, and compare Cent. I, Part II, ch. 2:14.) and assumed a power of presidency over the bishops of more limited jurisdiction.

6. The second century was marked by the custom of holding synods or church councils; the practice originated among the churches in Greece, and thence became general. These councils grew rapidly in power, so that in the third century we find them legislating for the churches, and directing by edict and command in matters which formerly had been left to the vote of the people. Needless to say that with such assumptions of authority came arrogance and tyranny in the government of the Church. As the form of church government changed more and more, many minor orders of clergy or church officers arose; thus in the third century we read of sub-deacons, acolytes, ostiars, readers, exorcists, and copiates. As an instance of the pride of office, it is worthy of note that a sub-deacon was forbidden to sit in the presence of a deacon without the latter's express consent.

7. Rome, so long the "mistress of the world" in secular affairs, arrogated to herself a pre-eminence in church matters, and the bishop of Rome claimed supremacy. It is doubtless true that the church at Rome was organized by Peter and Paul. Tradition, founded on error, said that the apostle Peter was the first bishop of Rome; and those who successively were acknowledged as bishops of the metropolis claimed to be, in fact, lineal successors of the presiding apostle. The high but none the less false claim is made by the Catholic Church in this day, that the present pope is the last lineal successor—not alone to the bishopric but to the apostleship.

8. The rightful supremacy of the bishops of Rome, or Roman pontiffs as they came to be known, was early questioned; and when Constantine made Byzantium, or Constantinople, the capital of the empire, the bishop of Constantinople claimed equality. The dispute divided the Church, and for five hundred years the dissension increased, until in the ninth century (855 A. D.) it developed into a great disruption, in consequence of which the bishop of Constantinople, known distinctively as the patriarch, disavowed all further allegiance to the bishop of Rome, otherwise known as the Roman pontiff. This disruption is marked today by the distinction between Roman Catholics.

9. The election of pontiff, or bishop of Rome, was long left to the vote of the people and clergy; later the electoral function was vested in the clergy alone; and in the eleventh century the power was lodged in the college of cardinals, where it remains vested today. The Roman pontiffs strove with unremitting zeal to acquire temporal as well as spiritual authority; and their influence had become so great that in the eleventh century we find them claiming the right to direct princes, kings, and emperors in the affairs of the several nations. It was at this, the early period of their greatest temporal power, that the pontiffs took the title of pope, the word meaning literally papa or father, and applied in the sense of universal parent. The power of the popes was increased during the twelfth century, and may be said to have reached its height in the thirteenth century.

10. Not content with assumed supremacy in all church affairs, the popes "carried their insolent pretensions so far as to give themselves out for lords of the universe, arbiters of the fate of kingdoms and empires, and supreme rulers over the kings and princes of the earth."—(Mosheim, "Eccl. Hist.," Cent. XI, Part II, ch. 2:2.) They claimed the right to authorize and direct in the internal affairs of nations, and to make lawful the rebellion of subjects against their rulers if the latter failed to keep favor with the papal power.

11. Compare this arrogant and tyrannical church of the world with the Church of Christ. Unto Pilate our Lord declared, "My kingdom is not of this world."—(John 18:36.) and on an earlier occasion, when the people would have proclaimed Him king with earthly dominion,—(John 6:15.) He departed from them. Yet the Church that boasts of its divine origin as founded by the Christ, who would not be a king, lifts itself above all kings and rulers, and proclaims itself the supreme power in the affairs of nations.

12. In the fourth century the Church had promulgated what has been since designated as an infamy, viz.: that "errors in religion, when maintained and adhered to after proper admonition, were punishable with civil penalties, and corporal tortures."—(Mosheim, "Eccl. Hist.," Cent. IV, Part II, ch. 3:16.) The effect of this unjust rule appeared as more and more atrocious with the passage of the years, so that in the eleventh century, and later, we find the Church imposing punishment of fine, imprisonment, bodily torture, and even death, as penalties for infraction of church regulations, and, more infamous still, providing for mitigation or annulment of such sentences on payment of money. This led to the shocking practice of selling indulgences or pardons, which custom was afterwards carried to the awful extreme of issuing such before the commission of the specific offense, thus literally offering for sale licenses to sin, with assurance of temporal and promise of spiritual immunity.

13. The granting of indulgences as exemptions from temporal penalties was at first confined to the bishops and their agents, and the practice dates as an organized traffic from about the middle of the twelfth century. It remained for the popes, however, to go to the blasphemous extreme of assuming to remit the penalties of the hereafter on payment of the sums prescribed. Their pretended justification of the impious assumption was as horrible as the act itself, and constitutes the dreadful doctrine of supererogation.

14. As formulated in the thirteenth century, this doctrine was thus set forth: "That there actually existed an immense treasure of merit, composed of the pious deeds and virtuous actions which the saints had performed beyond what was necessary for their own salvation, and which were therefore applicable to the benefit of others; that the guardian and dispenser of this precious treasure was the Roman pontiff, and that of consequence he was empowered to assign to such as he thought proper a portion of this inexhaustible source of merit, suitable to their respective guilt, and sufficient to deliver them from the punishment due to their crimes."—(As cited by Mosheim; see "Eccl. Hist.," Cent. XII, Part II, ch. 3:4.)

15. The doctrine of supererogation is as unreasonable as it is unscriptural and untrue. Man's individual responsibility for his acts is as surely a fact as is his agency to act for himself. He will be saved through the merits and by the atoning sacrifice of our Redeemer and Lord; and his claim upon the salvation provided is strictly dependent on his compliance with the principles and ordinances of the gospel as established by Jesus Christ. Remission of sins and the eventual salvation of the human soul are provided for; but these gifts of God are not to be purchased with money. Compare the awful fallacies of supererogation and the blasphemous practice of assuming to remit sins of one man in consideration of the merits of another, with the declaration of