Part 139

"When we turn from the Jewish 'dispersion' in the East to that in the West, we seem in quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel groping back into the darkness of the past; the other young Israel, stretching forth its hands to where the dawn of a new day was about to break. These Jews of the West are known by the term Hellenists. … The translation of the Old Testament into Greek may be regarded as the starting point of Hellenism. It rendered possible the hope that what in its original form had been confined to the few, might become accessible to the world at large. … In the account of the truly representative gathering in Jerusalem on that ever-memorable Feast of Weeks, the division of the 'dispersion' into two grand sections—the Eastern or Trans-Euphratic, and the Western or Hellenist—seems clearly marked. In this arrangement the former would include 'the Parthians, Medes, Elamites, and dwellers in Mesopotamia,' Judæa standing, so to speak, in the middle, while 'the Cretes and Arabians' would typically represent the farthest outrunners respectively of the Western and Eastern Diaspora. The former, as we know from the New Testament, commonly bore in Palestine the name of the 'dispersion of the Greeks', and of 'Hellenists' or 'Grecians.' On the other hand, the Trans-Euphratic Jews, who 'inhabited Babylon and many of the other satrapies,' were included with the Palestinians and the Syrians under the term 'Hebrews,' from the common language which they spoke. But the difference between the 'Grecians' and the 'Hebrews' was far deeper than merely of language, and extended to the whole direction of thought."

_A. Edersheim. The Life and Times of Jesus the Messiah, volume 1, book 1, chapters 2-3, and 1._

"Before Pentecost an assembly of the believers took place, at which the post vacated in the number of the apostles by the suicide of the traitor Judas of Kerioth, was filled up by the election of Matthias by lot. On this occasion the number of the assembled brethren amounted to about 120 men. … At the feast of Pentecost … a very considerable accession was made to the formerly moderate band of believers in Jerusalem; … about 3,000 souls received the word and were joined to the Church by baptism (Acts ii. 41). We must not, however, at once credit the Church in Jerusalem with this increase. For among the listeners to the apostolic discourse there were Israelitish guests and proselytes from near and distant countries (ii. 5, 9-11, 14), whence we may infer that of those newly converted many were not living in Jerusalem itself, but partly in Judæa and Galilee, partly in countries beyond Palestine, who therefore returned home after the feast days were ended. {433} Some of these might, under certain circumstances, form the centre of a small Church in the dispersion, so that gradually Churches may have arisen to which also James may possibly have addressed his Epistle. … So abundantly did God bless with success the activity of the early apostles though limited to the nation of Israel and the land of Canaan, and their fidelity within a circumscribed sphere. Hence there existed at the end of the period of which we treat numerous Christian Churches in Jerusalem and the whole country of Judæa (comp. Galatians i. 22, etc.: Acts xi. 1), also on the coast (Acts ix. 32-35, etc.) in Samaria and Galilee, and finally in Syria, Phenicia, and Cyprus, (Acts ix. 2, 10, 25, xi. 19), some of which were directly, some indirectly, founded by the Twelve, and were, in any case, governed and guided by them.' In the above named districts outside Palestine, it might not, indeed, have been easy to find a Christian Church consisting exclusively of believing Jews, for as a rule they consisted of believing Jews and individual Gentiles. On the other hand, we shall scarcely be wrong in regarding the Christian Churches within Palestine itself as composed entirely of believing Israelites. But even among these there were many distinctions, e. g., between Palestinians and Hellenists."

_G. V. Lechler, The Apostolic and Post-Apostolic Times, volume 1, pages 30-35._

"We find the early [Jewish] Christians observing the national feasts and holidays (Acts ii. 1: xviii. 21: xx. 6, 16: Romans xiv. 5). They take part in the worship of the temple and the synagogue; they pray at the customary hours (chapters ii. 46; iii. 1; volume 42; x. 9). They observe the fasts, and undergo voluntary abstinence, binding themselves by special vows like all pious Jews (xiii. 2: xvii. 18; xxi. 23). They scrupulously avoid unlawful food, and all legal defilement (x. 14). They have their children circumcised (xv. 5; xvi. 3; 65493 volume 2). … This scrupulous piety won for them the esteem and admiration of the people (chap. volume 13)." At first their creed was "comprised in a single dogma: 'Jesus is the Messiah.' … Their preaching of the Gospel strictly followed the lines of Messianic tradition (i. 7; ii. 36; iii. 20). … But in reality all this formed only the outside of their life and creed. … Herein lies the profound significance of the miracle of Pentecost. That day was the birthday of the Church, not because of the marvelous success of Peter's preaching, but because the Christian principle, hitherto existing only objectively and externally in the person of Jesus, passed from that moment into the souls of His disciples. … And thus in the very midst of Judaism we see created and unfolded a form of religious life essentially different from it—the Christian life."

_A. Sabatier, The Apostle Paul, pages 35-36._

"By the two parables of the Mustard Seed and the Leaven, Christ marked out the two sides or aspects of His truth—its external growth from the least to the greatest, and its internal action on society at large—as setting up a ferment, and making a new lump out of the unkneaded mass of the old humanity. With these two symbols in view we may gauge what the gospel was designed to be and to do. It was to grow into a great outward society—the tree of the Church; but it was also to do a work on secular society as such, corresponding to the action of leaven on flour. The history of Christianity has been the carrying out of these two distinct and contrasted conceptions; but how imperfectly, and under what drawbacks."

_Reverend J. B. Heard, Alexandrian and Carthaginian Theology Contrasted, page 186._

"The organic connection of Jewish Christians with the synagogue, which must, in accordance with the facts before us, be regarded as a rule, is certainly not to be taken as a mere incidental phenomenon, a customary habit or arbitrary accommodation, but as a moral fact resting upon an internal necessity, having its foundation in the love of Jewish Christians to their nation, and in the adhesion of their religious consciousness to the old covenant. To mistake this would be to underrate the wide bearing of the fact. But lest we should over-estimate its importance, we must at once proceed to another consideration. Within Judaism we must distinguish not only the Rabbinical or Pharisaic tradition of the original canonical revelation, but also within the canon itself we have to distinguish the Levitical element from the prophetic, … taking the latter not in a close but a wide sense as the living spiritual development of the theocracy."

_G. V. Lechler, The Apostolic and Post-Apostolic Times, volume 1, page 54._

"Moreover the law had claims on a Hebrew of Palestine wholly independent of his religious obligations. To him it was a national institution, as well as a divine covenant. Under the Gospel he might consider his relations to it in this latter character altered, but as embodying the decrees and usages of his country it still demanded his allegiance. To be a good Christian he was not required to be a bad citizen. On these grounds the more enlightened members of the mother-church would justify their continued adhesion to the law. Nor is there any reason to suppose that St. Paul himself took a different view of their obligations."

_J. B. Lightfoot, Dissertations on the Apostolic Age, page 67._

"The term 'Jewish-Christianity' is applicable exclusively to those Christians who really retained, entirely or in the smallest part, the national and political forms of Judaism and insisted upon the observance of the Mosaic Law without modification as essential to Christianity, at least to the Christianity of the Jewish-born converts, or who indeed rejected these forms, but acknowledged the prerogative of the Jewish people also in Christianity."

_A. Harnack, Outlines of the History of Dogma, page 75._

CHRISTIANITY: A. D. 33-100. The Rise of the Churches. Jerusalem.

"After the miraculous healing of the cripple and the discourse of the Apostle Peter on that occasion, the historian goes on to say, Many of them which heard the word believed, and the number of the men was about 5,000' (iv. 4). It seems as if in consequence of this event, which made no little stir, a larger number joined themselves to the Church. Nor is it probable that this healing took place until a long time after the beginning of the Church. The miracle, with the effect which it had, serves as a resting place at which the result of the previous growth of the Church may be ascertained. And here the number again incidentally mentioned refers without doubt to the Church at Jerusalem."

_G. V. Lechler, The Apostolic and Post-Apostolic Times, volume 1, page 32._

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The early history of the Churches "falls into three periods which mark three distinct stages in its progress: (1) The Extension of the Church to the Gentiles; (2) The Recognition of Gentile Liberty; (3) The Emancipation of the Jewish Churches. … And soon enough the pressure of events began to be felt. The dispersion was the link which connected the Hebrews of Palestine with the outer world. Led captive by the power of Greek philosophy at Athens and Tarsus and Alexandria, attracted by the fascinations of Oriental mysticism in Asia, swept along with the busy whirl of social life in the city and court of the Cæsars, these outlying members of the chosen race had inhaled a freer spirit and contracted wider interests than their fellow-countrymen at home. By a series of insensible gradations—proselytes of the covenant—proselytes of the gate—superstitious devotees who observed the rites without accepting the faith of the Mosaic dispensation—curious lookers-on who interested themselves in the Jewish ritual as they would in the worship of Isis or of Astarte—the most stubborn zealot of the law was linked to the idolatrous heathen whom he abhorred and who despised him in turn. Thus the train was unconsciously laid, when the spark fell from heaven and fired it. … Meanwhile at Jerusalem some years passed away before the barrier of Judaism was assailed. The Apostles still observed the Mosaic ritual; they still confined their preaching to Jews by birth, or Jews by adoption, the proselytes of the covenant. At length a breach was made, and the assailants as might be expected were Hellenists. The first step towards the creation of an organized ministry was also the first step towards the emancipation of the Church. The Jews of Judæa, 'Hebrews of the Hebrews' had ever regarded their Hellenist brethren with suspicion and distrust; and this estrangement reproduced itself in the Christian Church. The interests of the Hellenist widows had been neglected in the daily distribution of alms. Hence 'arose a murmuring of the Hellenists against the Hebrews' (Acts vi. 1), which was met by the appointment of seven persons specially charged with providing for the wants of these neglected poor. If the selection was made, as St. Luke's language seems to imply, not by the Hellenists themselves but by the Church at large (vi. 2), the concession when granted was carried out in a liberal spirit. All the names of the seven are Greek, pointing to a Hellenist rather than a Hebrew extraction, and one is especially described as a proselyte, being doubtless chosen to represent a hitherto small but growing section of the community. By this appointment the Hellenist members obtained a status in the Church; and the effects of this measure soon became visible. Two out of the seven stand prominently forward as the champions of emancipation, Stephen the preacher and martyr of liberty, and Philip the practical worker."

_J. B. Lightfoot, Dissertations on the Apostolic Age, pages 50-52._

"The Hellenist Stephen roused deep-stirring movements chiefly in Hellenist circles. … The persecution of the Jerusalem community—perhaps specially of its Hellenist part—which followed the stoning of Stephen, became a means of promoting the spread of the Christian faith to … Cyprus, at last to so important a centre as Antioch, the imperial capital of the East. To the winning of the Jews to faith in Jesus there is already added the reception into the Christian community of the pious Gentile Cornelius, a proselyte of the gate. … Though this appears in tradition as an individual case sanctioned by special Divine guidance, in the meantime Hellenist Christians had already begun to preach the Gospel to born Greeks, also at Antioch in Syria, and successfully (Acts xi. 19-26), Barnabas is sent thither from Jerusalem."

_W. Moeller, History of the Christian Church, pages 53-54._

"Philip, driven from Jerusalem by the persecution, preached Christ to the Samaritans. … The Apostles who had remained at Jerusalem, hearing of the success of Philip's preaching, sent two of their number into this new and fruitful field of labor. … Peter and John return to Jerusalem while the Deacon Philip is called, by a new manifestation of the will of God, yet further to extend the field of Christian missions. It is not a Samaritan but a pagan, whom he next instructs in the truth. … He was an Ethiopian eunuch, a great dignitary of the court of Meroë, treasurer of the Queen. … This man, a pagan by birth, had taken a long journey to worship the true God in the temple of Jerusalem."

_E. De Pressensé, The Early Years of Christianity, pages 71-74._

"For the sake of the popular feeling Herod Agrippa laid hands on members of the community, and caused James the brother of John (the sons of Zebedee) to be put to death by the sword, in the year 44, for soon thereafter Herod Agrippa died. Peter also was taken prisoner, but miraculously escaped and provisionally left Jerusalem. From this time on James the brother of the Lord appears ever more and more as really bearing rank as head of the Jerusalem community, while Peter more and more devotes himself to the apostolic mission abroad, and indeed, more accurately, to the mission in Israel."

_W. Moeller, History of the Christian Church, page 55._

"The accounts which we have regarding the apostle Peter, represent him as preaching the gospel from the far east to distant parts of the west. … According to his own words, he founded churches in Pontus, Galatia, Cappadocia, Asia, and Bithynia, and according to the testimony of ancient historians of the Church in the east also; in Syria, Babylon, Mesopotamia, Chaldaea, Arabia, Phoenicia and Egypt, and in the west, at Rome, in Britain, Ireland, Helvetia and Spain."

_J. E. T. Wiltsch, Hand Book of the Geography and Statistics of The Church, volume 1, pages 19-20._

"Three and three only of the personal disciples and immediate followers of our Lord hold any prominent place in the Apostolic records—James, Peter, and John; the first the Lord's brother, the two latter the foremost members of the Twelve. Apart from an incidental reference to the death of James the son of Zebedee, which is dismissed in a single sentence, the rest of the Twelve are mentioned by name for the last time on the day of the Lord's Ascension. Thenceforward they disappear wholly from the canonical writings. And this silence also extends to the traditions of succeeding ages. We read indeed of St. Thomas in India, of St. Andrew in Scythia; but such scanty notices, even if we accept them as trustworthy, show only the more plainly how little the Church could tell of her earliest teachers. Doubtless they laboured zealously and effectively in the spread of the Gospel; but, so far as we know, they have left no impress of their individual mind and character on the Church at large. Occupying the foreground, and indeed covering the whole canvas of early ecclesiastical history, appear four figures alone, St. Paul, and the three Apostles of the Circumcision."

_J. B. Lightfoot, Dissertations on the Apostolic Age, page 46._

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"While Peter (as it appears) is occupied with the work of preaching to the Jews outside of Palestine, the community at Jerusalem, and indeed the Palestinian communities in general, stand under the leadership of the brother of the Lord, James, as their recognised head. They remain strictly in the life of the law, and still hold securely to the hope of the conversion of the whole of God's people (which Paul had for the present given up). The mission to the Gentiles is indeed recognised, but the manner of its conduct by Paul and the powerful increase of Pauline communities excite misgivings and dissensions. For in these mixed communities, in the presence of what is often a preponderating Gentile element, it becomes ever clearer in what direction the development is pressing; that, in fact, for the sake of the higher Christian communion the legal customs even of the Jewish Christians in these communities must inevitably be broken down, and general Christian freedom, on principle, from the commands of the law, gain recognition."

_Dr. Wilhelm Moeller, History of the Christian Church, page 73._

"The fall of Jerusalem occurred in the Autumn of the year 70 [see JEWS: A. D. 66-70]. And soon the catastrophe came which solved the difficult problem. … Jerusalem was razed to the ground, and the Temple-worship ceased, never again to be revived. The Christians foreseeing the calamity had fled before the tempest. … Before the crisis came, they had been deprived of the counsel and guidance of the leading apostles. Peter had fallen a martyr at Rome; John had retired to Asia Minor; James, the Lord's brother, was slain not long before the great catastrophe. … He was succeeded by his cousin Symeon, the son of Clopas and nephew of Joseph. Under these circumstances the Church was reformed at Pella. Its history in the ages following is a hopeless blank."

_J. B. Lightfoot, Dissertations on the Apostolic Age, page 68._

"While Cæsarea succeeded Jerusalem as the political capital of Palestine, Antioch succeeded it as the centre of Christendom."

_A. Plummer, Church of the Early Fathers, chapter 3._

CHRISTIANITY: Antioch.

"Under Macedonian rule the Greek intellect had become the leading intellectual power of the world. The great Greek-speaking towns of the East were alike the strongholds of intellectual power, the battlefields of opinion and systems, and the laboratories of scientific research, where discoveries were made and literary undertakings requiring the combination of forces were carried out. Such was Antioch on the Orontes, the meeting point of Syrian and Greek intellect; such, above all, was Alexandria."

_J. J. von Döllinger, Studies in European History, page 165._

"The chief line along which the new religion developed was that which led from Syrian Antioch through the Cilician Gates, across Lycaonia to Ephesus, Corinth, and Rome. One subsidiary line followed the land route by Philadelphia, Troas, Philippi, and the Egnatian Way to Brindisi and Rome; and another went north from the Gates by Tyana and Cæsareia of Cappadocia to Amisos in Pontus, the great harbour of the Black Sea, by which the trade of Central Asia was carried to Rome. The maintenance of close and constant communication between the scattered congregations must be presupposed, as necessary to explain the growth of the Church and the attitude which the State assumed towards it. Such communication was, on the view advocated in the present work, maintained along the same lines on which the general development of the Empire took place; and politics, education and religion grew side by side."

_W. M. Ramsay, The Church in the Roman Empire, page 10._

"The incitement to the wider preaching of the Gospel in the Greek world starts from the Christian community at Antioch. For this purpose Barnabas receives Paul as a companion (Acts xiii., and xiv.) Saul, by birth a Jew of the tribe of Benjamin, born at Tarsus in Cilicia, educated as a Pharisee; and although indeed as a Hellenist, he had command of Greek and had come into contact with Greek culture and Greek life, yet had not actually passed through the discipline of Greek culture, was introduced by Gamaliel to the learned study of the law, and his whole soul was seized with fiery zeal for the Statutes of the fathers. … After [his conversion and] his stay in Damascus and in Arabia and the visit to Peter (and James) at Jerusalem, having gone to Syria and Cilicia, he was taken to Antioch by Barnabas."

_W. Moeller, History of the Christian Church, page 57._

"The strength and zeal of the Antioch Christian society are shown in the sending forth of Paul and Barnabas, with Mark, a cousin of Barnabas, for their companion for a part of the way, on a preaching tour in the eastern districts of Asia Minor. First they visited Cyprus, where Sergius Paulus, the proconsul, was converted. Thence they sailed to Attalia, on the southern coast of Pamphylia, and near Perga; from Perga they proceeded to Antioch in Pisidia, and from there eastward to Iconium, and as far as Lystra and Derbe in Lycaonia. Retracing their steps, they came back to Attalia, and sailed directly to Antioch. … This was the first incursion of Paul into the domain of heathenism."

_G. P. Fisher, History of the Christian Church, page 22._