Church and State as Seen in the Formation of Christendom

CHAPTER V

THE ACTUAL RELATION BETWEEN CHURCH AND STATE FROM THE DAY OF PENTECOST TO CONSTANTINE

The One Episcopate Resting upon the One Sacrifice

One of the points on which Pope St. Clement most strongly dwells is the care with which our Lord communicated to His Apostles definite and accurate instructions as to the kingdom which they were to set up. And from this care he draws the conclusion that, if infringement of the Mosaic law was punished by death, how much more guilty were they who showed insubordination to a precept of Christ in the institution of Christian rule? Thus St. Clement affirms that our Lord, far from leaving the government of His Church to be evolved out of local circumstances or individual temperaments or political affinities, determined it from the beginning. We shall now further show that He enshrined in it the very life of His people; and so that their worship, their government, their belief, and their practice were wrapped up together. Their government contained their doctrine, and set before their eyes in distinct vision Him in whom they trusted, Jesus Christ and Him crucified. It was not a human device but a divine ordinance, and the preaching of Christ through it was His action also. His words were deeds as much in the teaching of His Church as they were in the days of His flesh.

Our Lord created the priesthood of His Church on the eve of His Passion. It is the basis on which all spiritual power and all doctrinal truth rest in His kingdom; and He willed that the episcopate should be the instrument to communicate both power and truth to His people, and that the priesthood should be stored up in the person of each bishop. This plant of life, complete in itself, but only as a sucker of the One Vine,⁸² the Apostles deposited in every city and town by the inspiration of the Holy Ghost; as St. Clement says, they passed on themselves and left it to grow by virtue of the same Spirit. The result was that when Constantine gave the acknowledgment of the Civil Power to the great Spiritual Kingdom, its Episcopate had far outgrown the limits of his empire.

In what does the High-priesthood of Christ consist? In two acts, which it is well carefully to distinguish.

The first is that divine act of the Blessed Trinity by which the Second Person, the Eternal Son of the Father, assumed a created nature into the unity of His Person, and that the nature of man. The act whereby He became man is the act constituting His Priesthood.⁸³ Before His Incarnation He was not a Priest; in the divine nature in which alone He is from eternity, He does not offer but receive sacrifice. St. Paul describes the act, and the instantaneous acceptance by the Divine Son, as man in His human nature, of the mission to be High Priest for the human race in these words: “When He cometh into the world He saith: Sacrifice and oblation Thou wouldest not: but a body Thou hast fitted to me: Holocausts for sin did not please Thee. Then said I, behold I come: in the head of the book it is written of Me, that I should do Thy will, O God.” The whole purpose of His Incarnation and the whole course of His future human life are here summed up, as accepted by Him in the first moment of His human existence, when He says: “A body Thou hast fitted to Me – behold I come – that I should do Thy will, O God.” The whole Christian faith rests upon this divine act. It is the simply inconceivable humiliation of the Divine Majesty, the simply unutterable effect of the Divine Love. The angels, who have had it before them from their creation in vision, and for more than eighteen hundred years in effect, have not yet mastered its depths; nor is the Mother of fair Love herself – the nearest to it – equal to the task either of expressing it or of comprehending it. How, then, was it to be impressed on the human race in a manner which should cause its full force to be received by those who learnt it for the first time; and when it had been thus learnt what further provision was to bring about that it should never be forgotten, nor pass into the crowd of things which have once been and then cease to be?

We have, first, in these words of St. Paul, the Divine Son accepting His mission as the first act of His human nature, and, further, expressing the nature of His mission – to do the will of His Father, that will being that He should take the body which His Father had prepared for Him. In that acceptance is comprised all the labours and sufferings of the thirty-three years foreseen from the beginning, willed by the Father, freely chosen by the Son in His manhood, as the first act of that manhood, which yet is prolonged through His whole life.

After this the Apostle goes on to exhibit the second act of His High-Priesthood, springing out of the first, and its consummation – the abrogation of the ancient sacrifices, although divinely instituted, and the substitution for them of that Body which God had fitted to Him. “In saying before, Sacrifices and oblations and holocausts for sin Thou wouldst not, neither are they pleasing to Thee, which are offered according to the law: then said I, Behold I come to do Thy will, O God: He taketh away the first, that He may establish that which followeth. In the which will we are sanctified by the oblation of the Body of Jesus Christ once.” As the first act, the Incarnation, runs on into the second, the Atonement, so the second depends on the first. Without the assumption by God the Son of a created nature, the nature of man, there would be no sacrifice for man and no reconciliation. The source of sanctification is the offering of the Body of the God-man, of no other body; and without the Godhead of Christ His religion would be the shadow of a dream.

How, again, was this second act of His High-Priesthood, the oblation of His Body on the cross once for all for the sins of the whole world, to be impressed upon the world?

Human acts pass away into the abyss of past time, and the ever-flowing tide of successive existence sweeps them into the background. The sufferings and teachings of our Lord Himself, even His death upon the cross, would in themselves as human acts be subject to this lot. How were they to be made ever-living and ever-present, rescued from oblivion, carried in the heart and professed by the lips of men in every succeeding generation until the day of doom?

Truly there was wisdom needed for this effect, and what did our Lord do?

He was at the very point of completing that will of God which He came to do, and for which a Body was fitted to Him. Having celebrated the Pasch of the Law, which had been instituted so many ages before, as the speaking type of what He was to accomplish, He with a word made His disciples priests to offer that Body which He then first gave to them, which on the morrow He was to offer on the cross, and in doing this utter the “Consummatum est.” The Priesthood, which was to carry in itself the whole power and virtue of His Church, He created before the sacrifice of the cross, but in immediate view of it, as the first act, as it were, of His Passion.

But the Priesthood which He created, and the offering in which it consisted, sprung from the union of the two acts which formed His own High-Priesthood, the assumption of the manhood for the purpose of redeeming man, and the execution of that purpose by His death on the cross. The Priesthood contained them both in itself, for the Body given was the Body broken on the cross, the Blood given was the Blood shed on the cross; and they were both the Body and Blood of a God-man. “Do this, He said, in commemoration of Me;” and as long as it was done daily, the double truth, the double benefit of God to man, the double marvel of redeeming love, offering itself and offering what is divine for the erring creature, could not fade from remembrance. It is as present now as it was at the hour of the crucifixion, and will be equally present to the end of the world.

But in order better to understand the force and meaning of our Lord’s action, it is necessary to consider the institution which, at the time of it, was in existence and full operation all over the world, the institution, that is, of bloody sacrifice.

From the beginning of history, and in all countries, the intercourse between God and man consisted in two things, prayer and sacrifice, and they were carried on together. For this much the Greek may fitly represent all Gentilism. Now Plato represents Euthyphron as saying to Socrates, “If any one knows how to say and to do things acceptable to the gods by praying and by sacrificing, that is piety, and such conduct preserves both private families and the commonwealth; and the contrary to these acceptable things is impiety, which overthrows and destroys everything.” To which Socrates replies, “You call, then, piety a certain knowledge of sacrifice and prayer.” “I do.” “Then sacrifice is giving to the gods, and prayer asking of them.”⁸⁴

A most careful student⁸⁵ of the Greek mind tells us: “As the need of the gods was felt by man in all the events of his life, in every work and every purpose, sacrificial worship, the burnt-offering, or the briefer libation-offering, ran through the whole of his being, and seemed to be prayer clothed in action.” And again, “We have shown that man conceived of the Godhead not only as by its immortality infinitely exalted above himself, but likewise as the Ruler and Administrator of the whole universe and the being of man; and moreover, that man, in spite of all doubt and error as to the nature of his gods, in spite of his allowing impersonal powers to be at their side who threaten their dignity, yet never detaches himself from them, because he always feels himself impelled to seek a living personal Godhead. To this he was riveted by the insoluble bonds of a spiritual and natural need; and the recognition of this dependence, the expression of human subjection, the tribute of homage which man offers in the certainty of needing its grace, that is piety, as it is shown in action and in word, that is to say, in sacrifice and in prayer.” And “the whole worship, that is, all sacrifices and divination, are made by Plato to be identical with the communion of gods and men with each other.”⁸⁶

Another writer,⁸⁷ most learned in Greek and Roman antiquity, says: “These two constitute the oldest and most general form of honouring God. It might perhaps be said that the first word of the original man was a prayer, and the first act of the fallen man a sacrifice. Moses in Genesis, at any rate, carries the origin of sacrifice up to the first history of man, to Cain and Abel; the Greek legends, to Prometheus and the centaur Chiron, or to the eldest kings, Melisseus, Phoronæus, and Cecrops.

“In Gentilism as in Judaism, actual sacrifices of animals are everywhere the rule; beside them, in particular cases, offerings also of vegetable substances. Indeed, sacrifices were offered not merely for expiation, but wherever man had need of the gods, or reason to thank them, on all important moments of life, at the beginning and end of every weighty action, in order to maintain and make manifest the unbroken connection of man with God.

“Those most ancient domestic precepts recorded by Hesiod enjoin on every one, at declining and at dawning day, to conciliate the gods, with pure and chaste heart, by holy sprinklings and fragrant perfume, that their heart may incline to us with good-will and peace, and as often as thou returnest from a journey, offer fair sacrifices to the immortal gods. In family life sacrifices were made specially at birth, marriage, and death. The Cretans, who considered human marriage as a transcript of the heavenly marriage between Zeus and Hera, made offerings on occasion of it specially to these gods. If a man wished to marry at Athens, he first made his prayers and sacrifices to the so-called Tritapatores, the first father’s of life, for the happy generation of children, since no birth takes place without God. At the marriage itself, again, there were sacrifices, when the gall of the victim was thrown behind the altar to signify that no bitterness should infect their union. Moreover, the bride at Athens was introduced by a sacrifice into her husband’s race; and again, a victim was offered upon the inscription of children on the tribe list. At Sparta mothers were wont, on the espousal of their daughters, to make offerings to Aphrodité Hera, the goddess of married love; the Bœotians and Locrians to Artemis Euklea; the maidens of Haliartus made a preparatory gift to the fountain Kissoessa, according to ancestral custom. If the marriage was blest by a child, a sacrifice was offered for this on the seventh or tenth day after the birth, and thereupon the child was named. At death, again, sacrifices were offered for the peace of departed souls, as well by individuals as by the commonwealth. According to Plato, it was an orphic doctrine that there were certain deliverances and purifications which availed also for the dead. The gravestones were anointed and crowned with flowers, pyres were erected, and victims slaughtered on them, or cakes were thrown into the fire, holes made in the earth, and libations of wine, milk, and honey poured into them. Only no sacrifices were offered for children, because, as they had departed unstained by intercourse with earthly things, they needed no further reconcilement. Plutarch describes the great public sacrifice for the dead which the Platæans, in late times, continued to offer yearly for those who had fallen in battle against the Persians.

“In agricultural life, also, which is the beginning and foundation of all religious habit, every important moment was sanctified by sacrifice. The Athenians, at the beginning of tillage, before they turned up the land, offered the preparatory sacrifice to Demeter⁸⁸ for the prosperity of the future fruits, and are said on one occasion, in the fifth Olympiad, at a time of general dearth, to have made such an offering for all Hellas at the command of the Delphic god. So at the end of the winter, when the fruits of the field began to grow, all the magistrates, from eldest time, offered the previous thanksgiving⁸⁹ to Athené, the protectress of the city. So they offered at Rome, at the time of the pear-tree blossom, before ploughing, vows and grain cakes, for the health of the labouring oxen; then before harvest offerings to Ceres of bread and wine, and so again when a wood was cleared, at the digging and blessing of the fields. So both peoples were wont in general to give the first-fruits of everything which the favour of the gods gave to them; fruits of the field as of the herd, of the vintage, and of the trees; the former liquid, and the latter solid. These first-fruits represented the whole mass, for all the productions of nature belong to the Giver thereof. Aristotle holds the offering of such first-fruits of the field to be the oldest kind of offerings in general, and a Roman writer finely says, since the ancients lived in the belief that all nourishment, the fatherland, nay, life itself, is a gift of the gods, they were wont to offer something to these of everything, more to show their gratitude than because they believed that the gods needed it. Hence, before they ate anything of the new fruits, they consecrated a portion to the gods; and since they possessed both fields and cities in fee from the gods, they dedicated to them a portion for temples and chapels, and some were wont to offer to them the hair, as the topmost portion of the body, for the sound state of the rest. Thus the Bhagavadgita⁹⁰ says: ‘Sacrifice to the gods; they will give you the wished-for food. He who eats what they have given without first offering therefrom is a thief; they who ate what remained of the sacrifice are free from all sins.’ The fathers of families made an offering every month to Hecaté for reparation of sins committed in the house. Certain dishes were prepared and carried through the whole house, while the curse which rested on evil deeds committed was put therein, and then they were placed at midnight upon a cross-road. Whoever ate of this, it was believed he took the curse into him with the food. Only curs and currish men did it.

“Sacrifices were connected not less with all important acts of political life. ‘Those before us,’ says Philo, ‘began every good action with perfect victims, deeming this the best means to bring about a good end to them,’ In the consciousness that all were stained with sin, but that sinful men could discover no good counsel, swine were sacrificed before every assembly of the people at Athens, and their blood sprinkled as a purification over the seats of the meeting. A priest then carried certain parts of the victim round the assembly, and cast their sins into these parts. When this was done, incense was offered, and the same priest went with a vessel of holy water round, blessing the assembled people therewith for the matter which it was to undertake. Then the herald recited the customary prayers, and the consultation at last began. The sacrifices by which the council, the generals, the Prytanes, and all public magistrates entered on office were similar. In like manner sacrifices preceded the sittings of justice and the taking of oaths. In war no important step was taken before the sacrifices were prosperous and announced a good result. Sacrifice was offered at the first start, at the passage of boundaries and rivers, at making an advance, at taking ship, at landing, before assault of besieged cities, before battle, and after victory. The Athenian generals were wont specially to sacrifice to Hermes, the leader. All truces, peace-makings, leagues, and treaties were accompanied with sacrifice. A direction was attached to all sacrifices ordered by law or oracular decrees, that they should be according to the hereditary three customs, that is, take place on months, days, and years, i. e., solar years, lunar months, and days of the month. Plato enjoins, as in Athens was really the fact, that on every day of the year the magistrate should offer sacrifice to a god or genius for the city and its inhabitants, their goods and chattels. Of Julian, the last emperor attached to the Hellenic worship, it is expressly said that he, not only on new moons, but every day, welcomed the rising sun-god with a bloody victim, and accompanied his setting with another, and served the gods not by other hands, but himself took part in the sacrifice, ran about the altar, took up the mallet and held the knife, and that, in order the better to discharge these duties, he had built a temple to the sun-god in the midst of his palace. The shedding of blood was everywhere the bond of union between man and man, and between man and God; to the commonwealth the guarantee of its security, the firmest pillar of its government.”

If we extend this description of the prevalence of sacrifices among the Greeks and Romans to all the nations of antiquity, we shall be able to form a conception which, after all, will be very feeble when compared with the reality, of the degree in which the whole religious life between man and God, the national life in the various nations, the social life in each nation, the domestic life in each family, was alike dominated by the idea and practice of bloody sacrifice.

The ceremonial of sacrifice was as follows: “The sacrificial usages themselves were very solemn. Everything expressed that the sacrifice was made freely and joyously. Those who offered to the heavenly gods wore white robes, and crowns on the head and in the hands. Those who offered to the gods beneath the earth were robed in black. The victim was also crowned and adorned with ribbons, and on solemn occasions its horns were gilt. It was led by a loose cord, to indicate that it followed willingly and of its own accord. If the animal took to flight, that was a bad prognostic. It had to be put to death, but might not be led up again to the altar. Before touching the sacrificial utensils, the hands were washed in order to approach the holy with purity. As with us, a boy poured water over the hands of the sacrificant. Then the sacrificial cake or sacred salt-meal and the knife of sacrifice were brought in a basket and carried round the altar. A branch of laurel or olive, symbol of purification and peace, was dipped in the water-stoup and the bystanders sprinkled therewith. The holy water itself was consecrated with prayers and the dipping into it of a firebrand from the altar. Silence was then enjoined, and when the profane had been dismissed with such words as ‘Depart, depart, whoever is a sinner,’ the herald cried with a loud voice, ‘Who is here?’ those present answered, ‘Many, and they pious.’ Then the proper prayer of sacrifice began for the gracious acceptance of what was offered; and after the victim had been proved sound and faultless, a line was drawn to mark its willingness with the back of the sacrificial knife from the forehead to the tail, and grain was poured over its neck until by nodding it seemed to give its consent to be sacrificed. Then there were fresh prayers; the priest took a cup of red wine, tasted the blood of the vine, allowed also those present to drink of it, and poured the remainder between the animal’s horns. Then the hair of its forehead was cut off and cast into the fire as a firstling; incense was kindled, and the remaining grain finally poured upon the altar with music of pipe and flute, that no ill-omened word might be heard during the sacred action. In specially solemn sacrifices there were also choral hymns and dances. The animal was struck with the axe and its throat cut; when the sacrifice was to the gods above, with hands raised towards heaven; when to the gods below, with head bowed to the earth. The blood was then received in a vessel and partly poured out upon the altar, partly sprinkled on those around, that they might be delivered from sin. Especially all who wished to have a portion in the sacrifice had to touch the victim and the sacrificial ashes. According to the oldest usage the whole victim was burnt; later only certain portions – the head and feet (the extremities for the whole), the entrails, especially the heart as the seat of life, the shanks as the place of strength, and the fat as the best portion. Then red wine, unmixed, was poured upon the flames. The sacrificers consumed the rest, as in the Hebrew thank-offerings and among the Egyptians and Indians, in a sacred festive meal; among the Arcadians, masters and slaves altogether. Such meals were usual from the most ancient time after the completion of the sacrifice, and in them originally the gods were considered to sit as guests with men. All sang thereby, as law and custom determined, sacred hymns, that during the meal moral comeliness and respect might not be transgressed, and the harmony of song might consecrate the words and the conduct of the speakers. By this common partaking of the pure sacrificial flesh, the communion of the offered meats, a substantially new life was to be implanted in the partakers; for all who eat of one sacrifice are one body.

“Hence the first Christians obstinately refused to eat of the flesh of heathen victims. ‘I had rather die than feed on your sacrifices.’ ‘If any one eat of that flesh he cannot be a Christian.’⁹¹ At the end of the feast, as it seems, the herald dismissed the people with the words λαοῖς ἄφεσις – Ite, missa est.”

Thus we find that sacrifice existed from the beginning of history in all nations, and was associated with prayer; the two together made up worship, and the spiritual acts of the mind, expressed in prayer, were not considered complete without sacrifice, a corporeal act as it were, so that the homage of soul and body together constituted the complete act of fealty on the part of man to his Maker. But we find also more than this. The spiritual acts which are contained in prayer, as the expression of an innocent creature to his Creator, are three: adoration, which recognises the supreme majesty of God; thanksgiving, which specially dwells on the benefits received from Him; and petition, which speaks the perpetual need of Him felt by the creature. And with these in a state of innocence prayer would stop. But if the harmony between the Creator and the creature has been broken, if sin has been committed, and a sense of guilt arising from that sin exists, then prayer expresses a fourth need of the creature, which does not exist in the state of innocence – the need of expiation. Now offerings of the natural fruits of the earth, of whatever kind, correspond, it is plain, to the three former parts of prayer – to adoration, thanksgiving, and petition for support; but the bloody sacrifice of living creatures, in which occurs the pouring out of their blood in a solemn rite, the presentation of it to God, and the sprinkling of the people with it, can only be accounted for by a consciousness in man of guilt before God. The existence of a rite so peculiar in so many nations, and its association everywhere with the most solemn act of prayer, is not accounted for even by such a consciousness alone; for what power had the shedding of an animal’s blood to remove the sense of guilt in man or to propitiate God? There was no doubt the consciousness of guilt on man’s part, but what should ever lead him, of himself, to conceive such a mode of expiating his guilt, such a mode of propitiating God? It was much more natural for him to conceive that the act of pouring out the blood of a creature, in which was its life, the most precious gift of the Creator, would be an offence to that Creator, the Lord of life, its Giver and Maintainer. Thus the act of bloody sacrifice can only be accounted for as in its origin a directly divine institution, a positive law of God. As such it is plainly recognised by Moses when he introduces it in the history of Cain and Abel, where, in the first man’s children, it appears as already existing. God alone, the absolute Lord of life, could attach together prayer and bloody sacrifice, and enact that the worship which He would receive from His creature, the worship which not only adored Him as Creator, thanked Him as Benefactor, asked His help as Preserver, but likewise acknowledged guilt before Him for sin committed, should be made up of a compound act, that of solemn prayer, and that of shedding and offering blood, and partaking of a victim so offered. The rite of bloody sacrifice is, therefore, the record of the Fall stamped by the hand of God on the forehead of the human race at its first starting in the state of guilt. The death of a vicarious victim was the embodiment of the doctrine that man had forfeited his life by disobedience to God his Creator, and that he should be restored by the effusion of the blood of an innocent victim. The fact of the concentration of these four acts of prayer about the rite of bloody sacrifice, through all Gentilism, as well as in Judaism, has no end of significance.

This conclusion was drawn by St. Augustine,⁹² who says: “Were I to speak at length of the true sacrifice, I should prove that it was due to no one but the one true God; and this the one true Priest, the Mediator of God and men, offered to Him. It was requisite that the figures promissive of this sacrifice should be celebrated in animal victims, as a commendation of that flesh and blood which were to be, through which single victim might take place the remission of sins contracted of flesh and blood, which shall not possess the kingdom of God, because that self-same substance of the body shall be changed into a heavenly quality. This was signified by the fire in the sacrifice, which seemed to absorb death into victory. Now such sacrifices were duly celebrated in that people whose kingdom and whose priesthood were both a prophecy of the King and Priest who was to come, that He might rule, and that He might consecrate the faithful in all nations, and introduce them to the kingdom of heaven, the sanctuary of the angels, and eternal life. Now this being the true sacrifice, as the Hebrews celebrated religious predictions of it, so the Pagans celebrated sacrilegious imitations; for in the Apostle’s words, what the Gentiles sacrifice they sacrifice to devils and not to God. For an ancient thing is that immolation of blood, carrying an announcement of the future, testifying from the beginning of the human race the Passion of the Mediator that was to be, for Abel is the first in sacred writ recorded to have offered this.”

The rite of bloody sacrifice, thus enacted by God, and set by Him upon flesh and blood as a perpetual prophecy, is one of those acts of supreme worship which may be offered to God alone. “Genuflexions,” says St. Thomas,⁹³ “prostrations, and other indications of such-like honour, may be offered also to men, though with a different intent; but no one has judged that sacrifice should be offered to any one unless he esteemed him to be God, or pretended so to esteem him. But the external sacrifice represents the internal true sacrifice, according to which the human mind offers itself to God. Now, our mind offers itself to God as being the Source of its creation, as being the Author of its operation, as being the End of its beatitude; and these three things belong to the supreme principle of things alone. Whence man is bound to offer the worship of sacrifice to the one supreme God alone, but not to any spiritual substances.”

The Gentile world broke this primary law of worship in offering the rite of bloody sacrifice to numberless false gods. It is, therefore, no wonder that, falling so low in its conception of the Godhead as to divide God into numberless parts, it fell likewise into oblivion of the meaning and prophecy contained in the sacrifice itself; yet though it might forget, it could not efface the idea enshrined in the act, so long as it preserved the material parts of the act, which in so striking a manner exhibited to the very senses of man the great doctrine that without effusion of blood there is no remission of sins. And this was declared not merely in the Hebrew ritual, divinely instituted for that very purpose, and in full operation down to the very time of Christ; but in all those sacrifices of the dispersed and corrupted nations, which, debased in the persons to whom they were offered, and performed with a routine oblivious of their meaning, yet bore witness to the truth which God had originally impressed on the minds of men, and committed to a visible and prophetic memorial.