The Conclusion – Part eleven

End of the apostolic age

The letters to the seven ecclesias of Asia Minor leave no doubt that the Christian community was in a perilous situation at the end of the apostolic period. The last living apostle was, by the Spirit, warning the churches that God was about to cast them off unless they reversed the trends that were developing in their midst. We cannot say whether the warning had an effect upon the ec­clesias; if so, it was a temporary one. All seven lightstands would, before many years had passed, give way to darkness. Though faithful in the beginning, they came under the influence of the world around them, lost their way and finally passed out of existence.

A little leaven

The doctrines of the apostolic faith, based solidly upon the infallible Word, became unpalatable to men and women who professed to be Christian. So, one by one, the features of the Truth were altered until little of substance remained.

The leaven was all-pervasive. Its effect was felt in every part of the Roman world. All the ecclesias of which we have any knowledge came under the corrupting influence. We would like to think that such a course will not be followed in our time — that we are secure in our faith, unthreatened by any danger. But human nature has not changed. We need to be aware of the progress of apostasy, so that the cycle does not continue to repeat itself in us. The Truth cannot be maintained without uncompromising fidelity to scriptural teaching. The theological surmising’s and private interpretations of men are useless if not wholly consistent with divine revelation. We see this as the lesson to be learned from this study.

Through the centuries communities of believers have separated themselves from the false church. Some of these have, we think, professed apostolic truth. Their histories, however, have almost always ended in tragedy. They were either persecuted out of existence or they have followed the course of second-century Christians and strayed from their beginnings. The fact that this drama has been played out so many times should give us a clear warning. The Truth is our most precious possession; we cannot take it lightly or allow it to be eroded away.

Christendom astray

The development of the apostasy was an insidious movement that had its seeds in the apostolic age. Solemn warnings were given by the apostles themselves, as witness the words of Paul:

“For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming…with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved” (2 Thess. 2).

The Apocalypse of John, following its warnings of rejection, foretells in vivid style the progress of this great apostasy — and its final destruction by the Lord Jesus himself. Neither the words of the apostle Paul nor the Revelation mince words when speaking of the false system that developed — or of the coming judgment upon it. There is no “ecumenical” spirit in their witness.

The wisdom of this world

“For the wisdom of this world is foolishness with God” (1 Cor. 3:19). Throughout the ecclesial world men were not content to hold to the simplicity of the gospel. Many of the troublemakers were doubtless sincere and well-meaning. Had they not resisted God-dishonoring teachings of the gnostic sects? Had they not braved severe persecution for their faith? They had indeed done these things. But restless souls assumed leadership, men who could not simply accept the gospel as it came to them. Probably they had no idea that their innovative views would lead their church far astray from the true teachings of Scripture.

In whatever period we live, we are inclined to be impressed by the knowledge and learning of the intellectuals who happen to be contemporary with us. In the third century this human trait clearly asserted itself. When it had run its course, the Christian community at large, though outwardly prosperous, was spiritually devastated. Eventually, those few who held fast to the apostolic foundation would have to follow the apocalyptic injunction: “Come out of her, my people, that ye be not partakers of her sins.”

The ante-Nicene church

Our knowledge of the developments within the Christian movement during the first four centuries depends upon the written works that have survived from that period. The record cannot be complete, because much that was spoken and written during the period is not available to us. We are confident that there were faithful disciples in these early centuries, brethren and sisters whose words and deeds have not been preserved, except in the Book of Life. The writings of the church “fathers” are not always representative: they do not speak for all believers of their time. We believe, however, that they have served well our purpose tracing the digression from the elements of the one Faith. We have been able to see how every major tenet of the gospel truth was lost by Christendom within this relatively short period of time.

The early church was not so unified as Roman Catholics would have us believe. Even without considering the many gnostic sects, there was constant dissension within the established church. Then Rome and Alexandria took the leadership in establishing the doctrines of the community, and both churches were strongly influenced by Greek and Roman schools of philosophy.

The second century

From the records we have from the second century we are able to determine several things. While pagan philosophical leaven can be seen at work (the immortality of the soul slipped in quite early on) elements of the true gospel were still firmly held. Believers were strongly millenarian, and they maintained a real separation from the world in many ways. They avoided participation in worldly institutions, refused military service and avoided the “theatre and the racecourse” and the spectacles of the coliseum. They believed that the return of Christ was near, and they had been taught that they should prepare themselves for his coming Kingdom. They correctly understood that their kingdom was not of this world.

The third century

The works of Justin Martyr and Irenaeus, appearing toward the end of the second century, are transitional. In their writings, some of the basic prin­ciples of the Truth are evident. The Abrahamic promises are acknowledged, and a firm belief in the Millennium is maintained. At the same time erroneous ideas are being countenanced. These men espoused the idea of the pre-existence of Christ, and they were not really clear as to the nature of man.

The third century was a critical period in the development of the apostasy. A key element was provided by the Alexandrian school, and its influence was deadly. Alexandria had been for many years a center of learning (both Jewish and Greek), a mecca for students of the philosophers. This hodgepodge of human culture produced Clement of Alexandria, Origen and others. Their part in the philosophical corruption of the church was considerable.

Understandably, these men and their works are highly regarded by modern theologians of Christendom, as the following quotation illustrates:

“The reader will remember the rise and development of the great Alexandrian school, and the predominance which was imparted to it by the genius of the illustrious Clement. But in Origen, his pupil, who succeeded him at the surprising age of eighteen, a new sun was to rise upon its noontide. Truly was Alexandria ‘the mother and mistress of churches’ in the benign sense of a nurse and instructress of Christendom” (The Ante-Nicene Fathers, ed. Roberts and Donaldson, Vol. IV, p. 223). Under the direction of these teachers of Christendom the leaven of human reasoning was liberally applied.

The fourth century

Early in the fourth century Christianity was transformed. The progressive changes that had occurred during the first two hundred years were now accelerated. The Christian movement had grown at a phenomenal rate; many converts were not carefully instructed, and they were bringing into the church many aspects of paganism. But the single most important factor was the “conversion” of the emperor Constantine. Christianity, for the most part, rejoiced in its new liberation and saw in the “Christian” emperor an almost messianic figure. From his time on, there would be an unholy alliance between Christianity and the State; true Christianity would be represented by only a persecuted few.

Keeping the faith

In the fourth century the seeds of “Christian” theorists came to full fruition. Under the sponsorship of the emperor Constantine and with the blessing of apostate priests and bishops, the church passed the point of no return. The process of “falling away” was complete.

Many years before, the faithful apostle had passed on to others his commitment to truth. His warnings were apt; his predictions all too true.

“I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry…Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim. 4).

This charge has been passed on to us in these last days. Let us, after the apostolic example, hold fast to sound doctrine and faithful works.