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Bye

The Reign of AntichristOR

The Great ''FallingAway''

A Study in Ecclesiastical Histoiy

By J. M. SJODAHLAn Elder in the Church of Jesus Christ of

Latter-day Saints

SALT LAKE CITY. UTAHThe Dcseret News

1913


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Copyright 1913 by

JOSEPH F. SMITH

Trastec-in-Trust for the Chnrchof Jesus Christ of Latter-

day Saints

y

THE LR^IiAKl^

.^...x'^U^^^ UNIVERSITY

PROVO, LTAH


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A Foreword.On these pages an attempt has been made

to review, hastily,the various steps by whichthe church organization founded by ourLord in the beginning of our era, zcas dis-olved

and another substituted for it, as pre-ictedby the prophets of the Old and New

Testaments. The booklet is by no means acomplete, or exhaustive, treatise on that sub-ect.

But it is believed that it indicates thedirection which a more thorough researchshould follow for further results. It is be-ieved,

also, that the explanation offered ofthe 1260 ''days (see page ji) assigned tothe reign of antichrist by John the Revelator,is important enough to merit further investi-ation.

For it is shown that from the famousdecree of Emperor Phocas to the re-estab-ishment

of the Church through the ProphetJoseph Smith there is a period of exactly1620 prophetic years.

Peter tells us that we have the ''more sureword of prophecy more sure than thewritteyi word

whereunfo ye do well that[ 3 ]


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The Reign of Antichrist

ye take heed, as unto a light that shineth ina dark place (2 Peter 1:19), and it seemsthat this is eminently true with regard to thisprophetic word. It points clearlyto the year1830 as that in zvhich the Church of Christshould he brought hack from the wilderness,and re-estahlished in the Earth. That proph-tic

zvord has shone as a lightin a dark placethroughout the dark ages, and now that thegospel day has dawned, we can clearlycom-rehend

its message.The sole aim of the writer of these pages

has heen to present the unimpeachable tes-imonyof history to the fulfilmentof the

prophecies concerning the great fallingarway; not as an attack upon anybody, hut,first,s an explanation and defense of the at-itude

of the Church of Jesus Christ of Lat-er-daySaints among other churches; and,

secondly, as a means of callingattention tothe victoryof our Lord over all the forces ofthe adversary, manifested in the re-establish-ent

of the Church in our age, as prelimi-aryto the ushering in of His kingdom in

all the world.[ 4 ]


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History and ProphecyIt might have been shoimi ho-w Roman

paganism ivas overthrozvn by the followersof the Lamb, by their patience and endur-nce

during the successive persecutions; howthe so-called Christian Roman empire zvasbroken up by the invasions of Goths, Van-als,

and Huns, making it possible for theantichrist to establish his throne in the Cityof the Seven. Hills; and then ho-w the Sara-ens

and the Turks zvere let loose to visitthe world with fire and blood as a punish-ent

for the idolatryand crimes of violenceand impurity that zvere practised under theemblems of Christianity and then it mighthave been shozun hozu the power of anti-hrist

zifas broken by successive scourges andzvars, such as the black death; the conflictsby zi'hich Spain zcas crushed as a zvorldpozi'er and the chief support of Rome in itsiniquity; the Thirty Years' War; theFrench Revolution; the war for Italianunity; and other events of history, chiefamong zvhich should be mentioned the Ref-rmation

in the Old World, and the adop-ion-in the Nezv World of the American

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Constitution, the principlesof which, sincethe re-establishment of the Church, have he-gun to penetrate the world to the remotestparts. But a consideration of these subjectswould have expanded this little hook beyondthe limits set for it. These epoch-makingevents are all foretold in the Revelation byJohn, under the magnificent imagery of thebreaking of seals, the sounding of trumpets,and the pouring out of vials of wrath.

It is earnestly hoped that the perusal ofthese pages may help some inquirer to findthe truth. We are livingin an age of skep-icism

and uncertainty. We need to readhistory in the lightof the Scriptures and tointerpretthe Scriptures in the light of his-ory.

Only so do we realize that the signsindicate the coming of the Millennial day oflory.

The Author.cr

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The Reign of AntichristOR

The Great ^'Falling Away

Introduction.

Bible students are familiar with the fact Apostasy, f. . f. . . . Predicted.that a great apostasy from the true faith ispredicted by the prophets of God. Danielrefers to it in his vision of the Little Hornwhich was to speak great words against theMost High, and shall wear out the Saints ofthe Most High, and think to change timesand laws. (Dan. 7:8; 23-28.) Paul, inhis second letter to the Thessalonians (2 :3-12) expressly says that the coming of theSon of Man will be preceded by the comingof the antichrist, who sitteth in the templeof God, shewing himself that he is God.John, in his first epistle,notes that the spiritof antichrist was in the world when he wrote(1 John 4:3), and in the Apocalypse hefully sets forth the war between the follow-

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ers of Jesus and antichrist throughout his-ory,the temporary triumph of the adver-ary,and the final victory of the Son of

God.

ature of According to the prophetic word the apos-Dostasy.

^^gy ^^g ^Q l^g ^ radical and general depar-urefrom the truth, accompanied by theabandonment of the moral standards of thekingdom of God, and a total change of thegovernment as established in that kingdom.Apostasy, in the kingdom of God, is whatrevolution is in the kingdoms of the world.

1 Impor- Writers of the Church have treated onjec .,_|^|gg^|-,jg(.|-yith great ability. Among them

are Parley P. Pratt, in his Voice of Warn-ng;Elder Brigham H. Roberts, in Outlines

of Ecclesiastical History, and Dr. James E.Talmage, in his excellent treatise on theApostasy. The subject is one of the utmostimportance. Some, as the Catholics, bothGreek and Roman, hold that such an apos-asy

has not taken place,but that the Churchof Christ has developed without interruption

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Apostasy Defined

from the day of Pentecost to the presenttime. Others, as the Protestant churches,hold that there was an apostasy, but not thatit was general, or so complete that a res-oration,

or reformation, could not be madewithout specialrevelation. The Latter-daySaints believe that the Church was estab-ished

by the Apostles, with authorized of-icialsand the ordinances necessary for the

government of the kingdom of God ; that theteachings of the Apostles were gradually ig-ored,the ordinances perverted, and the di-ine

form of government overthrown andanother established in its place, and that thisrevolution was so general that the Churchwas temporarily removed and the adversaryseemed to be triumphant. But they believe,further, that during this time of the absenceof the Church, the world was being gradu-lly

prepared for its re-establishment in thelatter days, and that the victory of the Lambover the adversary will be complete in theMillennium.

This, w^e say, is a controversy of thegreatest importance. If it is true that the

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Church has never been removed from thefield of human history; if there has been nogeneral apostasy, then there can have beenno restoration, as claimed by the Latter-daySaints. The truth of the Gospel message, asa revelation from God to man, must stand orfall with the truth of the doctrine of a gen-ral

apostasy.It behooves us, therefore, to search dili-ently,

humbly, and with a desire to find thetruth, the history of the early ages for a tes-imony

as to whether the Church remainedor was removed.

1. Corruption of Morals.

In pursuance of this inquiry, we note firstthat one of the striking disclosures of earlyecclesiastical history is the rapid decay ofthe morals of Church members. It is con-picuous

in the Apostolic age. Paul censuresthe Corinthian Branch for having fellowshipwith a member who was living with hisfather's wife, something which even theGreek pagans, notwithstanding their looseideas of chastitv, would not have counte-

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Corruption of Morals

nanced. The seven principal churches inAsia Minor were, at the time of the end ofthe first century, as we learn from the Apoc-lypse,

so morally corrupt that the Lordthreatened to remove them, unless they re-ented.

True Saints were morally pure.Justin Martyr, in the second century, couldtruthfully say to the Emperor of Rome:Those of us who before delighted in impur-ties

now rejoicein sobriety; those who prac-isedthe magical arts now have devotedthemselves to the benevolent and eternal

Father ; those who sought to acquire wealth,above all things, now have their possessionscommon, and give to him that needeth ; thosewho hated and slaughtered each other, and,being of different tribes,had no intercourse,after the appearance of Christ, living in thesame comm.union, pray for enemies and en-eavor

to convert those that unjustly hateus. (Apol. 1:60.) This beautiful picturewas true to life. Such were the fruits ofChristianity,where the conversion was gen-ine.

But side by side with this pen sketchwe see another. Corruption set in early,and

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Clement of Alexandria, in the first part ofthe third century, deplores the departure ofmany from the Christian ideal. I know nothow it is, he says, ''that they change theirforms and manners with the place, like thepolypus, which is said to resemble the rocksto which it is attached. For, after they comeout of the congregation, they become likethose with whom they converse, or rather,they are convicted, by laying aside the hypo-ritical

appearanceof

reverence,of beingwhat they were not known to be ; and having

reverenced the discourse concerning God,they left it within [doors], but without, theyare maddened by atheistic love songs; andthey who before were rhyming immortalitybid farewell to it,saying, 'Let us eat anddrink, for tomorrow we die.' (Paedag. Lib.II, Chapt. 10, p. 139.) Tertullian, referringto the head of the church at Rome, ex-laimed:

The bishop of bishops has be-omethe patron of adulterers. Cyprian, the

discipleof Tertullian, witnessed the conse-uencesof the moral status of the African

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Corruption of Morals

came, Church members, by the thousands,apostatized,and it became a serious questionwhat to do with those who afterwards ap-pHed for re-admission. In his day it wascommon for the Christians to attend the bru-al

lightsin the arena, just like the pagans.The women painted their faces and over-oaded

themselves with costly apparel andornaments, in direct violation of the injunc-ion

of the Apostle Peter. (1 Peter 3 '3-6. )Very early the unmarried status came tobe considered one of special merit and sanc-ity.

The practical result of this teaching-was gross immorality. At the time ofChrysostom, according to contemporarywriters, some men and women vowed tochastity, cohabited together almost openly.Nuns were escorted into the church by theirparamours. At that time, if the reports donot exaggerate, they were subjected to rulesand regulations similar to those at presentenforced, in some places, in the under-orld.

This on the testimony of Chrysos-omhimself. And the Rev. Dr. G. E. Jacob

says : Let it not be supposed that this dis-[13]


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graceful,demoralized state of things at Con-tantinoplwas altogether exceptional and

rare. It was the natural and necessary resultof the pernicious system which disparagedfamily life and family religion,and dis-orted

and outraged the feelingsof man andthe laws of God. A hundred years beforethe time of Chrysostom the same sort ofthing was going on in the African church,and the same disgracefulremedy applied; asmay be seen in Cpyrian's epistle to Pom-ponius. (EcclesiasticalPolity of the NewTestament, page 394.)

Neander, speaking of the Christian Life ingeneral in the period between the Decian per-ecution

and Constantine, says : Those whowithout vital interest in the things pertain-ng

to religion lived half in paganism andhalf in an outward resemblance to Christi-nity,

filled the churches on the Christian fes-ivalsand the theatres on the pagan holidays.

They thought that they were Christians be-ausethey went to church once or twice a

year, although they gave no thought to ahigher life but abandoned themselves to their

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Corruption of Moralslusts. We find also in the Orient, in thelarger cities,ome who, although they werenot pagans, but were counted as believers,were not identified with the Church and didnot join until shortlybefore their death ; fornot till then did they seek a refuge in bap-ism,

when they were driven by actual orimagined danger of death, as in cases ofdeadly sickness, earthquake, or war. Oth-rs,

who had received baptism, thought theywere religious enough when they attendedchurch on all the festivals. Chrysostomcharacterizes this as a matter of habit withoutany meaning for the inner life habit and notpiety. (Allgemeine Geschichte der Christ-lichen Religion, Part 1, page 534.) The sameauthor observes that the larger the numberof pretended Christians were, the more de-tructiv

was the influence they wielded.With the diffusion of the Christian religion

among all classes, came decay of the moralsof the Christian communities. It beganbefore the ministry of the Apostles wasended; it increased when they were slain; itprevailed when Christianity was made the

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popular religionof the state. And error al-aysfinds accepted soil where moral decayexists.

2. Teachings of the Apostles Aban-oned.

Morals and The lowering of moral standards made theDoctrines, entrance of all kinds of errors and heresiespossible. For, while it is true that correctdoctrines, when conscientiouslycarried outin practice,produce good morals, it is alsotrue that pure

morals are necessary for acorrect understanding and appreciation oftruth. This is in accordance with the princi-le

announced by our Lord : If any manwnll do His will, he shall know of the doc-rine,

whether it be of God, or whether Ispeak of myself. (John 7:17.) A desireto do right opens the gates of knowledge.Hence we say that with the decay of moralscame darkness and ignorance concerning thetruth.

The Begin- We learn from the letter of Paul to theError^ Colossians that the tendencies manifested in[16]


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quences, and brotherhoods and sisterhoodsof friars and nuns flourished.

Priestcraft. fhe officials of the Church, as appointedby our Lord, were leaders and teachers ofthe people. They were the instrumentsthrough which He communicated His will,and as such they were the servants, not themasters, of the people. This position w^asretained for some time after the death ofthe first Apostles, but after the beginning ofthe third century a great change took place.The ministers became a priest caste. Theyclaimed to hold the office of mediators be-ween

God and the laity,and gradually theycalled themselves the representativesnd vice-erents

of the Son of God. As such theyclaimed magical power to change bread andwine into divine flesh and blood, and to im-

part to water the occult virtue of regener-tingsinners.

Trinity and The doctrine of God was early molded in^^^*

pagan forms.In the New Testament God

is revealed as Father, Son, and Holy Ghost,and no attempt is made at further explana-

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The Trinity

tion. Ireneus correctly states the belief of theChurch in his day : The Church believes inone God, the Father, and in one Jesus, theSon of God, incarnate for our salvation, andin the Holy Spirit, who, by the prophetspreached the dispensations of God, the ad-ent,

and that generation which is from thevirgin, and the suffering, and the resurrec-ion

from the dead, and the bodily receptioninto heaven of the beloved Christ Jesus ourLord, and His coming from heaven in theglory of the Father, to sum up all things,and to raise all flesh of all mankind, that toChrist Jesus our Lord, and God, the Savior,and King, according to the good pleasure ofthe invisible Father, every knee may bow, ofthings in heaven, and things in Earth, andthings under the Earth.'' (Ireneus, Adv.Her.)

But this statement of belief did not satisfylater speculators. They thought it necessaryto explain the ''mystery of the Trinity andharmonize it with the doctrine of the oneGod, and the more they explained the furtherawav they wandered from the Scripturesand

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from reason, Clement of Alexandria callsthe Father the ''sole perfectone, and adds:''For the Son is in the Father, and this is inthat,''whatever that may mean. Tertullianspeaks of three persons and one substance,and of one substance in three coherings.According to him the Father is one, the Sonis another, and the Holy Spirit is still an-ther.

So far so good, but he adds that theFather is the whole substance; the Sonis a derivation and portion of the whole. TheHoly Spirit, the Paraclete, is the sanctifierof the faith of those who believe in theFather, and the Son, and the Holy Spirit.This church father, in another place says :As though also one were all things, whileall things are from one, namely by unity ofsubstance. But yet let the sacrament of theeconomy be preserved, which arranges theunity into a trinity,arranging three. Father,and Son, and Holy Spirit. Yet three notin state but in order ; nor in substance but inform ; nor in power but in appearance ; but ofone substance, and one state, and of onepower; because one God from whom are

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The Trinitythese degrees and forms and species,in thename of the Father and the Holy Spiritreckoned. How, also they admit of numberwithout division will be demonstrated.

If anyone can understand this patristicex-fegesis,hich is quoted from Dr. James Bet -net's Theology of the Early ChristianChurch, page 135, he should take the troubleof explaining it to others less fortunate. Nowonder the church, finally,n despair,adoptedthe theology of the Athanasian creed : ''In-omprehen

is the Father, incomprehen-ibleis the Son, and incomprehensible is the

Holy Spirit,and yet not three incomprehen-sibles but one. But we may well wonderthat such giberish is still accepted as thestandard of truth, although the Scripturesdeclare: This is life eternal, that theymight know thee, the only true God, andJesus Christ, w^hom thou hast sent. (John17:3.) It is evident that if life eternal isgiven in order that man may obtain a knowl-dge

of God (and this is the meaning of thetext implied in the Greek particle ''hina ),then God is not unknowable, or incomprehen

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sible,for not even life eternal is long enoughto permit man to obtain a knowledge ofsomething that cannot be known.

The conception of God as a Triad prob-blyoriginated from its analogy to the hu-anfamily father, mother, and child (or

children). We trace this in the most ancientHindoo teachings,and the symbol was mostconstantly in use by Plato, Philo, the Cab-alists,and the Gnostics. The human familyis three in one, hence the divine family, orthe Godhead must be, or probably is,three inone. So they reasoned, and the fourth cen-ury

theologians accepted their reasoning.Elaborating this analogy the triad came

to be the common explanation of almosteverything. Among the Chaldean, and later,astrologers, it explained the universe. Sun,Earth, and Moon source, product, and re-lector

were the three in one in the universeFor these there were three symbols, unitedto form a fourth : the circle,the cross, thehalf-circle,and these three (Sun, Earth, andMoon) as one symbolized by the mystery-planet Mercury, whose symbol was all threecombined.

In all astrologicalcalculations the Sun isthe center. It represents the I, or individu-[22]


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The Trinity

alityin humanity. The cross represents theEarth, or matter. In form it is two straighthnes athwart each other, producing fouracute [right] angles, and expressing dual-ty

as opposed to the unity exhibited by thecircle. In these two symbols we find typifiedthe difference between spiritand matter, inthe uni\erse. The half-circle represents theMoon

the collector of light. It is the greatmolder of form : the illusion.

''Thus was the universe explained as a di-inetriad, which the Christian theologians

called the Godhead using symbols peculiarto Christianity. ( Renascent Christianity,pages 263, 264.)

The doctrine of the Trinitv, as held bv theorthodox churches, was taught by the ancientBrahmin poet who said:

One God by three revealings is madeknown ;

Each first,each least, and yet the three areone;

Swa, Vishnu, Brahma, these each may beFirst, Second, Third, among the blessed

three.(Renascent Christianity,page 321.)

The ancient Egyptians believed in one[23]


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The Reio:n of Antichrist

great Lord, Neter, self-existent and eternal,from whom two divine beings, Shu and Tef-nut, originated. This was their Trinity.(Dr. Budge, Osiris and the Egyptian Res-rrection.

Prayer to The essence of Christianityis the worshipthe Saints. ^^ q^^ through the one Mediator, His Son,

Jesus Christ. But with the reconstructionof the Christian doctrine of the Godhead onpagan lines came another feature of pagan-ism : the adoration of departed ''saints. Asthe pagans had their demi-gods, or demons,so the Christians, abandoning the one Medi-tor,

enthroned the saints in His stead.Cyril of Jerusalem says that patriarchs,prophets, apostles, and martyrs are men-ioned

at the eucharistic sacrifice,in order* that by their prayers and intercessions God

may receive our supplications. Cyril livedin the middle of the fourth century, and indescribing a practice common at that time,he shows how far the apostasy had advancedthen. Gregory Nazianzen (A. D. 370), inan oration in memory of his deceased father,

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doctrine was preached that Mary was al-aysa virgin, and those who doubted this

were denounced as heretics. They werecalled by the formidable name of Antidico-marianites, which may mean people whocontradicted Mary. Epiphanius denouncesas ''blasphemers those who dared to insulther by asserting that she was the wife ofJoseph, and he expresses the opinion thatshe never died. Some at this time began toworship her as a goddess. They called herthe ''queen of heaven, a term borrowedfrom Eastern paganism, and women offeredcakes on her altars. (Comp. Jer. 7:18 and44:19.) Gradually it became the custom toask her to intercede with her Son in favor ofthe supplicants,and the prayer known asAve Maria was composed, and in the Ro-an

church this is considered of equal im-ortancewith the Lord's prayer. The first

part, Hail Mary, full of grace, is the sa-utationof Gabriel (Luke 1:28). The sec-nd

part, Blessed art thou among women,and blessed is the fruit of thy womb, isfrom the address of Elizabeth (Luke 1 :42).

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MariolatryThe third part, *'Holy Mary, mother ofGod, pray for us sinners, now and in thehour of our death, was added in the fif-eenth

century.The doctrine of Virginity is generally

based on Isaiah : Behold a virgin shall con-eiveand bear a son. (Isa. 7 :14.) But the

Hebrew word ''almah (virgin) means agirl,maiden, young woman of marriageableage. The primary idea in this word is notthat of unspotted virginity,for which theHebrews have the special word ''b'thula.' (Gesenius' Dictionary.) Almah is foundin the Old Testament four times, twice inthe Pentateuch, where it means a youngwoman, whose womanly state (virgin ornot) was not known at least to the speaker-once in the prophets, and once in scriptures,v.'here it had another meaning.

The first time it is found is Genesis 24 :43,when Abraham charged his servant not tomarry Isaac to one ''of the daughters of theCanaanites. (Genesis 24:3.) His servant,by his answer, 'Terad venture the woman[not the virgin] will not be willing to follow

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me * * * indicates the same thing.Speaking about Rebekah, whom he did notknow whether she was a virgin or not, hesaid : * * * and it shaU come to passthat the young woman [almah] * * *

The second time in Exodus 2 :8, whenMoses' sister went for a Jewish woman tonurse Moses, as Pharaoh's daughter did notknow her womanly state, it is said, and theyoung woman (almah) went. (The Eng-ish

version renders here almah intomaid, not virgin.) The third time in theProverbs of Solomon 30:18-20: There arethree things w^hich are wonderful from me,yea four which I know not * * * andthe way of a man with a woman (almah).She eateth and wipeth her mouth and saith,I have done no w^ickedness. The fourthtime it is found in Isaiah 7:14, (JewishTribune.)

The following is a sample of the prayersoffered up to the mother of Jesus :

O Mary, dearest Mother,If thou wouldst have us live,Say that we are thy children.And Jesus will forgive.

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^lo74-Prayer to Joseph

The followingis from a prayer addressedto Joseph :

''Ever blessed and glorious Joseph, kindand indulgentfather,and the compassionatefriend of all in sorrow, through that bittergrief with which thy heart was saturatedwhen thou didst behold the sufferingsof theInfant Savior, and in thy prophetic viewdidst contemplate His most ignominiouspas-ion

and death, take pity,I beseech thee, onmy poverty and necessities;counsel me inmy doubts, and console me in all my anxi-ties.

Thou art the good father and pro-ectorof orphans, the advocate of the de-enseless,

the patron of those who are in needand desolation. Do not, then, disregardthepetitionof thy poor child ; my sins havedrawn down upon me the justdispleasureofmy God, and hence I am surrounded withsorrows. To thee, O amiable guardian ofthe poor neglected family of Nazareth, doI flyfor shelter and protection.Listen,then,

'

I entreat of thee, with a father's solicitude,to the earnest prayer of thy poor supplicant,and obtain for me the objectsof my petition.I ask it by the infinite mercy of the eternalSon of God, which induced Him to assumeour nature, and be born into this world ofsorrow. I ask it by the griefwhich filled

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Pardonand AlmsGiving.

thy heart when, ignorant of the mysterywrought in thy immaculate spouse, thoudidst fear thou shouldst be separated fromher.

The Scriptural doctrine of justificationby that faith which is active in works ofrighteousness was lost sight of. By bap-ism,

it was taught, every past sin waswashed away, but sins committed after theinitiatory rite must be paid for by goodworks, and especiallyalmsgiving. Cyprian,in his treatise on good works and charity,teaches that *'any kind of sin after baptismis washed away by almsgiving. Prayer,he says, is ''good with fasting and alms-iving,

because almsgiving delivers fromdeath and purges away our sins. Chrys-ostom, the golden-mouthed orator, put itthis way: ''Almsgiving is the queen of vir-ues,

the best advocate, quickly liftingmenup to heaven. In another place he says :If you have ever so many sins, with its

advocacy, you need not fear; it demandsback a debt for you; whatever your sins itoutweighs them. By such teaching the

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Almsgiving, Marriagefoundation was laid for a theology in whichthe atonement of our Lord had but a sec-ndary

place.

According to the divine Word, marriage Forbiddingwas instituted by God. One of the features ^ ^^^^^^^'of the apostasy, to which specialattentionis called by the prophets, was the prohibi-ion

of marriage. In accordance with theprophecies we find that as early as the timeof Tertullian, Elders were expected not tomarry a second time. The council of Elvira(A. D. 305) ordered all clergymen to sep-rate

from their wives. There was not asyet universal agreement on this. /\t thecouncil of Nicaea (A. D. 325) it was pro-osed

that Bishops, Elders, and Deaconswho were married should leave their wives,as it was thought this w^ould improve theirmorals, but the opposition was so strongthat the point was not carried at this time.But before the end of the fourth century itwas customary for clergymen to leave theirwives. Siricius, Bishop of Rome (A. D.385) expresses his abhorrence of certain

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Deacons and Elders who had committed thecrime of becoming fathers. On repentancethey were to be ahowed to continue in theiroffices, but were never to be promoted. Ifthey persisted to Hve with their wives theywere to be deprived of their priesthood.Siricius declares that such men cannot pleaseGod, and that the Spirit cannot dwell inthose who do not abstain from marriage. Soutterly did the teachers of the people dis-egard

the AA^ord of God. So far had thespirit of apostasy advanced in the fourthcentury.

Lying Another mark of apostasy was the per-Wonders. forniance of lying wonders. During the

Apostolic age the gifts of the Spirit in-ludedpower over demons, the healing of

the sick, the prophetic foresight,etc. Veryearly false miracles were substituted for thetrue manifestations of the power of God.Tertullian actually would have us believethat a dead woman lifted up her hands inprayer when the Elder was praying overthe corpse, and Gregory Nazianzen says

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This tradition was willingly accepted, al-houghit is without historical basis, and

soon ecclesiastical writers began to referto that branch as the ''see of Peter (cathe-ra

Petri), and to apply to it the words ofthe Savior concerning Peter. The secondstep was to turn to Rome for advice and in-tructio

In the third and the fourth cen-uriesbishops from different parts of the

empire sought the bishop of Rome for suchpurposes, and he took advantage of thehomage paid to him and issued decreesand orders, as if he had authority over theothers. Siricius took upon himself to laydown the law to other churches, and he metwith no objection. Theodosius the Great, aRoman emperor of Spanish descent whoflourished during the latter part of thefourth century, ordered all nations subjectto his dominion to receive the faith as ithad been delivered to the Romans by St.Peter, and Valentinian III (A. D. 424)forbade the bishops both in Gaul and else-here

to depart from ancient usages with-utthe approbation of the venerable man,

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Two Systems of Government

the pope of the holy city. (Ranke Hist, ofthe Popes, Vol. 1, page 12.) Thus thefoundation was laid for papacy, which in itsfull development abolished the divinely in-tituted

Church government and substitutedone fashioned after that of pagan Rome.

Two systems of government are known.One is based on the ancient Roman law ;the other has its roots in the democraticinstitutions of the Grecian republics. Underthe Roman law the citizen existed for thebenefit of the state. Under true democracythe state exists for the benefit of the citi-en.

Under Roman law the affairs of thecitizen were made the active concern of thegovernment. Under true democracy the af-airs

of the government concern the citi-en.Imperialism is the natural fruit of

the Roman principle. Russia furnishes anillustration of that principle,applied log-cally.

The United States is an illustra-ionof pure democracy. The Church of Jesus

Christ was a democracy. Its governmentwas theo-democratic. The Roman churchabolished this form of government and insti-

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tuted one in imitation of Roman imperial-sm.The theo-democracy was overturnedand imperialism enthroned in its place. The

government of the church of Rome becameso different from that of the Church ofChrist as the government of Russia is dif-erent

from that of the United States ofAmerica.

Baptism. Christian baptism is immersion in waterby one divinely authorized, in the name ofJesus Christ, for the remission of sins. Itis a symbolical act by which the one bap-ized

confesses his willingness to abandonthe world with all its sinful tendencies, andto serve the Master. The meaning of thisordinance was first lost sight of; then theform was changed. That is to say, the or-inance

was abolished and another was sub-titutedfor it.

The meaning was lost. Justin Martyrtells us that, at the time he wrote, candi-ates

for baptism were taught to pray forthe foregiveness of their sins, and we, hesays, pray with them. They are then led

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Baptism

to a place where there is water, and therethey are baptized. By the beginning of thethird century a decided change from theapostolic simplicity is noticed, and as thecentury rolls on the difference becomesmore and more marked. During this periodthe candidates for baptism were first made^'catechumens, an order into which theywere introduced with certain ceremonies.They continued in this preliminary stage fortwo years, or more, passing through severalrites,and receiving the doctrines of Chris-ianity

gradually, as they advanced, as ifthey were about to become members of amysterious, secret society. Before baptism,the candidate was anointed w^ith oil whichwas supposed to have the power to expelthe evil spiritfrom the soul. The ordinanceitself was performed with as much dra-atic

effect as possible. The water in thefont was consecrated by pouring upon itsome oil in the form of a cross, and by thisceremony it was supposed to be changed inits very nature and become a regeneratingforce. This change was called *'trans-ele~

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mentation. Baptism was in this way pagan-zed.It became a ceremony of initiation in

mysterious rites,and not the entrance intothe kingdom of God.

The sign of the cross, which was fre-uentlyused by the Christians in the after-

apostolicages, has very naturally been sup-osedto be but a simple emblem of faith in

the Crucified One, but it is by no means cer-ainthat it was not an adaptation from pa-anism.

It is known that the cross wasused as a religiousemblem long before theChristian era, and that its adoption by theChristians was contested by the Iconoclasts,together with the veneration of images andrelics,from which fact it may safelybe con-luded

that it was considered an unchris-ianinnovation. It has, in fact, been re-arded

as a relic of a form of nature worshipknown as ''phallicism, of which perhaps westill have, in some countries, the May poleas another relic.

Sir Archibald Edmonstone describes anancient Egyptian burial place in which hefound a number of buildings erected for the

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The Sign of the Cross

reception of mummies. In all, he says,there is a Greek cross, and the celebratedEgyptian hieroglyphic, the crux ansata, orcross with a handle, which, originally,sig-ifying

lifeJ would appear to have beenadopted as a Christian emblem, either fromits similarityto the shape of the cross, orfrom its being considered the symbol of afuture existence. (View of Ancient andModern Egypt, Dr. Michael Russell, page290.)

The Egyptian- goddess Isis is nearly al-ayscarrying a cross, the symbol of life.

But whatever be the origin, in Tertul-lian's time the sign of the cross was repeat-dly

made. On getting up or going to bed ;on putting on clothes or taking them off;on walking out or sittingdown; at table orat the bath, as well as at worship, the signof the cross was made. In the followingcentury it became part of every religiousceremony. Chrysostom assured his hearersthat the sign devoutly made upon the faceis most efficacious in driving away unclean

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spirits. Thus it became the visible sign ofgross superstition.

The form of baptism was also changed.Not only was the ordinance given a strangemeaning, but the form was changed fromimmersion to sprinkling, and infants weresprinkled. By this double innovation Chris-ian

baptism was abolished. It came aboutby the false doctrine that children are theproperty of Satan until redeemed by thesacrament of baptism. We find the firstpossibletrace of infant baptism in the writ-ngs

of Ireneus. But TertuUian opposed it.As to the form of baptism it was first per-ormed

by immersion. By and by, how-ver,it became customary in case of sick-ess

when the candidate could not leave thebed, to pour water all around him. Butmany refused to regard this ceremony asvalid baptism, and they called those so bap-ized,clinici or ''bed-ridden. Novatian,in the third century, declared that such per-ons

should not be ordained to the Priest-ood,and this view was taken by the coun-il

of Neo-Caesarea in 314, and the synod[40]


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and says : ''Depart from him, thou uncleanspirit,nd give place to the Holy Ghost theParaclete. Then he makes the sign of thecross on the forehead and the breast, andsays a prayer. Next he lays his hands onthe head of the infant, to signify that hetakes possession in the name of the Lord,and utters another prayer. The next partof the ceremony consists in blessing a littlesalt, as follows:

I exorcise thee, creature of salt, in thename of God the Father Almighty, and inthe love of our Lord Jesus Christ, and inthe power of the Holy Ghost. I exorcisethee by the living God, by the true God, bythe all-holyGod, by the God who hath cre-ted

thee for the preservation of the humanrace, and hath appointed thee to be conse-rated

by His servants for the people com-ngunto faith, that in the name of the holy

trinitythou mayest become a saving sacra-entto put the enemy to flight. Whereforewe pray, thee, etc.

The salt thus being blessed and conse-rated,a few grains of it are put into the

mouth of the infant, signifying,we are told,[ 42 ]


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Modern Baptism

the duty of the Christian to make known tothe world the sweet savor of the law of God.After the salt, the officiating clergymancommands the devil to depart, and still fur-her

to impress the evil spirit,he makes thesign of the cross, and says : **And this signof the holy cross which we place upon hisforehead, do thou, accursed devil, never dareto violate. After a prayer the infant isreceived into the church, and as they pro-eed

to the baptismal font the xA^postolicconfession of faith is recited, ending withthe Lord's prayer. Then the devil is againwarned to depart. At this juncture theclergyman puts a little spittleon his thumband touches the ears and nostrils of the child,saying : Epheta, that is to say, Be opened ;and, For a sweet savor. Again the devilis commanded to be gone.

The ceremony of the spittleis regarded asdeeply significative. Man is,we are told,in his natural state, spirituallydeaf anddumb. Hence the ceremony of opening theears and nostrils to signify the necessity

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of having the senses of the soul open to thetruth and grace of God.

Next a promise is taken in behalf of theinfant that it will renounce Satan, andall his works, whereupon it is anointed withoil upon the breast and between the shoul-ers,

in the form of a cross. (Here the vio-etregalia are changed for the white.) The

infant is now asked whether it believes in theTrinity, and the sponsor says, Yes. It isthen asked whether it will be baptized, andthe sponsor again says, Yes. Then wateris poured three times upon its head, in theform of a cross, and the clergyman says : Ibaptize thee in the name of the Father (pour-ng

water the first time), and of the Son(water the second time), and the HolyGhost. (Water the third time.)

After the water the infant is anointed onthe head with chrism consisting of oil andbalsam. A white linen cloth is also placedon its head, a reminder of the white garmentin which the Christians in ancient days wereclothed after baptism. Lastly a lighted can-le

is put into the hand of the godfather,[44]


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The Lord's Supper

signifying that the child is one of the wisevirgins with lamp burning when the bride-room

shall come. The final word is : ''Goin peace, and the Lord be with thee.

Infant sprinkling,as practisedin the Pro-estantchurches, is a great deal more simple,

but some of the essentials of this strangeceremony are preserved.

It must be admitted that there is little re-emblancebetween this elaborate rite and

the beautiful ordinance of baptism institutedby our Lord.

The human tendency to pervert the The Lord'sgifts of God is seen still more clearly,if ^^PP^^-possible,in the change effected in the Sac-ament

of the Lord's Supper. Dr. Jacobobserves : ''In its original institution themost simple of all religiousordinances, itbecame in the hands of men a most awfulmystery. In its Apostolic use a pledge ofsoundness in faith, it was made in the handsof men an example of gross superstitionand idolatry. In its divine intention a bond

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of brotherly love and mutual kindness, itwas changed in the hands of men into anoccasion of the most cruel persecution.(Ecclesiastical Policy of the New Testa-ent,

page 285.)In the early age of the Church the Supper

was preceded by the Agape, which was asocial function at which all social distinctionwas eliminated and the Christians enjoyedthe bounties of God in brotherlylove. Afterthis love-feast bread, and wine mixed withwater, were placed on the table. The breadwas broken and blessed and then distributed ;then the wine was blessed and the cup sentaround according to the pattern given by theMaster. To begin with the Christians seemto have celebrated this ordinance every day,but later it was separated from the Agapeand observed every Sunday in connectionwith the divine services. This was the caseat the time of Tertullian.

By and by the Lord's table was called analtar, and the ordinance itself was re-arded

as a ''sacrifice. Chrysostom saysthe Lord's Supper is ''a most awful sacrifice

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The Lord's Supper

at which the very angels shudder. It is,therefore, easy to beHeve that the elementswere adored and worshiped.

The idea of a '^sacrifice suggested thetransformation of the bread and wine. Cyrilof Jerusalem says the bread is no longerbread, but the body of the Christ. Jeromecontends that by the prayers of the priests*'the body and blood of Christ are made.Gregory of Nyssa taught that Christ in thissacrament mingles Himself with the bodiesof those who believe, in order that manmay partake of immortality, and this, hethinks, is effected by transelementing thenature of the visible elements. (Orat.Catech. Par. 37.) Chrysostom, according-y,

found it necessary to explain that thebread and wine of the Lord's Supper didnot undergo the usual process of digestionin the body. (De Penit. Hom. 9.) Fromthe belief that the very body of the Saviorwas lying upon the altar followed the wor-hip

of the bread and wine.The vessels used in the communion ser-ice

were considered so holy that none but[47]


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consecrated hands should touch them. Thenit was considered a crime to let a crumb ofconsecrated bread or a drop of wine fall,and get wasted. Cyril gives these instruc-ions

for the prevention of accident:

.

Whenyou come forward [to receive thebread], do not come with your hands

stretched out or your fingers separated fromeach other; but make your left hand athrone for your right hand, which is goingto receive your King ; and so making a cav-ty

in your palm receive the body of Christ ;and after sanctifyingyour eyes by touchingthem with it,partake of the holy body, tak-ng

care not to lose any of it; for if youwere to do so, it would be as if you lost aportion of one of your own limbs. Then,after partaking of the body of Christ, comieforward for the cup of His blood, notstretching your hands upvv^ards,but bend-ng

down in the posture of worship andadoration, and be sanctified by partaking ofthe blood of Christ. And also sanctifyyoureyes and forehead, and your other organsof sense by touching them with some of themoisture that is on your lips. (Ecclesias-ical

Policy of the New Testament, page381.)[48]


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though it was strenuously opposed by theWaldenses and other sects.*)

*The Catholics define sacrament as an out-ardsign of inward grace, and they recognize

seven sacraments, viz., baptism, confirmation,penance, holy eucharist, extreme unction, holyorders, and matrimony. They offer the followingexplanation:

Besides the sanctifying grace common to allthe Sacraments, God has annexed to each a par-icular

Sacramental ^race. which is a special helpto enable us to perform the duties and attain theend for which each Sacrament was instituted e. g., 1. Shortly after we come into the v/orldwe are made the children of God by Baptism. 2.As we grow up we are fortified for the combatsagainst our spiritual enemies which we have toundergo, and are made soldiers of Christ, by Con-irmation.

3. The Holy Eucharist is the dailybread which feeds and nourishes our souls to ever-asting

life. 4. If unhappily we fall in the spiritualconflict. Penance is the remedy which restoreslife to the soul. 5. In Matrimony special gracesare provided to sanctify and assuage the cares ofthe married state. 6. Holy Orders keeps up thesuccession of pastors in the church, and enablesthem to faithfully discharge their sacred func-ions.

7. When the Christian soul is on the vergeof Eternity, it is strengthened and comforted bythe refreshing graces of Extreme Unction, so thatthe Christian warrior may not be vanquished atthe last. (Manual of Prayers.)

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Importance of Doctrines

We have seen how the morals degenerated Importance.

of Theseand the fundamental doctrmes were aban- Facts.doned. The importance of these facts canbest be appreciated when considered in con-ection

with the following Scripture : ''Who-oevertransgresseth, and abideth not in the

doctrine of Christ, hath not God. He thatabideth in the doctrine of Christ, he hathboth the Father and the Son. (2 John,verse 9.) This was penned with special re-ard

to the approaching apostasy, for Johnsays also : ''Many deceivers are entered intothe world, who confess not that Jesus Christis come in the flesh. This is a deceiver andan antichrist. The apostasy began in trans-ression

and developed under false doc-rines.It grew until the very form of the

church government as instituted by Jesuswas abolished, and a new established afterthe pattern of pagan and imperial Rome.

The apostasy was, of course, not accom- Formal Re-

plished in a day or a month, or a year. It Surrender towas gradually developed during several cen- ^^^an Rome,turies. And yet it is possible to point out

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with some degree of accuracy the very a.by which it was brought to completion, andthe time of final surrender and treasonagainst the Master.

3. Treasonable Surrender to theEnemy.

Counca At tl^e beg-innins:of the foruth century aatNicaea. ^ ^. . r i r-i igreat change in the condition of the Church

took place through the interference of Con-stantine the Great.

When Diocletian abdicated, no less thansix emperors contended for the supremacy.Among these were Constantine and Licinius.By the year 315 these two were the onlyones remaining. Constantine ruled theWest and Licinius in the East. The recon-iliation

of the two by the marriage of Li-iniusto a sister of Constantine, Constan-

tia, did not last long. War broke out.Licinius was finally defeated by Constan-ine,

captured and banished. In his exile hewas assassinated, probably at the instiga-ion

of Constantine himself.Constantine was now the sole emperor,

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Council at Nicaea

and in order to establish his throne firmlyhe decided to make the Christians in theempire his friends and allies. There werethen so many of them in all classes of soci-ty

that it occurred to this shrewd politicianthat their support was valuable against pos-ible

pagan rivals. But when he looked intothis matter a little closer, he found that theChristians were not united. They were di-'vided into sects whose leaders disputed withone another on the most obtuse and, to thepagan mind, insignificantquestions, and heclearly saw that no politicalreliance couldbe placed in a divided party the differentfactions of which were ready to fly at thethroats of each other. Hence he decided tosee if he could not unite them, and he sug-ested

that a general council be held for thediscussion of their differences and the adop-ion

of a platform on which they could allstand. Accordingly the great council ofNicaea was called, by imperial order, in theyear 325.

The main trouble at this time among the[53]


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Christians was Arianism. Arius was aclergyman in Alexandria. Studying the re-ently

introduced doctrine of the Trinity,hecame to the conclusion that the divineFather must of necessityhave existed beforethe divine Son, since a father must be olderthan his son. There must, therefore, heconcluded, have been a time when the Sec-nd

Person did not exist. He must havebeen originated at some time, like everyother being. This he preached, and as hehad considerable talent,he gained many fol-owers.

As the controversy grew in inten-ity,sides were taken by both clergymen and

the laity. In the year 321 Arius was sum-onedbefore a council at Alexandria, and by

that body he was anathematized as a hereticand a blasphemer. With a curse restingup-n

him he fled to Palestine where he had

many friends. One of these was Eusebius,afterwards bishop of Constantinople and agreat favorite of the Empress Constantia,the sister of Constantine. To settle thiscontroversy, and others, and to produce har-ony

and unity among the quarreling fac-[54]


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Church and State Face to Face

tions, Constantine, as already stated, calledthe council of Nicsea.

This gathering marks an epoch in ecclesi-sticalhistory. It was the first occasion on

which the representatives of the Church andthe Roman state met each other face to face.The author of the article in the Schaff-Her-zog Encyclopedia on Constantine, says theimpression on both sides was very deep. Andthen he continues :

When the Emperor stood there amongthe 318 bishops, tall, clad in purple andjewels, with his peculiarlyhaughty and som-re

mien, he felt disgusted at these coarseand cringing creatures who one momentscrambled sportively around him to snatchup a bit of his munificence, and the next flewmadly into each other's faces for some in-omprehe

mystery.

But he had sense enough to realize thatthese fanatics would form a safeguardaround his blood-stained throne, more im-enetrabl

than hired soldiers.Among the delegates to this council was

a deacon from Alexandria, the famous[55]


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Athanasius. So eloquent was he, and so per-istent,that he became one of the leading

spiritsof that gathering. He bested Ariusin the debate, and his statement of theorthodox view was accepted as the Nicsenecreed. A curse was also voted upon all whoshould say ''that there was a time when theSon of God was not, and that before He wasbegotten he was not, and that He was madeout of nothing, or out of another substanceor essence, and is created, or changeable, oralterable. The creed and curse being dulyadopted, both were submitted to the Em-eror,

who diplomatically expressed hispleasure at the unanimity of the proceedings(this without sarcasm ) and his recognitionof the influence of God in the conclusion ar-ived

at. He finallydeclared with imperialauthority that all who refused to submit tothe decision of the council were to be driveninto exile,and that the teaching of Arianismwould now be a capitaloffense.

This was no empty threat, for Arius andfive of his supporters, including Eusebius,bishop of Nicomedia, were banished. Later,

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tifex maximus, but he associated with theChristians for poHtical purposes. He was,moreover, a reputed murderer. The assas-ination

of Licinius has been charged tohim, and there seems to be no doubt that hewas guilty of the murder of his own sonCrispus, because he considered him too pop-lar

to be safe. This pagan emperor, thisambitious ruler, who waded to the Romanthrone in blood, in the year 325 assumedthe same authority over the Christianchurch that he exercised over the pagan cult.He called the church leaders together anddirected them to become united in doctrine.He determined to weld paganism and Chris-ianity

together, and the council of Nicseawas the first step he took for that purpose.He paid the expenses of that gathering outof the state funds, and attended the meet-ngs

at times. And the representativesofthe Church, on this occasion, voluntarilysurrendered to this representativeof pagan-sm

the authority that belonged to the LordJesus Christ alone, as the head of theChurch. This was treason against the only

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Theodosius and His Council

lawful Ruler in the kingdom of God. Theconsequences appeared immediately. Theprinciple of persecution, which is satanic inits origin, was at once applied, when so-called heretics were made exiles, and evenassassinated.

The council of Nicsea had been called in Councilorder to effect unity in faith, but the purpose tinople.was not accomplished. Schisms continued.Consequently, in the year 381, EmperorTheodosius called a council at Constantino-le,

to further consider the Nicaene creed.This council stated the belief of the Churchin the Holy Ghost as the lightand giver oflife,which proceedeth from the Father, andwhich with the Father and Son is worshipedand glorified,hich spake by the prophets.

Theodosius was as little qualified,s Con-stantine, to assume the role of director of theaffairs of the Church, but the principle ofimperial supremacy had been accepted. Thecouncil anathematized in violent languageall who should deny the faith,and especiallythe Arians, Semiarians, and those who de-

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The Reign of Antichristnied the ''proper divinity of Christ,as well as those who denied the per-onality

of the Third Person in the God-ead.The Church began to depend

upon the state for means of keeping hereticsin awe. The way was opened for the doc-rine

that heresy is a crime against the state,punishable by imprisonment, fines,or death, the doctrine of Lucifer, largely appliedin practice by pagan Rome. Thus the trea-on

against the Lord Jesus Christ was con-inued.

Council at How the mixture of state and churchp lesus. ^vorked in these early ages is well illustrated

at the council of Ephesus. In the first partof the fifth century Nestorius became bishopof Constantinople. One day he heard oneof the clergymen preach that Mary shouldnot be called ''the mother of God. Thisstruck him as the truth, and he affirmed thatonly pagans could believe in a divine mother.In further explanation of his positionhe saidthat Jesus had two natures, one divine andone human. Mary was the mother of His

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Nestorius and Cyril

human nature only. Nestorius was calledupon to renounce this doctrine. Bishop Cyrilof Alexandria took the lead in the opposi-ion

to him. But he would not recall. Heobtained many followers, and the disputewaxed so fierce that the emperor, Theodo-sius,called the council at Ephesus to settle it.This bodv convened in 431 A. D.

It had come to this now that one accusedof heresy was not always personally safe,and Nestorius refused to attend the council.He was declared a blasphemer, and ana-hema

was pronounced upon him and allwho refused to curse him. Two reports,one majority, and one minority report the latter by Nestorius and his friends were sent to the Emperor. In the meantimesome delegates from Antioch and other Asi-tic

cities arrived, and an opposition councilwas held at which the proceedings of theregular council were condemned. But theregular council again convened and con-emned

the bolting council. As a result animperial officer arrested the leaders of theopposing councils. At this juncture the

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Emperor summoned a delegation from eachfaction to meet him at Chalcedon to discussmatters. The result was that Nestorius wascondemned. Others abjured the heresy, onpressure from the throne.

Another The quarrel among the Christian teachersEphesus continued. An aged abbot of a monastery

near Constantinople,Eutyches by name, tookthe view, contrary to the Nestorian doctrine,that Jesus had but one nature. He had,Eutyches said, two natures before theirunion in His person, but after that they wereso blended as to form but one nature. BishopFlavianus of Constantinople called a councilto condemn this heresy. The statement ofthat council was that ''our Lord is perfectGod and perfect man, consubstantial withthe Father as to His godhead, and consub-tantial

with His mother as to His man-ood.Eutyches appeared before the coun-il

strongly guarded by imperial troops. HeVv^as duly condemned, whereupon he ap-ealed

to the bishop of Rome, Leo theGreat. This was in vain, however.

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Eutyches Appeals to the Emperor

Eutyches, evidently, did not consider thedecision of a council called by a bishop final,wherefore he persuaded the Emperor, Theo-dosius, to convene another council to hearhis case. This was agreeable to the Em-eror

and the council of Ephesus (449) wasthe result. It has been called the robbercouncil, on the supposition that it was''packed in the interest of Eutyches. At allevents the majority decided in favor of theheretic, and his friends declared that thosewho divided Christ ought to be torn intopieces. There was a total absence of theChristian spiritin these councils of the em-erors.

We have seen how ecclesiastical affairs council ofwere turned over to the emperors and the ^^^^^^^ -

state made predominant over the Church.The next step in the revolution by whichthe reign of antichrist was established, wasthe successful effort of the Bishop of Rometo assume supremacy over both the Churchand the state.

As far back as the beginning of the third[63]


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century Bishop Victor I, of Rome, de-andedthat the Eastern churches celebrate

Easter at the same time as the Western, onperil of excommunication. This was a boldeffort at asserting Roman supremacy. LeoI, in the middle of the fifth century, deter-ined

to carry out the idea of a supremeRome. Circumstances favored his plan.The Church was torn by dissension, andLeo asked the Emperor to convene a councilsomewhere in Italy. Theodosius declinedto do so. But he died and his sister Pul-cheria championed the cause of Leo. Shewrote him that she hoped a council wouldbe called and all heresy blotted out. Mar-cian, the successor of Theodosius, called thecouncil at Chalcedon A. D. 45 L Leo man-ged

to send a Sicilian bishop to preside overthis council as his representative. Here therobber council at Ephesus was condemned,and Flavianus reinstated. The statementof Leo was adopted as the orthodox faith:

''The divine and the human nature, each

remaining perfect, have been united in oneperson, to the intent that the same Mediator[64]


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by internal dissensions and disputes con-erningPelagianism and Donatism, they

were glad to apply to Rome for counsel andhelp. In the Eastern churches Arianism wasstill rampant. In the year 483 Bishop Fe-ix

II, of Rome, ventured to summon thePatriarch of Constantinople to Rome tostand trial for heresy, and when thePatriarch refused to come, he was excom-unicated.

The successor of Felix, GelasiusI, did not notify the Patriarch of Constan-inople

of his election, thereby indicatingthat he considered him outside the Church.

A fierce rivalrybetween the Roman bish-psand the patriarchs of Constantinople

now ensued. Rome was aided, strange tosay, by the invasion of foreign hordes, forthrough the inabilityof the emperors to pro-ect

Italy, the Roman bishops became themost important persons in that part of theempire. They treated with foreign kingsand generals, and became politicians.Theybegan to claim the right to appoint civil of-icers.

They amassed property on the pre-[66]


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Final Surrender of the Church

text that it was needed for the support of thepoor.

Gregory I. became bishop of Rome in the Apostasyyear 590 A. D. He was a man of great Completed.learning and unusual genius,and indomitableenergy. He succeeded in saving the cityofRome from invasion by the Lombards, andbrought about amicable relations betweenthe people of that cityand the strangers. Hemaintained an ambassador at the court ofConstantinople,and when the Emperor andhis family were cruellymurdered by Phocas,he hastened to send congratulations to theusurper. Gregory died in the year 604, andthree years later the question of the suprem-cy

of Rome was submitted to the EmperorPhocas, who decided in favor of Rome.^'BonifaceIII, who was pope for only tenmonths in the year 6oy,was the first to whomthe title of Universal Bishop of Christen-om

was conceded by the Greek Emperor(Phocas)/' (The New International En-yclopedia,

Vol. 3, page 278.) By this im-erialdecree papacy was finallyrecognized ^

as an established institution. It was the fin-[67]


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The Reisrn of Antichrist

ishing touch of centuries of effort to revo-utionizethe government of the Church ofJesus Christ. By this decree the apostasy

was completed.

Phocas. 'pj^g j-Qjg played by the Emperor Phocasin this world drama causes us to pause amoment to inquire about his character andpersonality. Who was he to whom pro-essed

representatives of the Lord finallysurrendered the right to decide a questionbelonging to the exclusive jurisdictionofJesus Christ?

We first meet Phocas in the army of theDanube, as an obscure centurion. Then,when the soldiers rebelled against EmperorMaurice, murdered his adherents, and de-lared

the throne vacant, Phocas led themtoward Constantinople. The people of thatcity were in sympathy with the army. Fan-tics

ran through the streets and denouncedMaurice in the name of God, and he was-openly insulted by the rabble. On one oc-asion

a slave was togged out as the Em-erorand, seated on an ass, was led through

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Emperor Phocas

the streets and hooted by the multitudes.Maurice knew that he was not safe in thecity,wherefore he fied. Phocas then wasproclaimed emperor and was duly conse-rated

by the Patriarch of Constantinople,in the church of St. John the Baptist.

The next concern of Phocas was to causeMaurice and his family to be murdered. Theministers 'of death, says Gibbon, were dis-atched

to Chalcedon: they dragged theEmperor from his sanctuary; and the fivesuccessive sons of Maurice were successive-y

murdered before the eyes of their agon-zedparent. * * * The tragic scene

was finallyclosed by the assassination of theEmperor himself.

Gibbon gives us a faithful portraitof theusurper, Phocas :

''The pencil of an impartial historian hasdelineated the portraitof a monster : his dim-nutiveand deformed person, the closeness

of his shaggy eye brows, his red hair, hisbeardless chin, and his cheek disfigured anddiscolored by a formidable scar. Ignorantof letter and of laws, and even of arms, he

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indulged in the supreme rank a more ampleprivilege of lust and drunkenness; and hisbrutal pleasures were either injurious to hissubjects or disgracefulto himself. Withoutassuming the office of a prince,he renouncedthe profession of a soldier, and the reign ofPhocas afflicted Europe with ignominiouspeace, and Asia with desolating war. (De-line

and Fall of the Roman Empire, Vol.4, page 454.)

Phocas continued his reign of lust andblood until the

year610 A. D., when he was

captured by Heraclius. As a prisoner hesuffered every indignityand torture. Finallyhis head was severed from the body, andthe mangled remains were consigned to theflames. Such is the picture given of theEmperor Phocas; such was his fate. Suchis the history of a man who was consecratedby the Patriarch of Constantinople, con-ratulated

by the Bishop of Rome on hisaccession to the throne, and finallyappealedto for a decree on the question of the su-remacy

of the Roman see.

Particular attention is called to the date[70]


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The 1260 Days

of this imperial decree. It was, as we have-^^^HJP^^'seen, issued in the year 607 A. D. Thatdate, then, marks the completion of the apos-asy.

From that date we must count theflightof the ''Woman into the wilderness.(Rev. 12:6.) Her child had long ago as-ended

to the throne of God. That is, thePriesthood had been taken away; now theChurch itself went into exile.

John the Revelator expressly states thatthis exile of the Church should last 1260days, or years. But these are lunar years.And 1260 lunar years of 354 days each areequal to 1222.5 of our solar years. (SeeLieutenant C. A. L. Totten, *'Our Race,Series 2, number 8, page 218.) Acceptingthis calculation as correct, 1222.5 of ouryears (that is, 1260 prophetic lunar years)counting from the decree of Phocas (607 A.D.) sending the Church into the wilderness,take us to the vear 1830 A. D., when theChurch was re-established, through theProphet Joseph Smith.

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4. The Rule of Antichrist.

'^f^Histor^e have followed, hastily,the varioussteps in the revolution by which the Churchgovernment of Jesus Christ was overturnedand the government of antichrist establishedin its stead. We may now ask, Does his-ory

justify the conclusion arrived at, thatthe ecclesiastical government which suc-eeded

the Primitive church is the govern-entof antichrist?

According to the letters of Paul to theSaints in Thessalonica and to Timothy (2Thess. 2:1-12; 1 Tim. 4:1-5) the principalcharacteristics of antichrist are these: 1.Boundless arrogance. He exalts himselfabove all that is called god ; and, sittinginthe very sanctuary, he claims supreme poweron Earth. 2. Deceitfulness. He performssigns and lying wonders to deceive men.3. Heresy. He departs from the faith andpreaches false doctrines, forbidding mar-iage

and urging asceticism. 4. To theseshould be added cruelty,for both Daniel andJohn the Revelator represents antichrist as a

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the title which belongs to your Father whichis in heaven. This is arrogance.

Conflict in As soon as papacy had been established,Germany., , r ithe popes began to reach out for the crowns

of kingdoms and empires. The quarrel be-weenPope Gregory VII (1075-83) and

Henry IV, king of Germany, illustrates thearrogance of papacy. The Pope deposedsome German bishops and threatened tohurl his anathema against some of the royalcounselors. Papacy had received its powerand authority from the secular princes, andthese claimed a voice in the appointment ofecclesiastical officers. But the popes did notpropose to accede to this natural demand.Henry treated Gregory with chillyindiffer-nce,

whereupon he was summoned to cometo Romx in person to defend himself against

* certain accusations. Gregory assumed thathe was the master of the king. Henry thenconvened a great council at Worms, whichwas attended by many German clergymen,who urged him to depose Gregory. Actingon the counsel the king sent the pope aletter in which he called him a ''false monk.

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Gregory and Kenry

Gregorius replied by excommunicating theking and all the German clergymen whohad supported him.

The effect of this was magical. The ex-ommunicatiowas the signal for treason-ble

activityof man}^ who had been appar-ntlyloyal. Several of the subordinate

princes threatened to begin civil war. TheSaxons armed themselves. And when Henryturned to the princes for counsel, they re-lied

that unless he could fix up matterswith the Pope, they would elect anotherking.

Henry reluctantly went to Rome. It wasin the middle of the winter, but there wasno time to lose. The journey across theAlps was attended with the greatest dan-ers.

In many places the King and his at-endants,among whom were ladies of the

court, were compelled to crawl on hands anr;feet, and the women, in other places, we:seated on ox-hides and by that means hauledover otherwise impassable places. The partylost many horses. In this manner a great

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king of Europe traveled to Rome to askthe Pope to forgive his sins

Gregory, on hearing of the approach ofHenry, fled to Canossa, where he took uphis residence in the castle of the influentialCountess Mathilda, of Tuscany. He wasafraid of Henry. Or, perhaps he embracedthe opportunity of spending a few days inthe delightful company of the Countess.Henry proceeded to Canossa. The Pope re-used

to receive him, unless he would comein the garb of a penitent and acknowledgehimself unworthy of wearing the crown.The King must have promised to do what-ver

was required of him, but the Pope kepthim three days and three nights standing inthe court yard, barefoot and clad only in awoolen shirt. It was a hard winter, andwhile the King was almost freezing to death,he could see the Pope feasted and feted in thepalace by the Countess. On the fourth dayhe was received in audience, but there wasno real reconciliation, even after the humili-tion

and absolution. The quarrel continued.Gregory died in exile, leaving,however, his

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Popes and Emperors in Conflict

ambition to be the ruler of the world as aheritage to his successors.

During the conflict which followed thepopes nominated emperors, and rival candi-ates

sent embassadors to Rome to ask thepope to decide their claims. Emperors de-osed

popes, and at times there were asmany as three of them. Frederick Barbar-ossa, one of the most powerful of Germanprinces, was compelled to hold the stirrupof the pope, and after a long conflict hefinallysubmitted to the ceremony of kissingthe toe of Pope Alexander III. It has beenasserted that the Pope even put his foot onhis neck and recited the following words ofthe psalm : Thou shalt tread upon the lionand adder. (Psalm 91 :13.)

The arrogance of papacy has no parallelin the history of the world. For a com-arison

one must go back to the conflict ofLucifer with the Son of God. The popeswere willing instruments in the hands of theadversary to subjugate the entire Earth.

Another illustration:Frederic II, of Germany, was a great and

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good monarch. He had many a victoryagainst the Mohammedans to his credit. Hewas a genius with taste for Hterature, andpoetry especially. He was beloved by hissubjects. But when he refused to accede tothe demands of the Pope, his own childrenwere turned against him by promises ofcrowns and kingdoms. The empire was in-ndated

by monks who went out to beg andto preach revolution against the King. Hischancellor was bribed by the Pope to killhim by giving him poison. The King diedbrokenhearted, and the PoJDe was jubilant.But his wrath was not yet abated. He pur-ued

the children and relatives of the King,until the family was extirpated. Pope In-ocent

IV finally became strong enoughto offer the kingdom of Italy to the kings ofEngland, France, and Denmark in succes-ion,

all of whom, however, declined theoffer.

Conflict From the conquest of Germany, the popesturned their attention to France, but herethey met with less success. Boniface VIII,an old, proud pope, began the conflict. Philip

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Philip and Boniface

the Fair decided that the French clero-vmenshould bear their part of the taxes. ThenBoniface interfered and commanded theclergymen to pay no attention to the de-ands

of the French government. One ofhis representatives, Bernard Saisset, was ar-ested,

whereupon the Pope issued his fa-ousbull, ''Unam Sanctam, in which the

arrogant claims of papacy are set forth. ButFrance was not prepared to yield to Rome.When the Pope wrote to Philip: Boniface,bishop, and servant of the servants of theLord, to the king of the French, greeting.Fear God and keep His commandments.Know^ that thou art subject to us in spiritualas well as temporal things, etc., and thosewho believe otherwise we declare to be her-tics;

the King replied: 'Thilip, by thegrace of God, king of the French, to thealleged Pope Boniface, very little,or no,greeting. Know, you great Perversity,that we are subject to no man in temporalthings, and that he who believes otherwisewe declare to be insane and unreasonable.Philip now was declared unfit to reign, and

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the Pope released all his subjects from al-egiancto him. Philip then sent an embas-ador

to Rome who succeeded in turningmany of the cardinals away from the Pope,whereupon he was arrested in his palace. Hedied shortly afterwards.

Conflict in Iji Eng-land papacy was more successful,England. ...at this time. When King John, called

Lackland, opposed the papal appointment ofan archbishop of Canterbury, Pope Inno-ent,

in the year 1208, placed the kingdomunder an interdict. Divine services werediscontinued; the churches were closed; andthe sacrament was not administered; thedead were buried anywhere without any re-igious

ceremonies. John confiscated theproperty of the church and banished thebishops. The King was then excommuni-ated

by the Pope and his subjects releasedfrom allegiance. Finally the Pope declaredJohn deposed, and the King of France wasgiven the mission to see that this decree be-ame

effective. John at last made an abjectapology to Rome, but the French were deter-ined

on conquest. The Pope was trium-[80]


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and nuns, weary of the world, retreated forthe purpose of devoting themselves to spir-tualexercises. They were mistaken in theirnotions of spirituality,ut they were sin-ere.

Under the auspices of papacy, suchsocieties multiplied rapidly. Friars overranever country. Many of them made pre-ended

asceticism a means of high living.They propagated ignorance, superstition,and immorality. Papacy made use of themas agents and spies. On the authority ofMosheim, and other historians, some monksand nuns lived together while claiming ab-olute

chastity. Such nuns were known asmulieres subintroductse. But in spite oftheir laziness and immorality, the fraternalsocieties grew to such an extent that theybecame a burden to the state, althoughin the various fraternities there weremany excellent,self-sacrificingen, as therewere noble women among the nuns.

Deliberate Fraud was practised on a large scale inbehalf of papacy. Monks, bishops, warriors,and others were canonized and declared to

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Alleged Relics

be saints, merely to deceive the people.Chapels were built and churches erected inhonor of these ^'saints. Imposing proces-ions

were arranged, all of which broughtmoney to the churches. It was customaryto bury bones and then to dig them up andclaim that thev were the remains of somemartyr, or saint, whereupon pilgrimageswere in order. Hair, bones, rags, piecesof wood, and similar objects were soldto the superstitiouspeople,and these learnedto rely on such relics for health and salva-ion.

Lying signs and wonders were many.

During the reign of Henrv VII, of Eng- A Sample ofi 1 TV r 1

'

1 -11 Inspiration.land, one Masters and some monks prevailedupon a girl,EHzabeth Barton, who sufferedfrom convulsions, to become party to grossdeception. Masters was a clergyman in Al-ington,

Kent, and the object of the fraudwas to stem the tide of reformation. Theytherefore declared that she was inspired,andthat the Virgin Mary spoke through her.They succeeded in deceiving the public, andeven the Archbishop of Canterbury and

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other dignitariesof the church were incHnedto accept the condition of the girl as mirac-lous.

The conspirators then became bold.They sent broadcast heavenly messagesagainst the reformation, and in some ofthese threats against the King were openlymade. Friars everywhere spread the false-ood.

When the deception had gone too far,the girl was arrested, and an inquiry wasinstituted. It was found that Masters, the

clergyman, and Dr. Bocking, a canon ofCanterbury, had a secret passage to theapartments of the girl. The unfortunateinstrument of the deception and several ofthe conspirators were executed as traitors.

The King now decided to tear down themonasteries and dissolve the fraternities. Itis almost incredible, but the monks werestrong enough to send two armies againstthe government. The first consisted of 20,-000 men and was under the command of thePrior of Barlings, Lincolnshire. This wassoon dispersed. But another army, 40,000strong, came in its stead. Monks in the cos-ume

of their fraternity led the way, carry-[84]


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War on Fraternities

ing a cross. In their banner was a crucifixembroidered and a picture representing thesacramental cup, and the five wounds of ourLord. They declared under oath that theironly object was to reform the nobilityandexterminate heresy, and that their only mo-ive

was love of God and solicitude for thewelfare of the King. Under their blas-hemous

banner they marched from placeto place. They captured Hull, York, andsome other cities,but were finallydispersedafter a futile attempt to kindle the fire ofrevolution in defense of their fraternities.

During the long age of superstitionit was Lying,1 1 Wonders,easy to impose upon the common people

with stories of miracles and wonders, andthe opportunity was used to the fullest ex-ent.

Among the frauds practisedupon cred-litywas the exhibition of what was alleged

to be the blood of the Savior. For some timethis was done at Hales, Gloucestershire,where the alleged sacred fluid was kept in abottle. The blood, it was said, was not vis-ble

to anyone who had com

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