Thus it may be readily realized that it was not very long after the crucifixion when the subtle mentality of the Greek and the organizing genius of the Roman began to assume control of the thought and practice of the Syrian churches. Excommunication, exile, and martyrdom swept away in course of time all obstacles out of the way of the "authoritative creed"; simple faith in Christ was forced to be hospitable to intricate scholastic statements of doctrine, and "love of the brethren" gave way, as a bond of union, to ecclesiastical authority. When the ambitious ecclesiastics of Rome and Constantinople finally brought about the great schism which divided Christendom into two bodies, known as the Eastern and the Western, or the Greek and the Latin churches, the churches of Syria aligned themselves with either the one or the other. The creeds became to those churches party slogans and means of division and hatred, and thus Christ was "divided," and those who claimed to be his followers, in both the Orient and the Occident, took up the cry, "I am of Paul; and I of Apollos; and I of Cephas." So the doctrines of the Syrian churches of every name are essentially those of the two great Roman Catholic and Greek Orthodox communions. In answer to the second question I will say that I have refrained from doctrinal discussion in the present work; first, because so many of the speculative doctrines of Christendom have very little to do with the New Testament; second, because the central purpose of this publication is simply and purely to give the Oriental background of certain Scriptural passages, whose correct understanding depends upon knowledge of their original environment. I have deemed it unnecessary even to follow in the footsteps of the "higher critics" and inquire into the "genuineness" and "nongenuineness" of some of those passages. For the purpose of this work every Scriptural passage which reflects a phase of Eastern thought and life is "genuine." The aim of the author is that this book shall be as free from labored arguments as the simple statements of the Gospel themselves. There is perhaps no phase of human thought which the Christian churches have not used in the advancement of their divisive creeds and pet speculative doctrines. There is an untold number of doctrinal documents which are now lying in the libraries of the world as repositories of moth and dust. They are of the earth earthy. The idea of universal brotherhood and human solidarity which is agitating the minds of men of all races and countries at the present time, is leading the Christian bodies back to the simple faith of Jesus of Nazareth, and causing them to heap contempt upon their technical subtleties and forced uniformities of intellectual belief. At least Protestantism is beginning to be sympathetically aware of its own precious heritage, and to feel the urging of its own genius. Free and coöperative individualism is winning signal victories over the unnatural authority of creed in the Protestant bodies, and the bondage of the letter is giving way to the freedom of the spirit. The Gospel of Christ is triumphing over the theories about Christ, and spiritual self-fulfillment by becoming Christ-like is crowding out of existence all theories of magical salvation. The creed of the theologians consists of many "articles"; the creed of Christ only of two, "Love the Lord thy God with all thy heart, and thy neighbor as thyself." I prefer Christ's creed. THE END |