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Introductory Notice.

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In this volume a mass of fragmentary material11    See the Edinburgh series. has been reduced to method, and so harmonized as to present an integral result. The student has before him, therefore, (1) a view of the Christian Church emerging from the ten persecutions; (2) a survey of its condition on the eve of that great event, the (nominal) conversion of the empire; (3) an introduction to the era of Athanasius; and (4) a history of events that led to the calling of the first Catholic council at Nicæa.

The moral grandeur and predominance of the See of Alexandria are also here conspicuously illustrated. The mastery which its great school continued to exercise over Christian thought, hegemony in the formation of Christian literature, its guardian influence in the development of doctrinal technology, and not less the Divine Providence that created it and built it up for the noble ends which it subserved in a Clement, an Origen, and an Athanasius, will all present themselves forcibly to every reflecting reader of this book. One half of this volume presents the Alexandrian school itself in its glorious succession of doctors and pupils, and the other half in the reflected light of its universal influence. Thus Methodius has no other distinction than that which he derives from his wholesome corrections of Origen, and yet the influence of Origen upon his own mind is betrayed even in his antagonisms. He objects to the excessive allegorizing of that great doctor, yet he himself allegorizes too much in the same spirit. Finally we come to Arnobius, who carries on the line of Latin Christianity in Northern Africa; but even here we find that Clement, and not Tertullian, is his model. He gives us, in a Latin dress, not a little directly borrowed from the great Alexandrian.

This volume further demonstrates—what I have so often touched upon—the historic fact that primitive Christianity was Greek in form and character, Greek from first to last, Greek in all its forms of dogma, worship, and polity. One idea only did it borrow from the West, and that not from the ecclesiastical, but the civil, Occident. It conformed itself to the imperial plan of exarchates, metropoles, and dioceses. Into this civil scheme it shaped itself, not by design, but by force of circumstances, just as the Anglo-American communion fell in with the national polity, and took shape in dioceses each originally conterminous with a State. Because it was the capital of the empire, therefore Rome was reckoned the first, but not the chief, of Sees, as the Council of Nicæa declared; and because Byzantium had become “New Rome,” therefore it is made second on the list, but equal in dignity. Rome was the sole Apostolic See of the West, and, as such, reflected the honours of St. Paul, its founder, and of St. Peter, who also glorified it by martyrdom; but not a word of this is recognised at Nicæa as investing it even with a moral primacy. That was informally the endowment of Alexandria; unasserted because unquestioned, and unchallenged because as yet unholy ambition had not infected the Apostolic churches.

It is time, then, to disabuse the West of its narrow ideas concerning ecclesiastical history. Dean Stanley rebuked this spirit in his Lectures on the Eastern Church.22    See p. 3, ed. of 1861. He complained that “Eastern Christendom is comparatively an untrodden field;” he quoted the German proverb,33    “Hinter dem Berge sind auch Leute.” “Behind the mountains there is yet a population;” he called on us to enlarge our petty Occidental horizon; and he added words of reproach which invite us to reform the entire scheme of viour ecclesiastical history by presenting the Eastern Apostolic churches as the main stem of Christendom, of which the church of Rome itself was for three hundred years a mere colony, unfelt in theology except by contributions to the Greek literature of Christians, and wholly unconscious of those pretensions with which, in a spirit akin to that of the romances about Arthur and the Round Table, the fabulous Decretals afterwards invested a succession of primitive bishops in Rome, wholly innocent of anything of the kind.

“The Greek Church,” says Dean Stanley, “reminds us of the time when the tongue, not of Rome, but of Greece, was the sacred language of Christendom. It was a striking remark of the Emperor Napoleon, that the introduction of Christianity itself was, in a certain sense, the triumph of Greece over Rome; the last and most signal instance of the maxim of Horace, Græcia capta ferum victorem cepit. The early Roman church was but a colony of Greek Christians or Grecized Jews. The earliest Fathers of the Western Church wrote in Greek. The early popes were not Italians, but Greeks. The name of pope is not Latin, but Greek, the common and now despised name of every pastor in the Eastern Church.…She is the mother, and Rome the daughter. It is her privilege to claim a direct continuity of speech with the earliest times; to boast of reading the whole code of Scripture, Old as well as New, in the language in which it was read and spoken by the Apostles. The humblest peasant who reads his Septuagint or Greek Testament in his own mother-tongue on the hills of Bœotia may proudly feel that he has access to the original oracles of divine truth which pope and cardinal reach by a barbarous and imperfect translation; that he has a key of knowledge which in the West is only to be found in the hands of the learned classes.

Before entering on the study of this volume, the student will do well to read the interesting work which I have quoted;44    Late editions are cheap in the market. It is filled with the author’s idiosyncrasies, but it is brilliant and suggestive. but the following extract merits a place just here, and I cannot deprive even the casual reader of the benefit of such a preface from the non-ecclesiastical and purely literary pen of the Dean. He says:55    Lect. vii. p. 268. On the verse of Horace (Ep., i. book ii. 155), see Dacier’s note, vol. ix. 389. “The See of Alexandria was then the most important in the world.66    He adds: “Alexandria, till the rise of Constantinople, was the most powerful city in the East. The prestige of its founder still clung to it.”…The Alexandrian church was the only great seat of Christian learning. Its episcopate was the Evangelical See, as founded by the chair of St. Mark.…Its occupant, as we have seen, was the only potentate of the time who bore the name of pope.77    That is, of “the pope,” as Wellington was called “the duke.” But Cyprian was called papa, even by the Roman clergy. After the Council of Nicæa he became the judge of the world, from his decisions respecting the celebration of Easter; and the obedience paid to his judgment in all matters of learning, secular and sacred, almost equalled that paid in later days to the ecclesiastical authority of the popes of the West. ‘The head of the Alexandrian church,’ says Gregory Nazianzen, ‘is the head of the world.’”

In the light of these all-important historic truths, these volumes of the Ante-Nicene Fathers have been elucidated by their American editor.88    He owes his own introduction to a just view of these facts to a friend of his boyhood and youth, the late Rev. Dr. Hill of the American Mission in Athens. He was penetrated with love for Greek Christians. He begs to remind his countrymen that ecclesiastical history is yet to be written on these irrefragable positions, and the future student of history will be delivered from the most puzzling entanglement when once these idols of the market are removed from books designed for his instruction. Let American scholarship give us, at last, a Church history not written from a merely Western point of view, nor clogged with traditional phraseology perseveringly adhered to on the very pages which supply its refutation. It is the scandal of literature that the frauds of the pseudo-Decretals should be perpetuated by modern lists of “popes,” beginning with St. Peter, in the very books which elaborately expose the empiricism of such a scheme, and quote the reluctant words by which this gigantic imposition has been consigned to infamy in the confessions of Jesuits and Ultramontanes themselves.


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