-The Church During the Dark Ages

The Church During the Dark Ages THE CHURCH DURING THE DARK AGES
A. O. Colley My friends, I am happy, on this occasion, for the confidence indicated by our program committee in as­signing me this important subject. To trace the church through the darkest period of human existence, when all but a few of its members had been either destroyed or scattered by religious and political powers, is no small matter. The era to be briefly covered in this address is from A. D. 321 to A. D. 1333, and to be presented in less than an hour it will be necessary to touch the subject only in its vital points which will serve merely as an outline for further study of the great question.

I know of no text that would be more appropriate than the one found in Revelations 11:1-12. The first two verses read, “And there was given me a reed like unto a rod: and one said, arise, and measure the tem­ple of God, and the altar, and them that worship there­in. And the court which is without the temple leave without, and measure it not; for it hath been given unto the nations: and the holy city shall they tread un­der foot forty and two months.” I suggest that you get the Bible and read the remainder of this text.

I am aware of the dangers that lie in trying to in­terpret “Unfilled Prophecies,” as it has become a great field for speculation, which, if followed very far, leads to division and many evils; but, I do not propose, in this address, to indulge in that which is future, but to the age already past, which my subject covers.

I shall ask you to note carefully some of the things in the book of Revelations that I believe refers directly to the subject I have to discuss. I do not believe Reve­lations to be a sealed book to students of history who are not disposed to theorize upon it. I call it “The Prophetic History of the Church.” It covers the “Things thou, (John) had seen, the things that are, (at the time he wrote) and the things that would come to pass.”

How to Understand the Prophetic History
This book relates, under various figures: horses, seals and many other emblems, what history now re­veals to us as “past events.” The Lord has not given us a single new doctrine in the entire book of Revela­tions. He only tells of the historic development of the church through a few hundred years, and employs these figures to do so. We shall pass over, for the sake of brevity, a great portion of the first five chapters, as they are in explanation of the things into which the sixth seems to lead directly. In this chapter, and the next, we have an historic vision of the church and the truth that the church has always depended upon for its perpetuity. This historic picture is put under “Seven Seals,” four of which are represented by four horses, the colors of which are represented as white, red, black and pale. These horses and the seven seals carry us through the historic periods of the church, from its introduction into the world, until it is through with that part of the history of the world called “The Dark Ages.” This is over when the truth is again put back into a living language. (From the 6th to 20th Ch. Rev.) My part of this subject rightly begins in the days of Imperial Rome, under the rule of Constantine. He, as a world ruler, took the church under his political protection, posing as its friend. Secular history re­gards him as “A Christian Emperor” and outwardly it seems that he was a great friend to the followers of Christ, but, ic is apparent to all who will carefully look into this great ruler’s life, that he -was only out­wardly, or politically, a Christian. lie posed as a Christian, but like many of our day, was not baptized until near the close of his life. It is suggested by some historians that he understood baptism was “for the remission of sins,” and he desired to wait until he was through sinning to get the entire benefits. Be that as it may, although having some error, even in that century, in regard to gospel obedience, it shows that the doctrine first announced in the founding of the church, on the memorable Pentecost, by the apostles, was not obscure.

Good and Bad Results
From the viewpoint of the casual observer, who does not study Christianity from the New Testament records, it looks like a great victory for the church. The influence was far reaching; but was both good and bad. Good, in that Chr istians were no longer per­secuted and accused of everything that happened, and which often led to forms of severe punishment, even death. It is said that the “Sword of persecution was not only sheathed; it was buried.” Just prior to this time, under Diocletian, the houses belonging to the church were either confiscated, or destroyed. Much of this was restored and given back to the professed followers of Christ. Idolatry was discouraged, but not forcibly forbidden in every place. Many of the idolater’s temples were converted into places of Chris­tian worship. The church began to live and prosper from the public funds of the empire. This was a great day for the bishops and high church men, the clergy, as it was then called. They were freed from taxes, or dues, to the government. This led to great differ­ence between the “Clergy and the Laity,” which some try to recognize now.

Sabbath and the First Day During this time, as existed more or less all the time from the days of the Apostles, there had been a great controversy among the professed followers of Christ, as to which day of worship they should .keep. Those who were influenced by the Old Testament be­lieved in keeping the Sabbath, while the ones who be­lieved the New Testament, the only authority for reli­gious worship, believed in keeping the first day of the week. In 321 A. D. Constantine settled the contro­versy by naming the first day of the week as the day of worship. He did not change the day of worship, as some of our Sabbatarians claim, but merely put an end to the controversy.

Many Good Influences Other good influences were brought about as a re­sult of the Emperor believing in Christianity. He caused “Crucifixion” as a mode of execution Roman criminals to cease. He recognized the cross as a sacred emblem, and would not allow it used in such executions. Another great service to humanity was that Constan­tine stopped the slaying of infants at birth. The Rom­ans, under pagan rule, held that they had the right to dispose of infants at birth if for any reason they were not wanted. Some took advantage of that state of affairs, selling them to be reared as slaves. This led to other modifications of slavery, and greater liberty for the common or lower classes as they were called at that time.

Gladiators
Men killed each other for the mere entertainment of the spectators. Contests were fought in the are­nas with knives unto the death. This was modified in the days of Constantine, but never fully outlawed until A. D. 404. Constantine’s mother was said co be a real Christian, and did much to help him in his re­forms, but public sentiment grew in favor of the Em­peror’s religion until the worldly ambitious, instead of the really converted people, gained control of the af­fairs of the church.

Debates Carried on in This Period
A controversy over the nature of Christ. Apollinaris, Bishop of Laodicea, A. D. 360, affirmed that Christ, on earth, was no part human, but God, in hu­man form. This met with much opposition and de­bate. His heresy was finally condemned by the coun­cil of Constantinople, A. D. 381. and Apollinaris with­drew from the church. On sin and salvation—Adamic Sin. This con­troversy originated A. D. 410, and was lead by Pel- agus, a Monk, who came from Britain to Rome. His doctrine was that we did not inherit our sinful na­ture from Adam, but each one was free to make his own choice, whether of sin or righteousness; that each one must answer for himself. This doctrine is held by many today, while others oppose and say that we all sinned through Adam’s transgression and be­came so sinful that even babies are born sinful. Augustine was the great champion of the doctrine of “original sin” and really prevailed. In a council at Car­thage, A.D . 418, the Pelagian theory was condemned. We can never tell the influence of any doctrine upon humanity. This controversy, and its effects, may be found in some of the modern creeds. (See Methodist Discipline put forth in 1894 and how it was modified in the one by their conference of 1918.) Both in­clude the idea of “original sin” into the practice of infant baptism. (Pages 12 and 201 for the first and 4 and 329 for the last.) Many evil consequences have arisen from this doctrine of “inherited sin,” the sin of Adam transferred to the entire race through natural generation. For more complete discussion of this doc­trine, see “Cyclopedia of Religious Knowledge,” page 720. The Rise of Monasticism and Pillar Saints
You will bear in mind, in the early church, there were neither monks nor nuns, but, in the fourth cen­tury there arose these twTo offices that had much to do with the modifications of the doctrinal purity of the New Testament church. The founder of this new heresy was “Pelagius of Britain.” He started the movement, A. D. 420, that reached greater propor­tions during the middle ages. It meant at first retire­ment from the world, and had but little significance, but later became more important because bishops were selected from among their number. Dwelling places were erected and were occupied in common by the monks, who were under religious vows of seclusion. These places were called monasteries. One, Simon called Stylites, left a monastery and started the practice of building “Pillars,” where he was seated on high that all might see him, A. D. 423.

Cause of Much Corruption
After the death of Constantine, Rome had weaker men for Emperors, and the church lost its original identity by becoming politically entangled. Man, re­gardless of character, sought membership in the church, mainly for political protection. They began to reorganize the church, out of the material they had in it, more political than religious. It was des­tined, so far as the leaders were concerned, to be patterned after the Empire of Rome, and to reach that state where one head should control it. It was said by them, “Bishops rule the church, but who is to rule the Bishop?” Since they saw, as they thought, the need for a “Controlling Bishop,” they started the process of selecting one. The presiding bishops ijj cer­tain cities soon became known as “Metropolitans,” and afterwards the same ones were called “Patriarchs.” These Metropolitans or Patriarchs lived in the larger cities, as Rome, Jeiusalem, Antioch, Alexandria and Constantinople.

Great controversies arose between these leaders un­til finally the papacy of Rome was established. This was about A. D. 451 when the bishop of Rome gained authority over the others, but was not a confirmed Pope until a still later date. The development of the Pope as the supreme pontiff was nearly one thousand years reaching its climax—“Universal Bishop” and head of the church- -and in addition to that, hus claim to be ruler over the nations, above Kings and Em perors. This came under Gregory VII, known also as Hildebrant, A. D. 590-604. Under him let us observe some departures from the New Testament or­der, as follows: (1) Adoration of Images. (2) Pur­gatory (place of punishment after death). (3) Trans-substantiation (the claim that the bread and wine in the communion could, by them, be changed to the real body and blood of Christ). (4) Monastic life (he had been a monk and was, therefore, an advocate of mon­astic life).

During this time the Pope, in a measure, defended the weak; checked divorce and the mistreatment of wives by their husbands, and this rule applied to the rulers as well as others, for some of them were forced to take back their wives they had driven away. Many of the sick and weak were cared for, and this went far in influencing the common people to favor their rule.

Spurious Documents
It may seem strange to us that forgeries would be used in the name of religion in trying to bolster up false theories, but such was the case in those dark days when men feared to challenge the authority of the Pope, or high church ruler in anything. Many such forgeries were circulated, but since then have been discarded, after being proved of fraudulent pro­duction.

One of these documents was supposed to have been from Constantine to the Bishop of Rome. This was shown and circulated long after Rome had fallen and was purported to have been given to a pope, be­fore there was a pope. Let us bear in mind that the Emperor Constantine lived A. D. 314-335, and this was long before the papal power had developed. This document claimed that the Bishop of Rome had supreme authority over all the European provinces, and that he was ruler over the Emperors. A little later on, other forgeries were discovered, among which was “The False Decretals of Isidor,” and this was said to have been, by early Bishops of Rome, even from the days of the Apostles. It set forth some of their best claims to authority, by declaring that the Pope of Rome had absolute supremacy over the church; and absolved the church from any individual authority from the state; and further declared that no secular court could judge in matters pertaining to the church or the clergy. For hundreds of years these, and sim­ilar documents were accepted at face value by the peo­ple, which gave the Pope, and whomsoever he set up as his helpers, great power. Through careful research and study by certain persons deeply interested in re­ligious history, the forgeries were detected, and the yoke of Rome finally thrown off. The style of the Latin language used in the documents did not cor­respond to the usage of the age, for which they were claimed. The historical conditions, titles, et cetera, were those of the Middle Ages, shown to be products of a later date, but not until the Reformation of the sixteenth century did these documents receive a com­plete exposure as forgeries.

Stage of Culmination of Popery I shall not try to follow these men that the world called great in their efforts to completely subdue the church in its original purity, for this address would necessarily be too long; but let me give you a few of the things which have greatly hindered and cor­rupted the way that was once plainly preached and understood. True Christianity, though hindered in the first and second century, did not entirely leave the old paths. The next century brought a few things into view, which the Apostle Paul warned the church at Thessa™ lonica (2 Thess. 2:1 12) would possibly come to pass, that is, if there was “a falling away” first. This trouble, did not have to come, but evil and half con­verted men in the church, or connected with the organization that sought power, lead to the forfeiting of some of the principles for which Christ had died. This paved the way for additional trouble. The church, in this century shifted from a strictly religious body to an institution that was protected by a political power. (Figuratively “went off on the wings of the beast,” a picture of which we have in the 12th chapter of Revelations.) During this time, mind you, they did not all leave the old paths, for the Lord has always had a “remnant that kept the commandments of God” (Revelation 12:17). These, during the dark days of human speculation, were called dissenters, heretics, etc., and were men who would withdraw from such corruptions and stand exposed to the wrath of their prosecutors rather than follow off into practices they did not believe, just to stand under the protection of Rome. Among the ones who would not bow to such corruptions was Novaton He started his work in the year A. D. 251, for and with the church at Rome, but had to withdraw and worship in a separate place and manner in order to keep the faith as he understood from the New Testament. There have been men in every century who would not bow to human rule, and with them, few or many, the faith line has been preserved and the truth upheld. “The children of the promise are counted for the seed” (Romans 9:8). You will find a few terms that sound strange and foreign to those accustomed to New Tes­tament phraseology, but this is easily accounted for when we consider their associations with the corrupt church. “Evil communications corrupt good man­ners,” and also modify good language.

One quotation must be included here that will show you what existed in many places, “In the year A. D. 590, the Bishop of Italy and the Grisons, (Switzer­land) to the number of nine, rejected the communion of the pope as an heretic. This schism had continued from the year A D. 553, and towards the close of the century, the Emperor, Maurice, having ordered them to be present at the council of Rome, they were dis­pensed by the Emperor upon their protest that they could not communicate with pope Gregory I” (Dr. Alex’s Remarks, Ch. 5, p. 32). We here refer the reader to Jones’ History, page 244, to show how many of those who could not and would not be influenced with the false doctrine and practices of the church of Rome. The Sixth Century
During this century many departures from the an­cient order of the New Testament can be found. Be­cause the church had developed a pope and he had such unlimited power, we are able to glean just a few things from the many they did as worship. They had charge of the documents of the church and per­mitted just such as they chose to be preserved, and any who dared challenge their ecclesiastical power were suppressed.

It was during this age that the first instruments of music found its way into the worship. Some of our brethren, who have seen proper to include instrumental music in their worship, try to convince us that we are behind the times; cannot appreciate good music, nor understand the Greek language, in fact some of them try to say we are in the dark as to the meaning of'the word “psallo” that was used, in the New Testament, to express the kind of music we should have. To this, let me say, that we should turn to this picture of history during the “Dark Ages” and see how and where they learned the meaning of that word so well. It was learned from Pope Vitali- anus (Eng. pronunciation, Vitalian). This pope reigned A. D. 657-672. Proof, “The organ was said to have been first introduced into church music by Pope Vitalian I in A. D. 666” (Vol. 7, Chamber’s Enc. p. 112). The Greeks should understand their own language. “The Greek word ‘psallo’ is applied among the Greeks of modern times exclusive to sacred music, which in the Eastern church has never been other than vocal, instrumental music being unknown in that church, as, it was in the primitive church. Sir John Hawkins, following the Romish writes, in his learned work on the ‘History of Music’ makes Pope Vitalian, in A. D. 660, the first who introduced organs into the church” (Quoted from McClintock and Strong’s Ency­clopedia on Music). Personally, I have met one public debater on that question who said, “This was the first organ, but they might have had other instru­ments in New Testament time.” I asked him to read again the statement, “Has never been any other than vocal, instrumental music being unknown in that church as it was in the primitive church.” I think this is too plain to admit of a doubt as to the meaning of the authors quoted above.

Many Departures Had Come In Many other departures from the New Testament had found their way into the church before this one. The tendency for departure once established, and the Bible dethroned as a standard of authority, brought about these departures. When an elder can develop into a Pope by evolving from lower to higher; and when sprinkling and pouring is substituted for bap­tism, and the “Confession of sins” to a priest takes the place of confessing Christ, and living the Christian life daily before him; and Indulgences (Selling the right to sin) be given to people by such human heads, we may expect just any thing to follow in the name of religion. This Gradual Development All of these departures did not come in one century. Neither did “Church and State” become united, in the fullest sense, until between A. D. 850 and 1073. Hil­debrand, better known in history as Gregory VII, was said to be the first one of the Popes to wear the “Tri­ple Crown,” and was head of Church, State and all other rules.

Henry the IVth and Pope Gregory VII A rather interesting affair took place between the Emperor and the Pope at this time. Henry the IV taking offence at something the pope had done, tried to depose him, but this he was unable to do, even though he summoned a group of German Bishops to his aid, and really secured their decision to depose the pope. He was made to stand, clothed in wool, and with bare feet, in front of the Pope’s castle, (At that time at Canossa, in northern Italy) before he could ever have the Pope’s favor again. From this Time on Emperors Had to Get the Sanction of the Pope to Rule From Gregory the VII, A. D. 1073 to A. D. 1216, there were seven Popes, some strong and some weak, so far as ruling power was concerned. This reached the time of Pope Innocent III, who seemed to have been the most outstanding character among the Popes of his time. In a public address he declared of him­self, “The successor of St. Peter stands midway be­tween God and man; below God, above man; judge of all, judged by none.” He is quoted as saying in an official letter, “To the Pope has been committed not only the whole church, but the whole world.” He further declared, “the right of disposing of the Im­perial and all other crowns.” History of this Pope shows he was chosen to office when he was about thir­ty-seven years of age. He was very bold in trying to carry out what he claimed to be the power of the Pope. One of the emperors, Otho Brunswick, stated publicly that he wore the crown “by the grace of God and the Apostolic See.” He later deposed this same ruler because of insubordination and had another ruler put in his place. He also deposed and excommuni­cated King John of England but King John was rein­stated and allowed to rule again as the Pope’s choice. In this Pope, Innocent III, the peak of autocratic power was reached, about A. D. 1216.

Popery Declines in Power The decline of power was felt first by “Bonaface the VIII”, 1295-1303. He, asserting that God had set him over all the kings and kingdoms of earth, found himself strongly opposed by both the King of England and the King of France. He forbade Ed­ward the I, King of England, to tax church property and priestly income, but was compelled to compro­mise by having the priests and bishops give a part of their income to the government. He quarrelled with the King of France. Philip the Fair, who made war with him, captured and thrust him into prison. He was released but soon died.

After this Followed Darker Days for Popes France dictated to the Popes and had them do the bidding of France from A. D. 1305-1378. During this time rivaling popes arose, and all made certain claims, but were not able to sustain their claims. They moved the headquarters from Rome to Avig­non, in the Southern part of France. Papal orders were ignored and even Popes were ordered out of England by Edward the III. (See History of the Popes, Cyclopedia of Religious Knowledge, Page 748.) Concluding Remarks Speaking of one of the great leaders of the dark ages, Gibbons said, “He investigated the creed of the primitive Christians, a Christian church was col­lected. In a little time several individuals arose among them qualified for the work of the ministry; several other churches were collected throughout Armenia and Capidocia. It appears from the whole of their history, to have been a leading object of Con­stantine. (This is not the Emperor Constantine of A. D. 321, etc.—A, 0. Colley.) and his brethren to restore, as far as possible, the profession of Chris­tianity to all its primitive simplicity.

(Could anything be more like the plea of the breth­ren of the church of Christ of our time?—A. 0. C.) .......Their congregations in process of time, were diffused over Asia minor, to the West of the Euphra­tes.” Gibbons goes further, “The Paulican teachers, were distinguished only by their scriptural names, by the austerity of their lives, their zeal and knowledge,” Gibbons further describes their suffer­ing, and persecution by stating, “During a period of one hundred and fifty years, these Christian churches seemed to have been almost incessantly subject to persecution, which they supported with Christian meekness and patience; and if the acts of their lives, were distinctly recorded, I see no reason to doubt that we should find in them the genuine successors of the Christians of the two first centu­ries” (Jones Church History, P. 239,' 240). Other historic statements to be found in “Live Religious Issues of the Day by Carroll Kendick, Pages 345, 350, tell us of the great faith of those who would not go off “Into the wilderness” of speculations of design­ing leaders. The church then, and the church now, is with those who will not follow human speculation and confusion but, who will live and die by the Old Book. I repeat, It is not necessary that we be able to trace a line of folks through the dark ages, to be able to trace the church; but we must be able to trace the facts upon which the church has ever depended upon for its existence.

We do not have to trace an unbroken chain of human succession from the apostles until now to have the church; but, we can find the principles of the New Testament, as the “Seed of the Kingdom” or the word of God (Luke 8:13), will reproduce the kingdom in human hearts today, when heard, believed and obeyed, just as it did the first time it was pre­sented. Hence, the power to trace the kingdom of God--—the church of the living God—consists not in a succession of Popes, or any less pretentious denominational fabrics; but in the tracing of “facts.” We can find men who believed the facts concerning the kingdom of God and the things peculiar to the church in every age. Please see Jones’ Church His­tory, P. 244, for those who believed and taught the Bible independent of political corruption referred to in the age of darkness. Also a work that tells of such worship in A. D'. 590, is Dr. Allix’s Remarks, Chap. 5, Page 32.

We can find men in all these ages contending for truth and contending against error. And we bring out the following
questions for the study of this period.
Do you have any desire to study church history?
Do you think the truth depends upon human history to in any way confirm the Lord’s prom­ise to Peter and the
other disciples (Matthew 16:16-18). “The gates of hell shall not prevail against it?”
Do you believe the book of Revelation, in any ' way gives a picture of this age (the dark ages) of the church?
What does apostasy mean? Do you believe, the true church apostatized in this age?
What do you contribute, primarily, to be the cause of the dark ages?
What was the first step that really led men to depart from the faith?
Who was said to be the first Christian emperor?
Do you believe he was a real Christian, or a nom­inal one ?
What real good do you think Constantine did?
10. What real harm to the truth do you think he did?
11. Do you think all the church apostatized or was there a “Remnant who understood and kept the
commandments of God?”
12. What is a remnant?
13. What is the church? Of what is it composed?
14. Can you have the New Testament church and not have all the officers—organization, as to elders,
deacons, and evangelists?
15. Upon what does the church depend to perpet­uate its existence? Who argues that it must be
perpetuated through popery?
16. Name two other denominations that claim a succession of folks from the days of the apos­tles?
17. Do you believer either of the claims could be sustained?
18. How could we reproduce the church today if we should lose our identity? (Give passages of Scripture
that you think justifies your answer.)

Please turn to and read (it would be excellent if you would memorize) the follow passages:
Daniel 2:44; Daniel 4:3; Daniel 7:13-14; Matthew 16:18; 1 Corinthians 15:24; Php_3:21.