The western provincials appeared to have derived the knowledge of Christianity from the same source which had diffused among them the language, the sentiments, and the manners of Rome.
In this more important circumstance, Africa, as well as Gaul, was gradually fashioned to the imitation of the capital. Yet notwithstanding the many favorable occasions which might invite the Roman missionaries to visit their Latin provinces, it was late before they passed either the sea or the Alps;[1653] nor can we discover in those great countries any assured traces either of faith or of persecution that ascend higher than the reign of the Antonines.[1654] the slow progress of the gospel in the cold climate of Gaul, was extremely different from the eagerness with which it seems to have been received on the burning sands of Africa. The African Christians soon formed one of the principal members of the primitive church. The practice introduced into that province of appointing bishops to the most inconsiderable towns, and very frequently to the most obscure villages, contributed to multiply the splendor and importance of their religious societies, which during the course of the third century were animated by the zeal of Tertullian, directed by the abilities of Cyprian, and adorned by the eloquence of Lactantius.
But if, on the contrary, we turn our eyes towards Gaul, we must content ourselves with discovering, in the time of Marcus Antoninus, the feeble and united congregations of Lyons and Vienna; and even as late as the reign of Decius, we are assured, that in a few cities only, Arles, Narbonne, Thoulouse, Limoges, Clermont, Tours, and Paris, some scattered churches were supported by the devotion of a small number of Christians.[1655] silence is indeed very consistent with devotion; but as it is seldom compatible with zeal, we may perceive and lament the languid state of Christianity in those provinces which had exchanged the Celtic for the Latin tongue, since they did not, during the three first centuries, give birth to a single ecclesiastical writer. From Gaul, which claimed a just preeminence of learning and authority over all the countries on this side of the Alps, the light of the gospel was more faintly reflected on the remote provinces of Spain and Britain; and if we may credit the vehement assertions of Tertullian, they had already received the first rays of the faith, when he addressed his apology to the magistrates of the emperor Severus.[1656] but the obscure and imperfect origin of the western churches of Europe has been so negligently recorded, that if we would relate the time and manner of their foundation, we must supply the silence of antiquity by those legends which avarice or superstition long afterwards dictated to the monks in the lazy gloom of their convents.[1657] of these holy romances, that of the apostle St. James can alone, by its singular extravagance, deserve to be mentioned. From a peaceful fisherman of the Lake of Gennesareth, he was transformed into a valorous knight, who charged at the head of the Spanish chivalry in their battles against the Moors. The gravest historians have celebrated his exploits; the miraculous shrine of Compostella displayed his power; and the sword of a military order, assisted by the terrors of the Inquisition, was sufficient to remove every objection of profane criticism.[1658]
The progress of Christianity was not confined to the Roman empire; and according to the primitive fathers, who interpret facts by prophecy, the new religion, within a century after the death of its divine Author, had already visited every part of the globe. «There exists not,» says Justin Martyr, «a people, whether Greek or Barbarian, or any other race of men, by whatsoever appellation or manners they may be distinguished, however ignorant of arts or agriculture, whether they dwell under tents, or wander about in covered wagons, among whom prayers are not offered up in the name of a crucified Jesus to the Father and Creator of all things.»[1659] But this splendid exaggeration, which even at present it would be extremely difficult to reconcile with the real state of mankind, can be considered only as the rash sally of a devout but careless writer, the measure of whose belief was regulated by that of his wishes. But neither the belief nor the wishes of the fathers can alter the truth of history. It will still remain an undoubted fact, that the barbarians of Scythia and Germany, who afterwards subverted the Roman monarchy, were involved in the darkness of paganism; and that even the conversion of Iberia, of Armenia, or of Aethiopia, was not attempted with any degree of success till the sceptre was in the hands of an orthodox emperor.[1660] before that time, the various accidents of war and commerce might indeed diffuse an imperfect knowledge of the gospel among the tribes of Caledonia,[1661] and among the borderers of the Rhine, the Danube, and the Euphrates.[1662] Beyond the last-mentioned river, Edessa was distinguished by a firm and early adherence to the faith.[1663] from edessa the principles of Christianity were easily introduced into the Greek and Syrian cities which obeyed the successors of Artaxerxes; but they do not appear to have made any deep impression on the minds of the Persians, whose religious system, by the labors of a well disciplined order of priests, had been constructed with much more art and solidity than the uncertain mythology of Greece and Rome.[1664]
Part IX
From this impartial though imperfect survey of the progress of Christianity, it may perhaps seem probable, that the number of its proselytes has been excessively magnified by fear on the one side, and by devotion on the other. According to the irreproachable testimony of Origen,[1665] the proportion of the faithful was very inconsiderable, when compared with the multitude of an unbelieving world; but, as we are left without any distinct information, it is impossible to determine, and it is difficult even to conjecture, the real numbers of the primitive Christians. The most favorable calculation, however, that can be deduced from the examples of Antioch and of Rome, will not permit us to imagine that more than a twentieth part of the subjects of the empire had enlisted themselves under the banner of the cross before the important conversion of Constantine. But their habits of faith, of zeal, and of union, seemed to multiply their numbers; and the same causes which contributed to their future increase, served to render their actual strength more apparent and more formidable.
1653
Serius trans Alpes, religione Dei suscepta. Sulpicius Severus, l. ii. With regard to Africa, see Tertullian ad Scapulam, c. 3. It is imagined that the Scyllitan martyrs were the first, (Acta Sincera Rumart. p. 34.) One of the adversaries of Apuleius seems to have been a Christian. Apolog. p. 496, 497, edit. Delphin.
1654
Tum primum intra Gallias martyria visa. Sulp. Severus, l. ii. These were the celebrated martyrs of Lyons. See Eusebius, v. i. Tillemont, Mem. Ecclesiast. tom. ii. p. 316. According to the Donatists, whose assertion is confirmed by the tacit acknowledgment of Augustin, Africa was the last of the provinces which received the gospel. Tillemont, Mem. Ecclesiast. tom. i. p. 754.
1655
Rarae in aliquibus civitatibus ecclesiae, paucorum Christianorum devotione, resurgerent. Acta Sincera, p. 130. Gregory of Tours, l i. c. 28. Mosheim, p. 207, 449. There is some reason to believe that in the beginning of the fourth century, the extensive dioceses of Liege, of Treves, and of Cologne, composed a single bishopric, which had been very recently founded. See Memoires de Tillemont, tom vi. part i. p. 43, 411.
1656
The date of Tertullian's Apology is fixed, in a dissertation of Mosheim, to the year 198.
1657
In the fifteenth century, there were few who had either inclination or courage to question, whether Joseph of Arimathea founded the monastery of Glastonbury, and whether Dionysius the Areopagite preferred the residence of Paris to that of Athens.
1658
The stupendous metamorphosis was performed in the ninth century. See Mariana, (Hist. Hispan. l. vii. c. 13, tom. i. p. 285, edit. Hag. Com. 1733,) who, in every sense, imitates Livy, and the honest detection of the legend of St. James by Dr. Geddes, Miscellanies, vol. ii. p. 221.
1659
Justin Martyr, Dialog. cum Tryphon. p. 341. Irenaeus adv. Haeres. l. i. c. 10. Tertullian adv. Jud. c. 7. See Mosheim, p. 203.
1660
See the fourth century of Mosheim's History of the Church. Many, though very confused circumstances, that relate to the conversion of Iberia and Armenia, may be found in Moses of Chorene, l. ii. c. 78–89. Note: Mons. St. Martin has shown that Armenia was the first nation that embraced Christianity. Memoires sur l'Armenie, vol. i. p. 306, and notes to Le Beae. Gibbon, indeed had expressed his intention of withdrawing the words «of Armenia» from the text of future editions. (Vindication, Works, iv. 577.) He was bitterly taunted by Person for neglecting or declining to fulfil his promise. Preface to Letters to Travis.-M.
1661
According to Tertullian, the Christian faith had penetrated into parts of Britain inaccessible to the Roman arms. About a century afterwards, Ossian, the son of Fingal, is said to have disputed, in his extreme old age, with one of the foreign missionaries, and the dispute is still extant, in verse, and in the Erse language. See Mr. Macpher son's Dissertation on the Antiquity of Ossian's Poems, p. 10.
1662
The Goths, who ravaged Asia in the reign of Gallienus, carried away great numbers of captives; some of whom were Christians, and became missionaries. See Tillemont, Memoires Ecclesiast. tom. iv. p. 44.
1663
The legends of Abgarus, fabulous as it is, affords a decisive proof, that many years before Eusebius wrote his history, the greatest part of the inhabitants of Edessa had embraced Christianity. Their rivals, the citizens of Carrhae, adhered, on the contrary, to the cause of Paganism, as late as the sixth century.
1664
According to Bardesanes (ap. Euseb. Praepar. Evangel.) there were some Christians in Persia before the end of the second century. In the time of Constantine (see his epistle to Sapor, Vit. l. iv. c. 13) they composed a flourishing church. Consult Beausobre, Hist. Cristique du Manicheisme, tom. i. p. 180, and the Bibliotheca Orietalis of Assemani.