The History of Catholic Europe - Hilaire Belloc

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death about 170 years before in Palestine—only 130 years before Tertullian's birth—had risen again on the third day. This Man was a known and real person with whom numbers had conversed. In Tertullian's childhood men still lived who had met eye witnesses of the thing asserted.

      This Man (the Church said) was also the supreme Creator God. There you have an apparent contradiction in terms, at any rate a mystery, fruitful in opportunities for theory, and as a fact destined to lead to three centuries of more and more particular definition.

      This Man, Who also was God Himself, had, through chosen companions called Apostles, founded a strict and disciplined society called the Church. The doctrines the Church taught professed to be His doctrines. They included the immortality of the human soul, its redemption, its alternative of salvation and damnation.

      Initiation into the Church was by way of baptism with water in the name of

       The Trinity; Father, Son and Holy Ghost.

      Before His death this Man Who was also God had instituted a certain rite and Mystery called the Eucharist. He took bread and wine and changed them into His Body and Blood. He ordered this rite to be continued. The central act of worship of the Christian Church was therefore a consecration of bread and wine by priests in the presence of the initiated and baptized Christian body of the locality. The bread and wine so consecrated were certainly called (universally) the Body of the Lord.

      The faithful also certainly communicated, that is, eat the Bread and drank the Wine thus changed in the Mystery.

      It was the central rite of the Church thus to take the Body of the Lord.

      There was certainly at the head of each Christian community a bishop: regarded as directly the successor of the Apostles, the chief agent of the ritual and the guardian of doctrine.

      The whole increasing body of local communities kept in touch through their bishops, held one doctrine and practiced what was substantially one ritual.

      All that is plain history.

      The numerical proportion of the Church in the city of Carthage, where Tertullian wrote, was certainly large enough for its general suppression to be impossible. One might argue from one of his phrases that it was a tenth of the population. Equally certainly did the unity of the Christian Church and its bishops teach the institution of the Eucharist, the Resurrection, the authority of the Apostles, and their power of tradition through the bishops. A very large number of converts were to be noted and (to go back to Tertullian) the majority of his time, by his testimony, were recruited by conversion, and were not born Christians.

      Such is known to have been, in a very brief outline, the manner of the Catholic Church in these early years of the third century. Such was the undisputed manner of the Church, as a Christian or an inquiring pagan would have been acquainted with it in the years 160–200 and onwards.

      I have purposely chosen this moment, because it is the moment in which Christian evidence first emerges upon any considerable scale. Many of the points I have set down are, of course, demonstrably anterior to the third century. I mean by "demonstrably" anterior, proved in earlier documentary testimony. That ritual and doctrine firmly fixed are long anterior to the time in which you find them rooted is obvious to common sense. But there are documents as well.

      Thus, we have Justin Martyr. He was no less than sixty years older than

       Tertullian. He was as near to the Crucifixion as my generation is to the

       Reform Bill—and he gave us a full description of the Mass.

      We have the letters of St. Ignatius. He was a much older man than St. Justin—perhaps forty or fifty years older. He stood to the generations contemporary with Our Lord as I stand to the generation of Gladstone, Bismarck, and, early as he is, he testifies fully to the organization of the Church with its Bishops, the Eucharistic Doctrine, and the Primacy in it of the Roman See.

      The literature remaining to us from the early first century and a half after the Crucifixion is very scanty. The writings of what are called "Apostolic" times—that is, documents proceeding immediately from men who could remember the time of Our Lord, form not only in their quantity (and that is sufficiently remarkable), but in their quality, too, a far superior body of evidence to what we possess from the next generation. We have more in the New Testament than we have in the writings of these men who came just after the death of the Apostles. But what does remain is quite convincing. There arose from the date of Our Lord's Ascension into heaven, from, say, AD 30 or so, before the death of Tiberius and a long lifetime after the Roman organization of Gaul, a definite, strictly ruled and highly individual Society, with fixed doctrines, special mysteries, and a strong discipline of its own. With a most vivid and distinct personality, unmistakeable. And this Society was, and is, called "The Church."

      I would beg the reader to note with precision both the task upon which we are engaged and the exact dates with which we are dealing, for there is no matter in which history has been more grievously distorted by religious bias.

      The task upon which we are engaged is the judgment of a portion of history as it was. I am not writing here from a brief. I am concerned to set forth a fact. I am acting as a witness or a copier, not as an advocate or lawyer. And I say that the conclusion we can establish with regard to the Christian community on these main lines is the conclusion to which any man must come quite independently of his creed. He will deny these facts only if he has such bias against the Faith as interferes with his reason. A man's belief in the mission of the Catholic Church, his confidence in its divine origin, do not move him to these plain historical conclusions any more than they move him to his conclusions upon the real existence, doctrine and organization of contemporary Mormonism. Whether the Church told the truth is for philosophy to discuss: What the Church in fact was is plain history. The Church may have taught nonsense. Its organization may have been a clumsy human thing. That would not affect the historical facts.

      By the year 200 the Church was—everywhere, manifestly and in ample evidence throughout the Roman world—what I have described, and taught the doctrines I have just enumerated: but it stretches back one hundred and seventy years before that date and it has evidence to its title throughout that era of youth.

      To see that the state of affairs everywhere widely apparent in A.D. 200 was rooted in the very origins of the institution one hundred and seventy years before, to see that all this mass of ritual, doctrine and discipline starts with the first third of the first century, and the Church was from its birth the Church, the reader must consider the dates.

      We know that we have in the body of documents contained in the "canon" which the Church has authorized as the "New Testament," documents proceeding from men who were contemporaries with the origin of the Christian religion. Even modern scholarship with all its love of phantasy is now clear upon so obvious a point. The authors of the Gospels, the Acts, and the Epistles, Clement also, and Ignatius also (who had conversed with the Apostles) may have been deceived, they may have been deceiving. I am not here concerned with that point. The discussion of it belongs to another province of argument altogether. But they were contemporaries of the things they said they were contemporaries of. In other words, their writings are what is called "authentic."

      If I read in the four Gospels (not only the first three) of such and such a miracle, I believe it or I disbelieve it. But I am reading the account of a man who lived at the time when the miracle is said to have happened. If you read (in Ignatius' seven certainly genuine letters) of Episcopacy and of the Eucharist, you may think him a wrong-headed enthusiast. But you know that you are reading the work of a man who personally witnessed the beginnings of the Church; you know that the customs, manners, doctrines and institutions he mentions or takes for granted, were certainly those of his time, that is, of the origin of Catholicism, though you may think the customs silly and the doctrines nonsense.

      St. Ignatius talking about the origin and present character of the Catholic Church is exactly in the position—in the matter of dates—of a man of our time talking about the rise and present character of the Socialists or of the rise and present character of Leopold's Kingdom of Belgium, of United Italy, the modern. He is talking of what is, virtually, his own time.

      Well,

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