(Scripture Reading Exercise.)

ELEMENTS OF APOSTACY IN THE CHURCH.

[Footnote A: "Apostatic: Pertaining to an apostate or apostasy."—Dictionary.]

NOTES.

The Subject Proposed: It now becomes m. melancholy task to trace through the early Christian centuries the decline of the Christian religion. By this phrase I mean that a really unchristian religion was gradually substituted for the beautiful religion of Jesus Christ; that a universal apostasy from the Christian doctrine and the Christian Church took place. So tracing the decline of Christianity, I shall establish the truth of the first great message with which the modern prophet, Joseph Smith, came to the world; and shall also prove the fact that a necessity existed for the establishment of such a work as he claims, under God, to have founded, and which will bring us to the culmination of the ages—to the completion of all the dispensations of the gospel in the Dispensation of the Fullness of Times, in which will be "gathered together in one all things in Christ, both which are in heaven and earth, even in him." (Eph. i:10.)

Character of the Early Christians: First of all, it should be remarked that the early Christians were not so far removed from the possession of the common weaknesses of humanity as to preclude the possibility of apostatizing from the Christian religion. Owing to our being so far removed from them in time, by which many of their defects are obscured, and the exaggerated celebration of their virtues, extravagant ideas of the sanctity of their lives and the holiness of their natures has very generally obtained; whereas a little inquiry into the character of the early saints will prove that they were very human, and men of like passions with ourselves.

Ambitious Controversies of the Apostles: The mother of Zebedee's children exhibited a rather ambitious spirit, and the two brethren themselves gave much offense to their fellow apostles by aspiring to sit the one on the right hand of Jesus and the other on His left when He should come into His Kingdom.^[A] Even Peter, the chief Apostle, exhibited his full share of human weakness when he thrice denied his Lord in the presence of his enemies, through fear, and even confirmed that denial by cursing and swearing.^[B] It was rather a heated controversy, too, that arose in the early Christian Church as to whether those who accepted the Christian faith were still bound to the observances of the law of Moses, and more especially to the rite of circumcision. Although there seems to have been an amicable and authoritative settlement of that question by the decision of what some learned writers have called the first general council of the Church, held by the Apostles and Elders at Jerusalem,^[C] yet the old difficulty broke out again and again, not only between the Jewish saints and the Gentile converts, but even among the Apostles themselves, leading to serious accusations one against another, the straining of friendship between fellow-workmen in the ministry, through criminations and recriminations.

[Footnote A: Matt. xx:20-24.]

[Footnote B: Matt. xxvi:69-75.]

[Footnote C: Acts xv.]

After the settlement of this very question of circumcision by the council at Jerusalem, Peter went down to Antioch and at first mingled unreservedly with both Jew and Gentile converts without distinction, accepting both Jew and Gentile in perfect fellowship, departing entirely from the restraints placed on a Jew by the law of Moses, which rendered it unlawful for one who was a Jew to have such unrestricted fellowship with the Gentiles. But when certain ones came down from James, who resided in Jerusalem, then Peter, fearful of offending "them which were of the circumcision," suddenly withdrew his social fellowship from the Gentile converts. Other Jewish brethren did the same; Barnabas, the friend of Paul, being among the number. Whereupon Paul, as he himself testified, withstood Peter to the face, directly charging him before all the brethren with dissimulation, saying: "If thou being a Jew livest after the manner of Gentiles and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?"^[A] Yet this same Paul, notwithstanding his loyalty to the Gentile converts on that occasion, his zeal for the decision which had been rendered by the council of the Church at Jerusalem, and notwithstanding his usually strong moral courage, subsequently showed by his conduct that he, too, was not beyond the weakness of "becoming all things to all men;" for a short time after the incident with Peter at Antioch, when in the province of Galatia, and he desired Timothy to be his companion in the ministry, Paul took him and circumcised him, because it was well known that while his mother was a Jewess, his father was a Greek, and all this for fear of the Jews.^[B]

[Footnote A: Galatians ii.]

[Footnote B: Acts xvi:1-4.]

This question continued to be a cause of contention even after this sharp disputation at Antioch; for though the decision of the council at Jerusalem was against the contention of the Judaizing party, yet they continued to agitate the question whenever opportunity presented itself, and seemed especially to follow close upon the footsteps of Paul in his missionary journeys; and in Galatia, at least, succeeded in turning the saints of that province from the grace of Christ unto another gospel, perverting the Gospel of Christ.^[A] This question continued to agitate the Church throughout the Apostolic Age, and was finally settled through overwhelming numbers of Gentiles being converted, and taking possession of the Church, rather than through any profound respect for the decision of the council at Jerusalem.

[Footnote A: Gal. i:6, 7.]

The withdrawal of John Mark from the ministry while accompanying Paul and Barnabas on their first mission in Asia Minor, and which withdrawal grew out of a faltering of his zeal or a misunderstanding with his companions, will be readily called to mind.^[A] Subsequently, when Paul proposed to Barnabas that they go again and visit the brethren in every city where they had preached while on their first mission, a sharp contention arose between them about this same John Mark. Barnabas desired to take him again into the ministry, but Paul seriously objected; and so pronounced was the quarrel between them that these two friends and fellow yokemen in the ministry parted company, no more to be united. It is just possible, also, that in addition to this misunderstanding about John Mark, the severe reproof which Paul administered to Barnabas in the affair of dissimulation at Antioch had somewhat strained their friendship.

[Footnote A: Acts xiii:13.]

Schisms Among the Early Christians: Turning from these misunderstandings and criminations among the leading officers of the Church, let us inquire how it stood with the members. The Epistle of Paul to the church at Corinth discloses the fact that there were serious schisms among them; some boasting that they were of Paul, others that they were of Apollos, others of Cephas, and still others of Christ; which led Paul to ask sharply, "Is Christ divided? Was Paul crucified for you?"^[A] There were endless strifes as well as divisions among them, which caused Paul to denounce them as carnally minded.^[B] Among them also was such fornication as was not named among the Gentiles, "that one should have his father's wife!" And this shameful sin had not humbled the church at Corinth, for Paul denounced them for being puffed up in the presence of such a crime, rather than having mourned over it.^[C] They were in the habit of going to law one with another, and that before the world, in violation of the teachings of Jesus Christ.^[D] They desecrated the ordinances of the Lord's Supper by their drunkenness, for which they were sharply reproved by the Apostle.^[E] They ate and drank unworthily, "not discerning the Lord's body; for which cause many were sickly among them, and many slept" (that is, died). There were heresies also among them,^[F] some denying the resurrection of the dead, while others possessed not the knowledge of God, which the Apostle declared was their shame.^[G] It is true, this sharp letter of reproof made the Corinthian saints sorry, and sorry, too, after a godly fashion, in that it brought them to a partial repentance; but even in the second epistle, from which we learn of their partial repentance, the Apostle could still charge that there were many in the Church who had not repented of the uncleanness and fornication and lasciviousness which they had committed.^[H] From this second letter, also, we learn that there were many in the church at large who corrupted the word of God;^[I] that there were those, even in the ministry, who were "false prophets, deceitful workers, transforming themselves into the apostles of Christ."^[J]

[Footnote A: I Cor. i:12, 13.]

[Footnote B: I Cor. iii:3, 4.]

[Footnote C: I Cor. v:1-3.]

[Footnote D: I Cor. vi:1-20; and Matt, xviii:15, 17.]

[Footnote E: I Cor. xi:2-22 and 29, 30.]

[Footnote F: I Cor. xi:19.]

[Footnote G: I Cor. xv:12-34.]

[Footnote H: II Cor. xi. 21.]

[Footnote I: II Cor. ii:17.]

[Footnote J: II Cor. xi:12-14.]

Of the churches throughout the province of Galatia it is scarcely necessary to say more than we have already said concerning the invasion of that province by Judaizing Christian ministers, who were turning away the saints from the grace of Christ back to the beggarly elements of the law of carnal commandments; a circumstance which led Paul to exclaim: "I marvel that ye are so soon removed from him that had called you unto the grace of Christ, unto another gospel; which is not another; but there be some that trouble you, and would pervert the Gospel of Christ."^[A]

[Footnote A: Gal. i:6, 7.]

That there were two distinct parties in the Church at this time, between whom bitter contentions arose, is further evidenced by the letter of Paul to the Philippians. Some preached Christ even of envy and strife, and some of good will. "The one preach Christ of contention, not sincerely," says Paul, "supposing to add affliction to my bonds; but the other of love, knowing that I am set for the defense of the Gospel."^[A] "Beware of dogs," said he again to the same people; "beware of evil workers; beware of the concision."^[B] "Brethren, be followers of me," he admonishes them, "and mark them which walk so as ye have us for an example, for many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earthly things."^[C] To the Colossians, Paul found it necessary to say: "Beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ. * * * * Let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind."^[D]

[Footnote A: Phil. i:15, 16.]

[Footnote B: Phil. iii:2.]

[Footnote C: Phil. iii:17, 19.]

[Footnote D: Col. ii:8, 18.]

Defections Among Paul's Converts: But it is in Paul's pastoral letters that we get a deeper insight into corruptions threatening the early church, and even beginning to lay the foundation for that subsequent apostasy which overwhelmed it. The Apostle sent Timothy to the saints at Ephesus to represent him, that he might charge some to teach no other doctrines than those which he had delivered to them: "Neither give heed to fables and endless genealogies, which minister questions rather than godly edifying which is in faith," for some had turned aside from the commandment of charity, out of a pure heart, and a good conscience, and faith unfeigned, unto "vile jangling, desiring to be teachers of the law, understanding neither what they say nor whereof they affirm."^[A] Others concerning faith had made shipwreck, of whom were Hymenaeus and Alexander, whom Paul had delivered unto Satan that they might learn not to blaspheme.^[B] Others had "erred concerning the faith" and had "given heed to vain babblings, and opposition of science falsely so called."^[C] In his second letter to Timothy, Paul informs him that all the saints in Asia had turned away from him, of whom were Phygellus and Hermogenes.^[D] He admonishes Timothy again to shun "profane and vain babblings," "for," said he, "they will increase unto more ungodliness, and their word will eat as doth a canker; of whom is Hymenaeus and Philetus, who, concerning the truth, have erred, saying that the resurrection is passed already, and overthrow the faith of some."^[E] Demos, once a fellow-laborer with Paul, had forsaken him, "having loved this present world;"^[F] and at Paul's first answer, that is, when arraigned before the court at Rome, no man stood with him, but all men forsook him; he prays that God will not lay this to their charge.^[G]

[Footnote A: I Tim. i:3-7.]

[Footnote B: I Tim. i:19, 20.]

[Footnote C: I Tim. vi:20, 21.]

[Footnote D: II Tim. i:15.]

[Footnote E: II Tim. ii:16, 18.]

[Footnote F: II Tim. iv:10.]

[Footnote G: II Tim. iv:16.]

Paul admonished Titus to hold fast to the faith, for there were many unruly and vain talkers and deceivers, especially those of the circumcision; who subverted whole houses, teaching things which they ought not, for filthy lucre's sake; and were giving heed to Jewish fables and commandments of men and turning from the truth.^[A]

[Footnote A: Titus i:9-14.]

The Demoralization of Christians Widespread: Peter also had something to say with reference to the danger of heresies and false teachers which menaced the Church. He declared that there would be false teachers among the saints, "who privily would bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." "And many," said he, "shall follow their pernicious ways; by reason of whom the truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you; whose judgment now for a long time lingereth not, and their damnation slumbereth not. For if God spared not the angels that sinned, but cast them down to hell and delivered them unto chains of darkness to be reserved unto judgment"—he argued that the Lord would not spare these corrupters of the Gospel of Christ, who, like the dog, had turned again to his own vomit, and the sow who was washed to her wallowing in the mire.^[A] He charged also that some were wresting the epistles of Paul, as they were some of the "other scriptures," unto their own destruction.^[B]

[Footnote A: II Peter ii.]

[Footnote B: Ibid. iii; 16.]

John, the disciple whom Jesus loved, also bears testimony to the existence of anti-Christs, false prophets, and the depravity of many in the early Church. "It is the last time," said he, "and as ye have heard that anti-Christ shall come, even now there are many anti-Christs, whereby we know that it is the last time;" * * * * * * "They went out from us * * * * * * that they might be manifest that they were not all of us."^[A] "Try the spirits," said he, in the same epistle, "whether they are of God; because many false prophets are gone out into the world."^[B] Again; "Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver, an anti-Christ."^[C]

[Footnote A: I John ii:18, 19.]

[Footnote B: I John iv:1.]

[Footnote C: II John vii:5.]

Jude also is a witness against this class of deceivers. He admonished the saints to "contend earnestly for the faith which was once delivered unto the saints;" "for," said he, "there are certain men crept in unawares, * * * * ungodly men, turning the grace of our God into lasciviousness and denying the only Lord God, and our Lord Jesus Christ."^[A] The rest of the epistle he devotes to a description of their wickedness, comparing it with the conduct of Satan, and the vileness of the inhabitants of Sodom and Gomorrah.

[Footnote A: Jude 3, 4.]

Object of the Review: I have not given this review of the condition of the Church of Christ in the Apostolic Age with the view of establishing the idea that the Church at that time was in a complete state of apostasy; nor have I dwelt upon the weaknesses and sins of the early saints for the purpose of holding them up for contempt. My only purpose has been to dispel, first of all, the extravagant ideas that obtain in many minds concerning the absolute sanctity of the early Christians; and secondly, and mainly, to show that there were elements and tendencies existing in the early Church, even in the days of the Apostles, that would, when unrestrained by Apostolic authority and power, lead to its entire overthrow.

We have no good reason to believe that there occurred any change for the better in the affairs of the Church after the demise of the Apostles; no reason to believe that there were fewer heresies or fewer false teachers, or false prophets to lead away the people with their vain philosophies, their foolish babblings, and opposition of science falsely so called On the contrary, one is forced to believe the prediction of Paul, viz., that evil men and seducers would wax worse and worse, deceiving and being deceived;^[A] for who, after the Apostles were fallen asleep, would stand up and correct the heresies that were brought into the Church, rebuke the schismatics, the false teachers and false prophets that arose to draw away disciples after them? If false teachers insinuated themselves into the Church, brought in damnable heresies by reason of which the way of truth was evil spoken of, and the pure religion of Jesus Christ corrupted even while inspired Apostles were still in the Church, it is not unreasonable to conclude that all these evils would increase and revel unchecked after the death of the Apostles.

[Footnote A: II Tim. iii, 13.]