of female society where all the women were dissolute, magnificent baths, theatres, gladiators, such were the objects of Roman desire.  The conquerors of the world had discovered that the only thing worth worshiping is Force.  By it all things might be secured, all that toil and trade had laboriously obtained.  The confiscation of goods and lands, the taxation of provinces, were the reward of successful warfare; and the emperor was the symbol of force.  There was a social splendor, but it was the phosphorescent corruption of the ancient Mediterranean world.

In one of the Eastern provinces, Syria, some persons in very humble life had associated themselves together for benevolent and religious purposes.  The doctrines they held were in harmony with that sentiment of universal brotherhood arising from the coalescence of the conquered kingdoms.  They were doctrines inculcated by Jesus.

The Jewish people at that time entertained a belief, founded on old traditions, that a deliverer would arise among them, who would restore them to their ancient splendor.  The disciples of Jesus regarded him as this long-expected Messiah.  But the priesthood, believing that the doctrines he taught were prejudicial to their interests, denounced him to the Roman governor, who, to satisfy their clamors, reluctantly delivered him over to death.

His doctrines of benevolence and human brotherhood outlasted that event.  The disciples, instead of scattering, organized.  They associated themselves on a principle of communism, each throwing into the common stock whatever property he possessed, and all his gains.  The widows and orphans of the community were thus supported, the poor and the sick sustained.  From this germ was developed a new, and as the events proved, all-powerful society—­the Church; new, for nothing of the kind had existed in antiquity; powerful, for the local churches, at first isolated, soon began to confederate for their common interest.  Through this organization Christianity achieved all her political triumphs.

As we have said, the military domination of Rome had brought about universal peace, and had generated a sentiment of brotherhood among the vanquished nations.  Things were, therefore, propitious for the rapid diffusion of the newly-established—­the Christian—­ principle throughout the empire.  It spread from Syria through all Asia Minor, and successively reached Cyprus, Greece, Italy, eventually extending westward as far as Gaul and Britain.

Its propagation was hastened by missionaries who made it known in all directions.  None of the ancient classical philosophies had ever taken advantage of such a means.

Political conditions determined the boundaries of the new religion.  Its limits were eventually those of the Roman Empire; Rome, doubtfully the place of death of Peter, not Jerusalem, indisputably the place of the death of our Savior, became the religious capital.  It was better to have possession of the imperial seven hilled city, than of Gethsemane and Calvary with all their holy souvenirs.