THE ESSENCE OF CATHOLICISM

Let us now approach the Christian, Catholic, Pauline, or Athanasian solution of our inward vital problem, the hunger of immortality.

Christianity sprang from the confluence of two mighty spiritual streams—­the one Judaic, the other Hellenic—­each of which had already influenced the other, and Rome finally gave it a practical stamp and social permanence.

It has been asserted, perhaps somewhat precipitately, that primitive Christianity was an-eschatological, that faith in another life after death is not clearly manifested in it, but rather a belief in the proximate end of the world and establishment of the kingdom of God, a belief known as chiliasm.  But were they not fundamentally one and the same thing?  Faith in the immortality of the soul, the nature of which was not perhaps very precisely defined, may be said to be a kind of tacit understanding or supposition underlying the whole of the Gospel; and it is the mental orientation of many of those who read it to-day, an orientation contrary to that of the Christians from among whom the Gospel sprang, that prevents them from seeing this.  Without doubt all that about the second coming of Christ, when he shall come among the clouds, clothed with majesty and great power, to judge the quick and the dead, to open to some the kingdom of heaven and to cast others into Gehenna, where there shall be weeping and gnashing of teeth, may be understood in a chiliastic sense; and it is even said of Christ in the Gospel (Mark ix.  I), that there were with him some who should not taste of death till they had seen the kingdom of God—­that is, that the kingdom should come during their generation.  And in the same chapter, verse 10, it is said of Peter and James and John, who went up with Jesus to the Mount of Transfiguration and heard him say that he would rise again from the dead, that “they kept that saying within themselves, questioning one with another what the rising from the dead should mean.”  And at all events the Gospel was written when this belief, the basis and raison d’etre of Christianity, was in process of formation.  See Matt. xxii. 29-32; Mark xii. 24-27; Luke xvi. 22-31; xx. 34-37; John v. 24-29; vi. 40, 54, 58; viii. 51; xi. 25, 56; xiv. 2, 19.  And, above all, that passage in Matt. xxvii. 52, which tells how at the resurrection of Christ “many bodies of the saints which slept arose.”

And this was not a natural resurrection.  No; the Christian faith was born of the faith that Jesus did not remain dead, but that God raised him up again, and that this resurrection was a fact; but this did not presuppose a mere immortality of the soul in the philosophical sense (see Harnack, Dogmengeschichte, Prolegomena, v. 4).  For the first Fathers of the Church themselves the immortality of the soul was not a thing pertaining to the natural order; the teaching of the Divine Scriptures, as Nimesius said, sufficed for its demonstration, and it was, according to Lactantius, a gift—­and as such gratuitous—­of God.  But more of this later.