The Advent Review and Sabbath Herald, vol. 77

May 8, 1900

“The Third Angel’s Message. The Making of the Beast” Advent Review and Sabbath Herald, 77, 19, p. 296.

THE death of Maxentius and the conquest of Rome by Constantine, secured to Constantine one stroke, the whole of the Western empire of Rome. As before related, it occurred Oct. 8, A.D. 312. ARSH May 8, 1900, page 296.1

In the month of March, A.D. 313, Constantine and Licinius met at Milan, and formed an alliance, and jointly issued an edict, granting “to the Christians, and to all, the free choice to follow that mode of worship which they may wish: “decreeing” that no freedom at all shall be refused to Christians to follow or to keep their observances or worship, but that to each one power be granted to devote his mind to that worship which he may think adapted to himself.” This freedom was “absolutely granted to them.” The privilege was “also granted to others to pursue that worship and religion they wish.... that each may have the privilege to select and to worship whatsoever divinity he pleases.” ARSH May 8, 1900, page 296.2

Plainly, with reference to the separation of religion and the state, this edict put the Roman empire exactly in the attitude in which the United States government stood at its organization and under its Constitution. ARSH May 8, 1900, page 296.3

But, as we have seen, the rulers of the apostate church were anxious “to assert the government as a kind of sovereignty for themselves;” and there was another portion of this edict upon which they seized and which they made to work to their advantage, in securing a union of the church with the state, by which they could indeed assert the imperial government as a kind of sovereignty for themselves. That other portion of the edict commanded that all the property of the Christians which had been destroyed, or confiscated, in the late persecution, should be restored “to the Christians.” And it was definitely stated in the edict that this contemplated “the right of the whole body of Christians,” and commanded that this property should “without any hesitancy,” “be restored to these same Christians; that is, to their body, and to each conventicler respectively.” ARSH May 8, 1900, page 296.4

Now no sooner were the claims presented, and restitution begun, according to the edict, than the Catholic Church raised the issue that only those in communion with her were Christians: and so insisted that only these were entitled to the restored property. She thus forced a governmental interpretation of the term “Christians,” and a governmental decision as to who could properly bear the title of “Christians.” And, since that church had given to Constantine her active support, in his campaign against Maxentius, which brought to him the whole power of the Western empire, this issue which she raised, was pressed with this added force of the political favor which she had rendered to him, and for which she demanded a corresponding return. ARSH May 8, 1900, page 296.5

Accordingly, upon the first appeal, Constantine issued an edict to the proconsul in the province from which the appeal came, in which he said: “It is our will that when thou shalt receive this epistle, if any of those things belonging to the Catholic Church of the Christians in the several cities of other places, are now possessed either by the decurions or any others, these thou shalt cause immediately to be restored to their churches; since we have previously determined that whatsoever these same churches before possessed, shall be restored to their right.” This was not true in fact; it was not “the Catholic Church of the Christians,” but “the Christians,” “the whole body of Christians,” to whom it was “previously determined” that the property should be restored. Yet this interpretation being that of the supreme imperial power, was final as to what was implied in this edict. And this interpretation was in effect a decision that those of the Catholic Church were the only Christians, and made the edict of Milan, from the beginning, bear that meaning. ARSH May 8, 1900, page 296.6

It having now been decided that only those of the Catholic Church were Christians, the issue was next raised as to what was in truth the Catholic Church. A division of the church in Africa, that was not just then in communion with the bishop of Rome, claimed, equally with the communion of Rome, to be the Catholic Church. This also called for a decision on the part of the emperor. ARSH May 8, 1900, page 296.7

Accordingly, still in the same month of the issue of the original edict of Milan,—March, A.D. 313,—Constantine addressed an edict to the proconsul of the province in which the question was raised, in which he specified that to be “the Catholic Church, over which Cecilianus presides.” Cecilianus was the principal bishop in that province over that portion of the church which was in communion with the bishop of Rome. This was, therefore, in effect, with the decisions already made, to settle it that only those of the Catholic Church were Christians, and only those who were in communion with the bishop of Rome were the Catholic Church. The effect of this was, of course, to make the Church of Rome the standard in the new imperial religion. ARSH May 8, 1900, page 296.8

However, the opposite party was not satisfied with this decision, but sent a petition to the emperor, requesting that he refer the matter to the bishops of Gaul for a decision. Constantine accept their petition, and responded, so far as to refer it to a council of bishops. But, instead of having the council composed of the bishops of Gaul, he had it composed of the bishop of Rome and eighteen others, of Italy, before whom the contending parties were required to appear in Rome for the hearing. ARSH May 8, 1900, page 296.9

The bishop of Rome here concerned and definitely named in the edict, was “Miltiades;” the same as “Melchiades” who was the very bishop who had invited Constantine to come from Gaul to the rescue of oppressed Israel under the Pharaoh, Maxentius; and who thus early began to reap in imperial and joint authority, the fruit of that episcopal-political endeavor. And, thus, one of the very first steps in that union of church and state, was that “the bishop of Rome sits, by the imperial authority, at the head of a synod of Italian bishops, to judge the disputes of the African Donatists.”—Milman. The council met Oct. 2, A.D. 313. ARSH May 8, 1900, page 296.10

Of course, the council decided in favor of the Church of Rome. The defeated party appealed again to the emperor, asking for a larger council to consider the matters involved. Again their appeal was heard, and a council composed of “many bishops” was appointed and held at Arles, in Gaul, August, A.D. 314. This council confirmed the decision of the previous council, in favor of the Church of Rome as the Catholic Church. ARSH May 8, 1900, page 296.11

The defeated party again appealed—this time for a decision from the emperor himself. Constantine held a consistory, listened to their plea, and, in harmony with the councils already held, pronounced in favor of the Church of Rome as the Catholic Church. ARSH May 8, 1900, page 296.12

The course of the positive growth, in favor and distinction, of the Catholic Church, throughout this whole procedure, is distinctly and most suggestively marked in the expressions used by the emperor in the successive documents which he issued in connection with the question. ARSH May 8, 1900, page 296.13

As we have seen, in the edict of Milan, March, A.D. 313, “the whole body of Christians” were included, without any distinctions or any suggestion as to any distinction. ARSH May 8, 1900, page 296.14

But, when the issue was raised that only those of the Catholic Church were Christians, the next edict ran, in the same month: “The Catholic Church of the Christians.” ARSH May 8, 1900, page 296.15

Next, in his epistle summoning the first council, in the autumn of A. D. 313, he calls it “the holy Catholic Church.” ARSH May 8, 1900, page 296.16

Next, in the summer of A. D. 314, in his epistle summoning the second council, he referred to the doctrine of the Catholic Church as embodying “our most holy religion.” ARSH May 8, 1900, page 296.17

Then, at last, when the controversy had run its course of appeal to where it came to him in person, and he had rendered the final decision, a document, issued A.D. 316, granted money, and announced the imperial favor, to the “ministers of the legitimate and most holy Catholic religion.” ARSH May 8, 1900, page 296.18

This final document also gave to Cecilianus and to the party who, with him, were in communion with the bishop of Rome, authority to call upon the imperial officers of the province, to enforce conformity upon those who “wished to divert the people from the most holy Catholic Church by a certain pernicious adulteration;” and commanded him: “If thou seest any of these men persevering in this madness, thou shalt without any hesitancy proceed to the aforesaid judges, and report it to them, that they may animadvert upon them, as I have commanded them when present.” ARSH May 8, 1900, page 296.19

Thus was formed the union of the church and state, out of which came the Beast, and all that the papacy has ever been, or ever can be. And it all grew out of the interpretation of a governmental document that was perfectly just and innocent in itself. ARSH May 8, 1900, page 296.20

Next week we shall set down here events in the likeness of this which have already appeared in the United States, and which go that far to show here the making of the Image of the Beast. ARSH May 8, 1900, page 296.21

“Studies in Galatians. Galatians 4:1-7” Advent Review and Sabbath Herald, 77, 19, pp. 296, 297.

“NOW I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: but when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” ARSH May 8, 1900, page 296.1

“God sent forth his Son,” “made under the law, to redeem them that were under the law.” As we have seen abundantly, to be under the law is to be under the dominion of sin. And such are all men of themselves, because “all have sinned, and come short of the glory of God,” and “what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped and all the world may become guilty before God.” ARSH May 8, 1900, page 296.2

Now, it is these people who are under sin: who are under the curse: who are condemned to death, because “the wages of sin is death;”—it was them whom God sent his son to redeem. And in order to redeem them, it behoved him to be made in all things “like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” Hebrews 2:17. Therefore, that he might meet men just where men are and be a complete Deliverer, he himself came to men where they are, and was made like to men where they are. Therefore, he was even made to be sin. 2 Corinthians 5:21. ARSH May 8, 1900, page 296.3

He took the place of the transgressor: he became flesh, just as is the transgressor: he was made to be sin, just as the transgressor is sin: he bore the sins of men, “for the Lord hath laid on him the iniquity of us all.” He took the condemnation, because the sins of the transgressor were imputed to him. And, as to the transgressor himself, the consciousness of sin is accompanied with the consciousness of guilt and condemnation; so when these sins were imputed to him who knew no sin, it was the sin indeed, with its accompanying sense of guilt and condemnation. He bore the curse, for sin brings the curse; and he bore the curse even unto death, because sin brings the curse even unto death. ARSH May 8, 1900, page 296.4

Thus, “Christ hath redeemed us from the curse of the law, being made a curse for us.” Thus he redeems them that are under the law. All the penalty, all the curse, all the wrath, all the condemnation, that the law can work upon the transgressor met upon him. And, in the divine sacrifice which he thus made, there was rendered all that the law can ever demand of the transgressor. So that everything that can possibly stand between the transgressor and God is swept away in the sacrifice of Christ. ARSH May 8, 1900, page 297.1

In this, God has reconciled the world unto himself so completely that he can not impute their trespasses unto them (2 Corinthians 5:19); and thus is extended freedom—absolute freedom—to every soul in the wide world. And every soul can have it, to the full and to all eternity, merely by accepting it. And, in accepting this redemption from under the law, every soul receives “the adoption of sons;” for, “as man as received him, to them gave he power [“the right, or privilege” margin] to become the children of God by faith in Christ Jesus.” Galatians 3:26. ARSH May 8, 1900, page 297.2

And then, being sons of God, and “because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son then an heir of God through Christ.” ARSH May 8, 1900, page 297.3

Before this deliverance, we “were in bondage under the elements of the world.” The only elements of the world that there are, are the elements of sin; for “all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.” 1 John 2:16. But, when delivered into the glorious liberty of the sons of God, we “have not received the spirit of bondage again to fear;” but “have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself” bearing “witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ.” Romans 8:15-17. ARSH May 8, 1900, page 297.4

“Joint heirs with Christ.” That is, all that he had falls
also to each one of the other sons. The inheritance is not divided up in equal shares among all the sons, as if they were equal
heirs. No; all the inheritance belongs to each one of the sons,
because they are joint heirs. This because God has no favorites
among his sons; but all that belongs to any one, belongs equally
to every other one. Accordingly, all that falls to Christ the Son
and heir falls also to each and every other son and heir. And this
wonderful truth Jesus wants the world to know; for, in his great
prayer for us all, he prayed, “That the world may know that thou
has sent me and has loved them, as thou hast loved me.” John 17:23. ARSH May 8, 1900, page 297.5

And, this wonderful fact: that God has no favorite nor preference among his sons, but that all are equal, and, therefore,
that each redeemed soul is, in his estimation, equal to Jesus, and
takes his stand on a plane, and in the reward, equal in all things
to Christ: it is this wonderful fact that caused John, in beholding it, to exclaim: “Behold, what manner of love the Father has
bestowed upon us, that we should be called the sons of God.... ARSH May 8, 1900, page 297.6

“Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him; for we shall see him as he is.” 1 John 3:1, 2. ARSH May 8, 1900, page 297.7

“Editorial” Advent Review and Sabbath Herald, 77, 19, p. 298.

IN New York City there has been organized and set in operation a religio-political combination called the “American Union,” which announces its principal designs as follows:— ARSH May 8, 1900, page 298.1

The union is a political organization, based on political principles. The members are all voters, and a majority are taxpayers. You can rest assured that their power will be felt in the coming election, and, in fact, in all elections. We will send delegations to the candidates whom we expect to indorse, and learn if they approve our principles. If they do, all well and good; if not, then we can not give them our votes. We shall not, however, put any candidates in the field for office. Each lodge, of which there are seventy-six at the present time, has one representative on the executive committee. The members of the union will be expected to support the candidates selected by the executive committee. ARSH May 8, 1900, page 298.2

Other objects of the Union are:— ARSH May 8, 1900, page 298.3

To enforce the law demanding the reading of the Protestant Bible each day at school-opening to or in the presence of all scholars, in a tone of voice that shall be audible to all. ARSH May 8, 1900, page 298.4

To resist the appropriation of public funds for sectarian purposes. ARSH May 8, 1900, page 298.5

To resist the appropriation of public funds for private use. ARSH May 8, 1900, page 298.6

To oppose sectarian discrimination in the personnel of the board of education, superintendents, teachers, etc., in public schools. ARSH May 8, 1900, page 298.7

To oppose governmental aid in favor of sectarian appropriations for religious or educational purposes in the newly acquired countries or territories now governed by the United States. ARSH May 8, 1900, page 298.8

How that organization can enforce the reading of “the Protestant Bible each day at school-opening,” or anywhere else, and at the same time “resist the appropriation of public funds for sectarian uses,” and “oppose governmental aid in favor of sectarian appropriations for religious or educational purposes,” etc., etc., can perhaps be explained by just such a religio-political order as this is; but it is certain that no such antagonistical things can ever be done. ARSH May 8, 1900, page 298.9