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diff --git a/43685-h/43685-h.htm b/43685-h/43685-h.htm index 58c337f..86920c3 100644 --- a/43685-h/43685-h.htm +++ b/43685-h/43685-h.htm @@ -2,7 +2,7 @@ "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> <html xmlns="http://www.w3.org/1999/xhtml"> <head> -<meta http-equiv="Content-Type" content="text/html; charset=ISO-8859-1" /> +<meta http-equiv="Content-Type" content="text/html; charset=UTF-8" /> <title>The Project Gutenberg eBook of The Literature and History of New Testament Times, by J. Gresham (John Gresham) Machen</title> <link rel="coverpage" href="images/coverpage.jpg"/> <style type="text/css"> @@ -117,19 +117,9 @@ table { </style> </head> <body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 43685 ***</div> <h1>The Project Gutenberg eBook, The Literature and History of New Testament Times, by J. Gresham (John Gresham) Machen</h1> -<p>This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at <a -href="http://www.gutenberg.org">www.gutenberg.org</a></p> -<p>Title: The Literature and History of New Testament Times</p> -<p>Author: J. Gresham (John Gresham) Machen</p> -<p>Release Date: September 10, 2013 [eBook #43685]</p> -<p>Language: English</p> -<p>Character set encoding: ISO-8859-1</p> -<p>***START OF THE PROJECT GUTENBERG EBOOK THE LITERATURE AND HISTORY OF NEW TESTAMENT TIMES***</p> <p> </p> <h3>E-text prepared by Heather Clark, Julia Neufeld,<br /> and the Online Distributed Proofreading Team<br /> @@ -578,8 +568,8 @@ produced unfortunate social conditions. The realm had become too large to be administered adequately by the old republican government. Individuals sometimes obtained practical control of affairs, and the state was torn by civil wars. Finally, in 49 B. C., -Julius Cæsar entered Rome at the head of an army, and Roman -liberty was at an end. After the assassination of Cæsar in 44 B. C., +Julius Cæsar entered Rome at the head of an army, and Roman +liberty was at an end. After the assassination of Cæsar in 44 B. C., there was a succession of civil wars, and then, by the victory of Actium in 31 B. C., Octavius, who later assumed the name of Augustus, became sole ruler. Augustus died in A. D. 14.</p> @@ -660,7 +650,7 @@ the colonies more than elsewhere. A number of the cities of The Acts were colonies, and one, Philippi, is expressly declared to be such. Acts 16:12. In that city the Roman character of the magistrates appears clearly from the Lucan narrative. There were -"prætors" and "lictors."</p> +"prætors" and "lictors."</p> <p>(3) <span class="smcap">Roman Citizenship.</span>—Before New Testament times Roman citizenship had been extended to all Italy. Italy, therefore, was @@ -707,7 +697,7 @@ of the emperors disappeared. Some of the worst of the emperors were most insistent upon their own divinity.</p> <p>Perhaps the first impulse of the modern man is to regard the -Cæsar cult simply as a particularly despicable form of flattery. +Cæsar cult simply as a particularly despicable form of flattery. In reality it was more than that. It was not established by imperial edict. It was not dictated primarily by servile fear. The Greek inhabitants of the empire really regarded Augustus as @@ -720,7 +710,7 @@ And they responded by regarding him as a god.</p> the Great had been regarded as a god long before the Christian era. His successors in Syria and in Egypt had also received divine honors. To the genuine Romans, the thing did not -come so easy. The Cæsar cult, at least at first, was not developed +come so easy. The Cæsar cult, at least at first, was not developed in the west. But even the Romans could worship the emperor's "genius" or spirit, and from that to the actual worship of the emperor was but a step. Essential to the whole process of deification, @@ -729,7 +719,7 @@ ancient thinking between deity and humanity, and between religion and the state. If patriotism is religion, then the king is a god.</p> -<p>The Cæsar cult was the most palpable incorporation of the state +<p>The Cæsar cult was the most palpable incorporation of the state religion. Worship of the emperor, therefore, might well be the test of loyalty to Rome. It could be practiced by skeptics and philosophers. It could be practiced by the devotees of all religions—save<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> @@ -772,9 +762,9 @@ Church of God!</p> <hr class="tb" /> <p><span class="smcap">In the Library.</span>—Hastings, "Dictionary of the Bible": Adeney, -article on "Cæsar"; Gwatkin, articles on "Roman Empire," and -"Rome." Hastings, "Encyclopædia of Religion and Ethics": Iverach, -article on "Cæsarism." Westcott, "The Two Empires," in "The +article on "Cæsar"; Gwatkin, articles on "Roman Empire," and +"Rome." Hastings, "Encyclopædia of Religion and Ethics": Iverach, +article on "Cæsarism." Westcott, "The Two Empires," in "The Epistles of St. John," pp. 250-282. Ramsay, "The Cities of St. Paul," pp. 48-81.</p> @@ -1020,7 +1010,7 @@ from Professor Milligan):</p> <p><span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span></p> -<p>"Antonius, son of Ptolemæus, invites you to dine with him at the +<p>"Antonius, son of Ptolemæus, invites you to dine with him at the table of the lord Serapis in the house of Claudius Serapion on the 16th at 9 o'clock."</p> @@ -1161,7 +1151,7 @@ of Jerusalem in 63 B. C.</p> <p>The years that followed saw the gradual rise of the family of Herod the Great, who, as vassal of the Romans, became king of all<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> Palestine in 37 B. C. and ruled until 4 B. C. Herod was an -Idumæan, not a genuine Jew. Idumæa, however, the country +Idumæan, not a genuine Jew. Idumæa, however, the country to the south of Judah, had been Judaized some time before. Herod was at heart a Hellenist. He built Greek theaters and amphitheaters not only in the numerous Greek cities in or near Palestine, @@ -1298,7 +1288,7 @@ Bible": articles on "Council," "Pharisees," "Sadducees," "Synagogue," "School," "Scribe," "Aramaic," and "Hebrew." The outline of Jewish history and institutions which is provided in the lesson helps for this lesson and the following is dependent especially upon the large -German work of Schürer.</p> +German work of Schürer.</p> <hr class="chap" /> @@ -1373,7 +1363,7 @@ factor in the process was the competition of the Christian Church. Christianity offered the world everything that Judaism could offer, and more. It offered the knowledge of the one God, and the lofty morality, and the authoritative Book. In addition, it offered a -way of redemption—and the men of that time were preëminently +way of redemption—and the men of that time were preëminently seekers after redemption—through the sacrifice of Christ. It offered all these things, moreover, without requiring any relinquishment of purely national characteristics. Christianity did not demand @@ -1434,7 +1424,7 @@ was due to forcible exile.</p> <p>Other causes have been mentioned in the Student's Text Book. It is a question, however, whether all of these causes combined are sufficient to account for the extraordinary growth of the dispersion. -Schürer believes that the vastness of the Jewish population presupposes +Schürer believes that the vastness of the Jewish population presupposes the merging of large bodies of proselytes into the Jewish people. He also believes, however, that these thoroughgoing conversions were less numerous in New Testament times than they @@ -1532,7 +1522,7 @@ of you and me?</p> <p><span class="smcap">In the Library.</span>—Edersheim (revised by White), "History of the Jewish Nation," pp. 45-79. "The Jewish Encyclopedia": Reinach, -article on "Diaspora." Hastings, "Dictionary of the Bible": Schürer, +article on "Diaspora." Hastings, "Dictionary of the Bible": Schürer, article on "Diaspora," extra volume, pp. 91-109.</p> <hr class="chap" /> @@ -1711,7 +1701,7 @@ of the Old Testament, even joined with the political ideal.</p> <p>In the second place, however, the Messianic age is sometimes in later Judaism conceived of as purely supernatural. The Messiah is not an earthly ruler, merely helped by God, but himself a heavenly -being, a preëxistent "Son of Man," judge of all the earth. The +being, a preëxistent "Son of Man," judge of all the earth. The Messianic age is ushered in not by human warfare, but by a mighty catastrophic act of God. Not a liberated Canaan is here the ideal, but a new heaven and a new earth.</p> @@ -2622,7 +2612,7 @@ was actually said.</p> <p>The word "martyr" is simply the Greek word for "witness." That is the word which is translated "witness" in Acts 1:8. "Ye shall receive power, when the Holy Spirit is come upon you: -and ye shall be my witnesses both in Jerusalem, and in all Judæa +and ye shall be my witnesses both in Jerusalem, and in all Judæa and Samaria, and unto the uttermost part of the earth." There, of course, there is no special reference to dying for the sake of Christ. It is primarily the ordinary verbal testimony which is @@ -2814,7 +2804,7 @@ discussed.</p> caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached the gospel to all the cities, till he came to -Cæsarea." The meaning of these words is not perfectly plain. +Cæsarea." The meaning of these words is not perfectly plain. Are we to understand that Philip was carried away to Azotus by a miracle, or is nothing more intended than a sudden departure under the impulsion of the Spirit? The latter interpretation is @@ -2828,7 +2818,7 @@ strangely sudden and unexpected about Philip's movements. Human deliberation evidently had no part in his actions. He was under the immediate impulsion of the Spirit.</p> -<p>The narrative leaves Philip at Cæsarea, and there he appears +<p>The narrative leaves Philip at Cæsarea, and there he appears years afterwards, at the time of Paul's last journey to Jerusalem. Acts 21:8,9. Luke was at that time one of the company, and may have received directly from Philip the materials for the narrative @@ -2852,7 +2842,7 @@ where he is regarded as the fountainhead of all heresy.</p> <p>Cornelius was a "centurion," or captain of a company in the Roman army consisting of about one hundred men. The "Italian band" to which he belonged was apparently a "cohort," composed -of soldiers from Italy. Cornelius was stationed at Cæsarea, the +of soldiers from Italy. Cornelius was stationed at Cæsarea, the residence of the procurators of Judea. With the favorable description of his attitude to the Jews and to the Jewish religion, Acts 10:2, should be compared what Luke, in his Gospel, records @@ -2864,7 +2854,7 @@ important a class at the time of the first Christian preaching.</p> <p><span class="smcap">In the Library.</span>—Purves, "Christianity in the Apostolic Age," pp. 59-67, 91-98. Davis, "Dictionary of the Bible": articles on "Samaria," -"Samaritan," "Philip" (7), "Simon" (9), "Cæsarea," "Cornelius." +"Samaritan," "Philip" (7), "Simon" (9), "Cæsarea," "Cornelius." Ramsay, "Pictures of the Apostolic Church," pp. 66-104. Rackham, pp. 111-124, 141-163. Lumby, pp. 97-108, 122-142. Plumptre, pp. 47-55, 63-73. Cook, pp. 407-413, 419-430.</p> @@ -4147,7 +4137,7 @@ any rate that he was subjected to a formal trial.</p> <p>The speech of Paul at Athens is one of the three important speeches of Paul, exclusive of his speeches in defense of himself at -Jerusalem and at Cæsarea, which have been recorded in The Acts. +Jerusalem and at Cæsarea, which have been recorded in The Acts. These speeches are well chosen. One of them is a speech to Jews, Acts 13:16-41; one a speech to Gentiles, Acts 17:22-31; and the third a speech to Christians, Acts 20:18-35. Together they @@ -5581,7 +5571,7 @@ Ephesus again after his release from the first Roman imprisonment.</p> <h4>4. ARRIVAL IN PALESTINE</h4> -<p>At Tyre and at Cæsarea, Paul received warnings against visiting +<p>At Tyre and at Cæsarea, Paul received warnings against visiting Jerusalem. These warnings came through the Spirit, Acts 21:4,11, but not in the sense that the Holy Spirit commanded Paul not to go. The meaning is that the Spirit warned him of the dangers @@ -5591,9 +5581,9 @@ acting in full accordance with the divine will.</p> <p>At Acts 21:18 the use of the first person plural ceases, because Luke had no immediate part in the events that followed. It is natural to suppose, however, that he remained in Palestine, for he -joined Paul again in Cæsarea, at the beginning of the journey to +joined Paul again in Cæsarea, at the beginning of the journey to Rome. For the events of Paul's imprisonment in Jerusalem and in -Cæsarea he had first-hand information.</p> +Cæsarea he had first-hand information.</p> <p>The vow in which Paul took part at the request of James was at least similar to the Nazirite vow described in Num. 6:1-21. Not @@ -5776,7 +5766,7 @@ on the other hand, he separated Christ sharply from men and placed him clearly on the side of God. From the beginning, in other words, he attributed to him a double nature—Jesus Christ was always in Paul's thinking both God and man. Finally, the -preëxistence of Christ, which is so strongly emphasized in Colossians, +preëxistence of Christ, which is so strongly emphasized in Colossians, is clearly implied in such passages as Gal. 4:4; and his activity in creation appears, according to the best-attested text, in I Cor. 8:6.</p> @@ -5797,7 +5787,7 @@ prior to all things, and, as befits an only son, he possesses all things. Indeed he himself was active in the creation of all things, not only the world, and men, but also those angelic powers—"thrones or<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> dominions or principalities or powers"—upon whom the errorists in -Colossæ were inclined to lay too much emphasis. He was the instrument +Colossæ were inclined to lay too much emphasis. He was the instrument of God the Father in creation. And he was also the end of creation. The world exists not for its own sake, but for the sake of Christ. Especially is he the Head of the Church. His headship @@ -5914,10 +5904,10 @@ touched.</p> <hr class="tb" /> <p><span class="smcap">In the Library.</span>—Purves, "Christianity in the Apostolic Age," pp. -241-246. Davis, "Dictionary of the Bible," articles on "Colossæ," +241-246. Davis, "Dictionary of the Bible," articles on "Colossæ," "Hierapolis" and "Laodicea": Purves, articles on "Colossians, Epistle to the" and "Philemon" (supplemented). Hastings, "Dictionary of -the Bible": Ramsay, articles on "Colossæ," "Hierapolis," and +the Bible": Ramsay, articles on "Colossæ," "Hierapolis," and "Laodicea"; Murray, article on "Colossians, Epistle to the"; Bernard, articles on "Philemon," and "Philemon, Epistle to." M'Clymont, "The New Testament and Its Writers," pp. 91-98. Ellicott, "A New @@ -6433,7 +6423,7 @@ false teaching in the Church, and the warning is now reiterated in the epistle. The exact nature of this teaching is somewhat difficult to determine. Apparently it had been concerned with the Jewish law. Ch. 1:7-11. Compare Titus 1:10,14. Like the false -teaching at Colossæ, it seems not to have been directly subversive +teaching at Colossæ, it seems not to have been directly subversive of the truth of the gospel. At least, however, it diverted attention from the great things of the faith to useless questionings. I Tim. 6:4. The myths and endless genealogies, ch. 1:4, compare 4:7, @@ -6451,7 +6441,7 @@ by the free grace of Christ, and its content was the salvation which Christ offers. A doxology to God, v. 17, is natural whenever that gospel is mentioned. That gospel will overcome all error, and if<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> attended to diligently will prevent disasters like that which has -befallen Hymenæus and Alexander.</p> +befallen Hymenæus and Alexander.</p> <p>In the second chapter, Paul insists upon gravity and order in the public worship of the Church. In the prayers which are to be @@ -6865,7 +6855,7 @@ the original Palestinian soil.</p> <h5>4. DATE</h5> <p>The date of the Gospel cannot be determined with accuracy. -Some indication, however, is afforded by the assertion of Irenæus, +Some indication, however, is afforded by the assertion of Irenæus, of the latter part of the second century, that Matthew published his Gospel while Peter and Paul were preaching at Rome. Even if this assertion should prove not to be absolutely correct, it would exhibit @@ -7096,7 +7086,7 @@ birth and infancy of Jesus, but with the ministry of John the Baptist and the subsequent preaching of Jesus in Galilee. Mark<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> seems to be following with great exactness the scheme of early apostolic preaching as it is laid down in Acts 10:37-43. Apparently -Mark is preëminently the missionary Gospel; it contains +Mark is preëminently the missionary Gospel; it contains only those things which had a place in the first preaching to unbelievers. That does not mean that the things which Mark omits are necessarily less important than the things which it contains. @@ -7502,29 +7492,29 @@ uninfluential sect that disagreed practically supports the common view, for its denial was evidently based upon objections to the contents of the Gospel and not at all upon any independent information.</p> -<p><strong>(1) Irenæus and Polycarp.</strong>—Of the three important writers of the +<p><strong>(1) Irenæus and Polycarp.</strong>—Of the three important writers of the close of the second century, all of whom attest the Johannine -authorship of the Gospel, Irenæus deserves special mention. -Irenæus spent his early life in Asia Minor, but afterwards became<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> +authorship of the Gospel, Irenæus deserves special mention. +Irenæus spent his early life in Asia Minor, but afterwards became<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> the leader of the Church in Gaul. Before he left Asia Minor he had some very interesting associations. One of them was with Polycarp, bishop of Smyrna, who was martyred in A. D. 155. Polycarp would be an important figure merely on account of the early period in which he lived; but what makes his testimony supremely valuable -is his personal association with John. Irenæus himself in his early +is his personal association with John. Irenæus himself in his early youth, before he had left Asia Minor, had heard Polycarp discoursing about the things he had heard John say. Polycarp, then, was a -personal disciple of John, and Irenæus was a personal disciple of -Polycarp. Only one link, therefore, separated Irenæus from John. -Moreover, since Irenæus in his youth had lived in Asia Minor, the +personal disciple of John, and Irenæus was a personal disciple of +Polycarp. Only one link, therefore, separated Irenæus from John. +Moreover, since Irenæus in his youth had lived in Asia Minor, the very place of John's residence, it is natural to believe that what he heard Polycarp say about John could be supplemented in other ways.</p> -<p>Now beyond any reasonable doubt whatever, Irenæus supposed +<p>Now beyond any reasonable doubt whatever, Irenæus supposed that the John of whom he had heard Polycarp speak was none other than John the apostle, the son of Zebedee. If that supposition was -correct, then the connection between Irenæus and the apostle John -was exceedingly close; and when Irenæus exhibits an absolutely unwavering +correct, then the connection between Irenæus and the apostle John +was exceedingly close; and when Irenæus exhibits an absolutely unwavering belief that the Fourth Gospel was written by the apostle, it is very unlikely that he was mistaken. He had known one of the personal disciples of John; he himself had lived in Asia Minor where @@ -7535,7 +7525,7 @@ as a thing which he had known from the beginning, that the Fourth Gospel was written by the apostle John, surely he must be believed.</p> <p>This conclusion has been avoided by the hypothesis that the John -about whom Polycarp spoke was not really, as Irenæus supposed, +about whom Polycarp spoke was not really, as Irenæus supposed, John the son of Zebedee, but another John, a certain John the presbyter, who was not one of the twelve apostles at all. The unnaturalness of such an hypothesis appears on the surface. Could @@ -7545,8 +7535,8 @@ for acquainting himself with the traditions of the church in Asia Minor—could such a man, together with all his contemporaries, have come to labor under so egregious a misapprehension?</p> -<p><strong>(2) Other Attestation.</strong>—The testimony of Irenæus to the Fourth -Gospel is of particular importance, on account of Irenæus' connection +<p><strong>(2) Other Attestation.</strong>—The testimony of Irenæus to the Fourth +Gospel is of particular importance, on account of Irenæus' connection with Polycarp. But it is only one detail in a remarkable consensus. When the most widely separated portions of the Church before the close of the second century all agreed that the<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> @@ -7807,7 +7797,7 @@ that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: 'This beginning of miracles did Jesus'; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still -baptizing in Ænon near Salim; where he states the matter clearly +baptizing in Ænon near Salim; where he states the matter clearly in the words: 'For John was not yet cast into prison.' John accordingly, in his Gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other @@ -8375,7 +8365,7 @@ acceptance. The Epistle to the Hebrews became an accepted part of the New Testament, and was attributed to Paul.</p> <p>Clement of Alexandria, who had apparently received the tradition -of Pauline authorship from Pantænus, his predecessor, himself +of Pauline authorship from Pantænus, his predecessor, himself declares that Hebrews was written by Paul in the "Hebrew" (Aramaic) language, and was translated by Luke into Greek. The notion of a translation by Luke was based upon no genuine @@ -8555,7 +8545,7 @@ salutary. Devout Christians in their enthusiasm for the simplicity of the gospel are sometimes in danger of becoming one-sided. They are sometimes inclined to confuse simplicity with ugliness, and then to prize ugliness for its own sake. It is perfectly true that the -value of the gospel is quite independent of æsthetic niceties, and that +value of the gospel is quite independent of æsthetic niceties, and that the language of the New Testament is for the most part very simple. But it is not true that the simplicity of the New Testament has anything in common with the bad taste of some modern phraseology, @@ -8671,7 +8661,7 @@ followed. Jesus was in possession of a transcendent message; but he lived the life of a normal man. The Christian, too, is a man with a divine mission; but like his Master he must exercise his mission in the turmoil of life. He must not be a spoilsport at feasts; -his is no desert rôle like John the Baptist's. Christianity has a +his is no desert rôle like John the Baptist's. Christianity has a mission from without; but its mission is fulfilled in loving contact with the world of men.</p> @@ -9211,7 +9201,7 @@ be the vehicle of a new message and a new spirit.</p> of light upon the internal development of the Church. In one respect indeed the historical significance of the Third Epistle has sometimes been exaggerated. It is not true that we have here the -emergence of the monarchical episcopate—that is, the preëminence +emergence of the monarchical episcopate—that is, the preëminence of one presbyter, called a "bishop," over his brother presbyters. Diotrephes does not appear clearly as a bishop. At about A. D. 110 in the epistles of Ignatius the episcopate is very prominent; but @@ -9458,11 +9448,11 @@ perhaps as guardian angels. Compare Matt. 18:10.</p> <p>(<strong>2</strong>) <strong>The Nicolaitans.</strong>—Another puzzling question concerns the "Nicolaitans" who appear in several of the letters. The name itself -is obscure. By tradition it is connected with that Nicolaüs of +is obscure. By tradition it is connected with that Nicolaüs of Antioch who was one of the seven men appointed in the early days of the Jerusalem church to attend to the administration of charity. Acts 6:5. The tradition may possibly be correct. If it is correct, -then Nicolaüs, in his later life, had not justified the confidence +then Nicolaüs, in his later life, had not justified the confidence originally reposed in him.</p> <p>At the first mention of the Nicolaitans, in the letter to Ephesus, @@ -9813,7 +9803,7 @@ narrated for the most part only in late tradition.</p> apostle John went to Ephesus, and there became the leader of the Asian church. Detailed information about his position and the churches under his care is provided not only in trustworthy tradition—especially<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span> -that which comes through Irenæus from Polycarp, +that which comes through Irenæus from Polycarp, the hearer of John—but also in the writings of John himself. The two shorter epistles of John, though each embraces only a small page, are extraordinarily rich in information about congregational matters, @@ -10085,7 +10075,7 @@ to individual "churches." In the second place, however, the word designates the whole body of Christians throughout the world. This usage is prominent in the Epistle to the Ephesians, but it also appears even in the Gospels, in the memorable words of Jesus at -Cæsarea Philippi. Matt. 16:18. It is a wonderfully grand conception +Cæsarea Philippi. Matt. 16:18. It is a wonderfully grand conception which is thus disclosed by the familiar word. "The Church" is a chosen people, ruled by the Lord himself, a mighty army, engaged, not in earthly warfare, but in a spiritual campaign of @@ -10095,8 +10085,8 @@ salvation and love.</p> at least a word. What is meant by "the kingdom of God"? This conception is evidently related to the conception of "the Church," but the two are not identical. The kingdom of God is simply that -place or that condition where God rules. As the kingdom of Cæsar -was the territory over which Cæsar held sway, so the kingdom of +place or that condition where God rules. As the kingdom of Cæsar +was the territory over which Cæsar held sway, so the kingdom of God is the realm where God's will is done. In one sense, of course, the kingdom of God embraces the whole universe, for nothing is beyond the reach of God's power. But in the New Testament the @@ -13031,7 +13021,7 @@ his people.</p> first three-quarters of the second century; the extant works of the so-called "Apostolic Fathers" and of the "Apologists" are of limited extent. About the close of the century, however, the record becomes -more complete. Clement of Alexandria, Irenæus of Asia +more complete. Clement of Alexandria, Irenæus of Asia Minor and Gaul, and Tertullian of North Africa, give a varied picture of the Christian life of the time. The Church had gained rapidly in influence since the conclusion of the apostolic age; persecutions @@ -13040,7 +13030,7 @@ under Constantine, in the first part of the fourth century, Christianity became the favored religion of the Roman Empire.</p> <p>About the same time, in A.D. 325, the first ecumenical council, -at Nicæa, undertook the work of formulating the belief of the +at Nicæa, undertook the work of formulating the belief of the Church. The creeds which were adopted at the great ancient councils are accepted to-day in all parts of Christendom. During the same general period, the power of the bishop of Rome was @@ -13109,360 +13099,6 @@ and is placed in the public domain.</p> <p> </p> <p> </p> -<hr class="full" /> -<p>***END OF THE PROJECT GUTENBERG EBOOK THE LITERATURE AND HISTORY OF NEW TESTAMENT TIMES***</p> -<p>******* This file should be named 43685-h.txt or 43685-h.zip *******</p> -<p>This and all associated files of various formats will be found in:<br /> -<a href="http://www.gutenberg.org/dirs/4/3/6/8/43685">http://www.gutenberg.org/4/3/6/8/43685</a></p> -<p> -Updated editions will replace the previous one--the old editions -will be renamed.</p> - -<p> -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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