The Catholic Epistles.
The Catholic Epistles, as they are called, if genuine, should be
regarded as of the highest authority in everything which relates to
the early age of Christianity. That some are the real productions of an
Apostle, some so in part, and others wholly spurious, is susceptible
of the most satisfactory proof. The epistle of James, and the first of
Peter, if we except certain parts of the latter, have strong claims to
be treated as the works of the writers whose names they bear; while
the second of Peter, the first, second, and third of John, and the one
ascribed to Jude, carry on their face unmistakable marks of forgery.
The writer of the first epistle of Peter was a Jew, not a Greek, and it
was addressed to Jewish converts. His mind dwells on events in Jewish
history, for he speaks of Sarah, Abraham, and Moses, and refers to the
traditions of the Jewish rabbins and elders. (1 Pet. i. 18.) Although
addressed to _strangers_, the epistle was meant for Jews, who, through
persecution in Judea, fled into foreign countries; for to Peter was
committed the ministry of the circumcision. (Gal. ii. 9.) Besides, the
persons to whom Peter writes _are styled "a chosen generation, a royal
priesthood, a holy nation_, a peculiar people" (1 Peter ii. 9), which
can only apply to the Jewish nation. "And ye shall be unto me a kingdom
of priests, and a holy nation." (_Exodus_ xix. 6.)
The letter shows that Peter was still a Jew, and altogether proves
that he had not changed his views on circumcision. The vision on
the house-top had not yet taken place. But there is a spirit of pure
morality running through the greater part of the epistle, which brings
it near the time of Christ, and makes it out of place in a later period
of Christianity. It is conclusive proof of its canonical authority, that
it is inserted in the Syriac version of the New Testament, executed at
the close of the first or early in the second century; and it is equally
conclusive against the second of Peter, that it is not included in
the same work. Hermas has not fewer than seven allusions to the first
epistle, which is sufficient to prove its antiquity.
This epistle was also written before the order of Bishops was recognized
in the church, and Christians had not departed from their first simple
ideas of ecclesiastical government. Peter himself claimed to be nothing
more than elder. "The elders which are among you I exhort, who am also
_an elder_" (i Peter v. I.)
The place where the letter bears date corresponds with our ideas of the
movements of Peter, for his labors, whatever they may have been, were
confined to Asia, not far beyond the confines of Judea.
But if the first of Peter is in the main genuine, it did not escape
corruption at the hands of the poisoners of truth in the second century.
"Who verily was fore-ordained before _the foundation_ of the world, but
was manifest in these last times for you." (i Peter i. 20.) "Forasmuch
then as Christ hath suffered for us in the _flesh_, arm yourselves
likewise with the same mind: for he that hath suffered in the _flesh_
hath ceased from sin." (1 Peter iv. I.) When these verses were written,
Christianity had passed into its third period, for here is announced _a
Christ_ who was co-eternal with the Father, and was _incarnate_.
Most of the first chapter, if not all, is undoubtedly spurious. The
boastful spirit with which it commences; the doctrinal announcements,
and the tone in which they are delivered are entirely different from
that shown in the following chapters. It is written as something to be
used against an adversary, and, like all forgeries inserted into genuine
writings for such purposes, much is crowded into a small space.
In this chapter is declared the preexistence of Christ, or the
Alexandrian Logos; the resurrection; foreknowledge and election, and
sanctification--all disputed points in theology, which required the
authority of an Apostle to settle: but neither of which had anything to
do with Christ or the religion he taught. It will be noticed, that the
crucifixion is mentioned twice: once in connection with the twentieth
verse, which asserts the eternity of the Logos, and the other in
close connection with the second verse, which holds to the doctrine of
election. As the preexistence of Christ was no part of Christianity when
Peter wrote, which was, according to Lardner and others, in A.D. 64, but
belongs to a later period; and as the subject mentioned in the twentieth
and twenty-first verses is the same, and cannot be separated, it follows
that both are spurious.
So we would say of the mention of the resurrection in the third verse.
It is connected with a doctrinal point which had no existence in Peter's
time, and, if it had, was in dispute, and was inserted into this chapter
to give it Apostolic authority. The mention of the resurrection in
the twenty-first verse of the third chapter, holds also a suspicious
connection with the doctrine of baptism.
The true commencement of this epistle will be found in the first verse
of the second chapter. Here we discover quite a different spirit. Here
commence the plain, simple and pure doctrines of the Christian faith,
which in the end will secure the victory. Peter and James are each
examples to prove that a mind wedded to a single idea, which had for
ages entered into the religion of a people, may be contracted and
fettered by it, and yet be free to expand under the influence of the
true genius of Christianity, and become liberal on other subjects.
Neither Peter nor James could shake off the Jewish notion of
circumcision, for it began with the father of that people by the command
of God, and was to be binding on his descendants to the end of time.
With them, like all the laws of God, the law of circumcision was
unchangeable. But notwithstanding all this, they each had heart enough
to take in the great truths of Christianity as declared by the lips
of its founder. These men, who were slaves to one idea, who dogged the
footsteps of Paul because he taught the doctrine of the uncircumcision,
could yet teach men the duty to "love thy neighbor as thyself." (James
ii. 8.)
No two writings can be more unlike than the two epistles ascribed
to Peter. The second is filled with the boasting and controversial
bitterness of the times of the Gnostics. In the primitive churches the
authenticity of this epistle was a subject of doubt. It was not, as
stated, included in the Syriac version of the New Testament, which
cannot be accounted for, except that it was not in existence when it
was compiled, at the beginning of the second century. But the internal
evidence furnished by the epistle itself is sufficient to prove that it
never was written by Peter.
The following contains the spirit of Irenaeus when he speaks of his
intimacy with Polycarp: "And this voice which came from heaven _we
heard, when we were with him_ in the holy mount." (2 Peter i. 18.) "But
there were false prophets also among the people, even as there shall be
false teachers among you, who privily shall bring in damnable heresies,
even denying the Lord that bought them, and bring upon themselves swift
destruction." (2 Peter ii. 1.) "And through covetousness shall they with
feigned words make merchandise of you: whose judgment now of a long time
lingereth not, and their damnation slumbereth not." (Chap. ii. 3.) "But
these, as natural brute beasts, made to be taken and _destroyed_, speak
evil of the things that they understand not; and shall utterly perish
in their own corruption.... Spots they are and blemishes, sporting
themselves with their own deceivings while they feast with you." (Chap.
ii. 12, 13.) "For it had been better for them not to have known the way
of righteousness, than, after they have known it, to turn from the holy
commandment delivered unto them. But it is happened unto them according
to the true proverb, The dog is turned to his own vomit again; and, The
sow that was washed to her wallowing in the mire." (Chap. ii. 21, 22.)
The letter is filled with all the venom and bitterness of the Gnostic
quarrels.
We have already said enough to prove the two epistles of John spurious,
and who it was that wrote them. "That which was from the beginning,
which we have heard\ which we have seen with our eyes, which we have
looked upon, and our hands have handled, of the Word of life; for the
life was manifested, and we have seen it, and shew unto you that eternal
life which was with the Father, and was manifested unto us." (1 John i.
1, 2.) Iraeneus, in a letter to Florinus, says, in speaking of Polycarp:
"Well, therefore, could I describe the very place in which the blessed
Polycarp sat and taught; his going out and coming in; the whole tenor of
his life; his personal appearance; the discourses which he made to the
people. How would he speak of the conversations which he had held with
John and others who had seen the Lord. How did he make mention of their
words, and whatsoever he had heard from them respecting the Lord." All
this he can say without a blush; although Polycarp never saw John, and
in all his letters, which are numerous, he never claims he did. He saw
Paul, but not John. The manner in which John is made to speak of Christ
is much the same as Irenaeus makes mention of Polycarp. Effect is meant
to be given to what was stated in both cases, by dwelling on details.
After having qualified himself as witness in this boastful spirit, he
proceeds to deal out blows on the heads of his adversaries: "He that
saith, I know him, and keepeth not his commandments, is a liar, and the
truth is not in him." (i John ii. 4.) "Who is a liar but he that denieth
that Jesus is the Christ? He is Antichrist, that denieth the Father
and the Son." (Chap. ii. 22.) "Every spirit that confesseth that Jesus
Christ is come in the flesh, is of God: and every spirit that confesseth
not that Jesus Christ is come in the flesh, is not of God." (Chap. iv.
2, 3.) Such is the spirit throughout the two epistles ascribed to John.
The Apostle is forced on the stage to make war on the Gnostics, and
maintain the dogma of the incarnation in the language of a blackguard.
The epistle of Jude is nothing but a bolt hurled at the head of Paul,
from the hand of one who assumed the name of an apostle.
What is said of the first epistle of Peter may be said of that which
is attributed to James. It was written by a Jew, for he says: "Was not
Abraham our father justified by works, when he had offered Isaac his son
upon the altar?" (James ii. 21.) The text shows it was written during
the Pauline period of Christianity, and was the work of James, or some
one else, in reply to Paul, who claimed that faith without works were
sufficient for salvation. It makes no allusion to the disputed dogmas
of the second century, and like the first of Peter, breathes a spirit
of Christianity which approached near the time of Christ. The frequent
allusions to it by Hermas are in favor of an early date: it is included
in the Syriac version, which leaves its antiquity without question.
We cannot fail to be struck with the fact, that Peter and James, both
Jews, who were the disciples and companions of Christ, are free from
doctrinal dogmas, and preach doctrines like those of their Great
Teacher, full of charity, kindness, and love. It is only when we come
to the writings and forgeries of the Greek that we encounter subtle and
unintelligible dogmas, which involved men in endless disputes, excited
the most violent passions, and terminated in wars and disturbances of
all kind.
What is remarkable, too, neither of these Jewish writers makes any
reference to the Gospels, nor to the miracles or prodigies spoken of
in them; nor does either make mention of the miraculous conception and
birth of Christ. All these things sprang from the Greeks. To be sure,
Paul preached the resurrection; but he believed because he saw Christ
after the crucifixion, in a vision, James is silent on the greatest
event since the creation, of which, if true, he was a witness. The hand
of the spoiler failed to leave his mark on the pages of James the son
of Alpheus. Addressed to the "Twelve tribes which are scattered abroad,"
the epistle which bears his name had obtained too wide a circulation,
and was in the hands of too many, before the age of forgery commenced,
to be an easy subject for mutilation. It was written in Judea, and
addressed to the whole Jewish people. It was for them alone, and in
their special custody, and if it comes down to us without a spot or
stain, as it came from the pen of the writer, it is because it was too
well guarded and protected by its friends to admit of corruption. Why
did James withhold from the twelve tribes the great fact that Christ had
risen from the dead? He speaks of his cruel death; why not mention the
still more important fact, that he rose superior to the grave, and put
death under his feet? "Ye have condemned and killed the just; and he
doth not resist you." (James v. 6.)