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Christianity Through The Centuries
- Sales Rank: #1375475 in Books
- Published on: 1954-01-01
- Number of items: 1
- Binding: Hardcover
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0 of 0 people found the following review helpful.
Dry, Cursory, Unfair History; Good for Checking Dates
By Gaboora
This is about “the origin, progress and impact of Christianity upon human society” (p. 14.) Its use is to illuminate the problems faced by the Church today by a study of her past (p. 18.) In an overview of Church history such as this, key events may easily be found to answer the recurring accusation that the Christian religion has caused nothing but evil and persecution to those outside it. “Even secular historians give credit to the Wesleyan revival as the agency which saved England from the equivalent of the French Revolution” (p. 20.) But this history of Cairns fails to single out the grand cause that has given the secular world so much reason to hate the profession of Christianity. Church history is supposed to be “the interpreted, organized story of the redemption of man and the earth” (p. 14.) In a Church history book, then, should Catholicism not be interpreted as the perversion of that story so that we may direct the secular man to place his accusations of evil in the right place?
In his stated justification for this twelve year enterprise, Cairns claims to offer “a text in which a conservative, interdenominational theological position is taken” (p. 7.) He does mention that the Roman Church took the lives of John Huss and Savonarola, that “the Christian is compelled to bow in reverence as he traces the hand of God in the affairs of men” in the Reformation era (p. 300), Rome’s massacre of the Huguenots in the late 1500’s, and the fact that Rome habitually cooperates with totalitarian states and is itself totalitarian (pp. 472, 473.) On the other hand, he maintains that both the Franciscans and the Dominicans “provided many fine missionaries to all parts of the world” (p. 246), and that the Roman Church, between 590 and 1305, “gave Greco-Roman culture and the Christian religion to the barbaric Germans who took over the Roman Empire” (p. 264.) Cairns obviously interprets ‘interdenominational’ as including the Roman Church. That interpretation of the ‘organized story of the redemption of man and the earth’ is no small poison to put into a volume of Church history! His is an ‘interfaith theological position,’ not an ‘interdenominational theological position.’ It is an outlandish sin of omission to forget the Roman Catholic persecutors in a summary account of how the propagation of the gospel draws persecution from that Church, especially when it is stated that the Jews, imperial Rome, the Moslems, and totalitarian regimes have all done their persecuting part! (p. 22.) Cairns, of Presbyterian background, is hard to be distinguished from a Roman Catholic, even in a chapter titled Crusaders and Reformers. He would probably be proud of that. His unorthodox kind of ‘interdenominational theological position’ has resulted in his failure to properly ‘interpret the organized story of the redemption of man and the earth,’ which is the duty of the Christian student of history to do (p. 14.) Cairns is from Wheaton College.
I was glad to happen upon some intelligence on the origin and progress of the Church of Rome, though, and therefore on how her errors grew into heresies until she tipped the scales into rank apostasy. This information is bewitching, coming from a Protestant who thinks Roman Catholicism is Christianity. In the period between the years 100-313: the doctrine of apostolic succession was accepted; the Communion as a sacrifice developed; the forty-day penitence known as Lent was initiated; the Christmas festival was adopted; and the Monastic life was being practiced by some (pp. 126, 129, 165.) Then the ascetic Monasticism was popularized by the writings of Jerome (c. 340-420); the Donatists were soon persecuted; and image, relic, and saint worship were brought in to make God seem more accessible to unsaved barbarians in the Church (pp. 112, 155, 172.) All seven of the sacraments of Rome were in use by the end of the sixth century (pp. 173.) “As the period (313-590) comes to an end, the Old Catholic Imperial Church has virtually become the Roman Church” (p. 27.) Transubstantiation, the supposed ‘miracle of the mass,’ was fully theorized by a monk in the 800’s, and was put on the Roman books in 1215 (pp. 216, 217.) Then the priests in that century began to elevate the elements in order that Christ might be worshiped in the Mass (p. 264), and Rome kept sinners in obeisance by threatening to withhold these ‘life-giving’ sacraments (p. 235.) We ought to know something of this history of heresy because the imposition of false teachings and practices that purport to touch upon saving grace are what Christians are called to lay their lives down against, just as thousands have.
Many answers to questions that naturally come up about Christians of yesterday, fall out from a reading of Christianity through the Centuries. How did clerical dress come in? “Special vestments for the priests were to come [between 313-590] as the people gave up the Roman type of dress while the clergy retained it in the church services” (p. 175.) How were the Christians moved to decide upon a canon? “If possession of letters might mean death, the Christians wanted to be sure that the books which they would not give up on pain of death were really canonical books” (p. 102.) Would early Christians go to the movies or to sports events? “Christians [between 100-313] separated themselves from pagan gatherings at temples, theaters and places of recreation” (p. 97.)
Probably the following thoughts on the character of Jesus originated long ago. But the way these thoughts are put struck me wonderfully: “Christ’s sincerity also stands out in the Biblical records. He was the only human being who had nothing to hide, and so He could be completely Himself” (p. 50.)
This book contains decent summaries of the Renaissance and Monasticism, and good mini-biographies of Augustine and Gregory the Great. Some of the more significant books of early Christendom are summed up in the narrative. Luther and Calvin are well juxtaposed. The chief differences of thought between Arminius and Calvin are narrowed down to a page. And charts, pictures, and portraits abound. It’s not a bad volume to keep around for looking things up. These modern one-volume histories of Christianity, though, attempt to be popular and inoffensive as well as instructive. They are, because of that, too easy on the Church of Rome, and way too compressed to bring past centuries of Christianity alive. Better to take periods of Christianity one by one, written before 1900 from a critical Reformed perspective, and be amazed and stirred by the devotional details.
0 of 0 people found the following review helpful.
Christian History Made Easy
By Robert Widdowson
Cairns writes with a very clear voice, which makes grasping the major flow of Christian history very easy. A pleasure to read.
I prefer this history to many others.
0 of 0 people found the following review helpful.
This is a diamond in the rough
By Robbie Mateo Schade
And it has all one could ask about the past and I suggest this to anybody interested in this subject matter.
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