That work was left for the Christian schools; and up to a certain point they performed it. They made men good. This was the test, which of the schools was in the right: this was the test, which of the two had hold of the eternal roots of metaphysic. Cicero says, that he had learnt more philosophy from the Laws of the Twelve Tables than from all the Greeks. Clement and his school might have said the same of the Hebrew Ten Commandments and Jewish Law, which are so marvellously analogous to the old Roman laws, founded, as they are, on the belief in a Supreme Being, a Jupiter--literally a Heavenly Father--who is the source and the sanction of law; of whose justice man's justice is the pattern; who is the avenger of crimes against marriage, property, life; on whom depends the sanctity of an oath. And so, to compare great things with small, there was a truly practical human element here in the Christian teaching; purely ethical and metaphysical, and yet palpable to the simplest and lowest, which gave to it a regenerating force which the highest efforts of Neoplatonism could never attain.
And yet Alexandrian Christianity, notoriously enough, rotted away, and perished hideously. Most true. But what if the causes of its decay and death were owing to its being untrue to itself?
I do not say that they had no excuses for being untrue to their own faith. We are not here to judge them. That peculiar subtlety of mind, which rendered the Alexandrians the great thinkers of the then world, had with Christians, as well as Heathens, the effect of alluring them away from practice to speculation. The Christian school, as was to be expected from the moral ground of their philosophy, yielded to it far more slowly than the Heathen, but they did yield, and especially after they had conquered and expelled the Heathen school. Moreover, the long battle with the Heathen school had stirred up in them habits of exclusiveness, of denunciation; the spirit which cannot assert a fact, without dogmatising rashly and harshly on the consequences of denying that fact. Their minds assumed a permanent habit of combativeness.
Having no more Heathens to fight, they began fighting each other, excommunicating each other; denying to all who differed from them any share of that light, to claim which for all men had been the very ground of their philosophy. Not that they would have refused the Logos to all men in words. They would have cursed a man for denying the existence of the Logos in every man; but they would have equally cursed him for acting on his existence in practice, and treating the heretic as one who had that within him to which a preacher might appeal. Thus they became Dogmatists; that is, men who assert a truth so fiercely, as to forget that a truth is meant to be used, and not merely asserted--if, indeed, the fierce assertion of a truth in frail man is not generally a sign of some secret doubt of it, and in inverse proportion to his practical living faith in it: just as he who is always telling you that he is a man, is not the most likely to behave like a man. And why did this befall them? Because they forgot practically that the light proceeded from a Person. They could argue over notions and dogmas deduced from the notion of His personality: but they were shut up in those notions;they had forgotten that if He was a Person, His eye was on them, His rule and kingdom within them; and that if He was a Person, He had a character, and that that character was a righteous and a loving character: and therefore they were not ashamed, in defending these notions and dogmas about Him, to commit acts abhorrent to His character, to lie, to slander, to intrigue, to hate, even to murder, for the sake of what they madly called His glory: but which was really only their own glory--the glory of their own dogmas; of propositions and conclusions in their own brain, which, true or false, were equally heretical in their mouths, because they used them only as watchwords of division. Orthodox or unorthodox, they lost the knowledge of God, for they lost the knowledge of righteousness, and love, and peace. That Divine Logos, and theology as a whole, receded further and further aloft into abysmal heights, as it became a mere dreary system of dead scientific terms, having no practical bearing on their hearts and lives;and then they, as the Neoplatonists had done before them, filled up the void by those daemonologies, images, base Fetish worships, which made the Mohammedan invaders regard them, and I believe justly, as polytheists and idolaters, base as the pagan Arabs of the desert.
I cannot but believe them, moreover, to have been untrue to the teaching of Clement and his school, in that coarse and materialist admiration of celibacy which ruined Alexandrian society, as their dogmatic ferocity ruined Alexandrian thought. The Creed which taught them that in the person of the Incarnate Logos, that which was most divine had been proved to be most human, that which was most human had been proved to be most divine, ought surely to have given to them, as it has given to modern Europe, nobler, clearer, simpler views of the true relation of the sexes. However, on this matter they did not see their way.
