the training of converts of higher mental capacity; and learned teachers, notably Clement and Origen, essayed to prove that the new religion could be substantiated theologically by reference to Plato and Aristotle.[1] At the same time the Church began to discard the policy of stealthiness under which it had grown up, and to indulge the expansive vigour which pervaded its constitution. Soon the conventicles ceased to meet under the cloak of secrecy; and by a few decades public edifices were erected with an architectural ostentation and a treasure of ornaments rubric which roused the indignation of those who frequented the Pagan temples in the vicinity.[2] From that moment the encroaching temper of Christianity and its uncompromising antagonism to polytheism became manifest to the government, and zealous officials prepared themselves for a determined effort to overthrow the upstart power which was undermining the old
- ↑ Some details of the catechetical course are known. The student was first taken through the "science" of the period until, like Socrates, he found that he knew nothing. Then the current of Jewish-Christian legend and mythology was allowed to flow, and everything was lighted up instantly as by an electric illumination; Gregory Thaumaturgus, Panegyr. in Origen, 5, et seq. Almost the strongest argument the Fathers found for the acceptance of their creed was the failure of Greek philosophical speculation to explain the universe. Many of them dwell at great length on this subject; see Tatian, Athenagoras, Lactantius, etc. One of the best summaries of ancient metaphysics is given by Hippolytus in his first book against heresies. But Clement and Origen were more concerned to correlate the two, thinking there was something divine in both. Eusebius is on similar ground in his Praep. Evang., etc.
- ↑ As late as 160, or so, the Christians were taunted with having no visible places of worship; Origen c. Celsum, viii, 17, 19, etc.; Minucius Felix, 10. About a century later the handsome churches began to be erected; Apostolic Constit., ii, 57; Eusebius, Hist. Eccles., viii, 1; x, 4, etc. An inventory of the actual contents of a church at Cirta, in N. Africa, c. 300, is extant; Routh, Reliquiae Sacrae, ii, p. 100.
