Redeemer. It was as in possession of this
constitution that the great statesman found and admired her, and
recognised in her the strongest support of the Empire.[257]

A comparison of the aims of primitive Christendom with those of
ecclesiastical society at the end of the third century--a comparison of
the actual state of things at the different periods is hardly
possible--will always lead to a disheartening result; but the parallel
is in itself unjust. The truth rather is that the correct standpoint
from which to judge the matter was already indicated by Origen in the
comparison he drew (c. Cels. III. 29. 30) between the Christian society
of the third century and the non-Christian, between the Church and the
Empire, the clergy and the magistrates.[258] Amidst the general
disorganisation of all relationships, and from amongst the ruins of a
shattered fabric, a new structure, founded on the belief in one God, in
a sure revelation, and in eternal life, was being laboriously raised. It
gathered within it more and more all the elements still capable of
continued existence; it readmitted the old world, cleansed of its
grossest impurities, and raised holy barriers to secure its conquests
against all attacks. Within this edifice justice and civic virtue shone
with no greater brightness than they did upon the earth generally, but
within it burned two mighty flames--the assurance of eternal life,
guaranteed by Christ, and the practice of mercy. He who knows history is
aware that the influence of epoch-making personages is not to be sought
in its direct consequences alone, as these speedily disappear: that
structure which prolonged the life of a dying world, and brought
strength from the Holy One to another struggling into existence, was
also partly founded on the Gospel, and but for this would neither have
arisen nor attained solidity. Moreover, a Church had been created within
which the pious layman could find a holy place of peace and edification.
With priestly strife he had nothing to do, nor had he any concern in the
profound and subtle dogmatic system whose foundation was now being laid.
We may say that the religion of the laity attained freedom in proportion
as it became impossible for them to take part in the establishment and
guardianship of the official Church system. It is the professional
guardians of this ecclesiastical edifice who are the real martyrs of
religion, and it is they who have to bear the consequences of