editerranean world.

In one of the Eastern provinces, Syria, some persons in very humble
life had associated themselves together for benevolent and religious
purposes. The doctrines they held were in harmony with that sentiment
of universal brotherhood arising from the coalescence of the conquered
kingdoms. They were doctrines inculcated by Jesus.

The Jewish people at that time entertained a belief, founded on old
traditions, that a deliverer would arise among them, who would restore
them to their ancient splendor. The disciples of Jesus regarded him
as this long-expected Messiah. But the priesthood, believing that the
doctrines he taught were prejudicial to their interests, denounced
him to the Roman governor, who, to satisfy their clamors, reluctantly
delivered him over to death.

His doctrines of benevolence and human brotherhood outlasted that
event. The disciples, instead of scattering, organized. They associated
themselves on a principle of communism, each throwing into the common
stock whatever property he possessed, and all his gains. The widows
and orphans of the community were thus supported, the poor and the sick
sustained. From this germ was developed a new, and as the events proved,
all-powerful society--the Church; new, for nothing of the kind had
existed in antiquity; powerful, for the local churches, at first
isolated, soon began to confederate for their common interest. Through
this organization Christianity achieved all her political triumphs.

As we have said, the military domination of Rome had brought about
universal peace, and had generated a sentiment of brotherhood among the
vanquished nations. Things were, therefore, propitious for the rapid
diffusion of the newly-established--the Christian--principle
throughout the empire. It spread from Syria through all Asia Minor,
and successively reached Cyprus, Greece, Italy, eventually extending
westward as far as Gaul and Britain.

Its propagation was hastened by missionaries who made it known in all
directions. None of the ancient classical philosophies had ever taken
advantage of such a means.

Political conditions determined the boundaries of the new religion. Its
limits were eventually those of the Roman Empire; Rome, doubtfully the
place of death of Peter, not Jerusalem, indisputably the place of the
death of our Savior, became the religious capital. It was better to have
possession of the imperial seven hilled city, than of Gethsemane and
C