The youth of Christianity

Christianity is relatively young. Compared with the course of mankind on the earth, it began only a few moments ago. No one knows how old man is. That is because we cannot tell precisely when a creature which can safely be described as human first appeared. One estimate places the earliest presence of what may be called man about 1,200,000 years in the past. A being with a brain about the size of modern man may have lived approximately 500,000 years ago. In contrast with these vast reaches of time the less than two thousand years which Christianity has thus far had are very brief. If one accepts the perspective set forth in the New Testament that in Christ is the secret of God's plan for the entire creation, and that God purposes to "gather together in one all things in Christ, both which are in heaven and which are on earth," Christianity becomes relatively even more recent, for the few centuries since the coming of Christ are only an infinitesimal fraction of the time which has elapsed since the earth, not to speak of the vast universe, came into being.

When placed in the setting of human civilization Christianity is still youthful. Civilization is now regarded as having begun from ten to twelve thousand years ago, during the last retreat of the continental ice sheets. This means that Christianity has been present during only a fifth or a sixth of the brief span of civilized mankind.

Moreover, Christianity appeared late in the religious development of mankind. It may be something of this kind which was meant by Paul when he declared that "in the fullness of time God sent forth His son." We need not here take the space to sketch the main outlines of the history of religion. We must note, however, that of those faiths which have had an extensive and enduring geographic spread, Christianity is next to the latest to come to birth. Animism in one or another of its many forms seems to have antedated civilization. Polytheisms have been numerous, and some of them, mostly now merely a memory, are very ancient. Hinduism in its earlier aspects antedates Christianity by more than a thousand years. Judaism, out of which Christianity sprang, is many hundreds of years older than the latter. Confucius, the dominant figure in the system which the Occident calls by his name, lived in the sixth and fifth centuries before Christ. The years of the founder of Buddhism, although debated, are commonly placed in the same centuries. Zarathustra, or, to give him the name by which English readers generally know him, Zoroaster, the major creator of the faith which was long official in Persia and which is still represented by the Parsees, is of much less certain date, but he seems to have been at least as old as Confucius and the Buddha and he may have been older by several centuries. Only Manich^ism and Islam were of later origin than Christianity. Of these two, Manich^ism has perished, Christianity is, therefore, the next to the youngest of the great religious systems extant in our day which have expanded widely among mankind.

That Christianity emerged in the midst of a period in which the major high religions of mankind were appearing gives food for thought. Most of these faiths came into being in the thirteen centuries between 650 B.C. and A.D. 650. Of those which survive only Judaism and Hinduism began before 650 B.C. Here was a religious ferment among civilized peoples which within a comparatively brief span issued in most of the main advanced religions which have since shaped the human race. This occurred with but little interaction of one upon another. Only Christianity and Islam are exceptions. Both of these were deeply indebted to Judaism, and Islam was influenced by both Judaism and Christianity.

The youth of Christianity may be highly important. It might conceivably mean that, as a relatively late phenomenon, Christianity will be transient. The other major religions have risen, flourished, reached their apex, and then have either entered upon a slow decline or have become stationary. Hinduism is not as widely extended as it was fifteen hundred years ago. Not for five centuries have important gains been registered by Buddhism and during that time serious losses have occurred. Confucianism has achieved no great geographic advance since it moved into Annam, Korea, and Japan many centuries ago, and at present it is disintegrating. Islam has suffered no significant surrender of territory since the reconversion of the Iberian Peninsula to Christianity, a process completed about four centuries ago, and in the present century has pushed its frontiers forward in some areas, notably in Africa south of the Sahara. Yet its advances have been much less marked than in the initial stages of its spread. It might be argued that Christianity is to have a similar fate and the fact of its youth may mean that for it the cycle of growth, maturity, and decay has not reached as advanced a stage as has that of other faiths. To this appraisal the fact of the emergence of the high religions, including Christianity, in the comparatively brief span of thirteen centuries may lend support. The grouping of their origins in one segment of time and the progressive weakening of so many of them might be interpreted as an indication that all religions, in the traditionally accepted use of that term, and including even Christianity, are a waning force in the life of mankind. Some, indeed, so interpret history and declare that the race is outgrowing religion. The losses in Europe in the present century might well appear to foreshadow the demise of Christianity.

On the other hand, the brief course of Christianity to date may be but a precursor to an indefinitely expanding future. The faith may be not far from the beginning of its history and only in the early stages of a growing influence upon mankind. As we are to see more extensively in subsequent chapters, the record of Christianity yields evidence which can be adduced in support of this view. As we hinted in the preface and will elaborate more at length later, the faith has displayed its greatest geographic extension in the past century and a half. As the twentieth century advances, and in spite of many adversaries and severe losses, it has become more deeply rooted among more peoples than it or any other faith has ever before been. It is also more widely influential in the affairs of men than any other religious system which mankind has known, The weight of evidence appears to be on the side of those who maintain that Christianity is still only in the first flush of its history and that it is to have a growing place in the life of mankind. In this Christianity is in striking contrast with other religions. Here are much of its uniqueness and a possible due to its significance.

A third possible interpretation, and one to which many Christians subscribe, is that Christianity will neither disappear nor fully triumph within history, but that it will continue, sometimes waning, sometimes waxing in its influence upon individuals and mankind as a whole, until, perhaps early, perhaps millenniums hence, history comes to an end. To this view also much in the record appears to lend support.

The comparative youth of Christianity means that the history which is summarized in the subsequent chapters, complex and rich though it is, compasses only a small fragment of the total span of the story of the human race and, if mankind goes on, is merely an introduction to what later millenniums are to witness. If Christianity is only near the beginning of its course it may be that the forms which it has developed, whether institutional, intellectual, or ritual, are by no means to be final or continuously characteristic. This, however, is prophecy, and upon that dangerous road the historian ought not to venture.

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