§ 7. THE DOWNFALL OF IIEATHKNISM. 6>d
Augustin justly attributes to the influence of Christianity (even perverted Arian Christianity) on these barbarous people. The Chribtian name, he says, which the heathen blaspheme, has effected not the destruction, but the salvation of the city. Odoacer, w^ho put an end to the western Rorian empire in 476, was incited to his expedition into Italy by St. Severin, and, though himself an Arian, showed great regard to the catholic bishops. The same is true of his conqueror and successor, Theodoric the Ostrogoth, who W'as recognized by the east-Roman emperor Anastasius as king of Italy (a.u. 500), and was likewise an Arian. Thus between the barbarians and the Romans, as between the Romans and the Greeks and in a measure also the Jews, the conquered gave laws to the conquerors. Christianity triumphed over both.
This is the end of Graeco-Roman lieatlienism, with its power, wisdom, and vices. It fell a victim to a slow but steady process of incurable consumption. Its downfall is a sublime tragedy which, with all our abhorrence of idolatiy, we cannot witness without a certain sadness. At the first appearance of Christianity it comprised all the wisdom, literature, art, and political power of the civilized world, and led all into the field against the weaponless religion of the crucified JSTazarene. After a conflict of four or five centuries it lay prostrate in the dust without hope of resurrection. With the outward protection of the state, it lost all power, and had not even the courage of martyrdom ; while the Christian church showed countless hosts of confessors and blood-witnesses, and Judaism lives to-day in spite of all persecution. The ex[jectation, tljat Christianity would fall about the year 398, after an existence of three hundred and sixty-five years,'' turned out in the fulfilment to relate to heathenism itself. The last glimmer of life in the old religion was its pitiable prayer for tolerat'on and its
' Aug. : De civit. Dei, 1. i. c. 1-6.
* Augustin mentions this stoiy, De civit. Dei, xviii. 53. Gieseler (vol. i. § 79, not. 17) derives it from a heathen perversion of the Christian (heretical) expectation of file second coming of Christ and the en 1 of the world ; referring to Philastr. haer 106 : " Alia est haeresis de anno annunciate ambigens, quod ait propheta Esaijts : Armuntiare annum Dei aceeptabiiem el diem retributionis. Putant ergo quidaiu,
7(J THIED PERI<^r'. A.D. 311-590.
lamentation over the ruin of the empire. Its best elementi took refuge in the church and became converted, or at least took Christian names. Now the gods were dethroned, oracles and prodigies ceased, sibylline books were burned, tern pies were destroyed, or transformed into churches, or still stand as memorials of the victory of Christianity.'
But although ancient Greece and Rome have fallen forever, the spirit of Graeco-Roman paganism is not extinct. It stiU lives in the natural heart of man, which at this day as much as ever needs regeneration by the spirit of God. It lives also in many idolatrous and superstitious usages of the Greek and Roman churches, against which the pure spirit of Christianity lias instinctively protested from the beginning, and will protest, till all remains of gross and refined idolatry shall be outwardly as well as inwardly overcome, and baptized and sanctified not only with water, but also with the spirit and fire of the gospel.
Finally the better genius of ancient Greece and Rome still lives in the immortal productions of their poets, philosophers, historians, and orators, — yet no longer an enemy, but a friend and servant of Christ. What is truly great, and noble, and beautiful can never perish. The classic literature had prepared the way for the gospel, in the sphere of natural culture, and was to be turned thenceforth into a weapon for its defence It passed, like the Old Testament, as a rightful inheritance* into the possession of the Christian church, which saved those precious works of genius througli the ravages of the migratiot of nations and the darkness of the middle ages, and used them as material in the rearing of the temple of modern civilization.
quod ex quo veuit Doniinus usque ad coiisummationem saeculi non plus nee minui fieri annorum numeruin, nisi CCCLXV U3que ad Clu-isti Domini iterum de coelo diviuam praesentiam."
' Comp. August. : Epist. 232, where he thus eloquently addresses the heathen : •' Videtis simulacrorum templa partim sine reparationc collapsa, partini diruta, partim clausa, partim in usus alienoa commutata ; ipsaque simulacra vel coufringi, ve* incendi, vel iucludi, vel destrui ; atque ipsas huius saeculi potestatea, quae aliquando pro simulacris populum Christianum persequebantur, victas et doniitiu?, non a repugnantibus sed a niurientibus Christianis, et contra eadcm simulacra, pro quibus Chr.8tianos occidel>ant, impetus suos legesque vertisse et imperii nobilissimi eniincntisainiuED culmeu ad scpulcrum piscatoris Petri submisso diademate supplicare "