PART II
THE SEPARATE CHURCHES
The idea of a catholicity so wide and generous, or, as some would prefer to regard it, a comprehensiveness so lax and latitudinarian, as to contain a number of churches differing in doctrine, discipline, and ritual, which many people cherish in the present day, was scarcely conceived before modern times; it was not contemplated by any of the ancient churches, each of which anathematised all Christians outside its pale. Justin Martyr's application of the Stoic doctrine of the Logos spermaticos to Christianity might have introduced an anticipation of such an idea, and the large liberalism of Clement of Alexandria might even have welcomed it, had it appeared above the horizon. But Cyprian's close Catholicism was much more to the mind of the patristic Church, and the mediæval Church had no wider outlook.
In point of fact, however, there was a division of Christendom into separate churches quite early, and that division has never been healed. The causes of it were twofold—partly racial and political, and partly doctrinal and polemical. The spread of Christianity beyond the confines of the Roman Empire led to the establishment of churches in foreign kingdoms. At first these churches were regarded as integral parts of the one Catholic Church, and their bishops had a right to attend œcumenical councils. But several influences tended to cut them off. The mere fact of distance, difficulties of travel, and troubles in crossing the frontiers—especially in times of war—tended more and more to separate them. Then in their isolation they developed their several types of racial individuality, together
292
