Christkindl or an earlier "Santa Claus"

Christkindl or an earlier "Santa Claus"
Evidence for Christ going to other nations found in later legends about wandering Christ-child, or Christkind going around the earth during Christmas times. Click on picture for historical documentary auto playlist of evidences for Christ's world wide treks!

Legends of Christ's Appearing In Different Guises

Legends of Christ's Appearing In Different Guises
Numerous legends, traditions, art works & early Christian writings tell how Christ went to other nations. In time, these became later stories about Christkind's = Christ-child's wanderings during Christmas seasons during the 10th to 21st centuries. See on You Tube: Christ As Cosmic Cruiser by clicking on this picture.

Tuesday, March 22, 2011

When the Spiritual Gifts Faded Out of the Early Christian Church

DT 1991, July 1992, Revised 1993, Updated March 2011

Spiritual Gifts Fade Out of the Early Christian Churches till No Prophets or Apostles Were Known

The great apostasy in the americas seemed to have been greater than the one in the old world areas amongst the Christian nations. We might have to give credit to the Christian nations for preserving as much of the basic elements of the gospel as they did. Many thanks should be given to the different early Christian scribes, copyists, artists, & honest recorders of the different traditions, writings, & doctrines. But no thanks to those who perverted & twisted the gospel for their own evil & twisted purposes. The great apostasy was not God's fault! But it came about as a result of rebellion, sin, & anti-Christ-movements & demonic forces.1 The early church had enjoyed the benefits for which the different spiritual gifts had to offer.2 But eventually, the spiritual gifts had faded out of the gospel picture, in, & during a period of time called "the great apostasy".

Paul names these different spiritual gifts when he wrote to the Corinthians: "Now concerning spiritual gifts, brethren, I would not have you ignorant.... For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretations of tongues:..." (1 Cor. 12:1, 8-10, & 11-13). Paul goes on to point out the importance of all these gifts, but also points out, in chapters 13-14, that love or charity is the greatest of all gifts. And that the gifts are given to certain chosen ones, to keep the people from being led off into an extreme, in which they would think that every thing anyone presents is suppose to be of God. For he wrote: "If the whole church be come together into one place, & all speak with tongues, & there come in those that are unlearned, or unbelievers, will they not say that ye are mad? But if all prophesy, & there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; & so falling down on his face he will worship God, & report that God is in you of a truth. How is it then brethren? when ye come together, every one of you hath a psalm, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be 2, or at the most 3, & that by course; & let one interpret. But if there be no interpreter, let him keep silence in the church; & let him speak to himself, & to God....For God is not the author of confusion, but of peace, as in all churches of the saints." (1 Cor. 14:23-28, & 33).

Another important spiritual gift was "discerning of spirits" (1 Cor.12:10). For "...the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor.2:14). It was important for the church to be able to "discern" the Spirit of the Lord, & the spirit of truth, as compared to the counterfeit spirit of Satan. They needed to be able to discern between the two, so that they would be able to detect false spirits, & false persons who may have been attempting to deceive them. For it seems that there were those who had been deceived, & so the leaders in the early church sought to combat the deceptions as best as they could. Being thus spiritually gifted, or equipped with these different spiritual gifts, they had a lot better chance to deal with the different problems that arose in the different branches of the church. But also they were more equipped to combat those, who with "cunning craftiness", had sought to deceive the people in the different areas of the church. Than they would have been, had they not had the different spiritual gifts. (Eph.4:11-32; 5:1-17; Rom.16:17-19; Acts 8:5-25).

James L. Barker cites Justin Martyr's Dialogue With Trypho, in which we read that: "One may see among us (the Christians) men & women who have received the gifts of the Spirit of God...there were no longer to be prophets in your (Jewish) race as in the past...For after him (Jesus) absolutely no prophet has come among you." And further on, "We have still among us, even until now, prophetic gifts, which should make you understand that" [that] "which your race formerly possessed has been transferred to us."3 Many of the early Christians believed that the Jewish religions had fallen into apostasy. And thus, it was time for the Christian dispensation. But what had passed over to the Christians, would not last too many centuries. Even some of the later Christians had noticed that the spiritual gifts were fading out of the church. And yet, others held on to different gifts as long as they could. If they had lost the gift, they certainly kept alive the tradition of that gift.
"It was chiefly the ignorant & common people that the artifices of the magicians found dupes. We see from the romance of Apuleius how much credit the magicians had among the people. In opposition to their false miracles, the church could show miracles which were true, & supernatural events such as had signalized the first days of missions were still repeated, though with less & less frequency. The clear & unanimous testimony of the Fathers of the 3rd & 4th centuries, leaves no room to doubt the continuance of miraculous power in the Church of that period. Irenaeus & Tertullian speak of miraculous cures effected by Christians, & even of persons being raised from the dead. "That some cast out devils," says Irenaeus, "is a matter that cannot be called in question, since it is attested by the experience of those who have been thus delivered, & are now in the Church. Others have the gift of foretelling the future, see visions, & speak prophetic words; others effect cures by laying their hands on the sick." (Irenaeus, Contr. Haeres. II, p.57). [The Ante-Nicene Fathers, Vol.1, pages 309 & 409, Irenaeus, A.D. 120-202.]

"Often," says the same Father, "the life of a man has been granted to the prayers of the faithful." (Ibid., II. p.31). "Tertullian relates that Septimus Severus was healed of a serious disease by a Christian, who following the practical directions of James, had prayed over him, anointing him with oil in the name of the Lord; & the grateful emperor gave him a home in the palace to the end of his life." (Tertullian, "Ad Scapulam," c.iv.) "Origen mentions miraculous cures wrought in the Church of his time. He says: "There are still among Christians, traces of that Holy Spirit who appeared in the form of a dove. They cast out devils, heal the sick & subject to the good pleasure of the Word, foresee the future. "...Thus the continuance of miracles in the Church of the first 3 centuries is guaranteed by the most authentic tradition. To those who admit the supernatural element in Christianity, the fact presents nothing abnormal. There was no deep gulf placed between the apostolic & following ages. The first era of the Church did not end with a sharp line of demarcation; miracles did not cease with the last of the apostles.

They were perpetuated for the very simple reason, that the circumstances which had called for them remained the same. They were designed to mark, in a visible manner, & by an impressive symbol, the extraordinary & supernatural character of Christianity; they were specially appropriate to the period of the Church's creation & formation, & had an important purpose yet to fulfil in the terrible struggle of the 2nd & 3rd centuries-- that great crisis of the moral world, when all the powers of darkness seemed abroad. It is perfectly conceivable that the miraculous element may again appear in parallel seasons of convulsion & final conflict between the kingdom of evil & the kingdom of good. There is, however, a notable diminution in the proportion of outward miracle or prodigy as the Church advances in years, & we have already marked its gradual decrease even in the apostolic age....The gradual cessation of miraculous powers is recognized by the Fathers. Origen asserts that only a few traces of the supernatural operation of the Divine Spirit remain."

The early Church was under the direction of Jesus, then it was passed on to the apostles & prophets, & other leaders, (Eph. 2:19-21; 4:10-14; 1 Cor. chap.12, etc.) The original intent of the early leaders was to also maintain the foundation that was set. If one of the apostles died or fell away, as with the case with Judas, then they would be replaced by another candidate. (Acts 1:24-6; 13:2-4).

Clement of Rome [A.D. 30-100], wrote that when different leaders should pass away, other approved men should succeed them in their ministry. (The Ante-Nicene Fathers, Vol.1: chap.xliv.) Papias, [A.D. 70-155], is said to have been associated with Polycarp, in the friendship of St. John himself, and of others who had seen the Lord. Papias wrote: "...For I imagined that what was to be got from books was not so profitable to me as what came from the living and abiding voice." (The Ante-Nicene Fathers, Vol.1, p.151, & 153, Intro. Note, & Fragments of Papias). He seemed to think that the greater source of spiritual truths came from living witnesses, rather than from books. Thus, living apostles' "living and abiding voice" took a higher priority over that which was written in books. Books however, helped preserved the words that had gone on before. What little bits of the words of Christ & the apostles & prophets that we do have, is really a small fragment of what must have been presented. (John 21:25; Acts 1:3, etc.) And if some of it had not been written down, we would not have been able to have known about these great truths that have been preserved to a certain extent, even unto our day, because of the written word. (See: The Articles of Faith, #8.)

The Clement of Alexandria, in the 2nd century A.D., was aware, like later Eusebius would, in the 4th century A.D., that the early apostles & "the blessed men of old possessed a marvelous power," but, by later centuries, that power was no longer in the church. So many things that were taught by the apostles were lost to the world. Clement was aware that some things had started to fade out of the gospel picture. For "...things there are which though not noted down still remained for a while, but they are now being lost. Some of these things are now completely extinguished, having faded away in the mind from sheer neglect & lack of exercise."4
"The signs of the Holy...showed themselves from the commencement of the ministry of Christ; they were multiplied after His ascension, & subsequently diminished. Some vestiges of them still remain among men." (Origen 1. p.36.) They "...attribute a power of healing to the simple reading of the holy books, & the invocation of the name of Jesus, they lower miracles to the rank of magic, & became believers in incantations & cabalistic formularies." (Origen, I p.461.) Justin speaks of the attempts of "heathen exorcists" in failing to cast out demons, & how through the name of Christ they, the Christians succeeded. Tertullian is also said to have said that the demons would not lie to a Christian when "any Christian will compel the spirit to confess honestly that he is a demon, even though he may have elsewhere falsely pretended to be a god...." (Tertullian, Apol., c. xxiii.) "...In short, miraculous gifts have not, at this era, disappeared from the Church, but they are of increasing rarity, more rare even than the Christians themselves suppose, incapable as they are, as yet, of discerning between the really miraculous, & miracles created by the imagination. It would be most unjust to confound the miracles of the Gospel with the pseudo-miracles born of heated brains. The mere comparison makes apparent the wide differences between them....the miracle has always a moral aspect; faith alone comes into operation; there is no approach to the incantation, or any mystic formulary.... The great apologists of Christianity are themselves sensible of this inferiority, & we shall find Origen treating miracles rather as the subjects of proof than as themselves adequate proof of any doctrine not otherwise verified, since such arguments can be brought forward in support of the false, no less than of the true."5

The early Church had insisted that there should be revelation in the church. Paul wrote that all the spiritual gifts were needed, & that some should not say that different gifts were not needed. (1 Cor. chap.12). Clement looked to the revelations in Christianity to help him answer some of the questions he had had for years, & which the Philosophies of his day had not given an answer to, & for which he could say was the truth. Later fathers attempted to hold on to the gifts as best as they could, one reason why Tertullian perhaps had later joined the Montanists was because they claimed the gift of prophecy was with them.

"During the first half of the second century, the role of prophecy experienced a number of gradual changes. By  the end of the century, the church's experience with Montanism, & with the Gnostic sects in which prophecy played a prominent role, had left both prophecy & prophets largely discredited. For Ignatius (ca. 115), prophecy was a gift that he exercised in a congregational setting & that exposed congregational secrets (Philad. 7:1-2). In the Didache, prophets as well as apostles are depicted as itinerants (11-13), although some settled permanently (12.3-4). Christian communities were widely scattered but maintained communication through traveling Christians, including apostles, prophets, & teachers (cf. 3 John 5-8), to whom they offered hospitality. Some of these travelers were charlatans intent on fleecing the flock (Hermas, Mand. 11.12; Did. 11.6) & on freeloading (Did. 11.9; 12.1-4). Tests for determining the genuineness of the prophet (or apostle, or teacher) were therefore devised (1 John 4:1-3; Did. 11-12; Hermas, Mand. 11). A few prophetic figures of the early 2nd century, such as Ammia of Philadelphia (Eusebius, H.E. 5.17.3-4) and Quadratus (ibid., 3.37.1), were remembered as orthodox Christian prophets."

"Montanism, also called the "New Prophecy," was a prophetic & apocalyptic movement originating in Asia Minor in 156 or 172. Montanus, the prophetic founder of the movement, was joined by 2 prophetesses, Priscilla & Maximilla (Eusebius, H.E. 5.16.6-9; 6.20.3; Hippolytus, Haer. 7.19.1). Montanism was particularly dependent on the Gospel & Revelation of John. The movement espoused a rigorous ethic, placed a high value on martyrdom, & expected the imminent arrival of the great persecution & the descent of the heavenly Jerusalem at Pepuza, 70 miles east of Philadelphia. Although Montanism was a popular movement (Tertullian was a convert), it was strongly opposed by Christian heresiologists...."6

Tertullian, was born at Carthage, North Africa, 160 A.D., baptized 190 A.D., after the year 200 A.D., he joined the early Christian sect known as Montanism. (Apostasy to Restoration, by T. Edgar Lyon, Deseret Bk. Co. S.L.C., Ut., 1960, p.110-112.) Tertullian wrote concerning some of the things that was happening in the Christian sects of his day. For he suggested that the devil & his demons had set up counterfeit the spiritual gifts of God, "...they (the demons), "sometimes try to be regarded as the authors of what they report & they certainly sometimes are the authors of evil, but never of good. Even God's dispositions they picked up in the past from the words of the prophets, & today they gather them from the reading of the scripture they hear. Therefore, taking from them certain responses with regard to dates they set themselves up as diviners in thievish rivalry with the divine...."7 (See also: Mythologies, by Yves Bonnefoy, 1991, The Un. of Chicago Press, Vol.2, pages 661-2.)

Tertullian, & his fellow Montanus Christian friends, seemed to have believed that certain spiritual gifts were still in use. Such as the spirit of prophecy. During the following centuries, (2nd--3rd cent. A.D.), none of the original 12 apostles were around, (that we known of, or have record of), to help influence & help govern the early Churches. Their writings & teachings were preserved here & there by different early converts, & church leaders. But though the written word had great power, influence, & was very important in helping them keep alive different aspects of the gospel message & teachings. It still could not compare to the living word, if they,--Christ, prophets, & apostles, etc., would have been present with the scattered branches of the Church, in person. But, still the early Christians had to do the best that they could with what little bits of the apostolic traditions they had preserved in the different areas were the apostles had some influences at.

It may be that the Montanus Christian sect had preserved some of the spiritual gifts. If not, at least they believed that they had. Mosheim wrote that Montanus, was "...an obscure man, without any capacity or strength of judgment & who lived in a Phrygian village called Pepuza...." He claimed to be sent with a divine commission. (An Ecclesiastical History, by John Lawrence Mosheim, D.D., trans., by Archibald Maclaine, D.D., 1819, Lon., Vol.1, p.236-7.)

T. Edgar Lyon wrote that in the eastern portion of the Roman Empire, about 156 A.D., Montanus joined the Christian church. (Lyon, op. cit., p.98). Montanus later insisted that the Church had lost some of it's original elements, & thus was in need of being reformed "...by discarding its innovations of the last half century & return to the basic ideas of first century Christianity. But he failed to realize that there was no power within the church which could direct this movement & bring back to earth the divine authority which had been lost. He assumed, in his failure to understand this missing element, that the church could reform itself. Montanus listed three areas in which he saw need for reform, if the apostatizing church were to be worthy of the name Christian."

"1. Revelation must not cease in the church.... Montanus maintained that in the church of Christ there would always be revelation. If it had ceased, it was because the church leaders had proved themselves unworthy of it. He contended that he was a prophet & had received revelation... 2. The church must return to the old discipline...." 3. He also "...Opposed the growth of the professional clergy...." "...These challenges were met by the churches usually conceding that at one time such things may have been in the church, but the passing of time had required change.... The clergy admitted that revelation had ceased. The church had already lost its divine authority.... As late as 565 A.D., Justinian was taking steps to suppress..." Montanism. "Latourette says   that it was still surviving as a sect in the 8th century." (Lyon, ibid., p.98-101, & note 2 on p.101, A History of the Expansion of Christianity, Vol.II, p.436.)

Many of the ancient Christians did not regard the scriptures as being closed & final. For during the middle part of the 3rd century A.D., many Christians of that time were more than willing to accept the proposition that more inspired writings might be coming forth in due time. One of the first Christian martyrs said that "If there are ancient faith -promoting books, why can't there be modern ones... or why should the present have less authority than the past because of some superstitious veneration of mere antiquity?"8 The spiritual gifts & the scriptures that they produced (2 Tim. 3:16-17), was still being sought after in those early centuries.
Were there other branches of the early church, who claimed to still have the spiritual gifts of prophesying, besides those of the Montanists? Yes, for some of the early Fathers may have hinted to the Montanists movement as being evidence that there were still some who had maintain the divine powers. At that early time, Montanism had not yet been defined as a heresy. "...And even the wise prudence of Irenaeus shows anxiety not too hastily to denounce it; "seeing," as Eusebius affirms, "there were many other wonderful powers of divine grace yet exhibited, even at that time, in different churches." (The Ante-Nicene Fathers = TANF), vol.2: p.3, Intro. Note to The Pastor of Hermas.) The "visions" said to be contained in the writings of Hermas were considered evidences, by many early Christians, that "prophesyings" were still being done through inspired Christians, who had the gift. The Shepherd of Hermas has been dated by some, to be around the time of "A.D. 160." (TANF) 2: p.3, Intro. N. ibid., n.1, Date based on the "Muratorian Canon," see: Routh's Reliquiae, vol. i. p.389-434, Oxford, 1846. See also: Westcott, On the Canon of the New Testament, Cambridge, 1855.)

Others have dated the work differently. Hermas of Rome, is said to have compiled The Shepherd. His brother was said to be Bishop Pius, who was, at that time, sitting in the cathedra of the Roman Church, as Bishop of Rome. (TANF) 2: op. cit., p.3-4, n.5, Histoire de Pie VIII., p.xi. Paris, 1830. And: The Lost Books Of The Bible, p.197.) These writings were said to be a sort of "anti-Montanist" work, showing that there was still spiritual gifts among the Christians at Rome. Montanism is not named in Hermas' writings,
but the writings were considered to be "...a reminder of better "prophesyings," & by setting the pure spirit of the apostolic age over against the frenzied & pharisaical pretensions of the fanatics...." (TANF) 2: p.4, Intro. note. op. cit.) The book came to be respected by many Christians, & was almost considered scripture by some, & even quoted as such, by different ones like Irenaeus. While Tertullian scorned the work, perhaps because he had decided upon another prophetic path way to follow, or that which the Montanists had to offer. For him, that was were the spiritual gift of prophesying was at. (TANF) 2: p.5-7, Intro. n. & The Lost Books of The Bible, op. cit., p.197.)

The book was filled with symbolic allegory, & visions that were said to be genuine "prophesyings" during the apostolic age. The popularity of the book would grow, & it would even be read in the different areas of the early Church during the 2nd -- 4th centuries A.D. Some accepted such works as authoritative, for as they gathered on the day of the Lord for the sacramental meal. The words of Hermas were among those "inspired" writings that were read & considered. "...But the tongues were ceasing, as the apostles foretold; & they who professed to speak by the Spirit were beginning to be doubted. "Your fathers, where are they? & the prophets, do they live forever?" It was gratifying to the older men, & excited the curiosity of the young, when the reader stood up, & said, "Hear, then, the words of Hermas." (TANF) 2: p.6, Intro. n., And: Mormon Issues, #1, April, 1991, p.4, Bible So Many Versions, by Van Hale & Bill Forrest, with Don Bradley on the staff for this issue.)

There was some discussions as to whether or not Hermas' writings were inspired or not. Some of the early  writers who had a high regard for these writings were Irenaeus who, (as mentioned earlier), "quotes it was Scripture," (Contra Haeres., iv., 20, 2.) Clement of Alexandria, (Strom., i., xxi. p.426.), seemed to accept it as divinely inspired. While Origen has his doubts, but gives as his opinion that it is "divinely inspired." (Ut supra.). Later, during Eusebius time, differences of opinions prevailed, as some accepted it as being inspired, while others opposed the claim that it had any "divine origin." Earlier, Tertullian designated it among the "apocryphal" works, but his words suggest that he was against it's anti-Montanistic opinions, for even "...his words, however, show that it was regarded in many churches as Scripture. (TANF) 2: p.6-7, Intro. n. see p.7, n.1, Tertullian's De Pudicitia, c. xx., also c. x; De Oratione, c. xvi.) Others were of the opinion that the work was fictional. Different versions of the book have survived, the book must have been in circulation at the   time, or before Irenaeus' time, in order for him to have quoted it as scripture, thus it has been assigned to the time of the reign of Hadrian, or of Antoninus Pius. [The greek speaking eastern Churches had copies of it in circulation. But other manuscripts have given us minute differences to consider. There is the text of Hilgenfeld, based on the Sinatic Codex. Some of the other versions are as follows: The Vatican manuscript. The Palatine manuscript edited by Dressel, in Latin. The Leipzig, by Simonides from Athos. The text of Anger & Dindorf (Lips., 1856). There is a text of Tischendorf in Dressel. The Aethiopic version, edited, with a latin translation, by Antonius D'Abbadie. Leipzig, 1860. (TANF) 2: p.3-8, Intro. Note to The Pastor Of Hermas, Trans. by the Rev. F. Crombie, M.A.]

When the true spiritual gift began to fade out of the different branches of the early Church. What took their place? Was their just an empty void? It may be that in many cases, satanic counterfeits, & false spirits, & their counterfeit spiritual gifts may have eventually replaced the true divine spiritual gifts, during those later centuries in later Christianity, when the true spiritual gifts had faded out of the gospel picture, as a results of the great apostasy. The devil & his demons had caused confusion & trouble, even during the days of the Christ & the apostles, & the earliest Christians. [Matt.24:4-13, 23-24; John 16:1-4; 2 Thess.2:1-12; 2 Tim.2:18; 4:3-4; Rev.13:4-8; Acts 20:29-30; 1 Tim.1:6; 4:1; 2 Pet.2:1; Jude 17-18; Gal.1:6-8; Titus 1:10-15; 1 John 2:18-29, etc.] So why wouldn't they be able to do even greater damage during the dark ages of apostasy? Now this is not to say that satan & his demons had totally done away with the divine powers, & had won the battle. Yes they would have their days of retrogression. But the darkness would flee before the light of the latter days, when a new dispensation would come, in which the Lord would begin His work afresh through a time of restoration. (Acts 3:19-21, Eph.1:8-11.)

In later centuries, Basil had prayed that they would not lose the power of prophesying "the way the Jews did."  Jerome wrote that with the lack of revelation, a number of pretenders had appeared. Methodius, like that of Basil, pities the Jews who were left with the scriptures alone to guide them. They do the best that they can, but have no revelation. He hoped that the Christians would not fall into the same conditions as that of the Jews, that they would always be able to have revelation. John Chrysostom, (one of the greek father), wrote that "If we no longer have revelation, we have something better, the bodies of the martyrs, which the demons fear." And yet Chrysostom had argued that the early leaders, the apostles, etc., had overcome the great minds of their times, not by the abilities to win debates & out argue the greeks, or others. But it was when they spoke by the divine gifts, then they over came the learned, etc., & the people listened. The victory was behind the spiritual gifts & not in their abilities to speak & argue well. For they were ignorant men, crude, & unrefined. In saying this, he said that this was not to put the apostles down, or was it out of lack of respect for them. But rather, it was to show that in their weaknesses as men, this became evidence for them, for they rose above their weaknesses, & over came their foes with the help of the spiritual gifts.9 (See also: 1 Cor.1:25-7; 2:6-16).

During the 5th century A.D., the missionary zeal of some of the Christians of that time obtained resulted in many conversion to the Christian faith. Or at least the different sect that had arisen during that time. Mosheim wrote that the "...miraculous influences of their religion, were the prevailing motives that induced the greatest part to renounce the service of their impotent gods." "How far these conversions were due to real miracles attending the ministry of these early preachers, is a matter extremely difficult to be determined. For though I am persuaded that pious men, who, in the midst of many dangers, & in the face of obstacles seemingly invincible, endeavoured to spread the light of Christianity through the barbarous nations, were sometimes accompanied with the more peculiar presence & succours of the Most High;..." [Note: [S] "There is remarkable passage, relating to the miracles of this century, in AEneas Gazeus' Dialogue concerning the Immortality of the Soul, &c. entitled, Theophrastus, p.78, 80, 81. edit. Barthii. See the controversy concerning the time when miracles ceased in the church, that was carried on some years ago, on occasion of Dr. Middleton's Free Inquiry, &c."] Mosheim goes on to write that he was "...equally convinced, that the greatest part of the prodigies, recorded in the histories of this age, are liable to the strongest suspicions of falsehood or imposture. The simplicity & ignorance of the generality in those times furnished the most favourable occasion for the exercise of fraud; & the impudence of impostors, in contriving false miracles, was artfully proportioned to the credulity of the vulgar;" [Note [t] "This is ingeniously confessed by the Benedictine monks, Histoire Litteraire de la France, tom. ii. p.33, and happily expressed by Livy, Hist. lib. xxiv. cap. x. sect. 6..."] "while the sagacious & the wise, who perceived these cheats, were obliged to silence by the
dangers that threatened their lives & fortunes, if they detected artifice" [Note [u] "Sulpitius Severus, Dial. i, p.438. Ep. i. p. 457. Dial. iii. cap. ii. p. 487."] "Thus does it generally happen in human life, that, when the discovery & profession of the truth is attended with danger, the prudent are silent, the multitude believe, & impostors triumph." (An Ecclesiastical History, Mosheim, op. cit., 1819, Vol.2, p.10-11, & notes s, t, u.)
During this century [5th c. A.D.], the spiritual gifts may have almost disappeared except for certain cases, & in different areas. What seems to have begun to replace these divine gifts was superstitions & beliefs in relic magic. Relics, such as the bones of martyrs, crosses, & other things, that were said to have divine powers over demons, etc. Mosheim wrote that a "...singular & irresistible efficacy was also attributed to the bones of martyrs, & to the figure of the cross, in defeating the attempts of Satan, removing all sorts of calamities, & in healing, not only the diseases of the body, but also those of the mind."10

With the prophetic gifts & officers gone, the churches of these later centuries were to face the challenge of sorting out the different dogmas that arose, through logic & reason. Even when the prophets & apostles, & different early leaders had been alive in the earliest days of the Church, they had to face the challenges of sorting out different issues, problems, & controversies that arose in the different areas of the Church, for that was part of their job.11 The primitive church had a hard enough time as it was, with different problems & controversies that arose among the members, & even between some of the apostles themselves. And then to add to those challenges & problems, the fact that false teacher & their teachings had begun to infiltrate into many of the branches of the church, & different counterfeit teachings & practices inspired by false spirits had also infiltrated the different branches. And all these added more challenges & problems for which the spiritually gifted leaders had to deal with. All of which the early leaders attempted to do, & did do by spiritual combat, as best as they could with the spiritual gifts that they had been given by Christ. (Eph.6:10-20). And it was a battle even for them! Now if it was a battle even for them, how much more of a battle would it have been for the later Christians who seemed to have lost most of the spiritual gifts by those later centuries?

During the 5th century A.D., the dogmas & controversies were not settled by divine words from an officer, leader or prophet & apostle that could have spoke the divine will of God on the different matters that had arisen. The Christians & their dogmatic views lacked the inspirational guides, & therefore logic & reason became the basis for their arguments. The "...theological notions that generally prevailed, were proved rather by the authorities & logical discussions of the ancient doctors, than by the unerring dictates of the divine word...." wrote Mosheim. (An Ecclesiastical History, Mosheim, ibid., Vol.2, p.44.) Many issues that arose were discussed in councils, in later centuries of Christianity. With no apostles or prophets & the spiritual gifts to help them settle things in an official manner with divine authority. For the different later Christians sought to resolve different issues as best as they could through polemical arguments, & creeds. In the later centuries that followed, the different councils rejected the earlier Christian doctrines, & so some of the doctrines & practices also began to fade out of the church. It wasn't until the many years later during this present dispensation, the dispensation of the fullness of times, that many things would be restored, and many things would be refreshed & repaired. Other truth have also been given to the world. The spiritual gifts have also been brought back as was predicted. (Acts 3:19-21; Eph.1:9-10; Rev.14:6-7; Isa.29, Ezk.37, Daniel chapter 7.) May the Holy Spirit witness to you, the reader, of these truths, & the restored truths, as you consider them prayerfully, is my prayer in Christ's name.

END NOTES: 
1- Eph. 6:11-18; 1 John 2:18-19; Jude 4; 2 Pet. 2:1-2; 1 Pet. 3:15-16.
2- Mark 16:16-18; John 14:12-13; 1 Cor.12:1, 4-31; 14:1, 14; Acts 2:4-18; 10:44-46; 19:6; 1 Cor.14:2-28; 13:1; Matt.11:9-10; 21:26; Acts 2:16-17; Joel 2:28-29; 1 Cor.14:1-39; 1 Thess.5:19-20; Amos 3:7; Acts 9:1-12; 22:6-16; 26:12-18; 10:10; 17; 11:5; 18:9-10; 23:11; 27:23-24; Rev.1:1-11; Mark 16:18; Acts 3:2-8; 14:19-11; 28:8; Jas.5:14-15; Matt. 10:1; Mark 6:13; Acts 14:9, & compare Matt.8:10; 9:28-29; Mark 9:23; See also: Mk.6:5; 8:23-25; Luke 4:40; 13:11-13; Matt.19:13-15; Mark 10:16; 1 Tim.4:14; 2 Tim.1:16.)
3- (TANF) 1: p.10, chap.20, op. cit.
4- The Early Years of Christianity, by E. De Pressense, D.D., 1871, N.Y., p.14-19.
5- Sinch Cumorah, Dr. Huge Nibley, 1967, p.99, & n.11, Clem. of Alex., Stromatum, I, i, in J.P. Migne, Patrologia Graeca, VIII, 704-5.

6- Encyclopedia of Early Christianity, by Everett Ferguson, Ed., etc., 1990, Garland Pub. N.Y., & Lon., p.758-60. Bibliography: D. Hill, New Testament Prophecy (Atlanta: John Knox, 1970); J. Reiling, Hermas & Christian Prophecy: a Study of the 11th Mandate (Leiden: Brill, 1973); G. Dautzenberg, Urchristliche Prophetie: Ihre Erforchung, ihre Voraussetzungen im Judentum und ihre Struktur im ersten Korintherbrief (Stuttgart" Kohlhammer, 1975); U. B. Muller, Prophetie und Predigt im Neuen Formgeschichtliche Untersuchungen zur Prophetie (Gutersloh: Verlagshaus Gerd Mohn, 1975); J. Panagopoulos ed., Prophetic Vocations in the New Testament & Today (Leiden: Brill, 1977); M.E. Boring, Sayings of the Risen Jesus: Christian Prophecy in the Synoptic Tradition (Cambridge: Cam. UP, 1982); D.E. Aune, Prophecy in Early Christianity & the Ancient Mediterranean World (Grand Rapids: Eerdmans, 1983); H.K. Stander, "Prophets in the Early Church," Ekklesiastikos Pharos [Greek] 66-67 (1984-1985): 113-122.)

7- Fathers of the Church, (A Selection from the Writings of the Latin Fathers), Trans., by F.A. Wright, 1928, Lon. George Routledge & Sons, LTD, B.H., etc., p.37.
8- Sinch Cumorah, Nibley, op. cit., p.36-7, n.37 & 38. W. van Unnik, in Vigiliae Christianae, 3 (1949), p.1-4. & Martyrdom of Perpetua & Felicitas, in Patrologia Latina, 3:15.
9- Temple & Cosmos, op. cit., p.356, & The Homilies of S. John Chrysostom, Archbishop of Constantinople, on the 1st Ep. of St. Paul the Apostle to the Corth., Part I, Hom, I-XXIV., p.30-2, Pub. by John Henry Parker, J.G.F., & J. Rivington, Oxford, Lon. MDCCCXXXIX, see also 1 Cor. 1:24-28; & chap. 2.)
10- [Note [z] "Prudentius, Hymn xi. de Coronis, p.150, 151. Sulpitius Severus, Ep. i. p. 364. AEneas Gazaeus, in Theophrasto, p. 173."] (An Ecclesiastical History, Mosheim, op. cit., 1819, Vol. 2, p.39, see also note z.)
11- Acts 1:15-26; 8:5-40; 13:1-13; 19:1-15; 20:29-30; 28:3-5; Rom.10:1-18; 16:18; 1 Cor.1:11-27; 2:6-16; chap.s 12-14; 2 Cor.11:13-15; Gal.1:6-12; 2:1-14; Eph.2:19-21; Eph.3:3-5; 4:11-25; 2 Thess. chap.2; 1 Tim. 1:1-10; Heb.5:4; Jam.5:14-15; 1 Pet.3:15-16; 2 Pet.1:19-21; 2:1-4, 12-22; 1 John 2:8-29; Jude 4; & Rev. 19:10.