history of Christianity
- Church historian redirects here. For the official church historian in the LDS Church, see Church Historian and Recorder.
The history of Christianity concerns the history of the Christian religion and the Church, from Jesus and his Twelve Disciples and Seventy Apostles to contemporary times. Christianity is the monotheistic religion which considers itself based on the revelation of Jesus Christ. In many Christian denominations "The Church" is understood theologically as the institution founded by Jesus for the salvation of humankind. This understanding is sometimes called High Church. In contrast, Low Church denominations generally emphasize the personal relationship between a believer and Jesus Christ.
Christianity began in 1st century AD Jerusalem as a Jewish sect but quickly spread throughout the Roman Empire and beyond such as Ethiopia, Armenia, Georgia, Assyria, Iran, India, and China. Although it was originally persecuted, it would ultimately become the state religion of the Roman Empire (380). During the Age of Exploration, Christianity expanded throughout the world, becoming the world's largest religion.[1]
Throughout its history, the religion has weathered schisms and theological disputes that have resulted in many distinct Churches. The two largest Churches are the Roman Catholic Church and the Eastern Orthodox Church, but the various other Eastern Churches (e.g., Oriental Orthodoxy), Protestant Churches (e.g., Lutheranism) and others represent a large portion of the Christian community as well.
Life of Jesus (8–2 BC to AD 29–36)
- See also: Ministry of Jesus, Chronology of Jesus, and Jesus as myth
Though the life of Jesus is a matter of academic debate, scholars [2] generally agree on the following basic points: Jesus was born circa 4 BC and grew up in Nazareth in Galilee; his ministry included recruiting disciples, who regarded him as a wonderworker, exorcist, and healer; and he was executed by crucifixion in Jerusalem circa AD 33 on orders of the Roman Governor of Iudaea Province, Pontius Pilate[3] and after his crucifixion,[4] Jesus was buried in a tomb.[5] Some have argued for the historicity of the Empty tomb story[6] and Jesus' resurrection appearances.[7] The resurection of Jesus formed the basis and impetus of the Christian faith.[8]
The main sources of information regarding Jesus' life and teachings are the four canonical Gospels and to a lesser extent the writings of Paul.
Early Christianity (~33–325)
Early Christianity refers to the period when the religion spread in the Greco-Roman world and beyond, from its beginnings as a 1st century Jewish sect,[9] to the end of imperial persecution of Christians after the ascension of Constantine the Great in AD 313, to the First Council of Nicaea in 325. It may be divided into two distinct phases: the apostolic period, when the first apostles were alive and organizing the Church, and the post-apostolic period, when an early episcopal structure developed, whereby bishoprics were governed by bishops (overseers) via apostolic succession.
Apostolic Church
The Apostolic Church, or Primitive Church, was the community led by Jesus' apostles and his relatives.[10] According to the Great Commission, the resurrected Jesus commanded the apostles to spread his teachings to all the world. The principal source of information for this period is the Acts of the Apostles, which gives a history of the Church from the Great Commission (1:3-11) and Pentecost (2) and the establishment of the Jerusalem Church to the spread of the religion among the gentiles (10) and Paul's conversion (9) and eventual imprisonment (house arrest: 28:30–31) in Rome in the mid-first century. However, the accuracy of Acts is also disputed and may conflict with accounts in the Epistles of Paul[11].
The first Christians were essentially all ethnically Jewish or Jewish Proselytes. In other words, Jesus preached to the Jewish people and called from them his first disciples, though it is important to note that the earliest documented "group" of appointed evangelizers, called the Seventy Disciples, was not specifically ethnically Jewish. An early difficulty arose concerning the matter of Gentile (non-Jewish) converts as to whether they had to "become Jewish" (usually referring to circumcision and adherence to dietary law) before becoming Christian. The decision of Peter, as evidenced by conversion of the Centurion Cornelius[12], was that they did not, and the matter was further addressed with the Council of Jerusalem, see also Primacy of Simon Peter. See Old Testament: Christian view of the Law for the modern debate.
The doctrines of the apostles brought the Early Church into conflict with some Jewish religious authorities, and this eventually led to the martyrdom of SS. Stephen and James the Great and expulsion from the synagogues, see also Council of Jamnia. Thus, Christianity acquired an identity distinct from Rabbinic Judaism, see also Christianity and Judaism. The name "Christian" (Greek Χριστιανός) was first applied to the disciples in Antioch, as recorded in Acts 11:26.[13]
Worship of Jesus
![Christ Jesus,[14] the Good Shepherd, 3rd century.](http://www.answers.com/main/Record2?a=NR&url=http%3A%2F%2Fcommons.wikimedia.org%2Fwiki%2FImage%3AGood%2520shepherd%252002b%2520close.jpg)
The sources for the beliefs of the apostolic community include the Gospels and New Testament Epistles. The very earliest accounts are contained in these texts, such as early Christian creeds and hymns, as well as accounts of the Passion, the empty tomb, and Resurrection appearances; often these are dated to within a decade or so of the crucifixion of Jesus, originating within the Jerusalem Church.[15]
The earliest Christian creeds and hymns express belief in the risen Jesus, e.g., that preserved in 1Corinthians 15:3–4 quoted by Paul: "For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures."[16] The antiquity of the creed has been located by many scholars to less than a decade after Jesus' death, originating from the Jerusalem apostolic community,[17] and no scholar dates it later than the 40s.[18] Other relevant and very early creeds include 1John 4:2,[19] 2Timothy 2:8,[20] Romans 1:3–4,[21] and 1Timothy 3:16, an early creedal hymn.[22]
Jewish continuity
- See also: anti-Judaism, Jewish Christian, and Old Testament#Christian view of the Law
Early Christianity retained many of the doctrines and practices of Judaism. They held the Jewish scriptures to be authoritative and sacred, employing mostly the Septuagint translation as the Old Testament, and added other texts as the New Testament canon developed. Christianity also continued other Judaic practices: liturgical worship, including the use of incense, an altar, a set of scriptural readings adapted from synagogue practice, use of sacred music in hymns and prayer, and a religious calendar, as well as other distinctive features such as an exclusively male priesthood, and ascetic practices (fasting etc.).
The early Christians in first century believed Jehovah to be the Only true God, the God of Israel, and considered Jesus to be the Messiah (Christ) prophesied in the Old Testament.
Post-Apostolic Church
- See also: Apostolic Fathers
The post-apostolic period concerns the time roughly after the death of the apostles (for they died at different times, of course) when bishops emerged as overseers of urban Christian populations, and continues during the time of persecutions until the legalization of Christian worship with the advent of Constantine the Great. The earliest recorded use of the terms Christianity (Greek Χριστιανισμός) and Catholic (Greek καθολικός), dates to this period, attributed to Ignatius of Antioch c. 107.[23]
Persecutions
From the beginning, Christians were subject to various persecutions. This involved even death for Christians such as Stephen (Acts 7:59) and James, son of Zebedee (12:2). Larger-scale persecutions followed at the hands of the authorities of the Roman Empire, beginning with the year 64, when, as reported by the Roman historian Tacitus, the Emperor Nero blamed them for that year's great Fire of Rome.
According to Church tradition, it was under Nero's persecution that SS. Peter and Paul were each martyred in Rome. Similarly, several of the New Testament writings mention persecutions and stress endurance through them. For 250 years Christians suffered from sporadic persecutions for their refusal to worship the Roman emperor, considered treasonous and punishable by execution. In spite of these at-times intense persecutions, the Christian religion continued its spread throughout the Mediterranean Basin.
Ecclesiastical structure
By the late first and early second century, a hierarchical and episcopal structure becomes clearly visible; early bishops of importance are SS. Clement of Rome, Ignatius of Antioch, Polycarp of Smyrna, and Irenaeus of Lyons. This structure was based on the doctrine of Apostolic Succession where, by the ritual of the laying on of hands, a bishop becomes the spiritual successor of the previous bishop in a line tracing back to the apostles themselves. Each Christian community also had presbyters, as was the case with Jewish communities, who were also ordained and assisted the bishop; as Christianity spread, especially in rural areas, the presbyters exercised more responsibilities and took distinctive shape as priests. Lastly, deacons also performed certain duties, such as tending to the poor and sick.
Early Christian writings
As Christianity spread, it acquired certain members from well-educated circles of the Hellenistic world; they sometimes became bishops but not always. They produced two sorts of works: theological and "apologetic," the latter being works aimed at defending the faith by using reason to refute arguments against the veracity of Christianity. These authors are known as the Church Fathers, and study of them is called Patristics. Notable early Fathers include Ignatius of Antioch, Polycarp, Justin Martyr, Irenaeus, Tertullian, Clement of Alexandria, Origen, etc.
Early iconography
Christian art only emerged relatively late, and the first known Christian images emerge from about 200 AD.[24] This early rejection of images, although never proclaimed by theologians, leaves us with little archaeological records regarding early Christianity and its evolution.[25] The oldest Christian painting are from the Roman Catacombs, dated to about 200, and the oldest Christian sculptures are from sarcophagi, dating to the beginning of the 3rd century.[26]
Early heresies
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The neutrality of this section is disputed. Please see the discussion on the talk page. |
The New Testament itself speaks of the importance of maintaining orthodox doctrine and refuting heresies, showing the antiquity of the concern.[27] Because of the biblical proscription against false prophets (notably the Gospels of Matthew and Mark) Christianity has always been preoccupied with the "correct," or orthodox, interpretation of the faith. Indeed one of the main roles of the bishops in the early Church was to determine the correct interpretations and refute contrarian opinions (referred to as heresy). As there were differing opinions among the bishops, defining orthodoxy would consume the Church for some time (and perhaps still does).
In his book Orthodoxy, Christian Apologist and writer G. K. Chesterton asserts that there have been substantial disagreements about faith from the time of the New Testament and Jesus. He pointed out that the Apostles all argued against changing the teachings of Christ as did the earliest church fathers including Ignatius of Antioch, Irenaeus, Justin Martyr and Polycarp (see false prophet, the antichrist, the gnostic Nicolaitanes from the Book of Revelations and Man of Sin). Jesus also refers to false prophets (Mark 13:21–23) and the "darnel" (Matthew 13:25–30, 13:36–43) of the flock and how their distortion of the Christian faith is to be rejected.
The earliest controversies were generally Christological in nature; that is, they were related to Jesus' (eternal) divinity or humanity. Docetism held that Jesus' humanity was merely an illusion, thus denying the incarnation. Arianism held that Jesus, while not merely mortal, was not eternally divine and was, therefore, separate from God, the Father.[disputed] Trinitarianism held that the God the Father, Jesus the Son, and the Holy Spirit were all strictly one being with three aspects. Many groups held dualistic beliefs, maintaining that reality was composed into two radically opposing parts: matter, usually seen as evil, and spirit, seen as good. Others held that both the material and spiritual worlds were created by God and were therefore both good, and that this was represented in the unified divine and human natures of Christ.[28]
The development of doctrine, the position of orthodoxy, and the relationship between the various opinions is a matter of continuing academic debate. Since most Christians today subscribe to the doctrines established by the Nicene Creed, modern Christian theologians tend to regard the early debates as a unified orthodox position against a minority of heretics. Other scholars, drawing upon, among other things, distinctions between Jewish Christians, Pauline Christians, and other groups such as Gnostics and Marcionites, argue that early Christianity was fragmented, with contemporaneous competing orthodoxies.[29]
Biblical canon
- See also: Deuterocanonical books, Apocrypha, and Antilegomena
The Biblical canon is the set of books Christians regard as divinely inspired and thus constituting the Christian Bible. Though the Early Church used the Old Testament according to the canon of the Septuagint (LXX), the apostles did not otherwise leave a defined set of new scriptures; instead the New Testament developed over time.
The writings attributed to the apostles circulated amongst the earliest Christian communities. The Pauline epistles were circulating in collected form by the end of the first century AD. Justin Martyr, in the early second century, mentions the "memoirs of the apostles," which Christians called "gospels" and which were regarded as on par with the Old Testament.[30] A four gospel canon (the Tetramorph) was in place by the time of Irenaeus, c. 160, who refers to it directly.[31] By the early 200's, Origen may have been using the same 27 books as in the modern New Testament, though there were still disputes over the canonicity of Hebrews, James, II Peter, II and III John, and Revelation[32], see also Antilegomena. Likewise by 200 the Muratorian fragment shows that there existed a set of Christian writings somewhat similar to what is now the New Testament, which included the four gospels and argued against objections to them.[33] Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings were accepted by almost all Christians by the middle of the second century.[34]
In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of exactly the same books as what would become the New Testament canon,[35] and he used the word "canonized" (kanonizomena) in regards to them.[36] The African Synod of Hippo, in 393, approved the New Testament, as it stands today, together with the Septuagint books, a decision that was repeated by Councils of Carthage in 397 and 419. These councils were under the authority of St. Augustine, who regarded the canon as already closed.[37] Pope Damasus I's Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above,[38] or if not the list is at least a sixth century compilation.[39] Likewise, Damasus's commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West.[40] In 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. When these bishops and councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church."[41] Thus, from the fourth century, there existed unanimity in the West concerning the New Testament canon (as it is today),[42] and by the fifth century the East, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon.[43] Nonetheless, a full dogmatic articulation of the canon was not made until the Council of Trent of 1546 for Roman Catholicism,[44] the Thirty-Nine Articles of 1563 for the Church of England, the Westminster Confession of Faith of 1647 for Calvinism, and the Synod of Jerusalem of 1672 for the Greek Orthodox.
Church of the Roman Empire (313–476)
Christianity in Late Antiquity begins with the ascension of Constantine to the Emperorship of Rome in the early fourth century, and continues until the advent of the Middle Ages. The terminus of this period is variable because the transformation to the sub-Roman period was gradual and occurred at different times in different areas. It may generally be dated as lasting to the late sixth century and the reconquests of Justinian, though a more traditional date is 476, the year that Romulus Augustus, traditionally considered the last western emperor, was deposed.
Christianity legalized
Galerius issued an edict permitting the practice of the Christian religion under his rule in April of 311.[45] In 313 Constantine I and Licinius announced toleration of Christianity in the Edict of Milan. Constantine would become the first Christian emperor. By 391, under the reign of Theodosius I, Christianity had become the state religion. Constantine I, the first emperor to embrace Christianity, was also the first emperor to openly promote the newly legalized religion.
Constantine the Great
- See also: Constantine I and Christianity
The Emperor Constantine I was exposed to Christianity by his mother, Helena. There is scholarly controversy, however, as to whether Constantine adopted his mother's humble Christianity in his youth, or whether he adopted it gradually over the course of his life.[46]
Christian sources record that Constantine experienced a dramatic event in 312 at the Battle of Milvian Bridge, after which Constantine would claim the emperorship in the West. According to these sources, Constantine looked up to the sun before the battle and saw a cross of light above it, and with it the Greek words "Εν Τουτω Νικα" ("by this, conquer!," often rendered in the Latin "in hoc signo vinces"); Constantine commanded his troops to adorn their shields with a Christian symbol (the Chi-Ro), and thereafter they were victorious.[47] How much Christianity Constantine adopted at this point is difficult to discern; most influential people in the empire, especially high military officials, were still pagan, and Constantine's rule exhibited at least a willingness to appease these factions. The Roman coins minted up to eight years subsequent to the battle still bore the images of Roman gods.[48] Nonetheless, the accession of Constantine was a turning point for the Christian Church. After his victory, Constantine supported the Church financially, built various basilicas, granted privileges (e.g., exemption from certain taxes) to clergy, promoted Christians to high ranking offices, and returned property confiscated during the Great Persecution of Diocletian.[49] Between 324 and 330, Constantine built, virtually from scratch, a new imperial capital at Byzantium on the Bosphorus (it came to be named for him: Constantinople)–the city employed overtly Christian architecture, contained churches within the city walls (unlike "old" Rome), and had no pagan temples.[50] In accordance with the prevailing customs, Constantine was baptized on his deathbed.
Constantine also played an active role in the leadership of the Church. In 313, he issued the Edict of Milan, legalizing Christian worship. In 316, he acted as a judge in a North African dispute concerning the Donatist controversy. More significantly, in 325 he summoned the Council of Nicaea, effectively the first Ecumenical Council (unless the Council of Jerusalem is so classified), to deal mostly with the Arian controversy, but which also issued the Nicene Creed, which among other things professed a belief in One Holy Catholic Apostolic Church, the start of Christendom. The reign of Constantine established a precedent for the position of the Christian Emperor in the Church. Emperors considered themselves responsible to God for the spiritual health of their subjects, and thus they had a duty of maintain orthodoxy.[51] The emperor did not decide doctrine—that was the responsibility of the bishops—rather his role was to enforce doctrine, root out heresy, and uphold ecclesiastical unity.[52] The emperor ensured that God was properly worshiped in his empire; what proper worship consisted of was for the Church to determine. This precedent would continue until certain emperors of the fifth and six centuries sought to alter doctrine by imperial edit without recourse to councils, though even after this Constantine's precedent generally remained the norm.[53]
The reign of Constantine, nonetheless, does not represent a complete acceptance, or end of persecution, for Christianity in the empire. His successor in the East, Constantius II, was an Arian heretic;[neutrality disputed] he kept Arian bishops at his court and installed them in various sees, expelling the orthodox bishops.
Constantius's successor, Julian, known in the Christian world as Julian the Apostate, was a philosopher who upon becoming emperor renounced Christianity and embraced a Neo-platonic and mystical form of paganism shocking the Christian establishment. Intent on re-establishing the prestige of the old pagan beliefs, he modified them to resemble Christian traditions such as the episcopal structure and public charity (hitherto unknown in Roman paganism). Julian eliminated most of the privileges and prestige previously afforded to the Christian Church as the official state religion. His reforms attempted to create a form of religious heterogeneity by, among other things, reopening pagan temples, accepting Christian bishops previously exiled as heretics, promoting Judaism, and returning Church lands to their original owners. However, Julian's short reign ended when he died while campaigning in the East.
Christianity came to dominance during the reign of Julian's successors, Jovian, Valentinian I, and Valens. On Feb. 27, 380, Theodosius I issued the edict De Fide Catolica establishing "Catholic Christianity"[54] as the exclusive official state religion, outlawed other faiths, and closed pagan temples.(Theodosian Code XVI.1.2; and Sozomen, "Ecclesiastical History", VII, iv. [55])[56] Additional prohibitions were passed by Theodosius I in 391 further proscribing remaining pagan practices.
Diocesan structure
After legalization, the Church adopted the same organizational boundaries as the Empire: geographical provinces, called dioceses, corresponding to imperial governmental territorial division. The bishops, who were located in major urban centers as per pre-legalization tradition, thus oversaw each diocese. The bishop's location was his "seat," or "see"; among the sees, five held special eminence: Rome, Constantinople, Jerusalem, Antioch, and Alexandria. The prestige of these sees depended in part on their apostolic founders, from whom the bishops were therefore the spiritual successors, e.g., St. Mark as founder of the See of Alexandria, St. Peter of the See of Rome, etc. There were other significant elements: Jerusalem was the location of Christ's death and resurrection, the site of a first century council, etc., Antioch was where Jesus' followers were first called Christians, Rome was where SS. Peter and Paul had been martyred (killed), Constantinople was the "New Rome" where Constantine had moved his capital c. 330, and, lastly, all these cities had important relics.
Papacy and primacy
- See also: History of the Papacy
The Pope is the Bishop of Rome and the office is the "papacy." As a bishopric, its origin is consistent with the development of an episcopal structure in the first century. The papacy, however, also carries the notion of primacy: that the See of Rome is preeminent amongst all other sees. The origins of this concept are historically obscure; theologically, it is based on three ancient Christian traditions: (1) that the apostle Peter was preeminent among the apostles, see Primacy of Simon Peter, (2) that Peter ordained his successors for the Roman See, and (3) that the bishops are the successors of the apostles (apostolic succession). As long as the Papal See also happened to be the capital of the Western Empire, the prestige of the Bishop of Rome could be taken for granted without the need of sophisticated theological argumentation beyond these points; after its shift to Milan and then Ravenna, however, more detailed arguments were developed based on Matthew 16:18–19 etc.[57] Nonetheless, in antiquity the Petrine and Apostolic quality, as well as a "primacy of respect," concerning the Roman See went unchallenged by emperors, eastern patriarchs, and the Eastern Church alike.[58] The Ecumenical Council of Constantinople in 381 affirmed the primacy of Rome.[59] Though the appellate jurisdiction of the Pope, and the position of Constantinople, would require further doctrinal clarification, by the close of Antiquity the primacy of Rome and the sophisticated theological arguments supporting it were fully developed. Just what exactly was entailed in this primacy, and its being exercised, would become a matter of controversy at certain later times.
Ecumenical Councils
During this era, several Ecumenical Councils were convened. These were mostly concerned with Christological disputes. The two Councils of Nicaea (325, 382) condemned Arian teachings as heresy and produced a creed (see Nicene Creed). The Council of Ephesus condemned Nestorianism and affirmed the Blessed Virgin Mary to be Theotokos ("God-bearer" or "Mother of God"). Perhaps the most significant council was the Council of Chalcedon that affirmed that Christ had two natures, fully God and fully man, distinct yet always in perfect union. This was based largely on Pope Leo the Great's Tome. Thus, it condemned Monophysitism and would be influential in refuting Monothelitism. However, not all denominations accepted all the councils, for example Nestorianism and the Assyrian Church of the East split over the Council of Ephesus of 431, Oriental Orthodoxy split over the Council of Chalcedon of 451, Pope Sergius I rejected the Quinisext Council of 692, and the Fourth Council of Constantinople of 869-870 and 879-880 is disputed by Catholicism and Eastern Orthodoxy.
Nicene and Post-Nicene Fathers
The early Church Fathers have already been mentioned above; however, Late Antique Christianity produced a great many renowned Fathers who wrote volumes of theological texts, including SS. Augustine, Gregory Nazianzus, Cyril of Jerusalem, Ambrose of Milan, Jerome, and others. What resulted was a golden age of literary and scholarly activity unmatched since the days of Virgil and Horace. Some of these fathers, such as John Chrysostom and Athanasius, suffered exile, persecution, or martyrdom from heretical Byzantine Emperors. Many of their writings are translated into English in the compilations of Nicene and Post-Nicene Fathers.
The Pentarchy
By the fifth century, the ecclesiastical had evolved a hierarchical "pentarchy" or system of five sees (patriarchates), with a settled order of precedence, had been established. Rome, as the ancient center and largest city of the empire, was understandably given the presidency or primacy of honor within the pentarchy into which Christendom was now divided; though it was and still held that the patriarch of Rome was the first among equals.
The list below are the five Pentarchs of the original Pentarchy of the Roman Empire.
- Rome (Sts. Peter and Paul), i.e., the Pope, the only Pentarch in the Western Roman Empire.
- Alexandria (St. Mark), currently in Egypt
- Antioch (St. Peter), currently in Turkey
- Jerusalem (St. James), currently in Israel/Palestine
- Constantinople (St. Andrew), currently in Turkey
Monasticism
Monasticism is a form of asceticism whereby one renounces worldly pursuits (in contempu mundi) and concentrates solely on heavenly and spiritual pursuits, especially by the virtues humility, poverty, and chastity. It began early in the Church as a family of similar traditions, modeled upon Scriptural examples and ideals, and with roots in certain strands of Judaism. St. John the Baptist is seen as the archetypical monk, and monasticism was also inspired by the organization of the Apostolic community as recorded in Acts of the Apostles.
There are two forms of monasticism: eremetic and cenobitic. Eremetic monks, or hermits, live in solitude, whereas cenobitic monks live in communities, generally in a monastery, under a rule (or code of practice) and are governed by an abbot. Originally, all Christian monks were hermits, following the example of Anthony the Great. However, the need for some form of organized spiritual guidance lead Saint Pachomius in 318 to organize his many followers in what was to become the first monastery. Soon, similar institutions were established throughout the Egyptian desert as well as the rest of the eastern half of the Roman Empire. Central figures in the development of monasticism were, in the East, St. Basil the Great, and St. Benedict in the West, who created the famous Benedictine Rule, which would become the most common rule throughout the Middle Ages.
Growing tensions between East and West
The cracks and fissures in Christian unity which led to the Great Schism started to become evident as early as the fourth century. Although 1054 is the date usually given for the beginning of the Great Schism, there is, in fact, no specific date on which the schism occurred. What really happened was a complex chain of events whose climax culminated with the sacking of Constantinople by the Fourth Crusade in 1204.
The events leading to schism were not exclusively theological in nature. Cultural, political, and linguistic differences were often mixed with the theological. Any narrative of the schism which emphasizes one at the expense of the other will be fragmentary. Unlike the Copts or Armenians who broke from the Church in the fifth century, the eastern and western parts of the Church remained loyal to the faith and authority of the seven ecumenical councils. They were united, by virtue of their common faith and tradition, in one Church.
Nonetheless, the transfer of the Roman capital to Constantinople inevitably brought mistrust, rivalry, and even jealousy to the relations of the two great sees, Rome and Constantinople. It was easy for Rome to be jealous of Constantinople at a time when it was rapidly losing its political prominence. In fact, Rome refused to recognize the conciliar legislation which promoted Constantinople to second rank. But the estrangement was also helped along by the German invasions in the West, which effectively weakened contacts. The rise of Islam with its conquest of most of the Mediterranean coastline (not to mention the arrival of the pagan Slavs in the Balkans at the same time) further intensified this separation by driving a physical wedge between the two worlds. The once homogenous unified world of the Mediterranean was fast vanishing. Communication between the Greek East and the Latin West by the 600s had become dangerous and practically ceased.[60]
Two basic problems—the primacy of the bishop of Rome and the procession of the Holy Spirit—were involved. These doctrinal novelties were first openly discussed in Photius's patriarchate.
By the fifth century, Christendom was divided into a pentarchy of five sees with Rome holding the primacy. This was determined by canonical decision and did not entail hegemony of any one local church or patriarchate over the others. However, Rome began to interpret her primacy in terms of sovereignty, as a God-given right involving universal jurisdiction in the Church. The collegial and conciliar nature of the Church, in effect, was gradually abandoned in favor of supremacy of unlimited papal power over the entire Church. These ideas were finally given systematic expression in the West during the Gregorian Reform movement of the eleventh century. The Eastern churches viewed Rome's understanding of the nature of episcopal power as being in direct opposition to the Church's essentially conciliar structure and thus saw the two ecclesiologies as mutually antithetical.
This fundamental difference in ecclesiology would cause all attempts to heal the schism and bridge the divisions to fail. Characteristically, Rome insisted on basing her monarchical claims to "true and proper jurisdiction" (as the Vatican Council of 1870 put it) on St. Peter. This "Roman" exegesis of Mathew 16:18, however, was unknown to the patriarchs of Eastern Orthodoxy. For them, specifically, St. Peter's primacy could never be the exclusive prerogative of any one bishop. All bishops must, like St. Peter, confess Jesus as the Christ and, as such, all are St. Peter's successors. The churches of the East gave the Roman See, primacy but not supremacy. The Pope being the first among equals, but not infallible and not with absolute authority.[61]
The other major irritant to Eastern Orthodoxy was the Western interpretation of the procession of the Holy Spirit. Like the primacy, this too developed gradually and entered the Creed in the West almost unnoticed. This theologically complex issue involved the addition by the West of the Latin phrase filioque ("and from the Son") to the Creed. The original Creed sanctioned by the councils and still used today by the Orthodox Church did not contain this phrase; the text simply states "the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father." Theologically, the Latin interpolation was unacceptable to Eastern Orthodoxy since it implied that the Spirit now had two sources of origin and procession, the Father and the Son, rather than the Father alone.[62] In short, the balance between the three persons of the Trinity was altered and the understanding of the Trinity and God confused.[63] The result, the Orthodox Church believed, then and now, was theologically indefensible. But in addition to the dogmatic issue raised by the filioque, the Byzantines argued that the phrase had been added unilaterally and, therefore, illegitimately, since the East had never been consulted.[64]In the final analysis, only another ecumenical council could introduce such an alteration. Indeed the councils, which drew up the original Creed, had expressly forbidden any subtraction or addition to the text.
Church of the Early Middle Ages (476–800)
The Church in the Early Middle Ages covers the time from the deposition of the last Western Emperor in 476 and his replacement with a barbarian king, Odoacer, to the coronation of Charlemagne as "Emperor of the Romans" by Pope Leo III in Rome on Christmas Day, 800. The year 476, however, is a rather artificial division.[65] In the East, Roman imperial rule continued through the period historians now call the Byzantine Empire. Even in the West, where imperial political control gradually declined, distinctly Roman culture continued long afterwards; thus historians today prefer to speak of a "transformation of the Roman world" rather than a "fall of the Roman Empire." The advent of the Early Middle Ages was a gradual and often localized process whereby, in the West, rural areas became power centers whilst urban areas declined. With the Muslim invasions of the seventh century, the Western (Latin) and Eastern (Greek) areas of Christianity began to take on distinctive shapes. Whereas in the East the Church maintained its structure and character and evolved more slowly, in the West the Bishops of Rome (i.e., the Popes) were forced to adapt more quickly and flexibly to drastically changing circumstances. In particular whereas the bishops of the East maintained clear allegiance to the Eastern Roman Emperor, the Bishop of Rome, while maintaining nominal allegiance to the Eastern Emperor, was forced to negotiate delicate balances with the "barbarian rulers" of the former Western provinces. Although the greater number of Christians remained in the East, the developments in the West would set the stage for major developments in the Christian world during the later Middle Ages.
Conversion of barbarian hinterland
As the political boundaries of the Western Roman Empire diminished and then collapsed, Christianity spread beyond the old borders of the Empire and into lands that never had been Romanized.
Ireland and Irish missionaries
Beginning in the fifth century, a unique culture developed around the Irish Sea consisting of what today would be called Wales and Ireland. In this environment, Christianity spread from Roman Britain to Ireland, especially aided by the missionary activity of St. Patrick. Patrick had been captured into slavery in Ireland and, following his escape and later consecration as bishop, he returned to the isle that had enslaved him so that he could bring them the Gospel. Soon, Irish missionaries such as SS. Columba and Columbanus spread this Christianity, with its distinctively Irish features, to Scotland and the Continent. One such feature was the system of private penitence, which replaced the former practice of penance as a public rite.[66]
Anglo-Saxons (English)
Although Britain had been a Roman province, in 407 the imperial legions left the isle, and the Roman elite followed. Some time later that century, various barbarian tribes went from raiding and pillaging the island to settling and invading. These tribes are referred to as the "Anglo-Saxons," predecessors of the English. They were entirely pagan, having never been part of the Empire, and although they experienced Christian influence from the surrounding peoples, they were converted by the mission of St. Augustine sent by Pope Gregory the Great. Later, under Archbishop Theodore, the Anglo-Saxons enjoyed a golden age of culture and scholarship. Soon, important English missionaries such as SS. Wilfrid, Willibrord, Lullus and Boniface would begin evangelizing their Saxon relatives in Germany.
Franks
- See also: Franks and Merovingian
The largely Christian Gallo-Roman inhabitants of Gaul (modern France) were overrun by Germanic Franks in the early 5th century. The native inhabitants were persecuted until the Frankish King,