During the 6th century, Roman Emperor Justinian I launched a military campaign in Constantinople to reclaim the western provinces from the Germans, starting with North Africa and proceeding to Italy. Though he was temporarily successful in recapturing much of the western Mediterranean he destroyed the urban centers and permanently ruined the economies in much of the West. Rome and other cities were abandoned. In the coming centuries the Western Church, as virtually the only surviving Roman institution in the West, became the only remaining link to Greek culture and civilization.
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 Rome. The advent of the Early Middle Ages was a gradual and often localised process whereby, in the West, rural areas became power centres whilst urban areas declined. 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.
Prior to the Second Council of Constantinople was a prolonged controversy over the treatment of three subjects, all considered sympathetic to Nestorianism, the heresy that there are two separate persons in the Incarnation of Christ.[1] Emperor Justinian condemned the Three Chapters, hoping to appeal to monophysite Christians with his anti-Nestorian zeal.[2] Monophysites believe that in the Incarnate Christ there is one nature, not two.[3] Eastern patriarchs supported the emperor, but in the West his interference was resented, and Pope Vigilius resisted his edict on the grounds that it opposed the Chalcedonian decrees.[2] Justinian's policy was in fact an attack on Antiochene theology and the decisions of Chalcedon.[2] The pope assented and condemned the Three Chapters, but protests in the West caused him to retract his condemnation.[2] The emperor called the Second Council of Constantinople to resolve the controversy.[2]
The council met in Constantinople in 553, and it has since become recognized as the fifth of the first seven Ecumenical Councils. The council condemned certain Nestorian writings and authors. This move was instigated by Emperor Justinian in an effort to conciliate the monophysite Christians, it was opposed in the West, and the popes' acceptance of the council caused a major schism.[4]
The council interpreted the decrees of Chalcedon and further explained the relationship of the two natures of Jesus; it also condemned the teachings of Origen on the pre-existence of the soul, and Apocatastasis. The council, attended mostly by Eastern bishops, condemned the Three Chapters and, indirectly, the Pope Vigilius.[2] It also affirmed the East's intention to remain in communion with Rome.[2]
Vigilius declared his submission to the council, as did his successor, Pelagius I.[2] The council was not immediately recognized as ecumenical in the West, and the churches of Milan and Aquileia even broke off communion with Rome over this issue.[4] The schism was not repaired until the late 6th century for Milan and the late 7th century for Aquileia.[4]
Eastern Church
In the 530s the second Church of the Holy Wisdom (Hagia Sophia) was built in Constantinople under Justinian. The first church was destroyed during the Nika riots. The second Hagia Sophia became the center of the ecclesiastical community for the rulers of the Roman Empire or, as it is now called, the Byzantine Empire.
When the Western Roman Empire fragmented under the impact of various 'barbarian' invasions, the Empire-wide intellectual culture that had underpinned late Patristic theology had its interconnections cut. Theology tended to become more localised, more diverse, more fragmented. The classic Christianity preserved in Italy by men like Boethius and Cassiodorus was different from the vigorous Frankish Christianity documented by Gregory of Tours, which was different from the Christianity that flourished in Ireland and Northumbria. Throughout this period, theology tended to be a more monastic affair, flourishing in monastic havens where the conditions and resources for theological learning could be maintained.
Saint Gregory I the Great was pope from September 3, 590 until his death. He is also known as Gregorius Dialogus (Gregory the Dialogist) in Eastern Orthodoxy because of the Dialogues he wrote. He was the first of the popes from a monastic background. Gregory is a Doctor of the Church and one of the four great Latin Fathers of the Church. Of all popes, Gregory I had the most influence on the early medieval church.[5]
Benedict of Nursia is the most influential of Western monks. He was educated in Rome but soon sought the life of a hermit in a cave at Subiaco, outside the city. He then attracted followers with whom he founded the monastery of Monte Cassino around 520, between Rome and Naples. In 530, he wrote his Rule of St Benedict as a practical guide for monastic community life. Its message spread to monasteries throughout Europe.[6] Monasteries became major conduits of civilization, preserving craft and artistic skills while maintaining intellectual culture within their schools, scriptoria and libraries. They functioned as agricultural, economic and production centers as well as a focus for spiritual life.[7]
During this period the Visigoths and Lombards moved away from Arianism for Nicene Christianity.[8] Pope Gregory I played a notable role in these conversions and dramatically reformed the ecclesiastical structures and administration which then launched renewed missionary efforts.[9]
Little is known about the origins of the first important monastic rule (Regula) in Western Europe, the anonymous Rule of the Master (Regula magistri), which was written somewhere south of Rome around 500. The rule adds legalistic elements not found in earlier rules, defining the activities of the monastery, its officers, and their responsibilities in great detail.
Ireland
Irish monasticism maintained the model of a monastic community while, like John Cassian, marking the contemplative life of the hermit as the highest form of monasticism. Saints' lives frequently tell of monks (and abbots) departing some distance from the monastery to live in isolation from the community.
Irish monastic rules specify a stern life of prayer and discipline in which prayer, poverty, and obedience are the central themes. Yet Irish monks did not fear pagan learning. Irish monks needed to learn Latin, which was the language of the Church. Thus they read Latin texts, both spiritual and secular. By the end of the 7th century, Irish monastic schools were attracting students from England and from Europe. Irish monasticism spread widely, first to Scotland and Northern England, then to Gaul and Italy. Columba and his followers established monasteries at Bangor, on the northeastern coast of Ireland, at Iona, an island north-west of Scotland, and at Lindisfarne, which was founded by Aidan, an Irish monk from Iona, at the request of King Oswald of Northumbria.
Columbanus, an abbot from a Leinster noble family, traveled to Gaul in the late 6th century with twelve companions. Columbanus and his followers spread the Irish model of monastic institutions established by noble families to the continent. A whole series of new rural monastic foundations on great rural estates under Irish influence sprang up, starting with Columbanus's foundations of Fontaines and Luxeuil, sponsored by the Frankish King Childebert II. After Childebert's death Columbanus traveled east to Metz, where Theudebert II allowed him to establish a new monastery among the semi-pagan Alemanni in what is now Switzerland. One of Columbanus' followers founded the monastery of St. Gall on the shores of Lake Constance, while Columbanus continued onward across the Alps to the kingdom of the Lombards in Italy. There King Agilulf and his wife Theodolinda granted Columbanus land in the mountains between Genoa and Milan, where he established the monastery of Bobbio.
Mosaic of Justinian I in the church of San Vitale, Ravenna, Italy
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 had never been Romanised. The Lombards adopted Nicene Christianity as they entered Italy.
Irish missionaries
Although Ireland had never been part of the Roman Empire, Christianity had come there and developed, largely independently from Celtic Christianity. Christianity spread from Roman Britain to Ireland, especially aided by the missionary activity of Saint Patrick. Patrick had been captured into slavery in Ireland, and following his escape and later consecration as bishop, he returned to the isle to bring them the Gospel.
The Irish monks had developed a concept of peregrinatio.[10] This essentially meant that a monk would leave the monastery and his Christian country to proselytize among the heathens, as self-chosen punishment for his sins. Soon, Irish missionaries such as Columba and Columbanus spread this Christianity, with its distinctively Irish features, to Scotland and the continent. From 590 onwards Irish missionaries were active in Gaul, Scotland, Wales and England.
Although southern 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 I.
Visigothic Spain
In the early 500s, the center of Visigothic rule shifted from Barcelona (on the coast in the northeast of Spain) inland to Toledo. The Germanic king of the Visigoths from 549 was Agila, whose rule was limited to his fellow Visigoths while many others he considered to be his subjects continued to see themselves as belonging to Imperial Rome, represented by Constantinople. In 551 a usurper, Athahagild, invited help from Constantinople's Emperor Justinian I, and in 554 Athanagild was crowned king. He recognized Justinian's rule in the far south of Spain, a rule that was short lived.
Athangild died peacefully in 567 followed by the usual successor conflict. His brother, Liuvigild, won the contest, and he copied some of the pomp and ceremony of Byzantine rule. Liuvigild conquered the Suevi kingdom, and in the south he took the city of Merida, in Lusitania, away from the Catholic bishop and demanded that his trinity-believing subjects convert to the branch of Christianity to which the Visigoths were adhering: Arianism.[11]
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 Clovis I converted from paganism to Nicene Christianity in 496. Clovis insisted that his fellow nobles follow suit, strengthening his newly established kingdom by uniting the faith of the rulers with that of the ruled.
9th-century depiction of Christ as a heroic warrior (Stuttgart Psalter, fol. 23)
In the polytheistic Germanic tradition it was even possible to worship Jesus next to the native gods like Wodan and Thor. Before a battle, a pagan military leader might pray to Jesus for victory, instead of Odin, if he expected more help from the Christian God. Clovis had done that before a battle against one of the kings of the Alamanni, and had thus attributed his victory to Jesus. Such utilitarian thoughts were the basis of most conversions of rulers during this period.[12] The Christianization of the Franks lay the foundation for the further Christianization of the Germanic peoples.
Arabia
Cosmas Indicopleustes, navigator and geographer of the 6th century, wrote about Christians, bishops, monks, and martyrs in Yemen and among the Himyarites. In the 5th century a merchant from Yemen was converted in Hira, in the northeast, and upon his return led many to Christ.
Tibet
It is unclear when Christianity reached Tibet, but it seems likely that it had arrived there by the 6th century. The ancient territory of the Tibetans stretched farther west and north than the present-day Tibet, and they had many links with the Turkic and Mongolian tribes of Central Asia. It seems likely that Christianity entered the Tibetan world around 549, the time of a remarkable conversion of the White Huns. A strong church existed in Tibet by the 8th century.
Carved into a large boulder at Tankse, Ladakh, once part of Tibet but now in India, are three crosses and some inscriptions. These inscriptions are of 19th century. The rock dominates the entrance to the town, on one of the main ancient trade routes between Lhasa and Bactria. The crosses are clearly of the Church of the East, and one of the words, written in Sogdian, appears to be "Jesus". Another inscription in Sogdian reads, "In the year 210 came Nosfarn from Samarkhand as emissary to the Khan of Tibet". It is possible that the inscriptions were not related to the crosses, but even on their own the crosses bear testimony to the power and influence of Christianity in that area.
535 - The Hephthalite Huns - nomads living in northern China and Central Asia, who were also known as the White Huns - are taught to read and write by Nestorian missionaries.
Pelikan, Jaroslav Jan. The Christian Tradition: The Emergence of the Catholic Tradition (100-600). University of Chicago Press (1975). ISBN0-226-65371-4.
Lawrence, C. H. Medieval Monasticism. 3rd ed. Harlow: Pearson Education, 2001. ISBN0-582-40427-4
Trombley, Frank R., 1995. Hellenic Religion and Christianization c. 370-529 (in series Religions in the Graeco-Roman World) (Brill) ISBN90-04-09691-4
Fletcher, Richard, The Conversion of Europe. From Paganism to Christianity 371-1386 AD. London 1997.
Saint Columbanus was an Irish missionary notable for founding a number of monasteries after 590 in the Frankish and Lombard kingdoms, most notably Luxeuil Abbey in present-day France and Bobbio Abbey in present-day Italy.
The 6th century is the period from 501 through 600 in line with the Julian calendar.
หะะพฟ่างภีๆพั
Year 540 (DXL) was a leap year starting on Sunday of the Julian calendar. In the Roman Empire, it was known as the Year of the Consulship of Iustinus without colleague. The denomination 540 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.
Celtic Christianity is a form of Christianity that was common, or held to be common, across the Celtic-speaking world during the Early Middle Ages. Some writers have described a distinct Celtic Church uniting the Celtic peoples and distinguishing them from adherents of the Roman Church, while others classify Celtic Christianity as a set of distinctive practices occurring in those areas. Varying scholars reject the former notion, but note that there were certain traditions and practices present in both the Irish and British churches that were not seen in the wider Christian world.
The Germanic peoples underwent gradual Christianization in the course of late antiquity and the Early Middle Ages. By AD 700, England and Francia were officially Christian, and by 1100 Germanic paganism had also ceased to have political influence in Scandinavia.
Christian monasticism is a religious way of life of Christians who live ascetic and typically cloistered lives that are dedicated to Christian worship. It began to develop early in the history of the Christian Church, modeled upon scriptural examples and ideals, including those in the Old Testament. It has come to be regulated by religious rules and, in modern times, the Canon law of the respective Christian denominations that have forms of monastic living. Those living the monastic life are known by the generic terms monks (men) and nuns (women). The word monk originated from the Greek μοναχός, itself from μόνος meaning 'alone'.
A double monastery is a monastery combining separate communities of monks and of nuns, joined in one institution to share one church and other facilities. The practice is believed to have started in the East at the dawn of monasticism. It is considered more common in the monasticism of Eastern Christianity, where it is traceable to the 4th century. In the West the establishment of double monasteries became popular after St. Columbanus and sprang up in Gaul and in Anglo-Saxon England. Double monasteries were forbidden by the Second Council of Nicaea in 787, though it took many years for the decree to be enforced. Double monasteries were revived again after the 12th century in a significantly different way when a number of religious houses were established on this pattern among Benedictines and possibly the Dominicans. The 14th-century Bridgittines were purposely founded using this form of community.
The Scythian monks were a community of monks from the region around the mouths of the Danube, who played an influential role in Christian theological disputes between the 4th and 6th centuries. The name Scythian comes from Scythia Minor, the classical name of the modern Dobruja region in Romania and Bulgaria, at the time a Roman province. The monks were raised not only from local Christian elements, but also from immigrant Christians who came to live ascetic lives.
Eastern Christian monasticism is the life followed by monks and nuns of the Eastern Orthodox Church, Oriental Orthodoxy, the Church of the East and some Eastern Catholic Churches.
In the history of Christianity, the first seven ecumenical councils include the following: the First Council of Nicaea in 325, the First Council of Constantinople in 381, the Council of Ephesus in 431, the Council of Chalcedon in 451, the Second Council of Constantinople in 553, the Third Council of Constantinople from 680 to 681 and finally, the Second Council of Nicaea in 787. All of the seven councils were convened in what is now the country of Turkey.
Christianity in the 4th century was dominated in its early stage by Constantine the Great and the First Council of Nicaea of 325, which was the beginning of the period of the First seven Ecumenical Councils (325–787), and in its late stage by the Edict of Thessalonica of 380, which made Nicene Christianity the state church of the Roman Empire.
In the 5th century in Christianity, there were many developments which led to further fracturing of the State church of the Roman Empire. Emperor Theodosius II called two synods in Ephesus, one in 431 and one in 449, that addressed the teachings of Patriarch of Constantinople Nestorius and similar teachings. Nestorius had taught that Christ's divine and human nature were distinct persons, and hence Mary was the mother of Christ but not the mother of God. The Council rejected Nestorius' view causing many churches, centered on the School of Edessa, to a Nestorian break with the imperial church. Persecuted within the Roman Empire, many Nestorians fled to Persia and joined the Sassanid Church thereby making it a center of Nestorianism. By the end of the 5th century, the global Christian population was estimated at 10-11 million. In 451 the Council of Chalcedon was held to clarify the issue further. The council ultimately stated that Christ's divine and human nature were separate but both part of a single entity, a viewpoint rejected by many churches who called themselves miaphysites. The resulting schism created a communion of churches, including the Armenian, Syrian, and Egyptian churches, that is today known as Oriental Orthodoxy. In spite of these schisms, however, the imperial church still came to represent the majority of Christians within the Roman Empire.
The Western (Latin) and Eastern (Greek) divisions of Christianity began to take on distinctive shape in 7th-century Christianity. Whereas in the East the Church maintained its structure and character and evolved more slowly, in the West the Bishops of Rome 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.
Christianity in the 8th century was much affected by the rise of Islam in the Middle East. By the late 8th century, the Muslim empire had conquered all of Persia and parts of the Eastern Roman (Byzantine) territory including Egypt, Palestine, and Syria. Suddenly parts of the Christian world were under Muslim rule. Over the coming centuries the Muslim nations became some of the most powerful in the Mediterranean basin.
By the 10th century, Christianity had spread throughout much of Europe and Asia. The Church in England was becoming well established, with its scholarly monasteries, and the Roman Church and the Eastern Orthodox Church were continuing their separation, ultimately culminating in the Great Schism.
Christianity in the 11th century is marked primarily by the Great Schism of the Church, which formally divided the State church of the Roman Empire into Eastern (Greek) and Western (Latin) branches.
Christianity in the Middle Ages covers the history of Christianity from the fall of the Western Roman Empire. The end of the period is variously defined - depending on the context, events such as the conquest of Constantinople by the Ottoman Empire in 1453, Christopher Columbus's first voyage to the Americas in 1492, or the Protestant Reformation in 1517 are sometimes used.
Christianity in late antiquity traces Christianity during the Christian Roman Empire — the period from the rise of Christianity under Emperor Constantine, until the fall of the Western Roman Empire. The end-date of this period varies because the transition to the sub-Roman period occurred gradually and at different times in different areas. One may generally date late ancient Christianity as lasting to the late 6th century and the re-conquests under Justinian of the Byzantine Empire, though a more traditional end-date is 476, the year in which Odoacer deposed Romulus Augustus, traditionally considered the last western emperor.
In the year before the Council of Constantinople in 381, Christianity became the official religion of the Roman Empire when Emperor Theodosius I issued the Edict of Thessalonica in 380, which recognized the catholic orthodoxy of Nicene Christians as the Roman Empire's state religion. Historians refer to the Nicene church associated with emperors in a variety of ways: as the catholic church, the orthodox church, the imperial church, the Roman church, or the Byzantine church, although some of those terms are also used for wider communions extending outside the Roman Empire. The Eastern Orthodox Church, Oriental Orthodoxy, and the Catholic Church all claim to stand in continuity from the Nicene church to which Theodosius granted recognition.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
