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 (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.
During the 7th century an Arabian religious leader named Muhammad began to spread an Abrahamic faith, similar to that of Christianity and Judaism, which would become one of the greatest challenges to the medievalChristian Church. Large portions of the Arabian peninsula had been conquered by the time of his death, and the emerging caliphate would soon begin expanding beyond Arabia as the Byzantine and Persian empires had just been crippled during the Byzantine–Sasanian War of 602–628.
The Quinisext Council or Council in Trullo (692) has not been accepted by the Roman Catholic Church. Since it was mostly an administrative council for raising some local canons to ecumenical status, establishing principles of clerical discipline, addressing the Biblical canon, and establishing the pentarchy, without determining matters of doctrine, the Eastern Orthodox Church does not consider it to be a full-fledged council in its own right; instead it is considered to be an extension of the fifth and sixth councils.
Western theology
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 in the 7th and 8th centuries. 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.
Wealthy lords and nobles would give the monasteries estates in exchange for the conduction of masses for the soul of a deceased loved one. Though this was likely not the original intent of Benedict of Nursia, the efficiency of his cenobitic rule in addition to the stability of the monasteries made such estates very productive; the general monk was essentially raised to a level of nobility; for the serfs of the estate would tend to the labor while the monk was free to study. The monasteries thus attracted many of the best people in society, and during this period the monasteries were the central storehouses and producers of knowledge.
At the height of the Byzantine Empire, numerous great monasteries were established by the emperors, including the twenty "sovereign monasteries" on Mount Athos,[1] an actual "monastic republic" wherein the entire country is devoted to bringing souls closer to God. In this milieu, the Philokalia was compiled.
7th-century Frankish depiction of Jesus from Niederdollendorf in Germany.
Colombanus, Boniface, Willibrord, and others took Christianity into northern Europe and spread Catholicism among the Germanic and Slavic peoples.[2] The Synod of Whitby of 664, though not as decisive as sometimes claimed, was an important moment in the reintegration of the Celtic Church of the British Isles into the Roman hierarchy, after having been effectively cut from contact with Rome by the pagan invaders.
The Alamanni became Christians after a period of syncretism during the 7th century, by gradual emulation of the new religion of the Merovingian elite.
Christian missionaries to the Anglo-Saxons include:
When Christianity was first introduced to China, three major religious systems, Buddhism, Confucianism, and Taoism, were already popular there, woven into the ancient traditions and customs of the people. The average Chinese did not regard himself as an exclusive adherent of any one of the three but rather as a follower of a general Chinese religion made up of both animistic and polytheistic elements which represented a syncretistic conglomeration of ideas. Thus the Christian church with its divisive and exclusionist policies had some difficulties. Only in the periods of the Tang (618-906) and Yuan (1206–1368) dynasties did the gospel enterprise have any considerable degree of success. The ancient Breviary of the Syrian church of Malabar written during 17th century states that "By the means of St. Thomas the Chinese...were converted to the truth...By means of St. Thomas the kingdom of heaven flew and entered into China...The Chinese in commemoration of St. Thomas do offer their adoration unto Thy most Holy Name, O God."
Active trade for centuries between China and the West could have brought Christian missionaries at an early date. But aside from one rather obscure reference in the Adversus Gentes by Arnobius (303) to "the Chinese as among those united in the faith of Christ, there is little or no evidence of Christians in China before the 7th century. But from then on the evidence of Christianity in China during the Tang Era (618-906) are numerous, including references in Chinese writings, imperial edicts, and in particular the famous inscriptions on the so-called "Nestorian Monument". During the Tang dynasty conditions were favorable for the introduction of foreign faiths: the lines of international communication were wide open; foreign trade flourished; the government was tolerant toward all faiths; all foreigners were welcome in various capacities. It was in the Tang dynasty that Christianity first came to be known as the "Luminous Religion" (Jǐng Jiào, 3⁄4°1⁄2ج).
Following this is an account of how Alopen of Daqin (Daqin meaning the Near East, especially Syria or Persia) arrived in Chang'an in 635 bearing the Scriptures. He was welcomed by Emperor Gaozu, the founder of the Tang dynasty. The emperor, having examined the sacred writings, ordered their translation and the preaching of their message. He also directed the building of a Christian monastery in his capital. According to the inscription, his successor, Emperor Taizong, also encouraged Christianity and ordered the building of a monastery in each province of his domain.
The second part of the monument was written in Syriac and listed some sixty-seven names: one bishop, twenty-eight presbyters, and thirty-eight monks. Some of these have been verified from Assyrian church records. The inscription displays considerable grace of literary style, and the allusions and phraseology reveal competence in both Chinese and Syriac and familiarity with both Buddhism and Taoism. Ancient Christian manuscripts were also discovered at Dunhuang from about the same period and are written in the literary style of the Monument. These include a "Hymn to the Trinity" and refer to at least thirty Christian books, indicating that considerable Christian literature was in circulation.
The 250-year span of the Christian movement in the Tang period was characterized by vicissitudes of imperial favor and prosperity, persecution and decline. Christianity fared badly during the reign of Wu Zetian (689-699), who was an ardent Buddhist. However, several succeeding emperors were favorable, and the missionary forces were reinforced from time to time.
Northeast Asia
The trade routes of the Silk Road are also known to have reached Korea, Japan, and what is today eastern Russia by this time, contributing to these exchanges. Against this background it is from China, in particular from Chang-an during the Tang dynasty, that Christianity also first came to Korea and Japan. In the case of Korea, where Christianity seems to have been present, evidence has been found in the Korean Chronicles Sanguk Yusa and Sanguksa, for the presence of Nestorian Christianity during the united Silla dynasty (661-935). This is not unexpected in the light of the known presence of Koreans at the tang capital, Chang-an, in the 7th to 9th centuries.
Middle East
The Muslim presence in the Holy Land began with the initial Muslim conquest of Syria in the 7th century. The Muslim armies' successes put increasing pressure on the Eastern Orthodox Byzantine Empire.
Early Muslim conquest of these lands in the 7th and 8th centuries did not introduce direct persecution. However, Muslim apostasy was curbed by threat of death, and many nominal Christians began to gradually defect to Islam to avoid discrimination and the 1 dinar per year jizya. Christians were still allowed to maintain churches and preach the Gospel in private sermons.
In 644, Abdisho had succeeded in drawing a large number of Turks, beyond the Oxus River, into the Church of the East. Colleges were established in Merv, and a monastery was founded there in the 8th century.
In fact, so successful were the missionary efforts that it appeared that Christianity might become the dominant faith in the whole region between the Caspian Sea and Xinjiang in northwest China. The largely animistic and polytheistic religions there offered little or no effective resistance to the higher faith. Moreover, Islam at first made little headway in that area, and the dualistic faith of Manichaeism also had scant appeal.
Christian Turks visiting Ctesiphon in connection with the election of a new metropolitan about this time were described as people of clean habits and orthodox beliefs and as readers of the Scriptures in both Syriac and their own language.
Lasting from 92 BC to 627 AD, the conflict between the Persian and Roman Empires was a protracted struggle which was arguably a continuation of the Greco-Persian Wars. The Roman-Persian Wars led to weakening of the neighboring Arab states to the South and East of the Eastern Roman Empire. The conflict so drained both the Persian and Byzantine empires that once the conquests of Muhammad started, neither could mount an effective defense against the onslaught. Persia fell to the Muslims.
Following the death of Muhammad in 632, there was a vigorous push by the Arab Muslims to conquer Arab tribes of the East such as the mostly Christian Ghassanids. The Byzantine-Muslim Wars were a series of wars between the Arab Muslims Caliphates and the Eastern Orthodox Byzantine Empire. These started during the initial Muslim conquests under the Rashidun and Umayyadcaliphs and continued in the form of an enduring border tussle until the beginning of the Crusades. As a result, the Byzantines saw an extensive loss of territory.
The initial conflict lasted from 629 to 717, ending with the Second Arab Siege of Constantinople that halted the rapid expansion of the Arab Muslim Empire or Umayyad dynasty into Asia Minor.
After the Arab conquest of North Africa in the 7th century the Eastern Orthodox Church of Egypt in Alexandria were a minority even among Christians and remained small for centuries.
Nestorianism is a term used in Christian theology and Church history to refer to several mutually related but doctrinarily distinct sets of teachings. The first meaning of the term is related to the original teachings of Christian theologian Nestorius, who promoted specific doctrines in the fields of Christology and Mariology. The second meaning of the term is much wider, and relates to a set of later theological teachings, that were traditionally labeled as Nestorian, but differ from the teachings of Nestorius in origin, scope and terminology. The Oxford English Dictionary defines Nestorianism as "The doctrine of Nestorius, patriarch of Constantinople, by which Christ is asserted to have had distinct human and divine persons."
The 7th century is the period from 601 through 700 in accordance with the Julian calendar in the Christian Era.
The 630s decade ran from January 1, 630, to December 31, 639.
The 640s decade ran from January 1, 640, to December 31, 649.
Year 635 (DCXXXV) was a common year starting on Sunday of the Julian calendar. The denomination 635 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.
Year 640 (DCXL) was a leap year starting on Saturday of the Julian calendar. The denomination 640 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.
Eastern Christianity comprises Christian traditions and church families that originally developed during classical and late antiquity in Western Asia, Asia Minor, Eastern Europe, Southeastern Europe, the Caucasus, Northeast Africa, the Fertile Crescent and the Malabar coast of South Asia, and ephemerally parts of Persia, Central Asia and the Far East. The term does not describe a single communion or religious denomination.
The Daqin Pagoda is a Buddhist pagoda in Zhouzhi County of Xi'an, Shaanxi Province, China, located about two kilometres to the west of Louguantai temple. The pagoda has been claimed as a Church of the East from the Tang dynasty.
Daqin (Chinese: 大秦; pinyin: Dàqín; Wade–Giles: Ta4-ch'in2; alternative transliterations include Tachin, Tai-Ch'in) is the ancient Chinese name for the Roman Empire or, depending on context, the Near East, especially Syria. It literally means "Great Qin"; Qin (Chinese: 秦; pinyin: Qín; Wade–Giles: Ch'in2) being the name of the founding dynasty of the Chinese Empire. Historian John Foster defined it as "the Roman Empire, or rather that part of it which alone was known to the Chinese, Syria". Its basic facets such as laws, customs, dress, and currency were explained in Chinese sources. Its medieval incarnation was described in histories during the Tang dynasty (618–907 AD) onwards as Fulin (Chinese: 拂菻; pinyin: Fúlǐn), which Friedrich Hirth and other scholars have identified as the Byzantine Empire. Daqin was also commonly associated with the Syriac-speaking Nestorian Christians who lived in China during the Tang dynasty.
The Xi'an Stele or the Jingjiao Stele, sometimes translated as the "Nestorian Stele," is a Tang Chinese stele erected in 781 that documents 150 years of early Christianity in China. It is a limestone block 279 centimetres high with text in both Chinese and Syriac describing the existence of Christian communities in several cities in northern China. It reveals that the initial Church of the East had met recognition by the Tang Emperor Taizong, due to efforts of the Christian missionary Alopen in 635. According to the stele, Alopen and his fellow Syriac missionaries came to China from Daqin in the ninth year of Emperor Taizong (635), bringing sacred books and images. The Church of the East monk Adam composed the text on the stele. Buried in 845, probably during religious suppression, the stele was not rediscovered until 1625. It is now in the Stele Forest in Xi'an.
Alopen is the first recorded Assyrian Christian missionary to have reached China, during the Tang dynasty. He was a missionary from the Church of the East, and probably a Syriac speaker from the Sasanian Empire or from Byzantine Syria. He is known exclusively from the Xi'an Stele, which describes his arrival in the Tang capital of Chang'an in 635 and his acceptance by Emperor Taizong of Tang. His is the earliest known name that can be attached to the history of the Church of the East in China.
The Church of the East historically had a presence in China during two periods: first from the 7th through the 10th century in the Tang dynasty, when it was known as Jingjiao, and later during the Yuan dynasty in the 13th and 14th centuries, when it was described alongside other foreign religions like Catholicism and possibly Manichaeism as Yelikewen jiao.
In modern times the Mongols are primarily Tibetan Buddhists, but in previous eras, especially during the time of the Mongol empire, they were primarily shamanist, and had a substantial minority of Christians, many of whom were in positions of considerable power. Overall, Mongols were highly tolerant of most religions, and typically sponsored several at the same time. Many Mongols had been proselytized by the Church of the East since about the seventh century, and some tribes' primary religion was Christian. In the time of Genghis Khan, his sons took Christian wives of the Keraites, and under the rule of Genghis Khan's grandson, Möngke Khan, the primary religious influence was Christian.
Christianity in Asia has its roots in the very inception of Christianity, which originated from the life and teachings of Jesus in 1st-century Roman Judea. Christianity then spread through the missionary work of his apostles, first in the Levant and taking roots in the major cities such as Jerusalem and Antioch. According to tradition, further eastward expansion occurred via the preaching of Thomas the Apostle, who established Christianity in the Parthian Empire (Iran) and India. The very First Ecumenical Council was held in the city of Nicaea in Asia Minor (325). The first nations to adopt Christianity as a state religion were Armenia in 301 and Georgia in 327. By the 4th century, Christianity became the dominant religion in all Asian provinces of the Eastern Roman Empire.
Oriental Orthodoxy is the communion of Eastern Christian Churches that recognize only three ecumenical councils—the First Council of Nicaea, the First Council of Constantinople and the Council of Ephesus. They reject the dogmatic definitions of the Council of Chalcedon. Hence, these Churches are also called Old Oriental Churches or Non-Chalcedonian Churches.
In 6th-century Christianity, Roman Emperor Justinian 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.
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.
The Church of the East or the East Syriac Church, also called the Church of Seleucia-Ctesiphon, the Persian Church, the Assyrian Church, the Babylonian Church or the Nestorian Church, is one of three major branches of Nicene Eastern Christianity that arose from the Christological controversies of the 5th and 6th centuries, alongside the Miaphisite churches and the Chalcedonian Church. Having its origins in the pre-Sassanian Mesopotamia, it developed its own unique form of Christian theology and liturgy. During the early modern period, a series of schisms gave rise to rival patriarchates, sometimes two, sometimes three. In the latter half of the 20th century the traditionalist patriarchate of the church underwent a split into two rival patriarchates, namely the Assyrian Church of the East and the Ancient Church of the East, which continue to follow the traditional theology and liturgy of the mother church. The Chaldean Catholic Church based in Iraq and the Syro-Malabar Church in India are two Eastern Catholic churches which also claim the heritage of the Church of the East.
In the year before the Council of Constantinople in 381, the Trinitarian version of 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 imperial 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.
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