General history of the Christian religion and church
Neander, August, 1789-1850 | Morrison, A. J. W. (Alexander James William), 1806-1865
Hdl Mfe>, ^ ^^ isL, ! <-C « «- (t'«em < S. c c.«r c*; << ?*M C«L* .«RfeX c. <". «v «[•"*/<.< * ««r< <- - • •• « • «. •• ' C*^'"'**^ <* ' 'V- «.<. •<.%». arlBt^L1'- :<*.' <E. < '- «.*••«* «. ' V '*. « < ' • " *.f « << -<*C' < < * tec u< ^^Q9& T ( «.«.«. < '*<- y^B^C c:<-< *4f. ^< jflFw"£«r*i c-*< « « <^f<:<r^ . «< < - c<«r <J tt c^ «3t <:« «•«: <^g << < <?• < ^.*§ ^ c^ ^ c^r 4cr,«^c^-aK «r<^«:< c. • fff- C«L*«fc/ C€T Cr*«rr< CClt <"'-<«" <3CC GENERAI HISTORY OF THE CHRISTIAN RELIGION AND CHURCH: TRANSLATED FROM THE GERMAN OF DE. AUGUSTUS NEANDER, BY JOSEPH TORREY, NEW EDITION, CAREFULLY REVISED. " Let both grow together until the harvest."— Words of our Lord. "Les uns Christianisant le civil et le politique, les autres civilisant la Christianisme, il se forma de ce melange un monstre."— St. Martin. VOLUME THIRD. LONDON: HENRY G. BOHN, YORK STREET, COVENT GARDEN. 1851. LONDON: HUNTED BV w. CLOWES AND SONS, STAMFORD STREET. CONTENTS OF VOL. III. SECOND PERIOD OF THE HISTORY OF THE CHRISTIAN CHURCH. FROM THE END OF THE DIOCLESIAN PERSECUTION TO THE TIME OF GREGORY THE GREAT, BISHOP OF ROME ; OR FROM THE YEAR 312 TO THE YEAR 590. SECTION FIRST. RELATION OF THE CHRISTIAN CHURCH TO THE WORLD. ITS EXTENSION AND LIMITS, p. 1 — 183. Within the Roman Empire, 1—146. A. Relation of the Roman Emperors to the Christian Church, 1 — 120. Page Import of the edict of Galerius 1 — 2 Maximin. His measures in relation to the Christians. Fa- vour shown to Paganism. Means adopted for its resto- ration (Acta Pilati). Last effusion of blood in conse- quence of the Dioclesian persecution 2-~G Constantine. His early history and education. Besides while a youth at the courts of Dioclesian and of Galerius. Be-, comes Augustus. A.D. 306. Offers in the temple of Apollo, at Augustodunum, A.D. 308. Makes his public declaration in favour of Christianity, after the victory over Maxentius, A.D. 312. Legend respecting the vision of the cross. (Examination of the evidence in support of it, and of the various theories in explanation of it. Result.) . . . 7 — 16 First religious edict of Constantine and Liciuius. Restrictive clause in. it. Second edict (313) introducing a general and unconditional liberty of conscience. Influence of this law of the two emperors on Maximin. Edict of the latter. A later and still milder rescript 16 — 21 Constantine and Licinius sole rulers. Death of Constantia. Growing hostility of Licinius to the Christians. War be- twixt the two emperors (323). Preparations of Licinius. Constantino's reliance on the sign of the cross. Constan- tine victorious, and sole ruler 21 — 26 Constantine's directions respecting the pagan cultus. His tole- rance of the pagans. His law of the year 321. Indica- tions of his relapse into pagan superstition. His procla- mation to the provinces of the East. Letter to Eusebius iv CONTENTS OF VOL. III. Page ofCsesarea. Explanation of his conduct. His self-decep- tion. Flattery bestowed on him by the bishops at his court 26—32 Constantine's wish to unite together all his subjects in the wor- ship of one God. His tolerance. Causes heathen temples to be destroyed in Phoenicia and Cilicia. Grounds of this proceeding. Its effects on different classes of Pagans . 32 — 36 New prohibitions by Constantine. Law forbidding idols and idolatrous sacrifices. Rules for the army (for the sol- diers, Christian and pagan). Constantine resorts to every outward means, except force, to promote the extension of Christianity. His words to the Council of Nice. Hypo- crisy encouraged 36 — 39 Constantine still a catechumen in the sixty-fourth year of his age. Receives baptism from Eusebius of Nicomedia, a short time before his death (373). Reasons for deferring 'baptism. Story among the pagans respecting the cause of his conversion. Reasons for suspecting its truth. Gene- ral truth in it 39 — 43 His successors: Constans, Constantius, Constantine. Law passed by the two latter, A.D. 346, for the extirpation of paganism. Laws against nightly sacrifices (353). Perse- cutions of paganism. (Yet, for the purpose of preserving the national antiquities, the emperors forbid the destruc- tion of the temples.) Several of the Christian clergy op- posed to the employment of forcible measures. Others in favour of it. The flatterer Maternus 43—48 Way opened for the reaction of paganism. Attempts to revive paganism. Julian. Early training and formation of his character. His destination for the spiritual order. Resi- dence at Constantinople. His instructor Ecebolius. Con- tinuation of his studies in Nicomedia. His connexion with the pagan party. Influence exerted upon him by the philosopher Maximus. Julian conceals his opinions. His studies in Asia. His companions in Gaul : Oribasius — Sallust 49—58 Julian emperor. Assumes the office of Pontifex Maximus. Attempts to restore the worship of images. Julian's de- fence of images. His ideas of the priesthood, and of the business and occupation of priests. Borrows many things from Christianity. His laws for the priests. Restoration of the pagan sanctuaries. Injustice in this transaction. Intercession of Libanius in behalf of Christians. Attempts to gain proselytes to paganism by means of money and posts of honour. Julian's views concerning Judaism. His attempt to rebuild the temple of Jerusalem . . . 58 — 71 Julian's behaviour towards the Christians. His tolerance. Reasons of it. Covert attacks by the emperor. Julian's edict, granting equal freedom to all the church parties. His motives in this. Edict recalling the bishops. Julian's behaviour towards Athanasius. The emperor resorts to CONTENTS OF VOL. III. V Pa-e unworthy tricks. Forbids Christians to teach ancient literature. Sophistical defence of this prohibition. Per- mission given for Christian youth to attend the pagan schools. Proseresius and Fabius Marius Victorinus resign their posts as rhetorical teachers. Labours of the learned Syrians : Apollinaris, father and son. Julian prejudiced against bishops educated in the Grecian schools : e. g., Basil, Gregory, &c.- His behaviour towards Titus, bishop of Bostra, in Arabia. His mildness towards inimical Christian bishops. Outbreak of pagan fury against the Christians in Alexandria. Julian's mild treatment of the insurgents. Persecutions of Mark of Arethusa . . . 72 — 80 Julian in Antioch. His zeal in the pagan worship. Julian hated among the Antiochians, — especially on account of his restoration of the temple of Apollo. The bones of Babylas, the martyr, exhumed. Julian celebrates the festival of Apollo Daphnicus. Burning of the temple of Apollo leads Julian to adopt harsh measures. Repeated intercessions of Libanius in behalf of the Christians,. Julian's journey to Syria, in his campaign against the Persians. His death, A.D. 363 87 — 94 Advice of Gregory JVazianzen to the Christians. Jovian grants universal religious liberty. Speech of Themistius to the emperor 94 — 97 Valentinian. His tolerance conduces to the spread of Chris- tianity. (Heathenism — Pagauismus.) 98 — 99 Valens. Address of Themistius to him 99 — 100 Gratian declines taking the office of Pontifex Maximus. Re- fuses to grant an audience to the Pagan delegates. . . 100 — 101 Valentinian II. Grants an audience to the pagan party, represented by the praefect Symmachus. Symmachus opposed by Ambrose, bishop of Milan 101 — 102 Theodosius. In his reign, Chrysostom composes his book on the martyr Babylas. Laws of the emperor against paganism. Wild bands of monks go about destroying the temples. Inconsistency of the emperor. Suppression of the pagan worship by the prsefect Cynegius. Contest be- twixt the Christians and the pagans at Alexandria. The- ophilus exposes the sacred things of the pagans to the sport of the people. Insurrection of the pagans. Edict of Theodosius, in consequence of these disturbances. De- struction of the temple of Serapis. Destructive fury manifested by Marcellus, bishop of Apamea. Laws of the year 391, and of the following year 103—111 Arcadius. Gradual increase of severity against the pagans of the East. Porphyry of Gaza. Eudoxia. New law of the year 423. Paganism cherished in secret. The pagan philosopher Proclus Ill — 118 Justinian. Persecution of the pagan philosophers. They fly to Persia . .19—120 VI CONTENTS OF VOL. III. B. Polemical Writings of the Pagans against Christianity — General Charges ivhich they brought against it — Manner in lohich these Charges were met by the Teachei-softhe Christian, Church, 120—132 Page Polemical writings of the pagans. Julian. Finds contradic- tions in the New Testament 120 — 127 The dialogue Philopatris. Ridicules the Christian doctrine of the Trinity. , . 127—128 Particular objections of the pagans to Christianity and the Christians. Charges laid against the conduct of the Christians and against Christian princes. Reply of Au- gustin. Pagan objections to Christian doctrines. Work of Orosius, in reply to the objections of Eunapius and Zosi- mus 128—132 C. Various obstacles which hindered the progress of Cliristianity ainong the heathen — Means and methods by which it was promoted — Different kinds of Conversion, 132. Hindrances to the spread of Christianity. Pagan superstition, pagan self-sufficiency. Some seek repose in New Platon- ism. Outward means of expiation. Longinian. Different classes of pagans. The partially educated. Against these, Augustin and Theodoret. Pagan views concerning the necessity of different religions. (Simplicius — Proclus — Themistius — Symmachus.) Relation of Christianity to this way of thinking 132 — 138 Different ways in which pagans were converted. Numbers of formal and nominal Christians. Gross worldly motives, the source of hypocritical conversions. More or less of intentional deception. An uneasy state of conscience con- ducting to Christianity. Insincerity of Christian ecclesi- astics. Sophistical defence of superficial conversions. Combated by Augustin. New Platonism leads to Chris- tianity (Augustin— Synesius) 138 — 146 Extension of Christianity beyond the limits of the Roman Empire, 146. Its spread in Asia. Persia. Constantine recommends the Christians to the pro- tection of Sapor, in Persia. Persecution of the Christians in Persia. Principal persecution in 343. Occasion of it. Objections of Persian magistrates to Christianity. Pro- clamation of Mihr-Nerseh. First order of the Persian emperor. Simeon, bishop of Seleucia— his letter to the emperor. Second imperial decree. Simeon declines pay- ing homage to the sun. Martyrs : Guhsciatazades, Simeon, Phusik. Continuation of the persecution till 344. Activity of Maruthas, bishop of Tagrit — favourable to the Christians. Imprudent conduct of Abdas, bishop of Suza, in destroying a fire-temple. New persecution beginning CONTESTS OF VOL. III. vii Page A.D. 418. The martyrs, Jacobus, Hormisdas, and others. Theodoret's letter to the bishop Eusebius, in Armenia. Flight of the Christians into the Roman empire leads to a war. Acasius of Amida. Schism betwixt the churches of the Persian and of the Roman empire (in the fifth century) 146 — 160 Armenia. Gregory, the illuminator. Miesrob's labours to promote the spread and secure the establishment of Chris- tianity. Persecution of the Armenian Christians by the Persians 160—161 Conversion of the Iberians (spread of Christianity in Georgia, by means of a captive Christian female) — of the Lazians and Abasgians. Justinian favours the latter .... 162 — 164 Indians. Theophilus, the Indian. Accounts preserved in the writings of Cosmas Indicopleustes. Christians in Tapro- bane, Male, Calliana «-• • 164—165 Arabia. Theophilus, imperial ambassador to the king of the Hamyares. Churches founded in Arabia. Labours of the monks among the Arab tribes. Simeon, the Stylite. The Saracenian Scheikh, Aspebethos (by baptism, Peter), first Saracenian camp-bishop in Palestine 166 — 168 Spread of Christianity in Africa. Abyssinia. Meropius^ with ^Edesius and Frumentius, comes to that country. Frumentius ordained bishop of Auxuma by Athanasius. Theophilus visits that city. Constantius persecutes Frumentius, as being a disciple of Athanasius. The Abyssinian king, Elesbaan, takes part with the Christians in Arabia. Christianity on the island of Socotora 168 — 171 Spread of Christianity in Europe. Ireland. Founding of the Christian Church in that island by Patricius. Account of his life. Residence in Ireland; in Gaul. Return to his country. Whether Patrick was commissioned from Rome. Labours of Patrick among the country people and the chiefs. (Benignus.) He founds Irish monasteries. Provides for the education of the people ITS'— 176 Goths. Receive Christianity by occasion of their wars with the Roman empire. Theophilus, a Gothic bishop. Ul- philas. His efforts in behalf of the Goths. Time of his appearance in the reign of Constantine. Reports concern- ing Arianism among the Goths. Athanasius on their conversion. Martyrs among the Goths. Missionary in- stitutions established by Chrysostoru. Invites Goths to preach in Constantinople. The Gothic clergy cultivate biblical studies. West Goths. Alaric in Rome. A.D. 410 . 177—183 viii CONTENTS OF VOL. III. SECTION SECOND. HISTORY OF THE CHURCH CONSTITUTION, CHURCH DISCIPLINE, SCHISMS OF THE CHURCH, 184—315. History oftlie Church Constitution, 184 — 253. Relation of the Church to the State, 184—207. General Remarks. Page New relation of the church to the state. Advantages and dangers accruing from it to the church. The church calls upon the state for assistance in the promotion of its objects. Causes of this great change : the conversion of the Roman emperor to Christianity. Emperor's views of the church-«onstitution. Constant™ e. In what sense he Styled himself an Ex-trxotrts TMV t»<ro; T>JS ixxXwrias. Call- ing of general councils by the Emperors. Publication of their decrees by imperial authority. Influence of the emperors on the councils (Constautine at Nice. Theodo- sius II.) Isidore of Pelusium. Individuals opposed to the confounding together of things spiritual and things secular. (Hilary of Poictiers.) Of no avail against the spirit of the times. The emperors decide doctrinal dis- putes by command. Basiliscus, Zeno, Justinian. Inde- pendent development of the Western Church .... 184—191 Relation of the church to the state in particular things. The state takes some part in providing for the support of the churches. Churches authorized to receive bequests. Nu- merous presents to the churches. Abuse of this permis- sion. Jerome on this point. Other bishops renounce this right. Augustin 191 — 193 Benevolent Institutions. Public charities for strangers, for the poor, the old, the sick, and for orphans. The Basilias. Alms-houses in the country. Care of Theodoret for his flock 194—195 Privileges bestowed by the state. Exemption of the clergy from all public burdens (muneribus publicis). Law of Constan- tine, A.D. 319. Evils resulting from it. Great flocking to the spiritual office. Limitations of the law, A.D. 320. This restriction evaded 195 — 197 Judicial authority conferred on the bishops. Advantages of this arrangement. Complaints of the bishops. Self- denial of Augustin 197 — 198 1 ntercessions of the bishops. Decrees of the Council of Elvira, (305,) of Aries, (314,) respecting the administration of civil offices. Ambrose and Studius. Intercessions of Basil of Caesarea, of Flavian of Antioch, of Theodoret. Advantages of these intercessions in times of despotism. Evils and abuses 199 — 203 Churches used as asylums. The ecclesiastical usage limited CONTENTS OF VOL. 111. IX Page by Eutropius, A.D. 398. Chrysostom. Behaviour of cer- tain slaves who fled to a church under the reign of Theo- dosius II. Law in favour of asylums, A.D. 431 . . . 204 — 206 Internal Organization of the Church, 207—253. Central point of the theocratic system of the church. The idea of a priestly caste. False view of opposition between things secular and spiritual. Celibacy. Laws of the council of Elvira, in 305 ; of Neo-Csesarea, in 314 ; and of Ancyra, in 314, relating to this subject. Proceedings at Nice. Paphnutius. The old custom retained, that only ecclesiastics of the first three grades, after having been once ordained, should not re-marry. The more liberal council of Gangra. Custom of married bishops to forsake the marriage relation. Exceptions, like that of Synesius, still to be met with in the fifth century. Ecclesiastical law by Siricius. bishop of Rome, A.D. 385. Joviuian and Vigilantius 207 — 211 Education of the spiritual order. Eeliance on the supposed magical efl'ect of ordination. Want of institutions for theological education. Theological school at Antioch. Attendance on the schools for general education. The cloisters, as seminaries for the clergy. Education of the clergy under the care of individual bishops .... 211 — 214 Intrusion of the unworthy into spiritual offices — against which decrees of councils avail nothing. (In the West, the case better.) Participation of the laity in elections. Form of election. Strife after bishoprics in the capital cities. De- crees of councils against the transfer of ecclesiastics of little avail ; but are strictly carried out by Damasus of Rome. Orders forbidding the bishops to be absent from their communities, or to reside at court .... 215 — 219 Progress of the episcopal power towards the monarchical form. Prerogatives of bishops; ordination, confirmation, &c. (Chrysostom and Jerome in favour of the originally equal dignity of bishops and presbyters.) Presbyters dis- tinguished above the deacons. Office and number of the deacons. Influence of arch-deacons. Deaconesses. Their ordination— at a later period, considered offensive. Laws of the Western church against their appointment. In the East, they continued to exist for a longer time . . . 219—223 New church offices. Oixovopoi, 'ixlixm, notarii, parobolanii (nume- rous in Alexandria), KaT/a<r«/ 224 — 226 Chor-bishops. Restriction of their power. Councils of Sar- dica and Laodicea abolish the office : the latter substitutes in their place the vrion>$su>rcti. Traces of country bishops in later times . . " . 227—228 City churches. Head churches and filial churches. Their relation to each other at Constantinople and at Rome . 228 — 229 Metropolitan constitution. Further development of it. Pro- vincial synods co-ordinate to the Metropolitan. . . . 229—230 X CONTENTS OF VOL. III. Page Patriarchal constitution. Sixth canon of the council of Nice. Exarchs, next Patriarchs. In the beginning at Rome, Alexandria, Antioch — next at Constantinople [on account of its political importance] and Jerusalem. Spirit of free- dom in the North-African church, — their declaration at Hipporegius, A.D. 393. Patriarchal constitution prepares the way for the papacy 231—234 Rome. Rufinus's explanation of the sixth canon of the Nicene council. Wealth and political importance of Rome. •(Theodoret's letter to Leo the Great.) In addition to this, came the idea, assumed as a fundamental principle by the people of the West, that the unity of the church must necessarily have an outward representation, wJiich was supposed to be realized in the cathedra Petri, at Rome. Progress of this idea, especially in the church of North Africa. Optatus of Mileve. Augustin. (His exposition of Matth. xvi. 18. Two different points of view con- founded together by him in considering this subject as well as others.) Yet the Africans are unwilling to con- cede all the consequences following from this position. The Roman bishops consider themselves the successors and representatives of Peter. Leo's letter to Anatolius. Innocent to the North-Africans, A.D. 417. Leo to the lllyrian bishops. More favourable situation of the Roman church compared with the church of the East. More in- dependent of political influences. Rome, the sole Patri- archate of the West, Greater tranquillity of doctrinal development in the West. The Eastern parties appeal to Rome — this advantage improved by the Roman bishops. The three decrees of the council of Sardica. Confound- ing of these with the decrees of the Nicene council. Gratian's declaration in favour of Damasus. Hilary of Aries and Celidonius. Leo's arrogant claims. Recogni- tion of them by Valentinian III., A.D. 445. Spirit of freedom continues to be maintained in the North- African church. Councils of Carthage in 407 and 418, against appealing to any jurisdiction beyond the sea . .*" . . 235 — 247 General councils. Their object. Description of them by Gregory of Nazianz. Augustin's Theory of councils. Christianity opposed to the requisition of a blind obedi- ence to human authority. Facundus of Hermiane. Other objects of the councils. Decretals and canons of the coun- cils collected by Dionysius Exiguus (after the year 500) 247 — 253 History of Church Discipline, 253—257. Persons convicted of gross offences, excluded from the fellow- ship of the church. (In case of sincere repentance, none refused the communion in the hour of death.) Different classes of penitents. Conditions of re-admission. Diffi- culties attending the application of the principles of church penance — partly in the case of schisms, partly in CONTENTS OF VOL. III. xi Page the case of persons of rank. (Chrysostom. Ambrose. The case of Theodosius.) Anathema of the church. (Synesius against Andronicus.) Nectarius rescinds the office of a presbyter to administer penance .... 253 — 257 History of Church Schisms, 257— 31 G. Donatist Schism, 258. Important as representing the contest betwixt Catholicism and Separatism, and the reaction against the conjusion of eccle- siastical matters with politics. Immediate, local occasion ; a certain enthusiastic spirit in North Africa .... 258 The prudent bishop Mensurius of Carthage, and his arch-dea- con Cseciliau. Charges laid against Mensnrius by the fanatical party, favoured by Secundus of Tigisis. Assem- bly of Numidian provincial bishops at Cirta, under the presidency of Secundus, A.D. 305. Mensurius dies. The superstitious widow, Lucilla, an enemy to Csecilian. Donatus of Casae Nigrse. Meetings in the house of Lucilla. Caecilian ordained by Felix of Aptungis before the arrival of the Numidian bishops. Csecilian accused. The reader Majorinus set up as anti-bishop. Constantine opposed to the party of Majorinus. Trial before Mel- chiades, bishop of Rome, and five bishops of Gaul, A.D, 313. (Donatus complainant against Ccecilian.) Council of Aries, A.D. 314 (against frivolous charges of denying the faith, and on the objective validity of sacramental acts). Appeal to the emperor, who also decides in favour of Caeciiian. Donatus of Casce Nigrse, and next Donatus Magnus, successors of Majorin, take the lead of the party. Pars Donati. Harsh proceedings of the Count Ursacius against the Donatists. Circumcilliones. Forbearance of Constantine towards the Donatists 259 — 273 Constans seeks to gain the Donatists by pecuniary presents. Severe measures against them. Vehement discourses preached against the confounding together of church and state. Desperate bands of Circumcillions, under the command of Fasir and Axid. Reaction in the reign of Julian. Party of Maximinian 273 — 279 Distracted state of the North- African church, occasioned by this schism. Aitgustin as an opponent of the Donatists. His confidence in the force of his arguments. Plan of Augustin and Fortunius. The Donatists fear the logical talents of Augustin. Council of Carthage, A.D. 403. Augustin's letter to the Donatist churches. Penal laws demanded against the Donatists (Augustin, at this time, still opposed to forcible measures) — enacted in part, A.D. 405. Religious conference held at Carthage, A.D. 411, under the presidency of Marcellin. (Proposals of the Catholic party. Augustin's sermons. Distrust on the part of the Donatists. Augustin and Petilian.) Severer Xli CONTENTS OF VOL. III. Page laws against the Donatists. Gaudentius of Thamugade. Donatists continue to exist until the middle of the sixth century 279 — 287 Theological Controversy betwixt the Donatists and the Catholic party. Fundamental error common to both parties, — the failure to dis- tinguish between the visible and the invisible church. Augus- tin's course of religious development had led him to his outward conception of the church — hence the great im- portance of this conception in his own view. He admits (the Donatists appealed to miracles, etc.) of the external and objective evidence only of the divine word (not so in his contest with the Manichaeans). The Donatists re- quire severity of church discipline. Controversy respect- ing the biblical term, " World." The Donatists appeal (in this case inconsistently) to Old Testament examples. The Catholics subordinate the predicates of purity and holiness to the notion of Catholicity ; the Donatists do the reverse. They protest against the arrogant claims of the Apostolical See. Midway between both parties, Tichonius, the grammarian : corpus Domini bipartitum. Petition against the Catholic church. Augustin in defence of it. Controversy on the employment offeree in religious mat- ters. Augustin defends the right of resorting to such measures. False comparison of the divine method of educating mankind with the laws of the state. Deduc- tions of Augustin from these erroneous principles. Foun- dation of the theory expressed in the phrase : Compelle iutrare in ecclesiam . . 289—307 The Meletian Schism in Egypt, 308—313. More rigid party (in respect to the lapsed} under Meletius of Lycopolis. The more mild and discreet pastoral letter of Peter of Alexandria. Meletius arbitrarily ordains and ex- communicates persons within the diocese of Peter. Mele- tius excommunicated. [Critical examination of the sources of information respecting this schism.] Meletians. Orders of the Nicene council. Yet the schism continues down to the fifth century 308—313 Schism between Damasus and Ur sinus at Rome, 313—315. Liberius of Rome deposed and banished by Constantine in 356. Felix made bishop. Liberius afterwards recalled. Sepa- rate party, under the Presbyter Eusebius, in opposition to the court party. Contest between Ursinus (belonging to the party of Liberius) and Damasus (belonging to the party of Felix), after the death of Liberius, A.D. 366. Damasus prevails. Gratian's law, in order to the sup- pression of this schism 313 — 315 CONTEXTS OF VOL. III. SECTION THIRD. CHRISTIAN LIFE AND WORSHIP, 316—487. Christian Life, 316—393. Its general character in this Period, 316 — 321. Page Outward Christianity. False confidence in externals. Ten- dency to partial views of doctrine. The idea of the universal spiritual priesthood obscured. Amurca per publicum currit. Sincerity in religion exposed to ob- loquy. Pious wives and mothers (Nonna, Anthusa, Monica, and others) 316 — 321 Peculiar Tendencies of Christian Life. The Ascetic Tendency and Monasticism, 322—375. Its earlier opposition to Paganism — now to a mere outward Christianity. Transition from the earlier and freer form of the ascetic life to the more stable organization of Monasticism. Relation of Christianity to Mouasticism . 322 — 324 Anthony (born A.D. 251, of a Coptic family), and not Paul of Thebes, the father of monastic orders. How he was led to adopt the Monastic life. His wrong conception of self- denial, which he afterwards corrected. His strictly ab- stemious life. His influence. Did not wish to be regarded as a worker of miracles. Visit to Alexandria in 311 and 341. Apothegms of Anthony. (Letter to him from Con- stantine.) His gentleness to others. Opposed to the superstitious veneration of relics. Spread of Monasticism. Hilarion promotes it in Palestine 324 — 333 Pachomius, founder of the cloister life. The Cffinobium of Tabennse, an island in the Nile in Upper Egypt. Abbots. Classes of monks. Their occupations. Noviciate. Pa- chomius also founds cloisters for nuns 334 — 335 Fanatical tendencies which became united with Monasticism. Suicide. (Stagirius.) Morbid state of mind. Ascetic pride. Sayings of Pachomius and Nilus. (Valens. Heron. Ptolemseus) 337 — 340 The Euchites (in Syria). Different names. Their principles and doctrines to be traced to a practical error, purely contemplative repose. (The first begging friars.) An ex- cessive leaning to externals in the monastic life leads to the opposite error of mysticism. Doctrine of inward prayer, with its mischievous consequences (depreciation of the means of grace ; Antinomianism : sensuous mysti- cism, and Pantheism). Flavian of Antioch and Adel- phius. Kindred sect of the Eustathians— opposed to these, the council of Gangra. Opposition to these fanatic tendencies serves to promote the Coenobite life. Contest of the Coenobites with those who clung to the older form of asceticism. (Sarabaites, Remoboth) 3-11 — 349 XIV CONTENTS OF VOL. III. Lights and Shades of Monachism. I'age Anchorites. Defended by Augustin and Chrysostom against the charge of being devoid of active charity. Their healthful influence. (Macedonius) 349-352 Coenobites. Christian society. Prayer and labour. Promi- nence given to the original equality of all men. The cloisters as institutions of education. (Rule of Basil.) Hospitality. Tendency to degenerate. Mischievous fanaticism. The seclusion of the monastic life might lead to deep self-knowledge, to a conviction of the vanity of righteousness by outward works, to childlike submis- sion to God (Chrysostom, Nilus, Marcus, Marcian) ; but it ofttimes engendered the spirit of legal righteousness, spiritual pride, servility of disposition (Eusebius in Syria and others) 353 — 362 Simeon, the Stylite. His labours. (Theodoret's remarks con- cerning him.) Simeon's vision. Warning given to the Stylites by Nilus 363— 3G5 Monachism in the West. At first opposed. Encouraged by Athanasius, Jerome, and others. Augustin's views of the monastic life ; he teaches that monks are bound to labour (de opere monachorum). His account of the corruption of monachism. Cassian introduces the monastic institu- tions of the East into southern France (his institutiones co3nobiales and Collations}. Practical Christian spirit in these cloisters, which also became seminaries for the clergy 365—376 Reformation of the monastic life by Benedict of Nitrsia. His education. (Residence in Rome. Romanus. General respect in which he was held.) Foundation of the abbey of Monte Cassiuo. Rules of the Benedictines. Wise moderation shewn in them. Benedict's disciples . . . 370 — 374 Different Spiritual Tendencies in Religion, in their Relation to Monachism and Asceticism, 375. Secular opposition to monachism. Law of Valens, A.D. 365 . 376 — 378 More moderate views of the monastic life (recognition of its value, opposition only to the extravagant overvaluation of it) expressed at the council of Gangra and by Chrysostom 378 — 380 Jovinian. Evangelical opponent of the one-sided ascetic ten- dency. Contends against the distinction between prceccpta and consilia evangelica. Gives prominence to common fellowship with Christ. Rejects fasting, the unmarried life, monachism, though not unconditionally (he himself continues to remain a monk), contends only against the tendency to depreciate the high worth of the marriage relation, and to overvalue fasting (also martyrdom). Jovinian opposed to the righteousness of works, and allows himself to be misled by this opposition to deny all differ- ent stages of the Christian life. His conception of the CONTENTS OF VOL. III. XV Page invisible church. Influence of Jovinian. Siricius of Rome, and Ambrose his opponent. Sarmatio and Bar- batian. Augustin (de bono conjugali) in relation to Jovinian. Vigilantius (see above) also opposed to mon- achism 381—393 Christian Worship, 393—487. Relation of Christian Worship to the Entire Christian Life, 393—400. Chrysostom and Augustin on the Christian worship of God, as not confined to any particular time nor place. General reading of the Bible (q>eovTt<rTripiix.} — strongly recom- mended by Chrysostom and Augustin — hindered by the want of knowing how to read, and the excessively high price of manuscripts. Public reading of the sacred scriptures 393—400 Relation of Worship to Art. Church Buildings, their Ornaments — Images, 400 — 487. Appropriation of art, corresponding to the altered relations of different periods. Zeal (often impure) manifested in the building of new churches. Remodelling of temples — oftentimes, however, the simpler places of meeting are still retained. Churches constructed after the pattern of the temple of Jerusalem (the fore-court, temple proper, and holy of holies, where were to be found the altar and the bishop's chair). Festive dedication of churches . . 400 — 404 The sign of the cross . 405 — 406 Images. Begin to be opposed. Employment of images pro- ceeded from the great mass of Christians. Asterius of Amasea. Opposition to pictures and images of Christ. (Letter of Eusebius to Constantia.) Decoration of churches with pictures (Nilus — conduct of Epiphanius). Moderate tendency of Christians in the West. Hoof**- vv<ris in the East. Leontius of Neapolis on the use of images, in opposition to the Jews. Xenayas .... 409 — 418 Times of Assembling for Divine Worship and Festivals. Every day a festival : Jerome, Chryeostom. Socrates on this matter. Celebration of the dies stationum 419 — 420 Festival of the Sabbath. Ordinance of the council of Laodicea. Different usage of the churches of the East and West in respect to fasting on the Sabbath (Saturday). Liberal views of Augustin and others on this subject. Decision by Innocent of Rome 421 — 424 Festival of Sunday. Cessation of business. Laws of the years 321 and 386. Spectacles on Sunday and on the principal feast-days forbidden A D. 425 424—426 XVI CONTENTS OF VOL. III. Yearly Festivals. Page Difference of views in respect to the feast of the passover. Decrees of the councils of Aries and of Nice (Quartodeci- mani). Mode of announcing the time of Easter by the bishop of Alexandria. Dionysius Exiguus .... 427—428 Times of fasting. Their salutary influence. Hypocritical fasting. The great week. The great Sabbath— white dress of the candidates for baptism worn till the octavo, infantium. The fifty days succeeding Easter .... 429 — 434 Feast of Epiphany. The ancient principal festival in the East in celebration of the baptism of Christ (at first not accom- panied by the Christmas festival). First indications of the spread of this festival in the West about 360. Altered views of it (as the revelation of Christ to the pagan world) in the West 434 — 436 Festival of Christmas. Originated in the West (about 350 generally recognised :) — in the East, a new festival in the times of Chry sostom. Arguments of Chrysostom in favour of the time fixed for this festival. Union of the two festi- vals of Epiphany and Christmas at Jerusalem and Alex- andria. The celebration of this festival on the 25th Decem- ber, founded doubtless upon some apocryphal account, which is to be traced, not to any disposition to fall in with the pagan ceremonies (Saturnalia, Sigillaria), but to the mystical interpretation given to that season of the year . 437 — 445 New Year's Festival. Not the remodelling of the civil cele- bration into an ecclesiastical one ; but opposition to the licentious pagan celebration led to an ecclesiastical cele- bration accompanied with fasting 445 — 447 Particular Acts of Christian Worship. Public reading of the sacred scriptures. Origin of the pericopes. Sermon. Applause by the clapping of hands. Short- hand writers. Church psalmody. Psalms and church hymns (often heretical). Pambo, Isidore of Jerusalem, and Jerome opposed to theatrical church psalmody . . 448 — 452 ^Administration of the Sacrament. Infant baptism not as yet universally recognised in the East. Causes and effects of it. Catechumens. At first com- posed of two, at present of three classes ; audientes, genu- flectentes, competentes. [Whether there was a class styled &lu6oup.tvoi.~] Symbolical customs in administer- ing baptism (veiling of the head ; sufflation ; distribution of the consecrated salt ; double unction). Confirmation. ClotMng the candidates in white robes. Seasons of bap- tism. Missa catechumenorum and fidelium .... 453 — 4GO Lord's Supper. Agapse. Eucharistical liturgy. More frequent or more rare celebration of the communion. (Augustin, Jerome, Chrysostom, on this subject.) Communion at CONTEXTS OF VOL. III. Xvii Page home. Participation of it under one form. Idea of an offering. Intercessions for, the departed. Augustin's spiritual, but still unscriptural idea of an offering. . . 4G3— 470 Veneration of the Saints. Genuine Christian interest con- nected with this. Festival of St. Stephen the martyr. Worship of relics. Customs bordering on Paganism. Augustin's views respecting the worship of the saints. Vigilantius combats the idolatrous worship of martyrs. Opposed by Jerome. Worship of the Virgin Mary. Collyridians. Helvidius (a layman at Rome, contro- versy with Jerome) and Bonosus. Pilgrimages. Chry- sostom's views of them. Jerome and Gregory of Nyssa opposed to the over valuation of externals in this practice 471 — 485 Aerius. His controversy with Eustathius of Sebaste : aims at a total severing of Christianity from Judaism. He is persecuted 4SG — 487 SECTION FOURTH. HISTORY OF CHRISTIANITY APPREHENDED AND DEVELOPED AS A SYSTEM OF DOCTRINES, p. 488. General Introductory Remarks, 488. Influence of Origen and his school. Opposite ways of appre- hending the doctrines of Christian theology appear more openly. Imperfect mode of distinguishing between actual life and speculative conception ; between the fundamental essence of the gospel and particular doctrines of Christi- anity. Lamentable interference of the civil power . . 488 — 490 Opposite views in respect to single doctrines, more than in respect to general doctrinal tendencies * . 490 Difference of prevailing tendency in the doctrinal spirit of the Oriental and of the Western church : the former busied with speculative distinctions on the doctrine of the Trinity and the doctrine concerning Christ ; while the attention of the latter is directed to the central point of practical Chris- tianity, the doctrine concerning man's nature, and concern- ing redemption 490—493 Gregory of Nazianz, respecting the most important matters of doctrine 498 Later influences of the Origenistic spirit less discernible in the Alexandrian church than in the particular cases of Euse- bius of Cscsarea, and the three great church-teachers from Cappadocia, and in bringing about a more spiritual mode of apprehending the Christian system of doctrines gene- rally 494—496 VOL. III. b CONTENTS OF VOL. III. Page Platonism constantly, except in the case of Eunomius, the scientific form for expressing the doctrines of faith . . 496 New combination of Platonic with Christian elements in the case of Synesius 496 The mystico-theurgical system in the Pseudo-Dionysian writings which sprang out of a combination of this sort . 496 Interpretation of Scripture and Inspiration. Great influence of Origen in bringing about a more scientific method of expounding the scriptures ; of Jerome, also, ou the church of the West. The Antiochian school . . . 497 More accurate distinction of the divine and human elements in holy writ among the Antiochians 498 Chrysostom on the difference of the gospels 499 Jerome on Gal. v. 12 ;,.,;> 499 The difference in the prevailing method of interpretation among the Antiochians and the Alexandrians — owing to a radical difference between the two schools (the latter being more inclined to the mystical side — to give an undue promi- nence to the divine element ; the former being more in- clined to logical reflection, and striving to apprehend the divine and human elements in harmony with each other). The Antiochian tendency tempered by Theodoret and the great homelist, Chrysostom 499—501 Augustin, the Church-Father of the West. Compared with Origen, more systematic, but inferior in learn- ing and historical discipline. Platonism, in his case, but an inferior stage of development. Faith and gnosis in him reconciled and united. Connection of his system of faith with the development of his Christian life . . .501 — 502 His training and progressive development. Pious education. Given, when a young man, to the pleasures of the world. Awakened by a passage in the Hortensius of Cicero. Manichaean. His interview with Faustus. In danger of falling into utter scepticism. Led by means of the Chris- tian associations of his youth to Platonism. From the im- pulse of a practical need, becomes a Christian. Studies the epistles of Paul. Gradually emerges from the Pla- tonic intellectualism. Fides prsecedit intellectum. Har- mony of " faith" and " reason." His dependence on church tradition . . . ... 502 — 510 CHURCH HISTOEY. SECOND PERIOD OF THE HISTORY OF THE CHRISTIAN CHURCH. FROM THE END OF THE DIOCLESIAN PER- SECUTION TO THE TIME OF GREGORY THE GREAT, BISHOP OF ROME, OR FROM THE YEAR 312 TO THE YEAR 590. SECTION FIRST. RELATION OF THE CHRISTIAN CHURCH TO THE WORLD, ITS EXTENSION AND LIMITATION. I. WITHIN THE ROMAN EMPIRE. A. Relation of the Roman Emperors to the Christian Church. THE Christian Church had come forth victorious out of its last bloody conflict in the Dioclesian persecution. The very author of the persecution, the Emperor Galerius himself, had been forced to acknowledge that the power of conviction was not to be overcome by fire and sword. But in truth no experience can subdue the obstinacy of fanaticism and of des- potism ; and had not everything assumed another shape, under the influence of a great political change in the Roman empire, deeply affecting the history of the world, the attempt would, perhaps, even after that last edict of toleration, have been re- newed in many districts to suppress Christianity by force ; as indeed it had often been the case before that the persecution, after a momentary pause, broke forth again with increased violence. One of the regents of that period was Caius Galerius Vale- rius Maximinus, who ruled at first over Egypt and Syria; then, after the death of his uncle Galerius in the year 311, made VOL. III. B 2 MAXIMINUS. himself master of all the Asiatic provinces ; — the bitterest enemy of Christianity and of the Christians. Sprung from the lowest condition, — having been originally a shepherd, — he was blindly devoted to all the popular superstitions of paganism, inclined by his own disposition to serve as a tool to the priests, and possessed withal of a rough, violent, despotic temper. He had no wish now, it is true, to be the only one among the regents of the Roman empire to oppose the edict which had been issued by the oldest Augustus ; but still he could not be satisfied to publish it in the same open manner in which it had been published in the other parts of the empire. He had only directed, under the hand of his first officer of state, Sabinus, the praetorian prefect, that it should be an- nounced to all the provincial magistrates, as the emperor's will, that the Christians should no longer be molested. The pre- fect issued a mandate, which agreed in substance with the edict of Valerius, " That it had long been with the emperors an object of their most anxious desire to bring back the souls of all men to the right ways of a pious life ; so that those who followed any usage foreign from that of the Romans might be induced to pay to the immortal gods the homage which is due to them ; but such had been the obstinacy of many people, that they would neither be drawn away from their purpose by a reasonable obedience to the imperial command, nor awed by the punishments with which they were threatened. Inasmuch, then, as their imperial majesties* had graciously considered that it would be contrary to their mild intentions to involve so many in danger, they had resolved that, for the future, no Christian should be punished or disturbed on account of his religion ; since it had been made evident by the experience of so long a period that they could in no way be persuaded to desist from their own wilful determination.'^ The more violent the persecution had been, especially in the countries subject to the government of Maximinus, the greater was the joy of the Christians in those countries when this command of the emperor was everywhere put in execution. From their different places of exile, from the prisons, from * The Numen dominorum nostrorum, as the debasing, idolatrous flattery which had become already the diplomatic language, then expressed itself. f Euseb. hist, eccles. 1. IX. c. 1. De mort. persecutor, c. 36. HIS HOSTILITY TO THE CHRISTIANS. 3 the mines in which they had been condemned to labour, crowds of thankful Christians returned to their homes ; and the public wayfares resounded with their songs of praise. The churches began to be rebuilt, and to be filled once more with worship- ping assemblies. Scarcely for half a year did their joy and tranquillity remain undisturbed. As was to be expected, the restoration of the Christian churches, and the great number of those who now freely and publicly joined in the religious services, excited afresh the fanatic rage of the heathens, which could once more readily find an organ for its expression in that Maximinus, who, at heart, had never ceased to cherish his blind zeal for the old idolatry, and his hatred of Christianity. 