early christian history

Transcription

1 early christian history C.E. Extra ecclesiam nulla salus Outside the church there is no salvation. Cyprian of Carthage ( C.E.) maxieburch.net 2009

2 table of contents Christianity Becomes a Distinct Faith page 1 Biblical Interpretation in Early Christianity page 5 Threats to Christian Unity page 9 Christianity and the Roman Empire page 12 The Ecumenical Councils: Theology from the Top Down page 17 Christian Monasticism: Theology from the Bottom Up page 24 Early Christian Missions page 30 St. Augustine: A Transitional Figure page 34 Appendix 1 Historical Rules of Thumb page 41 Appendix 2 Apostles Creed and Nicene Creed page 42 Appendix 3 Trinity Diagram page 43 Appendix 4 Timelines for Early Christianity, Part 1 page 44 Appendix 5 Timelines for Early Christianity, Part 2 page 45 Map 1 Eastern Expansion of the Roman Empire During the Sixth Century page 47 Map 2 Campaigns of Marcus Aurelius and the Severan Emperors page 48 Map 3 Roman Empire of Diocletian and Constantine page 49 Map 4 Greece, the Aegean, and Western Asia Minor page 50 Map 5 Roman Empire North and West in the Age of Crisis page 51 Map 6 Roman Empire Divided Into Prefectures and Dioceses page 52

3 christianity becomes a distinct faith 1

4 christianity becomes a distinct faith I. Separation of Christianity from Judaism C.E. (See Map 1. See Timeline: Appendix 4) Early persecution Jewish Revolt against Rome and dispersion (66-70 C.E.)...destruction of the temple in 70 C.E. Christian Church vs. Jewish Synagogue: General Factors that Separated Christianity from Judaism: 1. Letters of Ignatius of Antioch 2. Christians as God s people 3. Sacred Literature 4. Hierarchy of Leadership II. An Emerging Faith: Monoepiscopacy, Canonization, Creeds and Apologists A. Monoepiscopacy 1. Development of Church Hierarchy 1 Timothy 3 2. Bishop-Ignatius of Antioch s letters: three fold ministry and the Bishop s role as the High Priest. Administration of the Eucharist, position evolved over next three centuries. Centrality of the Eucharist in early Christian worship. 2

5 3 christianity becomes a distinct faith B. The Process of Canonization Regula Fidei The rule of faith, seen as synonymous with the apostolic faith for interpreting scripture. Balancing oral tradition and written accounts. Four criteria for canonization: C. Creeds: Developed in concert with the regula fidei for teaching and instruction. Apostles Creed (2nd century) and Nicene Creed (4th century) (See Appendix 2)

6 christianity becomes a distinct faith D. Apologists: (See Map 2) Jewish and Roman persecution of Christians in first three centuries made Christianity distinct. The beginning of the 2nd century witnessed the rise of Christian intellectuals who used both scriptural and philosophical resources to answer accusations brought against Christianity. Christian Apologists: 1. Justin Martyr ( C.E.) Developed the philosophical/theological concept of the Logos. First Apology (155 C.E.) 2. Irenaeus ( C.E.) Developed the relationship between the regula fidei and the canon. Against Heresies ( C.E.) 3. Tertullian ( C.E.) Developed the concept of trinitas and opposed philosophy as a means for understanding faith. Apology (200 C.E.) Against Marcion (207 C.E.) 4

7 biblical interpretation in early christianity 5

8 biblical interpretation in early christianity I. Jewish Hermeneutical Sources A. Midrash Rabbinical interpretation of the Torah building a fence around the Torah provides traditional interpretation, first oral then written tradition results in Commentaries. B. Commentaries The Mishnah, the oldest commentary on the Torah. Composed of 6 volumns and sometimes called the Oral Torah. A gemara is a rabbinical commentary on the Mishnah and there are two sources for gemara: Palestinian and Babylonian. The Talmud is a collection of quotations from the Mishnah and the gemara on those quotations. There are two Talmuds: Palestinian Talmud, 5th century and Babylonian Talmud, 7th century. Hermeneutic to Homeletic: Dual Contents of Biblical Commentary Halakah (way of life) Laws and practices for Jewish life created from the ongoing interpretive process to understand the heart and intent of the Torah, Mishnah, and Talmud. Aggadah (narrative) Rabbinical commentary that uses stories and other illustrations to fill out the unexplained parts of scripture. C. Jesus Midrash Jesus struggled mightily with the Pharisees, because he was trained in their tradition, but he disagreed with their Midrash. Jesus offered an alternative Midrash: Matthew 5:17-7:28 6

9 biblical interpretation in early christianity II. Two Schools of Christian Hermeneutical Thought: Alexandria and Antioch (See Map 1) Alexandrian Tradition Allegorical Method Antiochene Tradition Historical/Literal Method A. Alexandrian Theological Tradition: Origen ( C.E.) Background: Father of Biblical Criticism, studied in Alexandria at the Museum. Educated in classical curriculum: arithmetic, music, theory, astronomy, geometry and grammar. Four Stages of Grammar: 1 Criticism of Text 2 Oral Reading 3 Exposition and Exegesis 4 Judgment Works: Hexapla (six parallel columns): Apologetic to Judaism View of Scripture: 1 All necessary truths for life were found in the Bible 2 The Bible was authoritative because God was the author 3 The text, not the authors, was the Bible s locus of inspiration and authority 7

10 biblical interpretation in early christianity B. Antiochean Theological Tradition John Chrysostom ( C.E.) Background: Nicknamed golden mouth, John was a great expository preacher. From the school at Antioch he received a classical education in preparation for a career in law but turned to the study of scripture under the instruction of Diodore of Tarsus. John dedicated himself to a monastic life, memorized the New Testament, and was a deacon and priest in Antioch. In 397 C.E., he was appointed Bishop of Constantinople and was involved in numerous controversies. Works: Homilies View of Scripture: Two basic principles 1 Condescension 2 Accuracy Metaphors for the Bible: Treasure, ark, well and medicine cabinet Interpretive Method: 1 Study the Historical Context 2 Detail the flow and logic of the argument 3 Move towards exhortation 8

11 threats to christian unity 9

12 threats to christian unity In the second century, the church dealt with several challenges to its unity. Persecution threatened Christians with death if they refused to submit to the demands of the empire, but there were also internal threats to the new faith. Some of these threats were doctrinal in nature challenging orthodox church teaching, others were schismatic in nature undermining the church s unity. I. Gnosticism gnosis = secret knowledge A variety of 1st and 2nd century writings and leaders. Gnosticism thrived in the rich, pluralistic, religious environment of these first centuries and infiltrated Christian communities. Five Points of Gnostic Teaching: Marcion ( C.E.) Christian Gnostic whose writings influenced the canonization of scripture. 10

13 threats to christian unity II. Montanists, c.170 C.E. The New Prophecy (See Map 2) Montanus and two assistants: Priscilla and Maximilla Three Basic Teachings: III. Novationists, c.250 C.E. Church Discipline Novatian: Leader in Roman Church Four Basic Teachings:

14 12 christianity and the roman empire

15 christianity and the roman empire I. Changing Fortunes of the Church (See Map 3) A. Consequences of Constantine s connection to Christianity created a paradoxical relationship with the church. 1. Hosios of Cordova 2. in hoc signo vinces 3. Pontifex Maximus and Christian Disciple 4. Church Patron and Defender B. Implications for the Church End of persecution and favored status as the religion of the empire. Concessions made to the church:

16 christianity and the roman empire II. Early Christian Political Theory The church s new relationship with the Roman Empire eventually forced church leaders to interpret the political status of Christianity as the new religion of the empire. These interpretations and sentiments varied among church leaders. Three Early Christian Political Thinkers: A. Eusebius of Caesarea ( C.E.) Christian advisor for the eastern empire. When the capitol of the empire was moved to Constantinople (330 C.E.), Eusebius became a close advisor of Constantine. He transcribed copies of the scriptures to be used by churches in the new capitol. Ecclesiastical History Political Theory (Cultural Model) Roman state and the church were both ordained by God to cooperate in creating a unified civilization. The Emperor was God s vice-regent with the bishops and therefore he took the title Bishop in Externals. Unity of Church/State was God s plan from the beginning and was now realized under Constantine. BISHOP CHURCH EMPEROR STATE One Christian Civilization 14

17 christianity and the roman empire II. Early Christian Political Theory Three Early Christian Political Thinkers: B. Ambrose of Milan ( C.E.) Bishop, pastor and counselor to three Roman emperors. He made use of imperial politics to advance Nicene Christianity against Arianism, but viewed the emperor as a son of the church and therefore the emperor is within the church and not above it. Matters of faith were the business of the church, not the palace. Ambrose never forgot the memory of the martyrs. Political Theory (Biblical Model) Body of Christ CHURCH BISHOP EMPEROR STATE EMPEROR BISHOP THE BODY OF CHRIST (Ephesians 4) 15

18 christianity and the roman empire II. Early Christian Political Theory Three Early Christian Political Thinkers: C. Hosios of Cordova ( C.E.) Political Theory: Separate but Equal Doctrine of the Two Swords Both church and state are ordained by God, but they represented two autonomous spheres of power (spiritual and temporal); therefore, they should stay out of each others affairs. BISHOP CHURCH SPIRITUAL EMPEROR STATE TEMPORAL Body of Christ SEPARATE BUT EQUAL 16

19 the ecumenical councils: theology from the top down 17

20 the ecumenical councils: theology from the top down The first seven ecumenical councils represented those councils of the early church that both the Catholic Church and Orthodox Church acknowledged as establishing doctrine and practice for the church. These councils were all held in the eastern half of the empire, the bishops and the emperors called them, the majority of bishops were from the eastern part of the empire and their decisions carried both theological and political ramifications for the church. (See Map 4) Shift from Hebraic to Hellenistic Thought for Theology: The theological language of the councils represented a shift from the symbolism, concepts and language of Hebraic thought to the language, concepts, and symbols of the Hellenistic world. Translating the gospel message into the language of another culture was their attempt to answer philosophical and theological questions with greater precision. (See Appendix 3- Trinity Diagram) Hilary of Poitiers: God is one, but He is not alone. TRINITY FATHER(P) SON(F) HOLY SPIRIT(SS) HUMANITY DIVINITY [P-F] 325 C.E., Council of Nicea: Equality of Essence P-SS} F 381 C.E., Council of Constantinople: Equality of Natures P-SS} F 431 C.E., Council of Ephesus: Relationship of the Natures P-SS} F 451 C.E., Council of Chalcedon: Union of Two Natures, One Person 18

21 the ecumenical councils: theology from the top down I. Nicea, 325 C.E. P/F - Equality of Essence Issue: Nature of the Son s relationship to the Father and the full humanity and divinity of Jesus as the Christ. Positions Rejected: A. Monarchianists Two Types: 1. Modalists or Sabellianism 2. Adoptionists B. Ebionitism Jewish sect believed that Jesus was fully human but not divine. Positions Debated at Council: Arius (Arianism) Presbyter of Alexandria said that Jesus the logos was not eternal, subordinate to Father and therefore Jesus was heteroousias. Athanasius Assistant to Bishop of Alexandria focused on the soteriological implications of Arius views. John 1:1 Son is eternal, uncreated, preexistent, coequal with the Father and therefore Jesus was homoousias. (not one iota) 19

22 the ecumenical councils: theology from the top down Result: Arius was condemned at Nicea and by the Emperor. Athanasian Creed and Nicene Creed Political Consequences: II. Constantinople, 381 C.E. F - Equality of the Natures Issue: How are the human and divine natures of Christ related? Position Rejected: Docetism Positions debated: Apollinarius leader in Laodicea An extreme reaction to Arianism led to this view. Jesus was not fully human as we are (not a creature), he only appeared to be. He lacked a human mind because his mind was the divine logos and the logos cannot actually become flesh. Basil the Great Bishop of Caesarea (one of the Cappadocian Fathers) Argued for the soteriological implications of Apollinarius views. Whatever was not assumed, was not healed. Result: Apollinarius was condemned and Constantinople affirmed that Jesus was fully God, fully Man for the time being. 20

23 the ecumenical councils: theology from the top down III. Ephesus, 431 C.E. F - Relationship of the Natures Issue: How were the two natures of Christ, human and divine, to be defined? Would the emphasis be on integration of the natures or the distinction of the natures in one person? Positions debated: Nestorius Bishop of Constantinople, represented the Antiochian School The Antiochian School emphasized the distinct natures, but had to explain how there was a unity in terms of a moral conjunction or merging of the wills. Sounded like two persons not one. HD Cyril of Alexandria Bishop of Alexandria, represented the Alexandrian School The Alexandrian School emphasized the integration of the natures in one person, but had to explain how the natures were distinct. Sounded like the humanity got lost in the divinity. DH 12 Anathemas and 12 Counter-Anathemas: Politics at Ephesus Two councils were actually convened Result: 433 C. E., Formula of Union 21

24 the ecumenical councils: theology from the top down IV. Chalcedon, 451 C.E. F - Understanding the Union of Two Natures in One Person Issue: Further defined how the two natures could coexist in one person. Positions debated: Eutyches Archimandrite in Constantinople Took the Cyril interpretation to the extreme of a drop of honey in the ocean. Leo I Bishop of Rome Condemned Eutyches in a Tome that held together the humanity and divinity of Christ in one person without losing the distinction of the natures. Result: Chalcedonian definition preserved the two natures of Christ in one person with the same substance as the Father, fully God and fully Man, the two natures not abolished by the union. Four Qualifiers: Implications of Chalcedon: Issues are not resolved, they are confined

25 the ecumenical councils: theology from the top down Political Implications of Ecumenical Councils: 1. Nicean Theology: Kingdom of Father = Kingdom of the Son The State The Church 2. Arian Theology: Kingdom of Father - The State Kingdom of the Son - The Church 23

26 24 christian monasticism: theology from the bottom up

27 christian monasticism: theology from the bottom up I. Appeared in the 3rd Century (See Maps 2 and 3) Characteristics: II. Sentiment to Symbolism: Martyrdom to Monastic Ideal The power of sentiments in any age is reflected in a number of symbolic ways. One of the most powerful sentiments in the early church involved the issue of living as a true disciple. Dying for one s faith under persecutions became the highest expression of discipleship. This sentiment was symbolized by martyrdom. Gradually as the persecutions ceased in the 4th century, martyrdom as the symbol of true discipleship was replaced by monasticism. The sentiment of total commitment was no longer a martyr s death but rather a decision to separate oneself from the world in order to live an ascetic, detached life in communion with God. The monk replaced the martyr in the 4th and 5th centuries as the symbol of Christianity s highest virtues. The sentiments of martyrdom that reflected Christian engagement with the world in the midst of persecution were replaced by monastic sentiments emphasizing disengagement from the world as the true sign of Christian discipleship. 25

28 christian monasticism: theology from the bottom up III. Two Types of Monasticism A. Eremitic (Hermits) B. Cenobitic (Common Life) IV. Significant Monastic Figures A. St. Anthony of Egypt ( C.E.) Eremetic Monasticism Egyptian Christian, born to a wealthy family. Heard sermon on Matt. 19, the rich young ruler, and took it literally. Sold all he had and left the city for the desert to live an ascetic life. His monastic ideal had two motivations: Athanasius wrote the biography of Anthony that popularized monasticism in the western empire over the next three centuries. 26

29 christian monasticism: theology from the bottom up IV. Significant Monastic Figures B. Basil of Caesarea ( C.E.) Bishop of Caesarea Employed the cenobitic style but wanted to create a Christian/Platonists spiritual brotherhood. Do not cut off the contemplative life from society. His monastic community combined family ties with service to others outside the community. Established monasteries within cities as well as without. The idea was to overthrow the evil in the world not escape from it, to make Christianity a social creed. Characteristics: C. Jerome ( C.E.) Biblical Scholar and Monk Born in Dalmatia, he thought of himself as a Roman (Latin) Christian. Struggled with his love for classical thinkers versus the Bible alone. Led an extreme ascetic movement among the aristocratic class in Rome. Wrote biblical commentaries and translated the works of Origen. Contributions to Western Monasticism: 1. The Vulgate 2. Against Jovian 27

30 christian monasticism: theology from the bottom up IV. Significant Monastic Figures D. Benedict of Nursia ( C.E.) Bishop of Caesarea Founded a monastery at Monte Cassino, Italy. The Benedictine (Black Monk) monastic tradition and rule became the standard for western monasticism in the 9th century. Benedict was practical in his approach to monasticism avoiding the extremes of asceticism and anchorite traditions. He wrote the Benedictine Rule an organization rulebook for his monastery. Offices/Hours of Monastic Community: Psalm 119:164, 62 Seven times a day will I praise thee and I will awake at midnight to confess thee. The ancient world divided the day into 12 parts or hours from sunrise to sunset. Lauds Means the praises and is the church s morning prayer at sunrise. Prime Means the first hour according to the ancient way of dividing the day and is recited at 7:00 am. Terce, Sext, None Latin for 3rd, 6th and 9th hours in the ancient way and refers to the little hours of 9:00 am, noon and 3:00 pm. Vespers The church s evening prayer recited at sunset. Compline Recited after sunset just before the monks retire for the night. Matins The midnight office of prayer. Lauds and Vespers are the most important hours of prayer as they begin and end each day as Opus Dei. Later these seven hours were connected in verse to the last hours of Christ s life: At Matins bound, at Prime reviled, Condemned to death at Terce Nailed to the cross at Sext, at Nones His blessed side they pierce. They take Him down at Vesper-tide, In grace at Compline lay: Who thenceforth bids His Church observe Her Sevenfold hours always. Characteristics: Life ordered in three daily routines Orare et laborare lectio divina 28

31 christian monasticism: theology from the bottom up IV. Significant Monastic Figures E. St. Radegund ( C.E.) 12 year old daughter of a Thuringian King kidnapped and married by the Frankish King Clothar I. Clothar was a nominal Christian with seven wives and numerous concubines. Radegund was a Frankish Queen when she converted to Catholicism and dedicated herself to the care of the poor and the release of prisoners. She established a leper hospital. Eventually she left Clothar after he murdered her brother and took the vows of a nun. She established her own monastery at Poitiers, paid for by Clothar. Characteristics: 29

32 30 early christian missions

33 early christian missions I. Early Centers of Christian Influence C.E. (See Maps 1, 2, 5 and 6) A. Paul s Missionary Journeys Antioch and Jerusalem Asia Minor: Cappadocia, Galatia, Asia, Bithynia Greece: Thrace, Macedonia, Achaia Italy: Rome B. Expansion into North Africa Through Alexandria, Egypt to Tunis and Algeria C. Northern Europe France (Gaul) and Britain (Roman/British Christianity and later Celtic Christianity) II. Mission Strategy Shifts 4th Century Change in status of Christianity under Constantine opened Christian missions to Western Roman Empire. Shift from Pauline strategy of establishing urban churches with the converts made by the public preaching of the gospel to converting chieftains (kings) and thereby their followers. Two Cultural Symbols: Tribe (Nation) and Chief (King) The identity of the tribe was connected to the person of the chief as the symbolic head of the people. The Chief or King was the one who brought order out of chaos and was the ideal of the tribal (national) myth. It could be argued that the Christian missionary efforts of the 4th-6th centuries saved the church and what remained of Roman society from destruction when the western Roman Empire collapsed under Barbarian invasions in the 5th century. 31

34 early christian missions III. Christianity Goes West C.E. A. Gothic Tribes Ufilas ( C.E.) Cappadocian mother and Gothic father. Ordained bishop of the Goths in 341 C.E. and spent 40 years traveling among the Gothic tribes. Translated the Bible into Goth and spread Arian Christianity among the Goths. Goths remained Arian Christians until the 5th century. Visigoths, Ostrogoths and Vandals were Arian Christians. They opposed Rome but honored the church. B. Ireland Celtic Christianity and Monasticism St. Patrick ( C.E.) Background: Christianity was introduced to Roman Britain sometime in the 4th century but it is not certain how. Armagh: Headquarters for converting the local king. Patrick established Celtic Christianity with an Episcopal form of government but not centered in the diocese but rather in the monastery where the head was not the bishop but rather the abbot. Characteristics: Monastery as a center for education Green Martyrdom Creation as a Sacrament Less focus on rules more focus on community life No censorship on learning Wandering Monks Peregrini pro Christo Reform of Irish culture 32

35 early christian missions III. Christianity Goes West C.E. C. Scotland and Celtic Monasticism Columba ( C.E.) Apostle to Scotland [Crimthann/fox; called Columcille/dove of the church; Romanized to Columba] Background: Born to wealthy Irish family, he followed in the footsteps of Patrick becoming a monk and established monasteries at Durrow and Kells in Ireland. Supposedly his love of books got him in trouble. One account records that he fought a battle over a contested manuscript in which hundreds were killed. As a result he was banished from Ireland in 563. Others say that he left Ireland to follow the call of Christ to Scotland. For whatever reason, he left. Scotland: D. Anglo/Saxon England Aiden (died 651 C.E.) & Cuthbert ( C.E.) Lindisfarne (land by the Lindis) Background: Aiden arrived from Iona in 635 C.E. with 12 other monks at the request of King Oswald and they established their monastic community on Lindisfarne. From there they evangelized the Anglo-Saxon population of Northumbria, introduced Celtic Christian traditions and established two monasteries at Melrose and Jedburgh. By 664 C.E., the struggle for ecclesiastical dominance between Lindisfarne (Celtic Tradition) and Canterbury (Roman Tradition) had reached a head. At the Council of Whitby, called by King Osway, the Celtic contingent was led by Bishop Colman of Lindisfarne and supported by Hilda, abbess of the doublehouse at Whitby. The Roman delegation was represented by Bishop Wilfred of York. After much debate over the dating of Easter and proper haircuts for monks, the Celtic contingent was forced by King Osway to concede to the authority of Rome and adopt Roman practices. Coleman s Irish followers and 30 English monks left Lindisfarne for Iona rather than submit. The leadership of Lindisfarne passed to Cuthbert, an Anglo-Saxon monk trained in the Celtic tradition at Melrose. Cuthbert led the monastic community with integrity and grace and assisted them in complete compliance with the Roman rites. He was best known for his holy lifestyle and his desire to commune with God as a hermit in the tradition of the Desert Fathers. The famous Lindisfarne Gospels, dedicated to Cuthbert, were started in 687 C.E. and completed in 698 C.E. 33

36 34 st. augustine: a transitional figure

37 st. augustine: a transitional figure Introduction (See Map 2) Augustine is a transitional figure in that he stood at that pivotal moment when the Roman Empire and the classical world it represented were waning and the seeds of the soon to emerge medieval world were being planted. Augustine s Confessions tell us of the classical world that is dying and what will be lost. Augustine s thought and theology created the bridge that connected the classical and medieval worlds, a bridge that future generations of thinkers were compelled to cross in order to dialogue with this North African bishop. Both medieval scholasticism and 16th century Protestantism were indebted to the work of Augustine. In fact this Bishop of Hippo s collected works helped shape the psyche of western civilization from the time after the fall of Rome to the Enlightenment. In a sense Augustine s Confessions was the forerunner of the modern psyche, the first person to write as I. He revealed the hidden inner life with all its complexity, wonders and duplicity. I. Biography: Confessions Theology as Biography Born in 354 C.E. in Thagaste, North Africa Mother: Monica Father: Patricius Schooled in Carthage in classical studies Taught rhetoric in Thagaste, Carthage and Milan Life characterized by a desperate search for truth about himself, God, the world etc. Tried several philosophies before converting to Christianity. His mother, Ambrose of Milan and the Life of St. Anthony were major influences. Converted at age 32. Ordained a priest in 391 C.E., served in monastery at Hippo and was elected Bishop of Hippo in 395 C.E. 35

38 st. augustine: a transitional figure II. Theological Controversies A. Pelagianism (Soteriology) Pelagius was a British monk trained in law. His concern was the moral laxity he found among Christians and the widespread excuse for moral laxity being that they are not on the same level of spirituality as monks or priests. The excuse was I can t help it, this is just he way I am. Pelagius sought to formulate an understanding of God s law and salvation that placed moral responsibility on the shoulders of the average Christian. God being just would not give us laws that we were not capable of fulfilling. God would not demand an ought that we were not able to do. By putting the power of moral/spiritual transformation back in the hands of people, Augustine asserted that Pelagius undermined the biblical understanding of law and made Christ s atonement an empty work. 1. Natural State of Humanity Pelagius: Augustine: 2. Fall Pelagius: [no need for infant baptism] Augustine: [need for infant baptism] 36

39 st. augustine: a transitional figure II. Theological Controversies A. Pelagianism (Soteriology) 3. Will Pelagius: Augustine: Two Conditions of the Will Before the Fall, Posse non peccare After the Fall, Non posse non peccare 4. Sin Pelagius: We are sinners because we sin. Augustine: We sin because we are sinners. 5. Grace Pelagius: Grace is a natural endowment of will and intellect given to us by God in order for us to obey God s just laws. Augustine: God must grant us grace that is outside of our own efforts because we are non posse non peccare. We cannot will to love God on our own. Salvation is from beginning to end a work of God s grace. 37

40 st. augustine: a transitional figure II. Theological Controversies B. Donatism (Ecclesiology) A schismatic movement in North Africa led by Bishop Donatus of Carthage. This group split from the Catholic Church over the issue of purity and the implications of purity for the sacraments. During the Diocletian persecution of the church some bishops and priests who renounced Christ and turned over the scriptures to be burned. After the persecution some of these men were reinstated. The Donatists objected to their reinstatement. Issues: Augustine s Arguments: 1. Parable of the wheat and tares There is no visibly pure church. There is a visible and invisible church. 2. Difference between ex opere operato and ex opere operantis. Result: Augustine supported the state s persecution of the Donatists because to be schismatic was to be a heretic. Donatism broke the unity of the church. 38

41 st. augustine: a transitional figure III. Political Theory The City of God In the first decade of the 5th century, Rome was failing in its attempts to hold back the barbarian invasion. The Vandals were in North Africa assaulting Carthage and other cities. Many were saying that Rome could only be saved by returning to the old gods and old ways. Augustine wrote the City of God to refute this pagan argument and to present his overarching understanding of the role of history and human institutions in the larger plans and purposes of God. Arguments There are Two Cities 1. the City of Man 2. the City of God The love of self and the things of the world characterized the first city and the love of God characterized the second city. These two loves created two kinds of human society. Ultimately God was working in and through history to bring about his plan of salvation using imperfect people and institutions. 1. City of Man Human Governments Destined to fail because they were not eternal and were based upon and directed toward falsely directed love, self not God. These institutions were capable of serving the purposes of order and justice to a limited degree but could never fulfill the plans of God. They could control the effects of sin but never eradicate it. They could only achieve relative peace and relative order at best. 2. City of God The Church Not the embodiment of the City of God, but rather the anticipation of it because the church was affected by sin and therefore was not perfect but was the society in which God s grace was at work. The church was the shadow of a redeemed human society that would be the final outcome of God s purposes in salvation. 39

42 40 appendixes

43 appendix one historical rules of thumb 1. Actual history is simultaneous but we study it in fragments and therefore it is important to recognize transition. Not this and then that, but rather, this to that. 2. Most of history is the history of the unintended. 3. Never beg the question by assuming that history is inevitable. 4. Historians write history be careful about using categories created by historians like Dark Ages. There was no Golden Age in anybody s history either, only the nostalgia about it. 5. While searching for the facts of history pay close attention to the sentiments and symbols that motivated and shaped people s world view. 6. Important Question: What was it possible for the people of a particular time to have believed? Not what we wished they believed, or want them to believe. Process for Historical Study: Always trying to move beyond description to analysis. Observations Questions Research Analysis 41

44 appendix two apostles creed (late first, early second century) I believe in God, the Father Almighty, the Maker of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived by the Holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell. The third day He arose again from the dead; He ascended into heaven, and sits at the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. the nicene creed (374 C.E.) I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made. Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets. And I believe in one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. 42

45 appendix three trinity diagram 43

46 appendix four timelines, part one age of jesus and the apostles Birth of Jesus Death of Jesus Death of Stephen Death of Paul Nero Destruction of Jerusalem age of catholic christianity Ignatius Polycarp Justin Irenaeus Clement of Alexandria Tertullian Origen Cyprian Marcion Montanus Muritorian Canon Gnosticism Crisis Trajan Decius Diocletian Constantine 44

47 appendix five timelines, part two age of the christian roman empire Council of Nicea Council of Chalcedon Anthony Athanasius Basil Jerome Ambrose Augustine Leo Benedict Gregory the Great Conversion of Constantine Theodosius Sack of Rome Fall of Rome Baptism of Clovis Justinian early middle ages Ulfilas Europe is Christianized St. Patrick Augustine to England Baptism of Clovis Boniface Goths Huns Lombards Gregory Charlemagne Conquerors of Rome the Great Fall of Rome Battle of Tours Iconoclastic Controversy 45

48 46 maps

49 map one eastern expansion of roman empire during the sixth century 47

50 map two campaigns of marcus aurelius and the severan emperors 48

51 map three roman empire of diocletian and constantine 49

52 map four greece, the aegean, and western asia minor 50

53 map five roman empire north and west in the age of crisis 51

54 map six roman empire divided into prefectures and dioceses 52