Christianity

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Christianity

Table of Contents

Introduction

The church and its history

Aspects of the Christian religion

The Christian community and the world

Christianity, major religion stemming from the life, teachings, and death of Jesus of Nazareth (the Christ, or the Anointed One of God) in the 1st century ce. It has become the largest of the world’s religions and, geographically, the most widely diffused of all faiths. It has a constituency of more than two billion believers. Its largest groups are the Roman Catholic Church, the Eastern Orthodox churches, and the Protestant churches. The Oriental Orthodox churches constitute one of the oldest branches of the tradition but had been out of contact with Western Christianity and Eastern Orthodoxy from the middle of the 5th century until the late 20th century because of a dispute over Christology (the doctrine of Jesus Christ’s nature and significance). Significant movements within the broader Christian world and sometimes transcending denominational boundaries are Pentecostalism, Charismatic Christianity, Evangelicalism, and fundamentalism. In addition, there are numerous independent churches throughout the world. See also Anglicanism; Baptist; Calvinism; Congregationalism; Evangelical church; Lutheranism; Oriental Orthodoxy; presbyterian; Reformed and Presbyterian churches.

mosaic; ChristianityChrist as Ruler, with the Apostles and Evangelists (represented by the beasts). The female figures are believed to be either Santa Pudenziana and Santa Práxedes or symbols of the Jewish and Gentile churches. Mosaic in the apse of Santa Pudenziana basilica, Rome, 401–417 ce.De Antonis

This article first considers the nature and development of the Christian religion, its ideas, and its institutions. This is followed by an examination of several intellectual manifestations of Christianity. Finally, the position of Christianity in the world, the relations among its divisions and denominations, its missionary outreach to other peoples, and its relations with other world religions are discussed. For supporting material on various topics, see angel and demon; Bible; biblical literature; canon law; creed; Christology; doctrine and dogma; ecumenism; eschatology; exegesis; faith; grace; heaven; hell; heresy; Jesus Christ; liturgical movement; millennialism; miracle; monasticism; monotheism; New Testament; Old Testament; original sin; papacy; prayer; priesthood; purgatory; sacrament; salvation; schism; scripture; theism; theology; and worship. The church and its history The essence and identity of Christianity

At its most basic, Christianity is the faith tradition that focuses on the figure of Jesus Christ. In this context, faith refers both to the believers’ act of trust and to the content of their faith. As a tradition, Christianity is more than a system of religious belief. It also has generated a culture, a set of ideas and ways of life, practices, and artifacts that have been handed down from generation to generation since Jesus first became the object of faith. Christianity is thus both a living tradition of faith and the culture that the faith leaves behind. The agent of Christianity is the church, the community of people who make up the body of believers.

To say that Christianity “focuses” on Jesus Christ is to say that somehow it brings together its beliefs and practices and other traditions in reference to a historical figure. Few Christians, however, would be content to keep this reference merely historical. Although their faith tradition is historical—i.e., they believe that transactions with the divine do not occur in the realm of timeless ideas but among ordinary humans through the ages—the vast majority of Christians focus their faith in Jesus Christ as someone who is also a present reality. They may include many other references in their tradition and thus may speak of “God” and “human nature” or of the “church” and the “world,” but they would not be called Christian if they did not bring their attentions first and last to Jesus Christ.

While there is something simple about this focus on Jesus as the central figure, there is also something very complicated. That complexity is revealed by the thousands of separate churches, sects, and denominations that make up the modern Christian tradition. To project these separate bodies against the background of their development in the nations of the world is to suggest the bewildering variety. To picture people expressing their adherence to that tradition in their prayer life and church-building, in their quiet worship or their strenuous efforts to change the world, is to suggest even more of the variety.

Given such complexity, it is natural that throughout Christian history both those in the tradition and those surrounding it have made attempts at simplification. Two ways to do this have been to concentrate on the “essence” of the faith, and thus on the ideas that are integral to it, or to be concerned with the “identity” of the tradition, and thus on the boundaries of its historical experience.

Modern scholars have located the focus of this faith tradition in the context of monotheistic religions. Christianity addresses the historical figure of Jesus Christ against the background of, and while seeking to remain faithful to, the experience of one God. It has consistently rejected polytheism and atheism.

A second element of the faith tradition of Christianity, with rare exceptions, is a plan of salvation or redemption. That is to say, the believers in the church picture themselves as in a plight from which they need rescue. For whatever reason, they have been distanced from God and need to be saved. Christianity is based on a particular experience or scheme directed to the act of saving—that is, of bringing or “buying back,” which is part of what redemption means, these creatures of God to their source in God. The agent of that redemption is Jesus Christ.

It is possible that through the centuries the vast majority of believers have not used the term essence to describe the central focus of their faith. The term is itself of Greek origin and thus represents only one part of the tradition, one element in the terms that have gone into making up Christianity. Essence refers to those qualities that give something its identity and are at the centre of what makes that thing different from everything else. To Greek philosophers it meant something intrinsic to and inherent in a thing or category of things, which gave it its character and thus separated it from everything of different character. Thus, Jesus Christ belongs to the essential character of Christianity and gives it a unique identity.

If most people are not concerned with defining the essence of Christianity, in practice they must come to terms with what the word essence implies. Whether they are engaged in being saved or redeemed on the one hand, or thinking and speaking about that redemption, its agent, and its meaning on the other, they are concentrating on the essence of their experience. Those who have concentrated from within the faith tradition have also helped to give it its identity. It is not possible to speak of the essence of a historical tradition without referring to how its ideal qualities have been discussed through the ages. Yet one can take up the separate subjects of essence and identity in sequence, being always aware of how they interrelate. Historical views of the essence Early views

Jesus and the earliest members of the Christian faith tradition were Jews, and thus they stood in the faith tradition inherited by Hebrew people in Israel and the lands of the Diaspora. They were monotheists, devoted to the God of Israel. When they claimed that Jesus was divine, they had to do so in ways that would not challenge monotheism.

Insofar as they began to separate or be separated from Judaism, which did not accept Jesus as the Messiah, the earliest Christians expressed certain ideas about the one on whom their faith focused. As with other religious people, they became involved in a search for truth. God, in the very nature of things, was necessarily the final truth. In a reference preserved in the Gospel According to John, however, Jesus refers to himself not only as “the way” and “the life” but also as “the truth.” Roughly, this meant “all the reality there is” and was a reference to Jesus’ participation in the reality of the one God.

From the beginning there were Christians who may not have seen Jesus as the truth or as a unique participant in the reality of God. There have been “humanist” devotees of Jesus, modernist adapters of the truth about the Christ, but even in the act of adapting him to humanist concepts in their day they have contributed to the debate of the essence of Christianity and brought it back to the issues of monotheism and a way of salvation.

It has been suggested that the best way to preserve the essence of Christianity is to look at the earliest documents—the four Gospels and the letters that make up much of the New Testament—which contain the best account of what the earliest Christians remembered, taught, or believed about Jesus Christ. It is presumed that “the simple Jesus” and the “primitive faith” emerge from these documents as the core of the essence. This view has been challenged, however, by the view that the writings that make up the New Testament themselves reflect Jewish and Greek ways of thinking about Jesus and God. They are seen through the experience of different personalities, such as St. Paul the Apostle or the nameless composers—traditionally identified as St. Matthew, St. Mark, St. Luke, and St. John—of documents that came to be edited as the Gospels. Indeed, there are not only diverse ways of worship, of polity or governance of the Christian community, and of behaviour pictured or prescribed in the New Testament but also diverse theologies, or interpretations of the heart of the faith. Most believers see these diversities as complementing each other and leave to scholars the argument that the primal documents may compete with and even contradict each other.

Yet there is a core of ideas that all New Testament scholars and believers would agree are central to ancient Christian beliefs. One British scholar, James G. Dunn, for example, says they would all agree that “the Risen Jesus is the Ascended Lord.” That is to say, there would have been no faith tradition and no scriptures had not the early believers thought that Jesus was “Risen,” raised from the dead, and, “Ascended,” somehow above the ordinary plane of mortal and temporal experience. From that simple assertion early Christians could begin to complicate the search for essence.

An immediate question was how to combine the essential focus on Jesus with the essential monotheism. At various points in the New Testament and especially in the works of the Apologists, late 1st- and 2nd-century writers who sought to defend and explain the faith to members of Greco-Roman society, Jesus is identified as the “preexistent Logos.” That is, before there was a historical Jesus born of Mary and accessible to the sight and touch of Jews and others in his own day, there was a Logos—a principle of reason, an element of ordering, a “Word”—that participated in the Godhead and thus existed, but which only preexisted as far as the “incarnate” Logos, the Word that took on flesh and humanity (John 1:1–14), was concerned.

In searching for an essence of truth and the way of salvation, some primitive Jewish Christian groups, such as the Ebionites, and occasional theologians in later ages employed a metaphor of adoption. These theologians used as their source certain biblical passages (e.g., Acts 2:22). Much as an earthly parent might adopt a child, so the divine parent, the one Jesus called abba (Aramaic: “daddy,” or “father”), had adopted him and taken him into the heart of the nature of what it is to be God. There were countless variations of themes such as the preexistent Logos or the concept of adoption, but they provide some sense of the ways the early Apologists carried out their task of contributing to the definition of the essence of their Jesus-focused yet monotheistic faith.

While it is easier to point to diversity than to simplicity or clarity among those who early expressed faith, it must also be said that from the beginning the believers insisted that they were, or were intended to be, or were commanded and were striving to be, united in their devotion to the essence of their faith tradition. There could not have been many final truths, and there were not many legitimate ways of salvation. It was of the essence of their tradition to reject other gods and other ways, and most defining of essence and identity occurred as one set of Christians was concerned lest others might deviate from the essential faith and might, for example, be attracted to other gods or other ways.

While Jesus lived among his disciples and those who ignored or rejected him, to make him the focus of faith or denial presented one type of issue. After the “Risen Jesus” had become the “Ascended Lord” and was no longer a visible physical presence, those at the head of the tradition had a different problem. Jesus remained a present reality to them, and, when they gathered to worship, they believed that he was “in the midst of them.” He was present in their minds and hearts, in the spoken word that testified to him, and also present in some form when they had their sacred meal and ingested bread and wine as his “body and blood.” They created a reality around this experience; if once Judaism was that reality, now Christianity resulted.

The search for the essence of Christianity led people in the Greek world to concentrate on ideas. The focus on Jesus narrowed to ideas, to “beliefs about” and not only “belief in,” and to doctrines. The essence began to be cognitive, referring to what was known, or substantive. As debates over the cognitive or substantive aspects of Jesus’ participation in God became both intense and refined, the pursuit of essences became almost a matter of competition in the minds of the Apologists and the formulators of doctrines in the 3rd through the 6th century. During this time Christians met in council to develop statements of faith, confessions, and creeds. The claimed essence was used in conflict and rivalry with others. Christian Apologists began to speak, both to the Jews and to the other members of the Greco-Roman world, in terms that unfavourably compared their religions to Christianity. The essence also came to be a way to define who had the best credentials and was most faithful. The claim that one had discerned the essence of Christianity could be used to rule out the faithless, the apostate, or the heretic. The believers in the essential truth and way of salvation saw themselves as insiders and others as outsiders. This concept became important after the Christian movement had triumphed in the Roman Empire, which became officially Christian by the late 4th century. To fail to grasp or to misconceive what was believed to be the essence of faith might mean exile, harassment, or even death.

In the early stages of the development of their faith, Christians did something rare if not unique in the history of religion: they adopted the entire scriptural canon of what they now saw to be another faith, Judaism, and embraced the Hebrew Scriptures, which they called the Old Testament. But while doing so, they also incorporated the insistent monotheism of Judaism as part of the essence of their truth and way of salvation, just as they incorporated the Hebrew Scriptures’ story as part of their own identity-giving narrative and experience.

This narrowing of focus on Jesus Christ as truth meant also a complementary sharpening of focus on the way of salvation. There is no purpose in saving someone who does not need salvation. Christianity therefore began to make, through its councils and creeds, theologians and scholars, some attempts at definitive descriptions of what it is to be human. Later some of these descriptions were called “original sin,” the idea that all humans inherited from Adam, the first-created human, a condition that made it impossible for them to be perfect or to please a personal God on their own. While Christians never agreed on a specific teaching on original sin, they did describe as the essence of Christianity the fact that something limited humans and led them to need redemption. Yet the concentration always returned to Jesus Christ as belonging more to the essence of Christianity than did any statements about the human condition.

Detail from Expulsion of Adam and Eve, fresco by Masaccio, c. 1427; in the Brancacci Chapel, Church of Santa Maria del Carmine, Florence. Scala/Art Resource, New York

The essence of Christianity eventually included statements about the reality to God. Christians inherited from the Jews a relatively intimate picture of a God who made their young and small universe, with its starry heavens, and then carried on discourse with humans, making covenants with them and rewarding or punishing them. But the Greek part of their tradition contributed the concept of a God who was greater than any ideas of God but who had to be addressed through ideas. Indeed, it was during this time that words such as essence, substance, and being—terms that did not belong to the Old or New Testament traditions—came to be wedded to biblical witness in the creeds. Christians used the vocabulary and repertory of options then available to them in speaking of the all-encompassing and the ineffable and grafted these onto the witness to God that was essential to their faith. Contemporary Christians, including many who reject the notion of creeds or any non-biblical language, are still left with the problems and intentions of the ancients: how to think of Jesus in such a way that they are devoted to him not in isolation, as an end in himself—for that would be idolatry of a human—but in the context of the total divine reality.

It is impossible to chronicle the efforts at expressing essence without pointing to diversity within the unity. Yet the belief in final unity belongs to any claims of finding an essence. Thus it was both a typical and a decisive moment when in the 5th century Vincent of Lérins" class="md-crosslink">St. Vincent of Lérins, a Gallo-Roman theologian, provided a formula according to which Christianity expressed a faith that “has been believed everywhere, always, and by all” (quod ubique, quod semper, quod ab omnibus creditum est). Even if not all Christians could agree on all formulations, it was widely held that there was some fundamental “thing” that had thus been believed. Medieval and Reformation views

For a thousand years, a period that began with what some historians called the “Dark Ages” in the Christian West and that endured through both the Eastern and Western extensions of the Roman Empire, the essence of Christian faith was guarded differently than it had been in the first three centuries, before Christianity became official; throughout the Middle Ages itself the understanding of the essence evolved. In the 4th and 5th centuries, theologians including St. Ambrose, St. Augustine of Hippo, and St. Jerome laid the foundations for the development of Christian thought. By the 5th century, the bishop of Rome, the pope, as a result of conciliar decisions and unique events in Rome, had become the leading spokesman for the faith in Latin, or Western, Christendom. This position would assume greater institutional strength in later periods of the Middle Ages. In the Eastern churches, despite the claims of the patriarch of Constantinople, no single pontiff ruled over the bishops, but they saw themselves just as surely and energetically in command of the doctrines that made up the essence of Christianity.

The Western drama, especially after the year 1000, was more fateful for Christianity in the modern world. The pope and the bishops of Latin Christendom progressively determined the essence through doctrines and canons that enhanced the ancient grasp of faith. As they came to dominate in Europe, they sought to suppress contrary understandings of the essence of the faith. In the 14th and 15th centuries, Jews were confined to ghettos, segregated and self-segregated enclaves where they did not and could not share the full prerogatives of Christendom. When sects were defined as heretical—Waldenses, Cathari, and others—because of their repudiation of Roman Catholic concepts of Christian essence, they had to go into hiding or were pushed into enclaves beyond the reach of the custodians of official teaching. The essence of Christianity had become a set of doctrines and laws articulated and controlled by a hierarchy that saw those doctrines as a divine deposit of truth. Theologians might argue about the articulations with great subtlety and intensity, but in that millennium few would have chosen to engage in basic disagreement over the official teachings, all of which were seen to be corollaries of the basic faith in Jesus Christ as participating in the truth of God and providing the way of salvation.

Through these centuries there was also increasing differentiation between the official clergy, which administered the sacraments and oversaw the body of the faithful, and the laity. Most of what was debated centuries later about the essence of medieval Christianity came from the records of these authorities. As more is learned about the faith of the ordinary believers, it becomes more evident in the records of social history that people offered countless variations on the essence of the faith. Many people used the church’s officially legitimated faith in the power of saints’ relics to develop patterns of dealing with God that, according to the Protestant reformers, detracted from the uniqueness of Jesus Christ as the only agent of salvation.

During this thousand years in both Western and Eastern Christianity, when the faith had a cultural monopoly, there was an outburst of creativity and a fashioning of a Christian culture that greatly enhanced and complicated any once-simple notions of an essence. Christianity was as much a cultural tradition as it was a faith tradition, an assertion that the leadership of the medieval church would not have regarded as diminishing or insulting. Christianity as a cultural tradition is perhaps most vividly revealed in the magnificent cathedrals and churches that were built in the Middle Ages and in the illuminated manuscripts of the period.

Lindisfarne GospelsThe Lindisfarne Gospels are from the late 7th or early 8th century.© BL/Robana—Robana Picture Library/age fotostock

As Christian culture grew ever more complex, however, there arose a constant stream of individual reformers who tried to get back to what they thought was its original essence. Among these was St. Francis of Assisi, who in his personal style of devotion and simple way of life was often seen as capturing in his person and teachings more of the original essence of Jesus’ truth and way of salvation than did the ordained authorities in the church and empires. Unlike the Waldenses and members of other dissident groups, Francis accepted the authority of the ordained clergy and contributed to a reform and revival of the broader church.

St. Francis of AssisiSt. Francis of Assisi, painting by an unknown artist.© zatletic/Fotolia

In the late Middle Ages a number of dissenters emerged—such as Jan Hus in Bohemia, John Wycliffe in England, and Girolamo Savonarola in Florence—who challenged the teachings of the church in more radical ways than someone like St. Francis did. For all their differences, they were united in their critique of what they thought complicated the essence of Christianity. On biblical prophetic grounds they sought simplicity in the cognitive, moral, and devotional life of Christianity.

When the Protestant Reformation divided Western Christianity—as Eastern Christians, already separated since the 11th century, looked on—the 16th-century European world experienced a foretaste of the infinite Christian variety to come. The reforms that gave rise to the many Protestant bodies—Lutheran, Anglican, Presbyterian, Reformed, Anabaptist, Quaker, and others—were themselves debates over the essence of Christianity. Taken together, they made it increasingly difficult for any one to claim a monopoly on the custodianship of that essence, try as they might. Each new sect offered a partial discernment of a different essence or way of speaking of it, even if the vast majority of Protestants agreed that the essence could be retrieved best, or, indeed uniquely, through recovery of the central message of the Scriptures.

After the ferment of the Reformation, most of the dissenting groups, as they established themselves in various nations, found it necessary to engage in their own narrowing of focus, rendering of precise doctrines, and understanding of divine truth and the way of salvation. Within a century theologians at many Protestant universities were adopting systems that paralleled the old scholasticisms against which some reformers had railed. Those who had once thought that definition of doctrine failed to capture the essence of Christianity were now defining their concept of the essence in doctrinal terms but were doing so for Lutherans, Reformed, Presbyterians, and even more radical dissenters and resistors of creeds, such as the Anabaptists.

The belief of St. Vincent of Lérins that there is a faith that has been held by everyone, always and everywhere, lived on through the proliferation of Protestant denominations and Roman Catholic movements and, in sophisticated ways, has helped animate the modern ecumenical movement. Thus, some have spoken of that movement as a reunion of churches, an idea that carries an implication that they had once been “one,” and a further hint that one included an essence on which people agreed. Reunion, then, would mean a stripping away of accretions, a reducing of the number of arguments, and a refocusing on essentials. Modern views

The modern church and world brought new difficulties to the quest for defining an essence of Christianity. Both as a result of Renaissance humanism, which gloried in human achievement and encouraged human autonomy, and of Reformation ideas that believers were responsible in conscience and reason for their faith, an autonomy in expressing faith developed. Some spoke of Protestantism as being devoted to the right of private judgment. Roman Catholics warned that believers who did not submit to church authority would issue as many concepts of essence as there were believers to make the claims.

In the 18th century the Western philosophical movement called the Enlightenment further obscured searches for the essence of Christianity. The Enlightenment proclaimed optimistic views of human reach and perfectibility that challenged formerly essential Christian views of human limits. The Deity became a benevolent if impersonal force, not an agent that arranged a way of salvation to people in need of rescue. The Enlightenment also urged a view of human autonomy and of the use of reason in a search for truth. But, in the view of Enlightenment thinkers, reason did not need to be responsive to supernatural revelation, as contained in the Old and New Testaments. Indeed, reason questioned the integrity of those scriptures themselves through methods of historical and literary criticism. No longer should one rely on the word of priests who passed on notions of essential Christianity.

While many Westerners moved out of the orbit of faith as a result of the Enlightenment and the rise of criticism, many others—in Germany, France, England, Scotland, and, eventually, the Americas—remained Christians, people of faith if now of faith differently expressed. Some Christians, the Unitarians, rejected the ideas of both a preexistent Logos made incarnate in Christ and a Jesus adopted into the Godhead. Jesus was seen as the great teacher or exemplar. They thus also tested the boundaries of essential teaching about a way of salvation. And at the heart of Deist Christianity was a view of God that remained “mono-” in that it was devoted to a single principle, but as “deist” instead of “theist” it departed from the ancient picture of a personal God engaged in human affairs. These were blows to the integrity of St. Vincent of Lérins’s concept and more reasons for the orthodox to use Vincent’s concept to exclude Unitarians, Deists, and other innovators from the circle of Christianity.

In the 19th century philosophical and historical criticism inspired some Christians to renew the search for essences. For example, in the wake of the German idealist philosopher G.W.F. Hegel, Hegelian scholars tried to rescue Christianity by viewing it as an unfolding of “absolute spirit.” They followed Christian history through a constant dialectic, a series of forces and counterforces producing new syntheses. A problem with the Hegelian approach arose as the historical Jesus came to be seen merely as one stage in the unfolding of absolute spirit; he was not a decisive agent of the way of salvation “once for all,” as the biblical Letter to the Hebrews had claimed him to be. Soon biblical scholars such as David Friedrich Strauss were speaking of the historical Jesus as a myth of a certain set of people in one moment of the dialectical unfolding. The Christian faith itself began to dissolve, and many Hegelians began to reject the God of the Christian faith along with the historical Jesus.

Another group of 19th-century theologians took the opposite course. In the spirit of the 18th-century German philosopher Immanuel Kant, these neo-Kantians spoke not of the noumenal world, the unseen realm of essences beyond visible reality, but of the phenomenal realm, the world of history in which things happened. Theologians in this school engaged in a century-long “quest for the historical Jesus,” in which they sought the simple essence of Christianity. Significantly, the greatest exemplar of this historical tradition, the German theologian Adolf von Harnack, wrote one of the best-known modern books on the essence of Christianity, Das Wesen des Christentums (1900; What Is Christianity?).

The call had come to purge Christianity of what Harnack called traces of “acute Hellenization,” the Greek ideas of essence, substance, and being that were introduced into the Christian tradition in its early history. The focus was shifted to the fatherhood of God and the announcement of the kingdom, as Jesus had proclaimed in the Gospels. While this approach matched the thirst for simplification in the minds of many of the Christian faithful, it also diminished the concept of God. The result was a form of Christian humanism that more traditional Christians regarded as a departure from the essence of Christianity. This view claimed to be based on the historical Jesus, but scholars could not agree on the details.

Throughout the modern period some thinkers took another route toward expressing the essence of Christianity. The notion that the theologians would never find the essence of Christianity grew among German Pietists, among the followers of John Wesley into Methodism, and in any number of Roman Catholic or Protestant devotional movements. Instead, according to these groups, the Christian essence was discernible in acts of piety, closeness to the fatherly heart of God as shown in the life of Jesus, and intimate communion with God on emotional or affective—not cognitive, rational, or substantial (i.e., doctrinal)—grounds. Although these pietisms have been immensely satisfying to millions of modern believers, they have been handicapped in the intellectual arena when pressed for the definitions people need in a world of choice.

Some modern Christians have shifted the topic from the essence of Christianity to its absoluteness among the religions. They have been moved by what the Germans called Religionswissenschaft, the study of world religions. In that school, the focus fell on the sacred, what the German theologian Rudolf Otto called “the idea of the Holy.” On those terms, as the German scholar Ernst Troeltsch showed, it was more difficult to speak of the “absoluteness” of Christianity and its truth; one had to speak of it on comparative terms. Yet some early 20th-century comparativists, such as the Swedish Lutheran archbishop Nathan Söderblom, applied their understanding of the study of religion to help animate the movement for Christian reunion.

The ecumenical movement that arose in the 20th century was based upon the belief that the church has different cultural expressions that must be honoured and differing confessional or doctrinal traditions designed to express the essential faith. These traditions demand criticism, comparison, and perhaps revision, with some possible blending toward greater consensus in the future. At the same time, supporters of the movement have shown that, among Christians of good will, elaborations of what constitutes the essence of Christianity are as confusing as they are inevitable and necessary.

Despite this confusion, the ecumenical movement was an important development in the 20th century. It took institutional form in the World Council of Churches in 1948, which was composed of Protestant, Eastern Orthodox, and Oriental Orthodox churches. The World Council emerged out of two organizations that offered distinct approaches to the essential concepts of the faith. One approach was devoted first to “Life and Work,” a view that the essentials of Christianity could be best found and expressed when people followed the way or did the works of Christ, since this constituted his essence. The other approach, concerned with “Faith and Order,” stressed the need for comparative study of doctrine, with critical devotion to the search for what was central. By no means did these groups cling any longer to the notion that when they found unity they would have found a simple essence of Christianity. Yet they believed that they could find compatible elements that would help to sustain them on the never-ending search for what was central to the faith tradition.

Some modern scholars—for example, the British theologian John Hick—viewing the chaos of languages dealing with the essentials of the faith and the complex of historical arguments, pose the understanding of the essence in the future. They speak of “eschatological verification,” referring to the end, the time beyond history, or the time of fulfillment. In that future, one might say, it will have become possible to assess the claims of faith. Theologians of these schools argue that such futuristic notions motivate Christians and the scholars among them to clarify their language, refine their historical understandings, and focus their devotion and spirituality. The question of Christian identity

These comments on the search for the essence of Christianity, the task of defining the core of the faith tradition, demonstrate that the question of Christian identity is at stake at all times. What the psychologist Erik Erikson said of the individual—that a sense of identity means “the accrued confidence that one’s ability to maintain inner sameness and continuity…is matched by the sameness and continuity of one’s meaning for others”—can be translated to the concerns of the group. This means that Christians strive, in the midst of change, to have some “inner sameness and continuity” through the focus on Jesus Christ and the way of salvation. At the same time, Christians posit that this identity will be discoverable by and useful to those who are not part of the tradition: secularists, Buddhists, communists, or other people who parallel or rival Christian claims about truth and salvation.

On these terms, writers of Christian history normally begin phenomenologically when discussing Christian identity; that is, they do not bring norms or standards by which they have determined the truth of this or that branch of Christianity or even of the faith tradition as a whole but identify everyone as Christian who call themselves Christian. Thus, from one point of view, the Church of Jesus Christ of Latter-day Saints, or the Mormons as they are commonly called, is, in the view of scholar Jan Shipps, “a new religious tradition.” The followers of the Book of Mormon incorporated the Old and New Testaments into their canon—just as the New Testament Christians incorporated the entire scripture of a previous tradition—and then supplied reinterpretations. As a new religious tradition, Mormonism would not be Christian. But because Mormons use Christian terminology and call themselves Christian, they might also belong to a discussion of Christianity. They may be perceived as departing from the essence of Christianity because other Christians regard their progressive doctrine of God as heretical. Yet Mormons in turn point to perfectionist views of humanity and progressive views of God among more conventionally accepted Christian groups. In areas where the Mormons want to be seen as “latter-day” restorers, basing their essential faith on scriptures not previously accessible to Christians, they would be ruled out of conventional Christian discussion and treatment. Yet they share much of Christian culture, focus their faith in Jesus, proclaim a way of salvation, and want to be included for other purposes, and thus fall into the context of a Christian identity at such times.

This phenomenological approach, one that accents historical and contemporary description and resists prescription, does not allow the historian to state the essence of Christianity as a simple guide for all discussion. It is necessary for scholars to put their own truth claims in a kind of suspension and to record faithfully, sorting out large schools of coherence and pointing to major strains. It is not difficult to state that something was a majority view if the supporting data are present. For example, it is not difficult to say what Roman Catholics at particular times have regarded as the essence of Christianity or what the various Orthodox and Protestant confessions regard as the true way of salvation. Someone using the phenomenological method, however, would stand back and refuse to be the arbiter when these confessional traditions disagree over truth.

St. Vincent of Lérins, then, speaks more for the hunger of the Christian heart or the dream of Christian union than for the researcher, who finds it more difficult to see a moment when everyone agreed on everything everywhere. Yet it remains safe to say that Christian identity begins and ends with a reference to Jesus in relation to God’s truth and a way of salvation. The rest is a corollary of this central claim, an infinite set of variations and elaborations that are of great importance to the separated Christians who hold to them in various times and places. Martin E. Marty The history of Christianity The primitive church The relation of the early church to late Judaism

Christianity began as a movement within Judaism at a period when the Jews had long been dominated culturally and politically by foreign powers and had found in their religion (rather than in their politics or cultural achievements) the linchpin of their community. From Amos (8th century bce) onward the religion of Israel was marked by tension between the concept of monotheism, with its universal ideal of salvation (for all nations), and the notion of God’s special choice of Israel. In the Hellenistic Age (323 bce–3rd century ce), the dispersion of the Jews throughout the kingdoms of the eastern Mediterranean and the Roman Empire reinforced this universalistic tendency. But the attempts of foreign rulers, especially the Syrian king Antiochus IV Epiphanes (in 168–165 bce), to impose Greek culture in Palestine provoked zealous resistance on the part of many Jews, leading to the revolt of Judas Maccabeus against Antiochus. In Palestinian Judaism the predominant note was separation and exclusiveness. Jewish missionaries to other areas were strictly expected to impose the distinctive Jewish customs of circumcision, kosher food, and Sabbaths and other festivals. Other Jews, however, were not so exclusive, welcoming Greek culture and accepting converts without requiring circumcision.

The relationship of the earliest Christian churches to Judaism turned principally on two questions: (1) the messianic role of Jesus of Nazareth and (2) the permanent validity of the Mosaic Law for all.

Bury BibleMoses expounding the law, illuminated manuscript page from the Bury Bible, about 1130; in Corpus Christi College, Cambridge.Courtesy of the Master and Fellows of Corpus Christi College, Cambridge

The Hebrew Scriptures presented history as the stage of a providential drama eventually ending in a triumph of God over all present sources of frustration (e.g., foreign domination or the sins of Israel). God’s rule would be established by an anointed prince, or Messiah (from mashiaḥ, “anointed”), of the line of David, king of Israel in the 10th century bce. The proper course of action leading to the consummation of the drama, however, was the subject of some disagreement. Among the diverse groups were the aristocratic and conservative Sadducees, who accepted only the five books of Moses (the Pentateuch) and whose lives and political power were intimately associated with Temple worship, and the Pharisees, who accepted the force of oral tradition and were widely respected for their learning and piety. The Pharisees not only accepted biblical books outside the Pentateuch but also embraced doctrines—such as those on resurrection and the existence of angels—of recent acceptance in Judaism, many of which were derived from apocalyptic expectations that the consummation of history would be heralded by God’s intervention in the affairs of men in dramatic, cataclysmic terms. The Great Sanhedrin (central council) at Jerusalem was made up of both Pharisees and Sadducees. The Zealots were aggressive revolutionaries known for their violent opposition to Rome and its polytheisms. Other groups were the Herodians, supporters of the client kingdom of the Herods (a dynasty that supported Rome) and abhorrent to the Zealots, and the Essenes, a quasi-monastic dissident group, probably including the sect that preserved the Dead Sea Scrolls. This latter sect did not participate in the Temple worship at Jerusalem and observed another religious calendar, and from their desert retreat they awaited divine intervention and searched prophetic writings for signs indicating the consummation.

What relation the followers of Jesus had to some of these groups is not clear. In the canonical Gospels (those accepted as authentic by the church) the main targets of criticism are the scribes and Pharisees, whose attachment to the tradition of Judaism is presented as legalistic and pettifogging. The Sadducees and Herodians likewise receive an unfriendly portrait. The Essenes are never mentioned. Simon, one of Jesus’ 12 disciples, was or had once been a Zealot. Jesus probably stood close to the Pharisees.

Under the social and political conditions of the time, there could be no long future either for the Sadducees or for the Zealots: their attempts to make apocalyptic dreams effective led to the desolation of Judaea and the destruction of the Temple after the two major Jewish revolts against the Romans in 66–70 and 132–135. The choice for many Jews, who were barred from Jerusalem after 135, thus lay between the Pharisees and the emerging Christian movement. Pharisaism as enshrined in the Mishna (oral law) and the Talmud (commentary on and addition to the oral law) became normative Judaism. By looking to the Gentile (non-Jewish) world and carefully dissociating itself from the Zealot revolutionaries and the Pharisees, Christianity made possible its ideal of a world religion, at the price of sacrificing Jewish particularity and exclusiveness. The fact that Christianity has never succeeded in gaining the allegiance of more than a small minority of Jews is more a mystery to theologians than to historians. The relation of the early church to the career and intentions of Jesus

The prime sources for knowledge of Jesus of Nazareth are the four canonical Gospels in the New Testament. There are also a number of noncanonical sources, notably the apocryphal gospels, which contain stories about Jesus and sayings attributed to him. The Gospel of Thomas, preserved in a Coptic gnostic library found about 1945 in Egypt, contains several such sayings, besides some independent versions of canonical sayings. At certain points the Gospel tradition finds independent confirmation in the letters of the Apostle Paul. Although the allusions in non-Christian sources (the Jewish historian Josephus, the Roman historians Tacitus and Suetonius, and Talmudic texts) are almost negligible, they refute the unsubstantiated notion that Jesus might never have existed.

The first three Gospels—Matthew, Mark, and Luke—are closely related in form, structure, and content. Because they can be studied in parallel columns called a synopsis, they are known as the Synoptic Gospels. Mark was probably used by Matthew and Luke, who may also have used the Q Gospel (so-called from the German Quelle, “source”; Q is the hypothetical Gospel that is the origin of common material in later Gospels). John, differing in both pattern and content, appears richer in theological interpretation but may also preserve good historical information. The Gospels are not detached reports but were written to serve the religious needs of the early Christian communities. Legendary and apologetic (defensive) motifs, and the various preoccupations of the communities for which they were first produced, can readily be discerned as influences upon their narratives. Although many details of the Gospels remain the subject of disagreement and uncertainty, the scholarly consensus accepts the substance of the Gospel tradition as a truthful account.

The chronology of the life of Jesus is one of the matters of uncertainty. Matthew places the birth Jesus at least two years before the death late in 5 bce or early in 4 bce of Herod the Great. Luke connects Jesus’ birth with a Roman census that, according to Josephus, occurred in 6–7 ce and caused a revolt against the governor Quirinius. Luke could be right about the census and wrong about the governor. The Crucifixion, under Pontius Pilate, who was prefect of Judaea in 26–36 ce, was probably about the year 29–30, but again certainty is impossible.

Jesus’ encounter with John the Baptist" class="md-crosslink">St. John the Baptist, the ascetic in the Judaean desert who preached repentance and baptism in view of God’s coming kingdom, marked a decisive moment for his career. He recognized in John the forerunner of the kingdom that his own ministry proclaimed. The first preaching of Jesus, in his home region of Galilee, took the form of vivid parables and was accompanied by miraculous healings. The Synoptic writers describe a single climactic visit of Jesus to Jerusalem at the end of his career, but John may be right (implicitly supported by Luke 13:7) in representing his visits as more frequent and the period of ministry as lasting more than a single year. Jesus’ attitude to the observance of the law generated conflict with the Pharisees, and he also aroused the fear and hostility of the ruling Jewish authorities. A triumphal entry to Jerusalem at Passover time (the period celebrating the Exodus of the Hebrews from Egypt in the 13th century bce) was the prelude to a final crisis. After a last supper with his disciples, he was betrayed by one of them, Judas Iscariot. Arrest and trial followed, first before the Sanhedrin and then before Pilate, who condemned him to crucifixion. According to the Evangelists, Pilate condemned Jesus reluctantly, finding no fault in him. Their version of the condemnation was an attempt to keep Jesus from appearing guilty in Roman eyes, and it was a means for the early Christian community to find its way in the Roman world. In any event, Jesus was executed in a manner reserved for political or religious agitators. It is a universal Christian belief that three days after his death he was raised from the dead by divine power.

Jesus preached the imminent presence of God’s kingdom—in some texts as future consummation, in others as already present. The words and acts of Jesus were believed to be the inauguration of a process that was to culminate in a final triumph of God. His disciples recognized him as the Messiah, the Anointed One, though there is no record of him using the word (except indirectly) in reference to himself. The titles prophet and rabbi also were applied to him. His own enigmatic self-designation was “Son of Man,” sometimes in allusion to his suffering, sometimes to his future role as judge. This title is derived from the version of the Book of Daniel (7:13), where “one like a son of man,” contrasted with beast figures, represents the humiliated people of God, ascending to be vindicated by the Divine Judge. In the developed Gospel tradition, the theme of the transcendent judge seems to be most prominent.

Apocalyptic hope could easily merge into messianic zealotry. Moreover, Jesus’ teaching was critical of the established order and encouraged the poor and oppressed, even though it contained an implicit rejection of revolution. Violence was viewed as incompatible with the ethic of the kingdom of God. Whatever contacts there may have been with the Zealot movement (as the narrative of feeding 5,000 people in the desert may hint), the Gospels assume the widest distance between Jesus’ understanding of his role and the Zealot revolution.

With this distance from revolutionary idealism goes a sombre estimate of human perfectibility. The gospel of repentance presupposes deep defilement in individuals and in society. The sufferings and pains of humanity under the power of evil spirits calls out for compassion and an urgent mission. All the acts of a disciple must express love and forgiveness, even to enemies, and also detachment from property and worldly wealth. To Jesus, the outcasts of society (prostitutes, the hated and oppressive tax agents, and others) were objects of special care, and censoriousness was no virtue. Though the state is regarded as a distant entity in certain respects, it yet has the right to require taxes and civic obligations: Caesar has rights that must be respected and are not incompatible with the fulfillment of God’s demands.

Some of the futurist sayings, if taken by themselves, raise the question of whether Jesus intended to found a church. A negative answer emerges only if the historical Jesus is assumed to have expected an immediate catastrophic intervention by God. There is no doubt that he gathered and intended to gather around him a community of followers. This community continued after his time, regarding itself as the specially called congregation of God’s people, possessing as covenant signs the rites of baptism and the Eucharist (Lord’s Supper) with which Jesus was particularly associated—baptism because of his example, the Eucharist because the Last Supper, on the night before the Crucifixion, was marked as an anticipation of the messianic feast of the coming age.

A closely related question is whether Jesus intended his gospel to be addressed to Jews only or if the Gentiles were also to be included. In the Gospels the Gentiles appear as isolated exceptions, and the choice of 12 Apostles has an evident symbolic relation to the 12 tribes of Israel. The fact that the extension of Christian preaching to the Gentiles caused intense debate in the 40s of the 1st century is decisive proof that Jesus had given no unambiguous directive on the matter. Gospel sayings that make the Jews’ refusal to recognize Jesus’ authority as the ground for extending the kingdom of God to the Gentiles must, therefore, have been cast by the early community. The Gentile mission and St. Paul

Saul, or St. Paul (as he was later called), was a Pharisee who persecuted the primitive church. Born at Tarsus (Asia Minor), he had come to Jerusalem as a student of the famous rabbi Gamaliel and had harried a Christian group called by Luke the “Hellenists,” who were led by Stephen" class="md-crosslink">St. Stephen (the first Christian martyr) and who regarded Jesus as a spiritual reformer sent to purge the corrupt worship of Jerusalem. While on a mission to Damascus to persecute the followers of Jesus, Paul was suddenly converted to faith in Christ and, simultaneously, to a conviction that the Gospel must pass to the non-Jewish world under conditions that dispensed with exclusively and distinctively Jewish ceremonies. Paul was disapproved by Christian Jews and remained throughout his career a controversial figure. He gained recognition for the converts of the Gentile mission by the Christian community in Jerusalem, but his work was considered an affront to Jewish traditionalism. He saw clearly that the universal mission of the church to all humanity, implicit in the coming of the Messiah, Christ, meant a radical break with rabbinical traditions.

Because of the preservation of 13 weighty letters (seven of which are accepted by a majority of scholars as authentic), Paul is the only vivid figure of the apostolic age (1st century ce). Like his elder contemporary Philo of Alexandria, also a Hellenized Jew of the dispersion, he interpreted the Old Testament allegorically and affirmed the primacy of spirit over letter in a manner that was in line with Jesus’ freedom with regard to the Sabbath. The crucifixion of Jesus he viewed as the supreme redemptive act and also as the means of expiation for the sin of humankind. Salvation is, in Paul’s thought, therefore, not found by a conscientious moralism but rather is a gift of grace, a doctrine in which Paul was anticipated by Philo. But Paul linked this doctrine with his theme that the Gospel represents liberation from the Mosaic Law. The latter thesis created difficulties at Jerusalem, where the Christian community was led by James" class="md-crosslink">St. James, the brother of Jesus, and the circle of the intimate disciples of Jesus. James, martyred at Jerusalem in 62, was the primary authority for the Christian Jews, especially those made anxious by Paul; the canonical letter ascribed to James opposes the antinomian (anti-law) interpretations of the doctrine of justification by faith. A middle position seems to have been occupied by Peter" class="md-crosslink">St. Peter. All the Gospels record a special commission of Jesus to Peter as the leader among the Twelve Apostles. But Peter’s biography can only be dimly constructed; he died in Rome (according to early tradition) in Nero’s persecution (64) about the same time as Paul.

The supremacy of the Gentile mission within the church was ensured by the effects on Jewish Christianity of the fall of Jerusalem (70) and Hadrian’s exclusion of all Jews from the city (135). Jewish Christianity declined and became the faith of a very small group without links to either synagogue or Gentile church. Some bore the title Ebionites, “the Poor” (compare Matthew 5:3), and did not accept the tradition that Jesus was born of a virgin.

In Paul’s theology, the human achievement of Jesus was important because his obedient fidelity to his vocation gave moral and redemptive value to his self-sacrifice. A different emphasis appears in the Gospel According to John, written (according to 2nd-century tradition) at Ephesus. John’s Gospel partly reflects local disputes, not only between the church and the Hellenized synagogue but also between various Christian groups, including gnostic communities in Asia Minor. John’s special individuality lies in his view of the relation between the historical events of the tradition and the Christian community’s present experience of redemption. The history is treated symbolically to provide a vehicle for faith. Because it is less attached to the contingent events of a particular man’s life, John’s conception of the preexistent Logos becoming incarnate (made flesh) in Jesus made intelligible to the Hellenistic world the universal significance of Jesus. In antiquity, divine presence had to be understood as either inspiration or incarnation. If the Synoptic Gospels suggest inspiration, the Gospel According to John chooses incarnation. The tension between these two types of Christology (doctrines of Christ) first became acute in the debate between the schools of Antioch and Alexandria in the late 4th century. The contemporary social, religious, and intellectual world

Many Palestinian Jews appreciated the benefits of Roman rule in guaranteeing peace and order. The Roman government tolerated regional and local religious groups and found it convenient to control Palestine through client kings like the Herods. The demand that divine honours be paid not only to the traditional Roman or similar gods but also to the emperors was not extended to Judaea except under the emperor Caligula (reigned 37–41), whose early death prevented desecration of Jerusalem’s holy sites and social unrest. It was enough that the Jews dedicated temple sacrifices and synagogues in the emperor’s honour. The privileges of Roman citizenship were possessed by some Jewish families, including that of the Apostle Paul.

In his Letter to the Romans, Paul affirmed the providential role of government in restraining evil. Christians did not need to be disaffected from the empire, though the deification of the emperor was offensive to them. Moreover, although the church as an agency of social welfare offered much to the downtrodden elements in society, the Christians did not at any stage represent a social and political threat. After the example of their master, the Christians encouraged humility and patience before wicked people. Even the institution of slavery was not the subject of fundamental Christian criticism before the 4th century. However, the church was not lost in pious mysticism. It provided for far more than the cultic (liturgical) needs of its members. Inheriting a Jewish moral ideal, its activities included providing food for the poor, orphans, and foundlings; care for prisoners; and a community funeral service.

Christianity also inherited from Judaism a strong sense of being holy, separate from idolatry and pagan eroticism. As polytheism permeated ancient society, a moral rigorism severely limited Christian participation in some trades and professions. At baptism a Christian was expected to renounce his occupation if that implicated him in public or private compromise with polytheism, superstition, dishonesty, or vice. There was disagreement about military service, however. The majority held that a soldier, if converted and baptized, was not required to leave the army, but there was hesitation about whether an already baptized Christian might properly enlist. Strict Christians also thought poorly of the teaching profession because it involved instructing the young in literature replete with pagan ideals and what was viewed as indecency. Acting and dancing were similarly suspect occupations, and any involvement in magic was completely forbidden.

The Christian ethic therefore demanded some detachment from society, which in some cases made for economic difficulties. The structure of ancient society was dominated not by class but by the relationship of patron and client. A slave or freedman depended for his livelihood and prospects upon his patron, and a man’s power in society was reflected in the extent of his dependents and supporters. In antiquity a strong patron was indispensable if one was negotiating with police or tax authorities or law courts or if one had ambitions in the imperial service. The authority of the father of the family was considerable. Often, Christianity penetrated the social strata first through women and children, especially in the upper classes. But once the householder was a Christian, his dependents tended to follow. The Christian community itself was close-knit. Third-century evidence portrays Christians banking their money with fellow believers, and widely separated groups helped one another with trade and mutual assistance.

Women in ancient society—Greek, Roman, or Jewish—had a domestic, not a public, role; feminine subordination was self-evident. To St. Paul, however, Christian faith transcends barriers to make all free and equal (Galatians 3:28). Of all ancient writers, Paul was the most powerful spokesman for equality. Nevertheless, just as he refused to harbour a runaway slave, so he opposed any practice that would identify the church with social radicalism (a principal pagan charge against it). Paul did not avoid self-contradiction (1 Corinthians 11:5, 14:34–35). His opposition to a public liturgical role for women decided subsequent Catholic tradition in the East and West. Yet in the Greek churches (though not often in the Latin) women were ordained as deacons—in the 4th century by prayer and imposition of hands with the same rite as male deacons—and had a special responsibility at women’s baptism. Widows and orphans were the neediest in antiquity, and the church provided them substantial relief. It also encouraged vows of virginity, and by 400 ce women from wealthy or politically powerful families acquired prominence as superiors of religious communities. It seemed natural to elect as abbess a woman whose family connections might bring benefactions.

The religious environment of the Gentile mission was a tolerant, syncretistic blend of many cults and myths. Paganism was concerned with success, and the gods were believed to give victory in war, good harvests, success in love and marriage, and sons and daughters. Defeat, famine, civil disorder, and infertility were recognized as signs of cultic pollution and disfavour. People looked to religion for help in mastering the forces of nature rather than to achieve moral improvement. Individual gods cared either for specific human needs or for specific places and groups. The transcendent God of biblical religion was, therefore, very different from the numerous gods of limited power and local significance. In Asia Minor Paul and his coworker St. Barnabas were taken to be gods in mortal form because of their miracles. To offer sacrifice on an altar seemed a natural expression of gratitude to any dead, or even living, benefactor. Popular enthusiasm could bestow divine honours on such heroes as dead pugilists and athletes. In the Roman Empire it seemed natural to offer sacrifice and burn incense to the divine emperor as a symbol of loyalty, much like standing for a national anthem today.

Traditional Roman religion was a public cult, not private mysticism, and was upheld because it was the received way of keeping heaven friendly. To refuse participation was thought to be an expression of disloyalty. The Jews were granted exemption for their refusal because their monotheism was an ancestral national tradition. The Christians, however, did everything in their power to dissuade people from following the customs of their fathers, whether Gentiles or Jews, and thereby seemed to threaten the cohesion of society and the principle that each group was entitled to follow its national customs in religion.

If ancient religion was tolerant, the philosophical schools were seldom so. Platonists, Aristotelians, Stoics, Epicureans, and Skeptics tended to be very critical of one another. By the 1st century bce an eclecticism had emerged, and by the 2nd century ce there had developed a common stock of philosophy shared by most educated people and by some professional philosophers, which derived metaphysics involving theories on the nature of Being from Plato, ethics from the Stoics, and logic from Aristotle. This eclectic Platonism provided an important background and springboard for early Christian apologetics. Its main outlines appear already in Philo of Alexandria, whose thought influenced not only perhaps the anonymous writer of the Letter to the Hebrews, traditionally held to be St. Paul, in the New Testament but also the great Christian thinkers St. Clement of Alexandria, Origen, and St. Ambrose of Milan. Because of this widespread philosophical tendency in ancient society, Christians could generally assume some belief in Providence and assent to high moral imperatives among their pagan contemporaries. Platonism in particular provided a metaphysical framework within which the Christians could interpret the entire pattern of creation, the Fall of humanity, the Incarnation, redemption, the church, sacraments, and last things. The internal development of the early Christian church The problem of jurisdictional authority

In the first Christian generation, authority in the church lay either in the kinsmen of Jesus or in those whom he had commissioned as Apostles and missionaries. The Jerusalem church under St. James, the brother of Jesus, was the mother church. Paul admitted that if they had refused to grant recognition to his Gentile converts, he would have laboured in vain. If there was an attempt to establish a hereditary family overlordship in the church, it did not succeed. Among the Gentile congregations, the Apostles sent by Jesus enjoyed supreme authority. As long as the Apostles lived, there existed a living authoritative voice to which appeal could be made. But once they all had died, there was an acute question regarding the locus of authority. The earliest documents of the 3rd and 4th Christian generations are mainly concerned with this issue: What is the authority of the ministerial hierarchy? The apostolic congregations had normally been served by elders (Greek presbyteroi, “priests”) or overseers (episkopoi, “bishops”), assisted by attendants (diakonoi, “deacons”). The clergy were responsible for preaching, for administering baptism and the Eucharist, and for distributing aid to the poor. In each city the senior member of the college (assembly) of presbyters, the bishop, naturally had some special authority; he corresponded with other churches and would attend the ordinations of new bishops as the representative of his own community and as a symbol of the catholicity—the universality and unity—of the church of Christ.

Ignatius" class="md-crosslink">St. Ignatius, bishop of Antioch early in the 2nd century, wrote seven letters on his way to martyrdom at Rome that indicate how critical the centrifugal forces in the church had made the problem of authority. The bishop, he insisted, is the unique focus of unity without whose authority there is no sacrament and no church. A few years earlier the letter of Bishop Clement of Rome (c. 95 ce) to the church at Corinth based the hierarchy’s authority on the concept of a historical succession of duly authorized teachers. Clement understood the clergy and laity to be essentially distinct orders within the one community, just as in the Hebrew Bible there were high priests, priests, Levites (Temple functionaries), and laymen. The principles of Clement and Ignatius became important when the church was faced by people claiming recognition for their special charismatic (spiritual) gifts and especially by gnostics claiming to possess secret oral traditions whispered by Jesus to his disciples and not contained in publicly accessible records such as the Gospels. Indeed, in his conflicts with the gnostics in the late 2nd century, St. Irenaeus of Lyons promoted the idea of apostolic succession, the teaching that the bishops stand in a direct line of succession from the Apostles.

The authority of the duly authorized hierarchy was enhanced by the outcome of another 2nd-century debate, which concerned the possibility of absolution for sins committed after baptism. The Shepherd of Hermas" class="md-crosslink">Shepherd of Hermas, a book that enjoyed canonical status in some areas of the early church, enforced the point that excessive rigorism produces hypocrisies. By the 3rd century the old notion of the church as a society of holy people was being replaced by the conception that it was a school for frail sinners. In spite of protests, especially that of the schism led by the theologian and schismatic pope Novatian at Rome in 251, the final consensus held that the power to bind and loose (compare Matthew 16:18–19), to excommunicate and absolve, was vested in bishops and presbyters by their ordination.

Early Christianity was predominantly urban; peasants on farms were deeply attached to old ways and followed the paganism favoured by most aristocratic landowners. By 400 ce some landowners had converted and built churches on their property, providing a “benefice” for the priest, who might often be one of the magnate’s servants. In the East and in North Africa, each township normally had its own bishop. In the Western provinces, bishops were fewer and were responsible for larger areas, which would ultimately be called by the secular term dioceses (administrative districts). In the 4th century, pressure to bring Western custom into line with Eastern and to multiply bishops was resisted on the grounds that it would diminish the bishops’ social status. By the end of the 3rd century, the bishop of the provincial capital was acquiring authority over his colleagues: the metropolitan (from the 4th century on, often titled archbishop) was chief consecrator of his episcopal colleagues. The bishops of Rome, Alexandria, and Antioch in the 3rd century were accorded some authority beyond their own provinces, in part because the first bishop of each of those cities was thought to have been one of the Apostles. Along with Jerusalem and Constantinople (founded in 330), these three sees (seats of episcopal authority) became the five patriarchates. The title papa (“father”) was for 600 years an affectionate term applied to any bishop to whom one’s relation was intimate; it began to be specially used of bishops of Rome from the 6th century and by the 9th century was almost exclusively applied to them.

From the beginning, Christians in Rome claimed for themselves special responsibilities to lead the church. About 165 ce, memorials were erected at Rome to the Apostles Peter—traditionally considered the first bishop of Rome—and Paul: to Peter in a necropolis on the Vatican Hill and to Paul on the road to Ostia. The construction reflects a sense of being guardians of an apostolic tradition, a self-consciousness expressed in another form when about 190 Bishop Victor of Rome threatened with excommunication Christians in Asia Minor who, following local custom, observed Easter on the day of the Jewish Passover rather than (as at Rome) on the Sunday after the first full moon after the spring equinox. Stephen of Rome (256) is the first known pope to base claims to authority on Jesus’ commission to Peter (Matthew 16:18–19).

Bishops were elected by their congregations—i.e., by the clergy and laity assembled together. But the consent of the laity decreased in importance as recognition by other churches increased. The metropolitan and other provincial bishops soon became just as important as the congregation as a whole, and, though they could never successfully impose a man on a solidly hostile community, they could often prevent the appointment falling under the control of one powerful lay family or faction. From the 4th century on, the emperors occasionally intervened to fill important sees, but such occurrences were not a regular phenomenon (until the 6th century in Merovingian Gaul). The problem of scriptural authority

After the initial problems regarding the continuity and authority of the hierarchy, the greatest guarantee of true continuity and authenticity was found in the Scriptures. Christians inherited (without debate at first) the Hebrew Bible as the Word of God to the people of God at a now superseded stage of their pilgrimage through history. If St. Paul’s Gentile mission was valid, then the Mosaic Law was viewed as no longer God’s final word to his people. Thus, the Hebrew Bible began to be called the “old” covenant. There was some hesitation in the church about the exact books included. The Greek version of the Old Testament (Septuagint) included books (such as the Wisdom of Solomon, Ecclesiasticus, and others) that were not accepted in the Hebrew canon. Most, but not all, Gentile Christian communities accepted the Septuagintal canon. The 3rd-century Alexandrian theologian Origen and especially the Latin biblical scholar Jerome" class="md-crosslink">St. Jerome (4th–5th century) believed it imprudent to base theological affirmations on books enjoying less than universal recognition. The fact that in many English Bibles the parts of the Old Testament accepted in the Septuagint but not in the Hebrew canon are often printed separately under the (misleading) title Apocrypha is a tribute to these ancient hesitations.

The growth of the New Testament is more complex and controversial. The earliest Christians used oral tradition to pass on the story of Jesus’ acts and words, often told in the context of preaching and teaching. As the first generation passed away, however, the need for a more permanent and lasting tradition of the life of Jesus became apparent. Mark" class="md-crosslink">St. Mark first conceived the plan of composing a connected narrative, probably in the decade before—or at some time near—70 ce, when the Temple was destroyed by the Romans. The Gospels that traditionally were thought to have been written by St. Matthew and St. Luke borrowed from Mark and were compiled in the generation after his Gospel. Toward the end of the 1st century and reflecting the persecutions of the emperor Domitian, the Gospel According to John was written. Nevertheless, even after the Gospels were in common circulation, oral tradition was still current; it may even have been preferred. The Gospels themselves, which were probably intended for pastoral uses, did not immediately assume the status of Scripture. Well into the 3rd century, new gospels were being compiled, such as the Gospel of Thomas and the Gospel of Judas, which were not incorporated into the canonical New Testament. The Synoptic Gospels seem to have been used by the apologist Justin Martyr" class="md-crosslink">St. Justin Martyr at Rome about 150 ce in the form of an early harmony (or synthesis of the Gospels); to this, Justin’s Syrian pupil Tatian added the Gospel According to John to make his Diatessaron (according to the four), a harmony of all four Gospels so successful that in Mesopotamia (Tatian’s homeland) it virtually ousted the separate Gospels for 250 years. In the late 2nd century, St. Irenaeus accepted as the standard version of the Christian Scriptures the four Gospels and several other texts that would become part of the canonical New Testament.

On a second level of authority stood the apostolic letters, especially those of Paul" class="md-crosslink">St. Paul. The first of the letters appeared about 50 ce, and well before 90 ce the main body of his correspondence was circulating as a corpus (body of writings). Paul’s letters were the earliest texts of the Christian Scriptures. In addition to them, there are the seven so-called Catholic Letters (i.e., James; I and II Peter; I, II, and III John; and Jude), which were among the last of the literature to be accepted as part of the canonical New Testament.

St. Paul’s antitheses of law and grace, justice and goodness, and the letter and the spirit were extended further than Paul intended by the radical semi-gnostic Marcion of Pontus (c. 140–150), who taught that the Old Testament came from the inferior vengeful Jewish God of justice and that the New Testament told of the kindly universal Father. As the current texts of Gospels and letters presupposed some divine revelation through the Old Testament, Marcion concluded that they had been corrupted and interpolated by Judaizers. Marcion therefore established a fixed canon of an edited version of Luke’s Gospel and some of the Pauline Letters (expurgated), and with Old Testament at all. He was ultimately denounced as a heretic.

The orthodox reaction (by such theologians as Justin, Irenaeus, and Tertullian in the 2nd century) was to insist on the Gospel as the fulfillment of prophecy and on creation as the ground of redemption. Reasons were found for accepting the four already current Gospels, the full corpus of Pauline Letters, the Acts of the Apostles, John’s Revelation (Apocalypse), and the Catholic Letters. On the authorship of the Letter to the Hebrews there were doubts: Rome rejected it as non-Pauline, and Alexandria accepted it as Pauline. The list once established was a criterion (the meaning of “canon”) for the authentic Gospel of the new covenant and soon (by transference from the old) became entitled the New Testament. (The Greek word diathēkē means both “covenant” and “testament.”) The formation of the canon meant that special revelation ended with the death of the Apostles and that no authority could be attached to the apocryphal gospels, acts, and apocalypses proliferating in the 2nd century. The problem of theological authority

Third, a check was found in the creed, an authoritative profession of the faith. At baptism, after renouncing “the devil and his pomps,” initiates declared their faith in response to three questions of the form:

Do you believe in God the Father almighty? Do you believe in Jesus Christ his Son our Lord…? Do you believe in the Holy Spirit in the church and in the Resurrection?

In time, these interrogations became the basis of declaratory creeds, adapted for use by clergy who felt themselves required to reassure colleagues who were not especially confident of their orthodoxy. The so-called Apostles’ Creed, a direct descendant of the baptismal interrogation used at Rome by 200 ce, is similar to the creed used in Rome in the 3rd and 4th centuries. Each church (or region) might have its own variant form, but all had the threefold structure.

The internal coherence given by creed, canon, and hierarchy was necessary both in the defense of orthodox Christianity against gnostic theosophical speculations and also in confronting pagan society. The strong coherence of the scattered congregations was remarkable to pagan observers. Early heretical movements

Gnosticism, from the Greek gnōstikos (one who has gnōsis, or “secret knowledge”), was an important movement in the early Christian centuries—especially the 2nd—that offered an alternative to emerging orthodox Christian teaching. Gnostics taught that the world was created by a demiurge or satanic power—which they often associated with the God of the Old Testament—and that there is total opposition between this world and God. Redemption was viewed as liberation from the chaos of a creation derived from either incompetent or malevolent powers, a world in which the elect are alien prisoners. The method of salvation was to discover the kingdom of God within one’s elect soul and to learn how to pass the hostile powers barring the soul’s ascent to bliss. The gnostics held a Docetist Christology, in which Jesus only appeared to assume the flesh. Although not assuming material form according to the gnostics, Jesus nonetheless was the redeemer sent by God to reveal his special gnōsis. St. Irenaeus and other Christian theologians dismissed gnosticism as pretentious but dangerous nonsense.

Along with Irenaeus and others, the writers of the later New Testament books seem to have opposed early gnosticism. The supporters of what would become orthodox Christianity stressed the need to adhere to tradition, which was attested by the churches of apostolic foundation. A more hazardous reply was to appeal to ecstatic prophecy. About 172 ce a quasi-pentecostal movement in Phrygia was led by Montanus with two prophetesses, Prisca and Maximilla, reasserting the imminence of the end of the world. He taught that there was an age of the Father (Old Testament), an age of the Son (New Testament), and an age of the Spirit (heralded by the prophet Montanus). Montanism won its chief convert in Tertullian. Its claim to supplement the New Testament was generally rejected, and the age of prophecy was held to have ended in the time of the Apostles. Relations between Christianity and the Roman government and the Hellenistic culture Church-state relations

The Christians were not respectful toward ancestral pagan customs, and their preaching of a new king sounded like revolution. The opposition of the Jews to them led to breaches of the peace. Thus, the Christians could very well be unpopular, and they often were. Paul’s success at Ephesus provoked a riot to defend the cult of the goddess Artemis. In 64 ce a fire destroyed much of Rome, and, in order to escape blame, the emperor Nero killed a “vast multitude” of Christians as scapegoats. For the first time, Rome was conscious that Christians were distinct from Jews. But there probably was no formal senatorial enactment proscribing Christianity at this time. Nero’s persecution, which was local and short, was condemned by Tacitus as an expression of the emperor’s cruelty rather than as a service to the public good. Soon thereafter, however, the profession of Christianity was defined as a capital crime—though of a special kind, because one gained pardon by apostasy (rejection of a faith once confessed) demonstrated by offering sacrifice to the pagan gods or to the emperor. Popular gossip soon accused the Christians of secret vices, such as eating murdered infants (because of the secrecy surrounding the Lord’s Supper and the use of the words body and blood) and sexual promiscuity (because of the practice of Christians calling each other “brother” or “sister” while living as husband and wife).

Early persecutions were sporadic, caused by local conditions and dependent on the attitude of the governor. The fundamental cause of persecution was the Christians’ conscientious rejection of the gods whose favour was believed to have brought success to the empire. But distrust was increased by Christian detachment and reluctance to serve in the imperial service and in the army. At any time in the 2nd or 3rd centuries, Christians could find themselves the object of unpleasant attention. Violence against them could be precipitated by a bad harvest, a barbarian attack, or a public festival of the emperor cult. Yet, there were also long periods of peace, and the stability provided by the empire and its network of roads and communications may have facilitated Christianity’s growth.

The ambivalence of official policy is perhaps best revealed in the exchange between Pliny the Younger, governor of Bithynia, and the emperor Trajan in 111. Pliny executed Christians who were brought before him and who refused to worship the emperor and Roman gods but then sought the emperor’s advice on how to treat Christians in his province. Trajan responded that Christians legitimately brought before Pliny should be punished but that the governor should not seek out Christians for persecution. The Christians should be left alone as long as they did not stir up trouble.

Organized empire-wide persecutions occurred, however, at moments of extreme crisis and as a response to the growth of the faith. During the 3rd century, economic collapse, political chaos, military revolt, and barbarian invasion nearly destroyed the empire. Christians were blamed for the desperate situation because they denied the gods who were thought to protect Rome, thereby bringing down their wrath. To regain divine protection, the emperors introduced the systematic persecution of Christians throughout the empire. The emperor Decius (reigned 249–251) issued an edict requiring all citizens to offer sacrifice to the emperor and to obtain from commissioners a certificate witnessing to the act. Many of these certificates have survived. The requirement created an issue of conscience, especially because certificates could be bought.

The great bishop-theologian Cyprian of Carthage was martyred during the next great wave of persecutions (257–259), which were aimed at eradicating the leaders of the church. The persecuting emperor Valerian, however, became a Persian prisoner of war, and his son Gallienus issued an edict of toleration restoring confiscated churches and cemeteries.

Beginning in February 303, under the co-emperors Diocletian and Galerius the church faced the worst of all persecutions. The reasons for this persecution are uncertain but have been ascribed, among other things, to the influence of Galerius, a fanatic follower of the traditional Roman religion; Diocletian’s own devotion to traditional religion and his desire to use Roman religion to restore complete unity in the empire; and the fear of an alienation of rebellious armies from emperor worship. After Diocletian’s retirement, Galerius continued the persecution until 311, when he was stricken by a painful disease, described in exquisite detail by the church historian Eusebius, who believed it was an act of revenge by the Christian God. Galerius died shortly after ending the persecution.

Diocletian's tetrarchyStatue of Diocletian's tetrarchy, red porphyry, c. 300 ce, brought to Venice in 1258.Alinari/Art Resource, New York

The situation of the early church improved further the following year, when the emperor Constantine, prior to a battle against a rival emperor, experienced a vision of the cross in the heavens with the legend “In this sign, conquer.” Constantine’s victory led to his eventual conversion to Christianity. In 313 the joint emperors Constantine and Licinius issued the Edict of Milan, a manifesto of toleration, which, among other things, granted Christians full legal rights.

The persecutions had two lasting consequences. Although the blood of the martyrs, as contemporaries declared, had helped the church to grow, schism eventually arose with those who had yielded to imperial pressure. Groups such as the Donatists in North Africa, for example, refused to recognize as Christians those who had sacrificed to the emperor or turned over holy books during the persecutions. Christianity and Classical culture

The attitude of the earliest Christians toward paganism and the imperial government was complicated by their close association with Greco-Roman literary and artistic culture: it was difficult to attack the former without seeming to criticize the latter. Nevertheless, the Christian opinion of other religions (except Judaism) was generally very negative. All forms of paganism—the Oriental mystery (salvational) religions of Isis, Attis, Adonis, and Mithra as well as the traditional Greco-Roman polytheisms and the cult of the emperor—were regarded as the worship of evil spirits. Like the Jews, the Christians (unless they were gnostic) were opposed to syncretism. With the exception of the notion of baptism as a rebirth, Christians generally and significantly avoided the characteristic vocabularies of the mystery religions.

Many Christians also rejected the literary traditions of the Classical world, denouncing the immoral and unethical behaviour of the deities and heroes of ancient myth and literature. Reflecting this position, Tertullian once asked, “What has Athens to do with Jerusalem?” Despite this hostility, many Christians recognized the value of ancient letters. St. Paul could quote such pagan poets as Aratus, Menander, and Epimenides. St. Clement of Rome cited the dramatists Sophocles and Euripides. Educated Christians shared this literary tradition with educated pagans. The defenders of Christianity against pagan attack (especially St. Justin Martyr and St. Clement of Alexandria in the 2nd century) welcomed Classical philosophy and literature. They wished only to reject all polytheistic myth and cult and all metaphysical and ethical doctrines irreconcilable with Christian belief (e.g., Stoic materialism and Platonic doctrines of the transmigration of souls and the eternity of the world). Clement of Alexandria, the second known head of the catechetical school at Alexandria, possessed a wide erudition in the main classics and knew the works of Plato and Homer intimately. His successor at Alexandria, Origen, showed less interest in literary and aesthetic matters but was a greater scholar and thinker; he first applied the methods of Alexandrian philology to the text of the Bible. St. Augustine held that although Classical literature contained superstitious imaginings, it included references to moral truths and learning that could be used in the service of God. The great Church Father compared Classical literature to the gold of the Egyptians, which God permitted the Hebrews to use on their journey to the Promised Land even though it had once been used in pagan religious practice. The Apologists

The Christian Apologists of the 2nd century were a group of writers who sought to defend the faith against Jewish and Greco-Roman critics. They refuted a variety of scandalous rumours, including allegations of cannibalism and promiscuity. By and large, they sought both to make Christianity intelligible to members of Greco-Roman society and to define the Christian understanding of God, the divinity of Christ, and the resurrection of the body. To accomplish this, the Apologists adopted the philosophical and literary vocabulary of the broader culture to develop a more refined expression of the faith that could appeal to the sophisticated sensibilities of their pagan contemporaries.

Second-century Platonists, for example, found it easy to think of Mind (nous) or Reason (Logos) as divine power immanent within the world. Philo of Alexandria had spoken of the Logos as mediating between the transcendent God and the created order. Although some of their coreligionists were offended by the use of Greek philosophical ideas, the Apologists made important advances in the development of Christian thought and were the first of the Christian theologians. The early liturgy, the calendar, and the arts

St. Paul’s letters mention worship on the first day of the week. In John’s Apocalypse, Sunday is called “the Lord’s day.” The weekly commemoration of the Resurrection replaced for Christians the synagogue meetings on Saturdays; the practice of circumcision was dropped, and initiation was by baptism; and continuing membership in the church was signified by weekly participation in the Eucharist. Baptism in water in the name of the Father and of the Son and of the Holy Spirit was preceded by instruction (catechesis) and fasting. Persons about to be baptized renounced evil and, as they made the declaration of faith, were dipped in water. They then received by anointing and by the laying on of hands (confirmation) the gift of the Holy Spirit and incorporation within the body of Christ. Only the baptized were allowed to be admitted to the Eucharist, when the words of Jesus at the Last Supper were recalled; the Holy Spirit was invoked upon the people of God making the offering, and the consecrated bread and wine were distributed to the faithful. Accounts of these rites are given in the works of Justin (c. 150) and especially in the Apostolic Tradition of St. Hippolytus of Rome (c. 220).

Before the 4th century, worship was in private houses. A house church of 232 ce has been excavated at Doura-Europus on the Euphrates. Whereas pagan temples were intended as the residence of the gods, churches were designed for the community. The rectangular basilica with an apse (semicircular projection to house the altar), which had been used for Roman judicial buildings, was found especially suitable. The Doura-Europus church has Gospel scenes on the walls. But many Old Testament heroes also appear in the earliest Christian art; Jewish models probably were followed. The artists adapted conventional pagan forms as well (good shepherd; praying persons with hands uplifted). Fishing scenes, doves, and lyres were popular. In themselves neutral, they carried special meaning to the Christians. The words of several pre-Constantinian hymns survive (e.g., “Shepherd of tender youth,” by St. Clement of Alexandria), but only one with musical notation (Oxyrhynchus papyrus 1786 of the 3rd century).

The earliest Christians wrote to convert or to edify, not to please. Their literature was not produced with aesthetic intentions. Nevertheless, the pulpit offered scope for oratory (as in Melito of Sardis’s Homily on the Pascha, c. 170). Desire for romance and adventure was satisfied by apocryphal Acts of the Apostles, recounting their travels, with continence replacing love. Justin and Irenaeus did not write for high style but simply to convey information. Apologists hoping for well-educated readers, however, could not be indifferent to literary tastes. By 200 ce the most graceful living writer of Greek literature was Clement of Alexandria" class="md-crosslink">St. Clement of Alexandria, and the liveliest writer of Latin was Tertullian. Wholly different in temperament (Clement urbane and allusive, Tertullian vigorous and vulgar), both men wrote distinguished prose with regard to form and rhetorical convention.

By the 3rd century the Bible needed explanation. Origen of Alexandria set out to provide commentaries and undertook for the Old Testament a collation of the various Greek versions with the original Hebrew. Many of his sermons and commentaries were translated into Latin between 385 and 400 by Tyrannius Rufinus and St. Jerome; their learning and passionate mystical aspiration shaped Western medieval exegesis (critical interpretive methods). The alliance between church and empire

Constantine the Great, declared emperor at York, Britain (306), converted to Christianity, convened the Council of Arles (314), became sole emperor (324), virtually presided over the ecumenical Council of Nicaea (325), founded the city of Constantinople (330), and died in 337. In the 4th century he was regarded as the great revolutionary, especially in religion. He did not make Christianity the religion of the empire, but he granted important concessions to the church and its bishops, and his conversion encouraged other Roman citizens to become Christian. His foundation of Constantinople (conceived to be the new Rome) as a Christian city untainted by pagan religion profoundly affected the future political and ecclesiastical structure of the empire and the church. Relations with old Rome, whether in matters of church or of state, were not to be cordial.

Constantine IMarble colossal head of Constantine I the Great, part of the remains of a giant statue from the Basilica of Constantine in the Roman Forum, c. 313 ce; in the Capitoline Museums, Rome.Hirmer Fotoarchiv, Munich

Constantine completely altered the relationship between the church and the imperial government, thereby beginning a process that eventually made Christianity the official religion of the empire. Many new converts were won, including those who converted only with the hope of advancing their careers. The church was also faced by a new form of governmental interference when Constantine presided at the Council of Nicaea, which addressed the Arian controversy (a debate between Arius and Athanasius and their followers over the nature of the Son of God); the council provided the definition of the relationship between God the Father and God the Son that is still accepted by most Christians today. Although Nicaea spoke against Arianism, which maintained that the Son is a created being and not equal to God the Father, Constantine in later life leaned toward it, and his successor, Constantius II, was openly Arian. Despite this turmoil and the outright hostility toward Christianity of the emperor Julian the Apostate (reigned 361–363), the church survived, and the adherents of the traditional Roman religion relapsed into passive resistance. The quietly mounting pressure against paganism in the 4th century culminated in the decrees of Emperor Theodosius I (reigned 379–395), who made Catholic Christianity the official religion of the empire and who closed many pagan temples. By the end of the 4th century, therefore, Christianity had been transformed from a persecuted sect to the dominant faith of the empire, in the process becoming intertwined with the imperial government.

The link between church and state was expressed in the civil dignity and insignia granted to bishops, who also began to be entrusted with ambassadorial roles. Constantine himself appointed bishops, and he and his successors convened councils of bishops to address important matters of the faith. By 400 the patriarch of Constantinople (to his avowed embarrassment) enjoyed precedence at court before all civil officials. The emperors issued a number of rulings that afforded greater privilege and responsibility to the bishops, enhancing their position in both church and society. The close relations between the empire and the church in the 4th century were reflected in the writings of Ambrose" class="md-crosslink">St. Ambrose (bishop of Milan, 374–397), who used “Roman” and “Christian” almost as synonyms. After Theodosius ordered the massacre of the citizens of Thessalonica, however, Ambrose demanded that the emperor undergo penance, thereby enforcing upon Theodosius submission to the church as its son, not its master.

A new movement took shape in the late 3rd and 4th centuries that was a response to both the tragedy of the final persecutions and to the triumph of Constantine’s conversion. Monasticism began in the Egyptian desert in the 3rd century in response to contemporary social conditions, but it had scriptural roots and reflected the attraction of the ascetic life that had long been part of the Christian and philosophical traditions. The first of the Christian monks was St. Anthony (251–356). Communal, or cenobitic, monasticism was first organized by St. Pachomius (c. 290–346), who also composed the first monastic rule. Basil" class="md-crosslink">St. Basil, bishop of Caesarea Cappadociae (370–379), rejected the hermetic ideal, insisting on communities with a rule safeguarding the bishop’s authority and with concrete acts of service to perform (e.g., hospital work and teaching).

Monasticism quickly spread to the West, where it was decisively shaped by St. John Cassian of Marseille (c. 360–435) and St. Benedict of Nursia (c. 480–c. 547), recognized as the father of Western monasticism. Benedict’s Rule, which eventually became predominant, was noted for its humanity and its balance of prayer and work. Because the manual work of monks often consisted of the copying of manuscripts, the monasteries became a great centre of cultural life for centuries. Benedict’s contemporary Cassiodorus (c. 490–c. 585) had the works of Classical authors copied (e.g., Cicero and Quintilian) as well as Bibles and the works of the early Church Fathers.

The church was significantly slow to undertake missionary work beyond the frontiers of the empire. The Goth Ulfilas converted the Goths to Arian Christianity (c. 340–350) and translated the Bible from Greek to Gothic—omitting, as unsuitable, warlike passages of the Old Testament. The Goths passed their Arian faith on to other Germanic tribes, such as the Vandals. (Sometime between 496 and 508 the Franks, under their great king Clovis, became the first of the Germanic peoples to convert to Catholic Christianity, and they were soon followed by the Visigoths.) In the 5th century the Western provinces were overrun by Goths, Vandals, and Huns, and the imperial succession was ended when a German leader, Odoacer, decided to rule without an emperor (476). The position of the papacy was enhanced by the decline of state power, and this prepared the way for the popes’ temporal sovereignty over parts of Italy (which they retained from the 7th to the 19th century; Vatican City’s independent sovereignty was recognized in 1929). Theological controversies of the 4th and 5th centuries Western controversies

Until about 250, most Western Christian leaders (e.g., Irenaeus and Hippolytus) spoke Greek, not Latin. The main Latin theology came primarily from such figures as Tertullian and Cyprian (bishop of Carthage, 248–258) rather than from any figure in Rome. Tertullian wrote Against Praxeas, in which he discussed the doctrines of the Trinity and the person of Christ. But in 251 Novatian’s schism at Rome diverted interest away from speculative theology to juridical questions about the membership of the church and the validity of sacraments. Differences of opinion over similar issues in the 4th century led to a schism between Rome and the churches of North Africa. The Donatist controversy, which raised questions about the validity of the sacraments, dominated all North African church life. Cyprian and the Donatists said that the validity of the sacraments depended on the worthiness of the minister, while Rome and North African Christians in communion with Rome said that it did not, because the sacraments received their validity from Christ, not man. Much of the great theologian Augustine’s energies as bishop of Hippo (from 396 to 430) went into trying to settle the Donatist issue, in which he finally despaired of rational argument and reluctantly came to justify the use of limited coercion.

The other major controversy of the Western church was a more confused issue—namely, whether faith is acquired through divine grace or human freedom. In response to his perception of the teachings of the British monk Pelagius, St. Augustine ascribed all credit to God. Pelagius, however, protested that Augustine was destroying human responsibility and denying the capacity of humans to do what God commands. Augustine, in turn, responded in a series of treatises against Pelagius and his disciple Julian of Eclanum. Pelagianism was later condemned at the councils of Carthage (416), Milevis (416), and Ephesus (431) and by two bishops of Rome, St. Innocent I in 416 and Honorius I in 418. Henry Chadwick The Editors of Encyclopaedia Britannica Eastern controversies

In the Greek East the 4th century was dominated by the controversy over the position of Arius, an Alexandrian presbyter (c. 250–336), that the incarnate Lord—who was born, wept, suffered, and died—could not be one with the transcendent first cause of creation, who is beyond all suffering. The Council of Nicaea (325) condemned Arianism and affirmed the Son of God to be identical in essence with the Father. Because this formula included no safeguard against Monarchianism, a long controversy followed, especially after Constantine’s death (337). Athanasius" class="md-crosslink">St. Athanasius, bishop of Alexandria (reigned 328–373), fought zealously against Arianism in the East and owed much to Rome’s support, which only added to the tensions between East and West. These tensions survived the settlement of the Arian dispute in 381, when the Council of Constantinople (381) proclaimed Catholic Christianity the official religion of the empire, thus eliminating Arianism in the East, but also asserted Constantinople, as the new Rome, to be the second see of Christendom. This assertion was unwelcome to Alexandria, traditionally the second city of the empire, and to Rome, because it implied that the dignity of a bishop depended on the secular standing of his city. Rivalry between Alexandria and Constantinople led to the fall of Chrysostom" class="md-crosslink">St. John Chrysostom, patriarch of Constantinople (reigned 398–404), when he appeared to support Egyptian monks who admired the controversial theology of Origen. It became a major feature of the emerging controversy over Christology, church teaching regarding the nature of Christ.

The Christological controversy stemmed from the rival doctrines of Apollinaris of Laodicea (flourished 360–380) and Theodore of Mopsuestia (c. 350–428), representatives of the rival schools of Alexandria and Antioch, respectively. The Council of Ephesus (431)—led by Cyril" class="md-crosslink">St. Cyril, patriarch of Alexandria (reigned 412–444) and nephew of Athanasius—condemned an extreme Antiochene Christology taught by Nestorius, patriarch of Constantinople. The position of Nestorius was that Mary, the mother of Jesus Christ, may not properly be called mother of God (Greek theotokos, or “God-bearer”), because she was the mother only of the human Jesus, not of the preexistent Word of God. This position shocked not only the Alexandrians but also the majority of other Christians, who had held that Jesus Christ had both human and divine natures that were equally present in his person (hypostasis). Nestorius’s dyophysite, or “two-nature,” doctrine was vigorously attacked by Cyril, who proposed a carefully worded Christological formula declaring that there was “one nature of the Word which became incarnate.”

Although the Council of Ephesus thus dispensed with one perceived threat to Christian orthodoxy, it gave rise to another. Cyril’s Christological statement, which was accepted by many Eastern Christians, came to be associated with a stance called monophysitism. This “one-nature” teaching, espoused by a 5th-century priest named Eutyches, a staunch opponent of Nestorius, emphasized Christ’s divine nature to such an extent that it apparently devalued, disparaged, and effectively negated Christ’s humanity (Eutyches compared the relationship between Christ’s humanity and his divinity to a single grain of sugar in the ocean). Cyril affirmed the equal presence of Christ’s humanity and divinity, and his Christology found wide acceptance among the Christians of Egypt, Ethiopia, Armenia, and Syria in particular.

Meanwhile, Pope Leo I (reigned 440–461) led a reaction against this purported monophysite doctrine that culminated in the Council of Chalcedon (451). The council issued a Christological formula affirming that Christ had two distinct natures that were neither commingled nor divided and that were equally present in one person. The Egyptian (Coptic) and Syrian Christians, soon joined by Ethiopian and Armenian Christians, rejected the Chalcedonian formula as a promotion of dyophysitism and upheld Cyril’s Christological formula from Ephesus. These “non-Chalcedonian” churches were subsequently regarded as monophysite heretics by the Roman and Eastern Orthodox churches. However, they consistently refuted the claim, declaring that Christ’s human and divine natures, while distinct, were equally present through the mystery of the Incarnation in a single person, a doctrine that later became known as miaphysitism.

During the next 250 years, the Byzantine emperors and patriarchs attempted to reconcile the non-Chalcedonians with the churches that had recognized Chalcedon. First, under the emperor Zeno (reigned 474–491), the Henotikon (union formula) offended Rome by suggesting that the criticism of Chalcedon might be justified. Then, under the emperor Justinian (reigned 527–565), the Chalcedonian definition was glossed by condemning the “Three Chapters,” which included the writings of Theodore of Mopsuestia, Theodoret, and Ibas, all strong critics of St. Cyril of Alexandria’s theology and of the alleged monophysitism of the non-Chalcedonian churches. In Syria, Jacob Baradaeus, a bishop, responded to this by establishing a non-Chalcedonian episcopate. In the West he was perceived as having created a monophysite schism; the Syriac Orthodox Patriarchate of Antioch and All the East, which arose from his efforts, is often pejoratively referred to as “Jacobite.” Finally, under the emperor Heraclius (reigned 610–641), the Chalcedonians invited the non-Chalcedonians to reunite under the formula that Christ had two natures but only one will (" class="md-crosslink">monothelitism), but this only created divisions among the Chalcedonians themselves.

From the 7th century until the mid-20th century, the Chalcedonian and non-Chalcedonian churches, also known as Oriental Orthodox churches, remained out of contact. In the mid-20th century, under the influence of the ecumenical movement, the Oriental Orthodox churches began dialogue with the Roman Catholic and Eastern Orthodox churches in hopes of finally resolving the schism that had emerged after the Council of Chalcedon. By the final third of the century, most of the ancient disputes had been resolved, and Oriental Orthodox Christians had come to be viewed by the Roman Catholic and Eastern Orthodox churches as Christians in good standing and no longer heretical. However, Chalcedon’s “two natures” formula continues to be rejected by the Oriental Orthodox churches: the Armenian Apostolic Church, the Coptic Orthodox Church, the Ethiopian Orthodox Tewahedo Church, the Syriac Orthodox Patriarchate of Antioch and All the East (erroneously and disparagingly referred to as “Syrian Jacobites”), the Malankara (Indian) Orthodox Syrian Church, and the Eritrean Orthodox Tewahedo Church. Matt Stefon Liturgy and the arts after Constantine New forms of worship

Along with these developments in higher theology, various forms of religious devotion emerged, one of the more important of which was the “cult of the saints,” the public veneration of saints and its related shrines and rituals. Shrines were erected in honour of local holy men and women and those who had suffered for the faith. The saints were recognized as the special representatives of God and were thought to be vehicles for his miraculous power. The shrines became the focus of religious pilgrimage, and the relics of the saints were highly valued.

The veneration of martyrs and the growth of pilgrimages stimulated liturgical elaboration. Great centres (Jerusalem and Rome, in particular) became models for others, which encouraged regional standardization and cross-fertilization. Though the pattern of the eucharistic liturgy was settled by the 4th century, there were many variant forms, especially of the central prayer called by the Greeks anaphora (“offering”) and by the Latins canon (“prescribed form”). Liturgical prayers of St. Basil of Caesarea became widely influential in the East. Later, liturgies were ascribed to local saints: Jerusalem’s to St. James, Alexandria’s to St. Mark, and Constantinople’s to St. John Chrysostom. The spirit of Greek liturgies encouraged rich and imaginative prose. Latin style was restrained, with epigrammatic antitheses, and the Roman church changed from Greek to Latin about 370 ce. The canon of the Latin mass as used in the 6th century was already close to the form it has since retained.

Music also became elaborate, with antiphonal psalm chanting. Some reaction came from those who believed that the music was obscuring the words. Both St. Athanasius of Alexandria and St. Augustine defended music on the condition that the sense of the words remained primary in importance. The Latin theologians St. Ambrose of Milan, Prudentius, and Venantius Fortunatus provided Latin hymns of distinction. The ascription of the Roman chants (Gregorian) to Pope Gregory I the Great was first made in the 9th century. In the Greek East in the time of Justinian, Romanos Melodos created the kontakion, a long poetic homily.

The development of church architecture was stimulated by Constantine’s great buildings at Jerusalem and Rome, and his example as a church builder was emulated by his successors, most notably by Justinian in the 6th century. The exteriors of these churches remained simple, but inside they were richly ornamented with marble and mosaic, the decoration being arranged on a coherent plan to represent the angels and saints in heaven with whom the church on earth was joining for worship. An enormous number of churches built in and after the 4th century have been excavated. The outstanding buildings that survive largely intact, Hagia Sophia at Constantinople (now Istanbul) and San Vitale at Ravenna in Italy, belong to the age of Justinian.

Apse of the church of St. Apollinare in Classe, Ravenna, Italy, second half of the 6th century.SCALA/Art Resource, New York

The veneration of saints led to the production of a specific category of literature known as hagiography, which told the story of a saint’s life. Hagiography was not biography in the modern sense but was a work of religious devotion that portrayed the saint as a model of Christian virtue. If available, authentic tradition would be used, but hagiographers also drew from a stock of conventional tales about earlier saints that were generally intended to convey a moral lesson. Saints’ lives included accounts of the miracles performed by the saints in their lifetimes and at their shrines after their deaths. The lives of saints belong to the poetry of the Middle Ages but are important to the historian as documents of social and religious history. Historical and polemical writing

The first church historian was Eusebius, bishop of Caesarea in the 4th century, who collected records up to the reign of Constantine. He wrote four historical works, including a life of Constantine and the Ecclesiastical History, his most important contribution. His history was translated and continued in Latin by Tyrannius Rufinus of Aquileia. The history of the church from Constantine to about 430 was continued by three Greek historians: Socrates Scholasticus, Sozomen, and Theodoret (whose works were adapted for the Latin world by Cassiodorus). Ecclesiastical history from 431 to 594 was chronicled by Evagrius Scholasticus. The consequences of Chalcedon as interpreted by non-Chalcedonian historians were recorded by Timothy Aelurus, Zacharias Scholasticus, and John of Nikiu.

The monastic movement produced its own special literature, especially the classic Life of St. Antony by Athanasius, the collections of sayings of the Desert Fathers, St. John Climacus’s Heavenly Ladder, and John Moschus’s Spiritual Meadow. Along with these works, monastic rules—most notably the Rule of the Master (an anonymous monastic rule that influenced St. Benedict of Nursia), the rules of Basil, and the Rule of Benedict—are unique contributions to the tradition of Christian literature that offer insight into religious beliefs and practices.

The Arian and Christological controversies produced important polemical writers—St. Athanasius, the three Cappadocian Fathers (St. Basil, St. Gregory of Nazianzus, and St. Gregory of Nyssa), St. Cyril of Alexandria, and Theodoret. After 500, non-Chalcedonian theology had eminent figures—Severus of Antioch and the Alexandrian grammarian John Philoponus, who was also a commentator on Aristotle. But much theology was non-polemical—e.g., catechesis and biblical commentaries. In the 6th century, “chains” (catenae) began to be produced in which the reader was given a summary of the exegesis of a succession of commentators on each verse.

In the West, St. Hilary of Poitiers, St. Ambrose of Milan, and, above all, the incomparable scholar St. Jerome (translator of the standard Latin Bible, or Vulgate) gave Latin theology confidence. The greatest of the ancient Western theologians, and one of the most important in all of Christian history, was St. Augustine. Author of sermons, letters, polemical texts, and other works, he adapted Platonic thought to Christian ideas and created a theological system of lasting power. His most influential works included Confessions, an autobiography and confession of faith, and his The City of God, a monumental work of apology, theology, and Christian philosophy of history. Finally, in the 6th century, Gregory I built upon the legacy of Augustine and the other 4th-century Fathers. Gregory’s works of moral theology, pastoral care, and hagiography greatly influenced medieval spirituality. Political relations between East and West

The old tensions between East and West were sharpened by the quarrels about Chalcedon. In Rome every concession made by Constantinople toward the purported monophysites increased the distrust. Justinian’s condemnation of the Three Chapters (Fifth Council, Constantinople, 553) was forced on a reluctant West, parts of which had been brought back under imperial control by Justinian’s conquests. From the time of Pope Gregory I, the papacy—encouraged by the successful mission to the Anglo-Saxons—was looking as much to the Western kingdoms as to Byzantium.

The growing division between East and West was reinforced by developments outside the church itself. In the 7th century the Eastern Empire fought for its life, first against the Persians and then the Arabs, and the Balkans were occupied by the Slavs. The rise of Islam had an especially profound impact on the church and East-West relations. The Arab military conquest broke upon the Byzantine Empire in 634, just as it was exhausted after defeating Persia. The will to resist was wholly absent. Moreover, the provinces initially overrun, Syria (636) and Egypt (641), were already alienated from the Byzantine government that was persecuting non-Chalcedonian Christians in those areas. In 678 and again in 718, the Arabs were at the walls of Constantinople. The Copts in Egypt and the Syriac church soon found that they enjoyed greater toleration under Muslim Arabs than under Chalcedonian Byzantines. Christian territory from the Holy Land to Spain was conquered by the forces of Islam, and many of the inhabitants of this region eventually converted to the new faith.

The submergence of Alexandria, Antioch, and Jerusalem under Muslim rule left the patriarch of Constantinople with enhanced authority, which altered the internal dynamic of the Christian community. The attempts of the Byzantine emperors to force the papacy to accept the monothelite (one-will) compromise produced a martyr pope, Martin I" class="md-crosslink">St. Martin I (reigned 649–655), but the story of his tortures did nothing to make Rome love the Byzantines. When monothelitism was rejected as a heresy at the Sixth Council (Constantinople, 680–681), the imprudent pope Honorius (reigned 625–638), who had supported monothelitism, was expressly condemned, which distressed Roman defenders of papal prerogatives. Greek hostility to the West became explicit in the canons of a council held at Constantinople (Quinisext, 692) that claimed to have ecumenical status but was not recognized in Rome.

The divisions between East and West were heightened by developments in both the Latin and the Greek churches. In 726 the emperor Leo III the Isaurian, after his successful defense against the Islamic advance, introduced a policy of iconoclasm (destruction of images) to the Byzantine church that was continued and expanded by his son Constantine V. For much of the rest of the century, the empire was absorbed in the Iconoclastic Controversy, which became a struggle not only to keep icons, a traditional focus of religious veneration, but also to combat the subjection of the church to the will of the emperor. The greatest champion of icons was John of Damascus" class="md-crosslink">St. John of Damascus, an Arab monk in Muslim Palestine, who was the author of an encyclopaedic compendium of logic and theology. Within the empire, Theodore Studites" class="md-crosslink">St. Theodore Studites, abbot of the Studium (monastery) near Constantinople, vigorously attacked iconoclasm, and he also led a revival of monasticism and stressed the importance of copying manuscripts. His ideals passed to the monastic houses that began to appear on Mount Athos from 963 onward.

The imperial attack on images was severely criticized in the West. Yet, after the Greek iconoclasts were condemned at the Seventh Ecumenical Council (Nicaea, 787), the bishops of the Frankish king Charlemagne, who had not been invited to Nicaea and had learned of its decrees from a faulty translation, censured the decision at the synod of Frankfurt in Germany (794). Icons were differently evaluated in the Western churches, where holy pictures were viewed as devotional aids, not—as was the case in the East—virtually sacramental media of salvation. The bishops of the Frankish church also added to the creed the Filioque (Latin: “and from the Son”) clause, which stated that the Holy Spirit proceeded from the Father and the Son. The insertion was originally rejected at Rome and Constantinople; it would, however, be adopted at Rome by the 11th century.

The hostility between the iconoclast emperors and the popes encouraged the 8th-century popes to seek a protector. This was provided by the rise of Charles Martel (mayor of the palace 715–741) and the Carolingian Franks. The Frankish kings guarded Western church interests, and the papal-Frankish alliance reached its climax in the papal coronation of Charlemagne as the first emperor at Rome on Christmas Day, 800—laying the foundation for the Holy Roman Empire, which lasted until 1806. Charlemagne exercised immense authority over the Western church, and the revival of church life produced controversies about predestination (Gottschalk, John Scotus Erigena, Hincmar of Reims) and the Eucharist (Paschasius Radbertus, Ratramnus, Rabanus Maurus). The Christological controversy was revived over the Adoptionist teachings of Felix of Urgel and Elipandus of Toledo, a dispute as to whether Christ was adopted to be Son of God.

Although Carolingian fortunes waned later in the 9th century, the Carolingians continued to assert their right to protect the church and papacy. In the 10th century, however, the Ottonian dynasty in Germany established a new imperial line and became the preeminent power in Latin Europe. The Ottos, accustomed to the tradition in which great landowners built and owned the churches on their estates as private property, treated Rome and all important sees in this spirit. Bishops were appointed on royal nomination and forbidden to appeal to Rome. Literature and art of the “Dark Ages”

The monothelite and iconoclastic controversies produced herculean theological endeavours: the criticism of monothelitism by the monk Maximus the Confessor" class="md-crosslink">St. Maximus the Confessor (580–662) was based upon subtle and very careful considerations of the implications of Chalcedon. The great opponents of iconoclasm, John of Damascus and Theodore Studites, also composed hymns and other theological treatises. Greek mystical theology had an outstanding representative in Symeon the New Theologian" class="md-crosslink">St. Symeon the New Theologian (949–1022), abbot of St. Mamas at Constantinople, whose doctrines about light visions anticipated the hesychasm (quietistic prayer methods) of St. Gregory Palamas in the 14th century. But the most learned theologian of the age was beyond doubt the patriarch St. Photius (see below The Photian schism).

Iconoclasm was not an anti-intellectual, anti-art movement. The iconoclasts everywhere replaced figures with the cross or with exquisite patterns. The ending of iconoclasm in 843 (the restoration of orthodoxy), however, liberated the artists adept in mosaic and fresco to portray figures once again, spurring a new revival of decoration. Music also became more elaborate; the kontakion was replaced by the kanon, a cycle of nine odes, each of six to nine stanzas and with a different melody. The kanon gave more scope to the musicians by providing greater variety. Byzantine hymns were classified according to their mode, and the mode changed each week. Besides St. John of Damascus and St. Theodore Studites, the great hymn writers of this period were Cosmas of Jerusalem and Joseph of Studium.

The so-called Dark Ages in the West produced virtually no sculpture or painting—with the notable exception of illuminated manuscripts, of which marvelous specimens were made (e.g., the Book of Kells and the Lindisfarne Gospels). The Irish and Anglo-Saxon monks did not construct noble buildings but knew how to write and to illustrate a book. In the age of Charlemagne exquisite calligraphy was continued (e.g., the Utrecht Psalter), as was the composition of illuminated manuscripts (e.g. the Coronation Gospels and the Codex aureus). Manuscripts during the Carolingian period were often bound with covers of intricate ivory and metalwork of superb finesse. Great buildings, notably the palace complex at Aachen, also began to emerge, partly based on Byzantine models, such as the churches at Ravenna. The Ottonian renaissance in Germany encouraged even more confidently the erection of church buildings, producing such masterpieces as the surviving cathedrals at Hildesheim and Spires and setting out a characteristically German style of architecture; it also continued the Carolingian tradition of manuscript illumination.

The so-called barbarian kingdoms soon produced their own Christian literature: St. Gregory of Tours wrote the history of the Franks, Isidore of Sevilla" class="md-crosslink">St. Isidore of Sevilla that of the Visigoths, and Cassiodorus that of the Ostrogoths. Isidore, utilizing his vast reading, compiled encyclopaedias on everything from liturgical ceremonies to the natural sciences. The outstanding figure of this incipient “nationalist” movement was the English monk Bede the Venerable" class="md-crosslink">St. Bede the Venerable, whose Ecclesiastical History of the English People was completed in 731 and whose exegetical works came to stand beside St. Augustine and St. Gregory I as indispensable for the medieval student. Carolingian authors compiled a broad range of literary works, including sermons, biblical commentaries, works on the liturgy and canon law, and theological treatises on the Eucharist, predestination, and other topics. Missions and monasticism

The Arians soon became Catholics, including, by 700, even the Lombards in northern Italy. There remained immense areas of Europe, however, to which the Gospel had not yet been brought. St. Gregory I evangelized the Anglo-Saxons, who in turn sent missionaries to northwestern Europe—St. Wilfrid and St. Willibrord to what is now the Netherlands and St. Boniface to Hesse, Thuringia, and Bavaria. In consequence of Boniface’s work in Germany in the 8th century, a mission to Scandinavia was initiated by St. Ansgar (801–865), and the mission reached Iceland by 996. In the 10th century the mission from Germany moved eastward to Bohemia, to the Magyars, and (from 966) to the Poles. By 1050 most of Europe was under Christian influence with the exception of Muslim Spain.

In the Byzantine sphere, early missions went to the Hunnish tribesmen north of the Caucasus. The Nestorians, entrenched in Persia, carried the gospel to the Turkmen and across Central Asia to China. In the 9th century the mission to the Slavs began with the work of Saints Cyril and Methodius, who created a Slavonic alphabet and translated the Bible into the Slavonic language. Although their labours in Moravia were undermined by Frankish clergy, it was their achievement that made possible the faith and medieval culture of both Russia and Serbia.

The Benedictine Rule—initiated by St. Benedict of Nursia—succeeded in the West because of its simplicity and restraint; more formidable alternatives were available in the 6th century. By 800, abbeys existed throughout western Europe, and the observance of Benedict’s Rule was fostered by Charlemagne and, especially, his son Louis the Pious. These houses, such as Bede’s monastery at Jarrow (England) or the foundations of Columban (c. 543–615) at Luxeuil (France) and Bobbio (Italy), which followed Columban’s Rule and not Benedict’s, became centres of study and made possible the Carolingian renaissance of learning. In this renaissance the 8th-century English scholar Alcuin, an heir to the tradition of Bede, and his monastery at Tours occupy the chief place. Around monasteries and cathedrals, schools were created to teach acceptable Latin, to write careful manuscripts, and to study not only the Bible and writings of the Church Fathers but also science. Scribes developed the beautiful script that was known as Carolingian minuscule. Although the Carolingian renaissance was short-lived, it laid the foundation for later cultural and intellectual growth.

Monasticism in 9th-century Byzantium was centred upon the Studites, who came to be a faction against the court. A remoter and otherworldly asceticism developed with the foundation of monasteries on Mount Athos (Greece) from 963 onward. A distinctive feature of Athonite monasticism was that nothing female was to be allowed on the peninsula. The Photian schism and the great East-West schism The Photian schism

The end of iconoclasm (843) left a legacy of faction. Ignatius, patriarch of Constantinople intermittently from 847 to 877, was exiled by the government in 858 and replaced by Photius" class="md-crosslink">St. Photius, a scholarly layman who was head of the imperial chancery—he was elected patriarch and ordained within six days. Ignatius’s supporters dissuaded Pope Nicholas I (reigned 858–867) from recognizing Photius. Nicholas was angered by Byzantine missions among the Bulgars, whom he regarded as belonging to his sphere. When Nicholas wrote to the Bulgars attacking Greek practices, Photius replied by accusing the West of heretically altering the creed in saying that the Holy Spirit proceeds from the Father and from the Son (Filioque). He declared Pope Nicholas deposed (867), but his position was not strong enough for such impudence.

A new emperor, Basil the Macedonian, reinstated Ignatius, and in 869 Nicholas’s successor, Adrian II (reigned 867–872), condemned Photius and sent legates to Constantinople to extort submission to papal supremacy from the Greeks. The Greeks resented the papal demands, and, when Ignatius died in 877, Photius quietly became patriarch again. Rome (at that moment needing Byzantine military support against Muslims in Sicily and southern Italy) reluctantly agreed to recognize Photius but on the condition of an apology and of the withdrawal of Greek missions to the Bulgars. Photius acknowledged Rome as the first see of Christendom, discreetly said nothing explicitly against the Filioque clause, and agreed to the provision that the Bulgars could be put under Roman jurisdiction provided that Greek missions were allowed to continue.

The main issue in the Photian schism was whether Rome possessed monarchical power of jurisdiction over all churches (as Nicholas and Adrian held), or whether Rome was the senior of five semi-independent patriarchates (as Photius and the Greeks thought) and therefore could not canonically interfere with the internal affairs of another patriarchate. The great East-West schism

The mutual distrust shown in the time of Photius erupted again in the middle of the 11th century after papal enforcement of Latin customs upon Greeks in southern Italy. The patriarch of Constantinople, Michael Cerularius, closed Latin churches in Constantinople as a reprisal. Cardinal Humbert came from Italy to protest, was accorded an icy reception, and left a bull of excommunication (July 16, 1054) on the altar of the great church of Hagia Sophia. The bull anathematized (condemned) Michael Cerularius, the Greek doctrine of the Holy Spirit, the marriage of Greek priests, and the Greek use of leavened bread for the Eucharist.

At the time, the breach was treated as a minor storm in which both sides had behaved with some arrogance. As Greeks and Latins became more estranged, however, people looked back on the events of 1054 as the moment of the final breach between East and West. (Not until December 7, 1965, were the mutual excommunications of 1054 abolished, by Pope Paul VI and the ecumenical patriarch Athenagoras I.) Henry Chadwick The Editors of Encyclopaedia Britannica From the schism to the Reformation

A major factor in the consolidation and expansion of Christianity in the West was the growth in the prestige and power of the bishop of Rome. The pope St. Leo I made the primacy of the Roman bishop explicit both in theory and in practice and must be counted as one of the most important figures in the history of the centralization of authority in the church. The next such figure was the pope St. Gregory I the Great, whose work shaped the worship, the thought, and the structure of the church as well as its temporal wealth and power. Although some of Gregory’s successors advocated papal primacy, it was the popes of the 11th century and thereafter who sought to exploit claims of papal authority over the church hierarchy and over all Christians.

Even while still a part of the universal church, Byzantine Christianity had become increasingly isolated from the West by difference of language, culture, politics, and religion and followed its own course in shaping its heritage. The Eastern churches never had so centralized a polity as did the church in the West but developed the principle of the administrative independence, or “autocephaly,” of each national church. During the centuries when Western culture was striving to domesticate the German tribes, Constantinople, probably the most civilized city in Christendom, blended classical and Christian elements with a refinement that expressed itself in philosophy, the arts, statecraft, jurisprudence, and scholarship. A thinker such as Michael Psellus in the 11th century, who worked in several of these fields, epitomizes this synthesis. It was from Byzantine rather than Roman missionaries that Christianity came to most of the Slavic peoples, including some who eventually sided with Rome rather than Constantinople (see also Eastern rite church). Byzantium was also the victim of Muslim aggressions throughout the period known in the West as the Middle Ages. Following the pattern established by the emperors Constantine and Justinian, the relation between church and state in the Byzantine empire coordinated the two in such a way as to sometimes subject the life and even the teaching of the church to the decisions of the temporal ruler—the phenomenon often, though imprecisely, termed caesaropapism.

All these differences between the Eastern and Western parts of the church, both the religious differences and those that were largely cultural or political, came together to cause the schism between the two. The break in 1054 was followed by further evidence of alienation—in the 13th century, in the sack of Constantinople by Western Christians in 1204 and the establishment of the Latin patriarchate there; and in the 15th century, after the failure of the union of Florence and after the fall of Constantinople to the Turks in 1453. Papacy and empire

Conflict with the East was both a cause and an effect of the distinctive development of Western Christianity during the Middle Ages. If Leo I and Gregory I may be styled the architects of the medieval papacy, the popes St. Gregory VII (reigned 1073–85) and Innocent III (reigned 1198–1216) should be called its master builders. Gregory VII reformed both the church and the papacy from within, establishing the canonical and moral authority of the papal office when it was threatened by corruption and attack, and in the pontificate of Innocent III the papal claims to universality reached their zenith at all levels of the life of the church. Significantly, both these popes were obliged to defend the papacy against the Holy Roman emperor and other temporal rulers. The battle between the church and the empire is a persistent theme in the history of medieval Christianity. Both the involvement of the church in secular affairs and the participation of temporal rulers in the Crusades can be read as variations on this theme. Preoccupied as they usually are with the history of the church as an institution and with the life and thought of the leaders of the church, the documentary sources of knowledge about medieval Christianity make it difficult for the social historian to descry “the religion of the common man” during this period. Both the “age of faith” depicted by neo-Gothic Romanticism and the “Dark Ages” depicted by secularist and Protestant polemics are gross oversimplifications of history. Faith there was during the Middle Ages, and intellectual darkness and superstition too, but only that historical judgment of medieval Christianity which discerns how subtly faith and superstition can be blended in human piety and thought is valid. Medieval thought

No product of medieval Christianity has been more influential in the centuries since the Middle Ages than medieval thought, particularly the philosophy and theology of Scholasticism, whose outstanding exponent was St. Thomas Aquinas (1224/25–1274). Scholastic theology was an effort to harmonize the doctrinal traditions inherited from the Fathers of the early church with the intellectual achievements of classical antiquity—in other words, to create a synthesis of faith and reason. Because many of the early Fathers both in the East and in the West had developed their theologies under the influence of Neoplatonism, the recovery of Aristotle—first through the influence of Aristotelian philosophers and theologians among the Muslims and eventually, with help from Byzantium, through translation and study of the authentic texts of Aristotle himself—caused a profound transformation in the methodology and substance of medieval thought. Because it combined fidelity to Scripture and tradition with a positive, though critical, attitude toward the “natural” mind, Scholasticism is a landmark both in the history of Christianity and in the history of Western culture and a symbol of the Christianization of society and culture. Reformation

Initially, the Protestant reformers maintained the hope that they could accomplish the reformation of the doctrine and life of the church from within, but this proved impossible because of the intransigence of the church, the polemic of the Protestant movements, or the political and cultural situation—or because of all these factors. The several parties of the Reformation may be conveniently classified according to the extent of their protest against medieval theology, piety, and polity. The Anglican reformers, as well as Martin Luther and his movement, were, in general, the most conservative in their treatment of the Roman Catholic tradition; John Calvin and his followers were less conservative, and the Anabaptists and related groups were least conservative of all. Despite their deep differences, almost all the various Reformation movements were characterized by an emphasis upon the Bible, as distinguished from the church or its tradition, as the authority in religion; by an insistence upon the sovereignty of free grace in the forgiveness of sins; by a stress upon faith alone, without works, as the preconditions of acceptance with God; and by the demand that the laity assume a more significant place in both the work and the worship of the church.

The Reformation envisaged neither schism within the church nor the dissolution of the Christian culture that had developed for more than a millennium. But when the Reformation was over, both the church and the culture had been radically transformed. In part this transformation was the effect of the Reformation, and in part it was the cause of the Reformation. The voyages of discovery, the beginnings of a capitalist economy, the rise of modern nationalism, the dawn of the scientific age, the culture of the Renaissance—all these factors, and others besides, helped to break up the “medieval synthesis.” Among these factors, however, the Reformation was one of the most important and, certainly for the history of Christianity, the most significant, for the consequences of the Reformation, not in intention but in fact, were a divided Christendom and a secularized West. Roman Catholicism, no less than Protestantism, has developed historically in the modern world as an effort to adapt historic forms to the implications of these consequences. Established Christianity, as it had been known in the West since the 4th century, ended after the Reformation, though not everywhere at once. Christianity from the 16th to the 21st century

Paradoxically, the end of “established Christianity” in the old sense resulted in the most rapid and widespread expansion in the history of Christianity. The Christianization of the Americas and the evangelization of Asia, Africa, and Australasia gave geographic substance to the Christian title “ecumenical.” Growth in areas and in numbers, however, need not be equivalent to growth in influence. Despite its continuing strength throughout the modern period, Christianity retreated on many fronts and lost much of its prestige and authority both politically and intellectually.

During the formative period of modern Western history, roughly from the beginning of the 16th to the middle of the 18th century, Christianity participated in many of the movements of cultural and political expansion. The explorers of the New World were followed closely by missionaries—that is, when the two were not in fact identical. Protestant and Roman Catholic clergymen were prominent in politics, letters, and science. Although the rationalism of the Enlightenment alienated many people from the Christian faith, especially among the intellectuals of the 17th and 18th centuries, those who were alienated often kept a loyalty to the figure of Jesus or to the teachings of the Bible even when they broke with traditional forms of Christian doctrine and life. Citing the theological conflicts of the Reformation and the political conflicts that followed upon these as evidence of the dangers of religious intolerance, representatives of the Enlightenment gradually introduced disestablishment, toleration, and religious liberty into most Western countries. In this movement they were joined by Christian individuals and groups that advocated religious freedom not out of indifference to dogmatic truth but out of a concern for the free decision of personal faith.

The state of Christian faith and life within the churches during the 17th and 18th centuries both reflected and resisted the spirit of the time. Even though the Protestant Reformation had absorbed some of the reform energy within Roman Catholicism, the theology and morals underwent serious revision in the Roman Catholic Counter-Reformation. Fighting off the attempts by various countries to establish national Catholic churches, the papacy sought to learn from the history of its encounter with the Reformation and to avoid the mistakes that had been made then. Protestantism in turn discovered that separation from Rome did not necessarily inoculate it against many of the trends that it had denounced in Roman Catholicism. Orthodox theology of the 17th century both in Lutheranism and in the Reformed churches displayed many features of medieval Scholasticism, despite the attacks of the reformers upon the latter. Partly as a compensation for the overemphasis of orthodoxy upon doctrine at the expense of morals, Pietism summoned Protestant believers to greater seriousness of personal faith and practical living.

In alliance with the spirit of the Enlightenment, the so-called “democratic” revolutions of the 18th, 19th, and 20th centuries aided this process of undermining Christianity. Roman Catholicism in France, Eastern Orthodoxy in Russia, and Protestantism in former European colonies in Africa and Asia were identified—by their enemies if not also by themselves—as part of the ancien régime and were nearly swept away with it. As the discoveries of science proceeded, they clashed with old and cherished notions about the doctrine of creation, many of which were passionately supported by various leaders of organized Christianity. The age of the revolutions—political, economic, technological, intellectual—was an age of crisis for Christianity. The critical methods of modern scholarship, despite their frequent attacks upon traditional Christian ideas, helped to produce editions of the chief documents of the Christian faith—the Bible and the writings of the Fathers and reformers—and to arouse an unprecedented interest in the history of the church. The 19th century was called the great century in the history of Christian missions, both Roman Catholic and Protestant. By the very force of their attacks upon Christianity, the critics of the church helped to arouse within the church new apologists for the faith, who creatively reinterpreted it in relation to the new philosophy and science of the modern period. The 20th century saw additional challenges to the Christian cause in the form of totalitarianism, of resurgent world religions, and of indifference. Both the relation of church and state and the missionary program of the churches thus demanded reconsideration. But the 20th century also saw renewed efforts to heal the schisms within Christendom. The ecumenical movement began within Protestantism and Anglicanism, eventually included some of the Eastern Orthodox churches, and, especially since the Second Vatican Council (1962–65), engaged the sympathetic attention of Roman Catholicism as well. Contemporary Christianity

By the late 20th century Christianity had become the most widely disseminated religion on earth. Virtually no nation remained unaffected by the activities of Christian missionaries, although in many countries Christians are only a small fraction of the total population. Most of the countries of Asia and of Africa have Christian minorities, some of which, as in India and even in China, number several million members. South Korea’s Christian minority, representing one-quarter of the country’s population, includes Methodists, Presbyterians, Roman Catholics, and Pentecostals. Massive increases in the size of such churches challenged the traditional dominance of Western Christianity.

World distribution of Christianity, c. 2000.Encyclopædia Britannica, Inc.

Each major division of Christianity—Eastern Orthodoxy, Oriental Orthodoxy, Roman Catholicism, and Protestantism—is treated in a separate article where its history, tenets, and practices receive a fuller exposition than this article can give them and where a bibliography on the denominations of the division is supplied. The purpose here is to provide an overview of the principal divisions and thus to set the articles about the individual traditions into their proper context. Roman Catholicism

The Roman Catholics in the world outnumber all other Christians combined. They are organized in an intricate system that spans the structure of the church from the local parish to the papacy. Under the central authority of the papacy, the church is divided into dioceses, whose bishops act in the name and by the authority of the pope but retain administrative freedom within their individual jurisdictions. Similarly, the parish priest stands as the executor of papal and diocesan directives. Alongside the diocesan organization and interacting with it is a chain of orders, congregations, and societies; all of them are, of course, subject to the pope, but they are not directly responsible to the bishop as are the local parishes. It would, however, be a mistake to interpret the polity of the Roman Catholic Church in so purely an organizational manner as this, for Roman Catholic polity rests upon a mandate that is traced to the action of Jesus Christ himself, when he invested St. Peter and, through Peter, his successors with the power of the keys in the church. Christ is the invisible head of his church, and by his authority the pope is the visible head.

This interpretation of the origin and authority of the church determines both the attitude of Roman Catholicism to the rest of Christendom and its relation to the social order. Believing itself to be the true church of Jesus Christ on earth, it cannot deal with other Christian traditions as equals without betraying its very identity. This does not mean, however, that anyone outside the visible fellowship of the Roman Catholic Church cannot be saved, nor does it preclude the presence of “vestiges of the church” in the other Christian bodies. At the Second Vatican Council, the Roman Catholic Church strongly affirmed its ties with its “separated brethren” both in Eastern Orthodoxy and in the several Protestant churches. As the true church of Christ on earth, the Roman Catholic Church also believes itself responsible for the proclamation of the will of God to organized society and to the state. The church asserts its fundamental obligation, as the “light of the world” to which the revelation of God has been entrusted, to address the meaning of that revelation and of the moral law to the nations and to work for a social and political order in which both revelation and the moral law can function.

The understanding that Roman Catholicism has of itself, its interpretation of the proper relation between the church and the state, and its attitude toward other Christian traditions are all based upon Roman Catholic doctrine. In great measure this doctrine is identical to that confessed by orthodox Christians of every label and consists of the Bible, the dogmatic heritage of the ancient church as laid down in the historic creeds and in the decrees of the ecumenical councils, and the theological work of the great doctors of the faith in the East and West. If, therefore, the presentation of the other Christian traditions in this article compares them with Roman Catholicism, this comparison has a descriptive rather than a normative function, for, to a considerable degree, Protestantism and Eastern Orthodoxy have often defined themselves in relation to Roman Catholicism. In addition, most Christians past and present do have a shared body of beliefs about God, Christ, and the way of salvation.

Roman Catholic doctrine is more than this shared body of beliefs, as is the doctrine of each of the Christian groups. It is necessary here to mention only the three distinctive Roman Catholic doctrines that achieved definitive formulation during the 19th and 20th centuries: the infallibility of the pope, the Immaculate Conception, and the bodily Assumption of the Virgin Mary. On most other major issues of Christian doctrine, Roman Catholicism and Eastern Orthodoxy are largely in agreement, while Protestantism differs from both Eastern Orthodoxy and Roman Catholicism on several issues. For example, Roman Catholic theology defines and numbers the sacraments differently from Orthodox theology, but, over against Protestantism, Roman Catholic doctrine insists, as does Eastern Orthodoxy, upon the centrality of the seven sacraments—baptism, confirmation, the Eucharist, anointing of the sick, penance, matrimony, and holy orders—as channels of divine grace. The Eastern churches

Separated from the West, the Orthodox churches of the East have developed their own way for more than half of Christian history. Orthodoxy here refers to the two great bodies of Christianity that use the term to characterize their theologies and liturgies: the churches of Eastern Orthodoxy and the churches that constitute the so-called Oriental Orthodox communion. Eastern Orthodoxy

Each of the national churches of Eastern Orthodoxy is autonomous. The “ecumenical patriarch” of Constantinople is not the Eastern pope but merely the first in honour among equals in jurisdiction. Eastern Orthodoxy interprets the primacy of St. Peter and therefore that of the pope similarly, denying the right of the pope to speak and act for the entire church by himself, without a church council and without his episcopal colleagues. Because of this polity, Eastern Orthodoxy has identified itself more intimately with national cultures and with national regimes than has Roman Catholicism. Therefore, the history of church-state relations in the East has been very different from the Western development, because the church in the East has sometimes tended toward the extreme of becoming a mere instrument of national policy while the church in the West has sometimes tended toward the extreme of attempting to dominate the state. The history of ecumenical relations between Eastern Orthodoxy and Protestantism during the 20th century was also different from the history of Protestant–Roman Catholic relations. While keeping alive their prayer for an eventual healing of the schism with the Latin church, some of the Orthodox churches have established communion with Anglicanism and with the Old Catholic Church and have participated in the conferences and organizations of the World Council of Churches.

Doctrinal authority for Eastern Orthodoxy resides in the Scriptures, the ancient creeds, the decrees of the first seven ecumenical councils, and the traditions of the church. In addition to the issues mentioned in the discussion of Roman Catholicism above, the chief dogmatic difference between Roman Catholic and Eastern Orthodox thought is on the question of the procession of the Holy Spirit from the Father and from the Son, or the Filioque.

But “Orthodoxy,” in the Eastern use of the term, means primarily not a species of doctrine but a species of worship. The Feast of Orthodoxy on the first Sunday of Lent celebrates the end of the Iconoclastic Controversy and the restoration to the churches of the icons, which are basic to Orthodox piety. In Eastern Orthodox churches (as well as in the Eastern rite churches, which have reestablished communion with Rome), the most obvious points of divergence from general Western practice are the Byzantine liturgy, the right of the clergy to marry before ordination—though bishops may not be married—and the administration to the laity of both bread and wine in the Eucharist at the same time by the method of intinction. Oriental Orthodoxy

The other main branch of Orthodoxy is constituted by the six national churches of the Oriental Orthodox communion: the Armenian Apostolic Church, the Coptic Orthodox Church of Alexandria, the Syriac Orthodox Patriarchate of Antioch and All the East, the Malankara (Indian) Syrian Orthodox Church, the Ethiopian Orthodox Tewahedo Church, and the Eritrean Orthodox Tewahedo Church. With the exception of the Eritrean church, which was granted autocephaly in 1998, these churches were largely out of contact with the other main branches of Christianity from the time of the Council of Chalcedon (451), which resulted in their being branded monophysites—and hence heretics—by the Roman and Greek churches (see above Eastern controversies).

Beginning in the mid-20th century, when the Armenian and Coptic churches helped to form the World Council of Churches, the Oriental Orthodox communion—also called non-Chalcedonian churches because of their rejection of the Council of Chalcedon—engaged in ecumenical dialogue with the Roman Catholic and the Eastern Orthodox churches in hopes of resolving the ancient disputes. Increasingly frequent talks eventually resulted in historic joint declarations by the three branches of Christianity stating that the schism of 451 was largely based on a grave misunderstanding, that many of the points of dispute had been resolved, and that the Roman Catholic and Eastern Orthodox churches now regarded the Oriental churches as confessing Christians in full standing. Meanwhile, the Coptic Orthodox Church expanded outside Egypt to form strong enclaves in the United Kingdom, the United States, Canada, and South America.

Oriental Orthodox Christianity displays rich variation. Each national church is autocephalous (though the Coptic pope enjoys spiritual primacy in the Ethiopian and Eritrean churches). Each church also has its own structure, usually with a single head (though the Armenian church has two catholicoses), its own liturgy, and other distinctive practices. For example, the Ethiopian and Eritrean churches include indigenous practices in exorcism and spiritual healing. The Ethiopian and Eritrean churches also use a larger Bible, regarding as scriptural texts such as the First Book of Enoch, which most of mainstream Christianity considers pseudepigraphical. Like the Eastern Orthodox churches, the Oriental Orthodox churches uphold the Nicene Creed without the Filioque. Matt Stefon Protestantism

Formulating a definition of Protestantism that would include all its varieties has long been the despair of Protestant historians and theologians, for there is greater diversity within Protestantism than there is between some forms of Protestantism and some non-Protestant Christianity. For example, a High Church Anglican or Lutheran has more in common with an Orthodox theologian than with a Baptist theologian. Amid this diversity, however, it is possible to define Protestantism formally as non-Roman Western Christianity and to divide most of Protestantism into four major confessions or confessional families—Lutheran, Anglican, Reformed, and Free Church. Lutheranism

The largest of these non-Roman Catholic denominations in the West is the Lutheran Church. The Lutheran churches in Germany, in Scandinavian countries, and in the Americas are distinct from one another in polity, but almost all of them are related through various national and international councils, of which the Lutheran World Federation is the most comprehensive. Doctrinally, Lutheranism sets forth its distinctive position in the Book of Concord, especially in the Augsburg Confession. A long tradition of theological scholarship has been responsible for the development of this position into many and varied doctrinal systems. Martin Luther moved conservatively in this reform of the Roman Catholic liturgy, and the Lutheran Church, though it has altered many of his liturgical forms, has remained a liturgically traditional church. Most of the Lutheran churches of the world have participated in the ecumenical movement and are members of the World Council of Churches, but Lutheranism has not moved very often across its denominational boundaries to establish full communion with other bodies. The prominence of Lutheran mission societies in the history of missions during the 18th and 19th centuries gave an international character to the Lutheran Church; so did the development of strong Lutheran churches in North America, where the traditionally German and Scandinavian membership of the church was gradually replaced by a more cosmopolitan constituency. Anglicanism

The Anglican Communion encompasses not only the established Church of England but also various national Anglican churches throughout the world. Like Lutheranism, Anglicanism has striven to retain the Roman Catholic tradition of liturgy and piety, and, after the middle of the 19th century, the Oxford movement argued the essential Catholic character of Anglicanism in the restoration of ancient liturgical usage and doctrinal belief. Although the Catholic revival also served to rehabilitate the authority of tradition in Anglican theology generally, great variety continued to characterize the theologians of the Anglican Communion. Anglicanism is set off from most other non-Roman Catholic churches in the West by its retention of and its insistence upon the apostolic succession of ordaining bishops. The Anglican claim to this apostolic succession, despite its repudiation by Pope Leo XIII in 1896, has largely determined the role of the Church of England in the discussions among the churches. Anglicanism has often taken the lead in inaugurating such discussions, but in such statements as the Lambeth Quadrilateral (1886) it has demanded the presence of the historic episcopate as a prerequisite to the establishment of full communion. During the 19th century and especially in the last third of the 20th century, many leaders of Anglican thought were engaged in finding new avenues of communication with industrial society and with the modern intellectual. Meanwhile, the strength of Anglicanism in the New World and in the younger churches of Asia and Africa confronted this communion with the problem of deciding its relation to new forms of Christian life in these new cultures.

Beginning in the late 20th century, a number of theologically liberal developments in Anglican churches in the United Kingdom and in North America aggravated fault lines not only between traditionalists and liberals but also between the more traditionally Anglican areas (the U.K., the U.S., and Canada) and the countries of the Global South—those of Africa, Asia, and Latin America—where the majority of the world’s Anglicans lived. The ordination of women as priests and bishops by the American, Canadian, and English churches faced stringent objections from African and Asian churches as well as from English, American, and Canadian theological conservatives. When the Rev. Gene Robinson, an openly homosexual man in a noncelibate relationship, was ordained a bishop in the Episcopal Church in the United States of America (ECUSA) in 2003, traditionalists around the globe dissented, and the ordination of other openly gay clergy and the blessing of same-sex unions by some congregations further incensed conservatives. In June 2008, having decided to skip the decennial Lambeth Conference taking place the following month, traditionalists held the Global Anglican Forum Convention (GAFCON) in Jerusalem, issuing a declaration of traditional Anglican values. Later that year, U.S. and Canadian traditionalists left their respective national provinces (churches), and in 2009 they launched the Anglican Church in North America, which immediately appealed for recognition by the Anglican Communion, whose leadership was compelled to retrench and seek a means of reconciling conflicting interpretations of Anglican tradition. Presbyterian and Reformed churches

Protestant bodies that owe their origins to the reformatory work of John Calvin and his associates in various parts of Europe are often termed Reformed, particularly in Germany, France, and Switzerland. In Britain and in the United States they have usually taken their name from their distinctive polity and have been called Presbyterian. They are distinguished from both Lutheranism and Anglicanism by the thoroughness of their separation from Roman Catholic patterns of liturgy, piety, and even doctrine. Reformed theology has tended to emphasize the sole authority of the Bible with more rigour than has characterized the practice of Anglican or Lutheran thought, and it has looked with deeper suspicion upon the symbolic and sacramental traditions of the Catholic centuries. Perhaps because of its stress upon biblical authority, Reformed Protestantism has sometimes tended to produce a separation of churches along the lines of divergent doctrine or polity, by contrast with the inclusive or even latitudinarian churchmanship of the more traditionalistic Protestant communions. This understanding of the authority of the Bible has also led Reformed Protestantism to its characteristic interpretation of the relation between church and state, sometimes labeled theocratic, according to which those charged with the proclamation of the revealed will of God in the Scriptures (i.e., the ministers) are to address this will also to civil magistrates; Puritanism in England and America gave classic expression to this view. As the church is “reformed according to the Word of God,” so the lives of the individuals in the church are to conform to the Word of God; hence the Reformed tradition has assigned great prominence to the cultivation of moral uprightness among its members. Beginning in the 20th century, most of the Reformed churches of the world took an active part in the ecumenical movement. Other Protestant churches

In the 19th century the term Free Church was applied in Great Britain to those Protestant bodies that did not conform to the establishment, such as Congregationalists, Methodists, and Baptists (and Presbyterians in England), but since that time it has come into usage among the counterparts to these churches in the United States, where each of them has grown larger than its British parent body. Just as the Reformed denominations go beyond both Anglicanism and Lutheranism in their independence of Roman Catholic traditions and usages, so the Free Church denominations have tended to reject some of the Roman Catholic remnants also present in classical Presbyterian worship and theology. Baptists and Congregationalists see the local congregation of gathered believers as the most nearly adequate visible representation of Christ’s people on earth. The Baptist requirement of free personal decision as a prerequisite of membership in the congregation leads to the restriction of baptism to believers (i.e., those who have made and confessed such a decision of faith) and therefore to the repudiation of infant baptism, and this in turn leads to the restriction of Communion at the Lord’s Supper to those who have been properly baptized. In Methodism the Free Church emphasis upon the place of religious experience and upon personal commitment leads to a deep concern for moral perfection in the individual and for moral purity in the community. The Disciples of Christ, a Free Church that originated in the United States, makes the New Testament the sole authority of doctrine and practice in the church, requiring no creedal subscription at all; a distinctive feature of their worship is their weekly celebration of Communion. Emphasizing as they do the need for the continuing reformation of the church, the Free Church denominations have, in most (though not all) cases, entered into the activities of interchurch cooperation and have provided leadership and support for the ecumenical movement. This cooperation—as well as the course of their own historical development from spontaneous movements to ecclesiastical institutions possessing many of the features that the Free Church founders had originally found objectionable in the establishment—has made the question of their future role in Christendom a central concern of theirs on both sides of the Atlantic.

In addition to these major divisions of Protestantism, there are other churches and movements not so readily classifiable; some of them are quite small, but others number millions of members. Some, such as the Society of Friends (or Quakers), known both for their cultivation of the “Inward Light” and for their pacifism, maintain a Christian identity. Pentecostal and Charismatic churches, which profess to return to the primitive church and subordinate liturgy to the direct experience of the Holy Spirit, were among the fastest-growing forms of Christianity by the early 21st century. Christian Science (formally the Church of Christ, Scientist) combines Christian teachings with spiritual healing. Others began within Protestant movements but no longer consistently identify themselves as Christian. For example, the Unitarian Universalist Association (UUA) identifies itself as a creedless association of congregations that maintain particular principles and respect and revere their Christian roots while placing primacy on the individual’s spiritual search. Unity grew out of the teachings promulgated by the Unity School of Christianity, founded by the spiritual healers Charles and Myrtle Fillmore, but it has been a nondenominational religious movement since the mid-20th century.

Still other movements generally maintain, at least in their mainstream varieties, a Christian identity that is not generally recognized by Christians the world over as being in line with Christian orthodoxy. The most prominent example is Mormonism, which emerged in the early to mid-19th century amid the religious (overwhelmingly Protestant and revivalist) ferment of the Second Great Awakening in the United States. Mormonism was sparked by the divine revelations supposedly received by Joseph Smith, who is regarded by Mormons as a prophet. It maintains an expanded body of Scripture—claiming not only the Old and New Testaments of the traditional Bible but also the Book of Mormon and the Doctrine and Covenants—and in some branches has practiced temple marriages, proxy baptism of the dead, and polygamy (the latter was largely confined to smaller Mormon fundamentalist churches in the Midwest and Rocky Mountains from the mid-20th century). The Church of Jesus Christ of Latter-day Saints (LDS), the largest branch of mainstream Mormonism, rejected polygamy in the late 19th century and began emphasizing its Christian heritage in the late 20th century. The second mainstream branch of Mormonism, the Community of Christ—formerly the Reorganized Church of Jesus Christ of Latter Day Saints, founded by Joseph Smith III, the prophet’s son—never adopted the elaborate temple ceremonies, proxy baptisms, polygamy, and other traditions that came to demarcate Mormonism from the rest of Christianity, maintaining a largely orthodox Christian identity since its founding.

Separately and together, these groups illustrate how persistent has been the tendency of Christianity since its beginnings to proliferate parties, sects, heresies, and movements. They illustrate also how elusive is the precise demarcation of Christendom, even for those observers whose definition of normative Christianity is quite exact. Jaroslav Jan Pelikan Matt Stefon Christian doctrine The nature and functions of doctrine

Indirectly or directly, Jesus and his Apostles left their principal—though perhaps not their only—records in the writings of the New Testament, the canonical texts that form the second part of the Christian Bible, which also includes the Hebrew Scriptures, or (in the Christian view) the Old Testament. The basic meaning of the term doctrine is “teaching.” Christian doctrine, accordingly, is the attempt to state in intellectually responsible terms the message of the gospel and the content of the faith it elicits. The doctrine, therefore, encompasses both the substance of what is taught and the act of setting that substance forth. While a certain reticence is appropriate in the face of the transcendent mystery of God, Christians hold that God has revealed himself sufficiently to allow and require truthful speech about him and his ways. Thus, Christian talk of God claims to be a response to the divine initiative, not simply a record of humanly generated experience. As Hilary of Poitiers wrote in the mid-4th century in his On the Trinity (IV.4), “God is to be believed when he speaks of himself, and whatever he grants us to think concerning himself is to be followed.”

Communion of the Apostles, panel by Justus of Ghent, c. 1473–74; in the Palazzo Ducale, Urbino, Italy.SCALA/Art Resource, New York

From the first, church teaching has occurred in several contexts and for several purposes: it happens when the gospel is newly preached to people who have not heard it before (evangelism), when those who accept the message are instructed in preparation for baptism (catechesis), when the believing and baptized communities gather for worship (liturgy), and when application is sought to daily life (ethics). Teaching may be specially required for the sake of clarification and consolidation, as when distortions threaten within (aversion of heresy), when the faith is under attack from outside (apologetics), when linguistic or epistemological shifts over time hinder intelligibility or change the terms of reference (restatement), or when geographical expansion prompts a more local expression (inculturation). The teaching may vary in the weight of the authority it claims and is granted, ranging from the most solemn definitions of supervisory bodies (dogma) through a broadly prevalent but internally somewhat differentiated “common mind” (consensus) to the works of individual thinkers (theology).

The most stable and widely recognized teaching is that preserved in the ancient creeds—the Apostles’ Creed and the Nicene Creed—that are transmitted in the worship of the churches and expounded in their confessions (symbolics). The agreed doctrine may sometimes have been achieved only through a period of maturing reflection and debate, and the continuation of these processes within the established parameters is not excluded (development). In the course of history, however, differences concerning accepted teaching sometimes became so serious that communities divided over them (schism). The divided communities may continue their conversation in tones that range from the persuasive to the polemical (controversy). In the 20th century, determined efforts on the part of several Christian communions were made to overcome the doctrinal differences between them with the aim of restoring ecclesiastical unity (ecumenism).

Thus, there are many aspects to the question of Christian doctrine, and in what follows they will be treated in the sequence just outlined: the permanent basis, the perennial functions, the levels of authority, the stable pattern, and the institutional vicissitudes. Scripture and tradition: the apostolic witness

In his First Letter to the Corinthians, the Apostle Paul summarized the gospel he himself had received and then preached to them, in which they now stood for their salvation: “that Christ died for our sins in accordance with the scriptures [that is, the Old Testament], and that he was buried, and that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas [Peter], then to the twelve” (15:1–8). The speeches in the Acts of the Apostles are the basis of the following synthesis, by the biblical scholar C.H. Dodd, of the early apostolic preaching, or kerygma (from the Greek term for a herald’s proclamation). In Dodd’s synthesis, the story of Jesus is located a little more fully in God’s history with Israel and with the entire human race:

The Kingdom of God had made its appearance with the coming of the Messiah; His works of power and His ‘new teaching with authority’ had provided evidence of the presence of God among men; His death ‘according to the determinate counsel and foreknowledge of God’ had marked the end of the old order, and his resurrection and exaltation had definitely inaugurated the new age, characterized, as the prophets had foretold, by the outpouring of the Holy Spirit upon the people of God. It remained only for the new order to be consummated by the return of Christ in glory to judge the quick and the dead and to save His own from the wrath to come.

Moreover, according to Dodd, “the kerygma always closes with an appeal for repentance, the offer of forgiveness and of the Holy Spirit, and the promise of ‘salvation,’ that is, of ‘the life of the Age to come,’ to those who enter the elect community.”

Embedded in the New Testament also are certain short formulas used by believers to confess their faith (homologein): “Jesus is Lord” (Romans 10:9; 1 Corinthians 12:3), “Jesus is the Son of God” (1 John 4:15), and Peter’s “You are the Christ” (Mark 8:29) and Thomas’s “My Lord and my God” (John 20:28). Confessions of faith were sometimes sung when the Christians assembled for worship (Ephesians 5:19; Colossians 3:16); Paul seems to use quotations from such hymns in arguments in his letters to the Philippians (2:5–11) and Colossians (1:15–20). The earthly worship of the church is probably the immediate source for the heavenly songs of the Apocalypse (Revelation 4:8–11; 5:9–10, 13–14; 7:9–12; 11:16–18; 19:1–8).

The fullest apostolic record of the teachings of Jesus is found in narrative form in the Gospels, where his life and sayings are set amid faithful conclusions about who he was and is and what he will still accomplish. Although a degree of diversity in presentation and emphasis is found in the four canonical Gospels (Matthew, Mark, Luke, and John) as a result of the material available to the authors (the Evangelists), the interests of their audience, and the authors’ own interpretations, the overwhelming perception of the church through the centuries has been that the four canonical Gospels are mutually complementary rather than contradictory. Turning from the traditional understanding, modern scholarship for a time maximized the differences among the Gospels, but this was followed by the recovered sense of a complex unity as in fact characteristic of the Scriptures in their entirety (an important record in this regard is the 1993 report of the Pontifical Biblical Commission, The Interpretation of the Bible in the Church).

The most discursive reflections of the apostolic faith are found in the New Testament epistles, where salvation is at stake in the matter of right belief and right practice. Thus, in the Letter to the Romans, the Apostle Paul first shows how worshipping creatures rather than the Creator leads to destruction. He then expounds the redemptive work of God in Christ and shows how those who believe are renewed by the Holy Spirit for life as God means it to be. In the First Letter of John, faith in the Incarnation—that “Jesus Christ has come in the flesh”—is bound up with God’s love for humankind and humankind’s love for God, as well as with human beings’ love for each other, in all of which eternal life consists.

By the late 2nd century there was widespread agreement among the local churches about which writings were to be reckoned apostolic by virtue of their origin and content, but it was not until the 4th century that the list became settled into what is now known as the “New Testament.” This canon has remained virtually invariable ever since, being drawn on for regular positive teaching and appealed to whenever controversies have arisen. The writings that form it are believed by Christians to have been divinely inspired, whether the mode of inspiration was that of dictation or of a more complex mediation through the human writers’ minds, experiences, and churchly location.

About 400 St. Augustine wrote the highly influential De doctrina christiana (On Christian Doctrine), which provides practical guidance for interpreting the faith. The work consists largely of rules for the reading and teaching of Scripture, both Old Testament and New. Augustine emphasized that familiarity with the text, sound philology, and an understanding of the relation between signs and things are all needed, and he demonstrated how different literary genres and figures are to be recognized. De doctrina christiana also showed how difficult passages can be illuminated by clearer ones and how basic axioms, themselves internal to the Scriptures—such as love of God and love of neighbour—should guide the reading of the whole.

In medieval terms, sacred doctrine (sacra doctrina) is to be read as directly as possible from the sacred page (sacra pagina). Moreover, it is a commonplace—from Thomas à Kempis (The Imitation of Christ, I.5) in the 15th century through John Calvin (Institutes I.7.1–5) in the 16th century to the 1992 Catechism of the Catholic Church (§ 111)—that Scripture must be read in the same (Holy) Spirit as that in which it was written. In other words, the reading of Scripture, whether corporate or individual, is properly done prayerfully by people who have pure hearts and live holy lives. It is such use that permits Scripture to function authoritatively in Christian teaching.

While the New Testament, which sets the terms also for the reading of the Hebrew Scriptures as the promissory and prophetic Old Testament, is consistently held to be the primary witness to the apostolic preaching and a permanent statement of “the faith once delivered to the saints” (Jude 3), there are other possible legacies from the Apostles. Thus Basil of Caesarea, a 4th-century Church Father and bishop, claimed that certain practices and expressions not mentioned in the New Testament—such as facing East for prayer, the renunciation of Satan before baptism, the threefold immersion, the words for invoking the Spirit over the bread and cup—are nevertheless of apostolic origin. In the 16th century, when the Protestant reformers sought to bring the Western church back from what they perceived as departures from Scripture, the Council of Trent responded with the declaration that equal respect was to be shown to “the truth and discipline contained in the written books and (Latin et) in the unwritten traditions handed down to us, which the Apostles received from the mouth of Christ himself or by the dictation of the Holy Spirit.” As some scholars have argued, the et seemingly left open the question whether oral and practical traditions may add substantially to what is known from the Apostles through the Scriptures or are rather to be viewed as parallel modes for transmitting the same content. Evangelism: the first teaching about the God of Jesus Christ

When the gospel is preached to people for the first time, the hearers usually have some idea of “the divine” in their minds. This idea provides an initial point of contact for the evangelist. According to the Acts of the Apostles, Paul, in addressing the Athenians, noted that their altars included one “to an unknown god.” Whether that designated a supreme deity or simply one who might have been left out, Paul took the opportunity to teach them about “the God who made the world and everything in it, the Lord of heaven and earth.” The Greek poets Epimenides and Aratus, he said, had hinted at such a God, “in whom we live and move and have our being” (Epimenides), for “we are indeed his offspring” (Aratus). As such, Paul confirmed, “He is not far from each of us.” The crucial point, however, is that God now “commands all men everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given assurance to all men by raising him from the dead.” In this way Paul appealed to what he could in his hearers’ conceptions but brought radical news concerning the will and actions of God in history. The responses of his audience are reported as ranging from scorn through mild curiosity to belief.

Christian evangelists must often decide which name of the divine they will employ among those used by their hearers. Jesuit missionaries to China in the 16th and 17th centuries could use tian (simply “heaven,” a Confucian usage), shangdi (“sovereign on high”), and tianzhu or tiandi (“lord of heaven”). Matteo Ricci (1552–1610) favoured using all three interchangeably. He rejected other terms—e.g., taiji (“supreme ultimate”) and li (“principle”)—from Neo-Confucian philosophy. In Vietnam, Alexandre de Rhodes (1591–1660) rejected the terms but and phat because they were used for the Buddha, whom he regarded as an idol. Instead he chose the vernacular compound Duc Chua Troi Dat (“noble ruler of heaven and earth”), thus coming close to Acts 17:24 and Luke 10:21. Some missionaries to East Asia resorted to transliterating the Latin Deus (“God”), which had either the advantage or the disadvantage of being an empty container waiting to be filled.

A modern missionary to India, Lesslie Newbigin (1909–98), recounted how, in preaching to villagers in the south, he would tell stories about Jesus that could not be told about the Hindu gods Shiva, Vishnu, or Ganesha, until gradually their conceptions of the Divine would be changed. Newbigin saw a radical contrast between the nature of God implied in “the higher Hinduism”—when atman and brahman are identified and the material world is considered an illusion (maya)—and in the Bible—when the universal Creator is presented as one who personally engages with humankind in concrete history.

Christian theological opinions may vary concerning the degree to which an existing idea of the divine needs to be “completed” and the degree to which it needs to be “corrected” through the preaching of the God of Jesus Christ. Features of the previous religion that are affirmed may then be viewed as having constituted a “preparation for the gospel” (praeparatio evangelica), while elements that are rejected as incompatible with Christianity will at least have served as a negative point of contrast. Ultimately, Christians expect that the Holy Trinity—Father, Son, and Spirit—will be recognized as the sole true God. Catechesis: instructing candidates for baptism

By the 3rd century at the latest, it was normal for two to three years to elapse before an initial inquirer into the gospel might eventually be admitted to the church by baptism. During this period, the catechumens received instruction in faith and morals and their manner of life was observed. As the time for their baptism drew closer, they were enrolled as “applicants” (competentes), “chosen” (electi), or “destined for illumination” (photizomenoi). There is considerable evidence from the 4th and 5th centuries that those preparing for baptism underwent intensive preparation during the final weeks of their catechumenate. This final period usually coincided with the season that became known as Lent, and baptism was administered on Easter. Toward the end of the period of instruction, a dual ceremony took place, in which the words of the creed were orally “handed over” to the candidates (the traditio symboli; “hand over the Creed”) and then, a day or two before Easter, “given back” (the redditio symboli; “give back the Creed”). Thus the candidates had to learn the creed—which the bishop expounded to them—and then be able to repeat it.

As the rite is described in an early church order—which most 20th-century scholarship identified with the treatise Apostolic Tradition (c. 215) by Hippolytus of Rome—the baptism itself took the form of a threefold immersion in water. At each immersion the candidates replied “I believe” to the questions put by the minister: “Do you believe in God the Father almighty? Do you believe in Christ Jesus, the Son of God, who was born of the Holy Spirit and the Virgin Mary, was crucified under Pontius Pilate, and died, and rose the third day alive from the dead, and ascended into the heavens, and sits at the right hand of the Father, and will come to judge the living and the dead? Do you believe in the Holy Spirit and the holy church and the resurrection of the flesh?” Following baptism, the new believers participated in the sacrament of the Eucharist for the first time.

In the days immediately after Easter, the bishop would give more detailed teaching to the neophytes on the meaning and effect of the sacraments they had just received. Lectures attributed to Cyril of Jerusalem and to Ambrose of Milan are still extant. In other places—such as Antioch, where John Chrysostom taught—these “mystagogical catecheses” were delivered before the initiatory rites were undertaken.

As infant baptism gradually became the preponderant practice, verbal instruction around baptism fell out of use, although some of the old ceremonies of the catechumenate continued to be administered in compressed form. Instead, children were taught the faith when they reached the age of reason. In the medieval West, this instruction came to be associated with confirmation, that part of the initiation process which remained for the bishop to do. The parish priest was expected to teach the local children at least the Apostles’ Creed, the Lord’s Prayer, the Hail Mary, the sacraments, the Ten Commandments, and the Seven Beatitudes or some other lessons on the vices and virtues. In the 16th century, Protestant reformers adapted this practice by providing official printed catechisms for use with children, each more or less marked with the doctrinal emphasis brought by the particular reformer. After the Council of Trent, the Roman Catholic Church produced the Catechismus ad Parochos (1566), intended for parish priests rather than immediately for their wards. Simpler, shorter catechisms were also composed locally.

Modern educational theory discountenanced rote learning, especially in the form of cut-and-dried questions and answers, and the genre of the catechism became unpopular. Many churches in the West, however, have sought to retrieve the loss of informed faith that has occurred over several generations. In the second half of the 20th century, “adult catechisms” of various literary types were produced for study by individuals or groups; and some churches have tried to introduce a kind of remedial catechumenate on more ancient models. Liturgy: the school and feast of faith

Christians gather regularly for worship, particularly on Sundays and on the great annual festivals. In these assemblies, their faith is directed to God in praise and prayer; it is also exposed to God for strengthening, deepening, and enriching. In the living encounter with God, the content and verbal formulations of faith are shaped, while in turn the tried and accepted teaching of the community provides the basis for each new celebration.

Worship contributed to the evolution of doctrine from the earliest days of Christianity. In the first decade of the 2nd century, the Roman investigator Pliny reports that the Christians meet “on a fixed day” and “recite a hymn to Christ as to a god.” The experienced presence of the risen and exalted Christ as living Lord is reflected even earlier in such New Testament texts as Matthew 18:20 (gathering “in his name” for prayer), Matthew 28:16–20 (Christ’s accompaniment of his Apostles in teaching and baptizing), 1 Corinthians 16:22 (the invocation Maranatha as “The Lord has come” or “Our Lord, come”), Philippians 2:9–11 (the bowing of the knee to Jesus and the confession from the tongue that he is Lord), and Revelation 1:4–18 (John’s vision, when he was “in the Spirit on the Lord’s Day,” of Christ standing among seven golden lamp stands and holding seven stars). The practice of worshipping Christ as the Lord, as early Christian and non-Christian sources indicate, was an important part of early Christian ritual, which played a central role in establishing the doctrine of his divine status. In the fierce debates of the 4th century, Athanasius maintained that the church’s worship of Christ established that he is fully God, for otherwise Christians would commit an unthinkable idolatry.

Influence also traveled in the other direction. From the beginning of the faith, doctrine contributed to the development of patterns of worship and has continued to do so. Theological reflection on Christ’s sovereignty in the present most likely led to belief also in his preexistence as the agent of the Father’s creative work from the very beginning. This belief then found expression in the hymns or other liturgical forms that are echoed at several places in the New Testament: 1 Corinthians 8:6; Colossians 1:15–20; and Hebrews 1:1–2, for example.

Church authorities have been keen to ensure that the language used in worship is doctrinally orthodox. The Apostolic Tradition, an early church order, sets out a sample prayer for a newly ordained bishop to use at the Eucharist, saying that it is not necessary that he use exactly these words, “only let his prayer be correct and orthodox.” A similar concern led some North African councils around the year 400 to discourage new compositions. In the Middle Ages, the great metropolitan bishoprics—and even, in the case of Charlemagne, the imperial court—sought to standardize liturgical forms in their areas. The advent of printing made this easier, and the Protestant reformers issued books for the purpose, either laying down verbally the entire content of the service (as in the Church of England’s Book of Common Prayer) or publishing “directories” that set out in some detail the principles according to which the minister should conduct the service (as sometimes in the Reformed or Presbyterian case). Following the Council of Trent, the Roman see produced a series of books that regulated the words and gestures of the rites down to the last detail (Breviary, 1568; Missal, 1570; Pontifical, 1596; and Ritual, 1614). Less bookish churches have relied more on individual ministers, assuming the fundamental doctrinal soundness of the ministers or their recurrent inspiration by the truth of God or both.

Wherever sermons are preached to the congregation, a special responsibility rests on the preacher to build the local community up in the Christian faith. The theological assumption is that the entire liturgy is both a school and the feast of faith: in the same act, believers both learn and celebrate the transgenerational faith of the Church into which they grow. This assumption was the motivation of the liturgical revisions and renewals attempted in many Western churches in the second half of the 20th century. An outstanding example is provided by Eucharistic Prayer IV in the Roman Missal of 1969–70, which has been borrowed and adapted by several other churches. Here the words and the ritual actions allow a reappropriation of the entire story of salvation:

Father in heaven, it is right that we should give you thanks and glory: you alone are God, living and true. Through all eternity you live in unapproachable light. Source of life and goodness, you have created all things, to fill your creatures with every blessing and lead all men to the joyful vision of your light. Countless hosts of angels stand before you to do your will; they look upon your splendor and praise you night and day. United with them, and in the name of every creature under heaven, we too praise your glory as we say: Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest. Father, we acknowledge your greatness: all your actions show your wisdom and love. You formed man in your own likeness and set him over the whole world to serve you, his creator, and to rule over all creatures. Even when he disobeyed you and lost your friendship, you did not abandon him to the power of death, but helped all men to seek and find you. Again and again you offered a covenant to man, and through the prophets taught him to hope for salvation. Father, you so loved the world that in the fullness of time you sent your only Son to be our Savior. He was conceived through the power of the Holy Spirit, and born of the Virgin Mary, a man like us in all things but sin. To the poor he proclaimed the good news of salvation, to prisoners, freedom, and to those in sorrow, joy. In fulfillment of your will he gave himself up to death; but by rising from the dead, he destroyed death and restored life. And that we might live no longer for ourselves but for him, he sent the Holy Spirit from you, Father, as his first gift to those who believe, to complete his work on earth and bring us the fullness of grace. Father, may this Holy Spirit sanctify these offerings. Let them become the body and blood of Jesus Christ our Lord as we celebrate the great mystery which he left us as an everlasting covenant. He always loved those who were his own in the world. When the time came for him to be glorified by you, his heavenly Father, he showed the depth of his love. While they were at supper, he took bread, said the blessing, broke the bread, and gave it to his disciples, saying: Take this, all of you, and eat it: this is my body which will be given up for you. In the same way, he took the cup, filled with wine. He gave you thanks, and giving the cup to his disciples, said: Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all men, so that sins may be forgiven. Do this in memory of me. Let us proclaim the mystery of faith: Christ has died, Christ is risen, Christ will come again. Father, we now celebrate this memorial of our redemption. We recall Christ’s death, his descent among the dead, his resurrection, and his ascension to your right hand; and, looking forward to his coming in glory, we offer you his body and blood, the acceptable sacrifice which brings salvation to the whole world. Lord, look upon this sacrifice which you have given to your Church; and by your Holy Spirit, gather all who share this one bread and one cup into the one body of Christ, a living sacrifice of praise. Lord, remember those for whom we offer this sacrifice, especially N. our Pope, N. our bishop, and bishops and clergy everywhere. Remember those who take part in this offering, those here present and all your people, and all those who seek you with a sincere heart. Remember those who have died in the peace of Christ and all the dead whose faith is known to you alone. Father, in your mercy grant also to us, your children, to enter into our heavenly inheritance in the company of the Virgin Mary, the Mother of God, and your apostles and saints. Then, in your kingdom, freed from the corruption of sin and death, we shall sing your glory with every creature through Christ our Lord, through whom you give us everything that is good. Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever. Amen.