- Introduction
- The church and its history
- The essence and identity of Christianity
- The history of Christianity
- The primitive church
- The internal development of the early Christian Church
- Relations between Christianity and the Roman government and the Hellenistic culture
- The early liturgy, the calendar, and the arts
- The alliance between church and empire
- Theological controversies of the 4th and 5th centuries
- Liturgy and the arts after Constantine
- Political relations between East and West
- Literature and art of the “Dark Ages”
- Missions and monasticism
- The Photian schism and the great East–West schism
- From the schism to the Reformation
- Christianity from the 16th to the 20th century
- Contemporary Christianity
- Christian doctrine
- The nature and functions of doctrine
- Scripture and tradition: the apostolic witness
- Evangelism: the first teaching about the God of Jesus Christ
- Catechesis: instructing candidates for baptism
- Liturgy: the school and feast of faith
- Ethics: obeying the truth
- Aversion of heresy: the establishment of orthodoxy
- Apologetics: defending the faith
- Restatement: respecting language and knowledge
- Inculturation: respecting places and peoples
- Dogma: the most authoritative teaching
- Consensus: patterns of agreement
- Theology: loving God with the mind
- Symbolics: creeds and confessions
- Development: the maturation of understanding
- Schism: division over substantial matters
- Controversy: fighting over the faith
- Ecumenism: speaking the truth in love
- God the Father
- God the Son
- God the Holy Spirit
- The Holy Trinity
- Anthropology
- What it is to be human
- The human as a creature
- The human as the image of God
- Human redemption
- The problem of suffering
- The resurrection of the body
- Progressive human perfection
- The “new man”: The human being in the light of Christ
- The “reborn human”
- Human liberation
- Joy in human existence
- The charismatic believer
- Christian perfection
- Fellow humans as the present Christ
- The church
- Church tradition
- Eschatology
- Expectations of the Kingdom of God in early Christianity
- Expectations of the Kingdom of God in the medieval and Reformation periods
- Expectations of the Kingdom of God in the post-Reformation period
- The role of imminent expectation in missions and emigrations
- Eschatological expectations and secularization
- Concepts of life after death
- Aspects of the Christian religion
- Christian philosophy
- Christian mysticism
- Christian myth and legend
- The Christian community and the world
- The relationships of Christianity
- Christian missions
- Ecumenism
- Christianity and world religions
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, 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 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 Christological debate (the controversy over 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. At the Council of Ephesus (431), led by Cyril, patriarch of Alexandria (reigned 412–444), an extreme Antiochene Christology—taught by Nestorius, patriarch of Constantinople—was condemned for saying that the man Jesus is an independent person beside the divine Word and that therefore Mary, the mother of Jesus, may not properly be called mother of God (Greek theotokos, or “God-bearer”). Cyril’s formula was “one nature of the Word incarnate.” A reaction led by Pope Leo I (reigned 440–461) against this one-nature (Monophysite) doctrine culminated in the Council of Chalcedon (451), which affirmed Christ to be two natures in one person (hypostasis). Thus, the Council of Chalcedon alienated Monophysite believers in Egypt and Syria.
During the next 250 years the Byzantine emperors and patriarchs desperately sought to reconcile the Monophysites. Three successive attempts failed: (1) under the emperor Zeno (482) the Henotikon (union formula) offended Rome by suggesting that Monophysite criticism of Chalcedon might be justified; (2) under the emperor Justinian the Chalcedonian definition was glossed by condemning the “Three Chapters,” which includes the writings of Theodore of Mopsuestia, Theodoret, and Ibas, all strong critics of Cyril of Alexandria’s theology and of Monophysitism; the Syrian Monophysite Jacob Baradaeus reacted to this by creating a rival Monophysite episcopate and permanent schism; (3) under the emperor Heraclius (reigned 610–641) the Chalcedonians invited the Monophysites to reunite under the formula that Christ had two natures but only one will (Monothelitism), but this reconciled almost no Monophysites and created divisions among the Chalcedonians themselves. Chalcedon’s “two natures” continues to be rejected by the Armenian Apostolic Church, Coptic Orthodox Church, Ethiopian Orthodox Church, and Syrian Orthodox Patriarchate of Antioch (Syrian Jacobites).
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 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 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 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 ad 370. 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 Athanasius of Alexandria and Augustine defended music on the condition that the sense of the words remained primary in importance. The Latin theologians 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.
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 a 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 also contained 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.
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