[Sidenote: I. Council.]

I. The First General Council was called together by Constantine the Great, A.D. 325. It was held at Nicaea in Bithynia, and was attended by 318 Bishops. The great work of this Council was the positive and explicit a.s.sertion of what the Church had always implicitly believed concerning the Nature of our Divine Lord, and His Oneness with the Father. It was at this Nicene Council that the great St. Athanasius, then only a deacon, first distinguished himself by his opposition to the heresies of Arius. The teaching of the Council was embodied in the creed which is known to us as the Nicene Creed[2], and which was signed by all the a.s.sembled Bishops with only two exceptions, these being probably personal friends of Arius. Besides the condemnation of Arius, the Council settled the time of keeping Easter, and pa.s.sed twenty Canons which were confirmed by the Emperor.

[Sidenote: II. Council.]

II. The Second General Council was held at Constantinople, A.D. 381, in the reign of Theodosius the Great. It was summoned princ.i.p.ally to condemn the heresy of Macedonius, who had been Patriarch of Constantinople, and who had added to the Arian heresy a denial of the Divinity of G.o.d the Holy Ghost. At this Council 150 Bishops were present, and it is especially remarkable for having completed the Creed of Nicaea[3], which is hence also called the Creed of Constantinople.

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[Sidenote: III. Council.]

III. The Third General Council was summoned by the Emperor Theodosius the Younger, A.D. 431, and met at Ephesus. It was held to consider the heresy of Nestorius, Patriarch of Constantinople, who taught that the Blessed Virgin was the Mother of our Lord's Human Nature only, and that, therefore, the t.i.tle of Theotokos, or "Mother of G.o.d," ought not to be given her. This a.s.sertion was, in fact, only a refinement of Arianism, implying as it did that our Saviour had not always been G.o.d as well as Man, and it was accordingly condemned by the Council, Nestorius being at the same time deposed from his see.

[Sidenote: IV. Council.]

IV. The Fourth General Council met at Chalcedon during the reign of the Emperor Marcian, A.D. 451. Six hundred and thirty Bishops a.s.sembled at it and condemned the false teaching of Eutyches, who a.s.serted that our Blessed Lord was G.o.d only, and not Man also.

[Sidenote: V. Council.]

V. The Fifth General Council was summoned at Constantinople by the Emperor Justinian, A.D. 533, and was attended by 165 Bishops. In it the decisions of the Four First Councils were confirmed, especially against the Nestorians.

[Sidenote: VI. Council.]

VI. The Sixth General Council was also held at Constantinople, A.D.

680, by command of the Emperor Constantine Pogonatus, and condemned a development of Eutychianism.

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Table of Councils.

Where held. Date. Emperor. Object.

I. Nicaea 325 Constantine Against the Arians.

the Great

II. Constantinople 38l Theodosius Against the the Great Macedonians.

III. Ephesus 431 Theodosius Against the the Younger Nestorians.

IV. Chalcedon 451 Marcian Against the Eutychians.

V. Constantinople 553 Justinian Against a development of Nestorianism.

VI. Constantinople 680 Constantine Against a Pogonatus development of Eutychianism.

Section 4. _Intellectual Development in the Church._

[Sidenote: Christian learning developed in peace.]

This portion of the History of the Church, comprising as it does the first period in which the master-minds within her fold were left free by the cessation of outward persecution to resist the increasing attacks of heresy, may be looked upon as offering to our view the greatest intellectual development which the Church has experienced since the times of the Apostles. [Sidenote: The Fathers.] Learned and eloquent men abounded, "mighty in the Scriptures" and "steadfast in the Faith," and their commentaries and sermons have come down to us as an abiding heritage and a continual witness to the teaching of the Church in early times. St. Athanasius, St. Ambrose, St. Chrysostom, and St.

Augustine, are but a few out of many whose writings are still held in honour by our own as well as by every other branch of the Catholic Church.

[1] A General Council is the highest possible way in which the voice of the Church can be heard. But its authority is much increased by the fact that to become really a _general_ Council its decrees must be generally received by the Christian world. This was the case with the first six General Councils, but has not been entirely so with any similar gatherings of later ages.

[2] That part of the Creed which follows the words, "I believe in the Holy Ghost," was added later.

[3] The subsequent addition in the clause, "Who proceedeth from the Father and the Son," will be noticed later.

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CHAPTER VII

The Early History of Particular Churches.

A.D. 67-A.D. 500

Section 1. _The Church of England._

[Sidenote: St. Paul's visit to England.]

The CHURCH OF ENGLAND is believed, with good reason, to owe its foundation to the Apostle St. Paul, who probably came to this country after his first imprisonment at Rome. The writings of Tertullian, and others in the second and third centuries speak of Christianity as having spread as far as the islands of Britain, and a British king named Lucius is known to have embraced the Faith about the middle of the second century. [Sidenote: Martyrdom of St. Alban.] The Diocletian persecution made itself felt amongst the British Christians, the conversion of the proto-martyr St. Alban (A.D. 303) being followed by that of a large number of his countrymen, many of whom also suffered for their faith.

The persecution ceased (A.D. 305) under the influence of Constantius, who, before his accession to the imperial dignity, had been viceroy in Britain. His son and successor Constantine was, if not born in England, at any rate of English parentage on the side of his mother Helen, better known as the Saint and Empress {74} Helena. [Sidenote: English bishops at Councils.] Three English Bishops, those of York, Lincoln, and London, attended the Council summoned by Constantine at Arles, A.D. 314, a proof that at this time the Church of England was thoroughly organized and settled. English Bishops were also present at the Councils of Sardica, A.D. 347, and of Ariminium, A.D. 359.

[Sidenote: English Church depressed by Saxon invasion.]

When the Romans abandoned Britain early in the fifth century, the Saxons took advantage of the defenceless state of the inhabitants to settle in the island, at first as colonists and afterwards as conquerors. The intermingling of these fierce heathens with the Christian population had a depressing influence on the Church; and the Bishops and Clergy, belonging as they did to the weaker and conquered portion of the community, seem to have been unable to do much towards the conversion of the invaders. [Sidenote: Diminution and retreat of Clergy.] Gradually, as the Saxons became more and more powerful in the island, the number of Bishops and Clergy in the accessible portions of of England grew smaller and smaller; and such as remained were at last compelled to take refuge with their brethren, who had retired to the mountain fastnesses, rather than live in slavery. Hence the records of the Church of England in the sixth century are chiefly confined to those dioceses which were situated in what we call Wales, or in other mountainous districts.

Section 2. _The Church of Ireland._

The CHURCH OF IRELAND is said by some to have been first founded in the Apostolic age, but this seems doubtful. The first certain information which we have {75} respecting the presence of Christianity in the island, is that in A.D. 431, a Bishop named Palladius was sent thither on a mission by Pope Celestine. He appears, however, not to have met with much success, and he soon left the country and died, probably in Scotland. [Sidenote: St. Patrick the Apostle of Ireland.] A few years later, about A.D. 440, the celebrated St. Patrick began his mission in Ireland. He is generally considered to have been a native of North Britain, who, at the age of sixteen, was taken prisoner by pirates, and carried as a slave to Ireland. On regaining his liberty, he resolved to devote his life to the conversion of the country of his captivity; and having been consecrated Bishop, he returned to Ireland, and spent fifty years as a missionary in that hitherto heathen land. At the time of his death, A.D. 493, the Church was firmly rooted in Ireland, and possessed a native priesthood and a native Episcopate.

[Sidenote: Late development of dioceses and parishes in Ireland.]

It may, however, be mentioned, that neither the diocesan nor the parochial systems were developed in Ireland until a very late period, whilst, from the very large number of Bishops existing there in early times, we are led to infer that in Ireland, as before in the earliest ages of the Church, each missionary was invested with episcopal powers, and that the office of priest, separate from that of Bishop, was at first almost unknown. Gradually there sprang up Cathedral chapters, whose members acted as curates to the Bishop, and to this succeeded the parochial system.

Section 3. _The Church of Scotland._

The CHURCH OF SCOTLAND may, perhaps, like the Church of England, trace its foundation to the labours {76} of St. Paul, and seems to be included in Tertullian's mention of the far-off limits to which Christianity had reached in his days. [Sidenote: St. Ninian the first authenticated missionary in Scotland.] Little is, however, known of very early Church history in Scotland until the beginning of the fifth century, when St. Ninian, who is said to have been the son of a British chief, preached to the Southern Picts, A.D. 412-A.D. 432. We have already seen that St. Patrick, the Apostle of Ireland, was a Scotchman, and the fruits of the benefits thus conferred on the one country were reaped by the other in the next century, when St. Columba went from Ireland and founded the celebrated monastery of Iona in one of the isles of the Hebrides. [Sidenote: Intercourse between Irish and Scotch Churches.] Iona, like the Irish monasteries of the same period, sent out many missionaries, and the monks of the two countries appear to have kept up friendly communications with each other.