I. The Imperial State Church of the Undivided Empire, or until the Death of Theodosius the Great, or to 395.

II. The Church in the Divided Empire until the Collapse of the Western Empire and the Schism between the East and the West arising out of the Monophysite Controversies, or to circa 500.

III. The Dissolution of the Imperial Church of the West and the Transition to the Middle Ages.

In the third period are to be placed the beginnings of the Middle Ages, as the German invaders had long before 500 established their kingdoms and had begun to dominate the affairs of the West. But the connection of the Church of the West, or rather of Italy, with the East was long so close that the condition of the Church is more that of a dissolution of the ancient imperial State Church than of a building up of the medival Church. At the same time, the transition to the Middle Ages, so far as the Church is concerned at least, takes place under the influence of the ancient tradition, and inst.i.tutions are established in which the leading elements, taken from ancient life, are not yet transformed by Germanic ideas. The East knew no Middle Age. For a history of the Eastern Church other divisions would have to be made, but in a history in which, for practical reasons, the development is traced in Western Christianity, the affairs of the Eastern Church must be treated as subordinate to those of Western Christianity.

For the second division of the history of ancient Christianity, the princ.i.p.al sources available in English are the translations in _A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church_.

Edited by Ph. Schaff and H. Wace. The _First Series_ of this collection (PNF, ser. I) contains the princ.i.p.al works of Augustine and Chrysostom.

The _Second Series_ (PNF, ser. II) is for historical study even more valuable, and gives, generally with very able introductions and excellent bibliographies, the most important works of many of the leading patristic writers, including the princ.i.p.al ecclesiastical historians, as well as Athanasius, Gregory of n.a.z.ianzus, Gregory of Nyssa, Basil the Great, Cyril of Jerusalem, Hilary of Poitiers, Jerome, Rufinus, Ca.s.sian, Vincent of Lrins, Leo the Great, Gregory the Great, and others. These translations are in part fresh versions, and in part older versions but slightly, if at all, revised, taken from the _Library of the Fathers of the Holy Catholic Church anterior to the Division of the East and West_, Oxford, 1838, _et seq._

For the period before the outbreak of the great christological controversies, the ecclesiastical historians are of great value. There are no less than four continuations of the _Ecclesiastical History_ of Eusebius accessible: the ecclesiastical histories of Socrates, 324-439 (ed. R. Hussey, Oxford, 1853); of Sozomen, 324-425 (ed. R. Hussey, Oxford, 1860); of Rufinus, 324-395, which is appended to a Latin version or rather revised and edited Latin version of Eusebius; of Theodoret, 323-428 (ed.

Gaisford, Oxford, 1854). Fragments of the _Ecclesiastical History_ of the Arian Philostorgius, from the appearance of Arius as a teacher until 423, have been translated and are to be found in Bohns _Ecclesiastical Library_. For the period after the Council of Ephesus, A. D. 431, there is no such abundance, but Evagrius, of whose history (ed. Parmentier and Bidez, London, 1898) there is a translation in Bohns _Ecclesiastical Library_, though not in PNF, is of great value as he gives many original doc.u.ments; and a portion of the _Ecclesiastical History_ of John of Ephesus (trans. by R. P. Smith, Oxford, 1860) carries the history to about 600. There are also works devoted to the history of the West by Gregory of Tours, the Venerable Bede, and Paulus Diaconus, and others of the greatest value for the third period of this division. They will be mentioned in their place.

As the series of the great church councils begins with the Christian Empire, the _History of the Councils_, by Hefele, becomes indispensable to the student of ecclesiastical history, not only for its narrative but for the sources epitomized or given in full. It has been translated into English as far as the close of the eighth century, or well into the beginnings of the history of the medival Church. The new French translation should be used if possible as it contains valuable additional notes. In connection with Hefele may be used:

Percival, _The Seven Ec.u.menical Councils_, in PNF, ser. II, vol. XIV.

Wm. Bright, _Notes on the Canons of the First Four General __ Councils_, 1882, should be consulted for this period. Bruns, _op. cit._, and Lauchert, _op. cit._, give texts only.

The two great collections of secular laws are:

_Codex Theodosia.n.u.s_, ed. Mommsen and Meyer, Berlin, 1905.

_Corpus Juris Civilis_, ed. Krger, Mommsen, Schoell, and Knoll, Berlin, 1899-1902.

_The Cambridge Medieval History_, vol. I, 1912, covers the period beginning with Constantine and extending to the beginning of the fifth century. It contains valuable bibliographies of a more discriminating character than those in the _Cambridge Modern History_, and render bibliographical references unnecessary. To this the student is accordingly referred for such matters. The second volume of this work will cover the period 500-850.

Period I: The Imperial State Church Of The Undivided Empire, Or Until The Death Of Theodosius The Great, 395

The history of the Church in the first period of the second division of the history of ancient Christianity has to deal primarily with three lines of development, viz.: first, the relation of the Church to the imperial authority and the religious forces of the times, whereby the Church became established as the sole authorized religion of the Empire, and heathenism and heresy were prohibited by law; secondly, the development of the doctrinal system of the Church until the end of the Arian controversy, whereby the full and eternal deity of the Son was established as the Catholic faith; thirdly, the development of the const.i.tution, the fixation of the leading ecclesiastical conceptions, and the adaptation of the system of the Church to the practical needs of the times. The entire period may be divided into two main parts by the reign of Julian the Apostate (361-363); and the reign of Constantine as Emperor of the West (312-324) may be regarded as a prelude to the main part of the history. On the death of Theodosius the Great in 395, the Empire became permanently divided, and though in the second period the courses of the Church in the East and in the West may be treated to some extent together, yet the fortunes, interests, and problems of the two divisions of the Church begin to diverge.

Chapter I. The Church And Empire Under Constantine

Constantine was the heir to the political system of Diocletian. The same line of development was followed by him and his sons, and with increasing severity the burden pressed upon the people. But the Church, which had been fiercely persecuted by Diocletian and Galerius, became the object of imperial favor under Constantine. At the same time in many parts of the Empire, especially in the West, the heathen religion was rooted in the affections of the people and everywhere it was bound up with the forms of state. The new problems that confronted Constantine on his accession to sole authority in the West, and still more when he became sole Emperor, were of an ecclesiastical rather than a civil character. In the administration of the Empire he followed the lines laid down by Diocletian ( 58). But in favoring the Church he had to avoid alienating the heathen majority. This he did by gradually and cautiously extending to the Church privileges which the heathen religion had enjoyed ( 59), and with the utmost caution repressing those elements in heathenism which might be plausibly construed as inimical to the new order in the state ( 60). At the same time, Constantine found in the application of his policy to actual conditions that he could not favor every religious sect that a.s.sumed the name of Christian. He must distinguish between claimants of his bounty. He must also bring about a unity in the Church where it had been threatened ( 61), and repress what might lead to schism. Accordingly he found himself, immediately after his accession to sole authority, engaged in ecclesiastical discussions and adjudicating by councils ecclesiastical cases ( 62).

58. The Empire under Constantine and His Sons

Constantine became sole Emperor of the West, 312, and by the defeat of Licinius, July 23, 324, sole ruler of the entire Roman Empire. On his death, May 22, 337, his three sons divided between them the imperial dignity: Constantine II (337-340), taking Gaul, Spain, and Britain; Constans (337-350), Italy, Africa, and Illyria, and in 340 receiving the share of Constantine II; Constantius (337-361), taking the East, including Egypt. Of these three the ablest was Constantius who, after the renewed Persian war (337-350), became, on the death of Constans, sole Emperor.

Although the imperial authority was divided and the ecclesiastical policy of each Emperor followed the religious condition and theological complexion of his respective portion of the Empire, the social conditions were everywhere much the same. There were under Constantine and also under his sons the continuation of that centralization which had already been carried far by Diocletian, the same court ceremonial and all that went with it, and the development of the bureaucratic system of administration.

The economic conditions steadily declined as the imperial system became constantly more burdensome (_v. supra_, 55), and the changes in the distribution of wealth and the administration of landed property affected disastrously large sections of the populace. A characteristic feature of Roman society, which affected the position of the Church not a little, was the tendency to regard callings and trades as hereditary, and by the fourth century this was enforced by law. The aim of this legislation was to provide workmen to care for the great public undertakings for the support of the populace of the cities and for the maintenance of the public business. This policy affected both the humble artisan and the citizen of curial rank. The former, although given various privileges, was crushed down by being obliged to continue in what was often an unprofitable occupation; the latter was made responsible for the taxes and various public burdens which custom, gradually becoming law, laid upon him. Constant attempt was made by great numbers to escape these burdens and disabilities by recourse to other occupations, and especially to the Christian ministry with its immunities (see 59, _c_). Constant legislation endeavored to prevent this and restore men to their hereditary places. The following extracts from the Theodosian Code are enactments of Constantine, and are intended to ill.u.s.trate the condition, under that Emperor, of the law as to hereditary occupations and guilds, and the position of the curiales, so as to explain the law as to admission to the priesthood.

(_a_) _Codex Theodosia.n.u.s_, XIII, 5, 1; A. D. 314.

The Theodosian Code was a collection of law made at the command of Theodosius II, A. D. 438. See 80. It was intended to comprise all the laws of general application made since the accession of Constantine and arranged under appropriate t.i.tles.

If a shipman shall have been originally a lighterman, none the less he shall remain permanently among those among whom it shall appear that his parents had been.

(_b_) _Codex Theodosia.n.u.s_, XIII, 5, 3; A. D. 319.

If any shipman shall have obtained surrept.i.tiously or in any other way immunity, it is our will that he be not at all admitted to plead any exemption. But also if any one possess a patrimony liable to the duties of a shipman, although he may be of higher dignity, the privileges of honor shall be of no avail to him in this matter, but let him be held to this duty either by the whole or in proportion. For it is not just that when a patrimony liable to this public duty has been excused all should not bear the common burden in proportion to ability.

(_c_) _Codex Theodosia.n.u.s_, XIV, 4, 1; A. D. 334.

Because the guild of swineherds has fallen off to but few, we command that they plead in the presence of the Roman people, for the defence should be made to them for whom the burden was established. Therefore let them know that the personal property of the swineherds is liable to public burdens and let them choose one of two courses: either let them retain the property which is liable to the functions of swineherd, and let themselves be held to the duty of swineherd, or let them name some suitable person whom they will, who shall satisfy the same requirement. For we suffer no one to be exempt from the obligation of this thing, but whether they have advanced in honors, or by some fraud have escaped, we command that they be brought back and the same thing performed, the Roman people being present and witnessing, and we are to be consulted, that we may take note of those who make use of these shifts; as for further avoidance of public duties, it is by no means to be granted any, but he who shall have been able to escape shall run danger of his safety, the privilege having been taken away from him.

(_d_) _Codex Theodosia.n.u.s_, XII, 1, 11; A. D. 325.

The following laws ill.u.s.trate the attempts of the curiales to escape their burdens.

Because some have forsaken the curi and have fled to the camps of the soldiery, we prescribe that all who shall be found not yet indebted to the chief centurion, are to be dismissed from the soldiery and returned to the same curi; those only are to remain among the soldiery who are retained on account of the necessities of the place or the troop.

(_e_) _Codex Theodosia.n.u.s_, XII, 1, 12; A. D. 325.

If any one belongs in a larger or smaller town and desiring to avoid the same, betakes himself to another for the sake of dwelling there, and shall have attempted to make pet.i.tions concerning this or shall have relied upon any sort of fraud that he may escape the birth from his own city, let him bear the burden of the decurionate of both cities, of one because it was his choice, of the other because of his birth.

(_f_) _Codex Theodosia.n.u.s_, XVI, 2, 3, cf. XVI, 2, 6; A. D. 326.

Since a const.i.tution that has been issued prescribes that thereafter no decurion nor child of a decurion or person with suitable wealth and able to support the public burdens shall have recourse to the name and duties of the clergy, but only those shall be called to the place of the deceased who are of small fortune and are not held liable to civil burdens, we have learned that some have been molested, who before the promulgation of the said law had joined themselves to the company of the priests. Therefore we decree that these shall be free from all annoyance, but those who after the promulgation of the law, to avoid their public duties took recourse to the number of the clergy, shall be separated from that body and restored to their curial rank and made liable for their civil duties.

59. Favor Shown the Church by Constantine

Neither on his conversion nor on his attainment of the sole rule of the Empire did Constantine establish the Church as the one official religion of the State. The ruler himself professed the Christian religion and neither abolished the former religion of the State nor disestablished it.