The Rise of the Mediaeval Church / And Its Influence on the Civilization of Western Europe from the First to the Thirteenth Century

by Alexander Clarence Flick

1. The fundamental factor which first attracts attention in the consideration of this problem is the obvious advantage in location. In the origin of the civilisation of Western Europe three cities have been conspicuous for their contributions—Jerusalem, Athens, and Rome. Jerusalem, the sacred city, gave Christianity to the West and through the West to the world. Athens, the city of culture, bequeathed philosophy,

art, ideals, and science to the Romans, and through them to the Celts, Teutons, and all peoples. Rome, the city of power, overthrew Jerusalem, took Athens captive, received the contributions of both as her right, and on the ruins of both built up her universal sovereignty. The rise of Rome to world dominion is one of the deepest mysteries in history. Rome possessed the matchless capacity of appropriating everything on earth that would contribute to her greatness. When Jesus appeared to give the world Christianity, Rome was the centre of all power and influence.

Rome was in the highest degree adapted to spread civilisation abroad. From Rome influences could be sent out into the world which could not possibly have emanated from Jerusalem or Athens. In fact anything connected with Rome assumed, in consequence, an importance by virtue of Rome's greatness that no other part of the world could give. Christianity in its cosmopolitan character resembled Rome and was drawn thither irresistibly as the best centre for propagandism. Hence, from the outset, the Roman Christian Church was a church of world-wide importance and power, and her bishop the most influential. Out of the ruins of political Rome, arose the great moral Empire in the "giant form" of the Roman Church. In the marvellous rise of the Roman Church is seen in strong relief the majestic office of the Bishop of Rome.[150:1]

2. In addition to the favourable location and extraordinary opportunity that site gave, the fact that the Church, planted in Rome and there organised by

Peter and Paul, was thus established on a double apostolic foundation gave to the Bishop of Rome a respected and commanding position from the very outset.[151:1] No other church west of the Adriatic could claim such a distinguished origin. It was both easy and logical, therefore, to make the Bishop of Rome not only a commanding leader in the universal Church, but more particularly the conspicuous head of the Church of the West.[151:2]

3. The theory about Peter's primacy,[151:3] asserted certainly as early as the second century and generally accepted in the third century, gave an indelible character to both the person and office of the Bishop of Rome, and elevated him high above all other officers in the Church. The actual belief in this theory, a fact which cannot be questioned, made possible the realisation of the papal hierarchy. It seems to be an actual fact, likewise, that before the end of the second century the pontiffs of Rome had assumed a title implying a jurisdiction over the whole Christian world as successors and representatives of Peter, the Prince of Apostles. Irenæus said: "Because, therefore, of her apostolic foundation, and the regular succession of bishops, through whom she hath handed down that which she received from them [the Apostles], all churches, that is, all the faithful around her and on all sides, must on account of her more powerful pre-eminence resort to this church, in which the tradition, which is from the Apostles, is preserved."[151:4] Tertullian, after he

had joined the heretical Montanists, accused the Bishop of Rome of assuming the titles of "Pontifex Maximus" and "Bishop of Bishops."[152:1] He complains also that the "Supreme Pontiff" was in the habit of quoting the decisions of his predecessors as conclusive on all disputed questions, and that he furthermore claimed that he himself sat in the chair of St. Peter. These charges show how early the Petrine claims were made and recognised.[152:2]

4. The missionary zeal of the Roman Church soon led to the formation of a number of suburban branches and within a comparatively short period to the spread of Christianity throughout Italy and to other sections of Western Europe.[152:3] These local churches naturally looked to the head of the Church in the great capital for assistance and instruction, and were willing to acknowledge his jurisdiction and pretensions. The episcopal organisation of the Church in the West, which was probably present from the beginning,[152:4] made the transition to the hierarchy comparatively simple. At Rome the process may be more plainly traced than in connection with any other church.

5. The persecutions of the Christians[152:5] centred in Rome and, consequently, made the Bishop of Rome a conspicuous leader, with social and political, as well as religious duties, whose office was frequently sanctified by martyrdom. The persecutions helped to emphasise the necessity of a better organisation on a monarchio-episcopal basis. That organisation

became very exclusive,[153:1] and made a responsible head imperative. Who else but the Bishop of Rome could meet the demands? To him was given, by general consent in the West, the headship of the Church and he began to act as the conscious Pope of Christendom.