No Mediaeval Church history in Asia or Africa.
Before proceeding to the consideration of the different European Churches in Mediaeval times, it may be well to remark that from the year 500 the Christian history of Asia and Africa is almost a blank. Arianism, partly imported into Africa by the Vandals, who crossed thither from Spain, and partly of native growth, as well as the opposite error, Eutychianism, took from the African Church all spiritual life and vigour, so that the apostasy of Mahomet met with no formidable obstacles when in the seventh century it swept like a flood over what had been Christian Africa. It is true that the Copts in Egypt and the native Christians of Abyssinia appear to have preserved the Apostolic Succession, but both these Churches are in a state of great depression, and the Faith they profess is mingled with much ignorance and superstition, as well as with positive error.
A similar process took place in Asia. Arianism, chiefly in its later development of Nestorianism, with Eutychianism and other errors, ate out the heart of the Church, faith grew weak, and love grew cold, and Mahometanism once more triumphed almost unchecked. Although the Churches of Asia are not all utterly extinct, yet they share more or less in the state of ignorance, superstition, and depression which is a natural consequence of the serious errors with which their profession of Christianity is intermixed, as well as of the way in which the few despised Christians are mingled with their richer and more numerous Mahometan neighbours.
Section 1. The Church of Italy.
Lombard kingdom in Italy.
The kingdom of the Goths in Italy was not of long duration, and their successors and fellow-Arians, the Lombards, only obtained possession of the northern portion of the Peninsula, whilst Rome and Southern Italy became once more subject to the emperors of the East. Gregory the Great (A.D. 390-A.D. 604) began the work of converting the Lombards to the Catholic Faith, and in the middle of the seventh century Arianism had disappeared from Italy. Renewal of the tie between East and West. The renewal of the connexion between the Eastern and Western Empires, and the attempt of the Emperor Justinian to subject the see of Rome to that of Constantinople, placed Gregory under the necessity of vindicating the independence of the Church of Italy, and of denying the right of any one Patriarch to assume authority over another. St. Gregory's holiness and learning, and the wisdom of his endeavours to reform corruptions, were most beneficial to the Church over which he ruled. Its rupture. The Image-breaking Controversy put an end to the nominal tie between the Eastern emperors and the Church of Italy (about A.D. 730), and almost the whole of the peninsula soon after became part of the dominions of Charlemagne. This great Emperor's influence was used in Italy, as elsewhere, to foster the work of the Church, which however suffered severely from the state of lawlessness and confusion incident on the breaking up of Charlemagne's empire after his death, A.D. 814. Depression of the Church in Italy. The Church of Italy in the ninth century had also to undergo the inroads of the Mahometans in the South, and of the heathen Magyars (or Hungarians) on the North, as well as of the Northmen, who ravaged and pillaged the churches and monasteries on the coasts. Other depressing influences were to be found in the secularization of the Bishops of Rome through the increase of their temporal power, and the usurpation by the German emperors of the right of election to the popedom, which properly belonged to the Clergy of Rome. Gregory VII.'s reforms. The corruptions which from these and other causes had crept into the Church of Italy, drew towards them the attention of the famous Hildebrand, afterwards Pope Gregory VII. (A.D. 1073-A.D. 1085), and his efforts at reformation were not without a beneficial effect. Heresies of the Albigenses Early in the twelfth century the heretical sect of the Albigenses, whose doctrines resembled those of the ancient Manicheans, spread from the South of France into Italy, where they received the name of Paterini. and Waldenses. Both they and the kindred sect of the Waldenses came under the notice of Innocent III. (A.D. 1198-A.D. 1216). The Albigenses were exterminated with circumstances of great cruelty[1], but the Waldenses survive to the present day in the valleys of Piedmont. Evil effects of the residence at Avignon on the Italian Church. The seventy years' residence of the Bishops of Rome at Avignon (A.D. 1305-A.D. 1376) was felt by the Church of Italy to be an injury and a great evil, and in the forty years' schism which followed the return of the chief pastor of the Italians to his own episcopal city (A.D. 1378-A.D. 1417), only the kingdom of the Two Sicilies sided with the anti-Popes. Other depressing influences. Meanwhile the constant warfare between the Guelphs and the Ghibellines in Italy, the feuds between the different republics, the worldliness and evil lives of too many of the Popes, and the luxury and immorality which increased riches, consequent on increased commerce, brought with them, had all tended to a state of things in which the purifying influences of the Church as "the salt of the earth" were sorely needed. Desires for reformation. Longings for a reformation of men's lives and morals were smouldering in many breasts, and in the city of Florence these hidden wishes were kindled into a flame by the zeal and eloquence of the monk Girolamo Savonarola, who however fell a victim to his zeal, A.D. 1498.
Liturgy of the Italian Church.
The ancient Liturgy of the Church of Italy was derived from one bearing the name of St. Peter, and revised by St. Gregory, A.D. 590. This Roman or Gregorian Liturgy, though with certain later additions, is still in use throughout Italy, the only exception to this rule being the cathedral and diocese of Milan, which still preserve a Liturgy known as that of St. Ambrose, who was Bishop of Milan from A.D. 374 to A.D. 397.