The first period closes with Pope Damasus and his two successors. The Christian bishop has become important enough for his election to count in profane history. Paganism is writhing in death pangs; Christianity is growing haughty and wanton in its triumph.
Innocent I., at the opening of the fifth century, seems the first pope who grasped the conception of Rome's universal ecclesiastical dominion. The capture of Rome by Alaric ended the city's claims to temporal supremacy; it confirmed the spiritual ascendancy of her bishop throughout the West.
To this period, the time of Augustine and the Pelagian controversy, belongs the establishment in Western Christendom of the doctrine of predestination, and that of the inherent evil of matter which is at the root of asceticism and monasticism. It was a few years later that the Nestorian controversy had the effect of giving fixity to that conception of the "Mother of God" which is held by Roman Catholics.
The pontificate of Leo is an epoch in the history of Christianity. He had utter faith in himself and in his office, and asserted his authority uncompromisingly. The Metropolitan of Constantinople was becoming a helpless instrument in the hands of the Byzantine emperor; the Bishop of Rome was becoming an independent potentate. He took an authoritative and decisive part in the controversy formally ended at the Council of Chalcedon; it was he who stayed the advance of Attila. Leo and his predecessor, Innocent, laid the foundations of the spiritual monarchy of the West.
In the latter half of the fifth century, the disintegration of the Western Empire by the hosts of Teutonic invaders was being completed. These races assimilated certain aspects of Christian morals and assumed Christianity without assimilating the intellectual subtleties of the Eastern Church, and for the most part in consequence adopted the Arian form. But when the Frankish horde descended, Clovis accepted the orthodox theology, thereby in effect giving it permanence and obliterating Arianism in the West. Theodoric, the Gothic king of Italy, in nominal subjection to the emperor, was the last effective upholder of toleration for his own Arian creed. Almost simultaneous with his death was the accession of Justinian to the empire. The re-establishment of effective imperial sway in Italy reduced the papacy to a subordinate position. The recovery was the work of Gregory I., the Great; but papal opposition to Gothic or Lombard dominion in Italy destroyed the prospect of political unification for the peninsula.
Western monasticism had been greatly extended and organised by Benedict of Nursia and his rule--comprised in silence, humility, and obedience. Monasticism became possessed of the papal chair in the person of Gregory the Great. Of noble descent and of great wealth, which he devoted to religious uses as soon as he became master of it, he had also the characteristics which were held to denote the highest holiness. In austerity, devotion, and imaginative superstition, he, whose known virtue and capacity caused him to be forced into the papal chair, remained a monk to the end of his days.
But he became at once an exceedingly vigorous man of affairs. He reorganised the Roman liturgy; he converted the Lombards and Saxons. And he proved himself virtual sovereign of Rome. His administration was admirable. He exercised his disciplinary authority without fear or favour. And his rule marks the epoch at which all that we regard as specially characteristic of mediæval Christianity--its ethics, its asceticism, its sacerdotalism, and its superstitions--had reached its lasting shape.
Gregory the Great had not long passed away when there arose in the East that new religion which was to shake the world, and to bring East and West once more into a prolonged conflict. Mohammedanism, born in Arabia, hurled itself first against Asia, then swept North Africa. By the end of the seventh century it was threatening the Byzantine Empire on one side of Europe, and the Gothic dominion in Spain on the other. On the other hand, in the same period, Latin Christianity had decisively taken possession of England, driving back that Celtic or Irish Christianity which had been beforehand with it in making entry to the North. Similarly, it was the Irish missionaries who began the conversion of the outer Teutonic barbarians; but the work was carried out by the Saxon Winfrid (Boniface) of the Latin Church.
The popes, however, during this century between Gregory I. and Gregory II. again sank into a position of subordination to the imperial power. Under the second Gregory, the papacy reasserted itself in resistance to the Emperor Leo the Isaurian, the "Iconoclast," the "Image-breaker," who strove to impose on Christendom his own zeal against images. To Leo, images meant image-worship. To his opponents, images were useful symbols. Rome defied the emperor's attempt to claim spiritual dictatorship. East and West were rent in twain at the moment when Islam was assaulting both West and East. Leo rolled back the advancing torrent before Constantinople, as Charles Martel rolled it back almost simultaneously in the great battle of Tours; but the Empire and the West, Byzantium and Rome, never presented a united front to the Moslem.
The Iconoclastic controversy threw Italy against its will into the hands of the image-worshipping Lombards; and hate of Lombard ascendancy turned the eyes of Gregory's successors to the Franks, to Charles Martel; to Pepin, who obtained from Pope Stephen sanction for his seizure of the Frankish crown, and in return repressed the Lombards; and finally to Charles the Great, otherwise Charlemagne, who on the last Christmas Day of the eighth century was crowned (Western) emperor and successor of the Caesars.