The Quest to Spread Christianity

Christianity came to Britain early. Tertullian and Origen, writing in the early 3rd century, mention Christian figures there. What is now Christian doctrine was not fully formed, however, and so some practices differed from what was happening around the Mediterranean. Pelagius, for example, was born there, whose heretical ideas prompted St. Jerome to call him "stuffed with Scottish porridge." The Synod of Whitby pitted the practices of Irish/Celtic/British Christianity against Roman Christianity.

The Christianity developing in the British Isles may have developed differently, but the fervor with which missionaries felt it should be spread was the equal of any 1st century apostle. Missionaries such as Patrick and Finnian of Clonard christianized Ireland, the Irish then christianized the Picts, then St. Columba focused on Scotland. (In all this, the Anglo-Saxons seem to have been left alone. The counties stories of the spread of Christianity in the first several centuries don't include anyone going on missions to southern England, until Pope Gregory I sends Augustine of Canterbury in 597 to preach to them.)

With all the islands converted, Irish missionaries looked for farther goals...and there was a whole continent waiting. One of the most successful Irish missionaries was Columbanus (543 - 615). He first went to Burgundy, establishing schools until he was exiled from there by Theuderic II. He went to Austria and established an abbey there. When Theuderic took over that part of the continent, Columbanus fled to Italy and established a scholar Bobbio.

His schools raised hundreds of Christians with the same philosophy of mission work, establishing monasteries in Belgium, France, Germany, and Switzerland. The legacies of St. Gall and the Scots Monastery can be traced back to Columbanus and his schools.

The Íslendingabók ("Book of the Icelanders") written between 1122 and 1133 mentions Irish priests already in Iceland when the Norse arrived.

The 14th and 15th centuries saw a decline in the number of Irish monks traveling to Europe and joining the monasteries. Monasteries in Nuremberg and Vienna were given over to German groups. The Scots Monastery was handed to a Scottish congregation in 1577 by papal decree.

Enough about missions from Great Britain. What happened when a mission came to Great Britain? Did Augustine have an easy time of it, with the Christians nearby? We'll find out tomorrow.

Pagan Pope

Pope Innocent I was an early-5th century Italian pope. The Liber Pontificalis ["Book of Popes"] says he was the son of a man who was also named Innocent. It is believed, however, that the Liber was composed over a hundred years after Innocent's death—and its purpose seems to be one of papal propaganda—and so its accuracy is often questioned. Jerome, who was a contemporary of Innocent and wrote about the popes, claims Innocent was the son of Pope Anastasius I (died 19 December 401), who was Innocent's immediate predecessor as pope—a unique occurrence.

He was mentioned in Daily Medieval previously, when John Cassian appealed to him on behalf of the exiled (St.) John Chrysostom. This opportunity to weigh in would have pleased Innocent: he seemed to be concerned with formalizing and centralizing the authority of the Catholic Church in the person of the pope. He also wrote to various bishops, "confirming" authority they had been granted by previous popes, and thereby establishing the papacy itself as the authority. Through various letters (that still exist), we see Innocent using Roman Catholic practices to settle disputes and establish discipline and policy in far-flung dioceses.

Innocent did everything he could to quell heresies among the faithful, such as Montanism, which seemed to differ from mainstream Christianity in that inspiration received directly from the Holy Spirit superseded any words of Jesus or the popes; and Pelagianism, which taught that Original Sin did not stain each human, that Adam died through natural causes (and not because Sin had flawed him), that good works were possible without God's grace, and other beliefs.

So what's this rumor about allowing pagan practices (reported by the historian Zosimus)?

Well, Innocent was in Rome when Alaric I and the Goths arrived, bringing Arianism. Although the Goths respected Roman culture and wanted to rule it rather than destroy it, they so thoroughly overwhelmed the Roman forces and civil structure that perhaps there was pressure to accommodate their Arianism, and this is what Zosimus refers to. As it happens, Catholic Christianity was so ingrained in Roman society by that time that apparently there was no noteworthy rise in pagan ceremonies.

Innocent died on 12 March, 417. He was succeeded by Pope Zosimus (no relation to the historian), who also struggled with Pelagianism.

Coptic Christians

Coptic Icon of St. Mark

Coptic Christians have suddenly been in the news, from a centuries-old fragment of papyrus with a supposed reference to Jesus being married to the maker of a controversial film on Mohammed. Now might be a good time to talk about their history.

According to tradition, St. Mark the Evangelist carried the message of Christianity to Alexandria in Egypt and founded the first communities that became the Coptic Church. There is a fragment of the Gospel of John written in Coptic that dates to the first half of the 2nd century in Upper Egypt, suggesting that St. Mark's efforts bore widespread fruit. The English name "Copt" started being used in the 17th century, from the Latin Coptus (Copt), which derived from Arabic al-ḳubṭ (the Copts) from Greek Aigyptios (Egyptian).

Christianity's foothold in Egypt was strong, and has remained so. The Catechetical School in Alexandria has operated continuously since 190 CE, and produced some significant theologians of the first millennium: Athenagoras, Clement, and the prolific Bible commentator Origen all studied there.

Coptic Christianity has been present in this blog before, but hidden in the background. The Nicene Creed, discussed here, was modified at the Council of Constantinople in 381; tradition has it that the new version which is more like what is used today was proposed by the Coptic Christian St. Athanasius of Alexandria (c.298-373). Athanasius was Pope in 352 during the debate over the Arian heresy. He was supported by his fellow Copt, Saint Anthony of Upper Egypt, who is considered the first Christian monk. When John Cassian, the "sometime saint," went to Egypt to learn asceticism from Christian monks, he was visiting Copts who were following Anthony's model. St. Jerome, translator of the Bible into Latin, seen here mocking Pelagius, visited the Coptic Christian community in Egypt around 400.

Coptic Bible

The Copts survived after the Arab conquest of Egypt in 640, because the Prophet preached kindness to Egyptians on account of his Egyptian wife. Over the centuries, however, as the Christians in Egypt became a minority, they lost more and more rights. Still, in the long run they were able to maintain their separate religious identity and yet be accepted as citizens of largely Muslim Egypt; Coptic Christians remain <20% of the Egyptian population. The late 20th century is better for Copts, and one even made it to one of the most internationally prestigious positions in the world: Dr. Boutros Boutros-Ghali, Secretary-General of the United Nations (1992-97).

Pelagius

Arius was not the only early writer whose ideas were superseded by other theologians, making him a heretic. One of the next great disruptions to Christian doctrine took place several decades after Arius' death, when Pelagius (c.354-420/440) started preaching. In fact, we know little about him outside of his heresies, especially since his trials were public, and Augustine wrote about him. He was likely from Britain (Augustine and others say so, and give Brito or Britannicus as a surname); Jerome mocks him for being Scotorum pultibus proegravatus (stuffed with Scottish porridge).* From his detractors we also know that he was a large man, and spoke Latin and Greek well.

Pelagius was actually considered a saintly man and a fine theologian, and once he reached Rome he made the acquaintance of several well-known and respected men. His ideas, however, brought him into opposition with others. The chief point of difference that brought Augustine's attention was Pelagius' opinion that original sin did not, in fact, scar all human beings. Adam's sin may have been the exemplar of bad behavior, but through will power we are able to avoid sinning. To Augustine, who came to the conclusion that God's grace was necessary no matter the will of the individual, this was an idea to be squashed.

What then (for Pelagianism) was the point of Christ's sacrifice on the Cross? It was to balance Adam's example with its opposite: the perfect example of selflessness that shows us it is possible to please God. Pelagius disliked the idea of pre-destination, and felt that everyone had the ability through free will to change the path of the future for himself. This was the "through faith alone" doctrine over a thousand years before Luther and Protestantism, although he also asserted Ceterum sine operibus fidei, non legis, mortua est fides. (Without the work of faith, not of law, faith is dead.) For Pelagius, a blameless life was sufficient to enter heaven. For Augustine, a blameless life was a good thing, but not sufficient; you needed God's grace.

A trial for heresy was declared. Pelagius lost and was banished from Rome. We think he died around 420 or later in Palestine. As with Arianism, his ideas did not die with him: they were spread and refined, even producing a version called Semipelagianism which hung on for a few centuries.

*Keep in mind that, in those days, "Scot" probably meant he was from Ireland.