The Monastery Of The Ascension is a community of fifteen Benedictine monks which has been in Southern Idaho since 1965. We live a life of prayer, work and reading accordng to the Rule of St. Benedict and try to serve the Catholic Church and the people of southern Idaho through various ministries which include parochial work, retreats, teaching and scholarship, ecumenical activities, counseling and spiritual direction, and social service.

Benedictine Distance Learning:
Syllabus: History of the Christian Church

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Description: This course is a survey of the history of the Christian Church. The course will consider especially the relationship of church and society, the development of the Eucharistic liturgy, a representative saint from each era, and aspects of each era which Christians entering the third millennium might ponder. Because of time constraints, we will have to focus primarily on the Roman Rite of the Catholic Church and within that on Europe. Rather than concentrating on more recent events, we will try to give each period about equal time: that is, about 350 years per each of the first six sections (each of which is divided into two subsections). The last three sections will offer an opportunity to study non-European Christianity,

Texts: The syllabus is keyed to six surveys of Christian history. You are asked read the relevant sections in one of these for each of the eight sections of the course. You may select other sources as well, if you prefer. The two most comprehensive histories of European Christianity are Bokenkotter and Dwyer, both of whom of Roman Catholics from the United States. Chadwick (an Anglican historian from England) gives a history of Christian life more than a history of doctrinal and polity and is a nice compliment to the others. Hastings is deliberately designed to not-be either European-centered or even particular centered on the internal life of the church, but tries to relate the church to wider cultural development and to give equal stress to non-European Christianity. McManners and Edwards (an Anglican clergyman) also try to cover non-European Christianity. Additional bibliography is given in any of these books and in the “Class Notes.”

Bokenkotter, Thomas. A Concise History of the Catholic Church. New York: Doubleday, 1979, rev. ed., 1990. Survey by an American Catholic. Similar to Dwyer.

Chadwick, Owen. A History of Christianity. New York: St. Martins, 1995. A beautifully illustrated book, available in paperback or hardcover.

Dwyer, John C. Church History: Twenty Centuries of Catholic Christianity. New York: Paulist, 1985; rev. ed., 1998.

Edwards, David. Christianity: The First Two Thousand Years. Maryknoll: Orbis, 1997. A survey by an Anglican whose emphasis is more worldwide and on modern times. A good writer who received excellent reviews from Catholic reviewers. He speaks favorably of both McManners (distinguished authors contributed) and Chadwick (wonderful pictures, and text by the “king of English church historians”). He is less complimentary about Paul Johnson’s History of Christianity and Vivian Green’s New History of Christianity (1996).

Hasting, Adrian, ed. A World History of Christianity. Grand Rapids: Eerdmans, 1999.

McManners, John, ed. The Oxford Illustrated History of Christianity, ed. NY: Oxford, 1992.

Course Notes. The notes for each of the first six sections include a chronology, a summary of the ecclesiastical history of the period, some bibliographical references, a description of the celebration of the Eucharist in that era, a sketch of the life and spirituality of a saint of that period as well as some questions to ponder (which are similar to the assignments on the syllabus). They are available to any who want them for $10.00.

READINGS

Section 1: From the Beginning to Constantine (Emperor from 311) Dwyer 5-94; Bokenkotter, 1-39; McManners, 21-61; Chadwick, 10-57; Edwards, 1-80; Hastings, 7-39.

Section 2: Constantine (d. 337) to Charlemagne (crowned 800 AD) and Collapse of Carolingian Empire (Treaty of Verdun, 843) Dwyer, 95-156; Bokenkotter, 40-98; McManners, 62-91; Chadwick, 58-105; Edwards 81-122 (about church in Eastern Mediterranean), 153-190 (church in the West); Hastings, 35-67.

Section 3: From Viking Invasions to Boniface VIII (1303) Dwyer, 157-191; Bokenkotter, 99-152; McManners, 92-122, 196-232; Chadwick, 130-169; Edwards, 190-245; Hastings, 110-146.

Section 4: 1300-1550: Late Middle Ages, Reformation (1308-1550) Dwyer 192-259; Bokenkotter, 153-213; McManners 233-266; Chadwick, 170- 213; Edwards, 245-320; Hastings (treated somewhat in 66-109, but more particularly:) 238-269.

Section 5: The Catholic Reformation to the French Revolution and the Secularization of Germany (1500-1803) Dwyer 260-312; Bokenkotter, 214-260; McManners 267-340; Chadwick, 213-240; Edwards, 320-399; Hastings, 270-281, 458-484.

Section 6: 1801 to the Present: Restoration, Resistance and Renewal Dwyer 313-421; Bokenkotter, 260-430; McManners, 341-665; Chadwick, 240-285; Edwards, 399-478 (Europe); 530-588 (Christianity in other parts of the world [“Global Christianity”]; 589-630 (Christianity in the Post-Modern Age); Hastings, 477-507.

Section 7: Christianity in North America McManners, 384-419; Edwards, 479-512; Hastings, 416-457; or Chester Gillis, American Catholics Today (New York: Columbia UP, 1999) 1-47, 48-126, 238-80.

Section 8: Christianity in Latin America McManners 420-454; Edwards, 512-529; Hastings, 328-368.

Section 9: Christianity Outside of Europe and the Americas

1. Africa. McManners, 455-487; Edwards, 530-551; Hastings, 192-237.

2. East Asia and India. McManners, 488-518; Edwards, 551-575; Hastings, 147-191 (India), 369-415 (Asia);

3. Byzantium, Eastern Europe and Russia. [Byzantine and other Eastern Christianity: McManners, 123-162; Chadwick, 106-129; Edwards, 81-152 (81-122 above, Section 2]; Hastings, 66-109; 282-327; McManners 519-549.

4. Australasia and the Pacific, Hastings, 508-536.

ASSIGNMENTS

Possible Topics for the Assigned Essays

For the course you are to write fifteen four-page essays, one for each of the twelve subsections (I.A, I.B, II.A etc. to VI.B) into which the first six sections are divided, and one each for sections 7-9. For each of these essays a selection of topics for suggested. You may write on any one of these suggested topics or, with the approval of you tutor/instructor, on some other topic of your choice. Your essay should include a bibliography and some sort of references to your sources (e.g. when you use a source, put author’s name in parenthesis with the pages numbers, such as (Dwyer, 45-47).

Section 1: From the Beginning to Constantine (Emperor from 311) Dwyer 5-94; Bokenkotter, 1-39; McManners, 21-61; Chadwick, 10-57; Edwards, 1-80.

1. A. The First 100 years of Christian History (30-130 AD).

a. Describe some aspects of the development of doctrines, institutions and forms of ministry and organization in the early church. Max Weber, a pioneer sociologist, spoke of the “routinization of charisma.” That is, in the first generation of a movement, the leader’s personal presence and influence are enough to hold a (small) group together. But as those who knew the leader begin to die out, it is necessary to provide institutional structures to maintain the movement’s cohesion. These include organization, written constitutions, official biographies and so forth. Describe this process in the church between the time of Christ and the early second century. (One could do a similar study for the Franciscan movement in 13th and 14th centuries).

b. Discuss the range of diversity in the early church (for example, in the New Testament writings, organization, ethnic groups [Jews and Gentiles]). How was unity maintained during the first century of the church’s existence?

c. Discuss the development to the early 2nd century of one of these three local churches: Rome, Corinth, or Antioch.

d. Explain the interaction of Scripture and Tradition in first century of the church’s existence.

e. Discuss the relationships between Jews and Christians during the first century of the church’s existence.

2. B. From 100 AD to Constantine

a. How was Christianity so successful in converting the Roman empire during this time: Motivations? Methods? Rivals? State of world?

b. What were the relationships between Christianity and the Roman state and Hellenistic culture during this time? E.g., attitudes toward war; writings of Christian apologists; attitudes about secular government and law?

c. Various forms of rigorism (Marcion, Novatian, Donatists) over-emphasized fasting, sexual abstinence and other forms of self-denial; they offered only one or no possibilities for reconciliation after murder, adultery, apostasy. Discuss the underlying similarities of such movements.

d. Martyrdom. What was its mystique and motivation. Recall the Maccabees, Book of Revelation. "Acts" of the Martyrs.

e. Hellenization. Dwyer, 80-82, cites as example Clement of Alexandria on Christ’s apatheia (emotional control). Certainly theologians like Origen were deeply imbued with Neoplatonic philosophy and ascetical ideals. How much was legitimate enculturation, how much was diluting or deforming the Christian gospel?

2. A. From Constantine (d. 337) to Chalcedon (451)

a. The church ceased to be a minority religion. Once Christianity became the majority faith, it may have been more or less inevitable that it become the state religion. It is often said that this involved a switch from being a fervent few to a somewhat lukewarm multitude who were expected to be Christian since most others were. Did this happen?

b. In our time, practicing Christians are once again a small minority in most of Western Europe, the countries formed from the breakup of the Soviet Union, almost all of Asia and and the Near East and much of Africa. What happens to a religionless culture? What happens to a religion which is culturally marginal?

c . Between 325 and 451 the church held four councils. These defined some basic tenets of the Christian faith regarding Christ and the Trinity. The church had to translate her beliefs from Aramaic and Hebrew into Greek, then to Latin, then to Gothic etc. and shifts in language involve shifts in categories, philosophy, outlook, etc. Moreover, as the church came into contact with sophisticated philosophical questions, it needed to give sophisticated philosophical answers. Or did it?

d. As a result of these early councils, many of our credal statements are phrased in categories and terms that are very difficult for people today to follow. Do we need to try another “translation now”? What would it be like and how would it be done--or is it already being done? What risks are involved.

e. In the end, the Donatist schism in North Africa was settled by imperial force. Probably the Donatists would have done exactly the same to the orthodox if they could have done so. Such use of force was a dangerous precedent. Vatican II renounced force by embracing religious freedom. Ponder the question of force in imposing or protecting religion.

2. B. From Fall of Western Empire (c. 476) to Charlemagne (c. 800)

a. The question of conversion again. Study the methods of St. Boniface and/or Charlemagne.

b. Note the close intermingling of religious and secular in the Frankish and Carolingian realms. Was it good? Were there alternatives? [We will see that the reform movements of next centuries will want to unravel some of this intertwining.

c. Monasticism comes in for considerable praise from historians of this period. It certainly played a great role in the church of the early Middle Ages. However, did the influence of monasticism tend to develop a two-tiered church, in which laity were passive and clergy and monks were active and in charge and thought to be on a higher spiritual level, so that the lay state and the possibility of lay sanctity were not appreciated? Was such a development almost inevitable in the circumstances?

d. What do you think of Celtic Christianity? What were its unique features? What did the church universal lose by the gradual incorporation of Celtic Scotland and Ireland into the mainstream of Latin Christianity?

Section 3: From Viking Invasions to Boniface VIII (1303) Dwyer, 157-191; Bokenkotter, 99-152; McManners, 92-122, 196-232; Chadwick, 130-169; Edwards, 190-245. Also general histories of medieval Europe; e.g., C. Warren Hollister. Medieval Europe. A Short History, various editions, e.g. 6th ed. New York: McGraw Hill, 1990.) [Byzantine and other Eastern Christianity: McManners, 123-162; Chadwick, 106-129; Edwards, 81-152 (81-122 above, Section 2]

3. A. Barbarians, Conversion and the Gregorian Reform: 800-1100.

1. Describe and evaluate Charlemagne's effect on the church: e.g., on liturgy (cf. for example, the study of Alcuin's liturgical impact in the classic book on that subject, by Clifford Howell), monasticism, church-state relations, missionary activity.

2. Evaluate the role of monasticism in the conversion of England, the Anglo-Saxon missions, (e.g. Boniface), and the ninth-century revival of the English church.

3. In the early Middle Ages many local churches were controlled by the local secular magnate who appointed the priests. There were also larger, collegiate churches who served a wide area from a central church/town where they resided. Would it be possible and/or desirable today to revive the idea of collegiate churches, minsters, where clergy live together and jointly serve an area larger than a current parish?

3. B. 1100-1300 Flowering of Christian Culture; Coming of the Friars; Cities and Universities.

a. The Gregorian Reform is the traditional name for a wide-ranging complex of movements which aimed to reinvigorate the church. These movements arose in the 11th c and continued in various guises for several hundred years. These "reform" movements touched upon (a) the papacy, (b) clerical life and pastoral ministry, (c) monasticism, (d) poverty among vowed religious, churchmen, and the ordinary laity, at a time when opportunities for economic advancement were multiplying, (e) the respective spheres of the church and civil governments. Discuss one or more of these reform efforts and its results.

b. The crusades were a complex series of expeditions ostensively aimed at freeing the holy lands, where Christianity was born, from the Muslims who had conquered those lands several centuries before the Crusades began. The motivations of the crusaders seem to have been very mixed, as were the results of their efforts. What exactly was a crusade? Were the crusades a mistake?

c. The growth of the papal administrative apparatus (bureaucracy, taxes and fees, and so forth) paralleled the growth of the European nation states and tended throughout our period to serve as a counterweight to the impact of the newly emerging national kingdoms. Could the papacy have developed in another way and still have been effective? Did the church fight too hard for its property rights?

d. One might plausibly argue that this era, so creative in so many areas, was liturgically retrogressive. Do you agree?

e. The notes mention the parallel between scholastic theology (and other sorts of scholasticism) and Gothic architecture. Might one add polyphonic church music as a related trend, and also the multiplication of forms of vowed life? What are the common elements among these trends.

f. European Christians' treatment of the Jews seems to have declined during our period (after Charlemagne). How and why?

Section 4: 1300-1550: Late Middle Ages, Reformation (1308-1550) Dwyer 192-259; Bokenkotter, 153-213; McManners 233-266; Chadwick, 170- 213; Edwards, 245-320.

4. A. Later Middle Ages and the Renaissance (1300-1500)

a. What was Scholastic theology? What were its accomplishments and limitations?

b. What were the characteristics (not necessarily compatible or found in one person or movement) of late medieval piety and devotion?

c. Explain and evaluate the position of the papacy in the later Middle Ages.

d. Discuss the influence of the Renaissance and humanism(s) on the church in this period.

4. B. 1520-1565 The Protestant and Catholic Reformations

a. Why did Luther break from the Roman church (personal, theological, church-political, and other reasons)?

b. What were the key elements of Calvin’s reformation theology? How did Calvinism spread from Switzerland to ultimately influence the United States.

c. The term “Counter-Reformation” is now avoided by many scholars in favor of the term “Catholic Reformation.” Why?

d. The 16th century saw the beginning of many new religious orders, prominent among whom were the Jesuits. Discuss these new orders and their impact.

e. The Council of Trent fixed the official liturgy, the catechism and other aspects of Catholicism in forms which remained substantially the same until the mid-20th century. Discuss the positive and negative features of this aspect of the work of the Council of Trent.

Section 5: The Catholic Reformation to the French Revolution and the Secularization of Germany (1500-1803) Dwyer 260-312; Bokenkotter, 214-260; McManners 267-340; Chadwick, 213-240; Edwards, 320-399.

5. A. From Trent (1563) to the French Revolution (1801)

a. How could the Church have coped more successfully with the Enlightenment?

b. Did the Reformation lead in the direction of the French Revolution by promoting individualism, undercutting authority, etc.?

c. The Catholic missionary impulse after Trent? Whence did it come?

d. One gradually successful aim of the Council of Trent was to put the appointment of bishops, abbots and other religious authorities firmly in church hands. Discuss and ponder the importance of this effort?

e. What were the connections between an unchanging liturgy 1570-1801 (and after) and the art, music, spirituality of period.

5. B. After the French Revolution (1801) to Vatican I (1870)

a. Why were the French Revolution and its aftermath so violent? How did Church react? What else could church leaders have done?

b. Discuss the revival of Catholicism between 1803 and 1870? Ponder the who, how and why of it?

c. This period saw the beginning of one of the greatest missionary impulses in the history of Christianity. In the Catholic Church it was made possible in large part by a phenomenal growth in the number and size of religious orders of men and women. The falling off of vocations in recent decades can be seen as a return to a more “normal” situation. Moreover, missionary work is now taking on a much different status and form in the Catholic church. as evangelization everywhere (where it is allowed) replaces missionary activity in non-Christian lands. Ponder the achievements and limitations of the 19th century missionary movements and/or religious orders.

d. What were the main ideas and movements of 19th century Protestantism in the United States? The attitudes among American Protestants toward the Catholic Church?

e. Pius IX is a highly controversial figure. Discuss his papacy, Vatican I, and their influence on the Church.

Section 6: 1870 to the Present: Restoration, Resistance and Renewal; The Coming of a World Church Dwyer 313-421; Bokenkotter, 260-430; McManners, 341-665; Chadwick, 240-285; Edwards, 399-478 (Europe); 479-529 (The Americas); 530-588 (Christianity in other parts of the world [“Global Christianity”]); 589-630 (Christianity in the Post-Modern Age).

6. A. The Church from 1870 to 1945.

a. Pope Leo XIII wrote a ground-breaking encyclical on the social situation of late 19th century Europe (Rerum Novarum) and another promoting the use of St. Thomas’ theology in theological education. Discuss the motivation and impact of these two encyclicals.

b. Discuss the development of Protestant biblical studies from 1850-1950 (during that time, though not since, the Catholic Church was very circumspect about accepting many of these developments)

c. Summarize some trends in theology during this period and of their causes and results.

d. What was the impact of the two World Wars on the Christian churches?

6. B. The Church Since World War II.

The following topics are explained at greater length, in part because you are asked to reflect on current questions and situations in the light of the entire sweep of Church History.

a. Church, War and Politics. Originally, the Christians avoided serving in the Roman army, in part because of Jesus' teaching on forgiveness and turning the other cheek, in part because service in the army involved pagan worship.Gradually this prohibition was relaxed. Then ostensively Christian states had armies which fought each other and waged crusades. Then came the Reformation and wars of religion.The last war fought primarily for religious reasons was probably that in Switzerland in 1846-47, although some subsequent civil strife certainly has had a religious component (Bosnia and Kosovo, Indonesia, Northern Ireland). Christians were visibly represented among those who protested Viet Nam war. However, in WWI and WWII the church customarily blessed the armies of countries which were at war (even with each other). The Church in France and Germany and Pope Pius XII are accused of being insufficiently outspoken during WWII. What of the present: the embargo on Iraq, the sanctions on Cuba, Kosovo and the bombing of Serbia, and the horrible corruption in many governments in the developing world? What is the church to do?

b. Church and eternal sanctions. One has the impression that believers were much more fearful about their salvation in earlier eras. Does the current lack of fear account for some of the lack of observance (e.g. Sunday Mass attendance)? Is that bad? Is belief in heaven and hell much eroded, or is it simply that people think people think they will get to heaven? How much is this lack of eschatological awareness and wariness related to our notions of God?

c. Church and the Bible. The bible is under very close scholarly scrutiny. Is this good or bad for faith? Role of Bible in Catholic life. Although church-going Catholics now are usually pretty well versed in the Bible, there is a tendency for ecumenical Bible studies in the US to be somewhat fundamentalistic (and latently anti-Catholic). How can we develop a form of bible study/reading, that is intelligently informed by biblical scholarship, devout, and related to individual conversion and the improvement of social structures and cultural attitudes?

d. Church organization and ministry. Throughout Christian history church organization and the recruitment and training of clergy have varied. The shape and experience of Christian community and communal worship (the two are very closely related) have been equally varied. Currently we are experiencing a shortage of priests (and hence of bishop candidates) and a explosion of new diaconal and lay ministries, which may be salaried, professional and volunteer. Changing gender roles are also an issue. Reflect on some current issue of church organization and ministry in the light of church history.

e. Evangelizing and Catechizing. At present Catholic schools have an good reputation, based on their academic and disciplinary standards, even though there are not many priests, brothers, and sisters teaching in them and they funding difficulties. However, there is some question about how good Catholic schools at all levels are at promoting growth in faith and commitment to God and the church, and there is concern about how to fund them so that all classes of people can send their children to them if they wish to. Another Catholic success story is the RCIA, which has generated a great deal of enthusiasm among those who work in it. However, two difficulties are sometimes cited: after the RCIA ends and its intimate network of relationships is no longer so strong, recent converts drift away from the Church. Also, the level of religious knowledge imparted by the RCIA is relatively limited (and even if content were emphasized more, would still be). Are we neglecting adult education? What form should it take? What can we do for young people from junior high school till age 30. How can the Church evangelize and catechize Hispanic Catholics whose numbers are growing? Consider one of these issue in the light of church history.

Section 7: Christianity in North America

McManners, 384-419; Edwards, 479-512; Hastings, 416-457.

Essay topics:

(1) What has been the legacy of Puritanism on religion in the United States?

(2) Discuss the “awakenings” of 18th century North America: what were they, what impact did they have, what parallels are there in the contemporary American religious scene?

(3) What have been the roots and varieties of anti-Catholicism in North America? How much anti-Catholicism exists today in the United States? What forms does it take? What can be done about it by Catholics?

(4) Discuss the second great “awakening” in the early 19th century? What was its legacy?

(5) What is fundamentalism? How did it arise? What influence does it have today in America, and on the Catholic Church?

(6) Describe the change in worship style and parish organization that have occurred in Catholic parishes in the United States. Evaluate the gains and losses.

(7) From the perspective of American church history, to what three tasks should the Catholic church concentrate its efforts in the next 25 years.

Section 8: Christianity in Latin America

McManners 420-454; Edwards, 512-529; Hastings, 328-368.

Essay topics:

(1) Bartolomé de las Casas: what lessons do his life and teaching offer the church today?

(2) Our Lady of Guadalupe: origins, reasons for the popularity of the devotion in earlier centuries and now.

(3) The strategy of the Jesuits in the missions in Paraguay and Bolivia; their achievement and its limitations.

(4) Evaluate the current situation of the Catholic church in Mexico or in Brazil in the light of the history of the church in those two countries.

(5) Discuss the rise of Liberation theology and the varying attitudes of the Catholic hierarchy toward it.

(6) The number of Hispanics in the United States has been rising rapidly. What pastoral response should this elicit from the American Catholic church.

(7) Reflect of the life and teaching of Archbishop Romero. (Alternative: watch the movie of his life and write a review of it).

Section 9: Christianity Outside of Europe and the Americas

1. Africa. McManners, 455-487; Edwards, 530-551; Hastings, 192-237.

2. East Asia and India. McManners, 488-518; Edwards, 551-575; Hastings, 147-191 (India), 369-415 (Asia);

4. Australasia and the Pacific, Hastings, 508-536.

(1) Write an essay on the state and prospects of the Catholic church in in one country in Africa, East Asia or the Pacific.

(2) Discuss the state and prospects of Catholicism in one of the Eastern European countries. (In addition to the surveys listed in the bibliography, you find information in special issues devoted to religion in Eastern Europe in political science journals).

(3) Evaluate the current state of Catholic-Orthodox relations (there are several Catholic journals devoted to the “Eastern Churches.”)

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