Christianity in the 4th century

Lérins became, in time, a center of monastic culture and learning, and many later monks and bishops would pass through Lérins in the early stages of their career. Honoratus was called to be Bishop of Arles and was succeeded in that post by another monk from Lérins. Lérins was aristocratic in character, as was its founder, and was closely tied to urban bishoprics. ## Defining scripture *Main article: Development of the Christian biblical canon* ::figure[src="https://upload.wikimedia.org/wikipedia/commons/4/4a/Sinaiticus_text.jpg" caption="330–360}}, it is one of the earliest and most important Biblical manuscripts. Now at the [[British Library]] and other locations, the manuscript was discovered at [[Saint Catherine's Monastery]], in 1844."] :: In 331, Constantine I commissioned Eusebius to deliver fifty Christian Bibles for the Church of Constantinople. Athanasius (*Apol. Const. 4*) recorded Alexandrian scribes around 340 preparing Bibles. Little else is known, though there is plenty of speculation. For example, it is speculated that this may have provided motivation for canon lists, and that Codex Sinaiticus and Codex Vaticanus are examples of these Bibles. Together with the Peshitta and Codex Alexandrinus, these are the earliest extant Christian Bibles. In order to form a New Testament canon of uniquely Christian works, proto-orthodox Christians went through a process that was complete in the West by the beginning of the fifth century. Athanasius, bishop of Alexandria, Egypt, in his Easter letter of 367, which was approved at the Quinisext Council, listed the same twenty-seven New Testament books as found in the Canon of Trent. The first council that accepted the present canon of the New Testament may have been the Synod of Hippo Regius in North Africa in 393; the acts of this council, however, are lost. A brief summary of the acts was read at and accepted by the Council of Carthage (397) and Council of Carthage (419). ## Bishops After legalisation in 313, the Church inside the Roman Empire adopted the same organisational boundaries as the empire: geographical provinces, called dioceses, corresponding to imperial governmental territorial division. The bishops, who were located in major urban centres as per pre-legalisation tradition, thus oversaw each diocese as Metropolitan bishops. The bishop's location was his "seat", or "see." The prestige of important Christian centers depended in part on their apostolic founders, from whom the bishops were therefore the spiritual successors according to the doctrine of Apostolic succession. Constantine erected a new capital at Byzantium, a strategically placed city on the Bosporus. He renamed his new capital *Nova Roma* ("New Rome"), but the city would become known as Constantinople. The Second Ecumenical Council, held at the new capital in 381, elevated the see of Constantinople to a position ahead of the other chief metropolitan sees, except that of Rome. Mentioning in particular the provinces of Asia, Pontus and Thrace, it decreed that the synod of each province should manage the ecclesiastical affairs of that province alone, except for the privileges already recognized for Alexandria and Antioch. ## Tensions between the East and the West The divisions in Christian unity which led to the East–West Schism started to become evident as early as the 4th century. Although 1054 is the date usually given for the beginning of the Great Schism, there is, in fact, no specific date on which the schism occurred. The events leading to schism were not exclusively theological in nature. Cultural, political, and linguistic differences were often mixed with the theological. Unlike the Coptics or Armenians who broke from the Church in the 5th century and established ethnic churches at the cost of their universality and catholicity, the eastern and western parts of the Church remained loyal to the faith and authority of the seven ecumenical councils. They were united, by virtue of their common faith and tradition, in one Church. ::figure[src="https://upload.wikimedia.org/wikipedia/commons/0/0f/Holy_sepulchre_stone_of_the_anoiting.jpg" caption="13th Station of the Cross]]."] :: The Orthodox Patriarch of Jerusalem and the ecclesiastics of the Orthodox church are based in the ancient Church of the Holy Sepulchre constructed in 335 AD. Disunion in the Roman Empire further contributed to disunion in the Church. Emperor Diocletian divided the administration of the eastern and western portions of the empire in the early 4th century, though subsequent leaders (including Constantine) aspired to and sometimes gained control of both regions. Theodosius I, who established Christianity as the official religion of the Roman Empire, died in 395 and was the last emperor to rule over a united Roman Empire; following his death, the division into western and eastern halves, each under its own emperor, became permanent. By the end of the 5th century, the Western Roman Empire had been overrun by the Germanic tribes, while the Eastern Roman Empire (known also as the Byzantine Empire) continued to thrive. Thus, the political unity of the Roman Empire was the first to fall. In the West, the collapse of civil government left the Church practically in charge in many areas, and bishops took to administering secular cities and domains. When royal and imperial rule reestablished itself, it had to contend with power wielded independently by the Church. In the East, however, imperial and, later, Islamic rule dominated the Eastern bishops of Byzantium. Whereas the Orthodox regions that were predominantly Slavic experienced period foreign dominance as well as period without infrastructure (see the Tatars and Russia). ### Rome In the 4th century when the Roman emperors were trying to control the Church, theological questions were running rampant throughout the Roman Empire. The influence of Greek speculative thought on Christian thinking led to all sorts of divergent and conflicting opinions. Christ's commandment to love others as He loved seemed to have been lost in the intellectual abstractions of the time. Theology was also used as a weapon against opponent bishops, since being branded a heretic was the only sure way for a bishop to be removed by other bishops. After Constantine built Constantinople, the centre of the empire was recognised to have shifted to the eastern Mediterranean. Rome lost the Senate to Constantinople and lost its status and gravitas as imperial capital. The bishops of Rome sent letters which, though largely ineffectual, provided historical precedents which were used by later supporters of papal primacy. These letters were known as 'decretals' from at least the time of Siricius (384–399) to Leo I provided general guidelines to follow which later would become incorporated into canon law. ## Spread of Christianity ::figure[src="https://upload.wikimedia.org/wikipedia/commons/3/30/Stuttgart_Psalter_fol23.jpg" caption="9th-century depiction of Christ as a heroic warrior (Stuttgart Psalter, fol. 23, illustration of [[Psalm 91]]:13)"] :: In the 4th century, the early process of Christianization of the various Germanic peoples was partly facilitated by the prestige of the Christian Roman Empire amongst European pagans. Until the decline of the Roman Empire, the Germanic tribes who had migrated there (with the exceptions of the Saxons, Franks, and Lombards) had converted to Christianity. Many of them, notably the Goths and Vandals, adopted Arianism instead of the Trinitarian beliefs that came to dominate the Roman Imperial Church. The gradual rise of Germanic Christianity was voluntary, particularly amongst groups associated with the Roman Empire. Wulfila or Ulfilas was the son or grandson of Christian captives from Sadagolthina in Cappadocia. In 337 or 341, Wulfila became the first bishop of the (Christian) Goths. By 348, one of the pagan Gothic kings began persecuting the Christian Goths, and Wulfila and many other Christian Goths fled to Moesia Secunda (in modern Bulgaria) in the Roman Empire. Other Christians, including Wereka, Batwin, and Saba, died in later persecutions. Between 348 and 383, Wulfila translated the Bible into the Gothic language. Thus some Arian Christians in the west used the vernacular languages, in this case including Gothic and Latin, for services, as did Christians in the eastern Roman provinces, while most Christians in the western provinces used Latin. ### Christianity outside the Roman Empire ::figure[src="https://upload.wikimedia.org/wikipedia/commons/2/2d/Invasions_of_the_Roman_Empire_1.png" caption="map of the world in 820 AD]]."] :: The Armenian, Georgian and Ethiopian churches are the only instances of imposition of Christianity by sovereign rulers predating the council of Nicaea. Conversions happened among the Grecian-Roman-Celtic populations over centuries, mostly among its urban population and only spread to rural populations in much later centuries. Consequently, while the initial converts were found among the Jewish populations, the development of the Orthodox Church as an aspect of State society occurred through the co-option of State Religion into the ethos of Christianity, and only then was conversion of the large rural population accomplished. The Germanic migrations of the 5th century were triggered by the destruction of the Gothic kingdoms by the Huns in 372–375. ### Great persecution The great persecution fell upon the Christians in Persia about 340. Though the religious motives were never unrelated, the primary cause of the persecution was political. When Rome became Christian, its old enemy turned anti-Christian. For the first three centuries after Christ it was in the West that Christians were persecuted. The Parthians were too religiously tolerant to persecute, and their less tolerant Sassanian successors on the throne were too busy fighting Rome, so Persian emperors were inclined to regard them as friends of Persia. It was about 315 that an ill-advised letter from Christian Emperor Constantine to his Persian counterpart Shapur II probably triggered the beginnings of an ominous change in the Persian attitude toward Christians. Constantine believed he was writing to help his fellow believers in Persia but succeeded only in exposing them. He wrote to the young shah: ::"*I rejoice to hear that the fairest provinces of Persia are adorned with...Christians...Since you are so powerful and pious, I commend them to your care, and leave them in your protection*". It was enough to make any Persian ruler conditioned by 300 years of war with Rome suspicious of the emergence of a fifth column. Any lingering doubts must have been dispelled when about twenty years later when Constantine began to gather his forces for war in the East. Eusebius records that Roman bishops were prepared to accompany their emperor to "*battle with him and for him by prayers to God whom all victory proceeds*". And across the border in Persian territory the forthright Persian preacher Aphrahat recklessly predicted on the basis of his reading of Old testament prophecy that Rome would defeat Persia. When the persecutions began shortly thereafter, the first accusation brought against the Christians was that they were aiding the Roman enemy. The shah Shapur II's response was to order a double taxation on Christians and to hold the bishop responsible for collecting it. He knew they were poor and that the bishop would be hard-pressed to find the money. Bishop Simon refused to be intimidated. He branded the tax as unjust and declared, "*I am no tax collector but a shepherd of the Lord's flock*." A second decree ordered the destruction of churches and the execution of clergy who refused to participate in the national worship of the sun. Bishop Simon was seized and brought before the shah and was offered gifts to make a token obeisance to the sun, and when he refused, they cunningly tempted him with the promise that if he alone would apostatize his people would not be harmed, but that if he refused he would be condemning not just the church leaders but all Christians to destruction. At that, the Christians rose up and refused to accept such a deliverance as shameful. In 344, Simon was led outside the city of Susa along with a large number of Christian clergy. Five bishops and one hundred priests were beheaded before his eyes, and lastly he was put to death. Sometime before the death of Shapur II in 379, the intensity of the persecution slackened. Tradition calls it a Forty-Year Persecution, lasting from 339–379 and ending only with Shapur's death. When at last the years of suffering ended around 401, the historian Sozomen, who lived nearby, wrote that the multitude of martyrs had been "beyond enumeration". One estimate is that as many as 190,000 Persian Christians died in the terror. ### Conditioning factors of missionary expansion Several important factors help to explain the extensive growth in the Church of the East during the first twelve hundred years of the Christian era. Geographically, and possibly even numerically, the expansion of this church outstripped that of the church in the West in the early centuries. The outstanding key to understanding this expansion is the active participation of the laymen – the involvement of a large percentage of the church's believers in missionary evangelism. Persecution strengthened and spread the Christian movement in the East. A great influx of Christian refugees from the Roman persecutions of the first two centuries gave vigour to the Mesopotamian church. The persecutions in Persia caused refugees to escape as far as Arabia, India, and other Central Asian countries. Christianity penetrated Arabia from numerous points on its periphery. Northeastern Arabia flourished from the end of the 3rd to the end of the 6th and was apparently evangelized by Christians from the Tigris-Euphrates Valley in the 4th century. The kingdom of Ghassan on the northwest frontier was also a sphere of missionary activity. In fact, by 500 many churches were also in existence along the Arabian shore of the Persian Gulf and in Oman, all connected with the Church of the East in the Persian Empire. Arabian bishops were found among those in attendance at important church councils in Mesopotamia. ### Central Asia The agents of missionary expansion in central Asia and the Far East were not only monks and clergy trained in the mesopotamian monastic schools, but also in many cases Christian merchants and artisans, often with considerable biblical training. They frequently found employment among people less advanced in education, serving in government offices and as teachers and secretaries and more advanced medical care. They also helped to solve the problem of illiteracy by inventing simplified alphabets based on the Syriac language. Persecution often thrust Christians forth into new and unevangelized lands to find refuge. The dissemination of the gospel by largely Syriac-using people had its advantages, but it was also a hindrance to indigenizing the church in the new areas. Because Syriac never became dominant, competition from ethnic religions was an issue. For these reasons of political vicissitude, in later centuries Christianity suffered an almost total eclipse in Asia until the modern period. The golden age of early missions in central Asia extended from the end of the fourth to the latter part of the 9th century. Christianity had an early and extensive dissemination throughout the vast territory north of Persia and west and East of the Oxus River. Cities like Merv, Herat and Samarkand had bishops and later became metropolitanates. Christians were found among the Hephthalite Huns from the 5th century, and the Mesopotamian patriarch assigned two bishops (John of Resh-aina and Thomas the Tanner) to both peoples, with the result that many were baptized. They also devised and taught a written language for the Huns and with the help of an Armenian bishop, taught also agricultural methods and skills. ## Timeline - 296–304 Pope Marcellinus, offered pagan sacrifices for Diocletian - 301 – Armenia accepts Christianity as state religion [http://www.abqarts.org/cultural/survey/armenian-cs.htm](http://www.abqarts.org/cultural/survey/armenian-cs.htm) - 303 Saint George, patron saint of England, and other states - 303–312 Diocletian's Massacre of Christians, included burning of scriptures ([EH 8.2](http://www.ccel.org/ccel/schaff/npnf201.iii.xiii.iii.html)) - 304? Victorinus, bishop of Pettau - 304? Pope Marcellinus, having repented from his previous defection, suffered martyrdom with several companions. - 306 – The first bishop of Nisibis is ordained - 306 Synod of Elvira, prohibited relations between Christians and Jews - 290–345? St Pachomius, founder of Christian monasticism - 310 Maxentius deports Pope Eusebius and Heraclius [http://www.newadvent.org/cathen/09001b.htm](http://www.newadvent.org/cathen/09001b.htm) [http://www.newadvent.org/cathen/05615b.htm](http://www.newadvent.org/cathen/05615b.htm) to Sicily (relapse controversy) - 312 Lucian of Antioch, founded School of Antioch, martyred - 312 Vision of Constantine: while gazing into the sun he saw a cross with the words by this sign conquer, see also Labarum, he was later called the *13th Apostle* and Equal-to-apostles - 313 Edict of Milan, Constantine and Licinius end persecution, establish toleration of Christianity - 313? Lateran Palace given to Pope Miltiades for residence by Constantine - 313 – Emperor Constantine issues Edict of Milan, legalizing Christianity in the Roman Empire - 314 Council of Arles, called by Constantine against Donatist schism - 314 Arsacid Armenia first to adopt Christianity as state religion (mainstream date; traditionally 301) - 314 – Tiridates III of Armenia and King Urnayr of Caucasian Albania converted by Gregory the Illuminator - 317? Lactantius - 321 Constantine decreed Sunday as state "day of rest" (CJ3.12.2), see also Sol Invictus - 251–424? Synods of Carthage - 314–340? Eusebius, bishop of Caesarea, church historian, cited Caesarean text-type, wrote *Ecclesiastical History* in 325 - 325 The First Council of Nicaea - 325 The Kingdom of Aksum (Modern Ethiopia) declares Christianity as the official state Religion becoming the second country to do so - 325 Church of the Nativity in Bethlehem, ordered by Constantine - 326, November 18 Pope Sylvester I consecrates the Basilica of St. Peter built by Constantine the Great over the tomb of the Apostle. - 327 – Georgian King Mirian III of Iberia converted by Nino - 330 – Ethiopian King Ezana of Axum makes Christianity an official religion - 330 Old Church of the Holy Apostles, dedicated by Constantine - 330, May 11: Constantinople solemly inaugurated. Constantine moves the capital of the Roman Empire to Byzantium, renaming it New Rome - 331 Constantine commissioned Eusebius to deliver 50 Bibles for the Church of Constantinople - 332 – Two young Roman Christians, Frumentius and Aedesius, are the sole survivors of a ship destroyed in the Red Sea due to tensions between Rome and Aksum. They are taken as slaves to the Ethiopian capital of Axum to serve in the royal court. - 334 – The first bishop is ordained for Merv / Transoxiana (area of modern-day Uzbekistan, Tajikistan, Turkmenistan and southwest Kazakhstan) - 335 Council in Jerusalem, reversed Nicaea's condemnation of Arius, consecrated Jerusalem Church of the Holy Sepulchre - 337 Mirian III of Georgia, third to adopt Christianity as state religion - 337, May 22: Constantine the Great dies. Baptized shortly prior to his death - 337 – Emperor Constantine baptized shortly before his death - 341–379 Shapur II's persecution of Persian Christians - 341 – Ulfilas begins work with the Goths in present-day Romania - 343? Council of Sardica - 328–373 Athanasius, bishop of Alexandria, first cite of modern 27 book New Testament canon - 350? Julius Firmicus Maternus - 350? Codex Sinaiticus(א), Codex Vaticanus(B): earliest Christian Bibles, Alexandrian text-type - 350? Ulfilas, Arian, apostle to the Goths, translated Greek NT to Gothic - 350? Comma Johanneum 1Jn5:7b-8a(KJV) - 350? Aëtius, Arian, "Syntagmation": "God is agennetos (unbegotten)", founder of Anomoeanism - 350? School of Nisibis founded - 350 – Bible is translated into Saidic, an Egyptian language - 354 – Theophilus "the Indian" reports visiting Christians in India [http://www.oxuscom.com/timeline.htm](http://www.oxuscom.com/timeline.htm); Philostorgius mentions a community of Christians on the Socotra islands, south of Yemen in the Arabian Sea [http://www.indianchristianity.com/html/chap4/chapter4c.htm](http://www.indianchristianity.com/html/chap4/chapter4c.htm) - 357 Third Council of Sirmium, issued so-called *Blasphemy of Sirmium* or *Seventh Arian Confession*, called high point of Arianism - 359 Council of Rimini, Dated Creed (Acacians) - 360 Julian the Apostate becomes the last non-Christian Roman Emperor. - 364 – Conversion of Vandals to Christianity begins during reign of Emperor Valens - 353–367 Hilary, bishop of Poitiers - 355–365 Antipope Felix II, Arian, supported by Constantius II, consecrated by Acacius of Caesarea - 363–364 Council of Laodicea, canon 29 decreed anathema for Christians who rest on the Sabbath, disputed canon 60 named 26 NT books (excluded Revelation) - 366–367 Antipope Ursicinus, rival to Pope Damasus I - 370? Doctrine of Addai at Edessa proclaims 17 book NT canon using Diatessaron (instead of the 4 Gospels) + Acts + 15 Pauline Epistles (inc. [3 Corinthians](3-corinthians)) Syriac Orthodox Church - 370 – Wulfila translates the Bible into Gothic, the first Bible translation done specifically for missionary purposes - 378 – Jerome writes, "From India to Britain, all nations resound with the death and resurrection of Christ" - 367–403 Epiphanius, bishop of Salamis, wrote *Panarion* against heresies - 370–379 Basil the Great, Bishop of Caesarea - 372–394 Gregory, Bishop Of Nyssa - 373 Ephrem the Syrian, cited Western Acts - 374–397 Ambrose, bishop & governor of Milan - 375–395 Ausonius, Christian governor of Gaul - 379–381 Gregory Nazianzus, Bishop of Constantinople - 380, February 27: Emperor Theodosius I issues the edict *De Fide Catolica* declaring Christianity as the official state religion of the Roman Empire - 380, November 24: Emperor Theodosius I is baptised. - 380 Roman Emperor Theodosius I makes Christianity the official state religion - 381 First Council of Constantinople, 2nd ecumenical, Jesus had true human soul, Nicene Creed of 381 - 382 Council of Rome under Pope Damasus I sets the Biblical Canon, listing the inspired books of the Old Testament and the New Testament (disputed) - 382 – Jerome is commissioned to translate the Gospels (and subsequently the whole Bible) into Latin (Price, p. 78) - 383? Frumentius, Apostle of Ethiopia - 385 Priscillian, first heretic to be executed? - 386 – Augustine of Hippo converted - 390? Apollinaris, bishop of Laodicea, believed Jesus had human body but divine spirit - 390 – Nestorian missionary Abdyeshu (or Abdisho) builds a monastery on the island of Bahrain - 391: The Theodosian decrees outlaw most pagan rituals still practiced in Rome. - 397 – Ninian evangelizes the Southern Picts of Scotland; three missionaries sent to the mountaineers in the Trento region of northern Italy are martyred - 397? Saint Ninian evangelizes Picts in Scotland - 400 – Hayyan begins proclaiming gospel in Yemen after having been converted in Hirta on the Persian border; in starting a school for native Gothic evangelists, John Chrysostom writes, "'Go and make disciples of all nations' was not said for the Apostles only, but for us also" - 400: Jerome's Vulgate Latin edition and translation of the Bible is published. - 400? Ethiopic Bible: in Ge'ez, 81 books, standard Ethiopian Orthodox Bible - 400? Peshitta Bible in Syriac (Aramaic), Syr(p), OT + 22 NT, excludes: 2Pt, 2–3Jn, Jude, Rev; standard Syriac Orthodox Church Bible ## Notes ## References - Gerberding, R. and J. H. Moran Cruz, *Medieval Worlds* (New York: Houghton Mifflin Company, 2004) - Richards, Jeffrey. *The Popes and the Papacy in the Early Middle Ages 476–752* (London: Routledge & Kegan Paul, 1979) ## References 1. O'Leary (2000), pp. 131&ndash;137. 2. Price (2005), pp. 52&ndash;55. 3. Dwyer (1998), pp. 109&ndash;111. 4. Anderson (2010), p. 604.<br/>Amory (), pp. 259&ndash;262. 5. Hopkins(1998), p. 191 6. Irvin (2002), p. 161. 7. Stark, Rodney. (13 May 1996). "The Rise of Christianity: A Sociologist Reconsiders History". *Princeton University Press*. 8. Gerberding, p.55 9. cf. Eusebius, ''Life of Constantine'' 10. Gerberding, pp.55–56 11. Gerberding, p. 56 12. Payton (2007), p.29 13. (1993). "The Sect-Church Dynamic and Christian Expansion in the Roman Empire: Persecution, Penitential Discipline, and Schism in Sociological Perspective". *The British Journal of Sociology*. 14. (1971). "The world of late antiquity: From Marcus Aurelius to Muhammad". *Thames and Hudson*. 15. Richards, pp.14–15 16. Richards, p. 15 17. Peter Brown, ''The Rise of Christendom'' 2nd edition (Oxford, Blackwell Publishing, 2003) 18. Richards, p.16 19. KAYE, John. Some account of the Council of Nicæa in connexion with the life of Athanasius. United Kingdom, n.p, 1853. 20. Irvin (2002), p. 164, ch. 15. 21. Carroll (1987), p. 11. 22. Irvin (2002), p. 164, ch. 16. 23. Bettenson (1967), p. 22. 24. Halsall, Paul. (June 1997). ["Theodosian Code XVI.i.2"](http://www.fordham.edu/halsall/source/theodcodeXVI.html). *Fordham University*. 25. (2009). ["Lecture 27: Heretics, Heresies and the Church"](http://www.historyguide.org/ancient/lecture27b.html). 26. ''Ecumenical'', from [[Koine Greek]] [[Oikoumene. oikoumenikos]], literally meaning worldwide but generally assumed to be limited to the Roman Empire as in Augustus' claim to be ruler of the oikoumene (world); the earliest extant uses of the term for a council are Eusebius' ''[http://khazarzar.skeptik.net/books/eusebius/vc/gr/ Life of Constantine]'' 3.6 around 338 "{{lang. grc. σύνοδον οἰκουμενικὴν συνεκρότει" (he convoked an Ecumenical council), Athanasius' [http://www.newadvent.org/fathers/2819.htm Ad Afros Epistola Synodica] in 369, and [http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-63.htm#TopOfPage the Letter in 382] {{Webarchive. [link](https://web.archive.org/web/20060613083149/http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-63.htm#TopOfPage). (2006-06-13 to [[Pope Damasus I]] and the Latin bishops from the [[First Council of Constantinople]].) 27. Kieckhefer, Richard. (1989). "[[Dictionary of the Middle Ages]]". 28. (2005). "The Oxford Dictionary of the Christian Church". *Oxford University Press*. 29. [http://www.armenianchurchlibrary.com/files/creed.pdf Armenian Church Library: Nicene Creed] 30. "Nicene Creed." Cross, F. L., ed. ''The Oxford Dictionary of the Christian Church''. New York: Oxford University Press. 2005 31. "Constantinople, First Council of." Cross, F. L., ed. ''The Oxford Dictionary of the Christian Church''. New York: Oxford University Press. 2005 32. "Apollinarius." Cross, F. L., ed. ''The Oxford Dictionary of the Christian Church''. New York: Oxford University Press. 2005 33. Athanasius, ''On the Incarnation'' 47 34. [[Will Durant]]. Caesar and Christ. New York: Simon and Schuster. 1972, {{ISBN. 1-56731-014-1 35. [[Pope Vigilius]], ''Constitution of Pope Vigilius'', 553 36. "St John Chrysostom" in the Catholic Encyclopedia, available [http://www.newadvent.org/cathen/08452b.htm online]; retrieved March 20, 2007. 37. Walter Laqueur, ''The Changing Face of Antisemitism: From Ancient Times To The Present Day'', (Oxford University Press: 2006), p.48. {{ISBN. 0-19-530429-2. 48 38. Yohanan (Hans) Lewy, "John Chrysostom" in ''[[Encyclopedia Judaica]]'' (CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). {{ISBN. 965-07-0665-8. 39. Known in [[Latin]] and [[Low Franconian]] as ''Ambrosius'', in Italian as ''Ambrogio'' and in [[Lombard language. Lombard]] as ''Ambroeus''. 40. One may hear Orthodox monks referred to as "Basilian Monks", but this is really an inappropriate application of western categories to Orthodoxy. 41. McDonald & Sanders, ''The Canon Debate'', pp.414–415 42. {{CathEncy 43. [http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iii.xxv.html Easter letter of 367] 44. McDonald & Sanders' ''The Canon Debate'', Appendix D-2, note 19: "[[Book of Revelation. Revelation]] was added later in 419 at the subsequent synod of Carthage." "Two books of Esdras" is ambiguous, it could be [[1 Esdras]] and [[Ezra–Nehemiah]] as in the [[Septuagint]] or [[Book of Ezra. Ezra]] and [[Book of Nehemiah. Nehemiah]] as in the [[Vulgate]]. 45. Second Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.ix.viii.iv.html Canon III] 46. Second Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.ix.viii.iii.html Canon II] 47. John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, pp 162–164 48. John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p68 49. Schimmelpfennig, p. 47 50. Padberg 1998, 26 51. [[Auxentius of Durostorum]], ''Letter of Auxentius'', quoted in Heather and Matthews, ''Goths in the Fourth Century'', pp. 141–142. 52. [[Philostorgius]] via Photius, ''Epitome of the Ecclesiastical History of Philostorgius'', book 2, chapter 5. 53. [[Auxentius of Durostorum]], ''Letter of Auxentius'', quoted in Heather and Matthews, ''Goths in the Fourth Century'', p. 140. 54. Barrett, David B., Todd M. Johnson, Christopher R. Guidry, and Peter F. Crossing. ''World Christian Trends, AD 30–AD 2200'', William Carey Library Publishers, 2001, p. 115 55. Kane, p. 33 56. Eusebius. ["The Church History Of Eusebius"](http://www.ccel.org/ccel/schaff/npnf201.iii.i.html). *Christian Classics Ethereal Library*. 57. Fortescue, Adrian. ''The Eastern Churches Trilogy'', Gorgias Press LLC, 2001, p. 17 58. ''The Canon Debate'', McDonald & Sanders editors, 2002, pages 414–415 59. Barrett, p. 24 60. Korolevsky, Cyril. ''Living Languages in Catholic Worship: An Historical Inquiry'', Longmans, Green, 1957, p. 14 61. Anderson, 149 62. Neill, p. 48 63. Latourette, 1941, vol. I, p. 257 64. ["The Seventh Arian (or Second Sirmium) Confession Sirmium (357)"](http://ecole.evansville.edu/arians/7arcon.htm). 65. Herbermann, 268 66. [http://www.fordham.edu/halsall/source/theodcodeXVI.html Theodosian Code XVI.1.2] {{Webarchive. [link](https://web.archive.org/web/20070227120555/http://www.fordham.edu/halsall/source/theodcodeXVI.html). (2007-02-27 Medieval Sourcebook: Banning of Other Religions by Paul Halsall, June 1997, Fordham University, retrieved September 25, 2006) 67. Walker, pp. 117–118 68. Latourette, 1953, p. 97 69. Latourette, 1941, vol. I, p. 199 ::callout[type=info title="Wikipedia Source"] This article was imported from [Wikipedia](https://en.wikipedia.org/wiki/Christianity_in_the_4th_century) and is available under the [Creative Commons Attribution-ShareAlike 4.0 License](https://creativecommons.org/licenses/by-sa/4.0/). Content has been adapted to SurfDoc format. Original contributors can be found on the [article history page](https://en.wikipedia.org/wiki/Christianity_in_the_4th_century?action=history). ::