Part 246

The map which treats a subject in its historical development has the undoubted merit of greater comprehensiveness; but this advantage cannot be gained without a certain loss of relation and proportion. Between the "development" map and the "date" map there is this difference: In the one, the whole subject passes before the eye in a sort of moving panorama, the salient points evident, but with their relation to external facts often obscured: in the other, the subject stands still at one particular point and permits itself to be photographed. A progressive series of such photographs, each forming a perfect picture by itself, yet each showing the clear relation with what precedes and follows, affords the method which all must regard as the most logical and the most exact. But from the very intangible nature of the subject treated in this map, the date method, with its demand for exactness, becomes impracticable. These observations are necessary in explaining the limitations of cartography in dealing with a subject of this nature. The notes that follow are intended as a simple elucidation of the plan of treatment.

The central feature in the early development of Christianity is soon stated. The new faith spread by churches from city to city until it became the religion of the Roman Empire; afterwards this spread was continued from people to people until it became the religion of Europe. The statement of the general fact in this crude and untempered form might in an ordinary case provoke criticism, and its invariable historic truth with reference to the second period be open to some question; but within the limits of map presentation it is substantially accurate. It forms, indeed, the key upon which the entire map is constructed.

THE ANTE-NICENE CHURCHES.

During the first three centuries of the Christian era, up to the Constantinian or Nicene period, there is no country, state or province which can be safely described as Christian; yet as early as the second century there is hardly a portion of the Empire which does not number some Christians in its population. The subject of the historical geography of the Christian church during the ante-Nicene period is confined, therefore, to the locating of these Christian bodies wherever they are to be found. On this portion of the subject the map makes its own statement. It is possible merely to elucidate this statement, with the suggestion, in addition, of a few points which the map does not and cannot contain.

Concerning the ante-Nicene churches there is only one division attempted. This division, into the "Apostolic" and "post-Apostolic," concerns merely the period of their foundation. Concerning the churches founded in the Apostolic period (33-100), our knowledge is practically limited to the facts culled from the Acts, the Epistles and the Apocalypse. The churches of the post-Apostolic period afford a much wider field for research, although the materials for study bearing upon them are almost as inadequate. According to the estimate of the late Professor R. D. Hitchcock, there were in the Roman Empire at the close of the persecutions about 1,800 churches, 1,000 in the East and 800 in the West. Of this total, the cities in which churches have been definitely located number only 525. They are distributed as follows: Europe 188, Asia 214, Africa 123 (see volume I, page 443). Through the labors of Professor Henry W. Hulbert, the locations of these 525 cities, so far as established, have been cast in available cartographic form.

It is much to be regretted that, despite the sanction of the author, it has been found impossible, owing to the limitations of space, to locate all of these cities in the present map. The attempt has been limited therefore to the placing of only the more prominent cities, or those whose location is subject to the least dispute.

The Apostolic and post-Apostolic churches, as they appear upon the map, are distinguished by underlines in separate colors. A special feature has been the insertion of double underlines to mark the greater centres of diffusion, so far as their special activity in this respect can be safely assumed. In this class we have as centres in Apostolic times _Jerusalem, Antioch, Ephesus, Philippi, Thessalonica_ and _Corinth_; in post-Apostolic times, when the widening of the field necessitates special and limited notices, we may name _Alexandria, Edessa, Rome_ and _Carthage_.

The city of _Rome_ contains a Christian community in Apostolic times, but its activity as a great diffusion centre, prior to early post-Apostolic times, is a point of considerable historical controversy. In this respect it occupies a peculiar position, which is suggested by the special underlines in the map.

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CONVERSION OF THE EMPIRE.

The above method of treatment carries us in safety up to the accession in the West of the first Christian Emperor (311). The attempt, however, to pursue the same method beyond that period would involve us at once in insurmountable difficulties.

The exact time of the advent of the Christian-Roman world it is indeed impossible to define with precision. The Empire after the time of Constantine was predominantly Christian, yet paganism still lingered in formidable though declining strength. A map of religions designed to explain this period, even with unlimited historical material, could hardly be executed by any system, for the result could be little better than a chaos, the fragments of the old religion everywhere disappearing or blending with the new. The further treatment of the growth of Christianity by cities or churches is now impossible; for the rapid increase of the latter has carried the subject into details and intricacies where it cannot be followed: on the other hand, to describe the Roman world in the fourth century as a Christian world would be taking an unwarranted liberty with the plain facts of history.

The last feeble remnants of paganism were in fact burned away in the fierce heat of the barbaric invasions of the fifth century. After that time we can safely designate the former limits of the Roman Empire as the Christian world. From this point we can resume the subject of church expansion by the "second method" indicated at the head of this article. But concerning the transition period of the fourth and fifth centuries, from the time Christianity is predominant in the Roman world until it becomes the sole religion of the Roman world, both methods fail us and the map can tell us practically nothing.

BARBARIANS OF THE INVASION.

Another source of intricacy occurring at this point should not escape notice. It was in the fourth century that Christianity began its spread among the barbarian Teutonic nations north of the Danube. The _Goths_, located on the Danube, between the Theiss and the Euxine, were converted to Christianity, in the form known as Arianism, by the missionary bishop Ulphilas, and the faith extended in the succeeding century to many other confederations of the Germanic race. This fact represented, for a time, the Christianization, whole or partial, of some peoples beyond the borders of the Empire. With the migrations of the fifth and sixth centuries, however, these converts, without exception, carried their new faith with them into the Empire, and their deserted homes, left open to new and pagan settlers, simply became the field for the renewed missionary effort of a later age. It is a historical fact, from a cartographic standpoint a fortunate one, that, with all the geographic oscillations of this period between Christianity and paganism, the Christian world finally emerged with its boundaries conforming, with only a few exceptions, to the former frontiers of the Roman Empire.

Whether or not this is a historical accident it nevertheless gives technical accuracy from the geographic standpoint to the statement that Christianity first made the conquest of the Roman world; from thence it went out to complete the conquest of Europe.

CONVERSION OF EUROPE.

With the view, as afforded on the map, of the extent of Christianity at the commencement of the seventh century, we have entered definitely upon the "second method." Indeed, in Ireland, Wales and Scotland, where the Celtic church has already put forth its missionary effort, the method has, in point of date, been anticipated; but this fact need cause no confusion in treatment. Henceforth the spread of Christianity is noted as it made its way from "people to people." At this point, however, occurs the greatest intangibility of the subject. The dates given under each country represent, as stated in the key to the map, "the approximate periods of conversion." It is not to be inferred, however, that Christianity was completely unknown in any of these countries prior to the periods given, or that the work of conversion was in each case entirely completed within the time specified. But it is an absolute necessity to give some definiteness to these "periods of conversion"; to assign with all distinctness possible the time when each land passed from the list of pagan to the list of Christian nations. The dates marking the limits to these periods are perhaps chosen by an arbitrary method. The basis of their selection, however, has been almost invariably some salient point, first in the introduction and finally in the general acceptance of the Christian faith. In order that the reader may possess the easy means of independent opinion or critical judgment, the explanation is appended of the dates thus used, concerning which a question might legitimately arise.

Goths. Converted to Arian Christianity by Ulphilas, 341-381.

These dates cover the period of the ministry of Ulphilas, whose efforts resulted in the conversion of the great body of the Danubian Goths. He received his ordination and entered upon his work in 341, and died at Constantinople in 381. (See C. A. A. Scott's "Ulfilas.")

Suevi, Burgundians and Lombards.

These people, like the Goths, passed from paganism through the medium of Arian Christianity to final Orthodoxy. Concerning the first process, it is possible to establish nothing, save that these Teutonic peoples appeared in the Empire in the fifth century as professors of the Arian faith. The exact time of the acceptance of this faith is of less consequence. The second transition from Arianism to Orthodoxy occurred at a different time in each case. The Suevi embraced the Catholic faith in 550; the Visigoths, through their Catholic king Reccared, were brought within the church at the third council of Toledo (589). Further north the Burgundians embraced Catholicism through their king Sigismond in 517, and, finally, the Lombards, the last of the Arians, accepted Orthodoxy in the beginning of the seventh century. The Vandals, another Arian German nation of this period, figured in Africa in the fourth century.

They were destroyed, however, by the arms of Belisarius in 534, and their early disappearance renders unnecessary their representation on the present map.

Franks. Christianity introduced in 496.

This is the date of the historic conversion of Clovis and his warriors on the battlefield of Tolbiac. The Franks were the first of the Germanic peoples to pass, as a nation, to orthodoxy direct from paganism, and their conversion, as we have seen, was soon followed by the progress from Arianism to Orthodoxy of the other Germanic nations within the borders of the Empire.

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Ireland. Christianity introduced by Patrick, 440-493.

St. Patrick entered upon his missionary work in Ireland in 440; he died on the scene of his labors in 493. This period witnessed the conversion of the bulk of the Irish nation.

Picts. Christianity introduced from Ireland by Columba, 563-597.

These dates cover the period of St. Columba's ministry. The work of St. Ninian, the "apostle of the Lowlands" in the previous century, left very few enduring results. The period from 563, the date of the founding of the famous Celtic monastery of Iona, to the death of Columba in 597, witnessed, however, the conversion of the great mass of the Pictish nation.

Strathclyde. Christianity introduced by Kentigern, 550-603.

These dates, like the two preceding, cover the period of the ministry of a single man, Kentigern, the "apostle of Strathclyde." The date marking the commencement of Kentigern's labors is approximate. He died in 603.

England.

The Celtic church had been uprooted in England by the Anglo-Saxon invasions of the fifth and sixth centuries. While its missionary efforts were now being expended on Scotland, Strathclyde, and Cornwall, its pristine seat had thus fallen away to complete paganism. The Christianization of England was the work of the seventh century, and in this work the Celtic church, though expending great effort, was anticipated and ultimately outstripped by the church of Rome.

Kent. Christianity introduced by Augustine, 597-604.

These dates cover the ministry of St. Augustine, the apostle of Kent. This was the first foothold gained by the Roman church on the soil of Britain.

Northumbria.—627-651.

Edwin (Eadwine), king of Northumbria, received baptism from the Kentish missionary Paulinus on Easter Eve, 627.

The process of conversion was continued by the Celtic missionary, Aidin, who died in 651. The Christianity of Northumbria had begun before the latter date, however, to influence the surrounding states.

East Anglia.—630-647.

East Anglia had one Christian king prior to this period; but it was only with the accession of Sigebert (630) that great progress was made in the conversion of the people. The reign of king Anna witnesses the practical completion of this work. In 647 the efforts of this sovereign led to the baptism of Cenwalch, king of the West Saxons.

Wessex.—634-648.

The conversion of the West Saxons was begun by the missionary Birinus in 634. The year 648 witnessed the restoration of the Christian king Cenwalch.

Mercia.—654-670.

Mercia was one of the last of the great English kingdoms to accept the faith. Their king, Penda, was indeed the most formidable foe the church encountered in the British Isles. The conversion of Penda's son Peada admitted the gospel to the Middle Angles, who accepted Christianity in 653. The East Saxons embraced the faith at about the same time. Finally in 654 the defeat and death of Penda at the hand of Oswy, the Christian king of Northumbria, opened the doors of Mercia as well. The conversion of the realm was practically accomplished during the next few years.

Sussex.—681.

The leaders of the South Saxons received baptism at the hands of the apostle Wilfred in 681. Sussex was the last retreat of paganism on the English mainland, and five years later the conversion of the inhabitants of the Isle of Wight completed the spread of Christianity over every portion of the British Isles.

Frisians. Christianity introduced by Willibrord, 690-739.

The work of St. Willibrord among the Frisians was one of many manifestations of the missionary activity of the Celtic church. Willibrord introduced Christianity among these people during the years of his ministry, but to judge by the subsequent martyrdom of Boniface in Friesland (755) the work of conversion was not fully completed in all quarters until a later time.

Mission Field of Boniface.—722-755.

The object of the map is not merely to locate the mission field of the great "apostle of Germany," but also to give the location and date of the various bishoprics which owed their foundation to his missionary efforts.

Saxons.—787-805.

Of all the nations converted to Christianity up to this time the Saxons were the first conquest of the sword. The two most powerful Saxon chiefs were baptized in 787; but it was not until their complete defeat and subjugation by Charlemagne in 805 that the work of conversion showed a degree of completeness. With the Christianization of the Saxons the cordon of the church was completed around the Germanic nations.

Moravia. Christianity introduced by Cyrillus and Methodius, 863-900.

St. Cyrillus, the "apostle of the Slavs," entered upon his mission in Moravia in 863. The political Moravia of the ninth century, under Rastislav and Sviatopluk, exceeded greatly the limits of the modern province; but the missionary labor of the brothers Cyrillus and Methodius seems to have produced its principal results in the modern Moravian territory, as indicated on the map. Methodius, the survivor of the brothers, died about 900. In the tenth century Moravia figures as Christian.

Czechs.—880-1039.

The door to Bohemia was first opened from Moravia in the time of Sviatopluk. The reactions in favor of paganism were, however, unusually prolonged and violent. Severus, Archbishop of Prague, finally succeeded in enforcing the various rules of the Christian cultus (1039).

Poles.—966-1034.

The Polish duke Mieczyslav was baptized in 966. Mieczyslav II. died in 1034. These dates cover the active missionary time when, indeed, the efforts of the clergy were backed by the strong arm of the sovereign. Poland did not, however, become completely Christian until a somewhat later period.

Bulgarians.—863-900.

The Bulgarian prince Bogoris was baptized in 863. Again, as in so many other cases, the faith was compelled to pass to the people through the medium of the sovereign. The second date is arbitrary, although Bulgaria appears definitely as a Christian country at the commencement of the tenth century.

Magyars.—950-1050.

Missionaries were admitted into the territory of the Magyars in 950.

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The coronation of St. Stephen, the "apostolic king," (1000) marked the real triumph of Christianity in Hungary. A number of pagan reactions occurred, however, in the eleventh century, so that it is impossible to place the conversion of the Magyars at an earlier date than the last one assigned.

Russians.—988-1015.

The Russian grand-duke Vladimir was baptized on the occasion of his marriage to the princess Anne, sister of the Byzantine Emperor, in 988. Before his death in 1015 Christianity had through his efforts become the accepted religion of his people.

Danes.—Converted by Ansgar and his successors, 827-1035.

The Danes had been visited by missionaries prior to the ninth century, but their work had left no permanent result. The arrival of Ansgar, the "apostle of the North" (827), marks the real beginning of the period of conversion. This period in Denmark was an unusually long one. It was not fully complete until the reign of Canute the Great (1019-1035).

Swedes (Gothia). Christianity introduced by Ansgar and his successors, 829-1000.

Ansgar made his first visit to Sweden in 829, two years after his arrival in Denmark. The period of conversion, as in Denmark, was a long one; but by the year 1000 the southern section, Gothia or Gothland, had become Christian. The conversion of the northern Swedes was not completed for another century.

Norwegians.—935-1030.

The period of conversion in Norway began with the reign of the Christian king Hakon the Good. The faith made slow progress, however, until the reign of Olaf Trygveson, who ascended the throne near the end of the tenth century. The work of conversion was completed in the reign of Olaf the Saint (1014-1030).

Pomeranians. Christianity introduced by Otho of Bamberg, 1124-1128.

The attempt of the Poles to convert the Pomeranians by the sword prior to these dates had proven unavailing, and missionaries had been driven from the country. Within the short space of four years, however, Otho of Bamberg succeeded in bringing the great mass of the people within the pale of the church.

Abotrites.—1125-1162.

The conversion of these people was clearly the work of the sword. It was accomplished within the time specified by Albert the Bear, first margrave of Brandenburg, and Henry the Lion, duke of Saxony. The last heathen king became the first Christian duke of Mecklenburg in 1162. Further south the kindred Wend nations between the Elbe and the Oder had been the object of German effort, both missionary and military, for over two centuries, but had generally come within the church before this time.

Lives and Prussians. Christianity introduced by the Sword Brothers, 1202-1236, and by the Teutonic Knights, 1230-1289.

These conversions, the work of the transplanted military orders of Palestine, were direct conquests of the sword, and as such possess a definiteness which is so unfortunately lacking in so many other cases.

So much for the character and the purpose of the dates which appear on this map. In the employment of the colors, the periods covered are longer, and as a consequence the general results are somewhat more definite. The use of a color system directly over a date system is intended to afford an immediate though general view, From this to the special aspects presented by the date features is a simple step in the development of the subject.

Another feature of the map which may not escape notice is the different systems used, respectively, in the Roman and Mediæval period for the spelling of urban names. A development map covering a long period of history cannot be entirely free from anachronisms of this nature; but a method has nevertheless been followed in the spelling of these place names:—to give in each case the spelling current at the period of conversion. The fact that the labors of the Christian missionaries were confined mostly to the Roman world in the Roman period, and did not extend to non-Roman lands until the Middle Ages, enables us to limit our spelling of civic names to a double system. The cities of the Roman and of the Mediæval period are shown on the map and in the key in two different styles of type. Only in the cases of cities like Rome, Constantinople and Antioch, where the current form has the absolute sanction of usage even for classic times, has there been any deviation from the strict line of this method.

In conclusion, the general features of the subject present themselves as follows: Had the advance of Christianity, like Mohammedanism, been by conquest, had the bounds of the Christian faith been thus rendered ever conterminous with the limits of a people or an empire, then, indeed, the subject of church expansion would possess a tangibility and coherency concerning which exact statement would be possible. The historical geography of the Christian church would then partake of some of the precision of political division. But the non-political element in the Christian cultus deprives us, in the study of the subject, of this invaluable aid. At a later time, when the conquests of the soul were backed by the strong arm of power, and when the new faith, as often happened, passed to the people from the sovereign, a measure of this exactness is perhaps possible.

We have witnessed an indication of these tendencies in many cases, as we approached the termination of the period covered by this map. But the fact remains that the fundamental character of the Christian faith precludes, in the main, the possibility of its growth being measured by the rules which govern ordinary political expansion.

This being then a subject on which definiteness is well nigh impossible, it has been treated by a method correspondingly elastic. A working basis for the study of the subject is, however, afforded by this system. This basis secured, the student may then systematically pursue his theme.

BIBLIOGRAPHY.