Christianity as the Roman state religion

Source: Wikipedia, the free encyclopedia.

In the year before the Council of Constantinople in 381, the Trinitarian version of Christianity became the official religion of the Roman Empire when Emperor

Oriental Orthodoxy, and the Catholic Church
all claim to stand in continuity from the Nicene church to which Theodosius granted recognition.

Earlier in the 4th century, following the

Iberian Peninsula to Islam, severely restricting the reach both of the Byzantine Empire and of its church. Christian missionary activity directed from the capital of Constantinople did not lead to a lasting expansion of the formal link between the church and the Byzantine emperor, since areas outside the Byzantine Empire's political and military control set up their own distinct churches, as in the case of Bulgaria
in 919.

Chalcedonian church apparatus (see the Pentarchy). However, Justinian claimed "the right and duty of regulating by his laws the minutest details of worship and discipline, and also of dictating the theological opinions to be held in the Church".[8][9]

In Justinian's day, the Christian church was not entirely under the emperor's control even in the East: the Oriental Orthodox Churches had seceded, having rejected the Council of Chalcedon in 451, and called the adherents of the imperially-recognized church "Melkites", from Syriac malkâniya ("imperial").[10][11] In Western Europe, Christianity was mostly subject to the laws and customs of nations that owed no allegiance to the emperor in Constantinople.[12] While Eastern-born popes appointed or at least confirmed by the emperor continued to be loyal to him as their political lord, they refused to accept his authority in religious matters,[13] or the authority of such a council as the imperially convoked Council of Hieria of 754. Pope Gregory III (731–741) was the last Bishop of Rome to ask the Byzantine ruler to ratify his election.[14][15] With the crowning of Charlemagne by Pope Leo III on 25 December 800 as Imperator Romanorum, the political split between East and West became irrevocable. Spiritually, Chalcedonian Christianity persisted, at least in theory, as a unified entity until the Great Schism and its formal division with the mutual excommunication in 1054 of Rome and Constantinople. The empire finally collapsed with the Fall of Constantinople to the Islamic Ottoman Turks in 1453.[16]

The obliteration of the empire's boundaries by

Celtic peoples who had never been part of the Roman Empire, fostered the idea of a universal church free from association with a particular state.[17] On the contrary, "in the East Roman or Byzantine view, when the Roman Empire became Christian, the perfect world order willed by God had been achieved: one universal empire was sovereign, and coterminous with it was the one universal church";[18] and the church came, by the time of the demise of the Byzantine Empire in 1453, to merge psychologically with it to the extent that its bishops had difficulty in thinking of Nicene Christianity without an emperor.[b][21]

The legacy of the idea of a universal church carries on in today's Catholic Church, Eastern Orthodox Church, Oriental Orthodox Churches, and the Church of the East. Many other churches, such as the Anglican Communion, claim succession to this universal church.

History

Early Christianity in relation to the state

Monogramme of Christ (the Chi Rho) on a plaque of a sarcophagus, 4th-century AD, marble, Musei Vaticani, on display in a temporary exhibition at the Colosseum in Rome, Italy

Before the end of the 1st century, the Roman authorities recognized Christianity as a

Fiscus Iudaicus, the annual tax upon the Jews. Pliny the Younger, when propraetor in Bithynia in 103, assumes in his letters to Trajan that because Christians do not pay the tax, they are not Jews.[22][23][24]

Since paying taxes had been one of the ways that Jews demonstrated their goodwill and loyalty toward the empire, Christians had to negotiate their own alternatives to participating in the

Church Father Tertullian, for instance, attempted to argue that Christianity was not inherently treasonous, and that Christians could offer their own form of prayer for the well-being of the emperor.[25]

3rd century, the dominant faith in some of them. Christians accounted for approximately 10% of the Roman population by 300, according to some estimates.[26] Christianity then rapidly grew in the 4th century - Rodney Stark estimated that Christians accounted for 56.5% of the Roman population by 350.[27] According to Will Durant, the Christian Church prevailed over paganism because it offered a much more attractive doctrine and because the church leaders addressed human needs better than their rivals.[28]

In 301, the Kingdom of Armenia, nominally a Roman client kingdom but ruled by a Parthian dynasty,[29] became the first nation to adopt Christianity as its state religion, with the possible exception of Osroene in 201.[30]

Establishment and early controversies

Major communions of the 4th, 5th, and 6th centuries
Communion Major churches Primary centers
Chalcedonian
Christianity

(after 451)
Catholic/Orthodox Church
Georgian Church
Church of Carthage
Church of Cyprus
Maronite Church[c]
Rome, Alexandria, Antioch, Constantinople,
Iberia)
Carthage
Province of Cyprus
Phoenicia
Nestorianism
(after 431)
Persian church
Sassanid Empire (Persia)[36]
Miaphysitism
(after 451)

Egypt[37]
Donatism
(largely ended after 411)
North Africa[38]
Arianism parts of Eastern Roman Empire until 380
Gothic tribes[39]

In 311, with the

Constantine issued the Edict of Milan, granting to Christians and others "the right of open and free observance of their worship".[40]

Constantine began to utilize Christian symbols such as the

Over the course of the

A

Julian the Apostate, the Donatists, who formed the majority party in the Roman province of Africa for 30 years,[43] were given official approval.[44]

Constantine and the bishops of the Council of Nicaea (325). The centrally placed and haloed Emperor holds the Creed of the First Council of Constantinople
(381).

Debates within Christianity

Christian scholars and populace within the empire were increasingly embroiled in debates regarding

homoousian view (the Father and the Son are of one substance), defined at the Council at Nicaea in 325 and later championed by Athanasius of Alexandria, and the Arian view (the Father and the Son are similar, but the Father is greater than the Son). Emperors thereby became ever more involved with the increasingly divided early Church.[45]

Constantine backed the Nicene Creed of Nicaea, but was baptized on his deathbed by the

It is our desire that all the various nations which are subject to our Clemency and Moderation, should continue to profess that religion which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition, and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria, a man of apostolic holiness. According to the apostolic teaching and the doctrine of the Gospel, let us believe in the one deity of the Father, the Son and the Holy Spirit, in equal majesty and in a holy Trinity. We authorize the followers of this law to assume the title of Catholic Christians; but as for the others, since, in our judgment they are foolish madmen, we decree that they shall be branded with the ignominious name of heretics, and shall not presume to give to their conventicles the name of churches. They will suffer in the first place the chastisement of the divine condemnation and in the second the punishment of our authority which in accordance with the will of Heaven we shall decide to inflict.

— Edict of Thessalonica

In 391, Theodosius closed all the "pagan" (non-Christian and non-Jewish) temples and formally forbade pagan worship.[47]

Late antiquity

Changes in extent of the Empire ruled from Constantinople.
476 End of the Western Empire; 550 Conquests of Justinian I; 717 Accession of Leo the Isaurian; 867 Accession of Basil I; 1025 Death of Basil II; 1095 Eve of the First Crusade; 1170 Under Manuel I; 1270 Under Michael VIII Palaiologos; 1400 Before the fall of Constantinople

At the end of the 4th century the Roman Empire had effectively split into two parts although their economies and the imperial-recognized church were still strongly tied. The two halves of the empire had always had cultural differences, exemplified in particular by the widespread use of the Greek language in the Eastern Empire and its more limited use in the West (Greek, as well as Latin, was used in the West, but Latin was the spoken vernacular).

By the time Christianity became the state religion of the empire at the end of the 4th century, scholars in the West had largely abandoned Greek in favor of Latin. Even the Church in Rome, where Greek continued to be used in the liturgy longer than in the provinces, abandoned Greek.[d] Jerome's Vulgate had begun to replace the older Latin translations of the Bible.

The Hagia Sophia basilica in Constantinople, for centuries the largest church building in the world.

The

Archbishop Flavian of Constantinople.[49]

Nestorius taught that Christ's divine and human nature were distinct persons, and hence

First Council of Ephesus rejected Nestorius' view, causing churches centered around the School of Edessa, a city at the edge of the empire, to break with the imperial church (see Nestorian schism).[49]

Persecuted within the Roman Empire, many Nestorians fled to

Sassanid Church (the future Church of the East). The Second Council of Ephesus upheld the view of Eutyches, but was overturned two years later by the Council of Chalcedon, called by Emperor Marcian. Rejection of the Council of Chalcedon led to the exodus from the state church of the majority of Christians in Egypt and many in the Levant, who preferred Miaphysite theology.[49]

Thus, within a century of the link established by Theodosius between the emperor and the church in his empire, it suffered a significant diminishment. Those who upheld the Council of Chalcedon became known in

Oriental Orthodoxy.[51] In spite of these schisms, however, the Chalcedonian Nicene church still represented the majority of Christians within the by now already diminished Roman Empire.[52]

End of the Western Roman Empire

Odoacer's kingdom in 480, after annexing Dalmatia and most of Sicily.

In the 5th century, the Western Empire rapidly

Germanic tribes, particularly the Goths and Vandals, conquered the western provinces. Rome was sacked in 410 and 455, and was to be sacked again in the following century in 546.[39]

By 476, the Germanic chieftain

Romulus Augustus, though he nominally submitted to the authority of Constantinople. The Arian Germanic tribes established their own systems of churches and bishops in the western provinces but were generally tolerant of the population who chose to remain in communion with the imperial church.[39]

In 533, Roman Emperor Justinian in Constantinople launched a military campaign to reclaim the western provinces from the Arian Germans, starting with North Africa and proceeding to Italy. His success in recapturing much of the western Mediterranean was temporary. The empire soon lost most of these gains, but held Rome, as part of the Exarchate of Ravenna, until 751.

Justinian definitively established

Codex Justinianus: "We direct that all Catholic churches, throughout the entire world, shall be placed under the control of the orthodox bishops who have embraced the Nicene Creed."[54]

By the end of the 6th century the church within the Empire had become firmly tied with the imperial government,[55] while in the west Christianity was mostly subject to the laws and customs of nations that owed no allegiance to the emperor.[12]

Patriarchates in the Empire

Leo III
extended the jurisdiction of Constantinople to the territories bordered in pink.

Emperor

Antioch and Jerusalem, a superior ecclesial authority that covered the whole of his empire. The First Council of Nicaea in 325 reaffirmed that the bishop of a provincial capital, the metropolitan bishop, had a certain authority over the bishops of the province.[56] But it also recognized the existing supra-metropolitan authority of the sees of Rome, Alexandria and Antioch,[57] and granted special recognition to Jerusalem.[58][59][60]

Constantinople was added at the First Council of Constantinople (381)[61] and given authority initially only over Thrace. By a canon of contested validity,[62] the Council of Chalcedon (451) placed Asia and Pontus,[63] which together made up Anatolia, under Constantinople, although their autonomy had been recognized at the council of 381.[64][65]

Rome never recognized this pentarchy of five sees as constituting the leadership of the church. It maintained that, in accordance with the First Council of Nicaea, only the three "Petrine" sees of Rome, Alexandria and Antioch had a real patriarchal function.[66] The canons of the Quinisext Council of 692, which gave ecclesiastical sanction to Justinian's decree, were also never fully accepted by the Western Church.[67]

iconoclast policies were resisted by Pope Gregory III. The Emperor reacted by transferring to the ecclesiastical jurisdiction of Constantinople in 740 the territories in Greece, Illyria, Sicily and Calabria that had been under Rome (see map), leaving the bishop of Rome with only a minute part of the lands over which the empire still had control.[69]

The Patriarch of Constantinople had already adopted the title of "ecumenical patriarch", indicating what he saw as his position in the oikoumene, the Christian world ideally headed by the emperor and the patriarch of the emperor's capital.[70][71] Also under the influence of the imperial model of governance of the state church, in which "the emperor becomes the actual executive organ of the universal Church",[72] the pentarchy model of governance of the state church regressed to a monarchy of the Patriarch of Constantinople.[72][73]

Rise of Islam

A map of Muslim expansion in the 7th and 8th centuries.

The

Palestine, and Syria
.

Suddenly, much of the Christian world was under Muslim rule. Over the coming centuries the successive Muslim states became some of the most powerful in the Mediterranean world.

Though the Byzantine church claimed religious authority over Christians in Egypt and the

miaphysites and members of other sects. The new Muslim rulers, in contrast, offered religious tolerance to Christians of all sects. Additionally subjects of the Muslim Empire could be accepted as Muslims simply by declaring a belief in a single deity and reverence for Muhammad (see shahada). As a result, the peoples of Egypt, Palestine and Syria largely accepted their new rulers and many declared themselves Muslims within a few generations. Muslim incursions later found success in parts of Europe, particularly Spain (see Al-Andalus).[74]

Expansion of Christianity in Europe

The spread of Christianity in Europe by 325 AD (dark blue) and 600 AD (light blue).

During the

Slavic Great Moravia. By then most of the Slavic population of Bulgaria was Christian and Tsar Boris I himself was baptized in 864. Serbia was accounted Christian by about 870.[75] In early 867 Patriarch Photios I of Constantinople wrote that Christianity was accepted by the Kievan Rus'
, which however was definitively Christianized only at the close of the following century.

The spread of Christianity in Europe by 1000.

Of these, the Church in Great Moravia chose immediately to link with Rome, not Constantinople: the missionaries sent there sided with the Pope during the

Acheloos and Katasyrtai, Bulgaria declared its church autocephalous and elevated it to the rank of patriarchate, an autonomy recognized in 927 by Constantinople,[77][78] but abolished by Emperor Basil II
Bulgaroktonos (the Bulgar-Slayer) after his 1018 conquest of Bulgaria.

In Serbia, which became an independent kingdom in the early 13th century,

Stephen Uroš IV Dušan
, after conquering a large part of Byzantine territory in Europe and assuming the title of Tsar, raised the Serbian archbishop to the rank of patriarch in 1346, a rank maintained until after the fall of the Byzantine Empire to the Turks. No Byzantine emperor ever ruled Russian Christendom.

Expansion of the church in western and northern Europe began much earlier, with the conversion of the Irish in the 5th century, the Franks at the end of the same century, the Arian Visigoths in Spain soon afterwards, and the English at the end of the 6th century. By the time the Byzantine missions to central and eastern Europe began, Christian western Europe, in spite of losing most of Spain to Islam, encompassed Germany and part of Scandinavia, and, apart from the south of Italy, was independent of the Byzantine Empire and had been almost entirely so for centuries.

This situation fostered the idea of a universal church linked to no one particular state.

East-West Schism
, had even ceased to be in communion with it.

East–West Schism (1054)

The coronation of Charlemagne as emperor.

With the defeat and death in 751 of the last Exarch of Ravenna and the end of the Exarchate, Rome ceased to be part of the Byzantine Empire. Forced to seek protection elsewhere,[79] the popes turned to the Franks and, with the coronation of Charlemagne by Pope Leo III on 25 December 800, transferred their political allegiance to a rival Roman emperor. Disputes between the see of Rome, which claimed authority over all other sees, and that of Constantinople, which was now without rival in the empire, culminated perhaps inevitably[80] in mutual excommunications in 1054.

Communion with Constantinople was broken off by European Christians with the exception of those ruled by the empire (including the Bulgarians and Serbs) and of the fledgling Kievan or Russian Church, then a metropolitanate of the patriarchate of Constantinople. This church became independent only in 1448, just five years before the extinction of the empire,[81] after which the Turkish authorities included all their Orthodox Christian subjects of whatever ethnicity in a single millet headed by the Patriarch of Constantinople.

The Westerners who set up Crusader states in Greece and the Middle East appointed Latin (Western) patriarchs and other hierarchs, thus giving concrete reality and permanence to the schism.[82][83][84] Efforts were made in 1274 (Second Council of Lyon) and 1439 (Council of Florence) to restore communion between East and West, but the agreements reached by the participating eastern delegations and by the emperor were rejected by the vast majority of Byzantine Christians.

In the East, the idea that the Byzantine emperor was the head of Christians everywhere persisted among churchmen as long as the empire existed, even when its actual territory was reduced to very little. In 1393, only 60 years before the fall of the capital,

Basil I of Muscovy defending the liturgical commemoration in Russian churches of the Byzantine emperor on the grounds that he was "emperor (βασιλεύς) and autokrator of the Romans, that is of all Christians".[19] According to Patriarch Antony, "it is not possible among Christians to have a Church and not to have an emperor. For the empire and the Church have great unity and commonality, and it is not possible to separate them",[85][86][20] and "the holy emperor is not like the rulers and governors of other regions".[20][87]

Legacy

Following the schism between the Eastern and Western churches, various emperors sought at times but without success to reunite Christendom, invoking the notion of Christian unity between East and West in an attempt to obtain assistance from the pope and Western Europe against the Muslims who were gradually conquering the empire's territory. But the period of the Western Crusades against the Muslims had passed before even the first of the two reunion councils was held.

Even when persecuted by the emperor, the Eastern Church, George Pachymeres said, "counted the days until they should be rid not of their emperor (for they could no more live without an emperor than a body without a heart), but of their current misfortunes".[88] The church had come to merge psychologically in the minds of the Eastern bishops with the empire to such an extent that they had difficulty in thinking of Christianity without an emperor.[21]

In Western Europe, on the other hand, the idea of a universal church linked to the Emperor of Constantinople was replaced by that in which the Roman see was supreme.[e] "Membership in a universal church replaced citizenship in a universal empire. Across Europe, from Italy to Ireland, a new society centered on Christianity was forming."[90]

The

Protestant Reformation, including Lutheranism and Anglicanism
.

See also

Notes

  1. ^ The Edict is the first which definitely introduces catholic orthodoxy as the established religion of the Roman world. It marks the end of the fourth-century religious controversy on the Trinity, occasioned by the Arian heresy and calling forth definitions of orthodox dogma by the Councils of Nicaea (325) and Constantinople (381). Acknowledgment of the true doctrine of the Trinity is made the test of State recognition. The citation of the Roman See as the yardstick of correct belief is significant; bracketing of the name of the Patriarch of Alexandria with that of the Pope was due to the Egyptian See's stalwart defence of the Trinitarian position, particularly under St. Athanasius. The last sentence of the Edict indicates that the Emperors contemplate the use of physical force in the service of orthodoxy; this is the first recorded instance of such a departure.[2]
  2. Patriarch Antony IV of Constantinople declared the Byzantine emperor to be "emperor (βασιλεύς) and autokrator of the Romans, that is of all Christians,[19] and "it is not possible among Christians to have a Church and not to have an emperor. For the empire and the Church have great unity and commonality, and it is not possible to separate them".[20]
  3. ^ "The first Christians in Rome were chiefly people who came from the East and spoke Greek. The founding of Constantinople naturally drew such people thither rather than to Rome, and then Christianity at Rome began to spread among the Roman population, so that at last the bulk of the Christian population in Rome spoke Latin. Hence the change in the language of the liturgy. … The liturgy was said (in Latin) first in one church and then in more, until the Greek liturgy was driven out, and the clergy ceased to know Greek. About 415 or 420 we find a Pope saying that he is unable to answer a letter from some Eastern bishops, because he has no one who could write Greek".[48]
  4. ^ "It was the papacy also which kept alive in western Europe the ideal of a universal imperial Church, for the whole of western Christendom came to acknowledge the supremacy of the Roman see".[89]

References

  1. ^ "Theodosius I". Christian History | Learn the History of Christianity & the Church. Retrieved 23 July 2021.
  2. ^ The Church and the State Through the Centuries Ed. Ehler, Sidney Z. and Morrall, John B.
  3. . In the most common sense, "mainstream" refers to Nicene Christianity, or rather the traditions which continue to claim adherence to the Nicene Creed.
  4. .
  5. ^ Forster (2008), p. 41.
  6. ^ Tony Honoré (1998), p. 5.
  7. ^ Latourette (1983), p. 175.
    Schaff (1883), p. 179.
    Irvin (2002), p. 160.
    O'Hare (1997), p. 88.
  8. ^ a b Ayer (1913), p. 553
  9. .
  10. .
  11. .
  12. ^ a b Ayer (1913), pp. 538–539
  13. ^ Ekonomou (2007), p. 218
  14. ^ Granfield (2000), p. 325
  15. ^ Noble (1984), p. 49
  16. ^ GCT (29 May 2020). "On This Day May 29, 1453: The Fall Of Constantinople". Greek City Times. Retrieved 5 December 2020.
  17. ^ a b Gerland, Ernst. "The Byzantine Empire" in The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. Retrieved 19 July 2010
  18. . Byzantine Church.
  19. ^ a b Meyendorff 1996, pp. 89.
  20. ^ .
  21. ^ a b Schadé (2006), art. "Byzantine Church"
  22. ^ a b Wylen (1995). pp. 190–192.
  23. ^ a b Dunn (1999). pp. 33–34.
  24. ^ a b Boatwright (2004). p. 426.
  25. ^ Tertullian, Apologeticus 30.1, as discussed by Cecilia Ames, "Roman Religion in the Vision of Tertullian", in A Companion to Roman Religion (Blackwell, 2007), pp. 467–468 et passim.
  26. ^ Hopkins(1998), p. 191
  27. .
  28. ^ Durant, Will. Caesar and Christ. New York: Simon and Schuster. 1972
  29. .
  30. .
  31. ^ Saint John Maron
  32. ^ No'man, Paul (1996). The Yesterday of the Maronite Church and it's Tomorrow (in Arabic). Ghosta: Books.
  33. ^ History of the Maronites, Maronite Heritage.com, 13 April 2016.
  34. .
  35. ^ Stewart, John (1928). Nestorian Missionary Enterprise: A Church on Fire. Edinburgh: T. & T. Clark.
  36. ^ O'Leary (2000), pp. 131–137.
  37. ^ Price (2005), pp. 52–55.
  38. ^ Dwyer (1998), pp. 109–111.
  39. ^ a b c Anderson (2010), p. 604.
    Amory (), pp. 259–262.
  40. ., pp. 662–663
  41. ^ Payton (2007), p. 29.
  42. ^ Irvin (2002), p. 164, ch. 15.
  43. ^ "Encyclopædia Britannica, Facts about Julian: Donatists".
  44. ^ "The Donatists and Their Relation to Church and State « Biographia Evangelica". Archived from the original on 27 December 2019. Retrieved 16 July 2010.
  45. ^ Irvin (2002), p. 164, ch. 16.
  46. .
  47. . In 391 Theodosius I established Nicene Christianity as the official…
  48. ^ Alfred Plummer, Conversations with Dr. Döllinger 1870–1890, ed. Robrecht Boudens (Leuven University Press, 1985), p. 13
  49. ^ a b c Price (2005), p. 52
  50. ^ Price (2005), p. 54
  51. ^ Bussell (1910), p. 346.
  52. ^ Latourette (1975), p. 183.
  53. ^ Ayer (1913), p. 538
  54. ^ "Code of Justinian I.5.21". Archived from the original on 27 July 2013.
  55. ^ Cairns (1996), p. 124. "By 590 the church had not only been freed from persecution by the Roman state but had become closely linked with that state."
  56. ^ "NPNF2-14. The Seven Ecumenical Councils – Christian Classics Ethereal Library". www.ccel.org.
  57. ^ "NPNF2-14. The Seven Ecumenical Councils – Christian Classics Ethereal Library". www.ccel.org.
  58. ^ "NPNF2-14. The Seven Ecumenical Councils – Christian Classics Ethereal Library". www.ccel.org.
  59. .
  60. .
  61. ^ "NPNF2-14. The Seven Ecumenical Councils - Christian Classics Ethereal Library". www.ccel.org.
  62. ^ "George C. Michalopulos, "Canon 28 and Eastern Papalism: Cause or Effect?"". Archived from the original on 10 January 2013.
  63. ^ "NPNF2-14. The Seven Ecumenical Councils – Christian Classics Ethereal Library". www.ccel.org.
  64. ^ "NPNF2-14. The Seven Ecumenical Councils – Christian Classics Ethereal Library". www.ccel.org.
  65. ^ L'idea di pentarchia nella cristianità
  66. – via Google Books.
  67. ^ "Quinisext Council | Christianity". Encyclopedia Britannica.
  68. ), p. 73
  69. ^ Treadgold. History of the Byzantine State, pp. 354–355.
  70. ), p. 20
  71. ), p. 44
  72. ^ – via Google Books.
  73. ^ "Milton V. Anastos – 21. The theory of the pentarchy and Byzantine arguments against the Roman primacy". www.myriobiblos.gr.
  74. ^ Cardini (2001), p. 9.
  75. ^ The entry of the Slavs into Christendom, p. 208
  76. .
  77. – via Google Books.
  78. – via Google Books.
  79. .
  80. ), p. 186
  81. ^ E.E. Golubinskii, Istoriia russkoi tserkvi (Moscow: Universitetskaia tipografiia, 1900), vol. 2, pt. 1, p. 469
  82. .
  83. ^ "St Cletus Parish Adult Education, "Nails in the Coffin of Reunification"" (PDF).[permanent dead link]
  84. ^ "» The Melkites". melkite.org.
  85. .
  86. .
  87. .
  88. .
  89. ^ Arthur Edward Romilly Boak, A History of Rome to 565 A.D., p. 4030.
  90. .

Literature