Page 38 - History of Christianity - Student Textbook

Benedict's main achievement is a "Rule" containing precepts for his monks, referred to as the Holy Rule of Saint
Benedict. It is heavily influenced by the writings of St John Cassian (ca. 360 - 433, one of the Desert Fathers) and
shows strong affinity with the Rule of the Master. But it also has a unique spirit of balance, moderation,
reasonableness (epieikeia), and this persuaded most communities founded throughout the Middle Ages,
including communities of nuns, to adopt it. As a result the Holy Rule of St Benedict became one of the most
influential religious rules in Western Christendom. For this reason Benedict is often called "the founder of
western Christian monasticism".

Much theology came out of monasteries including many key theologians such as Anselm of Canterbury, Hugh of
St Victor, Thomas Aquinas, and Bonaventure.

Sixth to Eleventh Centuries (Development in East and West)

Reign of Emperor Justinian in the East 527-65

The reign of Justinian was an extremely significant period. It marked the final end of the
Roman Empire; the establishment of the new, Byzantine empire; the beginning of
Western Europe's unique position within the civilizations of the Old World; and made
possible the spread of Islam and the rise of the Franks. Justinian’s goal was to reunite
the East and West back into one great empire. By using men of great skills, he brought
much of the conquered empire together from the Goths and Vandals who had
swarmed the empire in the last 400s. However, a great bubonic plague literally
destroyed much of his accomplishment by the end of his days.

His accomplishments were to rebuild the church of Constantinople called Saint Sophia, built by Constantine. It
had burned, and within 40 days he employed ten thousand workmen to rebuild the church. It took five years
and eleven months and was dedicated on Christmas Day of 537. He used Byzantine architecture (central dome
with smaller domes around it). His other great accomplishment was the gathering of various Roman Laws into
one system of Codes called the Code of Justinian. In this law it was punishable by death to NOT believe in the
Trinity and to repeat Baptism (aimed at the Arians and Donatists).

555-59 – Council of Toledo introduces the filioque clause to the Nicene Creed which would eventually breed
tension with Eastern Christians.

The filioque clause was, and still is, a controversy in the church in relation to the Holy Spirit. The question is,
“from whom did the Holy Spirit precede, the Father, or the Father and the Son?” The word filioque means “and
son” in Latin. It is referred to as the “filioque clause” because the phrase “and son” was added to the Nicene
Creed, indicating that the Holy Spirit proceeded from the Father “and Son.” There was so much contention over
this issue that it eventually led to the split between the Roman Catholic and Eastern Orthodox churches in A. D.
1054. The two churches are still not in agreement on the filioque clause.

John 14:26 tells us, “But the Counselor, the Holy Spirit, whom the Father will send in my name...” John
15:26 tells us, “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who
goes out from the Father, He will testify about me.” See also John 14:16 and Philippians 1:19. These Scriptures
seem to indicate that the Spirit is sent out by both the Father and the Son. The essential matter in the filioque
clause is a desire to protect the deity of the Holy Spirit. The Bible clearly teaches that the Holy Spirit is God (Acts
5:3-4). Those who oppose the filioque clause object because they believe the Holy Spirit proceeding from the
Father and the Son makes the Holy Spirit “subservient” to the Father and Son. Those who uphold the filioque
clause believe that the Holy Spirit proceeding from both the Father and the Son does not impact the Spirit being
equally God with the Father and the Son.

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