5th centuryAD 401–500

Church life

• Augustine taught that Baptism given outside his church is still real Baptism. He said the sacrament belongs to Christ, so it does not need repeating. He also said that a person gains its benefit only by faith and unity with the church. P: Augustine, On Baptism I.1–3 V1: Darryl J. Pigeon, Cyprian, Augustine and the Donatist Schism, pp. 40–41, sacrament and benefit V2: John Paul Hoskins, The Unity of the Spirit, p. 181, possession, profit, and rejection of rebaptism.
• In AD 411, an imperial conference met at Carthage to end the Donatist split. The Donatists (a North African church that rebaptized those baptized elsewhere) had about 279 bishops there, and the main church had about 286. The imperial judge ruled for the main church, and Donatism then faded. The dispute was about whether Baptism depends on the minister’s purity. P: Augustine, Letter 185, on the Carthage conference V1: Catholic Encyclopedia, Augustine of Hippo, Donatist conference ruling V2: Encyclopaedia Britannica 1911, Donatists, conference of 411.
• Around AD 390–405, Jerome translated the first part of the Bible from Hebrew into Latin. His work helped form the Latin Bible later called the Vulgate. It put the Scriptures that point to Christ into the language of the western church. P: Jerome, Prologue to Samuel and Kings, paragraph beginning This prologue of the Scriptures V1: International Standard Bible Encyclopedia, Vulgate V2: Crawford Howell Toy and Ira Maurice Price, Vulgate, Jewish Encyclopedia.
• In about AD 496, Clovis, king of the Franks, was baptized at Reims by Bishop Remigius, with many of his warriors. Historians still argue over the exact year, and some place it as late as about 506. He joined the Nicene church (the church that confesses Christ as true God) rather than the Arian church. Arians denied that the Son is fully God. P: Gregory of Tours, History of the Franks II, on Clovis’s conversion V1: Catholic Encyclopedia, Clovis, baptism at Reims V2: EBSCO Research Starters, Baptism of Clovis, date and Nicene faith.

Controversy and heresy

• Augustine taught that grace changes the will and does more than teach. Pelagius (a British monk) taught that people can obey God by their own strength, with Christ’s teaching and example as help. Augustine said that this view shrinks the work of Christ. P: Augustine, On the Grace of Christ I.3–5 and I.10–14 V1: Catholic Encyclopedia, Pelagius and Pelagianism, teaching as instruction and example, and Augustine’s insistence on interior grace V2: Matthew J. Thomas, Justification, §4.3, Augustine’s objection to limiting grace to teaching and example.
• After about AD 426, monks near Marseilles, including John Cassian, said that Augustine went too far. They held that a person can make the first move toward faith, and that God’s grace then helps. Later writers call this view Semi-Pelagianism. The Synod of Orange condemned it in AD 529 (see unit 6). The dispute asks whether Christ’s grace alone begins faith. P: John Cassian, Conference 13, on the first stirrings of the will V1: Catholic Encyclopedia, Semipelagianism V2: Philip Schaff, History of the Christian Church III, §159, Semi-Pelagianism and Cassian.
• Cyril of Alexandria argued that Jesus Christ is one Son. Nestorius, bishop of Constantinople, was understood to split Christ into two persons, one divine and one human. The title Theotokos (Greek for “God-bearer,” or Mother of God) was at the center of the dispute. It says that the child Mary bore is truly God. P: Cyril’s second letter to Nestorius, received at Ephesus, and anathema 1 V1: Catholic Encyclopedia, Cyril of Alexandria V2: Benedict XVI, Cyril of Alexandria, 3 October 2007.
• The monk Eutyches taught that Christ’s humanity was absorbed into his divinity. His opponents called this view Eutychianism. After Chalcedon, many Christians in Egypt, Palestine, and Syria rejected the council. Today’s Oriental Orthodox churches descend from them, and they do not teach Eutyches’s view. P: Chalcedon, Session I, examination of the AD 449 proceedings V1: Catholic Encyclopedia, Council of Chalcedon, preceding events and rejection of Eutyches V2: Encyclopedia.com, Eutyches, teaching and condemnation.
• In AD 482, Emperor Zeno issued the Henotikon (“act of union”) to heal the split over Chalcedon. It took the Nicene Creed as the one standard and condemned Nestorius and Eutyches. It did not say whether Christ has one nature or two. It set aside any teaching from Chalcedon or other synods that went beyond Nicaea. In 484 Pope Felix III excommunicated Acacius, patriarch of Constantinople, and the Acacian schism (a split between Rome and Constantinople) began. It lasted until 519. P: Evagrius Scholasticus, Ecclesiastical History III.14, text of the Henotikon V1: Schaff-Herzog Encyclopedia, The Henoticon V2: Encyclopedia.com, Acacian Schism.

Councils and major events

• Carthage, AD 418: an African synod (a regional church council) condemned Pelagian teaching. It rejected two claims. One claim says Adam was made to die, sin or no sin. The other says infants have no original sin. It also said that grace helps us to do good and does not only forgive past sins. Canon 2 says that infants are baptized for the remission of sins. Pope Zosimus also condemned Pelagius and Caelestius in 418. P: Canons of the Council of Carthage (418) on sin and grace V1: Philip Schaff, History of the Christian Church III, Council of Carthage 418 and Zosimus V2: Catholic Encyclopedia, Pelagius and Pelagianism, Carthage and Zosimus.
  • Lutheran classification: Received. Augsburg Confession II also condemns the Pelagians, and Article IX holds that Baptism is needed for salvation and that children are to be baptized. Augsburg Confession II and Augsburg Confession IX.
• Ephesus, AD 431: the council condemned Nestorius and defended the unity of Christ’s person, including Mary’s title Theotokos. Nestorius was removed as bishop and later exiled. This protects the Gospel because the one who died for us is God’s own Son. P: Ephesus, Session I, Cyril’s letter and sentence against Nestorius V1: Catholic Encyclopedia, Council of Ephesus, first session and approval of Cyril’s letter V2: David Moser, Jesus’ Preexistence and Incarnation, §3.2, Ephesus’s approval of Cyril’s account of the one incarnate Word.
  • Lutheran classification: Received. The Formula of Concord cites Ephesus for the teaching that Christ’s flesh gives life, and it names Nestorius’s error. Luther lists Ephesus among the four early councils that defended Christ’s person. Solid Declaration VIII.15, 59, 76 and Luther, On the Councils and the Church.
• Constantinople, AD 448: Bishop Flavian held a local synod that condemned Eutyches and removed him from office. This was the first step in the Eutyches case. P: Chalcedon, Session I, reading of the acts of the AD 448 synod V1: Catholic Encyclopedia, Council of Chalcedon, preceding events V2: Hefele, History of the Councils, Eutyches and the Synod at Constantinople, 448.
  • Lutheran classification: Received. The synod rejected the mixing of Christ’s natures, which the Formula of Concord also denies. Epitome VIII.6.
• Ephesus II, AD 449: the assembly supported Eutyches and removed Flavian. Chalcedon later reversed this. The council is not counted as ecumenical (worldwide). Pope Leo called it the “Robber Council” (in Latin, latrocinium). Flavian died soon afterward. Christ’s two natures were at stake. P: Chalcedon, Session I, examination of the AD 449 proceedings V1: Catholic Encyclopedia, Chalcedon, preceding events and rejection of Eutyches V2: David Moser, Jesus’ Preexistence and Incarnation, §3.2, Eutyches’s rehabilitation in 449 and Chalcedon’s rejection of his position. The label comes from Chalcedon’s later judgment. The separate council account explains the name.
  • Lutheran classification: Spurious. The council backed Eutyches’s mixing of Christ’s natures, which the Confessions reject. It did not teach what the church confessed, and Chalcedon overturned it. The label judges its doctrine and authority and does not erase that it met. Epitome VIII.6 and Solid Declaration VIII.17–18.
• Chalcedon, AD 451: its definition confesses one and the same Christ in two natures, without confusion, change, division, or separation. The bishops accepted Leo’s Tome (see Major people). P: Chalcedon, Definition of Faith V1: Catholic Encyclopedia, Council of Chalcedon, definition V2: Andrew Ter Ern Loke, The Natures, Minds, and Wills of Christ, §1.3.
  • Lutheran classification: Received. The Formula of Concord cites Chalcedon on how each nature acts with the other in the one person of Christ. Canon 28 is a church-order rule about rank, and the Confessions do not make it doctrine. Solid Declaration VIII.18 and 46 and Luther, On the Councils and the Church.
• Chalcedon, canon 28: the council gave the bishop of Constantinople (“New Rome”) honors equal to Rome’s, second only in rank. Pope Leo protested and called it void. The dispute shows an early clash over Rome’s claim to rule the church. P: Chalcedon, Canon 28 V1: Catholic Encyclopedia, Council of Chalcedon, canon 28 and Leo’s protest V2: Catholic Encyclopedia, Leo I, claims of the Roman see.

Major people

• Cyril of Alexandria defended the personal union of the Word with humanity in the controversy with Nestorius. He held that the Son of God himself was born, suffered, and died as man. P: Cyril’s second letter to Nestorius, at Ephesus V1: Catholic Encyclopedia, Cyril of Alexandria V2: Benedict XVI, Cyril, 3 October 2007.
• Leo, bishop of Rome, wrote the Tome (a doctrinal letter) to Flavian in AD 449. It teaches that Christ has divine and human natures in one person. P: Leo, Letter 28, sections 3–5 V1: Catholic Encyclopedia, Leo I, Christological controversy V2: Benedict XVI, Leo, 5 March 2008.
• Augustine, bishop of Hippo in North Africa, wrote about Baptism and the need for Christ’s grace. He died on 28 August 430, while Vandals besieged Hippo. P: Augustine, On Baptism I.1–3 P: On the Grace of Christ I.3–5 V1: Catholic Encyclopedia, Works of Augustine, polemical writings against Donatists and Pelagians V2: Catholic Encyclopedia, Teaching of Augustine, grace and church.
• Augustine’s book The City of God answered pagans who blamed Christians for Rome’s sack. It argues that Christ’s kingdom does not rise or fall with Rome. He finished it about AD 426. P: Augustine, City of God, Book 1 summary and preface V1: Catholic Encyclopedia, Augustine of Hippo V2: Philip Schaff, Sketch of Augustine’s life, City of God begun 413 after Alaric, finished 426.
• John Chrysostom (“Golden Mouth”), bishop of Constantinople, was a famed preacher. He taught that in the Lord’s Supper believers receive Christ’s body. Empress Eudoxia’s court forced him into exile, and he died on 14 September 407. P: Chrysostom, Homily 82 on Matthew, on the Supper V1: Catholic Encyclopedia, John Chrysostom V2: EBSCO Research Starters, Saint John Chrysostom, Eudoxia and death on 14 September 407.
• Patrick served as a missionary bishop in fifth-century Ireland. His exact dates remain uncertain, and sources give different years for his death. He wrote that he baptized many converts. P: Patrick, Confession, §§14, 26, 28, and 32 to 34, English translation hosted by the Royal Irish Academy V1: Catholic Encyclopedia, St. Patrick, dates and mission V2: BBC Religions, Saint Patrick.

Wider world

• In AD 410, Alaric’s Goths sacked Rome. P: Jordanes, Getica XXX.156 V1: Donald L. Wasson, Sack of Rome 410 CE, opening V2: Thomas Hodgkin, Encyclopaedia Britannica, 1911, Alaric, third siege.
• In about AD 430, the Vandals (a Germanic people who had crossed into North Africa) besieged Hippo for about fourteen months. Augustine died during the siege. P: Possidius, Life of Augustine, the siege of Hippo V1: Catholic Encyclopedia, Augustine of Hippo, siege and death V2: Joshua J. Mark, Vandals, siege of Hippo.
• In AD 451, Attila’s Huns fought a Roman-led coalition at the Catalaunian Plains in Gaul. P: Jordanes, Getica XXXVIII to XL, battle excerpt V1: Thomas Hodgkin, Encyclopaedia Britannica, 1911, Attila, invasion of 451 V2: Joshua J. Mark, Attila the Hun, invasion and timeline.
• In AD 476, Odoacer deposed Romulus Augustulus. This is the conventional landmark called the Western Roman Empire’s fall. Treat 476 as a timeline convention, not the end of Roman society. P: Anonymus Valesianus II.8.37–38 V1: Joshua J. Mark, Odoacer, opening and timeline V2: Edward J. Watts, Time essay on Rome’s fall, opening and periodization.

Confessional Lutheran connection

• Teaching prompt, Christology: Explain why Christ’s person matters for his saving work. Compare Chalcedon’s definition with Formula of Concord, Solid Declaration VIII.5–12. Explain one person and two natures without making two Christs.
• Teaching prompt, Baptism: Apply Augsburg Confession VIII.1–3 and IX to Augustine’s Baptism argument. Ask whether the minister’s moral standing decides Christ’s sacramental promise. Then read Carthage 418, canon 2 beside Augsburg Confession II on infants and original sin.
• Teaching prompt, Lord’s Supper: Follow Christ’s person to his gift in the Supper. Read Formula of Concord, Solid Declaration VIII.76–87 and VII.35–39. Then distinguish Oriental Orthodox teaching from Eutyches’s position in the debate over Chalcedon’s reception.
• Teaching prompt, grace: Compare Augustine and the Semi-Pelagians with Formula of Concord, Solid Declaration II.26–27. Ask why the Confessions say that faith itself is God’s gift.
• Teaching prompt, church authority: Read Chalcedon, canon 28 beside Smalcald Articles II.IV. Ask what the church’s unity rests on, a bishop’s rank or the Gospel.
• Teaching comparison: Follow Jerome’s Latin Bible work forward to vernacular translations. Compare understandable Scripture and worship with Augsburg Confession XXIV. Historical reading, Lutheran norm: Augsburg Confession XXIV.
• Teaching comparison: Read Patrick’s Confession §§4,38–41 beside the Small Catechism’s Creed and Baptism. Identify Christ’s work and baptismal instruction in missionary teaching. Historical reading, Lutheran norm: Small Catechism, Creed and Baptism.