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 frontier line of ancient and medieval times stands the figure of Gregory I., the incarnation as it were of the change that was taking place: half Father of the Church, half medieval pope. He it was who sent the monk Augustine to England, in order to win over the Anglo-Saxons to the Christian faith. Augustine was not the first preacher of the Gospel at Canterbury. A Frankish bishop, Liudhard, had laboured there before his time; but the mission of Augustine and his ordination as a bishop were decisive in the conversion of the country and the establishment of the Anglo-Saxon church. On the continent an extension of the Frankish supremacy towards the east had already led to the advance of Christendom. Not only were the bishoprics in the towns of the Rhine country re-established, but as the Franks colonized the country on both sides of the Main, they carried the Christian faith into the very heart of Germany. Finally, the dependence of the Swabian and Bavarian peoples on the Frankish empire paved the way for Christianity in those provinces also. Celtic monks worked as missionaries in this part of the country side by side with Franks. In England it had not been possible to bring the old British and the young Anglo-Saxon churches into friendly union; but in spite of this the Celts did not abstain from working at the common tasks of Christendom, and the continent has much to thank them for. When the first century of the middle ages came to an end the Church had not only reoccupied the former territory of the Empire, she had already begun to overstep its limits.

In so doing she had remained as of old and had yet become new. Creed and dogma, above all, remained unchanged. The doctrinal decisions of the ancient Church remained the indestructible canon of belief, and what the theologians of the ancient Church had taught was reverenced as beyond improvement. The entire form of divine worship remained therefore unaltered. Even where the Latin tongue was not understood by the people, the Church preserved it in the Mass and in the administration of the sacraments, in her exorcisms and in her benedictions. Furthermore, the organization of ecclesiastical offices remained unchanged: the division of the Church into bishoprics and the grouping together of bishoprics into metropolitan dioceses. Finally, the property and the whole social status of the Church and of the hierarchy remained unchanged, as did also the conviction that the perfection of the Christian life was to be sought and found in the monastic profession.

Nevertheless, the new conditions did exercise the strongest influence upon the character of the Church. The churches of the Lombards, West Goths, Franks and Anglo-Saxons, all counted themselves parts of the Catholic Church; but the Catholic Church had altered its condition; it lacked the power of organization, and split up into territorial churches. Under the Empire the ecumenical council had been looked upon as the highest representative organ of the Catholic Church; but the earlier centuries of the middle ages witnessed the convocation of no ecumenical councils. Under the Empire the bishop of Rome had possessed in the Church an authority recognized and protected by the State; respect for Rome and for the successor of Saint Peter was not forgotten by the new territorial churches, but it had altered in character; legal authority had become merely moral authority; its wielder could exhort, warn, advise but could not command.

On the other hand, the kings did command in the Church. They certainly claimed no authority over faith or doctrine, and they too respected doctrinal law; but they succeeded in asserting their rights to a practical share in the government of the Church. The clergy and laity of a diocese together elected their bishop, as they had done before; but no one could become a bishop against the will of the king, and the confirmation of their choice rested with him. The bishops continued to meet in synods as before, but the councils became territorial synods; they were called together at irregular intervals by the king, and their decisions obtained legal effect only by royal sanction.

In these circumstances the intrusion of Germanic elements into ecclesiastical law is easy to understand. This is most clearly recognizable in the case of churches which arose alongside the episcopal cathedrals. In the Empire all churches, and all the property of the Church, were at the disposal of the bishops; in Germanic countries, on the contrary, the territorial nobles were looked upon as the owners of churches built upon their lands, and these became “proprietary churches.” The logical consequence of this was that the territorial nobles claimed the right of appointing clergy, and the enjoyment of the revenues of these churches derived from the land (tithes). Even a certain number of the monastic establishments came in this way into the possession of the feudal landowners, who nominated abbots and abbesses as they appointed the incumbents of their churches.

With these conditions, and with the diminution of the ascendancy of town over country that resulted from the Teutonic conquests, is connected the rise of the parochial system in the country. The parishes were further grouped together into rural deaneries and archdeaconries. Thus the diocese, hitherto a simple unit, became an elaborately articulated whole. The bishopric of the middle ages bears the same name as that of the ancient Church; but in many respects it has greatness that is new.

This transformation of old institutions is the first great result of Germanic influence in the Christian Church. It continues to the present day in the universal survival of the parochial system.

In the middle ages the civilizing task of the Church was first approached in England. This was the home of the Latin Christian literature and theology of medieval times. Aldhelm (d. 709) and the Venerable Bede (d. 735) were the first scholars of the period. England was also the home of Winfrid Bonifatius (d. 757). We are accustomed to look upon him chiefly as a missionary; but his completion of the conversion of the peoples of central Germany (Thuringians and Hessians) and his share in that of the Frisians, are the least part of his life-work. Of more importance is the fact that, in co-operation with the bishops of Rome, he carried out the organization of the church in Bavaria, and began the reorganization of the Frankish church, which had fallen into confusion and decay during the political disorders of the last years of the Merovingians. It was Boniface, too, who, with the aid of numerous English priests, monks and nuns, introduced the literary culture of England into Germany.

Pippin (d. 768) and Charlemagne (d. 814) built on the foundations laid by Winfrid. For the importance of Charlemagne’s work, from the point of view of the Church, consists also, not so much in the fact that, by his conversion of the Saxons, the Avars and the Wends in the eastern Alps, he substantially extended the Church’s dominions, as in his having led back the Frankish Church to the fulfilment of her functions as a religious and civilizing agent. This was the purpose of his ecclesiastical legislation. The principal means to this end taken by him was the raising of the status of the clergy. From the priests he demanded faithfulness in preaching and teaching, from the bishops the conscientious government of their dioceses. The monasteries, too, learned to serve the Church by becoming nurseries of literary and theological culture. For the purpose of carrying out his ideas Charlemagne gathered round him the best intellects of Europe. None was more intimately associated with him than the Anglo-Saxon Alcuin (d. 804); but he was only one among many. Beside him are the Celts Josephus Scottus and Dungal, the Lombards Paulinus and Paulus Diaconus, the West Goth Theodulf and many Franks. Under their guidance theology flourished in the Frankish empire. It was as little original as that of Bede; for on the continent, too, scholars were content to think what those of old had thought before them. But in so doing they did not only repeat the old formulae; the ideas of the men of old sprang into new life. This is shown by the searching discussions to which the Adoptionist controversy gave rise. At the same time, the controversy with the Eastern Church over the adoration of images shows that the younger Western theology felt itself equal, if not superior to the Greek. This was in fact the case; for it knew how to treat the question, which divided the Greeks, in a more dispassionate and practical manner than they.

The second generation of Frankish theologians did not lag behind the first. Hrabanus of Fulda (who died archbishop of