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202 strong, its power was exerted on behalf of ecclesiastical authority and discipline; and when the royal administration weakened after Charlemagne's death, the Church was not slow to revolt against its temporal subjection to the royal power.

But the Church, in spite of Latin and Roman affinities, strove also to come near the German peoples and speak to them in their own tongues. This is borne witness to by the many translations from Latin into Frankish, Saxon, or Alemannish dialects, made by the clergy. Christianity deeply affected the German language. Many of its words received German form, and the new thoughts forced old terms to take on novel and more spiritual meanings. To be sure these German dialects were there before Christianity came, and the capacities of the Germans acquired in heathen times are attested by the sufficiency of their language to express Christian thought. Likewise the German character was there, and proved its range and quality by the very transformation of which it showed itself capable under Christianity. And just as Christianity was given expression in the German language, which retained many of its former qualities, so many fundamental traits of German character remained in the converted people. Yet so earnestly did the Germans turn to Christianity, and such draughts of its spirit did they draw into their nature, that the early Germanic re-expression of it is sincere, heartfelt, and moving, and illumined with understanding of the Faith.

These qualities may be observed in the series of Christian documents in the German tongues commencing in the first years of Charlemagne's reign. They consist of baptismal confessions of belief, the first of which (cir. 769) was composed for heathen Saxons just converted by the sword, and of catechisms presenting the elements of Christian precept and dogma. The earliest of the latter (cir. 789), coming from the monastery at Weissenburg in Alsace, contains the Lord's Prayer, with explanations, an enumeration of the deadly sins according to the fifth chapter of the Epistle to the Galatians, the Apostles' Creed and the Athanasian. Further, one finds among these documents a translation of the De fide Catholica of Isidore of Seville, and of the