Summary: This episode of CS is titled, “Syncretism.”Recent episodes have chronicled the growing rift between the Eastern church centered at Constantinople and the Western-based in Rome. At the Council of Chalcedon in 451 Eastern bishops elevated the Bishop of Constantinople to near equal status and authority with the Bishop of Rome, giving the Church 2 heads. It was increasingly obvious politics played a greater role in church affairs than the quest for doctrinal purity or faithfulness to the Gospel–mandate. East & West were moving in opposite directions.Since Constantinople as the “New Rome” was the political center of the empire the Eastern church grew increasingly linked to Imperial power. In the year 380, on Feb. 27th in his Edict of Thessalonica, Emperor Theodosius declared Christianity the official state religion and banned paganism. Since the Church had no authority or power to enforce compliance to the Faith or to punish unconverted pagans, Imperial power was lent to enforce the Emperor’s will.This forced-conversion of vast multitudes of pagans saw an influx of new church members whose commitment to the Gospel was doubtful. Priests were now in the uncomfortable position of having to lead people they knew were at best, only nominally-committed.Since the Christianity of the 4th C had moved away from its roots in Judaism with its knee-jerk hostility to idolatry, a growing number of priests, who’d themselves been idol-worshiping pagans before conversion, though it might facilitate the assimilation of new converts to the Faith if concessions were made to the old forms. Why not take age-old traditions and direct them toward new ends? The veneration of angels, saints, relics, pictures, and statues was an attempt to bring ex-pagans into a more familiar form of worship and accommodate their religious sensitivities. Of this process, Philip Schaff writes, “The Christianizing of the State amounted in great measure to a paganizing and secularizing of the church. The world overcame the Church, as much as the Church overcame the world, and the temporal gain of Christianity was in many respects canceled by its spiritual loss. The mass of the Roman Empire was baptized only with water, not with the Spirit and fire of the Gospel, and it smuggled heathen manors and practices into the sanctuary under a new name.” [1]It’s a risky venture attributing motive to those removed from us by such a long distance in time, but I suspect for many church leaders the assimilation of pagan forms into the liturgy of the Church was seen as a necessary concession to the large numbers of barbarians now required to convert. The hope was that as these new, nominal church members learned the Gospel, the truth would set them free from their superstitions and the Church could return to a pure and orthodox liturgy. No doubt the reasoning went something like à God had become man to reach sinful men. Why could not the Church become, to use Paul’s words "all things to all people in order to win the more?"The problem is, if that was the rationalization for adopting pagan forms of worship, it didn't work. The Church didn't temporarily materialize its liturgy to accommodate nominal members; it institutionalized those pagan forms, making them into new traditions, some of which continue to this day.Another unfortunate development during this time was the distance that developed between the clergy and laity. For the first 3 Cs, lead pastors or bishops as they were called, were honored as God-ordained leaders by their congregations, but they weren't regarded as special. The elevation of bishops and priests into a special class developed slowly during the 4th & 5th Cs. By the dawn of the 6th they were regarded as being unique; part of a distinct category. The reason for this elevation differed in the East and West. In the East, Church & State were joined in a religio-political union. Because of the close of affinity between priest and politic
