IV. Medimvul Missions. — It is not to be denied that the medieval period was one of revolution, and there- fore unfavorable to the propagation of true religion ; but it is by no means conceded, as is argued by some Prot- estant writers, including Milman, Guizot, and others of high reputation, that a defective development of Chris- tianity was therefore inevitable, or that the semi-mo- nastic and secular measures employed to civilize and Christianize the barbarians of Europe were "adapted as a transitionary stage for the childhood of those races." On the other hand, it is claimed, in the light of Script- ure and experience, both among ancient and modem heatlien, that the grand desideratum for those times, as for all others, was the unadulterated Gospel of Christ and his apostles, which not only would have availed tenfold more than did all worldly and semi-secular ex- pedients, but would have remained as a pure, instead of a corrupting, leaven to work in after ages. It is pleas- ing to observe that in some of the earlier missions, of which brief sketches will now be submitted, there was no inconsiderable mixture of just and appropriate evan- gelical agencies, such as the translation and circulation of the Scriptures, and self-denying examples of mis- sionary life. Instead of attempting, as has often been done, to sum up by centuries what was done, or said to have been done, to extend Christianity, it is thought better to present from historic sources a few sample mis- sionary events and characters from successive periods of mediteval Church history, illustrating the actual in- troduction of the Church into diflfereut countries and among various races.
1. The Mission of Ulphilas to the Goths. — "When we proceed to inquire in what way a knowledge of Chris- tianity was diffused among the nations which thus es- tablished themselves on the ruins of the Roman empire, we find, at least at the outset, that ecclesiastical history can give us but scanty information. ' We know as lit- tle in detail, remarlis Schlegel, 'of the circumstances under which Christianity became so universally spreaVl in a short space of time among all the Gothic nations as of the establishment, step by step, of their great king- dom on the Black Sea.' The rapid and universal diffu- sion, indeed, of the new faith is a proof of their capacity for civilization, and of the national connection of the whole race ; but where shall we find the details of their conversion ? We have not a record, not even a legend, of the way in which the Visigoths in France, the Ostro- goths in Pannonia, the Suevians in Spain, the Gepidae, the Vandals, the followers of Odoacer, and the fiery Lombards, were converted to the Christian faith. We may trace this, in part, to the terrible desolation which
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at this period reigned cvcn-^'hero, while nation warred against nation, and tribe against tribe; we may trace it, 8till more, to the fact that every one of the tribes above mentioned was converted to the Arian form of Christi- anity, a sulHcient reason in tlie eyes of Catholic histo- rians for ignoring altogether the efl'orts of heretics to | spread the knowledge of the faith. And till the close i of the Gth, and the opening of the 7th century, we must be content with the slenderest details, if we wish to know anything of the early diffusion of Christianity on the European continent.
" The record, however, of one early missionary has 'forced its way into the Catholic histories.' In the reigns of Valerian and Gallienus, the Goths, descending from the north and east, began, from their new settle- ments on the Danube, to threaten the safety of the southern provinces of the empire. Establishing them- selves in the Ukraine and on the shores of the Hospho- rus, they spread terror throughout I'ontus, IJithynia, and Cappadocia. In one of these inroads they carried off from the latter country a multitude of captives, some belonging to tlie clergy, and located them in their set- tlements along the northern bank of the Danube. Here the captives did not forget their Christian duties to- wards their heathen masters, nor did the latter scorn to receive from them the gentle doctrines of Christianity. The work, indeed, went on in silence, but from time to time we have proofs that the seed had not been sown in vain. Among the 318 bishops at the Coimcil of Nice, the light complexion of the Gothic bishop Theophiliis must liave attracted notice, as contrasted ' with the dark hair and tawny hue of almost all the rest.' But The- ophilus was the predecessor and teacher of a still greater missionary. Among the involuntary slaves carried off in the reign of Gallienus were the parents or ancestors of Ulphilas, who has won for himself the title of 'Apos- tle of the Goths.' Born, probably, in the j'ear 318, he was, at a comparatively early age, sent on a mission to Constantinople, and there Constantine caused him to be consecrated bishop by his own chaplain, Eusebius of Nicomedia. From this time he devoted himself heart and sold to the conversion of his countrymen, and the Goths were the first of the barbarians among whom we see Ciiristianity advancing general civilization, as well as teaching a purer faith.
" But his lot was cast in troublous times: the threat- ened irruption of a barbarous horde, and the animosity of the heathen ( Joths, induced him to cross the Danube, where the emperor Constantine assigned to his flock a district of country, and here he continued to labor with success. Tlie influence he had already gained, and the natural sense of gratitnde for the benefits he had be-; stowed upon the tribes by procuring for them a more peaceful settlement, rendered his efforts comparatively easy. Rejoicing in the woodlands and pastures of their new home, where they could to advantage tend their nu- merous flocks and herds, and purchase corn and wine of the richer provinces around them, they listened obe- diently to tlie voice of their bishop, whom they likened to a secon<l Moses. And the conduct of Ulphilas justi- fied their confidence, ^^'ith singular wisdom he did not confine his efforts to the oral instruction of his people; he sought to restore to them the art of writing, which probably had been lost during their migration from the cast to the north of (Jermany. Composing an alphabet of twenty-live letters, some of which he was fain to in- vent, in order to give expression to sounds unknown to (ireek and Latin iironunciation, he translated the Script- ures into the native language of his flock, omitting only the four books of Kings, a precaution he adopted from n fear that their contents might tend to rouse the mar- tial ardor and fierce spirit of a people who, in this mat- ter, to use the (piaint language of the historian, 're- quired the bit rather than the spur.'