Introduction One cannot speak of Christianity in 800 A.D. without discussion of two very important characters.

Charlemagnes shadow looms large over the late eighth and early ninth century. Without a doubt Charlemagnes rise to power is intertwined with the expansion of a second character: Islam. Both characters seek to expand their kingdom and build nations. Both characters desire to spread their religion and governance. Islams expansion into Western Europe would come to a grinding halt in 732 AD when Charles Martel defeats Islamic crusaders at Tours. Under the leadership of Charlemagne, Christianity would become more institutionalized into Christendom. Nevertheless, because of Islamic expansion in the East, missionary efforts would take the gospel into Northern Europe. This essay will examine the above statements and reflect on how they may relate to our present time. Charlemagne and Islam Charlemagne was the grandson of Charles Martel (690-741 A.D.) king of the Franks. Even though the Western (Roman) Empire fell into ruin in the fifth century, the church of the Wests influence was felt well into the middle ages. Nevertheless, the Empire was under constant attack by Germanic tribes. The persistent striving to fend off foreign armies served to destabilize the region. Because of the relationship between the Western Empire and the Catholic Church the collapse of one had negative implications on the other. As Islam began spreading into the Eastern (Byzantine) Church, the Western Church was unable to offer much assistance. Between the fifth and eighth centuries Islam spread rapidly but the Western Empire was receiving new leadership. Charles Martel came to power in 714 A.D. Three years prior (711 A.D.) the Muslim army traversed the Straight of Gibraltar and by 718 B.C conquered Spain. Spain was the gateway to Europe and the Muslim army continued to advance north toward France. A mere

100 hundred miles from Paris in the City of Tours, the Muslim army came face to face with Charles The Hammer Martel (732 A.D.). Under The Hammers leadership, the Muslim army was turned back and Western Europe was spared (at least for a time) from Islamic invasion. Upon Charles Martels death the Frankish kingdom was given over to Pepin III. It is only proper at this time to investigate some implications of Islamic expansion on the upcoming events. Muhammads Hijra in 632 A.D. solidified him as both a political and religious leader in Arabia. From this point forward Islam began expanded rapidly. Mark Noll suggests that part of Islams rapid expansion into North Africa was due in large part to weak Christianity. 1 This region was home to many of the non-Chalcedonian churches (e.g. Monophysites, Donatists). The emphasis of these churches on Gods unity quite possibly created a venue for conversion to Islams radical monotheism.2 By the time Charles Martel pushes the Muslim army out of Tours, Islam had overtaken some of Christianitys most famous and sacred cities. Antioch, where believers were first called Christians (cf. Acts 11:26), now toils under Islamic rule. Other important cities succumbed to the Islamic push. Most importantly, Jerusalem, the center of the Hebrew people and the birthplace of Christianity, now lived under the shadow of Islams crescent. These cities were not only important nostalgically but also in the ability for the East and West churches to communicate. The inability to communicate effectively cut East and West off from each other exacerbating the already present strains and weaknesses. By the time Charlemagne becomes Emperor in 800 A.D. one cannot extricate Islams influence and presence from the future of Christianity. Because of Islam, Christianitys missionary efforts would turn toward Northern Europe where Islam had not yet conquered.

Mark Noll, Turning Points: Decisive Moments in the History of Christianity, (Grand Rapids: Baker Academic, 2000), 119. 2 Ibid, 119.

Both Charles and Pepin were friendly to the Roman Church. Charles helped Boniface in his work among the Germanic peoples. Pepin III (or Pepin the Short), building on his fathers work, continued to build friendships with Rome during his reign. He even used the influence of Pope Zacharias to remove Burugundian King Childeric III. Boniface, acting under authority of the papacy, anointed Pepin III king of the Franks. During this time Germanic and Frankish peoples were converting to Christianity. As these believers grew they assumed positions of authority in the Western Church setting the stage for Charlemagnes work to bring church and state into a unified political and ecclesiastical force. Charlemagne became king of one-half the Frankish kingdom in 768 A.D. At his death, Pepin III divided the kingdom between Charlemagne and his other son, Carloman. Carloman died in 771 A.D. and the Frankish kingdom came under the complete rule of Charlemagne. During the next twenty-nine years Charlemagne nurtured the relationships his father and grandfather had began with the Papacy the Roman Empire. Charlemagne proved himself a mighty warrior and shrewd statesmen. When Pope Leo III fell into some problems, Charlemagne (now ruler over the vast majority of Europe) came to his rescue in Rome (799 A.D.). While in Rome, Leo III crowned Charlemagne as the Emperor of the Western (Roman) Empire. This action by the Pope did not set well with the Eastern (Bynzantine) Empire and was the beginning of an eventual schism (1054). How could a Pope have the authority to crown an Emperor? To the Eastern Church this was unfathomable. The Pope had, for all intents and purposes, made himself higher than the Emperor. The Papacy had reached its pinnacle of political power. Now the Church would sit atop the kingdoms of this world. To some, this may have been viewed as the natural trajectory of a triumphant church. Others, like the Eastern Church, felt the Papacy had taken on power that it had no right to claim.

Despite the controversy with the East, Charlemagne ruled the new Holy Roman Empire well. He gathered scholars from all over the Empire to develop an education system to benefit both church and state. In some sense, Charlemagne acted as a Pope. He appointed bishops and sanctioned laws that changed the way the Church operated. He made missiological changes by having the Church preach in indigenous languages. He pushed for reform of the monasticism bringing them into obedience with the Rule of Benedict. Charlemagne saw no separation between the actions of the State and the Church. As far as he was concerned they were one in the same. Progress In Missions Missional progress in 800 A.D. was, well, a mixed bag of motives and methods. The gospel was spreading through Europe and even into the Scandinavian countries. Nevertheless, we cannot overlook the motivation for the northern push of missions. Islam was rapidly impeding on what was once Christian territory. Though Charles Martel stopped their push past Tours, France there was still a real occupation behind these invaders. The Christianity that had spread like wildfire from Rome to Constantinople now lives under Islamic Dhimmi. To challenge Islam, Christianity would have to be a united force and, at this time, it is not. Therefore, with Islam firmly entrenched between Rome and Constantinople, Christianity has no other direction but north. Another factor to consider in regards to missions in the 800s A.D. is acculturation. As missions agents were moving north to evangelize the barbarian, the barbarians (Franks, Angles, and Lombards) were also coming to Rome and surrounding areas. As they conquered and settled in the land they acculturated and became Christian. Sometimes the leaders converted and led their people to the Christian faith. Some who converted forced their people to convert under threat. However the people converted there were those whose salvation did not grow stagnant. Instead, they grew in their faith and leadership and theological acumen.

As the previous Roman Christian leaders passed off the scene the new, non-Roman leaders filled the leadership vacuum. Positively the church benefited from fresh perspective and with some missionary zeal. As Charlemagne came into his own as an Emperor he focused heavily on educating the people. He brought scholars in from diverse parts of the empire and, under the labor of Theodulf, established schools in churches. These schools were open to people diverse social standing. Missions always benefits from a population able to read and communicate. Charlemagne also moved missiological methodology forward by leaps when he requiring preaching in local vernacular. He also set about to reform the monastic system from which flowed multitudes of missionaries. The impact on missions through a reformed monastic system is incalculable. Reflections On Our Present Time In Relation To 800 A.D. Christianity in 800 A.D. must have been a terrifying and exciting time. New leadership in the empire led to necessary reform. The Islamic crusaders were pushed back but were not out of the picture. The church was at a new crossroads in missions. Yet with all the turmoil and reconstruction there must have been an air of anticipation. I believe we are in similar moment in time. Politically the world is in chaos. Radical Islam stands as an adversary to be reckoned with. As such, the majority of modern missions focus on maintenance of previously evangelized territory. The majority of missions finance is spent on fields where the gospel has been preached from border to border. The fear of Islam prevents some from entering into pioneer territory. Thus, the church at large primarily grows through assimilating those who are born into a believing family. There are, as always, exceptions to the norm. Some see the need for preaching the gospel where the name of Jesus has not been named. There are pioneers out there and their

numbers are growing. However, because the 21st Century church often bogs down in its own fragmentation, the process is slow. Though we preach that the wall of partition has been broken down, we intend that to mean the wall between denominations or Jew and Gentile. Thus, the Church appears weak. Because God is the head of the Church it is never weak in its potentiality to evangelize the world. Nevertheless, God can and God will work through the weaknesses and imperfections to bring about a glorious Church.