Posts Tagged ‘Tertullian’

Ancient Christian Apologist Tertullian on Human Damage to the Environment

July 15, 2017

Some of the most vocal opponents of environmentalism and climate change in the US are politically Conservative Christians. They object to it, not just on the grounds that they believe it to be wrong scientifically, but also because they are highly suspicious of it on political and religious grounds. It is argued that the Green movement is really a pagan movement, or else a way of sneaking Socialism in through the back door through stressing the need for legislation and the regulation of industry to protect the environment. It’s also denounced as a form of Nazism, because the Nazis were also eager to protect the German environment.

It’s true that Green politics has strongly influenced some contemporary neo-Pagan religious movements, particularly Wicca, whose deities consist of an Earth mother and horned god. However, the scientific evidence on which the Green movement is based is separate and independent from any one particular religious or political group. And modern Green politics began with books such as Silent Spring in the 1960s and the Club of Rome, a gathering of concerned scientists, in the early ’70s, and not with Hitler and the Nazis.

Furthermore, writers and philosophers long before the Nazis were also acutely concerned with the threat of overpopulation and the damage humans were doing to the environment. One of them was the early Christian apologist, Tertullian, who wrote

‘Most convincing as evidence of populousness, we have become a burden to the Earth. The fruits of nature hardly suffice to sustain us, and there is a general pressure of scarcity giving rise to complaints. Need we be astonished that plague and famine, warfare and earthquake, come to be regarded as remedies, serving to prune the superfluity of population?’

This quotation was dug up by Adrian Berry, a fellow of the Interplanetary Society, Royal Astronomical Society and Royal Geographical Society. Berry is very much a man of the right, who used to write for the Torygraph. He used it to argue that people have always had exaggerated fears about the threat to society. Or alternatively, they could also be extremely complacent, such as the 2nd century AD Roman writer Pliny. Pliny wrote of the enduring splendor of the Roman Empire just before it began to collapse. Jonathan Margolis also cites in his chapter on predictions of environmental catastrophe, ‘Global Warning’, in his A Brief History of Tomorrow: The Future, Past and Present (London: Bloomsbury 2000) 89, where he also discusses the possibility that predictions of environmental collapse may be wrong.

At the moment, the majority of the world’s scientists are convinced that climate change and environmental damage caused by humanity are real, and a genuine threat to the planet, its flora and fauna, and ultimately humanity itself. Furthermore, archaeologists become increasingly aware how global changes to the environment have caused civilizations to collapse. The early Viking colonies in Greenland were destroyed in the 14th century, when the environment in the northern hemisphere became colder, making it impossible to practice European-style agriculture so far north.

Similarly, the highly developed Pueblo Indian cultures in the Chaco canyon in what is now the southwestern US collapsed and were abandoned when the climate became hostile in the 13th century. The cultures existed in an arid region of the US, using extensive irrigation canals to water their crops. The area suffered an intense drought, and unable to support themselves, the inhabitants moved away.

As for ancient Rome, one of the causes for the barbarian invasions may well have been climate change. The environment became colder from the 3rd century onwards. Central Asian tribes, such as the Huns, moved west, crossing the steppes into Europe and moving south to attack China. This displaced other tribes, such as Goths, who were settled around the Black Sea. The sea levels began to rise, so that the Frisians and other Germanic tribes settled in what is now the Netherlands, were forced to abandon low-lying farms and villages on the coasts. This may have been one of the causes of the Anglo-Saxon migrations to Britain.

In the Greek-speaking eastern Roman Empire, towns shrank, while in the west there was a movement away from the cities, partly through economic grounds. Historians have argued whether the Roman population was decimated by disease. Certainly in Rome itself, located amidst swampland, malaria was endemic, and the sheer size of the population meant that it was periodically subject to outbreaks of other diseases. And the city depended on a steady influx of new immigrants to replenish its population. And there was a constant threat of starvation. The free Roman masses depended on shipments of grain from Egypt and north Africa, and one of the elected officials in the city was responsible for securing the grain supply. Amongst the graffiti found scrawled on walls in Pompeii are election slogans urging men to vote for a particular candidate because ‘he gets good bread’.

Tertullian may well have been absolutely right about the dangers of overpopulation. And regardless of whether he was or wasn’t, the fact that he, one of the great defenders of Christian faith and doctrine in the Roman Empire, was prepared to accept and argue that overpopulation and environmental damage were a danger, shows that there is nothing inherently anti-Christian in the Green movement. This was shown a few weeks ago when the current pope, Pope Francis, criticized Trump’s government for ignoring science and failing to tackle climate change. There’s an irony here in a religious figure attacking the elected leader of a supposedly secular state for having an anti-scientific attitude. And it remains true that there is nothing fundamentally contrary to Christianity about Green politics regardless of the support for Green politics amongst peoples of other religions or none.

Tolstoy’s The Law of Violence and the Law of Love

January 24, 2016

Tolstoy Law Love

(Santa Barbara: Concord Grove Press, no date)

As well as being one of the great titans of world literature, Leo Tolstoy was a convinced anarchist and pacifist. The British philosopher and writer, Sir Isaiah Berlin, in his book, Russian Thinkers, states that Tolstoy’s anarchist beliefs even informed his great work, War and Peace. Instead of portraying world history as being shaped by the ideas and actions of great men, Tolstoy’s epic of the Napoleonic Wars shows instead how it is formed by the actions of millions of individuals.

The writer himself attempted to put his own ideas into practise. He was horrified by the poverty and squalor, both physical and moral, of the new, urban Russia which was arising as the country industrialised, and the degradation of its working and peasant peoples. After serving in the army he retreated to his estate, where he concentrated on writing. He also tried to live out his beliefs, dressing in peasant clothes and teaching himself their skills and crafts, like boot-making, in order to identify with them as the oppressed against the oppressive upper classes.

Tolstoy took his pacifism from a Chechen Sufi nationalist leader, who was finally captured and exiled from his native land by the Russians after a career resisting the Russian invasion. This Islamic mystic realised that military resistance was useless against the greater Russian armed forces. So instead, he preached a message of non-violent resistance and peaceful protest against the Russian imperial regime. Tolstoy had been an officer during the invasion of Chechnya, and had been impressed by its people and their leader’s doctrine of peaceful resistance. Tolstoy turned it into one of the central doctrines of his own evolving anarchist ideology. And he, in turn, influenced Gandhi in his stance of ahimsa – Hindu non-violence – and peaceful campaign against the British occupation of India. Among the book’s appendices is 1910 letter from Tolstoy to Gandhi. I also believe Tolstoy’s doctrine of peaceful resistance also influence Martin Luther King in his confrontation with the American authorities for civil rights for Black Americans.

Tolstoy considered himself a Christian, though his views are extremely heretical and were officially condemned as such by the Russian Orthodox Church. He wrote a number of books expounding his religious views, of which The Law of Violence and the Law of Love is one. One other is The Kingdom of God Is Within You. Tolstoy’s Christianity was basically the rationalised Christianity, formed during the 19th century by writers like David Strauss in Germany and Ernest Renan in France. In their view, Christ was a moral preacher, teaching devotion to a transcendent but non-interfering God, but did not perform any miracles or claim He was divine. It’s similar to the Deist forms of Christianity that appeared in the 18th century in works such as Christianity Not Mysterious. While there are still many Biblical scholars, who believe that Christ Himself did not claim to be divine, such as Geza Vermes, this view has come under increasing attack. Not least because it presents an ahistorical view of Jesus. The Deist conception of Christ was influenced by the classicising rationalism of the 18th century. It’s essentially Jesus recast as a Greek philosopher, like Plato or Socrates. More recent scholarship by Sandmel and Sanders from the 1970’s onwards, in works like the latter’s Jesus the Jew, have shown how much Christ’s life and teaching reflected the Judaism of the First Century, in which miracles and the supernatural were a fundamental part.

In The Law of Violence and the Law of Love, Tolstoy sets out his anarchist, pacifist Christian views. He sees the law of love as very core of Christianity, in much the same way the French Utopian Socialist Saint-Simon saw universal brotherhood as the fundamental teaching of Christianity. Tolstoy attacks the established church for what he sees as their distortion of this original, rational, non-miraculous Christianity, stating that it’s the reason so many working people are losing their faith. Like other religious reformers, he recommends his theological views, arguing that it will lead to a revival of genuine Christianity. At the same time, this renewed, reformed Christianity and the universal love it promotes, will overturn the corrupt and oppressive rule of governments, which are built on violence and the use of force.

Among the other arguments against state violence, Tolstoy discusses those, who have refused or condemned military service. These not only include modern conscientious objectors, such as 19th century radicals and Socialists, but also the Early Church itself. He quotes Christian saints and the Church Fathers, including Tertullian and Origen, who firmly condemned war and military service. For example, Tertullian wrote

It is not fitting to serve the emblem of Christ and the emblem of the devil, the fortress of light and the fortress of darkness. One soul cannot serve two masters. And besides, how can one fight without the sword, which the Lord himself has taken away? Is it possible to do sword exercises, when the Lord says that everyone who takes the sword shall perish by the sword? And how can a son of peace take part in a battle.

Some scholars of the Early Church have argued that its opposition to military service was based on opposition to the pagan ceremonies the soldiers would have to attend and perform as part of their duties. As believers in the only God, these were forbidden to Christians. Nevertheless, despite his condemnation, Tertullian admits elsewhere that there were Christians serving in the Roman army.

Other quotations from the Church Fathers make it clear that it was opposition to the bloodshed in war, which caused them to reject military service. Tolstoy cites Cyprian, who stated that

The world goes mad with the mutual shedding of blood, and murder, considered a crime when committed singly, is called a virtue when it is done in the mas. The multiplication of violence secures impunity for the criminals.

Tolstoy also cites a decree of the First Ecumenical Council of 325 proscribing a penance to Christians returning to the Roman army, after they had left it. He states that those, who remained in the army, had to vow never to kill an enemy. If they violated this, then Basil the Great declared that they could not receive communion for three years.

This pacifism was viable when the Church was a small, persecuted minority in the pagan Roman Empire. After Constantine’s conversion, Christians and the Christian church entered government as Christianity became the official religion. The Church’s pacifist stance was rejected as Christians became responsible for the defence of the empire and its peoples, as well as their spiritual wellbeing and secular administration. And as the centuries progressed, Christians became all too used to using force and violence against their enemies, as shown in the countless religious wars fought down through history. It’s a legacy which still understandably colours many people’s views of Christianity, and religion as a whole.

This edition of Tolstoy’s book is published by the Institute of World Culture, whose symbol appears on the front of the book. This appears from the list of other books they publish in the back to be devoted to promoting mysticism. This is mostly Hindu, but also contains some Zoroastrian and Gnostic Christian works, as well as the Zohar, one of the main texts of the Jewish Qabbala.

Pacifism is very much an issue for your personal conscience, though it is, of course, very much a part of the Quaker spirituality. Against this pacifist tradition there’s the ‘Just War’ doctrine articulated and developed over the centuries by St. Augustine, Thomas Aquinas and other theologians and Christian philosophers. This examines and defines under which circumstances and for which reasons a war can be fought, and what moral restrictions should be imposed on the way it is fought. For example, combatants should not attack women, children and non-combatants. Despite this, the book is an interesting response to the muscular Christianity preached during the days of the British Empire, and which still survives in the American Right. Many Republicans, particularly the Tea Party, really do see Christianity as not only entirely compatible with gun rights, but as a vital part of it. Bill O’Reilly, one of the anchors on Fox News, has stated that Christ would fully approve of the shooting of violent criminals, even in circumstances others find highly dubious. These include some of the incidents where teh police have shot unarmed Blacks, or where such resistance from the suspect may have been the result of mental illness and the cops themselves were in no danger. In the Law of Violence and the Law of Love, you can read Tolstoy’s opinion of the official use of lethal force, and his condemnation of the capitalist statism O’Reilly and Fox stand for.

Christ, Traducianism and the Connection between God and Man

May 13, 2009

Murray, one of the great commentators on this blog, has commented that contemporary science suggests a profound unity between the objects of the cosmos, similar to the Biblical conception of God. Furthermore, humans have a realisation that we are all connected through Christ:

‘My hypothesis would be that there is inate realization in humans that we are all connected and that God, as represented through Christ is the true connection. The atheist realizes God as their true antithesis rather than a minor distraction such as Zeus. My hypothesis is tinted by my own Christianity. It does hold up to scientific scrutiny though. Scientists have often proposed a unified theory of the universe. Much of the verbage used to describe unified theory resembles biblical descriptions of God. If atheists want to reduce the significance of God in the world, they first have to reduce it in atheism.’

It’s part of Christian theology that Christ is the link between humanity and God, and that humanity was made in the image of God, and so participates in part of the divine nature. Some of the Church Fathers, such as Tertullian, also believed that God had created all human souls in Adam, and as a result, there was a profound connection between humanity through this shared human nature derived from him. Now this view of the profound connection between humans clearly depends on a literal interpretation of Genesis. Nevertheless, it does seem to express a profound statement about the deep connection between people through their shared humanity.

Christianity and the Origins of the Dark Ages

March 21, 2009

Wakefield Tolbert, one of the great commentators on this blog, points to a series of articles attacking Christianity at the Butterflies and Wheels blog:

‘Christianity responsible for Dark Ages and lack of reason?

In another article not linked this same author details how while its true science
cannot answer everything, unlike faith, it IS self-correcting AND also uses real
experts, not people prone to “talk” with God, etc. Thus his mockery, but

Christianity as responsible for Fascism and horrific crimes against humanity?’

I know this is quite a bit. But fight it we must.’

As Wakefield has pointed out in another of his comments, there are many who claim that Christianity was responsible for the origins of the Dark Ages, and this point of view clearly needs to be critiqued and attacked. So, let’s analyse Christopher Orlet’s arguments that Christianity was responsible for the fall of Rome and the ensuing Dark Ages in his article ‘The Barbarians’ Raw Deal’.

Firstly, Orlet is quite correct that many of the barbarian peoples who overran the Roman Empire were Christians. These were the East Germanic tribes, such as the Goths, who had been converted to Arian Christianity by Bishop Ulfilas. Ulfilas was the descendent of Roman citizens who had been captured and taken into slavery by the Goths, and who had translated the Bible into Gothic. Some of the Gothic kings, such as Theodoric the Ostrogoth, were extremely cultured, able rulers. Theodoric’s ruled a Gothic kingdom in Italy with its capital at Ravenna. He had a splendid court, and one of the greatest works of late antique/ early medieval architecture is his basilica at Ravenna. This has a number of fine mosaics on its walls depicting Christ, Our Lady and the saints, and Theodoric and his court, including the leading Roman prelates. However, the Goths and other, East Germanic tribes, such as the Vandals, were Arians who believed that Christ, while divine, was not equal to God the Father, and was more like a creature than an equal person of the deity, because, although the Son of God had existed before the creation of the Universe, and it was through Him that the Universe had been created, nevertheless he had been created by God the Father and so was not eternal. The debate over the nature of Christ’s relationship to God the Father, and His divinity was one of the major doctrinal issues in ancient Roman Christianity, and resulted in bitter controversy and persecution between Catholics and Arians. Other Germanic peoples, such as the Franks in Gaul and the Angles, Saxons and Jutes who invaded Britain, were pagans who later converted to Roman Catholicism. It’s also true that many of the barbarian peoples who entered the Roman Empire did so because they wanted to become Roman citizens, and enjoy the benefits of Roman civilisation rather than overthrow it. The great defender of Roman civilisation, Stilicho, was a Goth. After the Fall of Rome, the various barbarian states that succeeded it looked back on ancient Rome as the perfect state, a wealthy, powerful and highly cultured civilisation. They strongly associated Christianity with ‘Romanitas’ – Roman civilisation, and so converted to Christianity in order to participate in the great culture of ancient Rome.

The barbarian invasions were a major cause of the collapse of the Roman Empire, but there were also number of others. Rome experienced a series of severe economic and social problems from the third century onwards, and the causes of some of these are unclear. Rome experienced massive inflation in the middle of the third century, which the Roman emperor Diocletian attempted to solve through legislating stipulating the prices for a number of staple commodities, such as bread, clothing and so on. There was also an increase in taxation as the imperial authorities attempted to find the finances to support the Roman state and defend it against barbarian attacks and attempted invasions, which had occurred before these peoples converted to Christianity. Urban life declined, as the aristocrats and wealthy individuals who formed the town councillors and were responsible for maintaining the basic services of the towns, such as building viaducts, sewers, baths and other public amenities, withdrew to their country estates. Other parts of the population, including artisans and professionals, also left the towns for the countryside to the point where some Roman emperors had attempted to maintain supplies of food and other vital commodities by making membership of certain professions, such as baking, hereditary and demanding that they remain in the towns. This legislation, however, had to be repealed because of considerable opposition. It has also been suggested that the Roman population itself had suffered considerable decline, particularly through outbreaks of plague, though this is the subject of considerable debate. Some of the towns in the eastern Roman Empire, for example, seemed to have not suffered any loss of population and were still extremely large, populous cities.

As for the barbarian invasions, Rome had had a policy of settling barbarian tribes within its borders as foederati, imperial allies. These peoples then provided military service as auxiliaries defending Rome against other, invading tribes. A number of military tombstones and monuments from Roman Britain record Germanic soldiers serving in the Roman army. The immediate cause of the Gothic invasion was their revolt against exploitation by Roman merchants. Barbarians had been attacking and raiding the Roman frontier territories for centuries before the invasions of the later Roman Empire. However, the attacks and invasions increased during the fifth century, and there appears to have been a general migration of peoples, which disrupted traditional tribal territories and alliances across Europe. This was partly caused by the migration of the Huns into central Europe from their original homeland in central Asia. The Goths attempted to flee from them, and took refuge in the Roman Empire. According to Roman historians, however, they were then ruthlessly exploited by Roman merchants, who reduced them to complete poverty. In response, the Goths revolted and began a series of campaigns against the Roman state. Other barbarian peoples, such as the Vandals, Franks, Lombards, Alans and Gepids joined them. These peoples attacked both the Romans and the other barbarian peoples as they attempted to establish their own barbarian states within the decaying Roman Empire. Climate change may have been a factor in these migrations. There is evidence that during the fourth century sea levels began to rise, threatening the coastal homelands of some of the Germanic tribes, such as the Angles, Saxons and Jutes, who lived along the North Sea coast. In addition to attacks from the barbarians from outside the Empire, there were a series of peasant revolts, such as by the Bacaudae in Gaul, against the high levels of taxation levied by the Roman state.

Now while economic collapse, urban decline and barbarian invasion were the major causes of the fall of the Roman Empire, none of them were directly linked to Christianity. While Roman Catholic political theorists state that Christianity provides a basis for politics in providing a transcendental support for friendship and the belief in immortality, as well as other institution, which formed the basis for human society and politics, Christianity itself is not a political system. There were certain institutions the Church Fathers believed were fundamental to human society, such as private property and the duty to provide support to the poor, sick and incapacitated. The medieval church also discussed and passed legislation on a variety of social and economic issues in order to create a moral, Christian society. Nevertheless, apart from insisting on justice and concern for the poor and disadvantaged, Christianity did not produce a specific political programme. The early Church shared many of the cultural views of Roman society as a whole, and while the Church viewed itself as comprising a community beyond the limits of Roman world, its members in the Roman Empire also saw themselves as Roman citizens. Furthermore, the barbarians, who invaded the Roman Empire had a strongly warlike, military culture in which warfare and combat played a major role. As for the greed of the Roman merchants who caused the Goths to rebel by exploiting them, this was simply the product of fallen human nature. Finally, the Romans themselves had problems finding solutions to the economic and social problems affecting the state, regardless of their religious beliefs. So Christianity cannot be considered a cause of Rome’s decline and collapse.

Now let’s deal with some of the other points Orlet makes in his essay. Regarding Tertullian’s attack on Platonic philosophy, Tertullian himself was not attacking philosophy itself. Indeed, he was profoundly influenced by Stoicism. He was critical of Greek philosophy because of the way it had been used to form the basis of heresies such as Gnosticism, which attacked and rejected Biblical Christianity through philosophical speculation. The Gnostics considered that matter and the world was created by an evil god, and that humanity was ruled by a series of archons that attempted to keep it separate from its true home with the good God in heaven. The origins of Gnosticism are the subject of considerable debate. There were different Gnostic schools and even non-Christian, pagan Gnostic sects. However, much of Gnosticism was based in Platonic philosophy, and so Tertullian was attacking Platonism as the basis of Gnosticism, rather than philosophy as a whole.

Now let’s discuss the accusation that Christianity attacked ancient philosophy and culture, and so destroyed ancient science and learning. Now it’s true that ancient philosophers, such as Galen and Pliny, did consider Christianity to be a religion of the poor and uneducated, and much of the opposition to Christianity came from pagan philosophers such as Porphyry and Hierocles, a Roman philosopher who, after writing various books attacking Christianity, also used physical force and persecution. The early Church was initially critical of the Roman curriculum because of its basis in ancient paganism. This situation altered, however. The fourth century Church Father, Basil of Caesarea, defended pagan learning in his work Ad Iuvenes – ‘To Young People’, and many of the other Church Fathers were highly educated. Indeed, the sermons of some of the greatest of the ancient ecclesiastical writers included references to the great writers of antiquity. They maintained this highly educated style of writing not just in their sermons addressed to leading Roman citizens, such as the senators, officials, aristocrats, governors and members of the imperial family, but also to the ordinary people attending their churches. Many of the Church Fathers also wrote treatises, which attempted to reconcile the Church’s teachings with Graeco-Roman scientific knowledge. These writers included Lactantius in the fourth century, while a recent edition of the works of Epiphanius notes that his writing contain of wealth of Graeco-Roman scientific knowledge and ideas. Roman pagans considered Christianity to be a philosophical school. However, while pagan philosophy tended to be restricted to members of the aristocracy, who had the leisure time to study it and the wealth to afford the fees charged by pagan philosophers for attendance at their lectures, in Christianity an understanding of the Gospel was open to anyone who came to Church on Sunday to hear the bishop expounding it from the Bible.

Now Orlet seems to assume that Greek philosophy was a form of ancient science, and appears to view the brutal murder of the female philosopher, Hypatia, as a Christian attack on ancient science and learning. Now this was very much the view of the late Carl Sagan, who seems to have taken it from Bertrand Russell. It is not shared by contemporary historians and philosophers. The dominant philosophical school in the later Roman Empire, and one, which was to influence Christian learning in the Middle Ages after the Fall of Rome, was Neo-Platonism. This combined Aristotelian science with Platonic metaphysics. It has been described as ‘the mind’s road to God’, as its goal was to gain mystical union with God or ‘the One’, or ‘the Good’, through a system of intellectual ascent through the emanations produced by ‘the One’, Mind, and Spirit. The great Neoplatonic texts, such as the Enneads of Plotinus, are essentially religious in their discussion of the nature of morality and the One. While the murder of Hypatia was a truly horrific incident, it does not seem to have been part of a general attack on ancient culture or philosophy. She did not, for example, object to the closure by Christians of the pagan temples. Her attack by a mob, caused by the preaching of Cyril of Alexandria appears to have been part of a political rivalry between the bishop and the local Roman governor, with whom Hypatia appears to have sided. Cyril appears to have condemned the attack afterwards and done penance for it.

Sagan and Russell claimed that Hypatia’s murder marked the end of philosophy and science in Alexandria. It didn’t. It carried on in the city for at least two centuries afterwards. Indeed, it was the Christian, Alexandrian philosopher John Philoponous in the seventh century who contributed to the later collapse of Aristotelian philosophy and the triumph of the Copernican system by arguing that the heavens were not pure and unchanging, but were composed of the same matter as terrestrial objects. As for Justinian’s closure of the philosophical schools in 523, historians have suggested that this did not occur, and that Justinian merely redirected the funds the imperial government traditionally granted to it to the war effort to reconquer the lost territories. Certainly Graeco-Roman culture was very widespread in Byzantium, both amongst lay aristocrats and the Church, and there was certainly a university in Constantinople in the 12th century with a curriculum very much like that of the western universities. As for Neoplatonism, this was partly adopted into Christian theology, where it formed the basis of the mystical speculation of St. Dionysius the Areopagite, and the scientific knowledge of the early medieval world before the discovery of the original Aristotelian and Platonic texts in the 12th and 15th centuries.

Now, in a previous essay discussing science and education in the Roman world, I pointed out that pagan, Roman authors had lamented in the early Empire that original scientific research had declined. While Roman writers such as Orbilian had established a curriculum, there was no system of state schools and indeed no Roman school building has yet been found. The usual system was for a group of parents to band together and hire a tutor to teach their children, with the schoolroom quite often being a stall in the market partitioned by screens from the rest of the area.

Thus, while Christianity attacked paganism, it did not universally reject Greek philosophy and indeed adopted and preserve much of it in the later Roman Empire, and preserved as the Empire was attacked and collapsed. Furthermore, while Rome fell due to the invasions of the barbarians, some of whom were certainly Christian while others, the Franks and Anglo-Saxons, later converted, this was itself part of a number of severe economic, social and political crises that were not produced through Christianity but the part of the general conditions of the late ancient world. Thus, Christianity did not cause Rome to fall, and indeed preserved much of Roman culture and passed it on to the barbarian kingdoms that succeeded it.