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elected democratically while the Shi’ites believed that his successor should be related to Muhammad. Disagreements and even warfare between these two groups continue even to this day (by the way, there are currently about 150 sects of Islam).
    It is hard to underestimate the significance of the rise of Islam when we consider the history of the church. Within only the first century after Muhammad’s death—by the early 700s—Muslims had conquered the holy land (modern-day Israel), North Africa, southern France and Spain, and parts of central Asia. If it were not for several crucial victories in Europe—notably, the victory by Charles Martel at the Battle of Tours in 732—all of Europe might have fallen to the Muslims as well.
    The Dark Ages was a period of warfare, intellectual and spiritual decline, and power struggles within the church. By the year 1000, two major issues came to a head. First, the threat of Islam continued to put pressure on maintaining a Christian Europe. Second, the Eastern and Western parts of the Church were drifting further and further apart. Both of these, as we shall see, would have lasting implications.

What is meant by the phrase “the Dark Ages”?
How do you tell if a professing Christian is
merely conforming to a Christian “culture”
or if he or she truly believes?
Where did the idea of the Catholic “Pope”
come from? Do you see any solid basis for
this position from the Bible?
At what point in Muhammad’s life did he
really become violent? Why do you think so
many today do not consider Islam a religion
of peace?

I f you’ve talked with many atheists, agnostics, or maybe even friends who oppose the Christian faith, you’ve probably heard them refer to the “Crusades” as an example of how Christianity can be violent at times. It’s a valid point. You’ve maybe heard, too, how divisive churches can be, which is why we see so many denominations and a splintering of “Christian” groups around the world. Again, another valid point. How would you answer these criticisms? Let’s take a look at what happened.
    As mentioned in the last chapter, two major issues came to a head by the year 1000: (1) the church was growing further and further apart between the East and West (and not by distance!) and (2) the militant spread of Islam was continuing to conquer peoples and lands. Both of these would have deep and lasting consequences. Additionally, the church’s theology and worship continued to develop along with its method of learning new things. Whether we realize it or not, we see traces of what happened between a.d. 1000 and 1300 all around us today.
The Split Between East and West
    If you recall (from Chapter 3), part of the Nicene Creed states, “We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son .” This last phrase, “and the Son,” sparked considerable controversy between the Bishop of Rome and the Bishop of Constantinople (the Western and Eastern capitals, respectively). Why?
    Some say that a single word doesn’t mean too much, but during the 8 th century, a church in Spain added one little Latin word to the Nicene Creed, Filioque (“and the Son”). That one little word sparked a huge division! Filioque emphasized the fact that Jesus Christ is fully God in his own right—his deity is not derived from God the Father. This view, endorsed by the Western theologians (based in Rome), understood the divine being to dwell equally in the Father, Son, and Holy Spirit. The Eastern theologians (based in Constantinople), on the other hand, believed that the Father shares his divine being with the Son and Spirit. Thus, the Eastern Church would not confess that the Spirit proceeds from the Father and the Son. It seems like a small issue, but it characterized how the two sides viewed who God is, which is not a small issue. Was God the Father more “God” than God the Son or God the Spirit?
    In 872, the pope (Bishop of Rome)