THE CITY OF GOD 115 correspond closely to the sites of Roman municipalities, where, before Christianity became the state religion, there had been a pagan flamen for the cult of the emperor. Not only did the Roman law influence the decisions rendered in the episcopal courts, but its very phraseology can be traced in doctrinal statements made by the Papacy. Finally, the city of God kept for its capital that same Rome which had for so long ruled the world. Ere long Rome would resume its conquests, the invading barbarians would yield to its control, and the pope would begin the building-up of a power almost as abso- The Church lute and extensive as that of the Roman emper- in medieval ors in their prime — in some respects, indeed, 1S ory more extensive and absolute. It had been eight hundred years between the sack of early Rome by the Gauls and the recent entry by the German Alaric. Over a thousand years were to elapse between the pontificate of Leo the Great and that of Leo X, when the first successful revolt against Roman Catholicism was initiated by another Teuton, Martin Luther. The long intervening period is that of the remainder of this book, and all through those centuries we shall constantly meet the power of the city of God. EXERCISES AND READINGS r. Religious Life of the Roman Empire. T. R. Glover, The Conflict of Religions in the Early Roman Empire, any chapter. e Early Christians. Gibbon, Decline and Fall of the Roman Empire, chap. xv. ri. Briefly characterize Gibbon's literary style; why do you like or dislike it? Is it a suitable style for a historian? 2. In his treatment of the early Christians does Gibbon show a lack of any quality essential to a historian? 3. What is his estimate of the morality, intellectual caliber, social standing, and numbers of the early Christians? How would or does he compare them in these respects with the pagans? 4. What is his opinion concerning Christian miracles? 5. What is his attitude toward classical men and ideals?
