Oh, and to address your ignorance regarding the Christians and the Dark Ages (lest your ignorance continues):
http://www.quora.com/History/Did-Christianity-cause-the-Dark-Ages#History: Did Christianity cause the Dark Ages?Humphrey Clarke, MA in Modern History - University of St Andrews
Votes by Tim O'Neill, Pamela Dennett Grennes, Joe Geronimo Martinez, Rotaru Eugenio, and 37 more.Did Christianity usher in the dark ages? The term ‘dark ages’ has not been defined by the questioner but it commonly refers to the cultural and economic deterioration that occurred in Western Europe after the fall of the Roman Empire. There are normally two aspects to what might be termed the ‘Christianity guilt thesis’; firstly that Christianity was a significant contributing factor to the decline and fall of the Roman Empire and secondly that the new religion was hostile to classical learning and did not foster and preserve enough of it as the empire collapsed.
The first theory has an illustrious pedigree as it was promoted by Edward Gibbon in chapter 39 of his Magnus Opus ‘The Decline and Fall of the Roman Empire’. Gibbon speculated that ‘the introduction, or at least the abuse of Christianity, had some influence on the decline and fall of the Roman empire’. His view was that Christianity broke the ideological unity of the Empire and hindered the state’s ability to win support. Financial and human resources were diverted from vital material ends and discontent was fostered, thus undermining imperial legitimacy.
As a broad general theory Gibbon’s view has very little going for it. In the first instance, any explanation which is proffered for the fall of the Roman Empire has to contend with the fact that the eastern half of the Roman Empire remained relatively strong and stable while the western half collapsed. The Eastern half was even more Christian than the Western half and yet, not only did it not collapse, it continued as the Byzantine Empire into the 15th century.
Does Gibbon’s theory work at a lower level to show Christianity was a contributing factor? Here too it suffers from a lack of evidence. While Christianity ushered in something akin to a cultural revolution following the conversion of Constantine it is hard to see that this had a seriously deleterious effect on the empire. Christian religious institutions did require large financial resources; however these were replacing pagan religious institutions with large endowments (which were progressively confiscated). Therefore the rise of Christian organisations appears to have largely involved a religious to religious transfer of assets rather than a diversion from secular coffers.
Similarly the manpower lost to the cloister appears to have been minimal – maybe something in the region of a few thousand individuals – hardly a massive dent to the Empire’s manpower. A handful of the aristocracy gave up their wealth and power for a life of Christian devotion – a figure which is insignificant compared to the numbers that chose to serve in the imperial bureaucracy.
Did Christianity undermine the ideological unity of the Empire? No; in fact religion and the empire acted to foster unity with the Christian God cast as inspiring Roman Imperialism with a mission to conquer, convert and civilise the world. Emperors were seen as hand-picked by God, thus imbibing them with sacred status. Rejection of the Empire was only a fringe position among Christian thinkers.
Did the Christian squabbling over doctrine undermine the Empire? Again there is little evidence for this. Certainly histories of the time are dominated by theological disputes, thereby giving an impression of religious frenzy and discord. This is because the sources for this period are largely Church histories. It would be like relying on the memoirs of Fred Phleps for a history of the early 21st century United States. In fact secular minded historians like Ammianus Marcellinus barely mention doctrinal disputes. Large scale rioting occurred on a few occasions but by and large conflict was confined to the bishops.
To sum up Christianisation appears to have been effectively subsumed into the structures of the Empire and many historians argue that it acted as a stabilising influence. Gibbon’s theory has thereby been turned on its head.
What about the second theory? Did the rise of Christianity cause a malaise in intellectual culture and usher in a scientific dark age.
There was undeniably a decline in scientific knowledge in the Western Roman Empire as it and collapsed but the roots of this are deep and can be traced to the pagan Romans. After 200 BC there was a fruitful cultural contact between Greeks and the bilingual Roman upper classes. This introduced a version of the classical tradition into the Roman Empire but it was a thin popularised version which was translated into Latin. Bilingualism and the conditions which favoured scholarship then declined rapidly after AD180 as the empire entered the 3rd century crisis. The chaos of the 3rd century AD caused disruption to educational infrastructure and the division of the empire into two caused knowledge of Greek to decline in the west . Roman citizens who were gradually becoming Christian were therefore limited to pieces of the classical tradition which had been explained and summarised by Latin authors.
Intellectual culture then declined dramatically in the west due to the collapse of central control in the west under the barbarian onslaught, the decline of literacy and loss of Greek, the reduction of trade, sharp falls in population density and the sheer amount of destruction. Western Empire was overrun by illiterate Germanic and Northern barbarians from the fourth to the eleventh century utterly destroying the Imperial infrastructure. Meanwhile the richer, more complete version of the classical tradition fell into the hands of the Muslims as they rapidly expanded across Asia and the Mediterranean. It was then translated into Arabic, further developed and moved across North Africa to Spain. As soon as Western Europe had recovered sufficiently its intellectuals travelled to Spain to translate the materials and bring them into medieval culture.
But was there an anti-intellectual streak in early Christian culture which made it a haven of anti-scientific sentiment? Here the most commonly quoted example is Tertullian, who famously said 'What has Athens to do with Jerusalem?' in fiery opposition to the classical tradition. Ultimately however, this counter-cultural point of view was a minority position which lost out to those like Justin Martyr who sought common ground between classical philosophy and Christianity, and (more importantly) Augustine of Hippo. Augustine - while being ambivalent toward Greek learning - applied it vigorously to scripture in his writings and came up with the vastly influential 'handmaiden formula' whereby natural philosophy could be put to use in the interpretation of the bible (Of course we now all think that – in principle - science should be studied for its own sake, but this would have been alien to the classical world in which it was always subordinated to ethics and the wider philosophical enterprise). The handmaiden formula was employed throughout the Middle Ages to justify the investigation of nature.
Ultimately the second theory fails because Christianity is the most important framework within which late-antique culture survived. Far from intellectual dullards, Christians appear to have been very interested in Greek philosophy, science and medicine which they preserved through a laborious process of hand-copying. These include the works of Euclid, Ptolemy, Plato, Aristotle, Galen, Simplicius and many more, including a staggering 15,000 pages of Greek commentary on Aristotle dating from the 2nd to 6th centuries AD. The medical works of Galen makes up a full fifth of the entire surviving classical Greek corpus – some two million words all copied out by hand and preserved over the centuries.
Of course some might argue that the Christians should have preserved more works of ancient ‘scientists’- for example the lost works of Neokles of Kroton (who argued that toads has two livers – one poisonous and one healthful – and that the moon was inhabited by the Nemean Lion). To address this I have devised a ‘Dark Ages Boot Camp’ where the critics will be forced to don a monk’s habit and hand-copy Bill Bryson’s ‘A short History of nearly everything’ onto papyrus while extras dressed as barbarians smash up their stuff.
To conclude then, the two Christianity guilt theories suffer from a lack of evidence. They persist purely due to their illustrious pedigree and the fact that people insist on making the past fit into a modern framework.