One very memorable article I read was entitled, The Kingdom Strikes Back by Ralph D. Winter. This is the sixth part of the article:
(Was all this something like the post-colonial chaos in Africa after the Second World War?) In fact, the only reason the city of Rome itself was not physically devastated by the invasions, which arrived finally at the gates of Rome in 410 AD, was that these Gothic Barbarians were, all things considered, really very respectful of life and property, especially that of the churches! It was a huge benefit to citizens of Rome that earlier informal missionary effort —for which Latin Roman Christians could claim little credit— had brought these peoples into at least a superficial Christian faith. Even secular Romans observed how lucky they were that the invaders held high certain standards of Christian morality. Not so the Angles and Saxons who invaded Britain.
We are tantalized by the reflection that this much was accomplished by informal and almost unconscious sharing of the gospel— e.g. the news and authority of the blessing being extended to all Gentile nations. How much better might it have been if the Romans —during that brief hundred years of official flourishing of Christianity (310-410) prior to the first Gothic invasion of the city of Rome— had been devoted to energetic and intentional missionary effort. Even a little heretical Christianity prevented the Barbarians from that total disregard of civilization which was to be shown by the Vikings in the third period. Perhaps a little more missionary work might have prevented the complete collapse of the governmental structure of the Roman Empire in the West. Today, for example, the ability of the new African states to maintain a stable government is to a great extent dependent upon their degree of Christianization (that is, both in knowledge and morality).
In any case, we confront the ominous phenomenon of partially Christianized barbarian hordes being emboldened and enabled to pour in upon a complacent, officially Christian empire that had failed effectively to reach out to them. The tribal peoples were quick to acquire Roman military skills, often serving as mercenaries in the Roman legions.
[These events may remind us of our relation to the present-day colossus of China. The country of China, like the Barbarians north of Rome, has been crucially affected by Christianity even though bitterly opposed to its alien connections. And they have gained nuclear power. Can you imagine why they vigorously opposed the Pope’s appointment of a Cardinal within their midst? After the Second World War they adopted “Chinese communism” extensively and profoundly, which was a kind of superficial “faith” embodying a number of distinctively Christian ingredients— despite the often grave distortion of those Christian elements. Just as a modicum of Christian faith in some ways strengthened the hand of the Barbarians against the Romans, so the country of China today is awesomely more dangerous due to the cleansing, integrating and galvanizing effect of the Communist philosophy and cell (structure which is clearly derived from the West, and indirectly from the Christian tradition itself). You can imagine the Barbarians criticizing the softness and degeneracy of the Roman Christians just as the country of China denounced both the Russians for failing to live up to Communist standards and the West for its pornography and crime.]
Whether or not the Romans had it coming (for failing to reach out), and whether or not the Barbarians were both encouraged and tempered in their conquest by their initial Christian awareness, the indisputable fact is that while the Romans lost the western half of their empire, the Barbarian world, in a very dramatic sense, gained a Christian faith.
The immediate result: right within the city of Rome appeared two “denominations,” the one Arian and the other Athanasian. Also in the picture was the Celtic “church,” which was more a series of missionary compounds than it was a denomination made up of local churches. Still less like a church was an organization called the Benedictines, which came along later to compete with the Celts in establishing missionary compounds all over Europe. By the time the Vikings appeared on the horizon there had spread up through Europe over 1,000 such mission compounds.
Mission compounds? Protestants, and perhaps even modern Catholics, must pause at this phenomenon. Our problem in understanding these strange (and much misunderstood) instruments of evangelization is not so much our ignorance of what these people did as our prejudice which developed because of decadent monks who lived almost a thousand years later. It is wholly unfair for us to judge the work of a traveling evangelist like Columban or Boniface by the stagnation of the wealthy Augustinians in Luther’s day— although we must certainly pardon Luther for thinking such thoughts.
It is indisputable that the chief characteristic of these “Jesus People” in this second period, whether they were Celtic peregrini (wandering evangelists) or their parallel in Benedictine communes, was the fact that they held the Bible in awe. They sang their way through the whole book of Psalms each week as a routine discipline. It was primarily they who enabled the Kingdom and the power and the glory to be shared with the barbaric Anglo-Saxons and Goths.
It is true that many strange, even bizarre and pagan customs were mixed up as secondary elements in the various forms of Christianity that were active during the period of the Christianization of Europe. The headlong collision and ongoing competition between Western Roman and Celtic (mainly of Eastern origin) forms of Christianity undoubtedly resulted in an enhancement of common biblical elements in their faith. But we must remember the relative chaos introduced by the invasions, and therefore not necessarily expect to see the usual parish churches that once were familiar in rural America dotting the landscape.
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