ers of Christian thought, especially in the West, and the teaching of Jesus as represented in the Gospels was interpreted in the interests of this achievement, which, like the other syntheses, was largely effective in proportion as it was unconscious.
Probably it was the early stages of this movement which had rendered possible the acceptance by one another of Christianity and the Empire. Certainly there is still much need of study, even if it produce only the statement of problems, as to the changed character of Christianity between the time of Tertullian and Eusebius.
The next few centuries, so far as they were not occupied in struggling against the eclipse of civilisation which began in the fifth century, were occupied in working out the implications of these syntheses. The results were codified in Catholic theology and in the civil and canon law of the early Middle Ages. But one more step remained; after nearly a thousand years Aristotle was rediscovered, and the final achievement of Christi