Nevertheless, despite this growth of opposition to pagan philosophy, primitive Christianity could not endure in its simplicity after it had been in contact with the advanced intellectual concepts of the Greeks, as modified by the organizing genius of the Romans. Both Greece and Rome left a permanent impress upon Christianity; and, though dead, they yet live in the Christian Church. The influence of Greek philosophy is seen in the formulation of a system of Christian doctrine. This appears in the development of the _Apostles’ Creed_ during the second century, in the selection of a canon of sacred writings or _New Testament_ during the third century, and still more in the _Nicene Creed_ (325), which was not formulated until Christianity had been largely Hellenized. Similarly, the Greek tendency to attribute universal validity to their sacred writings, and the pomp, ceremonies, and mysteries of the Hellenic worship, are more or less apparent in the various ecclesiastical tenets and usages. On the other hand, the Roman concepts of administration appear in the organization of the Church, which seems to have closely paralleled the Roman civil polity. By the third century priests and bishops had largely come to be similarly located, and to correspond in control, to the Roman district and city magistrates respectively. And in 445 the recognition of the supremacy of the Bishop of Rome established a visible head of the entire Church, corresponding to the position of the emperor on the civic side. [Sidenote: Reversion to otherworldliness.] =Rise of the Monastic Schools.=--Thus it has been seen how the two great movements of Græco-Roman culture and Christian teaching arose independently, in time united and later separated, although, after separation, the Christian doctrines were somewhat affected by their long association with pagan philosophy. Eventually the pagan schools were suppressed by the edict of Justinian in 529 A. D., and the Christian education was left alone in the field. It then found an additional means of expression in the ‘monastic’ schools, in which there was naturally a tendency to revert to an ascetic or ‘otherworldly’ ideal, and to leave intellectual attainments largely out of consideration. But these monastic institutions are to be grouped with mediævalism and belong more distinctly to the next chapter. SUPPLEMENTARY READING