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State church of the Roman Empire
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Missorium of Emperor Theodosius I, who made Nicene Christianity the state church of the Roman Empire.
Nicene Christianity became the state church of the Roman Empire with the Edict of Thessalonica in 380 AD, when Emperor Theodosius I made it the Empire's sole authorized religion.[1][2] The Eastern Orthodox Church, Oriental Orthodoxy, and the Catholic Church each claim to be the historical continuation of this church in its original form, but do not identify with it in the caesaropapist form that it took later. Unlike Constantine I, who with the Edict of Milan of 313 AD had established tolerance for Christianity without placing it above other religions[3] and whose involvement in matters of the Christian faith extended to convoking councils of bishops who were to determine doctrine and to presiding at their meetings, but not to determining doctrine himself,[4] Theodosius established a single Christian doctrine (specified as that professed by Pope Damasus I of Rome and Pope Peter II of Alexandria) as the Empire's official religion.
Earlier in the 4th century, following the Diocletianic Persecution of 303–313 and the Donatist controversy that arose in consequence, Constantine had convened councils of Christian bishops to define the orthodoxy, or "correct teaching", of the Christian faith, expanding on earlier Christian councils. A series of ecumenical councils met during the 4th and 5th centuries, but Christianity continued to suffer rifts and schisms surrounding the issues of Arianism, Nestorianism, and Miaphysitism. In the 5th century the Western Empire decayed as a polity: invaders sacked Rome in 410 and in 455, and Odoacer, an Arian barbarian warlord, forced Romulus Augustus, the last nominal Western Emperor, to abdicate in 476. However, apart from the aforementioned schisms, the church as an institution persisted in communion, if not without tension, between the east and west. In the 6th century the Byzantine armies of the Eastern Roman Emperor Justinian I recovered Italy and other sections of the western Mediterranean shore. The Eastern Roman Empire soon lost most of these gains, but it held Rome, as part of the Exarchate of Ravenna, until 751, a period known in church history as the Byzantine Papacy. The Muslim conquests of the 7th century would begin a process of converting most of the then-Christian world in West Asia and North Africa to Islam, severely restricting the reach both of the Byzantine Empire and of its church. Missionary activity directed from Constantinople, the Byzantine capital, did not lead to a lasting expansion of the formal power of the Empire's state church, since areas outside the empire's political and military control set up their own distinct state churches, as in the case of Bulgaria in 919.
Justinian I, who became emperor in Constantinople in 527, established the bishops of Rome, Constantinople, Alexandria, Antioch, and Jerusalem – referred to[by whom?] as the Pentarchy – as the leadership of the Imperial church and gave each bishop the title of "Patriarch". However, Justinian saw these bishops as under his tutelage: according to his arrangement, "the Emperor was the head of the Church in the sense that he had the right and duty of regulating by his laws the minutest details of worship and discipline, and also of dictating the theological opinions to be held in the Church".[5][6] However, by Justinian's day, the churches that now form Oriental Orthodoxy had already seceded from the Imperial state church, while in the west Christianity was mostly subject to the laws and customs of nations that owed no allegiance to the Emperor in Constantinople.[7] While eastern-born popes who were appointed or at least confirmed by the Eastern Emperor continued to be loyal to him as their political lord, they refused to accept his authority in religious matters,[8] or the authority of such a council as the imperially convoked Council of Hieria of 754. Pope Gregory III (731-741) became the last Bishop of Rome to ask the Byzantine ruler to ratify his election.[9][10] By then, the Roman Empire's state church as originally conceived had ceased to exist.[11] In the East, only the largest fragment of the Christian church was under the Emperor's control, and with the crowning of Charlemagne on 25 December 800 AD as Imperator Romanorum by the latter's ally, Pope Leo III, the de facto political split between east and west became irrevocable. Spiritually, the Chalcedonian Church, as a communion broader than the imperial state church, persisted as a unified entity, at least in theory, until the Great Schism and its formal division with the mutual excommunication in 1054 of Rome and Constantinople. Where the Emperor's power remained, the state church developed in a caesaropapist form,[12] although as the Byzantine Empire lost most of its territory to Islam, increasingly the members of the church lived outside the Byzantine state. The Eastern Roman Empire finally collapsed with the Fall of Constantinople to the Islamic Ottoman Turks in 1453.
Western missionary activities created a communion of churches that extended beyond the empire, the beginnings of which predated the establishment of the state church.[citation needed] The obliteration of the Empire's boundaries by Germanic peoples and an outburst of missionary activity among these peoples, who had no direct links with the Eastern Roman Empire, and among Pictic and Celtic peoples who had never been part of the Roman Empire, fostered the idea of a universal church free from association with a particular state.[13] On the contrary, "in the East Roman or Byzantine view, when the Roman Empire became Christian, the perfect world order willed by God had been achieved: one universal empire was sovereign, and coterminous with it was the one universal church"; and the state church came, by the time of the demise of the Byzantine Empire in 1453, to merge psychologically with it to the extent that its bishops had difficulty in thinking of Christianity without an emperor.[14][15]
Modern authors refer to this state church in a variety of ways: as the catholic church, the orthodox church, the imperial church, the imperial Roman church, or the Byzantine church, although some of these terms are also used for wider communions extending outside the Roman Empire.[16] The legacy of the idea of a universal church polity carries on, directly or indirectly, in today's Catholic Church and Eastern Orthodox Church, as well as in others, such as the Anglican Communion.
Contents
[hide]
1 History
1.1 Early Christianity in relation to the state
1.2 Establishment and early controversies
1.2.1 Debates within Christianity
1.3 Late antiquity
1.3.1 End of the Western Roman Empire
1.4 Patriarchates in the Eastern Roman Empire
1.5 Rise of Islam
1.6 Expansion of Christianity in Europe
1.7 East–West Schism (1054)
2 Legacy
3 See also
4 References
5 Literature
History[edit]
Early Christianity in relation to the state[edit]
Further information: Early Christianity
Monogramme of Christ (the Chi Rho) on a plaque of a sarcophagus, 4th-century AD, marble, Musei Vaticani, on display in a temporary exhibition at the Colosseum in Rome, Italy
Before the end of the 1st century, the Roman authorities recognized Christianity as a separate religion from Judaism. The distinction, perhaps already made in practice at the time of the Great Fire of Rome in the year 64, was given official status by the emperor Nerva around the year 98 by granting Christians exemption from paying the Fiscus Iudaicus, the annual tax upon the Jews. Pliny the Younger, when propraetor in Bithynia in 103, assumes in his letters to Trajan that because Christians do not pay the tax, they are not Jews.[17][18][19]
Since paying taxes had been one of the ways that Jews demonstrated their goodwill and loyalty toward the Empire, Christians had to negotiate their own alternatives to participating in the imperial cult. Their refusal to worship the Roman gods or to pay homage to the emperor as divine resulted at times in persecution and martyrdom.[17][18][19] Church Father Tertullian, for instance, attempted to argue that Christianity was not inherently treasonous, and that Christians could offer their own form of prayer for the well-being of the emperor.[20]
Christianity spread especially in the eastern parts of the Empire and beyond its border; in the west it was at first relatively limited, but significant Christian communities emerged in Rome, Carthage, and other urban centers, becoming by the end of the 3rd century, the dominant faith in some of them. Christians accounted for approximately 10% of the Roman population by 300, according to some estimates.[21] According to Will Durant, the Christian Church prevailed over paganism because it offered a much more attractive doctrine and because the church leaders addressed human needs better than their rivals.[22]
In 301, the Kingdom of Armenia, which Rome considered de jure a client kingdom though yielded de facto to the Parthians (its ruling dynasty was of Parthian extraction),[23] became the first nation to adopt Christianity as its state church.
Establishment and early controversies[edit]
See also: First seven Ecumenical Councils, Constantine I and Christianity, and Roman church under Constantine I
Major communions of the 4th, 5th, and 6th centuries
Communion
Major churches
Primary centers
Chalcedonian
Christianity
(after 451) Roman Imperial Church
Western non-imperial Churches
Georgian Church Rome, Alexandria, Antioch, Constantinople,
Georgian Kingdoms (Colchis and Iberia)
Nestorianism
(after 431) Persian church Syria,
Sassanid Empire (Persia)[24]
Miaphysitism
(after 451) Armenian Church
Coptic Church
Syriac Church
Ethiopian Church
Armenia, Syria, Egypt[25]
Donatism
(largely ended after 411) North Africa[26]
Arianism much of Eastern Roman Empire until 380
Gothic tribes[27]
In 311, the dying Emperor Galerius ended the Diocletianic Persecution that he is reputed to have instigated, and in 313, Emperor Constantine issued the Edict of Milan, granting to Christians and others "the right of open and free observance of their worship".[28]
Constantine began to utilize Christian symbols such as the Chi-Rho early in his reign but still encouraged traditional Roman religious practices including sun worship. In 330, Constantine established the city of Constantinople as the new capital of the Roman Empire. The city would gradually come to be seen as the intellectual and cultural center of the Christian world.[29]
Over the course of the 4th century the Christian body became consumed by debates surrounding orthodoxy, i.e. which religious doctrines are the correct ones. In the early 4th century, a group in North Africa, later called Donatists, who believed in a very rigid interpretation of Christianity that excluded many who had abandoned the faith during the Diocletianic persecution, created a crisis in the western Empire.[30]
A church synod, or council, was held in Rome in 313, followed by another in Arles in 314, the latter presided over by Constantine while still a junior emperor (see Tetrarchy). These synods ruled that the Donatist faith was heresy and, when the Donatists refused to recant, Constantine launched the first campaign of persecution by Christians against Christians, and began imperial involvement in Christian theology. However, during the reign of Emperor Julian the Apostate, the Donatists, who formed the majority party in the Roman province of Africa for 30 years,[31] were given official approval.[32]
Icon depicting Constantine and the bishops of the Council of Nicaea (325), with the Emperor holding the Creed of the First Council of Constantinople (381).
The Emperor, considered to be a saint, is given more prominence than the bishops.
Debates within Christianity[edit]
Christian scholars and populace within the Empire were increasingly embroiled in debates regarding christology (i.e., regarding the nature of the Christ). Opinions ranged from belief that Jesus was entirely human to belief that he was entirely divine. The most persistent debate was that between the homoousian, or Athanasian, view (the Father and the Son are one and the same, eternal), which was adopted at the council meeting that Constantine called at Nicaea in 325, and the homoiousian, or Arian, view (the Father and the Son are similar, but the Father is greater than the Son). Emperors thereby became ever more involved with the increasingly divided Church.[33]
Constantine was of divided opinions (even as to being Christian), but he largely backed the Athanasian side, though he was baptized on his deathbed by the Arian bishop Eusebius of Nicomedia. His successor Constantius II supported a Semi-Arian position. Emperor Julian returned to the traditional (pagan) Roman/Greek religion, quickly quashed by his successor Jovian, a supporter of the Athanasian side.
A Council of Rimini in 359 supported the Arian view. A Council of Constantinople in 360 supported a compromise (see Semi-Arianism). The Council of Constantinople in 381, called by Emperor Theodosius I reasserted the Nicene or Athanasian view and rejected the Arian view. This council further refined the definition of orthodoxy, issuing, according to tradition, the Niceno-Constantinopolitan Creed.
On 27 February of the previous year, Theodosius I established, with the Edict of Thessalonica, the Christianity of the First Council of Nicaea as the official state religion, reserving for its followers the title of Catholic Christians and declaring that those who did not follow the religion taught by Pope Damasus I of Rome and Pope Peter of Alexandria were to be called heretics:[34]
It is our desire that all the various nations which are subject to our Clemency and Moderation, should continue to profess that religion which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition, and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria, a man of apostolic holiness. According to the apostolic teaching and the doctrine of the Gospel, let us believe in the one deity of the Father, the Son and the Holy Spirit, in equal majesty and in a holy Trinity. We authorize the followers of this law to assume the title of Catholic Christians; but as for the others, since, in our judgment they are foolish madmen, we decree that they shall be branded with the ignominious name of heretics, and shall not presume to give to their conventicles the name of churches. They will suffer in the first place the chastisement of the divine condemnation and in the second the punishment of our authority which in accordance with the will of Heaven we shall decide to inflict.
—  Edict of Thessalonica
In 391, Theodosius closed all the "pagan" (non-Christian and non-Jewish) temples and formally forbade pagan worship.
Late antiquity[edit]
Main article: History of late ancient Christianity
Changes in extent of the Empire ruled from Constantinople.
476 End of the Western Empire; 550 Conquests of Justinian I; 717 Accession of Leo the Isaurian; 867 Accession of Basil I; 1025 Death of Basil II; 1095 Eve of the First Crusade; 1170 Under Manuel I; 1270 Under Michael VIII Palaiologos; 1400 Before the fall of Constantinople
At the end of the 4th century the Roman Empire had effectively split into two states although their economies (and the Church, which only then became a state church) were still strongly tied. The two halves of the Empire had always had cultural differences, exemplified in particular by the widespread use of the Greek language in the Eastern Empire and its more limited use in the West (Greek, as well as Latin, was used in the West, but Latin was the spoken vernacular).
By the time the state church of the Empire was established at the end of the 4th century, scholars in the West had largely abandoned Greek in favor of Latin. Even the Church in Rome, where Greek continued to be used in the liturgy longer than in the provinces, abandoned Greek.[35] Jerome's Vulgate had begun to replace the older Latin translations of the Bible.
The Hagia Sophia basilica in Constantinople, for centuries the largest church building in the world.
The 5th century would see further fracturing of the state church of the Roman Empire. Emperor Theodosius II called two synods in Ephesus, one in 431 and one in 449, the first of which condemned the teachings of Patriarch of Constantinople Nestorius, while the second supported the teachings of Eutyches against Archbishop Flavian of Constantinople.[36]
Nestorius taught that Christ's divine and human nature were distinct persons, and hence Mary was the mother of Christ but not the mother of God. Eutyches taught on the contrary that there was in Christ only a single nature, different from that of human beings in general. The First Council of Ephesus rejected Nestorius' view, causing churches centered around the School of Edessa, a city at the edge of the empire, to break with the imperial church (see Nestorian schism).[36]
Persecuted within the Roman Empire, many Nestorians fled to Persia and joined the Sassanid Church (the future Church of the East). The Second Council of Ephesus upheld the view of Eutyches, but was overturned two years later by the Council of Chalcedon, called by Emperor Marcian. Rejection of the Council of Chalcedon led to the exodus from the state church of the majority of Christians in Egypt and many in the Levant, who preferred miaphysite theology.[36]
Thus, in addition to losing all the western empire, the state church suffered a significant diminishment even in the east within a century of its setting up. Those who upheld the Council of Chalcedon became known in Syriac as Melkites, the imperial church, followers of the emperor (in Syriac, malka).[37] This schism resulted in an independent communion of churches, including the Egyptian, Syrian, Ethiopian and Armenian churches, that is today known as Oriental Orthodoxy.[38] In spite of these schisms, however, the imperial church still represented the majority of Christians within the by now already diminished Roman Empire.[39]
End of the Western Roman Empire[edit]
Odoacer's kingdom in 480, after annexing Dalmatia and most of Sicily.
In the 5th century, the Western Empire rapidly decayed and by the end of the century was no more. Within a few decades, Germanic tribes, particularly the Goths and Vandals, conquered the western provinces. Rome was sacked in 410 and 455, and was to be sacked again in the following century in 546.[27]
By 476 the Germanic chieftain Odoacer had conquered Italy and deposed the last western emperor, Romulus Augustus, though he nominally submitted to the authority of Constantinople. The Arian Germanic tribes established their own systems of churches and bishops in the western provinces but were generally tolerant of the population who chose to remain in communion with the imperial church.[27]
In 533 Roman Emperor Justinian in Constantinople launched a military campaign to reclaim the western provinces from the Arian Germans, starting with North Africa and proceeding to Italy. His success in recapturing much of the western Mediterranean was temporary. The empire soon lost most of these gains, but held Rome, as part of the Exarchate of Ravenna, until 751.
Justinian definitively established Caesaropapism,[11] believing "he had the right and duty of regulating by his laws the minutest details of worship and discipline, and also of dictating the theological opinions to be held in the Church".[5] According to the entry in Liddell & Scott, the term orthodox first occurs in the Codex Justinianus: "We direct that all Catholic churches, throughout the entire world, shall be placed under the control of the orthodox bishops who have embraced the Nicene Creed."[40]
By the end of the 6th century the Church within the Empire had become firmly tied with the imperial government,[41] while in the west Christianity was mostly subject to the laws and customs of nations that owed no allegiance to the emperor.[7]
Patriarchates in the Eastern Roman Empire[edit]
Further information: Patriarchate and Pentarchy
A map of the 5 patriarchates in the Eastern Mediterranean as constituted by Justinian I. Leo the Isaurian later transferred Greece, Illyria, Sicily and Calabria from Rome to Constantinople.
Emperor Justinian I assigned to five sees, those of Rome, Constantinople, Alexandria, Antioch and Jerusalem, a superior ecclesial authority that covered the whole of his empire. The First Council of Nicaea in 325 reaffirmed that the bishop of a provincial capital, the metropolitan bishop, had a certain authority over the bishops of the province.[42] But it also recognized the existing supra-metropolitan authority of the sees of Rome, Alexandria and Antioch,[43] and granted special recognition to Jerusalem.[44][45][46]
Constantinople was added at the First Council of Constantinople (381)[47] and given authority initially only over Thrace. By a canon of contested validity,[48] the Council of Chalcedon (451) placed Asia and Pontus,[49] which together made up Anatolia, under Constantinople, although their autonomy had been recognized at the council of 381.[50][51]
Rome never recognized this pentarchy of five sees as constituting the leadership of the state church. It maintained that, in accordance with the First Council of Nicaea, only the three "Petrine" sees of Rome, Alexandria and Antioch had a real patriarchal function.[52] The canons of the Quinisext Council of 692, which gave ecclesiastical sanction to Justinian's decree, were also never fully accepted by the Western Church.[53]
Muslim conquests of the territories of the patriarchates of Alexandria, Antioch and Jerusalem, most of whose Christians were in any case lost to the imperial state church since the aftermath of the Council of Chalcedon, left in effect only two patriarchates, those of Rome and Constantinople.[54] Then in 740, Emperor Leo the Isaurian reacted to papal resistance to his iconoclast policy by transferring from the jurisdiction of Rome to that of Constantinople all but a minute portion of the then existing empire.[55]
The Patriarch of Constantinople had already adopted the title of "ecumenical patriarch", indicating what he saw as his position in the oikoumene, the Christian world ideally headed by the emperor and the patriarch of the emperor's capital.[56][57] Also under the influence of the imperial model of governance of the state church, in which "the emperor becomes the actual executive organ of the universal Church",[58] the pentarchy model of governance of the state church regressed to a monarchy of the Patriarch of Constantinople.[58][59]
Rise of Islam[edit]
A map of Muslim expansion in the 7th and 8th centuries.
The Rashidun conquests began to expand the sway of Islam beyond Arabia in the 7th century, first clashing with the Roman Empire in 634. That empire and the Sassanid Persian Empire were at that time crippled by decades of war between them. By the late 8th century the Umayyad caliphate had conquered all of Persia and much of the Byzantine territory including Egypt, Palestine, and Syria.
Suddenly much of the Christian world was under Muslim rule. Over the coming centuries the successive Muslim states became some of the most powerful in the Mediterranean world.
Though the state church of the Roman Empire claimed religious authority over Christians in Egypt and the Levant, in reality the majority of Christians in these regions were by then miaphysites and members of other sects that had long been persecuted by Constantinople. The new Muslim rulers, in contrast, offered religious tolerance to Christians of all sects. Additionally subjects of the Muslim Empire could be accepted as Muslims simply by declaring a belief in a single deity and reverence for Muhammad (see shahada). As a result, the peoples of Egypt, Palestine and Syria largely accepted their new rulers and many declared themselves Muslims within a few generations. Muslim incursions later found success in parts of Europe, particularly Spain (see Al-Andalus).[60]
Expansion of Christianity in Europe[edit]
The spread of Christianity in Europe by 600 AD.
During the 9th century, the Emperor in Constantinople encouraged missionary expeditions to nearby nations including the Muslim caliphate, and the Turkic Khazars.[citation needed] In 862 he sent Saints Cyril and Methodius to Slavic Great Moravia. By then most of the Slavic population of Bulgaria was Christian and Tsar Boris I himself was baptized in 864. Serbia was accounted Christian by about 870.[61] In early 867 Patriarch Photios I of Constantinople wrote that Christianity was accepted by the Kievan Rus', which however was definitively Christianized only at the close of the following century.
The spread of Christianity in Europe by 1000.
Of these, the Church in Great Moravia chose immediately to link with Rome, not Constantinople: the missionaries sent there sided with the Pope during the Photian Schism (863–867).[62] After decisive victories over the Byzantines at Acheloos and Katasyrtai, Bulgaria declared its Church autocephalous and elevated it to the rank of Patriarchate, an autonomy recognized in 927 by Constantinople,[63][64] but abolished by Emperor Basil II Bulgaroktonos (the Bulgar-Slayer) after his 1018 conquest of Bulgaria.
In Serbia, which became an independent kingdom in the early 13th century, Stephen Uroš IV Dušan, after conquering a large part of Byzantine territory in Europe and assuming the title of Tsar, raised the Serbian archbishop to the rank of patriarch in 1346, a rank maintained until after the fall of the Byzantine Empire to the Turks. No Byzantine emperor ever ruled Russian Christianity.
Expansion of the Church in western and northern Europe began much earlier, with the conversion of the Irish in the 5th century, the Franks at the end of the same century, the Arian Visigoths in Spain soon afterwards, and the English at the end of the 6th century. By the time the Byzantine missions to central and eastern Europe began, Christian western Europe, in spite of losing most of Spain to Islam, encompassed Germany and part of Scandinavia, and, apart from the south of Italy, was independent of the Byzantine Empire and had been almost entirely so for centuries.
This situation fostered the idea of a universal church linked to no one particular state[13] and of which the state church of the Roman Empire was only part. Long before the Byzantine Empire came to an end, Poland also, Hungary and other central European peoples were part of a Church that in no way saw itself as the empire's state church and that, with the East-West Schism, had even ceased to be in communion with it.
East–West Schism (1054)[edit]
Further information: East–West Schism
The coronation of Charlemagne as emperor.
With the defeat and death in 751 of the last Exarch of Ravenna and the end of the Exarchate, Rome ceased to be part of the Byzantine Empire. Forced to seek protection elsewhere,[65] the Popes turned to the Franks and, with the coronation of Charlemagne by Pope Leo III on 25 December 800, transferred their political allegiance to a rival Roman Emperor. More clearly than before, the church in the west, while remaining in communion with the state church of the Byzantine Empire, was not part of it. Disputes between the see of Rome, which claimed authority over all other sees, and that of Constantinople, which was now without rival in the empire, culminated perhaps inevitably[66] in mutual excommunications in 1054.
Communion with Constantinople was broken off by European Christians with the exception of those ruled by the empire (including the Bulgarians and Serbs) and of the fledgling Kievan or Russian Church, then a metropolitanate of the patriarchate of Constantinople. This church became independent only in 1448, just five years before the extinction of the empire,[67] after which the Turkish authorities included all their Orthodox Christian subjects of whatever ethnicity in a single millet headed by the Patriarch of Constantinople.
The Westerners who set up Crusader states in Greece and the Middle East appointed Latin (Western) patriarchs and other hierarchs, thus giving concrete reality and permanence to the schism.[68][69][70] Efforts were made in 1274 (Second Council of Lyon) and 1439 (Council of Florence) to restore communion between East and West, but the agreements reached by the participating eastern delegations and by the Emperor were rejected by the vast majority of Byzantine Christians.
In the East, the idea that the Byzantine emperor was the head of Christians everywhere persisted among churchmen as long as the empire existed, even when its actual territory was reduced to very little. In 1393, only 60 years before the fall of the capital, Patriarch Antony IV of Constantinople wrote to Basil I of Muscovy defending the liturgical commemoration in Russian churches of the Byzantine emperor on the grounds that he was "emperor (βασιλεύς) and autokrator of the Romans, that is of all Christians".[71] According to Patriarch Antony, "it is not possible among Christians to have a Church and not to have an emperor. For the empire and the Church have great unity and commonality, and it is not possible to separate them",[72][73][74] and "the holy emperor is not like the rulers and governors of other regions".[74][75]
Legacy[edit]
Emblem of the Patriarch of Constantinople, based on the imperial symbol adopted in the 11th century
Following the schism between the Eastern and Western Churches, various emperors sought at times but without success to reunite the Church, invoking the notion of Christian unity between East and West in an attempt to obtain assistance from the Pope and Western Europe against the Muslims who were gradually conquering the empire's territory. But the period of the Western Crusades against the Muslims had passed before even the first of the two reunion councils was held.
Even when persecuted by the emperor, the Eastern Church, George Pachymeres said, "counted the days until they should be rid not of their emperor (for they could no more live without an emperor than a body without a heart), but of their current misfortunes".[76] The state church had come to merge psychologically in the minds of the Eastern bishops with the empire to such an extent that they had difficulty in thinking of Christianity without an emperor.[14]
In Western Europe, on the other hand, the idea of a universal church linked to the Emperor of Constantinople was replaced by that in which the Roman see was supreme.[77] "Membership in a universal church replaced citizenship in a universal empire. Across Europe, from Italy to Ireland, a new society centered on Christianity was forming."[78]
The Western Church came to emphasize the term Catholic in its identity, an assertion of universality, while the Eastern Church came to emphasize the term Orthodox in its identity, an assertion of holding to the true teachings of Jesus. Both churches claim to be the unique continuation of the previously united Chalcedonian Church, whose core doctrinal formulations have been retained also by many of the churches that emerged from the Protestant Reformation, including Lutheranism and Anglicanism.
See also[edit]
Arian controversy
Caesaropapism
Chalcedonian Christianity
Christianity in Iran
Early Christianity
Great Church
History of late ancient Christianity
History of the Catholic Church
History of the Orthodox Church
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Jump up ^ Irvin (2002), p. 164, ch. 16.
Jump up ^ Bettenson (1967), p. 22.
Jump up ^ "The first Christians in Rome were chiefly people who came from the East and spoke Greek. The founding of Constantinople naturally drew such people thither rather than to Rome, and then Christianity at Rome began to spread among the Roman population, so that at last the bulk of the Christian population in Rome spoke Latin. Hence the change in the language of the liturgy. ... The liturgy was said (in Latin) first in one church and then in more, until the Greek liturgy was driven out, and the clergy ceased to know Greek. About 415 or 420 we find a Pope saying that he is unable to answer a letter from some Eastern bishops, because he has no one who could write Greek" (Alfred Plummer, Conversations with Dr. Döllinger 1870-1890, ed. Robrecht Boudens (Leuven University Press, 1985), p. 13).
^ Jump up to: a b c Price (2005), p. 52
Jump up ^ Price (2005), p. 54
Jump up ^ Bussell (1910), p. 346.
Jump up ^ Latourette (1975), p. 183.
Jump up ^ Code of Justinian I.5.21
Jump up ^ Cairns (1996), p. 124. "By 590 the church had not only been freed from persecution by the Roman state but had become closely linked with that state."
Jump up ^ Canon 4
Jump up ^ Canon 6
Jump up ^ Canon 7
Jump up ^ Paul Valliere, Conciliarism (Cambridge University Press 2012 ISBN 978-1-10701574-6), pp. 91-92
Jump up ^ J.F. Puglisi (editor), How Can the Petrine Ministry Be a Service to the Unity of the Universal Church? (Eerdmans 2010 ISBN 978-0-80284862-8), p. 40
Jump up ^ Canon 3
Jump up ^ George C. Michalopulos, "Canon 28 and Eastern Papalism: Cause or Effect?"
Jump up ^ Canon 28
Jump up ^ Canon 2
Jump up ^ L'idea di pentarchia nella cristianità
Jump up ^ Wilhelm de Fries, The College of Patriarchs from the Point of View of Rome
Jump up ^ Encyclopædia Britannica "Quinisext Council"
Jump up ^ Robert Browning, The Byzantine Empire (Revised Edition, CUA Press 1992 ISBN 978-0-81320754-4), p. 73
Jump up ^ Treadgold. History of the Byzantine State, pp. 354–355.
Jump up ^ John Meyendorff, The Byzantine Legacy in the Orthodox Church (St Vladimir's Seminary Press 1982 ISBN 978-0-91383690-3), p. 20
Jump up ^ Jonathan Harris, Byzantium and the Crusades (Continuum International 2006 ISBN 978-1-85285501-7), p. 44
^ Jump up to: a b Joseph Ratzinger, Church, Ecumenism and Politics, p. 95
Jump up ^ Milton V. Anastos, Constantinople and Rome
Jump up ^ Cardini (2001), p. 9.
Jump up ^ The entry of the Slavs into Christendom, p. 208
Jump up ^ Warren T. Treadgold, A History of the Byzantine State and Society (Stanford University Press 1997 ISBN 978-0-80472630-6), pp. 453, 558
Jump up ^ Kiminas, D. (2009). The Ecumenical Patriarchate. Wildside Press LLC. p. 15
Jump up ^ GENOV, R., & KALKANDJIEVA, D. (2007). Religion and Irreligion in Bulgaria: How Religious Are the Bulgarians? Religion and power in Europe: conflict and convergence, 257
Jump up ^ Jeffrey Richards, The Popes and the Papacy in the Early Middle Ages (Routledge 1979 ISBN 978-0-71000098-9), p. 230
Jump up ^ Paul Johnson, History of Christianity (Simon & Schuster 2005 ISBN 978-0-74328203-1), p. 186
Jump up ^ E.E. Golubinskii, Istoriia russkoi tserkvi (Moscow: Universitetskaia tipografiia, 1900), vol. 2, pt. 1, p. 469
Jump up ^ Aidan Nichols, OP, Rome and the Eastern Churches (Ignatius Press 2010 ISBN 978-1-58617282-4), p. 281
Jump up ^ St Cletus Parish Adult Education, "Nails in the Coffin of Reunification"
Jump up ^ Eparchy of Newton, "The Melkites"
Jump up ^ Meyendorff 1996, pp. 89.
Jump up ^ Borys Andrij Gudziak, Crisis and Reform (Harvard University Press 1992), p. 17
Jump up ^ Michael Angold, Cambridge History of Christianity, Volume 5, Eastern Christianity (Cambridge University Press 2006 ISBN 978-0-52181113-2), p. 31
^ Jump up to: a b Dimitri Obolensky, The Byzantine Inheritance of Eastern Europe (Variorum Reprints 1969 ISBN 978-0-86078102-8), p. 339
Jump up ^ J. Chrysostomides in Kathēgētria (Surrey 1988 ISBN 978-1-87132800-4), p. 516
Jump up ^ Donald M. Nicol, The Last Centuries of Byzantium (CambridgeUniversity Press 1993 ISBN 9780521439916), pp. 78-79
Jump up ^ "It was the papacy also which kept alive in western Europe the ideal of a universal imperial Church, for the whole of western Christendom came to acknowledge the supremacy of the Roman see" Arthur Edward Romilly Boak, A History of Rome to 565 A.D., p. 4030.
Jump up ^ Marvin Perry et alii, Western Civilization: Ideas, Politics, and Society, Volume I: To 1789 (Cengage Learning 2012 ISBN 978-1-11183168-4), p. 213
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NFC Championship Game
From Wikipedia, the free encyclopedia
Jump to: navigation, search
NFC Championship Game
NFC Championship logo
First played
1971 (1970 season)
Trophy
George Halas Trophy
Recent and upcoming games
2017 season
Lincoln Financial Field
January 21, 2018
Minnesota Vikings 7, Philadelphia Eagles 38
2018 season
TBD
January 20, 2019
TBD vs. TBD
The NFC Championship Game (also unofficially referred to as the NFC Title Game) is one of the two semi-final playoff games of the National Football League (NFL), the largest professional American football league in the United States. The game is played on the penultimate Sunday in January and determines the champion of the National Football Conference (NFC). The winner then advances to face the winner of the American Football Conference (AFC) Championship Game in the Super Bowl.
The game was established as part of the 1970 merger between the NFL and the American Football League (AFL), with the merged league realigning into two conferences. Since 1984, each winner of the NFC Championship Game has also received the George Halas Trophy, named after the founder and longtime owner of the NFL's Chicago Bears, George Halas.
Contents
[hide]
1 History
2 Playoff structure
3 George Halas Trophy
4 List of NFC Championship Games
5 Appearances 1970–present
6 NFC Championship Game records
7 TV ratings
8 References
History[edit]
The first NFC Championship Game was played following the 1970 regular season after the merger between the NFL and the American Football League. The game is considered the successor to the original NFL Championship, and its game results are listed with that of its predecessor in the annual NFL Record and Fact Book.[1] Since the pre-merger NFL consisted of six more teams than the AFL, a realignment was done as part of the merger to create two conferences with an equal number of teams: The NFL's Baltimore Colts, the Cleveland Browns, and the Pittsburgh Steelers joined the ten former AFL teams to form the AFC; while the remaining 13 pre-merger NFL clubs formed the NFC.
Every NFC team has played in an NFC Championship at least once. The Seattle Seahawks, who have been members in both the AFC and the NFC, hold the distinction of appearing in both conference title games. Only the Detroit Lions have yet to win an NFC Championship Game.
Playoff structure[edit]
NFC Championship Game logo, 2008–2010 (Used with old shield since 2005)
Further information: NFL playoffs
At the end of each regular season, a series of playoff games involving the top six teams in the NFC are conducted. In the current (since 2002–03 season) NFL playoff structure, this consists of the four division champions and two wild card teams (those clubs that possess the two best won-loss records after the regular season yet fail to win their division). The two teams remaining following the Wild Card round (first round) and the divisional round (second round) play in the NFC Championship game.
Initially, the site of the game was determined on a rotating basis. Since the 1975–76 season, the site of the NFC Championship has been based on playoff seeding based on the regular season won-loss record, with the highest surviving seed hosting the game. A wild card team can only host the game if both participants are wild cards, in which case the fifth seed would host the sixth seed. Such an instance has never occurred in the NFL.
George Halas Trophy[edit]
Beginning with 1984-85 season, the winner of the NFC Championship Game has received the George Halas Trophy, named after the longtime owner and coach of the Chicago Bears, a charter member of the NFL. The original design consisted of a wooden base with a sculpted NFC logo in the front and a sculpture of various football players in the back.
It, and the Lamar Hunt Trophy that is awarded to the AFC champion, were redesigned for the 2010–11 NFL playoffs by Tiffany & Co. at the request of the NFL in an attempt to make both awards more significant.[2] The trophies are now a new, silver design with the outline of a hollow football positioned on a small base to more closely resemble the Vince Lombardi Trophy, awarded to the winner of the Super Bowl.[3]
The George Halas Trophy should not be confused with the Newspaper Enterprise Association's George S. Halas Trophy which was awarded to the NFL's defensive player of the year from 1966 to 1996 or the Pro Football Writers Association's George S. Halas Courage Award.
List of NFC Championship Games[edit]
Numbers in parentheses in the winning team column are NFC Championships won by that team. Bold indicates team won Super Bowl that year.
Numbers in parentheses in the city and stadium column is the number of times that metropolitan area and stadium has hosted a NFC Championship, respectively.
Season
Playoffs
Winning team
Score
Losing team
Score
Location
Stadium
1970 1970–71 Dallas Cowboys (1) 17 San Francisco 49ers 10 San Francisco, California Kezar Stadium[4]
1971 1971–72 Dallas Cowboys (2) 14 San Francisco 49ers 3 Irving, Texas Texas Stadium
1972 1972–73 Washington Redskins (1) 26 Dallas Cowboys 3 Washington, D.C. RFK Stadium[5]
1973 1973–74 Minnesota Vikings (1) 27 Dallas Cowboys 10 Irving, Texas (2) Texas Stadium (2)
1974 1974–75 Minnesota Vikings (2) 14 Los Angeles Rams 10 Bloomington, Minnesota Metropolitan Stadium
1975 1975–76 Dallas Cowboys (3) 37 Los Angeles Rams 7 Los Angeles, California Los Angeles Memorial Coliseum[6]
1976 1976–77 Minnesota Vikings (3) 24 Los Angeles Rams 13 Bloomington, Minnesota (2) Metropolitan Stadium (2)
1977 1977–78 Dallas Cowboys (4) 23 Minnesota Vikings 6 Irving, Texas (3) Texas Stadium (3)
1978 1978–79 Dallas Cowboys (5) 28 Los Angeles Rams 0 Los Angeles, California (2) Los Angeles Memorial Coliseum (2)
1979 1979–80 Los Angeles Rams (1) 9 Tampa Bay Buccaneers 0 Tampa, Florida Tampa Stadium
1980 1980–81 Philadelphia Eagles (1) 20 Dallas Cowboys 7 Philadelphia, Pennsylvania Veterans Stadium
1981 1981–82 San Francisco 49ers (1) 28 Dallas Cowboys 27 San Francisco, California (2) Candlestick Park
1982 1982–83 [7] Washington Redskins (2) 31 Dallas Cowboys 17 Washington, D.C. (2) RFK Stadium (2)
1983 1983–84 Washington Redskins (3) 24 San Francisco 49ers 21 Washington, D.C. (3) RFK Stadium (3)
1984 1984–85 San Francisco 49ers (2) 23 Chicago Bears 0 San Francisco, California (3) Candlestick Park (2)
1985 1985–86 Chicago Bears (1) 24 Los Angeles Rams 0 Chicago, Illinois Soldier Field
1986 1986–87 New York Giants (1) 17 Washington Redskins 0 East Rutherford, New Jersey Giants Stadium
1987 1987–88 Washington Redskins (4) 17 Minnesota Vikings 10 Washington, D.C. (4) RFK Stadium (4)
1988 1988–89 San Francisco 49ers (3) 28 Chicago Bears 3 Chicago, Illinois (2) Soldier Field (2)
1989 1989–90 San Francisco 49ers (4) 30 Los Angeles Rams 3 San Francisco, California (4) Candlestick Park (3)
1990 1990–91 New York Giants (2) 15 San Francisco 49ers 13 San Francisco, California (5) Candlestick Park (4)
1991 1991–92 Washington Redskins (5) 41 Detroit Lions 10 Washington, D.C. (5) RFK Stadium (5)
1992 1992–93 Dallas Cowboys (6) 30 San Francisco 49ers 20 San Francisco, California (6) Candlestick Park (5)
1993 1993–94 Dallas Cowboys (7) 38 San Francisco 49ers 21 Irving, Texas (4) Texas Stadium (4)
1994 1994–95 San Francisco 49ers (5) 38 Dallas Cowboys 28 San Francisco, California (7) Candlestick Park (6)
1995 1995–96 Dallas Cowboys (8) 38 Green Bay Packers 27 Irving, Texas (5) Texas Stadium (5)
1996 1996–97 Green Bay Packers (1) 30 Carolina Panthers 13 Green Bay, Wisconsin Lambeau Field
1997 1997–98 Green Bay Packers (2) 23 San Francisco 49ers 10 San Francisco, California (8) 3Com Park (7)
1998 1998–99 Atlanta Falcons (1) 30a[›] Minnesota Vikings 27 Minneapolis, Minnesota (3) Hubert H. Humphrey Metrodome
1999 1999–00 St. Louis Rams (2) 11 Tampa Bay Buccaneers 6 St. Louis, Missouri Trans World Dome
2000 2000–01 New York Giants (3) 41 Minnesota Vikings 0 East Rutherford, New Jersey (2) Giants Stadium (2)
2001 2001–02 St. Louis Rams (3) 29 Philadelphia Eagles 24 St. Louis, Missouri (2) Edward Jones Dome (2)
2002 2002–03 Tampa Bay Buccaneers (1) 27 Philadelphia Eagles 10 Philadelphia, Pennsylvania (2) Veterans Stadium (2)
2003 2003–04 Carolina Panthers (1) 14 Philadelphia Eagles 3 Philadelphia, Pennsylvania (3) Lincoln Financial Field
2004 2004–05 Philadelphia Eagles (2) 27 Atlanta Falcons 10 Philadelphia, Pennsylvania (4) Lincoln Financial Field (2)
2005 2005–06 Seattle Seahawks (1) 34 Carolina Panthers 14 Seattle, Washington Qwest Field
2006 2006–07 Chicago Bears (2) 39 New Orleans Saints 14 Chicago, Illinois (3) Soldier Field (3)
2007 2007–08 New York Giants (4) 23a[›] Green Bay Packers 20 Green Bay, Wisconsin (2) Lambeau Field (2)
2008 2008–09 Arizona Cardinals (1) 32 Philadelphia Eagles 25 Glendale, Arizona University of Phoenix Stadium
2009 2009–10 New Orleans Saints (1) 31a[›] Minnesota Vikings 28 New Orleans, Louisiana Louisiana Superdome
2010 2010–11 Green Bay Packers (3) 21 Chicago Bears 14 Chicago, Illinois (4) Soldier Field (4)
2011 2011–12 New York Giants (5) 20a[›] San Francisco 49ers 17 San Francisco, California (9) Candlestick Park (8)
2012 2012–13 San Francisco 49ers (6) 28 Atlanta Falcons 24 Atlanta, Georgia Georgia Dome
2013 2013–14 Seattle Seahawks (2) 23 San Francisco 49ers 17 Seattle, Washington (2) CenturyLink Field (2)
2014 2014–15 Seattle Seahawks (3) 28a[›] Green Bay Packers 22 Seattle, Washington (3) CenturyLink Field (3)
2015 2015–16 Carolina Panthers (2) 49 Arizona Cardinals 15 Charlotte, North Carolina Bank of America Stadium
2016 2016–17 Atlanta Falcons (2) 44 Green Bay Packers 21 Atlanta, Georgia (2) Georgia Dome (2)
2017 2017–18 Philadelphia Eagles (3) 38 Minnesota Vikings 7 Philadelphia, Pennsylvania (5) Lincoln Financial Field (3)
^ a: Overtime
Appearances 1970–present[edit]
Num
Team
W
L
PCT
PF
PA
Last appearance
Last championship
Home games
Home wins
Home losses
Home Win Pct.
Away games
Away wins
Away losses
Away Win Pct.
14 Dallas Cowboys 8 6 .571 317 264 1995 1995 5 4 1 .800 9 4 5 .444
15 San Francisco 49ers 6 9 .400 307 289 2013 2012 9 4 5 .444 6 2 4 .333
6 Washington Redskins 5 1 .833 139 78 1991 1991 5 5 0 1.000 1 0 1 .000
5 New York Giants 5 0 1.000 116 50 2011 2011 2 2 0 1.000 3 3 0 1.000
9 Los Angeles/St. Louis Ramsb[›] 3 6 .333 82 187 2001 2001 4 2 2 .500 5 1 4 .200
9 Minnesota Vikings 3 6 .333 136 175 2017 1976 3 2 1 .667 6 1 5 .200
7 Green Bay Packers 3 4 .429 143 126 2016 2010 2 1 1 .500 5 2 3 .400
7 Philadelphia Eagles 3 4 .429 109 119 2017 2017 5 3 2 .600 2 0 2 .000
3 Seattle Seahawksc[›] 3 0 1.000 85 53 2014 2014 3 3 0 1.000 0 0 0 -6 !—–
5 Chicago Bears 2 3 .400 80 86 2010 2006 4 2 2 .500 1 0 1 .000
4 Atlanta Falcons 2 2 .500 108 103 2016 2016 2 1 1 .500 2 1 1 .500
4 Carolina Panthers 2 2 .500 90 82 2015 2015 1 1 0 1.000 3 1 2 .333
3 Tampa Bay Buccaneers 1 2 .333 33 30 2002 2002 1 0 1 .000 2 1 1 .500
2 New Orleans Saints 1 1 .500 45 67 2009 2009 1 1 0 1.000 1 0 1 .000
2 Arizona Cardinals 1 1 .500 47 74 2015 2008 1 1 0 1.000 1 0 1 .000
1 Detroit Lions 0 1 .000 10 41 1991 N/A 0 0 0 -7 !—– 1 0 1 .000
^ b: Includes appearances during their first tenure in Los Angeles (the 1970 merger to 1994), where they went 1–6 in NFC Championship Games; and their period as the St. Louis Rams (1995–2015), where they went 2–0 in NFC Championship Games.
^ c: The Seahawks were members of the NFC in 1976 and then members of the AFC from 1977–2001, before rejoining the NFC in 2002. Including their only appearance in the AFC Championship Game (0–1), they hold a combined 3–1 record between both Conference Championship Games.
NFC Championship Game records[edit]
NFC Championship Game logo, 2001–2005
Most victories: 8 – Dallas Cowboys (1970–1971, 1975, 1977–1978, 1992–1993, 1995)
Most losses: 9** – San Francisco 49ers (1970–1971, 1983, 1990, 1992–1993, 1997, 2011, 2013)
Most appearances: 15 – San Francisco 49ers (1970–1971, 1981, 1983–1984, 1988–1990, 1992–1994, 1997, 2011–2013)
Most consecutive appearances: 4 (tie, 2 teams, 3 times)
Dallas Cowboys (1970–1973, 1992–1995)
Philadelphia Eagles (2001–2004)
Most consecutive victories: 2 – (tie, 6 teams, 8 times)
Dallas Cowboys (1970–1971, 1977–1978, 1992–1993)
Minnesota Vikings (1973–1974)
Washington Redskins (1982–1983)
San Francisco 49ers (1988–1989)
Green Bay Packers (1996–1997)
Seattle Seahawks (2013–2014)
Most victories without a loss: 5** – New York Giants (1986, 1990, 2000, 2007, 2011)
Most appearances without a win: 1 – Detroit Lions (1991)
Most consecutive losses without a win: 6 – Minnesota Vikings (1977, 1987, 1998, 2000, 2009, 2017)
Most defensive shutouts: 2**; – New York Giants (Jan 11, 1987, 17–0 vs Redskins and Jan 14, 2001, 41–0 vs Vikings)
Most times shut out: 2**; – Los Angeles Rams (Jan 7, 1979, 0–28 vs Cowboys and Jan 12, 1986, 0–24 vs Bears)
Most consecutive losses: 3* – (tie, 3 times)
Los Angeles Rams (1974–1976)
Dallas Cowboys (1980–1982)
Philadelphia Eagles (2001–2003)
Most games hosted: 9 – San Francisco 49ers (1970, 1981, 1984, 1989–1990, 1992, 1994, 1997, 2011)
Most numerous matchup: 6** – Dallas Cowboys vs. San Francisco 49ers (1970–1971, 1981, 1992–1994)
Most points scored: 49 points – January 24, 2016 – Carolina Panthers vs. Arizona Cardinals (2015)
Largest margin of victory: 41 points – January 14, 2001 (2000), New York Giants (41) vs. Minnesota Vikings (0)
Closest margin of victory: 1 point – San Francisco 49ers (28) vs. Dallas Cowboys (27), 1981 NFC Championship Game**
Fewest points scored, winning team: 9**[›]; January 6, 1980 (1979) – Los Angeles Rams vs. Tampa Bay Buccaneers
Fewest points scored: 0*; (tie, 5 teams, 6 times)
Los Angeles Rams 0 vs Dallas Cowboys 28 January 7, 1979
Tampa Bay Buccaneers 0 vs Los Angeles Rams 9 January 6, 1980
Chicago Bears 0 vs San Francisco 49ers 23 January 6, 1985
Los Angeles Rams 0 vs Chicago Bears 24 January 12, 1986
Washington Redskins 0 vs New York Giants 17 January 11, 1987
Minnesota Vikings 0 vs New York Giants 41 January 14, 2001
Most points scored, losing team: 28 (tie); January 15, 1995 (1994) – Dallas Cowboys vs. San Francisco 49ers, January 24, 2010 (2009) – Minnesota Vikings at New Orleans Saints
Most combined points scored: 66; January 15, 1995 (1994) – San Francisco 49ers (38) vs. Dallas Cowboys (28)
Fewest combined points scored: 9**; January 6, 1980 (1979) – Los Angeles Rams (9) vs. Tampa Bay Buccaneers (0)
Longest game: 71 minutes, 52 seconds**; January 17, 1999 (1998) – Atlanta Falcons (30) @ Minnesota Vikings (27), OT
Most NFC Championships won in overtime: 2** – New York Giants (2007, 2011)
Most NFC Championships lost in overtime: 2* (tie) – Green Bay Packers (2007, 2014) Minnesota Vikings (1998, 2009)
Current teams which have never won an NFC Championship:
Detroit Lions (0–1)***
Longest drought without appearing in an NFC Championship Game: 26 years
Detroit Lions (last appearance – 1991)
Washington Redskins (last appearance – 1991)
Longest drought without an NFC Championship: 48 years***; Detroit Lions
Largest comeback: 17 points (trailed 17–0; won 28–24), San Francisco 49ers, 2012
Overtime games:
1998 Atlanta Falcons 30 Minnesota Vikings 27
2007 New York Giants 23 Green Bay Packers 20
2009 New Orleans Saints 31 Minnesota Vikings 28
2011 New York Giants 20 San Francisco 49ers 17
2014 Seattle Seahawks 28 Green Bay Packers 22
Notes:
*Tied for Conference Championship record
^ **: Conference Championship record
^ ***: Lions most recently won the NFL Championship in 1957 – pre-Super Bowl era
TV ratings[edit]
2006: 35.233 million viewers; Post Gun: 24.641 million; Post Game: 15.279 million
2007: million viewers; Post Game: million [1] [2]
2008: million viewers; Post Game: million [3]
2009: million viewers; Post Game: 23.83 million (10:27pm–11:02pm) [4]
2010: 57.9 million viewers [5]
2011: 51.9 million viewers;
2012: 57.6 million viewers [6]; Post Game: million [7]
2013: 42.0 million viewers; Post Game: million [8]
2014: 55.91 million viewers(peak: 66.3 million viewers); (6:42-9:59pm); Post Game (9:55-9:59pm): 44.903 million [9]; The OT (9:59-10:19pm): 30.339 million viewers [10] [11] [12]
2015: 49.8 million viewers (peak: 60.5 million viewers); The OT: 16.280 million viewers (6:40-7:06pm)[13]
References[edit]
Time Almanac 2004
Jump up ^ "Playoff Games". NFL Record and Fact Book 2009. Time, Inc. Home Entertainment. ISBN 978-1-60320-809-3.
Jump up ^ "NFC's Halas trophy has new look". Chicago Sun-Times.
Jump up ^ Bell, Jarrett (January 25, 2011). "NFL Replay: Gritty Steelers aren't pretty, but they are Super". USA Today.
Jump up ^ Last NFL Game in Kezar Stadium.
Jump up ^ These 1972 Dallas Cowboys were the first ever NFC wild card franchise to advance to the Conference championship game.
Jump up ^ The 1975 Dallas Cowboys were the first ever wild card franchise to advance to the Super Bowl.
Jump up ^ played on Saturday
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