« PRINCETON, N. J. ^J Presented by" \~r*o \ . Division Section 2 DR. WEIDNER'S WORKS. Theological Encyclopedia: Second revised edition. Vol. 1. Exegetical Theology, 12 mo, pp. 296 . . . . $1 50 Vol. 2. Historical, Systematic, and Practical Theology, pp. 320 ! 50 Biblical Theology of the Old Testament. Second revised edi- tion. One volume. Pp. 350 1 50 Biblical Theology of the New Testament. Second revised ed. Vol. 1. The Teaching of Jesus, and of Peter. Pp. 238 1 50 Vol. 2. The Teaching of Paul, and of John. Pp. 351 1 50 Studies in the Book. 5 vols. New Testament. Vol. 1. Historical Books, General Epistles, and Rev- velation. Regular edition. 50 cents. Inter- leaved • J °° Vol.2. Early Epistles of Paul. 50 cents. Interleaved 100 Vol.3. Later Epistles of Paul. 50 cents. Interleaved 100 Old Testament. Vol. 1. Genesis. 50 cents. Interleaved .... 1 00 Vol. 2. Exodus. 50 cents. Interleaved .... 1 00 Vol. 3. Historical Books. In press. Vol.4. Prophetical Books. In press. Vol. 5. 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Blue edition .... 20 Examination Questions on Church History and Christian Archaeol- ogy 60 Theological Encyclopedia AND Methodology 1* JUN 26 19: % BY Q&ICkl SEtf Revere Franklin Weidner, D. D., LL. D. Professor of Theology in the Chicago Lutheran Theological Seminary Author of "Studies in the Book," "Christian Ethics," "Biblical Theology," etc., etc. VOLUME II. Part II. Historical Theology Part III. Systematic Theology Part IV. Practical Theology SECOND EDITION, ENTIRELY REWRITTEN Chicago Wartburg Publishing House Lutheran Literature COPYRIGHT 1910 BY REVERE FRANKLIN WEIDNER FROM THE PREFACE TO THE FIRST EDITION OP HISTORICAL AND SYSTEMATIC THEOLOGY. The science of Theological Encyclopedia is one of the most important branches taught in a Theological Seminary. Its aim is to present a summary view of what is embraced in theological knowledge. It explains the inner organization of Theology, maps out its divisions, and shows them in their relations to one another. Method- ology is the practical application of Theological Encyclo- pedia. It shows the order in which the various topics are best taken up, indicates the best methods, and points out the most useful books. The present volume is a continu- ation of my work, the first part of which was published in 1886, under the title "Theological Encyclopedia": Part 1. Introduction and Exegetical Theology. This first volume is especially adapted for students in their first year of theological study, while the present volume leads them into the vast fields of Historical and Systematic Theology, more suitable for the second year's course. Ash-Wednesday, March 6, 1889. FROM THE PREFACE TO THE FIRST EDITION OF PRACTICAL THEOLOGY. This third and final volume of my "Theological En- cyclopedia' ' covers Practical Theology which forms the crown of theological study, because it teaches the minister of the Gospel how to apply and render fruitful in the ser- vice of the Church, the knowledge which he has already acquired. This last volume is especially adapted for students in their last year of theological study. An at- tempt has been made to outline the great sciences that properly belong to Practical Theology, and to refer to the best literature on the different subjects under consider- ation, and in the oral lectures which accompany the use of this volume in the class-room, it is best to call the special attention of students to the most important litera- ture. At the close of the volume we have tried to give hints for a scientific arrangement of a large theological library, and have also added a select list of English, German and Scandinavian Theological Books. German Theology is especially rich in this depart- ment, but in English very little has been published. Our main guide has been Hagenbach, whose well-known work reached its twelfth edition in 1889. The writer would also record his great indebtedness to the Manuscript Lectures of Dr. Krauth, late Professor of Theology in the Evangelical Lutheran Theological Seminary, at Phila- delphia, whose Outline Notes on Liturgies and Homiletics we have partly reproduced. These pages are now sent forth with the earnest prayer that they may lead all true students to a deeper knowledge of the treasures of theological Science and assist them in their labors. Epiphany, January 6, 1891. PREFACE TO THE SECOND ENTIRELY REWRITTEN EDITION. This present edition is largely a new work. We have tried to make it a student's Vademecum. Special care has been taken to select from the immense literature of each department, what in the judgment of the writer, are the very best books. The list might easily have been multiplied four times. We have tried "to pack an im- mense amount of information" in a readable form for the convenience of busy pastors and theological students. R. F. W. CHICAGO LUTHERAN THEOLOGICAL SEMINARY. Advent, 1910. CONTENTS. II. HISTORICAL THEOLOGY. Section Page 83. Introduction 17 I. SACRED HISTORY. 84. Divisions 18 85. The History of the People of Israel 18 86. The Sources of the History of Israel 20 87. History of the Treatment of Old Testament History ... 20 88. The Life of Christ 21 89. History of Biographies of Christ 23 90. The Lives of the Apostles 25 91. The History of New Testament Times 27 92. Select Literature of Sacred History 28 1. Text-Books of Old Testament History 28 2. History of the People of Israel 28 3. Biblical Characters 29 4. Contemporary History 30 5. History of the Jews in Later Times 31 6. Text-Books of New Testament History 31 7. Lives of Christ 31 8. Harmonies of the Gospel 32 9. Chronological 32 10. Lives of the Apostles 33 11. History of the New Testament Times 33 II. BIBLICAL THEOLOGY. 93. Definition of Biblical Theology 34 94. Biblical Theology of the Old Testament 34 95. Relation to Other Old Testament Disciplines 35 96. Theological View of the Old Testament in Earlier Times 36 97. In the Most Recent Literature 37 6 CONTENTS. 98. Divisions of Old Testament Theology 38 99. Biblical Theology of the New Testament 39 100. Relation to other New Testament Disciplines 40 101. Sources of New Testament Theology 40 102. Earlier Works on Biblical Theology of New Testament 41 103. The More Recent Works on Biblical Theology 42 104. The Methodology and divisions of New Testament Theology 43 105. Select Literature of Biblical Theology 45 1. On Biblical Theology in General 45 2. On Biblical Theology of the Old Testament 45 3. Special Topics connected with the Old Testament. 1) On Prophecy 46 2) On the Sabbath 46 3) On Sacrifices 46 4) On Creation 47 5) On Angels 47 6) On Man 47 7) On Judaism 48 4. On Biblical Theology of the New Testament 48 5. On Types of Doctrine in the New Testament 48 6. On the Doctrine of God 49 7. X>n the Doctrine of Sin 50 8. On the Person and Work of Christ 50 9. On the Doctrine of the Church 50 10. On the Doctrine of the Last Things 50 III. CHURCH HISTORY. 106. Definition and Problem of Church History 51 107. Uses of Church History 52 108. Requisites for the Proper Treatment of Church History 55 109. Sources of Church History 56 110. Method of Church History 57 111. Divisions of Church History 69 112. Branches of Church History 60 113. Auxiliary Sciences 61 114. Hints for the Study of Church History 65 115. The History of the Study of Church History 66 116. Special Branches of Church History 69 117. Select Literature of Church History. 1. Introductions to Church History 70 CONTENTS. 7 2. Smaller Manuals of General Church History 70 3. Larger Manuals of General Church History 71 4. Special Works on Ancient Christianity 71 5. Special Works on Medieval Christianity 72 6. Special Works on the Eeformation 72 7. Modern Church History 73 8. History of Denominations 73 9. Special Topics of Church History. 1) Architecture 73 2) Bible Societies 74 3) Catacombs 74 4) Cathedrals 74 5) Celibacy of the Clergy 74 6) Christian Charity 74 7) Christian Life 74 8) Councils 75 9) Creeds 75 10) Crusades 75 11) Education 75 12) German Theology 75 13) Heresies 75 14) Huguenots 76 15) Hymnology 76 16) Inquisition 76 17) Jesuitism 76 18) Martyrs 76 19) Missions 76 20) Monastic Orders 77 21) Music, Sacred 77 22) Mystics 77 23) Myths and Legends 77 24) Papacy 77 25) Persecutions 77 26) Port Eoyalists 77 27) Quietism 77 28) Saints, Lives of 78 29) Saracens 78 30) Schoolmen 78 31) Sunday School, History of 78 32) Superstition 78 33) Tractarianism 78 CONTENTS. 10. Tables and Charts 78 11. Auxiliary Works, including Sources. 1) Sources 78 2) Ecclesiastical Philology 79 3) Ecclesiastical Diplomatics 79 4) General History 79 5) History of the Science of Comparative Religions. (1) In General 79 (2) Eeligion in China 80 (3) Religion in India 80 (4) Religions of Assyria and Babylon 80 (5) Mohammedanism 80 (6) Religion of Egypt 80 (7) Ancient Teutons 80 (8) Greek and Roman Mythology 80 (9) American Indians 80 6) History of Philosophy 80 7) Philosophy of Religion 81 8) History of the Sciences in General 81 9) Ecclesiastical Chronology 81 10) History of Arts 81 12. Biography of Leaders of the Church. A. General 82 B. Individual. Chronological 82 First Century 82 Second Century 82 Third Century 82 Fourth Century 82 Fifth Century 83 Sixth Century 83 Seventh Century 83 Eighth Century 83 Ninth Century 83 Eleventh Century 83 Twelfth Century 83 Thirteenth Century 83 Fourteenth Century 83 Fifteenth Century 84 Sixteenth Century 84 Seventeenth Century 84 Eighteenth Century 84 CONTENTS. 9 Nineteenth Century 85 13. Fiction illustrating Periods of Church History. (Especially for the Young.) First Century 85 Third Century 85 Fourth Century 86 Fifth Century 86 Sixth Century 86 Eighth Century 86 Ninth Century 86 Tenth Century 86 Eleventh Century 86 Twelfth Century 86 Thirteenth Century 87 Fourteenth Century 87 Fifteenth Century 87 Sixteenth Century 87 Seventeenth Century 88 Eighteenth Century 88 Nineteenth Century 89 IV. THE HISTORY OF DOCTRINES. 118. Definition 89 119. General and Special History of Doctrines 90 120. Distinction between History of Doctrines and History of Dogmas 91 121. Division of the History of Dogmas Into Periods 91 122. Progress of the Development of Christian Doctrines. .. 91 123. Correct Treatment of the History of Doctrines 92 124. Select Literature. 1. History of Doctrines in General 92 2. Works on Special Topics. 1) In General 93 2) Doctrine of God 93 3) Doctrine of Man 93 4) Christology 94 5) Soteriology and Pneumatology 94 6) Ecclesiology 94 7) Eschatology 94 V. PATRISTICS. 125. Definition 95 126. Distinction between Patristics and Patrology 95 10 CONTENTS. 127. Divisions 96 128. Value of the Study of Patristics 97 129. The Church Fathers arranged geographically 98 130. Select Literature 99 1. Introductory Works 100 2. Original Editions 100 3. English Translations 100 VI. SYMBOLICS. 131. Definition 101 132. Distinction between Historical and Comparative Sym- bolics 101 133. Classification of Creeds 102 134. Comparative Symbolics 104 135. Polemical and Irenical Symbolics 114 136. Method of Treatment 115 137. History of Symbolics 115 138. Select Literature. 1. General Collection of Creeds 117 2. Works on Creeds in General 117 3. Works on Particular Creeds 117 4. Text-books on Comparative Symbolics 118 VII. ECCLESIASTICAL ARCHAEOLOGY. 139. Definition 118 140. Divisions 119 141. History 120 142. Select Literature 121 VIII. STATISTICS. 143. Statistics 122 III. SYSTEMATIC THEOLOGY. 144. Definition and Scope 127 145. Methodology of Systematic Theology 127 146. Utility of the Study 130 I. APOLOGETICS. 147. Definition and Aim 131 148. Necessity of Apologetics 132 149. Value and Use 132 150. Tendencies in Apologetics 133 CONTENTS. 11 151. Outline of a Scheme 133 152. The History of Apologetics 135 153. Select Literature. 1. Scientific Apologetics 135 2. General Apologetics 137 3. Natural Theology 138 4. Inspiration of Bible 139 5. Historical Accuracy of the Bible 139 6. Miracles 140 7. Prophecy 140 8. Religion and Science 140 9. Comparative Religions 141 10. Philosophy of History and Christianity 141 II. DOGMATICS. 154. Definition and Aim 141 155. Confessional Dogmatics 143 156. The Method of Dogmatics 144 157. Theologia or the Doctrine of God 145 158. Anthropologia or the Doctrine of Man 147 159. Christologia or the Doctrine of the Person of Christ... 148 160. Soteriologia or the Doctrine of the Work of Christ 149 161. Pneumatologia or the Doctrine of the Work of the Holy Spirit 150 162. Ecclesiologia or the Doctrine of the Church 151 163. Eschatology or the Doctrine of the Last Things 152 164. Orthodoxy and Heterodoxy 152 165. The History of Dogmatics 155 166. Select Literature of Dogmatics. I. Text-books and Systems of Doctrine. 1. Lutheran 159 2. German Reformed 159 3. Dutch Reformed 160 4. Moravian 160 5. Church of England (Episcopalian) 160 6. Congregational 160 7. Presbyterian 161 8. Baptist 161 9. Methodist 161 11. Special Topics of Dogmatics. 1. On the Doctrine of God 161 12 CONTENTS. 2. On the Doctrine of Man 162 3. On the Person of Christ 162 4. On the Work of Christ 163 5. On the Work of the Holy Spirit 163 6. On the Church and Sacraments 164 7. On the Last Things 165 III. ETHICS. 167. Definition , 165 168. Christian and Philosophical Ethics 167 169. The so-called Distinct Branches of Ethics 167 170. Divisions of Ethics 168 171. History of Ethics 169 172. Select Literature. 1. On Moral Philosophy 172 2. On Christian Ethics 173 IV. PRACTICAL THEOLOGY. 173. Definition 177 174. Divisions , . 178 175. History and Literature 179 I. EVANGELISTICS. 176. Definition and Aim 182 177. Qualifications of a Foreign Missionary 183 178. Importance to every Pastor 184 179. Value of Biographies 185 180. Select Literature 186 II. DIACONICS. 181. Definition and Distinctions 188 182. Home Missions 189 183. Inner Mission 189 184. Sociology 195 185. Select Literature. 1. Home Missions 197 2. Inner Mission 198 3. Christian Sociology 198 III. CATECHETICS. 186. Definition 198 187. Catechetical Instruction in Early Church 200 CONTENTS. 13 Catechisms 201 Pedagogics 202 Sunday School Work 202 Select Literature, 1. Catechetics 203 2. Pedagogics 203 3. Sunday School Work 204 IV. LITURGICS. Definition 204 History of Development 205 The Ancient Liturgies 206 Outlines of Liturgies. 1. Definition 207 2. Distinction between Liturgies and Homiletics 208 3. Christian Worship 208 4. Essential Constituents 211 5. Relation of Art to Worship 212 6. Poetry and Music 213 7. Church Architecture 213 8. Limitation of Art in Cultus 214 9. Basis of Christian Worship 216 10. Of the Fixed and Variable in Cultus 218 11. Minister and People in Worship 218 12. The Church Year 219 13. Chief and Secondary Services 220 14. The Order of Public Worship 221 Select Literature. 1. Introductory 225 2. German Works 229 3. English Works 229 4. Christian Art and Symbolism 230 5. Hymnology 230 V. HOMILETICS. Definition 231 Divisions 231 Outline Notes on Homiletics. 1. Definition 232 2. Aim and Scope 232 3. Relation to Rethoric 233 4. Homiletical Methods 233 14 CONTENTS. 5. Influence of Reformation 233 6. Homiletics and Form 234 7. Importance 234 8. The Altar and Pulpit 235 9. Material of Sermon 238 10. Choice of Text 237 11. Externals of the Text 239 12. The Theme 239 13. Of Arrangement of Sermon 240 14. Introduction 241 15. The Division of Sermon 241 16. Practical Application 242 17. Style of Sermon 243 18. Delivery of Sermon 246 19. Sympathy between Preacher and People 248 200. Homiletical Hints 249 201. Select Literature. 1. German 251 2. English 251 VI. PASTORAL THEOLOGY. 202. Definition 252 203. Scope 253 204. Analysis of Harnack 253 205. Select Literature. 1. German 255 2. English 255 VII. CHURCH POLITY. 206. Definition 256 207. Its Importance 256 208. Different Systems 257 209. The Episcopal System 258 210. Presbyterianism 260 211. Congregationalism 261 212. Lutheranism 261 213. Select Literature 262 CONCLUSION. 214. Methodologic View of the Whole 265 215. Melanchthon's Advice, How to Study Theology 267 216. Theological Culture and Development 270 CONTENTS. 15 217. Arrangement of a Theological Library 271 218. A Select Pastor's Library costing $300 279 219. A Pastor's Library costing $1000 283 220. A Prayer before Study 286 PART II. HISTORICAL THEOLOGY. THEOLOGICAL ENCYCLOPEDIA AND METHODOLOGY. PART II. HISTORICAL THEOLOGY. § 83. Introduction. The result of the application of Exegetical Theology to the Bible lays the foundation of Historical Theology. This begins with that portion of history of which the Bible is the great source, presenting the history of Revelation, and embraces what has been developed in the Church in the shape of Church History and the History of Doctrine. Consequently it reaches back in its beginning into Exe- gesis and ends by throwing a bridge over into Systematic Theology. Historical Theology thus embraces the sciences of Sacred History, Biblical Theology, Church History, History of Doctrines, Patristics, Symbolics, Ecclesiastical Archaeology, and Statistics. Historical Theology is the connecting link between Exeget- ical and Systematic Theology, and is by far the most extensive part of sacred learning, and supplies material to all other de- partments. Some modern writers on Theological Encyclopedia prefer to include Sacred History and Biblical Theology in Exegetical Theology, but it seems better to place these disciplines in the department of Historical Theology. Hagenbach likens the exe- gete to the miner who descends the shaft in order to bring to light Scripture truths, and the historian to the artist who works the material thus found and gives shape and form to it. 18 HISTORICAL THEOLOGY. I. SACRED HISTORY. § 84. Divisions. The transition from Exegesis to Historical Theology is made in the study of Biblical History. This like the Bible itself is divided into the two departments of the Old and New Testament History. This is the place for His- torical Criticism in its genuine and true sense. Schaff (§ 144): Biblical History runs parallel with the Bible. It follows the divine revelation and the growth of the Kingdom of God in the Jewish dispensation, the life of Christ, and the founding of the Christian Church by the Apostles to the close of the first century. § 85. The History of the People of Israel. What has been said of the importance of the study of the 0. T. to the Christian theologian may be repeated in particular of O. T. History. 1 Its importance is surpassed alone by N. T. History. Christ comes of the seed of Israel, and as Israel's history prepares the way for the history of Christ and His Church, so all previous history prepares the way for Israel. In the genealogy of Christ, the line is traced till it ends and begins in Adam. We may arrange the history of the people of Israel into the following periods: 1. The Ante-diluvian Period (4004—2348 B.C.) 2. The Period of the Early Races (2348—1921 B.C.) 3. The Patriarchal Period (1921—1491 B. C.) 4. The Theocratic Period (1491—1095 B. C.) 5. The Regal Period (1095—587 B. C.) 6. The Period of Decline (587—400 B.C.) 7. The Period preceding N. T. Times (400-4 B. C.) i See Vol. 1, Exegetical Theology, pp. 115—118. THE HISTORY OF THE PEOPLE OF ISRAEL. 19 Delitzsch (Old Testament History of Redemption, 1881, pp. 4—7): In the study of Old Testament History we set out with three pre- suppositions: 1) In general, that we have in the 0. T. Scriptures an authentic monument, a sufficient and an essentially harmonious document, of the course of 0. T. History. 2) That this history is not merely a part of the history of the civilization of mankind by means of an absolute self-develop- ment, but a history going forth from God and man as factors, which aims particularly at the re-establishment of the fellowship which was intended in the creation of man, and which was lost through the corruption of the intellectual and moral nature. 3) We presuppose the reality of miracles, .... whose his- torical pledge is the resurrection of Jesus, with which not only Christianity, but in general revealed religion and the Biblical view of the world, in contradistinction from the modern, stands and falls. Accepting these presuppositions, we dare not represent the materials of the 0. T. History as they may appear to an accidental subjectivity, but in accordance with the sense and spirit of the Holy Scriptures, and of Sacred History itself; and only as we begin with the presuppositions will it be possible to reproduce the materials of the O. T. History in such an inward, living, and harmonious way, as is the highest aim of all historiography. The tendency of many of our modern writers on Sacred History is to deny these presuppositions, and especially every- thing that favors the miraculous. They assume, in their ration- alistic way, that the primitive history of the Hebrews, like that of all ancient races, is surrounded by legends and myths. By legends they generally understand history altered by the infusion of religious ideas, and by myth they understand the setting forth of religious theories by means of history. From this standpoint they maintain that the exegete or historian must subject the contents of the biblical historical books to historical criticism, in order to ascertain from them what is historically true, and to dismiss as altogether worthless for historical representation the narratives which give themselves out for history, but are simply religious ideas and theories dressed up in the form of history. 20 HISTORICAL THEOLOGY. § 86. The Sources of the History of Israel. These sources are partly Jewish and partly non- Jewish. 1) Our first and chief source is comprised in the Canonical Books of the 0. T. 2) The Apocryphal Books of the 0. T. are of great value, especially the first book of Maccabees, for the period subsequent to the exile. 3) For the post-exilian and Roman period, the writ- ings of Flavius Josephus (37 — 103 A. D.), the son of a Jewish priest, are most profitable. His two works, History of the Jewish War and his Jewish Antiquities ought to be read by every student of the 0. T. 4) The literature of the Egyptian, Babylonian, Assyr- ian, Persian and Palestinian monuments renders a sub- sidiary service. 5) Some material also may be found in classical authors, as in Herodotus, Ctesias, Polybius, Diodorus Siculus, Strabo, Plutarch, and others, among the Greeks ; in Livy, Tacitus, and others, among the Roman authors ; and in Manetho, an Egyptian writer. 6) Of early Christian writers Eusebius gives us the most valuable information. § 87. History of the Treatment of Old Testament History. Among older books on the History of Israel, still worthy of notice for their historical influence or intrinsic merit, may be mentioned Ussher, Annals of the World (1658), Prideaux, The 0. and N. T. Connected in the History of the Jews (1716), Schuckford, The Sacred and Profane History of the World (1728). The modern treatment of the subject really begins with Ewald {History of Israel, 8 vols.) whose view of the history of Israel has made a lasting impression through Dean Stanley's Lectures on the History of the Jewish Church (3 vols. 1863—76) and his HISTORY OF THE TREATMENT OF O. T. HISTORY. 21 Sinai and Palestine (1856). Among other works of the same school may be mentioned Milman's History of the Jews (1829—30), Graetz, History of the Jews (1891—92), Kittel, History of the Jews (1896), Kent, History of the Hebrew People (1897), and Cornill, History of the People of Israel (1898). Wellhausen is the author of the small treatise on Israel in the Enclycopedia Britannica, and to the same critical school belongs the article on Israel in Hasting's Dictionary of the Bible. Much illustrative matter can be found in Driver, Literature of the 0. T., Robertson Smith, 0. T. in the Jewish Church, Kautzsch, Outline of the History of the Literature of the 0. T., and in the various histories of the Jewish Religion. From a more conservative standpoint the subject is treated by Kurtz, History of the Old Covenant (3 vols. 1848—55), Hengstenberg, History of the Kingdom of God (2 vols. 1870—71), Koehler, Lehrbuch der Geschichte des A. T. (2 vols. 1875—93), Robertson, Early Religion of Israel (1892), and McCurdy, History, Prophecy, and the Monu- ments (3 vols. 1894—1901). § 88. The Life of Christ. 1 "The life of Jesus," says Ammon, "unites all the interests of speculation, of religion, and history. It pre- sents to us a person around whom the strife of heaven and earth gathers, a person whom we can not give exclu- sively either to heaven or earth; it is the exemplar of every man, yet presents itself in relations and situations which never have been, nor can ever be given to any other man." The image of our Lord in the New Testa- ment has been compared to a torso, to a mighty statue, but incomplete, in the supply of whose missing parts the imaginations of centuries have been toiling. Of this i See Hagenbach ( § 60) and Manuscript Lectures of Dr. Krauth. 22 HISTORICAL THEOLOGY. figure Hagenbach well says: "The comparison is lacking in one thing, inasmuch as a torso wants the grand essen- tial, the countenance; but the countenance of our Lord is the very thing which beams out of the evangelical nar- rative as something truly human, encompassed by the Divine glory." Around the person of our Lord has gathered the great struggle of faith and unbelief for all ages, but espe- cially for the last century. Hase in his Life of Jesus says: "Without the idea or intuitive view of an indi- vidual life from which, as the innermost point of life, all its external manifestations are to be explained, the recounting of the mere external events of His life is incomprehensible and dead." Bunsen says: "The self- consciousness of Jesus of Nazareth must stand clear before the eye of the Christian as an actual historical fact, which a genuine philosophy is bound to explain. The personal- ity of Jesus stands before us mediating between two worlds, between two developments, that of the old world, and that of the modern. Midway stands the Divine personality of Jesus of Nazareth; not as something wrought out by the old world, but as its consummation; not as a mere annunciation of a new world, but as its abiding model, and as the life-spring of humanity through the Spirit . . . He was the man, because He was man only, He was neither Jew nor Greek, not prince nor priest, not a rich man nor a mighty man, but over against them all — a complete man; He lived and died for humanity. But because of this very thing, He is called, and was, and is God's very image and God's son, as none was before Him, and none has been after Him. " Lange says: "The proper central point of the life of Jesus lies in His con- sciousness ; but it is not the mere thought of the unity of the divine and human nature in which consists what is HISTORY OF BIOGRAPHIES OF CHRIST. 23 peculiar to His consciousness ; for an ideal like this exis- ted in the form of a dawning twilight in the minds even of Plato and Aristotle. But it is consciousness of the real union of the divine and human natures in His person in absolute energy, so that in this consciousness not only the fulness of the God-head is united with the fulness of His own inner life, but the entire dealing of God is united with the whole history of our Lord's own character, yea, so that the God-head is united with the humanity." In antithesis to a lifeless and atomistic treatment of the life of Jesus, Carl Ritter has beautifully said: "His whole life lies before us open and free like an enchanting meadow over which the light streams without a cloud, through which our steps are taken with a hallowed feeling of joy, requiring no tedious explanation of some uninvited cicerone, in which the heart swells in higher anticipations and to which the thoughts are turned as to a home soon to be ours, where whether in sorrow or in joy we would be willing to live and willing to die." § 89. History of Biographies of Christ. The Early Church was satisfied in portraying the life of Christ largely by an external arrangement of the sources in the form of a Harmony or Synopsis of the Gospels, and this method was in vogue down to the time of Bengel. The productions of the Middle Ages were "without criti- cism, fantastic, and legendary, and consisted chiefly in works for entertainment and devotion" (Hase). The life of Christ began to be represented in the "passion-plays," in a most literal sense, through the aid of sculpture, paint- ing and dramatic art. It was only after the Reformation, and particularly after the Thirty Years' War, that the life of Christ began to be intensely studied for its own sake. It was not, however, until the nineteenth century 24 HISTORICAL THEOLOGY. that this branch of study received its full attention. By Schleiermacher and Hase it was included in the course of academical lectures, and both by them and by their followers its literary elaboration has been pursued with special earnestness. The cause of this impulse to a fuller treatment of the life of Christ lay mainly in the rationalistic views advo- cated by Paulus (1828), Strauss (1835) and Renan (1863). The first explains away the miracles of Christ as being skilful medical cures, the second regards the statements of the Evangelists as mere myths, the clothing of fable in the apparel of history, while Renan makes out of that divine life of Christ a Parisian romance, with that taint of sensuality which seems inseparable from many French minds. These three writers on the Life of Christ agree only in their opposition to the supernatural, but otherwise refute one another. It is a merit of Strauss that he has annihilated the theory of Paulus, and given the death blow to the old Rationalism. These works created a great sensation and called forth many books of permanent value. Of these Hase's Life of Jesus has been translated into English. This is valuable especially for the rich indication of the literature connected with the subject. Neander's Life of Christ was written in reply to Strauss and others, and though an able work, is too much influenced by the laxity of his time to be entirely safe. It might raise the faith of the doubter, but it would be as likely to lower the faith of the believer. Lange's Life of Christ, translated into English, is rich and brilliant, yet defective in solidity of judgment. Ebrard's Gospel History, translated into English, is a sober and thorough book, the English translation being somewhat condensed. The work of Ellicott is especially valuable on account THE LIVES OF THE APOSTLES. 25 of its scholarly notes, and that of Andrews for the atten- tion paid to chronology and topography. The well-known works of Farrar, Geikie, and Edersheim take the highest rank. Bernhard Weiss in his Life of Christ (3 vols.) has given us a valuable contribution to the literature of the subject, but is very free in his critical treatment. One of the best books of recent date for a true view of the char- acter of our Lord is Delitzsch's A Day in Capernaum (1873) . Among books pertaining to the Life of our Lord may be mentioned apologetical works in defense of His life, or of particular facts or elements in it, and Harmonies of the Gospels. § 90. The Lives of the Apostles. 1 The lives of the Apostles are linked with the life of our Lord, as the life of the first branches are to the vine. To them was given in some sense, to complete the work of our Lord as the great Prophet of our race. As the Father had sent Him, so He sent them ; and here, it is our Lord's own testimony that they did greater works than He him- self ; i. e. He from His throne, through the plenitude of His Spirit poured forth in the N. T. fulness, wrought mightier things through them in the power of His atoning work which He had finished, than He had wrought in His own natural presence on earth while His atoning work still rested on something yet to be. They wrought in the power of Christ upon the throne of the universe. He traced His way upon the earth by the marks of His bleeding feet, and of His bitter tears. They followed in the light of His glory, as the ascended Son of God, yet they also filled up that which was behind of the suffer- ings of Christ, for it was ordained that He should have l See Hagenbach (g 61) and Manuscript Lectures of Dr. Krauth. 26 HISTORICAL THEOLOGY. pain, not alone in His person, but also in His sorrowing disciples. The Apostles were the earthly angels of the new dispensation, yet the offscouring of the world. Man never had functions as glorious in the eyes of heaven as theirs, and never did malignity on earth, or in hell, more concentrate on man than on them. "We are made," says St. Paul, "a spectacle unto the world, and to angels, and to men" (1 Cor. 4: 9). Yet great as was their work and terrible as was their suffering through which it was wrought, the Apostles themselves were so merged into their own work, that of none of them do we know much, and of some we know nothing. Among those originally called the most prominent are Peter, James and John. Greatest among them all was the one "called out of due time," the Apostle of the Gentiles, Paul. Great as a missionary, great in the power of appreciating and using fit co-workers, which is the most needed attribute of the leader of men, and great as a thinker and writer, he may be called the creator of doctrinal system. Paul was distinguished by the majesty and force of his char- acter, by the intensely interesting events of his life, by his matchless presentation of doctrines, and by his wonderful and successful activity. A new period of development began with the labors of the Apostle of the Gentiles. He did more than any of the others for the extension of Chris- tianity, and he did more than any to open its internal depth. These two great features doubtless were connected, the first largely the effect of the second. He was deep in work because he was deep in doctrine. He is the devel- oper of doctrine, not in a way of abstract theory, but from a personal experience. He is the first fruit of those in whom the grace of God in Christ glorified itself, and in whom the gospel demonstrated itself as the power of God. Hagenbach (§ 61): At this point we stand on the boundary line between Sacred and Church history. Though the latter THE HISTORY OF NEW TESTAMENT TIMES. 27 can not exclude the history of the Apostolic Age, yet it needs a broader foundation than is there given. For this reason the Apostolic Age, like the Life of Jesus, has received a separate treat- ment in theological literature. Peculiar difficulties attach to this treatment, however, because recent criticism has endeavored to undermine the credibility of the primitive history of Christianity as found in the Acts of the Apostles and in the Apostolic Epistles, and has sought to explain away what has been regarded as belonging to primitive times, by referring it to later events. Much that the Church has regarded as belonging to the Apos- tolic Age was in this way transferred to the Post- Apostolic Age. Schaff (§ 173): The recent critical reconstruction of the his- tory of the Apostolic Age is represented by two schools, the one headed by Neander in Germany and Lightfoot in England (con- servative and reconstructive), the other headed by Baur of Tue- bingen and Renan of France (radical and destructive.) § 91. The History of New Testament Times. All works pertaining to the History of the Times of Jesus Christ, describing the tendencies of thought prevail- ing in that particular age, furnish important materials to a correct understanding of Christ's unique life and the con- temporary surroundings of the Apostolic Age . Schnecken- burger (d. 1848; his book appeared after his death, in 1862) and Hausrath (1868 ; English translation in 2 vols. London, 1878) have treated of this era under the title, History of New Testament Times. The ablest work on this topic is by Schuerer, A History of the Jewish People in the Time of Jesus Christ (English translation, 5 vols. 1885-90.) As auxiliary sciences to this branch of study we may mention Biblical and Jewish Archaeology, the Geography of Palestine, Jewish Chronology, Jewish Numismatics, and Jewish Inscriptions. The chief sources of the mate- rial for writing a history of this period are 1) the two Books of the Maccabees; 2) the works of Josephus; 3) such Greek and Roman writers as treat in a comprehen- sive way of the general history of that age (Greek : Poly- 28 HISTORICAL THEOLOGY. bius, Diodorus Siculus, Strabo, Plutarch ; Latin : Cicero, Livy, Tacitus, Suetonius); 4) the rabbinical literature con- tained in the Mishna, the Talmud, the Midrashim or com- mentaries, and the Targums, or Aramaic translations of the Old Testament. § 92. Select Literature of Sacred History. 1 /. Text Books of Sacred History. (Old Testament.) *BLAIKIE, W. G. A Manual of Bible History in Connection with the General History of the World. New edition, revised and en- larged. London, 1901. Price $1.50. *KURTZ, J. H. Manual of Sacred History, etc. Translated from the sixth German edition by C. W. Schaeffer. Eleventh edition. Philadelphia, 1869. Price $1.25. MACLEAR, G. F. A Class-Book of Old Testament History. New edi- tion. London, 1880. Price $1.25. PINNOCK, W. H. An Analysis of Scripture History (Old Testament History, etc.) Cambridge, 1879. Price $1.50. PRICE, I. M. A Syllabus of Old Testament History, etc. Fourth edition. Chicago, 1900. Price $1.25. *SMITH, WILLIAM. The Old Testament History, etc. New York, 1875. Price $1.25. WHEELER, J. T. An Analysis and Summary of Old Testament History, etc. London and New York, 1870. Price $1.50. 2. History of the People of Israel. tBARNES, W. E. Article on History of Israel in Hasting's Dictionary of the Bible. **C0RNILL, C. H. History of the People of Israel. English trans- lation, 1898. Price $1.50. EDERSHEIM, ALFRED. Bible History. 7 vols. 1893. Price $7.00. *GEIKIE, CUNNINGHAM. Hours With the Bible, etc. 6 vols. New York, 1889. Price $3.00 or $6.00. HENGSTENBERG, E. W. History of the Kingdom of God Under the Old Testament. 2 vols. Edinburgh, 1871—73. Price $4.50. **KENT, C. F. History of the Hebrew People. 2 vols. 1897. Price $2.50. l Only the best works are cited. No attempt is made to give complete lists. Those marked with a * are recommended as the most helpful; those with a t are for more advanced stu- dents ; those marked ** have a tendency towards negative Higher Criticism. SELECT LITERATURE OF SACRED HISTORY. 29 **KITTEL, R. A History of the Jews. London, 1896. Price $2.50. KOEHLER, S. Biblische Geschichte des Alten Testaments. 2 vols. Erlangen, 1875—93. KOENIG, F. E. The Religious History of Israel. New York, 1886. Price $1.50. KURTZ, J. H. History of the Old Covenant. 3 vols. Edinburgh, 1860. Price $6.00. JOSEPHUS, FLAVIUS, Works, etc. 4 vols. New York, 1890. Price $4.00. tMILMAN, H. H. The History of the Jews. 2 vols. New York, 1882. Price $4.50. tPALMER, E. H. A History of the Jewish Nation, etc. London, 1874. Price $1.50. tROBERTSON, J. Early Religion of Israel. 2 vols. Second edition. 1892. Price $1.50. RUSSELL, M. Connection of Sacred and Profane History, from Death of Jonah, etc. Re-edited by J. Talboys Wheeler. 2 vols. London, 1865. Price $5.00. SHARPE, SAMUEL. History of the Hebrew Nation and Its Literature, etc. Third edition. London, 1875. SHUCKFORD, S. Connection of Sacred and Profane History ... to the Death of Jonah, etc. Edited by J. Talboys Wheeler. 2 vols. London, 1858. Price $5.00. **SMITH, HENRY P. Old Testament History. New York. Price $3.00. **STANLEY, ARTHUR P. History of the Jewish Church. 3 vols. New York, 1877. Price $6.00. 3. Biblical Characters. See Dictionaries of the Bible, especially those edited by Smith, or by Hastings. DYKES, J. 0. Abraham, the Friend of God, etc. London, 1877. Price $1.50. GEIKIE, CUNNINGHAM. Old Testament Characters. New York, 1885. Price $1.50. KELLOGG, A. H. Abraham, Moses and Joseph in Egypt. New York, 1887. Price $1.50. KRUMMACHER, F. W. David, King of Israel. Edinburgh, 1867. Price $1.00. KRUMMACHER, F. W. Elijah the Tishbite. London, 1852. Price $1 .00. MEN OF THE BIBLE SERIES. 14 vols. New York. Price $1.00 or 50 cents per vol. CHEYNE, Jeremiah, etc. DEANE, Abraham, etc.; also Samuel and Saul, etc.; also Daniel, etc.; also David, etc.; also Joshua, etc. DRIVER, Isaiah, etc. 30 HISTORICAL THEOLOGY. FARRAR, Solomon, etc.; also The Minor Prophets, etc. IVERACH, St. Paul, etc. LANG, Gideon and the Judges, etc. MiLLIGAN, Elijah, etc. RAWLINSON, Moses, etc.; also Isaac and Jacob, etc.; also Ezra and Nehemiah, etc. MEYER, F. B. Abraham, etc.; also Israel, etc.; also Joseph, etc.; also Moses, etc.; also Joshua, etc.; also Elijah, etc.; also David, etc.; also Jeremiah, etc.; also Zechariah, etc.; also John, the Baptist, etc.; also Paul, etc. 11 vols. Chicago. Price $1.00 per vol. OXENDEN, A. Portraits from the Bible. 2 vols. London, 1871. Price $2.50. REYNOLDS, H. R. John, the Baptist, etc. Third edition. London, 1888. SINKER, ROBERT. Hezekiah and His Age. London, 1897. Price $1.25. TAYLOR, WILLIAM M. David, etc.; also Joseph, etc.; also Elijah, etc.; also Moses, etc.; also Daniel, etc.; also Ruth and Esther, etc.; also Paul, etc.; also Peter, etc. 8 vols. New York, 1875—92. Price $1.50 per vol. TOMKINS, H. G. The Times of Abraham. London, 1878. Price $1.50. 4. Contemporary History. Articles in Bible Dictionaries. BOSCAWEN, W. St. C. The Bible and the Monuments. London, 1895. Price $2.00. LENORMANT, F. Beginnings of History. New York, 1886. Price $2.50. tMcCURDY, J. F. History, Prophecy, and the Monuments. 3 vols. 1894—1901. Price $9.00. *RAWLINSON, GEORGE. The Five Great Monarchies of the Eastern World. 3 vols. New York, 1883. Price $6.00. RAWLINSON, GEORGE. History of Ancient Egypt. 2 vols. New York, 1884. Price $4.00. *RAWLINSON, GEORGE. A Manual of Ancient History. New York, 1871. Price $1.25. tROGERS, R. W. A History of Babylonia and Assyria. 2 vols. New York, 1900. Price $5.00. *SAYCE, A. H. The Ancient Empires of the East. New York, 1886. Price $1.25. tSCHRADER, E. Cuneiform Inscriptions and the Old Testament. Eng- lish translation. 2 vols. London, 1885 — 88. Price $8.00. *SMITH, PHILIP. The Ancient History of the East, etc. New York, 1871. Price $1.25. SELECT LITERATURE OF SACRED HISTORY. 31 5. History of the Jews in Later Times. *EDERSHEIM, ALFRED. History of the Jewish Nation After the De- struction of Jerusalem Under Titus. Edinburgh, 1857. Price $1.50. HOSMER, J. K. Story of the Jews. New York, 1886. Price $1.50. FRIDEAUX, HUMPHREY. An Historical Connection of the Old and New Testaments, etc. Revised by J. Talboys Wheeler. 2 vols. London, 1877. Price $5.00. RAPHALL, MORRIS J. Post-Biblical History of the Jews. 2 vols. New York, 1866. Price $4.00. REDFORD, R. A. Four Centuries of Silence, etc. 1893. Price $1.00. 6. Text-Books of New Testament History. *MACLEAR, G. F. A Class-Book of New Testament History. London, 1890. Price $1.25. *PINN0CK, W. H. An Analysis of New Testament History, etc. Eleventh edition. Cambridge, 1867. Price $1.50. *SMITH, WILLIAM. The New Testament History, etc. New York, 1875. Price $1.25. WHEELER, J. T. An Analysis and Summary of New Testament History, etc. London and New York, 1871. Price $1.50. 7. Lives of Christ. *ANDREWS, SAMUEL J. The Life of Our Lord upon the Earth, etc Revised edition. New York, 1891. Especially valuable for its chronology. Price $2.50. tEBRARD, J. H. A. The Gospel History. A Critical Investigation, etc. Edinburgh, 1868. Price $2.50. *EDERSHEIM, ALFRED. The Life and Times of Jesus, the Messiah- 2 vols. 1884. Describes very fully the customs of the times. Also an abridged edition in one volume. New York. 1890. Price $2.00. *ELLIC0TT, C. J. Historical Lectures on the Life of Our Lord Jesus Christ, etc. Boston, 1874. Especially valuable for the notes accompanying the text. Price $1.50. *FARRAR, FREDERIC W. The Life of Christ. 2 vols. New York, 1875. A standard work. Price $4.00 or $1.50 in one vol. *GEIKIE, CUNNINGHAM. The Life and Words of Christ. 2 vols, in one. New York, 1880. Price $1.75. HASE, CARL. Life of Jesus. Translated from the German. Valu- able for its lists of books. Boston, 1860. Price 75 cents. tLANGE, J. P. The Life of the Lord Jesus Christ, etc. 4 vols. 1872. Price $8.00. 32 HISTORICAL THEOLOGY. NEANDER, AUG. The Life of Jesus Christ, etc. London 1853. A reply to Strauss. Price $1.50. PRESSENSE, E. DE. Jesus Christ, etc. London, 1866. Indirectly a reply to Renan. Price $1.50. tSANDAY, W. Article of Jesus Christ in Hasting's Dictionary of the Bible. *STALKER, JAMES. The Life of Jesus Christ. Chicago, 1880. Price 50 cents. fWEISS, BERNHARD. The Life of Christ. 3 vols. Edinburgh, 1884. Price $7.50. 8. Harmonies of the Gospels. *BR0ADUS, JOHN A. A Harmony of the Gospels in the Revised Version, etc. Seventh edition. New York, 1903. Price $1.50. *CADMAN, J. P. Christ in the Gospels, etc. Chicago, 1885. Excel- lent, the Revised Version. Price $1.50. *FULLER, J. M. The Four Gospels, etc. London, 1880. Price $1.00. *GARDINER, FREDERIC. A Harmony of the Four Gospels in Greek, etc. Andover, 1880. Also an edition in English. Price $2.00. GRESWELL, EDWARD. Dissertations, etc. 4 vols. Oxford, 1837. tHUCK, A. Synopse der drei ersten Evangelien. Second edition. Freiburg, 1898. Price $1.00. JOLLEY, A. J. The Synoptic Problem for English Readers. 1893. MINPRISS, ROBERT. The Gospel Treasury and Expository Harmony, etc. New York, 1870. A large type and a small type edition have been published. PETTENGER, WILLIAM. The Interwoven Gospels and the Gospel Har- mony, etc. New York, 1891. Price $1.00. *R0BINS0N, EDWARD. A Harmony of the Four Gospels in Greek. Revised edition by M. B. Riddle. Boston, 1885. Also an edition in English. Price $2.00. *STEVENS and BURTON. A Harmony of the Gospels, etc. Boston, 1900. Price, $1.00. STRONG, JAMES. Harmony of the Gospels in Greek, etc. New York, 1859. Price $3.00. STROUD, WILLIAM. A New Greek Harmony of the Four Gospels, etc. London, 1853. Price $4.00. TISCHENDORF, CONSTANTINE. Synopsis Evangelica. Fourth edi- tion. Leipsic, 1878. Price $1.25. 9. Chronological. BEECHER, W. J. The Dated Events of the 0. T. Philadelphia, 1907. BROWNE, HENRY. Ordo Saeclorum. London, 1844. SELECT LITERATURE OF SACRED HISTORY. 33 tCASPARI, C. E. A Chronological and Geographical Introduction to the Life of Christ, etc. Translated from the German. Edinburgh, 1876. Price $3.00. JARVIS, S. F. A Chronological Introduction to the History of the Church. New York, 1845. Price $3.00. tLEWIN, THOMAS. Fasti Sacri, etc. London, 1865. fWIESELER, KARL. A Chronological Synopsis of the Four Gospels. From the German. London, 1877. Price $3.00. 10. Lives of the Apostles. Articles in Smith's Dictionary of the Bible, and in Hasting's Dictionary of the Bible. *BRUCE, ALEXANDER B. The Training of the Twelve, etc. Edin- burgh, 1877. Price $2.50. *CONYBEARE, W. J., and HOWSON, J. S. The Life and Epistles of St. Paul. 2 vols, in one. New York, 1872. Price $2.00. *FARRAR, F. W. The Life and Work of St. Paul. 2 vols. New York, 1881. Price $2.00. *FARRAR, F.W. The Early Days of Christianity. 2 vols. New York, 1883. Price $1.50. *GREEN, SAMUEL G. The Apostle Peter. London. $1.25. tLEWIN, THOMAS. The Life and Epistles of St. Paul. Fourth edi- tion. 2 vols. London, 1878. Price $9.00. fMACDONALD, JAMES M. The Life and Writings of St. John. New York, 1877. Price $3.00. tNEANDER, A. History of the Planting and Training of the Christian Church by the Apostles. Revised by E. G. Robinson. New York, 1865. tRAMSAY, W. M. The Church in the Roman Empire, etc. New York, 1893. Price $3.00. *SCHAFF, PHILIP. History of the Christian Church. Apostolic Chris- tianity. Vol. 1. New York, 1882. Price $3.50. *STALKER JAMES. The Life of St. Paul. Chicago, 1890. Price 50 cents. //. History of the New Testament Times. *DELITZSCH, F. Jewish Artisan Life in the Time of Jesus. New York, 1883. Price $1.00. *DELITZSCH, F. A Day in Capernaum. Philadelphia, 1873. *>rice $1.00. HAUSRATH, A. History of New Testament Times. 2 vols. London, 1878. Price $6.00. *MATHEWS, SHAILER. A History of New Testament Times in Palestine. New York, 1899. Price 75 cents. 34 HISTORICAL THEOLOGY. MERRILL, SELAH. Galilee in the Time of Christ. Boston, 1881. Price $1.00. PRESSENSE, E. The Ancient World and Christianity. London, 1888. Price $2.00. tSCHUERER, EMIL History of the Jewish People in the Time of Jesus Christ. 5 vols. Edinburgh, 1885—1890. Price $8.00. tSTAPFER, E. Palestine in the Time of Christ. London, 1886. Price $2.50. II. BIBLICAL THEOLOGY. § 93. Definition of Biblical Theology. This science is one of the more recent branches of Theology. The term "Biblical Theology" has become current through the works of Gabler, Schmid and Oehler, and is preferable to the other term, "Biblical Dogmatics," which De Wette and Hagenbach defend. It has for its aim to represent the religious ideas and doctrines which are contained in the Bible, in their relation and develop- ment, and is therefore a purely historical discipline. In it the conclusions and results of exegetical theology are given. As the matter of this department itself is of a systematic, didactic nature, we have within it exegetical, systematic, and historical theology, yet in such a way that the history is to be regarded as its proper domain. Biblical Theology naturally divides itself into that of the Old Testament and that of the New, and there is no discipline of theological science which is more important, or on which more depends. § 94. Biblical Theology of the Old Testament. This science has for its task the historical exhibition of the religion contained in the canonical books of the Old Testament, according to its progressive development and the variety of the forms in which it appears. It does RELATION TO OTHER OLD TESTAMENT DISCIPLINES. 35 not limit itself only to the doctrines contained in the 0. T., but embraces also the chief features of the history of the divine Kingdom. Its aim is to present what men in the 0. T. believed, to exhibit the history of revelation and to reproduce the view which Holy Scripture itself has. Its sources are the books of the Old Testament Canon as received by the scribes in Palestine, and acknowledged by the Protestant Church, thus excluding the Old Testa- ment Apocrypha. § 95. Relation to Other Old Testament Disciplines. 1) The study of what is called Introduction to the Old Testament precedes the study of Old Testament Theology, but the two stand to each other in a relation of mutual de- pendence. To the former science we leave all critical investigations as to the authorship, authenticity, and in- tegrity of the Old Testament writings. 2) Although O. T. Theology has a part of its contents in common with Biblical Archaeology, our science has simply to take from Archaeology its results as accepted facts. 3) There is a close relation between 0. T. Theology and the History of Israel, and yet the two branches are entirely distinct. Our science is bound to reproduce faith- fully, and without admixture of modern ways of looking at history, the view which the 0. T. itself gives of the purpose of salvation. 4) This science has of necessity a close connection with 0. T. Exegesis, which provides us largely with the material we use in O. T. Theology. It furnishes us with the warp and the woof out of which we weave the web of Biblical Theology. 36 HISTORICAL THEOLOGY. § 96. Theological View of the Old Testament in Earlier Times. Especially valuable for the study of the N. T. refer- ences to the 0. T. are the Epistle to the Hebrews and the Gospel according to Matthew. A more systematic discussion of the representations concerning Christ in the 0. T. begins with the Epistle of Barnabas (71— 120 A. D.), and is given in Justin's Dialogue with Trypho{ 146-163 A. D.). We may regard Books XV — XVII in Augustine's great work De Civitate Dei as the first treatment of the Theology of the 0. T. The cultivation of Biblical Theology as a historical science was not possible under the influence of the theology of the Middle Ages. The Reformation principle of the supreme authority of Scripture drew the attention of theologians to the O. T. as well as to the New. The recognition of the difference between the Law and the Gospel, derived from Paul's Epistles, was the first thing that gave the Reformers a key to the theological meaning of the O. T. Luther especially shows a profound understanding springing from a lively personal experience. The older Protestant Theology rightly emphasized the principle of the analogy of faith, that Scripture should be explained by Scripture, but the Reformers did not prop- erly apply it ; for the unity of the Old and New Testa- ments was conceived of, not as produced by a gradually advancing process of development, but as a harmony of doctrine, and the Old Testament was used in all its parts, just like the New, for proofs of doctrine. The influence of Spener (1635—1705) and of Bengel (1687 — 1752) was in the right direction, the latter es- pecially insisting on an organic and historical conception of biblical revelation with strict regard to the difference of its stages. In this connection we may also mention THEOLOGICAL VIEW OF THE OLD TESTAMENT. 37 the names of Roos, Burk, Hiller, Oetinger, and Crusius, all of whom have written profoundly on this subject, though in a plain and simple form. John Philip Gabler is regarded as the first who dis- tinctly spoke of Biblical Theology as a historical science. This he did in an academic oration published in 1787. § 97. Theological View of the Old Testament in the Most Recent Literature. The first to exert a decisive influence on the theolog- ical treatment of the Old Testament was Hengstenberg, mainly by his Christology of the Old Testament (second edition, 1854 — 57; English translation in 4 vols., 1854— 58). Valuable contributions to the theology of the Old Testament are found in the works of Hofmann (Weissa- gung, etc., 1841 — 44, Schriftbeweis, second edition, 3 vols., 1857 — 60); Auberlen (Divine Revelation, English transla- tion, 1867); Delitzsch (in his various Commentaries, Messianic Prophecies, English translation, 1891, Biblical Psychology, English translation, 1869, etc.); and in the compend of Schlottmann (/Compendium der bibl. Theol. des A. und N. T., second edition, 1894). The works of Herman Schultz (0. T. Theology, fourth edition, 1889; English translation, in 2 vols., 1892), Riehm (Alttesta- mentliche Theologie, 1889), and Piepenbring (Theology of the 0. T., translated from the French, 1893) contain a valuable collection of material on almost every topic, but are written from the standpoint of the modern critical and analytical view of the 0. T., according to which the priestly legislation of the middle books of the Pentateuch is a post-exilic production. But the most important work on this subject that has yet appeared is the famous work of Gustav Friedrich Oehler, Theology of Old Testament, third German edition, 1891; English translation, 2 vols., 38 HISTORICAL THEOLOGY. 1874—75; revised English edition by Day, 1883* second abridged edition by Weidner, 1896. § 98. Divisions of Old Testament Theology. In our method of treating Biblical Theology we might content ourselves with taking up the books of the O. T. one by one, in the order in which they occur in the Canon, and arranging their theological doctrines in accordance with a preconceived plan. But by such a treatment the re- quirements of O. T. History can not be fully met, nor the development of religious doctrines clearly presented. A better plan is to arrange the books in proper chronological order; and in dealing with each author or book, we must aim to grasp the great determining ideas which control the writer. To facilitate this method it is convenient to divide our subject into periods marked by certain pre- vailing characteristics. It is properly best, with Oehler, to divide Old Testa- ment Theology into three parts, as follows: I. MOSAISM. I. History of Revelation from the Creation to the Times of Joshua. II. The Doctrines of Mosaism. 1. The Mosaic Idea of God. 2. The Mosaic Idea of Creation and Preservation of the World. 3. The Mosaic Doctrine of Divine Providence. 4. The Mosaic Doctrine of Revelation. 5. The Mosaic Doctrine of Man in His Original Condition. 6. The Mosaic Doctrine of Man with reference to Sin. 7. The Mosaic Doctrine of Death and the Future State. III. The Ordinances of Mosaism. 1. The Divine Election. 2. The Law. 3. Divine Retribution. DIVISIONS OF OLD TESTAMENT THEOLOGY. 39 IV. The Theocracy. 1. Theocratic Organization of the People. 2. Theocratio Authority. 3. The Organization of the Family. V. The Mosaic Public Worship. 1. The Place of Worship. 2. The Actions of the Mosaic Worship. 3. The Sacred Seasons. II. PROPHETISM. I. History of the Theocracy to the Close of the Old Testament. II. The Theology of Prophetism. 1. The Doctrine of the Lord of Hosts and of Angels. 2. Man's Religious and Moral Relation to God. III. Of Prophecy. IV. Of the Kingdom of God. 1. The Purpose of the Kingdom. 2. The Restoration of the Covenant People. 3. The Admission of the Gentiles. 4. The Messiah. III. OLD TESTAMENT WISDOM. 1. Objective Divine Wisdom. 2. Subjective Human Wisdom. 3. Moral Good. 4. The Enigmas of Human Life. 5. The Solution Attempted. § 99. Biblical Theology of the New Testament. This science has for its task the scientific represen- tation, in a summary form, of the religious ideas and doc- trines contained in the canonical books of the New Testa- ment. Its special task is to represent the individually and historically conditioned manifoldness of the New Testa- ment forms of doctrine, and clearly to set them forth in their unity and harmony. 40 HISTORICAL THEOLOGY. § 100. Relation to Other New Testament Disciplines. 1) Biblical Theology of the New Testament, as a science, stands in close connection with New Testament Introduction. This latter science precedes, and to it we leave all critical investigations as to the authenticity, authorship, and integrity of the New Testament writings. 2) It also stands in close connection with Exegesis, or the science of Interpretation, because its aim is to reproduce the thoughts of the sacred writers, taking the statements of Scripture as its basis. It is not contented, however, with isolated ideas or propositions, but taking an aggregate of doctrinal ideas and dogmas, it presents both their unity and their variety in a life-like doctrinal whole. 3) Our science is introductory to Dogmatic Theology, being in fact nothing else than the exegetical foundation for Dogmatic Theology. It is the material with which this latter science builds. But it is essentially distinct from Dogmatics proper, by reason of its historical charac- ter. It is still farther removed from ecclesiastical, specu- lative, or descriptive Dogmatics. Biblical Theology must furnish the material for Dogmatic Theology, but dare not be limited to isolated exegesis, or to the furnishing of a mere biblical commentary, but it must develop the several biblical systems of thought as they lie before us in the New Testament. § 101. Sources of New Testament Theology. In ascertaining the ideas and teachings of the New Testament we are limited to the books of the N. T. which lie before us. In ascertaining the ideas of a book we are referred, in the first place, exclusively to that book itself, or to the books which belong to the same author. It is only when these are not sufficient that we are referred, in EARLIER WORKS ON BIBLICAL THEOLOGY. 41 the second place, to the books which belong to a kindred tendency and to the same time ; and, in the third place, to earlier books of the N. T., especially if we can prove or assume that these were known to the author whose ideas we are investigating. Of course, N. T. Theology can not be satisfied with having found one proof passage for a doc- trine, but must examine every passage in which the doc- trine appears, in the light of the peculiar connection of thought in which it stands, in order to discover as com- pletely as possible, the threads by means of which it is connected with other ideas and doctrines. As a preliminary condition to this there is need of grammatico-historical exegesis, which, however, must con- tinue in constant reciprocal action with Biblical Theology. § 102. Earlier Works on Biblical Theology of the New Testament. As long as the theology of the Church was conscious of its unity with the theology of the Bible, no need was felt of a scientific representation of the latter. The Reforma- tion first brought into clear consciousness the difference between the doctrine taught by the Church and that con- tained in the Bible, and demanded a renovation of theol- ogy in accordance with its formal principle — the sole authority of Holy Scripture. The first impulse to a scientific representation was given by a separate exegetico-dogmatic discussion of the biblical proof passages, which theologians up to this time had annexed to the several loci of Dogmatics as proofs. This naturally led to the attempt to arrange, in an inde- pendent way, the results so obtained alongside of the dogmatics of the Church, either as its support or as its corrective. Here as in 0. T. Theology the influence of Spener (1635—1705) and of Bengel (1687—1752) was felt. 42 HISTORICAL THEOLOGY. Pietism attempted to represent the teaching of the Bible in a manner which was simpler and more in keeping with the Bible itself, without breaking essentially with the doc- trine of the Church. § 103. The More Recent Works on Biblical Theology. A new impulse to the deeper conception and more thorough performance of the problem assigned to our science was given by Augustus Neander (1789—1850), who in his History of the Planting and Training of the Christian Church by the Apostles (fourth German edition 1847 ; best English edition by Robinson, New York, 1865), repre- sented the teaching of the Apostles separately. Inspired by Neander, Christian Friedrich Schmid (1794—1852) , in his Biblical Theology of the New Testament (fourth German edition, 1868 ; abridged English transla- tion, 1870), sought to develop the manifoldness of New Testament types of doctrine from the religious individuality of the writers, and has found many followers. He obtains a fourfold possibility of types of doctrine, which, according to him, have left their imprint on the four Apostolic per- sonalities, James, Peter, Paul, and John. This excellent work of Schmid is distinguished by its union of the his- toric sense and the thoughts of organic development with the most decided faith in the absolute revelation in Christ. G. V. Lechler in his Apostolic and Post-Apostolic Times (English translation from the third German edition, 2 vols., 1886), follows the method of Neander and Schmid, and prefixes to the Pauline doctrinal system the representation of the preaching of the original Apostles, and follows it up with the doctrines of James, Peter, and John, in the shape they assumed in the period after Paul. J. J. Van Oosterzee in his Theology of the New Testament (English translation METHODOLOGY OF NEW TESTAMENT THEOLOGY. 43 from the Dutch, various editions, 1871) gives us a concise work, of considerable value. Besides briefly discussing the Old Testament Theology under the forms of Mosaism, Pro- phetism, and Judaism, and after presenting the theology of Christ, according to the Synoptists, and according to John, he gives us a full presentation of the Petrine, Pauline, and Johannine theologies. The most important addition, so far, to the science of the Biblical Theology of the New Testament is the work of Bernhard Weiss (English transla- tion, 2 vols., 1882), on which the writer has based his own work (Biblical Theology of the New Testament, 2 vols., second edition, Chicago, 1900). The works of Reuss (His- tory of Christian Theology in the Apostolic Age, English translation from the third French edition, 2 vols., London, 1872 — 74), Beyschlag (New Testament Theology, English translation from the German, 2 vols., 1895), Holtzmann (Lehrhuch der N. T. Theologie, 2 vols., 1896), and Wendt (Teaching of Jesus, English translation from the German, 2 vols., 1892) are largely affected by the critical spirit so prevalent in these times. § 104. The Methodology and Divisions of New Testa- ment Theology. As Biblical Theology has to do with the variety of the biblical forms of teaching, the representation of the several doctrinal systems will have to start from the cen- tral point around which the doctrinal view of each indi- vidual writer moves ; and from that point, following the lines of thought which are found in the writer himself, it will have to describe the whole circle of his ideas and doctrines. The method must trace the manner of the origination of the different ideas and their development ; it must be chronological, tracing the inner process of development of one and the same writer, as St. Paul; 44 HISTORICAL THEOLOGY. it must be analytical, for the synthesis has no value unless the analysis has been true. The investigations must be thorough, exact, complete, impartial, and truth-loving, begun and continued in a truly prayerful and believing spirit. A close investigation enables us to distinguish four types of doctrines, under which doctrinal Systems of the New Testament writings may be discussed : I. The Teaching of Jesus: 1) according to the three Synoptists ; 2) according to John. II. The Petrine Type of Doctrine : 1) according to the Acts of the Apostles; 2) according to 1 Peter; 3) according to James ; 4) according to 2 Peter and Jude ; 5) according to the type of doctrine represented by Mat- thew and Mark. III. Paulinism in its various stages of development: 1) according to the Acts of the Apostles and 1 and 2 Thessalonians ; 2) according to the four great doctrinal and controversial Epistles (Gal., 1 and 2 Cor., Romans); 3) according to the four Epistles of the First Captivity (Col., Philemon, Eph., Phil.); 4) according to the Pas- toral Epistles ; 5) according to Luke ; 6) according to the Epistle to the Hebrews. IV. The Theology of John : according to the Apoca- lypse ; 2) according to the Gospel and Epistles. In a synthetic way these doctrinal teachings naturally gather around seven great centres, 1 and we may thus speak of the Theology, Anthropology, Christology, Soteri- ology, Pneumatology, Ecclesiology, and Eschatoljgy, of Jesus, of Peter, of Paul, and of John respectively. 1 1) Theology, or the doctrine of God ; 2) Anthropology, or the doctrine of Man ; 3) Christology, or the doctrine of the Per- son of Christ; 4) Soteriology, or the doctrine of the Work of Christ ; 5 Pneumatology, or the doctrine of the Work of the Holy Spirit; 6) Ecclesiology, or the doctrine of the Church ; 7) Eschat- ology, or the doctrine of the Last Things. SELECT LITERATURE ON BIBLICAL THEOLOGY. 45 § 105. Select Literature of Biblical Theology. /. On Biblical Theology in General. ALEXANDER, W. L. A System of Biblical Theology. 2 vols. 1888. BECK, J. T. Die christliche Lehrwissenschaft. Second edition. 1875. BRIGGS, C. A. General Introduction to the Study of Holy Scripture. 1900. Price $3.00. DICTIONARIES. Valuable articles on special topics will be found in Dictionaries and Encyclopedias edited by Fairbairn, Hamburger, Herzog-Plitt-Hauck, Kitto-Alexander, Riehm, Schaff-Herzog, Smith-Hackett-Abbot, Winer, Hastings, and others. FAIRBAIRM, PATRICK. The Typology of Scripture, etc. 2 vols. 1900. Price $4.00. HASTINGS. Dictionary of the Bible. 4 vols. 1899—1902. Contains valuable articles on every topic connected with Biblical Theology. HOFMANNJ.CHR. K. Der Schriftbeweis, etc. 3 vols. Second edi- tion. 1857—60. SCHL0TTMANN, K. Kompendium der biblischen Theologie dss Alten und Neuen Testaments. Second edition. 1S94. 2. On Biblical Theology of the Old Testament. BENNETT, W. H. The Theology of the Old Testament. 1869. Price 75 cents. DILLMANN, AUGUST. Alttestamentliche Theologie. Edited by Kittel, Leipsic, 1895. FOSTER, R.V. Old Testament Studies, etc. 1890. Price $1.25. HAEVERNICK, H.A.C. Vorlesungen ueber die Theologie des Alten Tes- taments. Second edition by H. Schultz, 1863. KAYSER, A. Die Theologie des Alten Testaments. Second edition. 1894. OEHLER, G. F. Theology of the Old Testament. New York, 1883. Third German edition. 1891. PIEPENBRING, C. Theology of the Old Testament. Translated from the French. New York, 1893. RIEHM, E. Alttestamentliche Theologie. Halle, 1889. SCHULTZ, H. Old Testament Theology. English translation from fourth German edition. 2 vols. 1892. Fifth German edi- tion. 1895. WEIDNER, R. F. Biblical Theology of the Old Testament. Second edi- tion, revised and enlarged. Chicago, 1896. 46 HISTORICAL THEOLOGY. 3. Special Topics connected with the Old Testament. 1. ON PROPHECY. BRIGGS, CHARLES A. Messianic Prophecy. New York, 1886. DALMAft, G. H. Der leidende und der sterbende Messias der Synagoge. 1888. DAVIDSON, JOHN. Discourses on Prophecy, etc. Fourth edition, 1839. DELITZSCH, FRANZ. Messianic Prophecies in Historical Succession. English translation by Curtiss. 1891. EDERSHEIM, ALFRED. Prophecy and History in Relation to the Mes- siah. New edition, 1891. Price $1.75. FAIRBAIRN, P. Prophecy, etc. Second edition, 1866. GLGAG, PATON J. The Messianic Prophecies. 1879. HENGSTENBERG, E. W. Christology of the Old Testament. 4 vols. 1854-58. KIRKPATRICK, A. F. The Doctrine of the Prophets. 1893. KGEM1Q, E. Der Offenbarungsbegriff des Alten Testaments. 1882. MASTLAMD, CHAS. The Apostles' School of Prophetic Interpretation, ziQ, 1849. ORELLI, G. VON. Old Testament Prophecy, etc. 1885. RIEHM, E. Messianic Prophecy, etc. 1875. SmTH, J. PYE. Scripture Testimony to the Messiah. 2 vols. 1895. SltHTH, W. R. The Prophets of Israel, etc. New edition by Cheyne, 1895. 2. ON THE SABBATH. COX, R. Literature of the Sabbath Question. 2 vols. 1865. GILFiLLAN, JAMES. The Sabbath, etc. 1862. HESSEY, J. A. Sunday, etc. Latest edition, 1889. 3. ON SACRIFICES. BAEHR, K.C.W. T. Symbolik des Mosaischen Kuitus. 2 vols. 1837 — 39. Second edition of vol. 1. 1874. CAVE, ALFRED. The Scriptural Doctrine of Sacrifice and Atonement 1890. DELITZSCH, F. Commentary on Hebrews. 2 vols. 1882. EDERSHEIM, E.W. The Rites and Worship of the Jews. 1891. JUKES, A. The Law of the Offerings, etc. 1848. KURTZ, J. H. Sacrificial Worship of the Old Testament. 1863. MURPHY, J. G. Sacrifice as set forth in Scripture. 1889. PATERSON, W. P. Article on Sacrifice in Hastings' Dictionary of- the Bible. SCOTT, ARCHIBALD. Sacrifice, its Prophecy and Fulfillment. 1894. SELECT LITERATURE ON BIBLICAL THEOLOGY. 47 4. ON CREATION. BIRKS, T. R. The Scripture Doctrine of Creation. 1875. CALDERWOOD, HENRY. The Relation of Science and Religion. 1881. DAWSON, J. W. Nature and the Bible. 1875. DAWSON, J. W. The Origin of the World, etc. 1877. DAWSON, J.W. Modern Ideas of Evolution. Sixth edition. 1895. GODET, F. Biblical Studies on the Old Testament. 1884. GUYOT, A. Creation, etc. 1884. KIPP, P. E. Is Moses Scientific? 1893. Price $1.25. LEWiS, T. The Six Days of Creation, etc. 1879. Trice $1.50. PRATT, JOHN H. Scripture and Science not at Variance. Seventh edition. 1872. REUSCH, F. H. Nature and the Bible. 2 vols. 1886. ZOECKLER, 0. Die Urgeschichte der Erde, etc. 1868. 5. ON ANGELS. BARRY, ALFRED. Art. on Angels in Smith's Diet, of the Bible. DAVIDSON, A. B. Art. on Angel in Hasting's Diet, of the Bible. DUKE, H. H. The Holy Angels, etc. 1875. DUNN, L. R. The Angels of God. 1881. Price $1.25. JEWETT, E. H. Diabolology, etc. 1889. Price $1.50. KURTZ, J. H. Die Ehen der Soehne Gottes, etc. 1857. ODE, J. Commentarius de Angelis. 1739. An exhaustive work of more than 1100 quarto pages. TiMPSON, T. The Angels of God, etc. 1847. WHATELY, R Scripture Revelations concerning Good and Evil Angels. 1856. 6. ON THE BIBLICAL DOCTRINE OF MAN. BECK, J. T. Outlines of Biblical Psychology. Third edition. 1877. DELITZSCH, F. A System of Biblical Psychology. Second edition. 1869. DICKSON, W. P. St. Paul's Use of the Terms Flesh and Spirit. 1883. GOESCHEL, C. F. Der IVIensch nach Leib, Seele und Geist, etc. 1856. HAUSSMANN, J. G. F. Die bibiische Lehre vom Menschen. 1848. HEARD, J. B. The Tripartite Nature of Man. Fifth edition. 1885. Price $3.00. HOPKINS, MARK. The Scriptural Idea of Man. 1883. Price $1.00. LAIDLAW, JOHN. The Bible Doctrine of Man. 1883. RUDLOFF, C. G. VON. Die Lehre vom Menschen, etc. Second edition. 1863. WENDT, H. H. Die Begriffe Fleisch und Geist im bibiischen Sprach- gebraueh. 1878. 48 HISTORICAL THEOLOGY. 20ECKLER, OTTO. Die Lehre vom Urstand ties Menschen. 1879. 7. JUDAISM. BARCLAY, JOSEPH. The Talmud. 1878. Price $3.50. BENNETT, W. H. The Mishna as illustrating the Gospels. 1884. DALMAN, G. Jesus Christ in the Talmud, etc. 1894. Price $1.50. DE SOLA, D. A., and RAPHALL, M. J. Eighteen Treatises from the Mishna, translated. Second edition. London, 1845. DRUMMOND, JAMES. The Jewish Messiah, etc. London, 1877 ETHERIDGE, J. W. Jerusalem and Tiberias, etc. London, 1856. Price $2.00. HERSHON, PAUL I. Treasures of the Talmud. 1882. Price $4.50. PICK, B. The Talmud, etc. New York, 1887. SCHUERER, EMIL. History of the Jewish People in the Time of Christ. 5 vols. 1885—90. WEBER, F. Juedische Theologie auf Grund des Talmud, etc. Second edition. 1897. ZUNZ, L. Die gottesdienstlichen Vortraege der Juden. Second edi- tion. 1892. 4. On Biblical Theology of the New Testament. ADENEY, W. F. Biblical Theology of the New Testament. 1894. BEYSCHLAG, W. New Testament Theology, etc. 2 vols. 1895. BERNARD, T. D. The Progress of Doctrine in the New Testament. Fourth edition. 1878. ESTES, D. V. An Outline of New Testament Theology. 1900. Price $1.25. GOULD, E. P. Biblical Theology of the New Testament. 1900. (Rad- ical.) Price 75 cents. LECHLER, G.V. Apostolic and Post-Apostolic Times. 2 vols. 1886. NEANDER, A. History of the Planting and Training of the Christian Church. Ed. by Robinson. New York, 1865. OOSTERZEE, J. J. VAN. Theology of the New Testament, 1871. REUSS, E. History of Christian Theology in Apostolic Age. 2 vols. 1872. SCHMID, C. F. Biblical Theology of the New Testament. 1870. STEVENS, G. B. Theology of the New Testament. 1899. WEIDNER, R. F. B'blica! Theology of the New Testament. Based on Weiss. Second edition. 1900. WEISS, B. Biblical Theology of the New Testament. 2 vols. 1883. 5. On Types of Doctrine in the New Testament. BRUCE, A. B. The Kingdom of God, or Christ's Teaching According to the Synoptic Gospels. Sixth edition. 1895. SELECT LITERARURE ON BIBLICAL THEOLOGY. 49 GEBHARDT, H. The Doctrine of the Apocalypse. 1878. HAUPT, ERICH. The Third Epistle of John. 1879. HORTON, R. F. The Teaching of Jesus. 1896. IRONS, W. J. Christianity as Taught by Paul. 1876. MATHEWS, SHAILER. The Social Teachings of Jesus. 1896. MILLIGAN, G. The Theology of the Epistle to the Hebrews, etc. 1899. PFLEIDERER, 0. Paulinism, etc. 2 vols. 1877. (Radical.) SABATIER, A. The Apostle Paul, etc. Translated from the French. 1891. STALKER, JAMES. Christology of Jesus. 1900. STEVENS, G. B. The Pauline Theology, etc. Second edition. 1897. STEVENS, G. B. The Johannine Theology, etc. 1895. THOMPSON, J. P. The Theology of Christ. 1873. TITIUS, ARTHUR. Die neutestamentiiche Lehre von der Seligkeit, etc. 4 vols. 1895—1900. WEISS, B. Der Petrinische Lehrbegriff. 1855. WEISS, B. Der Johan. Lehrbegriff. 1862. WENDT, H. H. The Teaching of Jesus. 2 vols. 1892. 6 . On the Biblical Doctrine of God. CANDLISH, J. S. The Christian Doctrine of God. 1890. DALMAN, G. H. Die richt. Gerechtigkeit im Alten Testament. 1897. DAVIDSON. A. B. Art. on God in Hasting's Diet, of the Bible. KOELLING, W. Pneumatologie oder die Lehre von der Person des hei- ligen Geistes. 1894. MEIER, G.A. Die Lehre von der Trinitaet, etc. 2 vols. 1844. NESTLE, E. Die israelitischen Eigennamen, etc. 1876. ROCHOLL, R. Der christliche Gottesbegriff. 1900. SANDAY, W. Art. on God in Hasting's Diet, of the Bible. WEBER, F. Vom Zorne Gottes, etc. Mit Prolegomena von F. De- litzsch. 1862. WEIDNER. R. F. Theologia, or the Doctrine of God. 1903. WITTICHEN, C. Die Idee Gottes als des Vaters, etc. 1865. 7. On the Biblical Doctrine of Sin. BERNARD, E. R. Art. on Sin in Hasting's Diet, of the Bible. CANDLISH, J. S. The Biblical Doctrine of Sin. 1890. CLEMEN, C. Die christliche Lehre von der Suende. 1895. ERNESTI, H. F. Ursprung der Suende nach paul. Lehrgehalte. 2 vols. 1862. Die neutestamentiiche Lehre von der Suende. 1836. 50 HISTORICAL THEOLOGY. MUELLER, JULIUS. The Christian Doctrine of Sin. 2 vols. 1868. Sixth German edition. 2 vols. 1877. STRAFFEN, 6. M. Sin as Set Forth in Scripture. 1875. TULLOCH, JOHN. The Christian Doctrine of Sin. 1876. 8. On the Person and Work of Christ. BECHTEL, F. Die wicht. Aussagen des Neuen Testaments ueber die Person Chrisii. 1899. BEYSCHLAG, W. Chrisiologie des Neuen Testaments. 1866. CRAWFORD, T. J. The Doctrine of the Holy Scripture respecting the Atonement. Third edition. 1880. DU BOSE, W. P. The Soteriology of the New Testament. 1892. GESS, W. F. Christi Person und Werk, etc. 3 vols. 1870—78. REUBELT, J. A. The Scripture Doctrine of the Person of Christ. 1870 Price $2.00. SEEBERG, A. Der Tod Christi in seiner Bedeutung fuer die Erloesung etc. 1895. SMEATGN, G. The Doctrine of the Atonement, as Taught by Christ etc. 1868. SrVI EATON, G. The Doctrine of the Atonement, as Taught by the Apos ties, etc. 1870. VAN OOSTERZEE, J. J. The Person and Work of the Redeemer. 1886 WHITELAW, THOS. How is the Divinity of Jesus Depicted in the Gos pels and the Epistles? 1883. 9. On the Biblical Doctrine of the Church. BAftSNERMAN, DOUGLAS. The Scripture Doctrine of the Church, etc. 1887. BINNIE, WILLIAM. The Church. 1882. CANDLISH, J. S. The Kingdom of God, etc. 1884. JACOB, G.A. The Ecclesiastical Polity of the New Testament. Third edition. 1884. KOESTLIN, J. Das Wesen der Kirche nach Lehre und Geschichte des Neuen Testaments. 1872. WEIDNER, R. F. Ecclesiologia, or The Doctrine of the Church. 1903. WITHEROW, THOS. The Form of the Christian Temple, etc. 1889. 10. On the Biblical Doctrine of the Last Things. ALGER, W. R. Critical History of the Doctrine of a Future Life. Tenth edition. 1878. A complete Bibliography by Ezra Abbot is added. BLACKSTONE, W. E. Jesus in Coming. 1896. DEFINITION AND PROBLEM OF CHURCH HISTORY. 51 BOETTCHER, F. De Inferis rebusque post mortem futuris. 1846. The older literature up to the year 1844 is given in this learned work. CLEMEN, CARL. Niedergefahren zu den Toten. 1900. CREMER, H. Beyond the Grave. 1886. (In favor of future Pro- bation.) DAHLE, LARS NIELSEN. Life after Death. 1896. G0ESCHEL, C. F. Der Mensch nach Leib, Seele und Geist, diesseits und jenseits. 1856. GOULBURN, E. M. The Doctrine of the Resurrection of the Body, as Taught in Holy Scripture. 1850. HOVEY, ALBAH. Biblical Eschatology. 1888. LUTHARDT, C. E. Die Lehre von den letzten Dingen. Third edition. 1885. MORRIS, E. D. Is there Salvation after Death? 1887. PEROWNE, J.J.S. Immortality. 1869. PHILSPPI, F. Die biblische und kirchliche Lehre vom Antichrist. 1877. PREMILLENNIAL ESSAYS, etc. Edited by Nath. West. 1879. RINCK, H.W. Vom Zustand nach dem Tode. Second edition. 1866. SALMOND, S. D. F. The Christian Doctrine of Immortality. Fourth edition. 1901. WEIDNER, R.F. Annotations on Revelation, etc. 1898. WEST, NATHANIEL Studies in Eschatology, etc. 1880. III. CHURCH HISTORY. § 106. Definition and Problem of Church History. The centre of Historical Theology is formed by Church History, — the history of that communion which appeared upon earth as a result of our Saviour's work, and within whose visible bounds the kingdom of God on earth un- folds itself and blesses men, and will continue its saving w T ork till time shall be no more. Like every appearance of the forces of life, the Church has its external or bodily, and its internal and spiritual aspect. These are not separated from each other, though to a certain extent they may be set apart and treated with a predominating attention to the one or the other. 52 HISTORICAL THEOLOGY. Thus arise the diverse spheres of the life of the Church, maintaining a constant reciprocal operation upon each other. These condition the material and both the more external logical arrangement of it, and the free, more artistic order of connection. Church History begins, strictly speaking, as early as the Apostolic period, with the day of Pentecost. The Apostolic period may be regarded as the substructure upon which the edifice of the visible Church is reared. The problem of Church History is to give a true and connected account of the development through which the Christian Church, as a whole, as well as in all its various forms of work and thought, has passed, from the time of its foundation to our own day. Church History must aim ''to reproduce from all extant sources of information the story of the manifold life of the Church, its struggles and its victories, its thinkers and its antagonists, its growth within and its conquests without" (Cave). § 107. Uses of Church History. The utility and value of the study of Church History can be seen from the following facts. 1. If the study of General History be considered a necessary part of human knowledge, much more should a knowledge of the religious and moral development of our race be regarded as an essential part of general culture. 2. The study of Church History is practically of great help to every Christian. A good religious education is not complete without it. Christian biography is an invaluable branch of religious education. 3. It is absolutely indispensable to a sound theolog- ical education. Schaff (§ 165): "Next to the Holy Scriptures which are themselves a history and depository of divine revelation, there is no stronger proof of the continual presence of Christ with his USES OF CHURCH HISTORY. 53 people, no more thorough vindication of Christianity, no richer source of useful learning, no stronger incentive to virtue and piety, than the history of Christ's Kingdom." Cave (§ 69): There are special reasons why Church History should be studied with care by the theological student : 1) Church History accentuates the exalted position Biblical Theology occupies in the development of mankind as compared with natural or ethnic theology. . . . 2) The theologian can ill spare the sense of the unity of the faith which Church History gives. . . . 3) The theologian is better equipped for his special work of teaching. . . . 4) It is of extreme importance for the leaders of Christian thought to recognize with distinctness the peculiar theological problems of the present and the immediate future. We are in heritors of the past ; we are progenitors of the future. . . . There are peculiar dangers which beset our age, bequeathed by the ages before us ; there are peculiar duties which devolve upon us, also the consequence of our place in time ; there are special enigmas which we alone in the history of the world have been fitted to solve. . . . 5) An acquaintance with Church History is an indispensable preliminary to any satisfactory investigation of systematic Chris- tan doctrine. . . . In the excellent lectures on "An Introduction on the Study of Ecclesiastical History" with which Dean Stanley opens his well-known Lectures on the History of the Eastern Church, the last or third lecture is devoted to the consideration of some of the chief advantages of the study of Church History, a brief synopsis of which we will here give. 1. Ecclesiastical History is the backbone of Theology. It keeps the mind of the theological student in an upright state. The history of the Christian Church is in many respects the best practical exposition of the Christian Religion. 2. If such be the effect of the study of even isolated facts of Christian history, much more advantageous will be the result from the study of the general phenomena which mark its course. 3. There is always a bright side to be found in Ecclesiastical Biography. Study the lives, study the thoughts, and hymns, and prayers, study the death-beds of good men. They are the salt not only of the world, but of the Church. . . In them we can trace 54 HISTORICAL THEOLOGY. the history, if not of "the Catholic Church," at least of "the Communion of Saints. " Christian Biographies are the common, perhaps the only common, literature alike of rich and poor. Hearts, to whom even the Bible speaks in vain, have by such works been roused to a sense of duty and holiness. 4. The old saying of Vincentius, "Quod semper, quod ubique, quod ab omnibus," — "Believe what has been believed always, everywhere, and by everybody" contains an element of truth, which the facts of history entirely confirm. There is a common sense in the Church, as there is a common sense in the world, which can not be neglected with impunity. . . . Whatever other charge may be brought against the history of Christendom, it can not fairly be called the history of Fanaticism, or even of Enthusiasm. Gray hairs and high station and long experience, whether of individuals or of communities, have their own pe- culiar claims to respect. Let us receive the fact both as an encouragement and as a caution. 5. It leads to a better understanding of the differences be- tween individual leaders, special sects, and the various historical Churches, while at the same time it emphasizes the sense of unity amidst the apparent disunion, and calls attention to success even in the midst of seaming failure. 6. It teaches us that in the diversity of Church life will be found a more powerful argument for the divine origin of Chris- tianity itself, than in the most perfect unity. 7. The very imperfections and failings of the church tend to give us both a more sober and a more hopeful view of its ultimate prospects. The alarms, the dangers, the persecutions, the corruptions through which it has safely passed, are so many guarantees that it is itself indestructible. 8. One of the chief advantages of the study of Ecclesiastical History is the comparison which it suggests between what the Church is, and what in the Scripture it was intended to be ; between what it has been, and what from Scripture we trust it may be. What is the history of the Church but a long commen- tary on the sacred records of its first beginnings? 9. Of all the advantages which Ecclesiastical History can yield, the stimulus to a study of the Scriptures is the most im- portant. . . . Look through any famous passage of the Old, or yet more of the New Testament. There is hardly one that has PROPER TREATMENT OF CHURCH HISTORY. 55 not borne fruit in the conversion of some great saint, or in the turn it has given to some great event. § 108. Requisites for the Proper Treatment of Church History. The requisites for a thorough and useful treatment of Church History are : 1) The impartial investigation of facts under guid- ance of the requisite sources and documents. That is the aim of historical criticism. It is understood, as a matter of course, that this will be demanded of the Church histo- rian, who is such in the proper sense of the word, not of the mere student. Nevertheless every one in the study of Church History should, as largely as he can, acquaint himself with the sources, if not by independent study of them, yet through those compends which furnish the most documentary illustrations of the main points in history. 2) Unprejudiced judgment in regard to the histo- rical method, in accordance with the lower or secondary and the higher or supreme causality. This is called by the Germans, historical pragmatism. "A shallow mind," says Herder, "finds and connects nothing in history but facts; a perverted mind seeks for miracles in it." The truth lies in the golden mean. It must never be forgotten that history moves in the sphere of freedom, though guided by a Providence which binds and controls all the threads of progress. The Church historian must renounce party interest, as well as the prejudices arising from the peculiarities of his own time. 3) A living interest in Christianity, and a tone of thought in accordance with the Christian standard, which knows how to value the manifestations of Christianity, even in their defects and degeneracy. This involves a spirit of religious consecration and enthusiasm. 56 HISTORICAL THEOLOGY. Schaff (§ 161 — 164): There are historical miners who bring raw material to light; historical manufacturers who work up the material into readable shape ; and historical retailers who epito- mize and popularize scholarly labors for general use. The first and last duty of the historian — whether he be a producer or reproducer, a generalist or specialist — is truthful- ness. To be thus faithful and just, he needs a threefold qualifi- cation : scientific, artistic, and moral; in other words, knowledge of the sources, power of composition, and a Christian spirit. 1) The historian must first make himself master of the sources. To do this he must select the sources for the particu- lar period or topic which he wishes to investigate. Then he has to examine the genuineness and integrity of the sources, accord- ng to the laws of textual and literary criticism, and to measure the capacity and credibility of witnesses. So immense is the field that even the greatest scholars have to depend upon the abors of others, and avail themselves — with grateful acknowl- edgement — of collections, digests, indexes and monographs of specialists. The general historian and the specialist are indispen- sable to each other. 2) The historian is an artist as well as a scholar. Church historians ought not to neglect the graces of style, method, and arrangement. Another requisite, in these days of multiplied studies, is to combine brevity and condensation with complete- ness. . . . Life is too short and time to precious to read (except for reference) the thirteen folios (covering so many centuries) of the Magdeburg Centuries, the thirty-eight folios of the Annals of Baronius, the sixteen quartos of Tillemont, the forty volumes of Fleury, the forty-five volumes of Schroeckh, and the twenty- nine volumes of Rohrbacher. 3) No one can rightly comprehend and exhibit the history of Christianity without the spirit that animates and controls it. Cave {I 68): The value of a book on the history of the Christian Church depends upon four things, — its representation of the original sources, its criticism of those original sources, its assimilation of those sources as critically weighed, and its liter- ary ability. § 109. Sources of Church History. The sources of Church History are partly written, partly unwritten. The written sources are partly original, SOURCES OF CHURCH HISTORY. 57 in the shape of inscriptions and early documents, and partly derivative, in the shape of traditions and researches in regard to primitive documents that have been lost. The original written sources may be divided into three classes : 1) All inscriptions coming down from the earliest time, whether in buildings, on monuments, or in the buried cemeteries of the past. 2) All official records of ecclesiastical and civil authorities, whether the acts and decisions of Councils, or the decrees and edicts of the Popes, creeds, canons, civil enactments and decrees regarding ecclesiastical matters, the rules of Spiritual orders, monastic rules, liturgies, pastoral letters of bishops, proceedings of synods, etc. 3) Private writings of eye-witnesses or prominent actors in history, whether friends or foes, the sermons and doctrinal treatises of the great leaders of the Church in any particular period, — the account of contemporary historians, biographies, autobiographies, etc. To the unwritten sources belong church buildings, monasteries, pictures, ruins, sacred relics, works of sculpt- ure, catacombs, and even the countries themselves in which the events have taken place. Schaff (§ 160. The Unwritten Sources): "The basilicas and baptisteries embody the spirit of the Nicene Age. The Byzantine churches are characteristic of Byzantine Christianity. The Gothic Cathedrals symbolize the genius of mediaeval Catholicism, etc. . The Greek Church can be studied best in Turkey, Greece, and Russia; the Roman Church, in Italy, Spain, France, Austria, Ireland, and South America ; the Lutheran Church, in Germany and Scandinavia ; the Reformed Churches, in Switzerland, Hol- land, Great Britain, etc." § 110. Method of Church History. In the rich compass of Church History it is impos- sible even were it desirable, which it is not, to devote 58 HISTORICAL THEOLOGY. equal attention to every topic. We must therefore sepa- rate and distinguish, first, on the principle of general interest and utility, and secondly, with reference to the particular aim which in each case lies before us, in the study of Church History. 1 In order, however, to apprehend aright the particular, we must have a clear view of the general. Our knowledge of the leading parts must be accurate and systematic and embrace a distinct cognizance of time and place. The great points of chronology and synchronism must be fixed in mind. Here the use of chronological tables is invalu- able, and the best are those prepared with the proper care by ourselves. Using them is helpful, and making them is the best way to begin to use them. These tables will as such give prominence to certain facts, especially to those which bear upon the previous development of the Church, and by a necessary antithesis, to those also which illustrate its corruption. We can not understand the Refor- mation without understanding the Middle Ages, nor the Middle Ages without being thoroughly grounded in the history of the Primitive Church. No part of Church History is to be neglected in giv- ing prominence to other parts. We must measurably understand all in order perfectly to understand any. The history of our own Church is more especially important to us ; its history in its own original lands, the lands of our fathers, and in the land in which we live. i Matthias Flacius in his Centuriae Magdeburgenses (Basle, 1560—74) covers thirteen centuries of the Christian era in thirteen folio volumes, devoting a volume to each century. He intro- duced a new method. The material of each century is considered under sixteen heads: 1) General view of the Church; 2) Extent; 3) Condition; 4) Doctrines; 5) Heresies; 6) Rites; 7) Polity; 8) Schisms; 9) Councils; 10) Lives of Bishops; 11) Heretics; 12) Martyrs; 13) Miracles; 14) Jews; 15) Other religions; 16) Political Changes. DIVISIONS OP CHURCH HISTORY. 59 To carry out the thorough study of special parts requires the use of monographs, for in this we can not trust entirely to the compends of general Church History. We must read the works which are devoted to one era, to one movement, or to one individual. § 111. Divisions of Church History. The division of the rich material of Church History may be influenced by various considerations. The real internal harmony of the history must not be disturbed by a purely mathematical cutting through, on merely numerical principles. The division should cluster around the event which makes and marks the epoch, the event which has the most important influence upon the whole period, and should not be controlled by the mere external symmetry, or by events of subordinate interests. 1 i Schaff divides Church History into nine periods : I. 1—100 A. D. From the Incarnation to the death of John. The Life of Christy and the Apostolic Church. II. 100-311 A. D. From the Death of John to Constantine. Christianity under persecution in the Roman Empire. III. 311—590 A. D. From Constantine to Pope Gregory I. Christianity in union with the Grmco-Roman Empire, and amidst the storm of the great migration of nations. IV ' VII)" 1049 A ' D ' Fr ° m Greg0ry 1 10 Hildebrand (Gregory Christianity planted among the Teutonic, Celtic, and Sla- onic nations. V. 1049-1294. From Gregory VII to Boniface VIII. ?he 6 oh> J n rCh ***** ^ Papal Uerarch y> and the scholastic VI. 1294-1517 A. D. From Boniface VIII to Luther. The decay of mediaeval Catholicism, and the preparatory movements for the Reformation. y VII. 1517-1048. From Luther to the Treaty of Westphalia. The Evangelical Reformation, and the Roman Catholic 60 HISTORICAL THEOLOGY. § 112. Branches of Church History. The constituent parts of Church History are of such importance that they may be discussed as independent sciences, and are often so treated. These departments have an organic relation to each other, and form one living and connected whole. Among the principal branches of Church History we may mention : 1) The History of the spread of Christianity, or the History of Missions ; VIII. 1648—1790 A. D. From the Treaty of Westphalia to the French Revolution. The age of polemic orthodoxy and exclusive confessionalism, with reactionary and progressive movements. IX. 1790—1888 A. D. From the French Revolution to the Present time. The spread of infidelity, and the revival of Christianity in Europe and America, ivith missionary efforts encircling the globe. Kurtz divides Church History into five periods : I. 1— 70 A. D. The History of the Beginnings of Christianity. II. 70—323 A. D. The Ante-Nicene Period. 1. 70—150 A. D. The Post-Apostolic Age. 2. 150—323 A. D. The Age of the Old Catholic Church. III. 323—692 A. D. The Church of the Roman-Byzantine Empire. IV. 692—1517 A. D. The Church of the Middle Ages. 1. 692— 1453 A. D. The Church of the Byzantine-Empire. 2. 692—1517 A. D. The Church of the Teutonic-Roman Form. a) 692—911 A. D. The Teutonic Age. b) 911—1294 A. D. The Rise of the Papacy, Monasti- cism, and Scholasticism. c) 1294—1517 A. D. The Collapse of Mediaeval Insti- tutions. V. 1517—1900 A. D. Modern Church History. 1. The 16th Century. The Age of the Reformation. 2. The 17th Century. The Age of Orthodoxy. 3. The 18th Century. The Age of Deism, Naturalism, and Rationalism. 4. The 19th Century. The Age of Re-awakened Christian and Ecclesiastical Life. AUXILIARY SCIENCES. 61 2) The History of the doctrinal development of the Church, or the History of Doctrines ; 3) The History of the subjective development of doctrine as carried out by the most distinguished teachers of the Church, or Patristics ; 4) The systematic representation of the doctrine of the Church as determined by public ecclesiastical confes- sions or by particular sects, or Symbolics ; 5) The History of the ecclesiastical constitution, worship, and customs of the Church of the early ages, or Ecclesiastical Archaeology ; 6) The description of the condition of the Church in respect to all its interests as it stands at some particular moment, or Ecclesiastical Statistics ; 7) The History of Theology in general, or of particu- lar Theological Sciences. Special phases of these topics also may be more fully treated, as the History of Persecutions, of the Papacy, of Monasticism, of Councils, of Church Law, of Christian Biography, of Christian Life and Activity, of Inner Mis- sions, of Home Missions, etc. Of these various branches we shall treat separately in this connection the History of Christian Doctrine, Patristics, Symbolics, Ecclesiastical Archaeology, and Statistics, but the History of Inner, and Home Missions, we shall discuss under Diaconics, and the History of Foreign Missions under Evangelistics, both of these latter sciences belonging to the department of Practical Theology. § 113. Auxiliary Sciences. The auxiliary sciences of Church History are either of an instrumental nature, or of material nature. Of an instrumental character we may name Ecclesias- tical Philology, and Ecclesiastical Diplomatics. The first 62 HISTORICAL THEOLOGY. embraces a knowledge of all the languages necessary to the study of the sources of Church History, i. e. of Greek and Latin for Ancient Church History, Latin for Mediaeval History, and German, French, English, and other European languages for Modern Church History. Ecclesiastical Diplomatics is the science of deciphering ancient docu- ments and monuments pertaining to Church History, and teaches us how to judge of their value and right use. Special departments of this science are the sciences of Numismatics (of coins), Heraldry (of coats of arms, cere- monies, genealogy), Sphragistics (of seals), and Palaeog- raphy (of manuscripts). Of a material character are the sciences of General History, General History of Religion, History of Philosophy, History of the Sciences in general, History of Christian Art, and especially the sciences of Ecclesiastical Geography and Ecclesiastical Chronology. 1. Of the importance of a knowledge of the general history of the world we need not speak. It is so intimately interwoven with Church History that the one can not be understood without the other. 2. Of equal importance is a knowledge of the various religions of the world, not including here the Jewish and Christian religions. The significance of Christianity in universal history can not be scientifically understood without acquaintance with the religions of the ancient world, nor can the missionary history of any country be delineated without embracing the two leading elements, a description of what previously existed, and a state- ment of what subsequently took its place. As Christianity expands, the material for the Science of Comparative Religions increases. Cave in his Introduction to Theology would call this science Ethnic Theology, and suggests (§ 23, pp. 198, 199) the following divisions and method of treatment : I. The Introduction to Ethnic Theology (embracing an intro- duction to every religion under the subdivisions, Textual Criticism, Canonics, Philology, Hermeneutics, and Literary Criticism). AUXILIARY SCIENCES. 63 IT. The Data of Ethnic Theology. 1. The religions of China (Pre-Confucian religion, Con- fucianism, Taoism, Buddhism). 2. The religion of Egypt. 3. The Shemitic religions : 1) Northern (Babylonian, Assyrian, Canaanitish, Ara- maean, Phoenician). 2) Southern (Islam). 4. The Indo-Germanic religions : 1) Of India (Ancient Aryan, Vedism, Brahmanism, Buddhism, Hinduism, Jainism). 2) Of Persia (Zoroastrianism). 3) Of the ancient Letto-Slavs. 4) Of the ancient Germans. 5) Of the ancient Greeks. 6) Of the ancient Romans. 7) Of the Celts. 6c The religions not genetically classified : 1) Of Australia and the Pacific (Australians, Tasma- nians, Papuans, Melanesians, Micronesians, Polyne- sians). 2) Of the native races of America (Esquimaux, Aleutians, North American Indians, South American Indians, Toltecs, Aztecs, Patagonians, Terra-del-Fuegians). 3) The religions of Africa (Negroes, Bushmen, Hotten- tots, Kaffirs, Malagasy). 4) The religions of the native races of Asia (Japan, China, India, Mesopotamia, Persia, Arabia). III. The Inductions of Ethnic Theology. 1. Doctrinally (Ethnic Dogmatics). 1) God, 2) Spirits, 3) the World, 4) Man, 5) Evil, 6) Salvation from Evil, 7) Associations, 8) the Last Things. 2. Ethnic Ethics. Cave (g 22) gives five reasons in favor of the study of Ethnic Theology or the Science of Religions : 1) Ethnic Theology brings its own reward to the student because of its intrinsic interest ; 2) It enlarges our sympathies and counteracts that narrowness which is only too apt to invade the relig- ious life ; 64 HISTORICAL THEOLOGY. 3) It will be of peculiar value to the Christian mis- sionary ; 4) Christianity itself will receive a stronger emphasis upon comparison with the ethnic systems. He quotes Max Mueller: "I make no secret that true Christi- anity, I mean the religion of Christ, seems to me to become more and more exalted the more we know and the more we appreciate the treasures of truth hidden in the despised religions of the world " Again : "Headers who have been led to believe that the Vedas of the ancient Brahmans, the Avesta of the Zoroastrians, the Tripitaka of the Buddhists, the Kings of Confucius, or the Koran of Mohammed, are books full of primeval wisdom and religious enthusiasm, or at least of sound and simple moral teaching, will be disappointed in consulting these volumes of sacred books I have long felt that it was high time to dispel such illusions, and to place the study of the ancient religions of the world on a more real and sound, on a more truly historical basis." 5) The defence of Christianity demands a close study of ethnic theology. The enemies of Christianity have made the comparative study of religion a means of degrading Christianity by falsely exalting the other religions of mankind. In the interests of truth, the Christian believer can not allow these fields to be untilled or tilled only by enemies. 3. Christianity came in contact not only with ancient re- ligions but also with ancient systems of philosophy. The form of the various doctrines of theology during nearly fifteen centuries has been influenced by either one or the other of the two philosophies, Platonism and Aristotelianism. It is utterly out of the question to take an intelligent attitude to the theology of our day, with- out some philosophical culture. No person will be likely to question the importance of a knowledge of the history of philosophy in the study of Church History. 4. The history of the sciences in general, especially of liter- ature and culture, dare not be overlooked by the Church Historian. He will often be greatly aided by the history HINTS FOR THE STUDY OF CHURCH HISTORY. 65 of jurisprudence, of commerce, of war, and of medicine. 5. Of especial value to the Church Historian is the history of Christian art as connected with the history of the progress in culture. 6. Church History (like history in general) has two eyes : Geography and Chronology. 7. Ecclesiastical Geography differs from political in the fact that countries are divided according to their eccle- siastical relations. The use of maps in the study of Church History is indispensable. 8. In our studies we must connect geographical charts with historical tables. The chronological tables which the student prepares for his own use are the best. § 114. Hints for the Study of Church History. Dr. ScharT in his Theological Propaedeutic (§ 187) gives some hints for the Study of Church History, which we partly here reproduce and condense. 1) Special attention ought to be paid to Church His- tory in the Theological Seminary. 2) Study the facts of Church History. What we can not understand now we shall understand hereafter. 3) Impress on the memory and imagination a general chronological outline of leading epochs, dates, events, and personalities of history, with the help of the latest and best manuals, tables, and atlases. It is best to make your own chronological outline. 4) Study first and last Biblical History, especially the Life of Christ. 5) Lay especial stress upon three periods, the Apos- tolic Age, the Ante-Nicene Period, and the Period of the Reformation. 6) Study especially the history of your own country, and of the Church in which you expect to labor. 7) Select one particular period or department for exhaustive study, and cultivate it as your favorite field. 66 HISTORICAL THEOLOGY. 8) Aim always, first and last, at an accurate knowl- edge of the facts and of the truth. 9) Study Church History not only for instruction, but also for warning and encouragement to work for Christ. 10) The best text-books are Kurtz, Moeller, Smith, and Fisher. For advanced study Gieseler, Neander, and Schaff are recommended. 11) Church History may be profitably introduced into the pulpit and lecture-room by a series of sketches of great and good men. § 115. The History of the Study of Church History. Eusebius (d. 340), bishop of Caesarea, in Palestine, wrote the history of the Christian Church from its origin to the year 324. This work was continued by Socrates, who covers the period from 305 to 439, by Sozomen, whose work runs paralled to that of Socrates, covering the period from 328 to 423, by Theodoret (d. 457), whose history reaches from 325 to 429, and by Evagrius, whose history begins with the council of Ephesus, 431, and closes with the year 594. During the Middle Ages we have mainly chronicles and martyrologies. Gregory of Tours (d. 595) wrote a church history of the Franks up to the year 591, and the Venerable Bede (d. 735) one of England up to the year 731 . The work of Bishop Adam of Bremen is of great value for Scandinavian church history from 788 to 1072. The famous work of Matthias Flacius (d. 1575) (Cen- turiae Magdeburgenses, 13 vols. Basle, 1560 — 74) is the first general church history deserving the name. It is written from the Lutheran standpoint, for the purpose of exposing the corruptions and errors of the papacy. This called forth on the side of the Roman Catholic Church the Annates Ecclesiastic! of Cardinal Caesar Baroniusd. ) HISTORY OF THE STUDY OF CHURCH HISTORY. 67 1607), in 12 folio volumes extending to 1198 (Rome, 1588 — 1607), avast storehouse of information, bringing to light many documents of which we have no other trace. A Reformed counterpart to the Lutheran Magdeburg Cen- turies we have in the Hlstoria Ecclesiastica of Hottinger (d. 1667) , in 9 folio volumes (Zurich, 1655—67) , which brings the history down to the sixteenth century, to which five volumes are devoted. Among the Church Historians of the eighteenth cent- ury, Johann Lorenz von Mosheim (d. 1755) takes the highest rank. The best English edition is that by Mur- dock, under the title: Institutes of Ecclesiastical History ancient and modern (fifth edition, 3 vols., New York, 1854). Mosheim's special history of the ante-Nicene period has also been translated by Murdock under the title : Commen- taries on the affairs of the Christians before the time of Constant ine the Great (2 vols., New York, 1853). Both of these works have a permanent value. August Neander (d. 1850), the father of modern Church History, closes his history with the Council of Basle (1430), death having interrupted his great work. The translation by Torrey in six volumes (twelfth edition, New York, 1882), is specially valuable on account of its elab- orate index of 239 pages. The work of Johann K. L Gieseler (best English translation by H. B. Smith in 5 vols., New York, 1857— 1881) is especially valuable on account of the citation of original sources in the form of foot-notes. Dr. Schaff in comparing the works of Neander and Gieseler, says: "Neander gives the history ready made, and full of life and instruction ; Gieseler furnishes the material and leaves the reader to animate and improve it for himself. With the one, the text is everything ; with the other, the notes. But both admirably complete each other, and exhibit 68 HISTORICAL THEOLOGY. together the ripest fruit of German scholarship in general church history in the first half of the nineteenth century." The Church History of Karl Rudolf Hagenbach (d. 1874) (7 vols., Leipsic, 1869—72) has in part been translated into English under the two titles History of the Reforma- tion (2 vols., Edinburgh, 1879), and History of the Church in the 18th and 19th Centuries (2 vols., New York, 1869). The whole work is distinguished for its impartiality, good judgment, and attractive style. Of Manuals of Church History the works of Hase (eleventh edition, 1866), Kurtz (twelfth edition, Leipsic, 1893), and Moeller (3 vols., second edition, 1894—1897), take the very highest rank. The English translation of the seventh edition of Hase has been superseded, and the translation of the tenth edition of Kurtz in three volumes, supersedes the older translation. Moeller has also been translated in three volumes, and this work and Kurtz may be regarded as the best complete manuals on Church His- tory extant. Among the Church Histories written from a Roman Catholic standpoint we must mention especially the His- tory of the Councils of the Church by Bishop Hefele, which he brings down to that of Ferrara — Florence (1438—42). Five volumes of this work have already appeared in Eng- lish. The works of Alzog (3 vols., Cincinnati, 1874—78) and of Doel linger (4 vols., London, 1840—42) have also been translated into English. The best general Church History written by an Epis- copalian is the History of the Christian Church from the Apostolic Age down to the Reformation, by James E. Robertson (d. 1882), in 8 vols. London, 1874). The works of Dean Mil I man ( The History of Christianity, 3 vols. New York, 1866 ; The History of Latin Christianity, 8 vols. New York, 1869) take the highest rank. Of special value SPECIAL BRANCHES OF CHURCH HISTORY. 69 likewise are the works of John Mason Neale {History of the Holy Eastern Church, 5 vols., 1847—1873); Archdeacon Hard wick {Middle Ages, third edition, London, 1872; Re- formation, third edition, London, 1873); and Dean Stanley {Lectures on the History of the Eastern Church, New York, 1862). An excellent compend is what is known as The Student's Ecclesiastical History, by Philip Smith, in 2 vols. (New York, 1883). The first volume is devoted to the first ten centuries and is based on Schaff, the last volume covers centuries eleven to sixteen. The work of Philip Schaff, Professor of Church History in Union Theol. Seminary, New York {History of the Christian Church: Vol. I. Apostolic Christianity, A. D. 1—100 ; Vol. II. Ante- Nicene Christianity, A. D. 100—325; Vol. III. Nicene and Post-Nicene Christianity, A. D. 311—600 ; Vol. IV. Mediaeval Christianity, A. D. 590—1073 ; Vol. VI. Modern Christianity : The German Reformation, A. D. 1517 — 1530; Vol. VII. The Swiss Reformation) is distinguished for its scholarship, full citation of sources, and masterly presen- tation of subject matter. As a church historian Dr. Schaff has no superior in any age or country. Though the work is written from the Reformed standpoint he aims to be impartial. For a compend we would recommend Kurtz, who writes from a Lutheran standpoint, and for a fuller treatment, Schaff. These two works correct and complement each other. § 116. Special Branches of Church History. There are many branches of Church History which may be treated separately. Of these the History of Mis- sions has the most practical bearing upon the life of the Church. In addition to the two-fold division into Home and Foreign Missions, we have a third department of prac- tical Christian work known as Inner Mission, a term 70 HISTORICAL THEOLOGY. derived from the Protestant Church of Germany. The Inner Mission is more comprehensive than Home Mission and directs itself mainly to those classes in our large cities which have become indifferent to Christ, or, out of ignorance, have remained outside of the Christian Church. It includes not only efforts to spread the Word of God, but also seeks to improve the intellectual and physical welfare of the poor and needy. Although Missions are of a comparatively recent ori- gin, we have an immense literature of the subject, includ- ing thousands of volumes. Of writers we would espe- cially recommend the works of Gustav Warneck, the editor of the Allgemeine Missions-Zeitschrift, Guetersloh, since 1874. Many of his works have been translated into Eng- lish, Dutch, French, Swedish, and Danish. His Outline of the History of Protestant Missions (translated from the seventh German edition, 1901) is an excellent work for the beginner in this department of study. § 117. Select Literature of Church History. 1 /. Introductions to Church History. D0WLING, An Introduction to the Critical Study of Eccl. Hist. London, 1838. FOSTER, The Seminary Method, etc. New York, 1888. FREEMAN, The Methods of Historical Study. London, 1886. HALL (Editor), Methods of Teaching History. Boston, 1886. 2. Smaller Manuals of General Church History. BAUM, Kirchengeschichte fuer das evang. Haus. Second edition. 1889. With over 600 illustrations. BLACKBURN, History of the Christian Church. Cincinnati, Ohio. FISHER, History of the Christian Church. Sixteenth edition. New York, 1895. An excellent work containing a full bibliography. l See also Introductory Chapters of the works on Church History of such writers as Gieseler, Kurtz, Mosheim, Schaff, and Stanley. SELECT LITERATURE OF CHURCH HISTORY. 71 GUERICKE, Handbook of Church History. Ninth German edition. 3 vols. 1866. Translated in part by Shedd (to A. D. 1073). 2 vols. Andover, 1870. HASE, A History of the Christian Church. New York, 1855. Con- tains a good bibliography. KURTZ, Church History. 3 vols. New York, 1890. Contains a good bibliography. MONCRIEF, A Short History of the Christian Church. Chicago, 1902. Contains a good bibliography. MOELLER, History of the Christian Church. 3 vols. 1894—1897. NEWMAN, Manual of Church History. New York, 1905. SMITH, History of the Christian Church. 2 vols. New York, 1883. S0HM, Outlines of Church History. From the eighth German edition. London, 1895. ZEN0S, Compendium of Church History. Philadelphia, 1900. 3. Larger Manuals of General Church History. ALZ0G, Manual of Universal Church History. 4 vols. London, 1888 — 1890. This is written by a Catholic. DOELLINGER, A History of the Church. 4 vols. London, 1840— 1842. Written by an Old Catholic. GIESELER, A Text Book of Church History. 4 vols. 1868-1879. M0SHEIM, institutes of Ecclesiastical History. 3 vols. London, 1863. NEANDER, General History of the Church. 6 vols. Boston, 1881— 1882. ROBERTSON, History of the Christian Church. 8 vols. New York, 1874. SCHAFF, History of the Christian Church. 6 vols. New York, 1884 — 1892. Especially valuable in bibliography. SHELDON, History of the Christian Church. 5 vols. New York, 1884. 4. Special Works on Ancient Christianity (100—692 A. D.). BRIGHT, A History of the Church from 313—451. Oxford, 1860. BURNS, The First Three Christian Centuries. London, 1884. CHEETHAM, History of the Christian Church During the First Six Cent- uries. New York, 1894. CRUTTWELL, A Literary History of Early Christianity. 2 vols. New York, 1893. DONALDSON, The Apostolical Fathers, a critical account of their genuine writings and of their doctrines. 1874. DUFF, The Early Church. Scribner, 1891. EUSEBIUS, Ecclesiastical History. New York, 1866. 72 HISTORICAL THEOLOGY. GWATKIN, Selection from Early Writers. Illustrative of Church History to the Time of Constantine. 1893. GWATKIN, Studies of Arianism, etc. 1882. KRUEGER, History of Early Christian Literature. New York, 1900. LIGHTF09T, The Apostolical Fathers. Revised texts with introduc- tion, etc. 3 vols. 1889. MAHAN, Church History of the First Seven Centuries. New York, 1873. MOEHLER, History of the Christian Church (1—600 A. D.) New York, 1892. NEALE, A History of the Holy Eastern Church. 4 vols. PULLAN, The History of Early Christianity. New York, 1898. RAMSAY, The Church in the Roman Empire, before A. D. 170. New York, 1893. SOCRATES, Ecclesiastical History. London, 1853. STANLEY, Lectures on the History of the Eastern Church. 1864. WORDSWORTH, Church History to the Council of Chalcedon. 4 vols. London, 1885. 5. Special Works on Mediaeval Christianity (692—1517). BRYCE, The Holy Roman Empire. New York, 1890. DURUY, The History of the Middle Ages. New York, 1891. EMERTON, Introduction to the Study of the Middle Ages. New York. EMERTON, Mediaeval Europe. HARDWICK, History of the Church during the Middle Ages. London, 1872. MAITLAND, The Dark Ages, etc. 1853. MOELLER, History of the Church in the Middle Ages. New York, 1893. TRENCH, Lectures on Mediaeval Church History. New York, 1878. 6. Special Works on the Reformation. BAIRD, History of the Rise of the Huguenots of France. 2 vols. New York, 1879. D'AUBIGNE, History of the Reformation in Germany and Switzerland. New York, 1874. FISHER, The Reformation. New York, 1875. GARDINER, The Thirty Years' War. 1618—1648. New York, 1874. HAEUSSER, History of the Reformation. New York, 1884. HAG EN BACH, History of the Reformation in Germany and Switzerland. 2 vols. New York, 1879. HARDWICK, History of the Reformation. London, 1873. KRAUTH, The Conservative Reformation and its Theology. 1871. SELECT LITERATURE OF CHURCH HISTORY. 73 LECHLER, John Wiclif and his English Precursers. London, 1881. MARTYN, The Great Reformation. 5 vols. New York, 1868. McCRIE, Reformation in Italy. Philadelphia, 1856. McCRIE, The Reformation in Spain. Edinburgh, 1829. MOTLEY, Rise of the Dutch Republic. 3 vols. New York, 1879. PERRY, History of the Reformation in England. New York, 1866. RANKE, History of the Reformation in Germany. Philadelphia, 1848. SEEBOHM, The Era of the Protestant Revolution. Second edition. New York, 1901. STANLEY, The Church of Scotland. New York, 1877. STEBBING, History of the Church from 1530— 1700. 2vols. London, 1850. TULL0CH, Leaders of the Reformation. Luther, Calvin, Latimer, and Knox. Boston, 1860. ULLMANN, Reformers before the Reformation. 2 vols. Edinburgh, 1855. 7. Modern Church History. CHURCH, The Oxford Movement. 1891. HAGENBACH, History of the Church in the Eighteenth and Nineteenth Centuries. 2 vols. New York, 1869. (See also History of Denominations.) 8. History of Denominations. BUCKLEY, Methodists in the U. S. New York, 1894. JACOBS, Lutheran Church in the U. S. New York, 1894. NEWMAN, Baptist Churches in the U. S. New York, 1894. O'GORMAN, Roman Catholic Church in the U. S. New York, 1894. PERRY, The Church of England. New York, 1879. STANLEY, The Eastern Church. New York, 1875. THOMPSON, Presbyterian Churches in the U. S. New York, 1895. TIFFANY, Episcopal Church in the U. S. New York, 1895. VEDDER, A Short History of the Baptists. Philadelphia, 1892. WALKER, Congregational Churches in the U. S. New York, 1894. 9. Special Topics of Church History. 1) ARCHITECTURE. CRAM, Church Building. London, 1900. PARKER, Introduction to the Study of Gothic Architecture. London, 1877. SMITH and POYNTER, Architecture, Gothic and Renaissance. Lon- don, 1904. 74 HISTORICAL THEOLOGY. SMITH and SLATER, Architecture, Classic and Early Christian. Lon- don, 1904. 2) BIBLE SOCIETIES. American Bible Society's Manual. Revised edition. New York, 1887. BROWNE, History of British and Foreign Bible Societies. 2 vols. Lon- don, 1859. CANTON, History of British and Foreign Bible Societies. 2 vols. London, 1904. 3) CATACOMBS. LANCIANI, Pagan and Christian Rome. Boston, 1892. MAITLAND, Church in the Catacombs. London, 1847. MARRIOTT, The Testimony of the Catacombs. London, 1870. NORTHCOLE and BROWNLOW, Roma Sotterranea. 2 vols. London, 1879. WITH ROW, The Catacombs of Rome. New York, 1834. See New Schaff-Herzog Encyclopedia under Cemeteries. 4) CATHEDRALS. BOND, English Cathedrals. London, 1904. COLLINS, Cathedral Cities of Spain. 1909. DITCHFIELD, The Cathedrals of Great Britain. 1904. FARRAR, Cathedrals of England. New York, 1893. GASQUET, The Greater Abbeys of England. 1908. LOFTIE, The Cathedral Churches of England and Wales. London, 1892. MILTOUN, The Cathedrals of Northern France. 1904. With 18 illus- trations. MOORE, Development and Character of Gothic Architecture. 1890. SINGLETON, Famous Cathedrals. 1903. VAN RANSELAER, English Cathedrals. New York, 1892. WILSON, Cathedrals of France. 1904. With over 200 illustrations. 5) CELIBACY OF THE CLERGY. LEA, An Historical Sketch of the Sacerdotal Celibacy in the Christian Church. Boston, 1884. 6) CHRISTIAN CHARITY. STEVENSON, Praying and Working. New York, 1863. UHLHORN, Christian Charity in the Ancient Church. New York, 1883. 7) CHRISTIAN LIFE. LECKY, The History of European Morals, etc. 2 vols. New York, 1869. SELECT LITERATURE OF CHURCH HISTORY. 75 NEANDER, Memorials of Christian Life in the Early and Middle Ages. Boston, 1852. 8) COUNCILS. BRIGHT, On the Canons of the First Four General Councils. New York, 1892. FULTON, Index Canonum. New York, 1872. HEFELE, History of the Councils of the Church. 5 vols. Edinburgh, 1890. LANDON, Manual of Councils. 2 vols. London, 1893. 9) CREEDS. GUMLICH, Christian Creeds and Confessions. New York, 1894. JACOBS, The Book of Concord, or the Symbolical Books of the Evang. Lutheran Church. 2 vols. Philadelphia, 1893. LUMBY, The History of the Creeds. London, 1887. MACLEAR, An Introduction to the Creeds. New York, 1890. MACLEAR and WILLIAMS, An Introduction to the Articles of the Church of England. New York, 1895. SCHAFF, The Creeds of Christendom. 3 vols. New York, 1890. 10) CRUSADES. COX, The Crusades. New York, 1890. LUDLOW, The Age of the Crusades. New York, 1895. MICHAUD, History of the Crusades. 3 vols. New York, 1881. 11) EDUCATION. CUBBERLEY, Syllabus on the History of Education. New York, 1904. With selected bibliographies. LAURIE, Rise and Constitution of Universities. New York, 1902. PAULSEN, The German Universities. New York, 1895. RASHDALL, Universities of Europe in the Middle Ages. 2 vols. Ox- ford, 1895. SEELEY, History of Education. New York, 1904. 12) GERMAN THEOLOGY. LICHTENBERGER, History of German Theology in the Nineteenth Cent- ury. Edinburgh, 1899. MATHESON, Aids to the Study of German Theology. Edinburgh, 1877. SCHAFF, Germany, its Universities, Theology, and Religion. Philadel- phia, 1857. 13) HERESIES. BLUNT, Dictionary of Sects, Heresies, etc. Philadelphia, 1886. LINDSAY, Article in Ency. Brit. 76 HISTORICAL THEOLOGY. 14) HUGUENOTS. BAIRD, History of the Rise of the Huguenots of France. 2 vols. New York, 1879. BAIRD, History of the Huguenot Emigration to America. 2 vols. New York, 1884. WILLERT, Henry of Navarre and the Huguenots. 1893. 15) HYMNOLOGY. DUFFIELD, English Hymns, their Authors and History. New York, 1886. DUFFIELD, Latin Hymns. New York, 1889. MARCH, Latin Hymns. New York, 1875. JULIAN, A Dictionary of Hymnology. New York, 1892. THOMPSON, The National Hymnbook of the American Churches. Phil- adelphia, 1893. TRENCH, Sacred Latin Poetry. London, 1849. 16) INQUISITION. LEA, Chapters from the Religious History of Spain. Philadelphia, 1890. LEA, A History of the Inquisition of the Middle Ages. 2 vols. New York, 1888. RULE, History of the Inquisition, etc. from the Twelfth Century to the Present Time. London, 1874. 17) JESUITISM. DAURIGNAC, History of the Society of Jesus from its Foundation to the Present Time. 2 vols. Baltimore, 1878. GRIESINGER, The Jesuits, a Complete History from the Foundation of the Order to the Present Time. London, 1885. THOMPSON, Footprints of the Jesuits. New York. 18) MARTYRS. BUTLER, Lives of the Fathers, Martyrs and Saints. 4 vols. Balti- more, 1866. NEWMAN, Lives of the English Saints. 6 vols. 1900. RULE, Martyrs of the Reformation, etc. London, 1851. 19) MISSIONS. BLISS, The Encyclopedia of Missions. Revised edition. New York, 1904. BLISS, History of Missions. New York, 1897. DENNIS, Christian Missions and Social Progress. 3 vols. 1905. With full bibliography. SELECT LITERATURE OF CHURCH HISTORY. 77 WARNECK, History of Protestant Missions. New York, 1901. 20) MONASTIC ORDERS. MONTALAMBERT, The Monks of the West from St. Benedict to St. Bernard. 5 vols. London, 1861—1867. SMITH, Christian Monasticism from the Fourth to the Ninth Century. London, 1892. 21) MUSIC, SACRED. CHAPIN, Masters of Music, their Lives and Works. 1898. GROVE, Dictionary of Music and Musicians. (A. D. 1450—1889.) London, 1905. 5 vols. LAV1NAC, Music and Musicians. 1900. PRATT, Musical Ministries in the Church. 1900. 22) MYSTICS. VAUGHAN, Hours with the Mystics. 2 vols, in one. New York, 1900. 23) MYTHS AND LEGENDS. BARING— GOULD, Curious Myths of the Middle Ages. London, 1869. 24) PAPACY. BRYCE, The Holy Roman Empire. New York, 1877. CREIGHTON, A History of the Papacy During the Period of the Refor- mation. 5 vols. 1894. RANKE, The Popes of Rome During the Sixteenth and Seventeenth Cent- uries. 3 vols. New York, 1866. RIDDLE, History of the Papacy to the Reformation. London, 1854. 25) PERSECUTIONS. ELLIS, The Martyr Church. Christianity in Madagascar. Boston, 1870. GARDINER, Thirty Years' War. 1618-1648. New York, 1874. MOTLEY, The Rise of the Dutch Republic. 2 vols. New York. 1890. UHLHORN, The Conflict of Christianity with Heathenism. New York. 1839. WORKMAN, Persecution in the Early Church. Edinburgh, 1906. 26) PORT ROYALISTS. BEARD, Port Royal. London, 1873. TREGELLES, The Jansenists, Their Rise, Persecutions, etc. London, 1856. 27) QUIETISM. BIGELOW, Molinos, the Quietist. New York, 1882. 78 HISTORICAL THEOLOGY. 28) SAINTS, LIVES OF. See Martyrs. BARING— GOULD, Lives of the Saints. 12 vols. New York, 1877. 29) SARACENS. FREEMAN, The History and Conquests of the Saracens. Third edition. London, 1870. GILMAN, The Story of the Saracens from the Earliest Times to the Fall of Bagdad. New York, 1887. 30) SCHOOLMEN. HAMPDEN, The Scholastic Philosophy considered in its Relation to Christian Theology. London, 1832. TOWNSEND, Great Schoolmen of the Middle Ages. London, 1883. 31) SUNDAY SCHOOL, HISTOEY OF. TRUMBULL, The Sunday School, its Origin, Methods, and Auxiliaries. Philadelphia 1888. 32) SUPERSTITION. LEA, Superstition and Force. Philadelphia, 1871. 33) TRACTARIANISM. CHURCH, The Oxford Movement. 1843—1855. New York, 1892. DONALDSON, Five Great Oxford Leaders. Keble, Newman, Pusey, Liddon, and Church. Second edition. London, 1900. MOZLEY, Reminiscences, Chiefly of Oriel College and the Oxford Move- ment. 2 vols. New York, 1882. NEWMAN, Apologia pro Vita Sua. London, 1860. 10. Tables and Charts. FREEMAN, A Historical Geography of Europe (with maps). 2 vols. London, 1881. GAGE, A Modern Historical Atlas. New York, 1869. GRUNDEMANN, Neuer Missionsatlas. Calw, 1895. LABBERTON, Historical Atlas. 1895. //. Auxiliary Works, Including Sources. 1) SOURCES. Ante-Nicene Fathers. 10 vols. New York. Nicene and Post-Nicene Fathers. First series. 14 vols. New York. Nicene and Post-Nicene Fathers. Second series. 14 vols. New York. LANCIANI, Pagan and Christian Rome. London, 1895. SELECT LITERATURE OF CHURCH HISTORY. 79 LANCIANI, The Ruins and Excavations of Ancient Rome. London, 1900. LANCIANI, Destruction of Ancient Rome. London, 1900. LOWRIE, Monuments of the Early Church. London, 1900. 2) ECCLESIASTICAL PHILOLOGY. MAIGNE, Lexicon Manuale ..... Latinitatis. Paris. SOPHOCLES, Greek Lexicon, etc. (B. C. 164— A. D. 1100). (Byzan- tine Greek). New York, 1887. SUICER, Thesaurus Ecclesiasticus e Patribus Graecis. 2 vols. 1746. 3) ECCLESIASTICAL DIPLOMATICS. THOMPSON, Handbook of Greek and Latin Paleography. London, 1893. WATTENBACH, Anleitung zur griechischen Palaeographie. Second edi- tion. Leipzig, 1877. WATTENBACH, Anleitung zur lateinischen Palaeographie. Third edi- tion. Leipzig, 1878. WATTENBACH, Das Schriftwesen des Mittelalters. Second edition. Leipzig, 1879. 4) GENERAL HISTORY. ADAMS, Manual of Historical Literature. New York. The best guide to historical reading. FISHER, Outlines of Universal History. New York. With excellent maps and complete list of best books. FREEMAN, General Sketch of History. New York. The best brief outline of General History. PL0ETZ, Epitome of Ancient, Mediaeval and Modern History. There are many excellent textbooks, like those of Barnes, Dury, Anderson, Myers, Swinton, and others. 5) HISTORY OF THE SCIENCE OF COMPARATIVE RELIGIONS. 1. In General. BETTANY, The World's Religions. New York, 1891. BRACE, The Unknown God, etc. New York, 1890. CLARKE, The Ten Great Religions. 2 vols. New York, 1886. HARDWICK, Christ and other Masters. Fourth edition. London, 1875. JORDAN, Introduction to Comparative Religion. Edinburgh, 1905. KELLOGG, Genesis and Growth of Religion. New York, 1892. SEYFFERT, A Dictionary of Classical Antiquities, Mythology, Religion and Art. London, 1891. 80 HISTORICAL THEOLOGY. 2. The Religions of China. BEAL, Buddhism in China. London, 1884. DOUGLAS, Confucianism and Taoism. London, 1879. LEGGE, The Religions of China. London, 1880. 3. The Religions of India. DAVIDS, Buddhism. London, 1882. HOPKINS, The Religions of India. London, 1895. WHITNEY, Oriental and Linguistic Studies. New York, 1872. WILLIAMS, Hinduism. London, 1877. 4. Religions of Assyria and Babylon. JACKSON, The Religion of Persia. London, 1896. JASTROW, The Religion of Babylonia and Assyria. New York, 1895. RAWLINSON, The Five Monarchies of the Ancient Eastern World. 3 vols. New York, 1883. 5. Mohammedanism. MUIR, The Koran. New York, 1879. MUIR, Mohammed and Islam. New York, 1884. SALE, The Koran. Philadelphia, 1876. STOBART, Islam and its Founder. New York, 1878. 6. Religion of Egypt. BREASTED, History of Egypt from the Earliest Times to the Persian Conquest. Chicago, 1906. ERMAN, Life in Ancient Egypt. New York, 1894. RAWLINSON, History of Ancient Egypt. 2 vols. New York, 1885. 7. Ancient Teutons. ANDERSON, Norse Mythology, etc. Chicago, 1875. GRIMM, Teutonic Mythology. 4 vols. 1888. 8. Greek and Roman Mythology. MURRAY, Manual of Mythology. Philadelphia, 1895. 9. American Indians. BRINTON, The Myths of the New World, etc. 1876. 6) HISTORY OF PHILOSOPHY. BOX, Manual of the History of Philosophy. London, 1900. ERDMANN, History of Philosophy. 3 vols. London. KUELPE, Introduction to Philosophy. New York, 1897. ROGERS, A Student's History of Philosophy. New York, 1908. SELECT LITERATURE OF CHURCH HISTORY. 81 UEBERWEG, History of Philosophy. 2 vols. New York, 1872. WEBER, History of Philosophy. 2 vols. New York, 1898. WINDELBAND, History of Philosophy. New York, 1901. 7) PHILOSOPHY OF RELIGION. CALDECOTT, The Philosophy of Religion. London, 1900. CAIRD, Introduction to the Philosophy of Religion. Sixth edition. London, 1896. ROMANES, Thoughts on Religion. London, 1895. 8) HISTORY OF THE SCIENCES IN GENERAL. BUCKLE, History of Civilization in England, etc. 3 vols. New York, 1867. DRAPER, History of Intellectual Development of Europe. New York, 1876. GUIZOT, History of Civilization, etc. New York, 1859. WHITE, History of Warfare of Science with Theology in Christendom. 2 vols. New York, 1890. 9) ECCLESIASTICAL CHRONOLOGY. BLAIR, Chronological Tables. Revised and enlarged. New York, 1880. RIDDLE, Ecclesiastical Chronology. London, 1848. WEINGARTEN, Zeittafeln . . . zur Kirchengeschichte. Fourth edition. Leipzig, 1891. 10) HISTORY OF THE ARTS. CLEMENT, Painters, Sculptors, Architects, Engravers, and their Works. London, 1881. DIDR0N, Christian Iconography, or History of Christian Art in the Middle Ages. London, 1851. EASTLAKE, History of Gothic Revival, etc. New York, 1872. JAMESON, Sacred and Legendary Art. Boston, 1886. JAMESON, Legends of the Monastic Orders. LUEBKE, Ecclesiastical Art in Germany During Middle Ages. REBER, History of Ancient Art. New York, 1886. REBER, History of Mediaeval Art. New York, 1890. REINACH, The Story of Art Throughout the Ages. New York, 1905. RUSKIN, Complete Works. 13 vols New York, 1890. BZ HISTORICAL THEOLOGY. 12. Biography of Leaders of the Church. A. GENERAL. FARRAR, Li\es of the Fathers. 2 vols. New York, 1889. Contains Lives of Ignatius, Polycarp, Irenaeus, Justin Martyr, Tertullian, Cyprian, Clement of Alexandria, Origen, Atha- nasius, Hilary of Poicters, Martin of Tours, Gregory of Nazianzus, Basil, Gregory of Nyssa, Ambrose, Jerome, Augustine and Chrysostom. 1879. PIPER, The Lives of the Leaders of the Church Universal. Pittsburgh, 1879. SMITH and WACE, A Dictionary of Christian Biography to the Age of Charlemagne. 4 vols. Boston, 1877—1887. B. INDIVIDUAL. CHRONOLOGICAL. First Century. Christ, Lives by FARRAR, GEIKIE, EDERSHEIM, ELLICOTT, ANDREWS, etc. Paul, Lives by FARRAR, CONYBEARE and HOWSEN, and LEWIN. Peter, Life by GREEN. John, Life by MACDONALD. The Apostles, FARRAR, Last Days of Christianity. Second Century. See FARRAR, SMITH and WACE. Third Century. Tertullian, Life by KAYE. Clement of Alexandria, See ANTE-NICENE FATHERS. Origen, See ANTE-NICENE FATHERS. Cyprian, Life by POOLE. Fourth Century. Constantine the Great, Life by FLETCHER. Athanasius, Life by REYNOLDS. Ulfilas, Life by SCOTT. London, 1885. Julian the Apostate, See GIBBON and NEANDER. Hilary of Poictiers, Life by CAZENOVE. London, 1883. Basil the Great, Life by SMITH. London, 1879. Gregory of Nazianzus, Life by ULLMANN. Gregory of Nyssa, See WEISS, Die drei grossen Kappadocier. 1872. Ambrose, Life by THORNTON. London, 1879. Martin of Tours, Life by CAZENOVE. London, 1883. SELECT LITERATURE OF CHURCH HISTORY. 83 Fifth Century. Chrysostom, Life by STEPHENS. 1880. Jerome, Life by CUTTS, and by ZOECKLER. Theodore of Mopsuestia, Life by KIHN. Freiburg, 1880. Augustine, Life by SCHAFF. Leo the Great, Life by GORE. London. Theodoret, See POST-NICENE FATHERS. Sixth Century. Gregory the Great, Life by BARN BY. Gregory of Tours, Life by LOEBELL. 1869. Seventh Century. Mohammed, Life by MUIR. Eighth Century. S. Boniface, Life by COXE. Bede, Life by BROWNE. London, 1879. Charlemagne, Life by MOMBERT. New York, 1888 Alcuin, Life by LORENTZ. London, 1837. Ninth Century. S. Ansgar, Life by TAPPEHORN. 1863. Hincmar of Rheims, Life by LITTLEMORE. 1849. Rhabanus Maurus, Life by SPENGLER. 1856. Alfred the Great, Life by HUGHES. London, 1869. Eleventh Century. Anselm, Life by RULE. 2 vols. London, 1883. Tivelfth Century. Bernard of Clairveaux, Life by MORRISON. London, 1889. Abelard, Life by McCABE. New York, 1901. Thomas a Becket, Life by MORRIS. 1885. By THOMPSON, 1888. Thirteenth Century. Francis of Assisi, Life by MRS. OLIPHANT. London, 1868. Thomas Aquinas, Life by VAUGHAN. 1875. Life by HAYES. 1889. Bonaventura, Life by VINCENZA. Albert the Great, Life by SIGHART. London, 1876. Fourteenth Century. Dante, Translation by CARY or LONGFELLOW or NORTON. Wiclif, Life by LECHLER. 84 HISTORICAL THEOLOGY. John Tauler, Life by MISS WINKWORTH. New York, 1878. Catharine of Sienna, Life by BUTLER. Fifteenth Century. Huss, Life by GILLETT. 2 vols. Boston, 1870. Jerome of Prague, Life by BECKER. 1858. Thomas a Kempis, Life by KETTLEWELL. 2 vols. New York, 1882. Savonarola, Life by VILLARI. London 1878. Sixteenth Century. Luther, Life by KOESTLIN or by JACOBS. Melanchthon, Life by RICHARDS. Calvin, Life by GUIZOT. Colet, Life by LUPTON. Zwingli, Life by GROB. Erasmus, Life by DRUMMOND. 2 vols. London, 1873 Francis Xavier, Life by COLERIDGE. 1873. Loyola, Life by TAYLOR. New York, 1849. John Knox, Life by TAYLOR. New York, 1885. Coligny, Life by BESANT. Seventeenth Century. Caiixtus, Life by DOWDING. London, 1863. Frances de Sales, Life by LEAR. London, 1882. Gerhardt, Life by BOETTCHER. Leipzig, 1858. Grotius, Life by BUTLER. Comenius, Life by LAURIE. Fox, Life by BICKLEY. See TURNER, 'The Quakers'. London, 1889. Descartes, See TORREY, 'Philosophy of Descartes'. New York, 1892. Cromwell, Life by E. PAXTON HOOD. Episcopius, Life by CALDER. Spener, Life by WILDENHAHN. Gerhardt, Paul, Life by WILDENHAHN. Molinos, Life by BIGELOW. Eighteenth Century. Bossuet, Life by FARRAR. Fenelon, Life by LEAR. Madame Guyon, Life by UPHAM. Francke, Life by GUERICKE. Fletcher, Life by TYERMAN. Bengel, Life by BURK. SELECT LITERATURE OF CHURCH HISTORY. 85 Dupanloup, Life by LAGRANGE. Zinzendorf, Life by SPANGENBERG. Swedenborg, Life by WORCESTER. Wesley, Life by TYERMAN. Edwards, Life by ALLEN. Nineteenth Century. Schleiermacher, Life and Letters translated by FREDERICA ROWAN. 2 vols. London, 1860. Hengstenberg, Life by BACHMANN. Irving, Life by MRS. OLIPHANT. Arnold, Life by STANLEY. 2 vols. Bunsen, Memoir by his Widow. London, 1868. Bushnell, Life by his Daughter. New York, 1880. Candlish, Memoir by WILSON. Edinburgh, 1880. Chalmers, Life by HANNA. 4 vols. Finney, Life by WRIGHT. Hall, Robert, Life by PAXTON HOOD. Hamilton, James, Life by ARNOT. Hodge, Chas., Life by A. A. HODGE. Manning, Cardinal, Life by HUTTON. Pusey, Life by LIDDON. Westcott, Life by his Son. 2 vols. Jowett, Life and Letters by ABBOTT and CAMPBELL. Liddell, Life by THOMPSON. Liddon, Life and Letters by JOHNSON. Lightfoot, Life by WESTCOTT. New York, 1894. Five Great Oxford Leaders, Lives by DONALDSON. (Keble, Newman, Pusey, Liddon and Church.) Spurgeon, Life by WAYLAND. 13. Fiction Illustrating Periods of Church History. (Especially for the young.) First Century. CHURCH, The Last Days of Jerusalem. CROLY, Tarry Thou Till I Come. SIENKIEWICZ, Quo Yadis? WALLACE, Ben Hur. Third Century. CRAKE, Camp on the Severn. Introduction of Christianity into England. 86 HISTORICAL THEOLOGY. CRAKE, Aemilius. Decian and Valerian Persecutions. NEWMAN, Callista. Persecutions. WEBB, Martyrs of Carthage. Persecutions. Fourth Century. CRAKE, Evanus. Days of Constantine Du CHAILLU, Ivar, The Viking. Fifth Century. CHURCH, Count of the Saxon Shore. Departure of the Romans from England. JAMES, Attila. The Gauls. KINGSLEY, Hypatia. WISEMAN CARDINAL, Fabiola. The Catacombs. Sixth Century. COLLINS, Antonina. Koine. Eighth Century MANNING, Harun Al Raschid. Bagdad. Ninth Century. HENTY, Dragon and the Raven. Times of Alfred the Great. Tenth Century. CRAKE, First Chronicle of Aescendum. Times of Edwy in England. SCHEFFEL, Ekkehard. St. Galen in Switzerland. YONGE, The Little Duke. Time of Richard the Fearless of Nor- mandy. Eleventh Century. CRAKE, Second Chronicle of Aescendum. CRAKE, Third Chronicle of Aescendum. Norman Conquest. KINGSLEY, Hereward. Norman Conquest. LYTTON, Harold. SCOTT, Count Robert of Paris. First Crusade. Twelfth Century. CRAKE, Brian Fitz-Count. Days of Stephen. CRAWFORD, Via Crucis. HALE, In His Name. HOLT, Lady Sybil's Choice. Third Crusade. SCOTT, The Talisman. Saladin and the third Crusade. SCOTT, Ivanhoe SELECT LITERATURE OF CHURCH HISTORY. 87 Thirteenth Century. EDGAR, Crusades and Crusaders. HENTY, Wallace and Bruce. PORTER, Scottish Chiefs. YONGE, The Prince and the Page. Fourteenth Century. AINSWORTH, Merrie England. EDGAR, Crecy and Poitiers. KENTY, St. George for England. JAMES, Forest Days. Robin Hood. LYTTON, Rienzi. Fifteenth Century. AGUILAR, Vale of Cedars. CHURCH, Chantry Priest of Barnet. CLEMENS, Personal Recollections of Joan of Arc. COOPER, Mercedes of Castile. COWPER, Captain of the Wight. ELIOT, Romola. HELPS, Cassimir Maremma. HOOD, The Roman Students. JAMES, Agnes Sorrel. LYTTON, The Last of the Barons. LYTTON, Leila. READE, The Cloister and the Hearth. Father of Erasmus. SCOTT, Quentin Durward. STEVENSON, Black Arrow. WALLACE, The Prince of India. YONGE, Caged Lion. YONGE, Dove in the Eagle's Nest. Sixteenth Century. AINSWORTH, Tower of London. AINSWORTH, Windsor Castle. BESANT, For Faith and Freedom. CHARLES, Chronicles of the Schoenberg-Cotta Family. (Reformation.) EBERS, The Burgomaster's Wife. HENTY, By Pike and Dyke. HENTY, By England's Aid. (Netherlands.) HOLT, Sister Rose. (St. Bartholomew.) 88 HISTORICAL THEOLOGY. HOOD, The Spanish Brothers. (Inquisition.) JAMES, Henry of Guise. (St. Bartholomew.) KIN6SLEY, Westward Ho. LOVETT, Drake and the Dons. ROBERTS, In the Olden Time. (Peasant's War.) TROLLOPE, Catharine de Medici. WALLACE, The Fair God. (Conquest of Mexico.) WEYMAN, For the Cause. Henry of Navarre. YONGE, Unknown to History. YONGE, The Chaplet of Pearls. (St. Bartholomew.) Seventeenth Century. AINSWORTH, Guy Fawkes. AUSTIN, Standish of Standish. CHARLES, On Both Sides of the Sea. CHURCH, With the King at Oxford. CROCKETT, Men of the Moss-Hags. DOYLE, The Refugees. DOYLE, Micah Clarke. DUMAS, The Iron Mask. GRANT, Philip Rollo. (Thirty Years' War.) HENTY, Orange and Green. JAMES, Arabella Stuart. JAMES, Heidelberg. (Thirty Years' War.) JAMES, Richelieu. JONES, Quaker Soldier. KINGSTON, A True Hero. (Early Settlers of Pennsylvania.) MacDONALD, St. George and St. Michael. PATTERSON, Cromwell's Own. SCOTT, Fortunes of Nigel. SCOTT, Legend of Montrose. SCOTT, Peveril of the Peak. SHORTHOUSE, John Inglesant. TYTLER, Huguenot Family. WEBB, Pilgrims of New England. WEYMAN, My Lady Rotha. Eighteenth Century. BALLANTYNE, The Cannibal Islands. COBB, Story of the Great Czar. DICKENS, Tale of Two Cities. HISTORY OP DOCTRINES. HENTY, Cornet of Horse. HENTY, Bonnie Prince Charlie. HENTY, With Wolfe in Canada. HENTY, With Clive in India. HENTY, True to the Old Flag. HENTY, In the Reign of Terror. JAMES, Ticonderoga. KINGSTON, Hurricane Harry. PORTER, Thaddeus of Warsaw. SCOTT, Waverley. THACKERAY, Esmond. Nineteenth Century. CONNOR, Black Rock. CONNOR, The Man from Glengarry. CONNOR, The Sky Pilot. CONNOR, The Doctor. DOYLE, A Study in Scarlet. HAWTHORNE, The Marble Faun. HENTY, In Times of Peril. HENTY, For Name and Fame. HENTY, With Lee in Virginia. JAMES, The Old Dominion. KINGSLEY, Ravenshoe. (Crimean War.) VERNE, North Against South. IV. HISTORY OF DOCTRINES. § 118. Definition. The history of doctrines is the scientific delineation of the gradual unfolding, establishment, and development of the Christian faith so as to form a distinct system of dogmas, — of doctrines in a scientific shape. It divides the Christian faith into its particular parts or elements, and shows the transformation and changes which it has undergone under the influence of different eras. It con- nects historical theology with systematic or dogmatic 90 HISTORICAL THEOLOGY. theology and Church History, as such, and stands to it in the relation of an auxiliary science. He alone is able to apprehend a doctrine in its vital relations who understands its historical development in the Church ; and the whole of Church History may be regarded as introductory to the History of Doctrines. So, in general, Cave (page 449): The history of doctrines Bets forth the several forms which the system of Christian doc- trine has assumed at different epochs ; it also expounds the many variations of form in the individual doctrines of Christianity; it shows at the same time the changes of doctrinal opinions which have been brought about by new forms of culture or conviction ; and it equally throws the strongest possible light upon the im- perishable in Christian doctrine, which is rendered all the more evident, by the fluctuations of the non-essential. In short, the history of doctrines, brings the historical method, with all its force and usefulness, to bear upon the beliefs of all Christian ages and climes. § 119. General and Special History of Doctrines. Many late writers have rejected the division into general and special history of doctrines, because they maintain that general and special dogmatic history act upon each other in such a way that they can not be sun- dered, but must be treated in their reciprocal relation to each other. But we can retain this division if we arrange the matter according to periods, the general history of doctrines then being regarded as an introduction to each period. Cave : The former strives to present the peculiar features of each phase of the teaching of the Christian Church ; the latter endeavors to pursue the historical development of each leading branch of Christian doctrine. HISTORY OF DOCTRINES AND HISTORY OF DOGMAS. 91 § 120. Distinction Between History of Doctrines and History of Dogmas. Many of our theologians draw a distinction between Doctrine and Dogma. A Doctrine is the conception and comprehension of truth by individuals ; a Dogma is a definition of Doctrine formulated by the Church and made a law for its members, and involves the element of author- ity. The History of Dogmas is therefore a department of the History of Doctrine. The Dogmas of the Greek Church are contained in the Dogmatic decisions of the seven Oecumenical Councils; those of the Roman Catholic Church are contained in the decrees of the Council of Trent (1563) and of the Vatican Council ; those of the Lutheran Church in their symbolical books known as the Book of Concord (1530—1580); those of the Calvinistic Churches were completed in the standards of the Westminster Assembly (1647); those of the Church of England in the 39 Articles. § 121. Division of the History of Doctrines into Periods. To the division of the history of doctrines by periods, a different principle is to be applied from that which con- trols the divisions of general Church History. Here we are not to have regard so much to that which has weight for the whole church, as to that which influences doctrine by giving to it a new direction. The eras here are marked by the dominant dogmatic spirit. § 122. Progress of the Development of Christian Doctrines. We can trace the origin and development of every article of Christian faith. In the Nicene and Post-Nicene age, the doctrines of the Trinity and of the Person of Christ were developed ; in the time of Augustine the doctrines 92 HISTORICAL THEOLOGY. of Sin and Grace ; in the days of Luther and the Re- formers, the doctrines of Faith, Justification and the Work of the Holy Spirit ; and in the present age, the doctrines discussed under The Last Things. § 123. Correct Treatment of the History of Doctrines. That treatment of the history of doctrines is alone correct which from the true essential character of the doctrine, not only shows the mutations in the determina- tion of doctrines, but also brings to view that which underlies and conditions these changes. We study effects to reach causes, we ponder on causes to comprehend effects. The historic tact or sense is necessary as a foundation of their theological character. § 124. Select Literature. /. History of Doctrines in General. CRIPPEN, T. G. A Popular Introduction to the History of Christian Doctrine. Edinburgh, 1883. Follows the topical order, and contains several valuable appendixes. CUNNINGHAM, WILLIAM. Historical Theology. 2 vols. Edinburgh, 1864. Third edition. 1870. In the form of lectures. A review of the principal doctrinal discussions in the Christian Church since the Apostolic Age. FISHER, G. P. History of Christian Doctrine. New York, 1896. Especially rich in modern English and American Theology. HAG EN BACH, K. R. A History of Christian Doctrines. Translated from the fifth and last German edition, with additions from other sources. With an introduction by E. H. Plumptre, D. D. 3 vols. Edinburgh, 1883. Very valuable for its literature and its citations from authorities. It has a per- manent value. The American edition of Hagenbach, edited by Henry B. Smith and published in 1861 (2 vols.) is still valuable on account of its additions. HARNACK, A. Outlines of the History of Dogma. Translated by E. K. Mitchell. New York, 1893. NEANDER, A. History of Christian Dogmas. Edited by Jacobi. Translated by Ryland. 2 vols. London, 1878. Still valu- able. SCHMID, H. Lehrbuch der Dogmengeschichte. Third edition. 1877. SELECT LITERATURE. 93 SEEBERG, R. Textbook of the History of Doctrines. Revised (1904) by the Author. Translated by Charles E. Hay. 2 vols. Lutheran Publication Society. Philadelphia, Pa., 1905. This is the best work in English. It is scientific, scholarly, complete in its bibliography and gives the full literature on Special Doctrines. SHEDD, W. G. T. A History of Christian Doctrine. 2 vols. New York, 1872. THOMASIUS, D. Die christliche Dogmengeschichte. 2 vols. Erlan- gen, 1876. 2. Works on Special Topics. IN GENERAL. DONALDSON, J. Critical History of Christian Literature and Doctrine to the Nicene Council. 3 vols. 1866. MANSEL, H. L. Gnostic Heresies of the First and Second Centuries. London, 1876. SCOTT, H. M. Nicene Theology. Chicago, 1896. NEWMAN, J. H. The Arians of the Fourth Century. Seventh edition. London, 1890. DORNER, I. A. History of Protestant Theology. 2 vols. Edinburgh, 1871. LICHTENBERGER, F. History of German Theology in the Nineteenth Century. Translated and edited by W. Hastie. Edinburgh, 1889. FRANK, F. H. R. Geschichte und Kritikder neueren Theologie. Erlan- gen, 1894. THE DOCTRINE OF GOD. BURTON, E. Testimony of the Anti-Nicene Fathers to the Doctrine of the Trinity and of the Divinity of the Holy Ghost. Oxford, 1831. SWEETE, H. B. Early History of the Doctrine of the Holy Spirit. Cambridge, 1873. SWEETE, H. B. On the History of the Procession of the Holy Spirit to the Death of Charlemagne. Cambridge, 1876. LUTHARDT, C. E. Die Lehre vom freien Willen u. s. w. in ihrer ge- schichtlichen Entwicklung dargestellt. Leipzig, 1863. MOZLEY, J. B. A Treatise on the Augustinian Doctrine of Predestination. London, 1878. THE DOCTRINE OF MAN. ZOECKLER, 0. Die Lehre vom Urstand des Menschen. Guetersloh. 1880. 94 HISTORICAL THEOLOGY. CHKISTOLOGY. BURTON, E. Testimony of the Ante-Nicene Fathers to the Divinity of Christ. Oxford, 1829. DORNER, I. A. History of the Development of the Doctrine of the Person of Christ. 5 vols. Edinburgh, 1868—1872. SOTERIOLOGY AND PNEUMATOLOGY. BUCHANAN, J. The Doctrine of Justification, etc. Edinburgh, 1867. BRUCE, A. B. The Humiliation of Christ. New York, 1887. RITSCHEL, A. A Critical History of Justification and Reconciliation. Edinburgh, 1872. HUIDEKOPER, F. The Belief of the First Three Centuries Concerning Christ's Mission to the Underworld. Fourth edition. New York, 1882. ECCLESIOLOGY. DALE, J. W. Christie and Patristic Baptism. Philadelphia, 1874. EBRARD, A. Das Dogma vom heiligen Abendmahl und seine Geschichte. 2 vols. Leipzig, 1846. HOEFLING, J. F. W. Das Sakrament der Taufe, dogmatisch und histo- risen u. s. w. 2 vols. Erlangen, 1848. PUSEY, E. B. The Real Presence, the Doctrine of the English Church, etc. Oxford, 1870. HEBERT, CHAS. The Lord's Supper, Uninspired Teaching from A. D. 74—1875. 2 vols. London, 1879. McELHINNEY, J. J. The Doctrine of the Church, a Historical Monograph, with a Bibliography of the Subject. Philadelphia, 1871. WALL, WM. The History of Infant Baptism. 2 vols. New edition. 1862. ESCHATOLOGY. ALGER, W. R. A Critical History of the Doctrine of a Future Life. Tenth edition. With a complete bibliography, by Ezra Abbot. Boston, 1878. This bibliography comprises 4,977 books. For works on special topics in German see especially the work of Seeberg mentioned on the previous page. PATRISTISCS. 95 V. PATRISTICS. § 125. Definition. What the Church taught we know mainly from two sources, — her great teachers and her confessions. We are left to infer in the main what the people held from what was taught them. We suppose, not without ground, that what the teachers believed when they were yet in the laity, they taught when they entered the ministry ; and again, that the people believed what their teachers taught, i. e., what these had learned and believed as scholars. The home is as certainly the home of primary faiths, as the places of theological instruction are the schools of the dogmas. The part of theology which affords us a more accurate acquaintance with the lives, the doctrines, and the writings of the great early teachers, is called Patristics, and enters into the circle of the studies connected with the history of dogmas, though not itself, strictly speaking, a r>art of that history. § 126. Distinction Between Patristics and Patrology. Patristics or Patrology is a name which embraces what is very difficult to bring into one special department with a scientific limitation. This difficulty arises partly from the very fact that the very definition of a Father of the Church is unfixed, the notion being arbitrarily determined and therefore difficult to settle, and partly because the materials of Patristics are presented in such a variety of ways, — in literary history, in monographs of Church His- tory, — so that only a part remains as a subordinate ele- ment in the history of dogmas. 96 HISTORICAL THEOLOGY. If we draw a distinction between Patristics and Pat- rology, the former refers more especially to the doc- trinal teaching of the Fathers, and the latter to their exter- nal history and lives. § 127. Divisions. Under the designation Church Fathers we include not only the Apostolical Fathers, but also other teachers and authors who made contributions to the development of Christian doctrine, closing with Gregory the Great (d. 604) in the West, and with John of Damascus (d. after 754) in the East. Patristics embraces : 1. The Apostolic Fathers, who were the immediate dis- ciples of the Apostles, and who nourished at the end of the first century and the beginning of the second. Among them are Clement of Rome (//. 95), the author of The Epistle to Diognetus (fl. before 150 A. D.), Polycarp of Smyrna (d. 155), Ignatius of Antioch (d. 107), Barnabas (fl. before 120 A. D.), Papias of Hierapolis (fl. 150), Hermas of Rome (fl. 130), and the author of The Teaching of the Twelve Apostles (fl. before 150). 2. The Ante-Nicene Fathers, or the Apologists and Theologians of the second and third centuries. a) Greek Church : Aristides (117—137), Justin Martyr (born in Palestine, died at Rome, 166), Melito of Sardis (fl. 170), Athenagoras of Athens (//. 175), Theophilus of Antioch (d. 181), Irenaeus of Smyrna (afterwards of Lyons, Gaul, d. 202), Clement of Alexandria (d. 220), Hippolytus of Rome (fl. 235), Origen of Alexandria (afterwards of Caesarea, d. 254) , Gregory Thaumaturgus of Neo-Caesarea (d. 270), Methodius of Patara in Lycia (afterwards of Tyre, d. 311) and Lucian of Antioch (d. 311). Of these, THE VALUE OF THE STUDY OF PATRISTICS. 97 Irenaeus is the soundest theologian, Origen the greatest thinker and scholar. b) Latin Church: Tertullian of Carthage ( First Series. HISTORY AND LITERATURE OF PRACTICAL THEOLOGY. 181 But the Reformation itself gave the most distinguished place to Practical Theology. For the formation of priests it substituted the formation of preachers and pastors. Although Luther himself wrote no special works on the subject, his writings have been gleaned by Conrad Porta in his "Pastorale Lutheri." Gessert has also presented the views of Luther on this subject in quotations taken from his writings. Quenstedt wrote his "Ethica Pasto- ralis" in 1678, and the books of Hartmann (Pastorale Evangelicum, 1678), Kortholt (Pastor Fidelis, 1696), and other works of that era are written in the spirit of Luther. A new impulse was given by Spener (t 1705), in his "Pia Desideria" (1678) and other writings, and by Francke in his "Monita Pastoralia" (1712). In the latter part of the eighteenth century we would especially mention Herder's "Briefeueber das Studium der Theologie" (1780), a work which will still well repay perusal. But it is in the nineteenth century that Germany has made the most valuable additions to this science. Among others we would especially mention as worthy of study the works of Claus Harms, 1 Nitzsch, 2 Loehe, 3 Palmer, 4 Kuebel, 5 Har- nack, 6 Steinmeyer, 7 Vilmar, 8 Von Zezschwitz, 9 and Wal- 1 Pastoral-Theologie. 3 vols. Kiel, 1878. 2 Praktische Theologie. 3 vols. 1875. 3 Der evang. Geistliche. 2 vols. Last edition, 1872—1876. 4 Evangelische Pastoraltheologie. Second edition, 1863. 5 Umriss der Pastoraltheologie. Second edition, 1874. 6 Praktische Theologie. Four parts in two volumes. Erlangen, 1877—1878. 7 Beitraege zur praktischen Theologie. Five Parts. Berlin. 1874—1879. 8 Lehrbuch der Pastoraltheologie. Guetersloh, 1872. 9 System der praktischen Theologie. Three parts. Erlan- gen, 1876—1878. 182 PRACTICAL THEOLOGY. ther. 1 All these are standard works, and each one has its peculiar excellencies. From a scientific aspect the best modern work on all the branches of Practical Theology, in English, is the Practical Theology of J. J. van Oosterzee, and for a brief outline of a very practical character, suggestive and stim- ulating, Schenck's Modern Practical Theology (New York, 1903). I. EVANGEUSTICS. § 176. Definition and Aim of the Science. Evangelistics is the science of the theory and history of foreign missions. Two other names have also been given to this science, Halieutics (from "halieus" a fisher- man) and Keryktics (from "Kerux" a herald), but the same idea is indicated by whatever name we may desig- nate the science, as the theory of the extension of Chris- tianity among the nations who do not know the precious truth of the Gospel. The aim of this science may be twofold, — 1) to give a special course of training to the student who expects to devote himself to the work of foreign missions ; or 2) so to present the subject of foreign missions, that it may serve to lead the pastor and teacher to a sufficient acquaint- ance with, a warm interest in, and a well-ordered partici- pation in, the work of Missions. The extent and scope of the science in the former case will be larger and wider than in the latter, — still there will be much in common. It is not our aim to present a full outline of this science, either in a general or a more special sense, as there are i Amerikanisch-Lutherische Pastoraltheologie. St. Louis, 1872. QUALIFICATIONS OF A FOREIGN MISSIONARY. 183 many special works devoted to this subject, and we will mention the most important in the Literature cited. § 177. Qualifications of a Foreign Missionary. Those who wish to enter the field of foreign mission- ary work and devote their lives to this important service in the kingdom of God ought to possess the necessary gifts and receive a special training. In general we may say that he who prepares himself for this work ought to aim at the following ideal : 1) He must be an experienced Christian, with a soul burning with love and zeal for Christ ; 2) A firm believer in the Gospel truth, of great activ- ity of character, of strong faith, not easily discouraged; 3) Of a sound body and mind, acquainted with some mechanical trade, with some knowledge of medicine, espe- cially of Materia Medica ; 4) With experience in Christian work at home, especially in Inner Mission work in large cities ; 5) He ought to have a good general education, if possible a full collegiate education ; 6) A practical, biblical and theological training, if possible a full theological course ; 7) Ought to have the gift of acquiring foreign lan- guages ; 8) Ought to have attended for a year or more some special school where missionaries are especially trained for their work ; 9) Ought to make a special study of the history of the founding and extensions of mission during the different periods of the history of the Church j 1 1 I) At the time of the Apostles; 2) before and during the migrations of the nations; 3) after the rise of Islam; 4) of the more recent times; 5) of the present. 184 PRACTICAL THEOLOGY. 10) Ought to have studied the various methods pur- sued at different periods ; 11) Ought to be acquainted with the nature, condi- tion, aids, demands, difficulties, and expectations of the work at present ; 12) Is thoroughly acquainted with the history and ethnography and geography of the country in which he proposes to labor ; 13) Its religion, literature, and philosophy ; 14) And has the call and endorsement of the Church at home, above all is a man of prayer and faith. All this implies that the wants of this age demand a special course of preparation for foreign mission work, and too much stress can not be laid upon it. § 178. Importance of the Science to Every Pastor. To the pastor at home this science is also of great importance. The work of Christian Missions is founded on the Lord's command, and if it shows a wrong spirit on the part of any Christian not to be a friend of Missions, most of all is it to be expected of the pastor that he shall have a heart for them. From him must in great measure come the awakening to this work in the congregation. It is not said that each pastor ought to be as thoroughly conversant with the work of foreign missions as the mis- sionary himself, or as the directors of a missionary society, but upon two- questions he ought to have some particular knowledge : 1) What has been done in the work of Christianiz- ing the world? and 2) what can and ought he and his congregation do in carrying out the will of the Lord ? The pastor therefore ought to make a special study of the history of Christian Missions ; especially of this cent- ury, and of his Church. The general history of missions VALUE OF BIOGRAPHIES. 185 will naturally fall under three topics: 1) the activity of individuals ; 2) of Societies ; and 3) of the Church. Much also depends on the way by which the pastor guides the missionary activity of his congregation. The pastor ought not only to be a friend of missions, but an actual co-laborer, taking a personal part in the conducting of the missionary activity. The interest of the congrega- tion gains in unity and force where it is guided with the firm hand of the leader of the flock. By his word and example the mission zeal is called forth in the hearts of old and young. His labors must tend to make the cause of missions the cause of the congregation. To this end it is very desirable at times to hold Mission Festivals and bring the matter directly to the hearts of the people. Special prayers ought also to be offered at suitable times in the ordinary services of the Church. A great deal depends also on the manner in which Missionary meet- ings are conducted. The best leader is he who can not only pray most fervently, but also relate in a most fas- cinating manner and most vividly depict the trials, wants, work and encouragements, of mission work. The congregation ought to be kept well-informed with regard to what befalls the missionaries in whom they are interested, and it would awaken greater interest if an occasional letter from a missionary to the individual con- gregation would be received. The lives of eminent mis- sionary heroes of the past, ought also, from time to time, be presented in an interesting manner to the congregation. The pastor ought also always be ready to answer the vari- ous objections that will be raised against foreign missions. § 179. Value of Biographies. So important is the reading of good biography that we devote a special section to this topic. There is no 186 PRACTICAL THEOLOGY. better way of enkindling the heart of the pastor than the reading of the biographies of those noble men of God, who, in the past and present, have given their lives to this work. Among others we would here mention the lives of Ulphilas (f 383), Boniface (t 755), Ansgar (t865), Fran- ces Xavier (t 1552), of David Brainerd, William Burns, William Carey, Alexander Duff, Bishop Hannington, Reg- inald Heber, Adoniram Judson, David Livingstone, Henry Martyn, Christian Swartz, Bishop Patteson, John G. Paton, Gilmour, James Chalmers, John Mackenzie, Brown, and Hamlin. § 180. Select Literature. The literature on the History and work of Foreign Missions has become very extensive. Special periodicals and reviews are devoted to this science. Every denomi- nation has its special organs, and there is no lack of thorough information on this point. Of especial value are the published proceedings of the various Missionary Societies, and the Reports of the various World Conferences held since 1878. The literature is so extensive, that we here mention only a very few and these in each case add a very good bibliography of the subject. See also the list given in Church History. ADAMS, J. E. The Missionary Pastor. Price 75 cents. Hints for developing the Missionary life in the Church. With charts prepared by Eobert J. Kellogg. Very practical, contains hints and outlines for missionary meetings, for mission- ary classes, suggestions for missionary maps, and a large number of charts for use on the blackboard, with an excellent list of select literature on Missions, covering 22 pages, including some 250 volumes, on all parts of the work, theoretical, practical, historical, and biographical, arranged largely by countries. BLISS, E. M. A Concise History of Missions. Price 75 cents. Contains also a list of the most valuable and available books, arranged according to the plan of the book. Part I General History (20 vols.); Part II Development of the field, a) The .Re- ligions (14 vols.); b) The Fields (65 vols.); Part III. Organi- zation and Methods (15 vols.) SELECT LITERATURE. 187 DENNIS, JAMES, S. Christian Missions and Social Progress. 3 vols. 1899. Price $2.50 each. A sociological study of Foreign Missions, with many illus- trations. This is a work that ought to be read by every clergy- man. The first volume contains four lectures- I. The Socio- logical Scope of Christian Missions, to which is added a select bibliography of about 350 works, classified under Sociology, Christianity and Civilization, and Missions and Social Progress ; Lecture II. The Social Evils ol the Non-Christian World, with a select literature of over 400 works chosen from the im- mense number recently written, classified under 1) Society before the Introduction of Christianity, 2) Society in the Early Chris- tian and Mediaeval Period, and 3) Society in the Modern Era, the last being arranged by countries (13), 4) Special Subjects, as temperance, the opium evil, gambling, witchcraft, and 5) Miscellaneous Subjects ; Lecture III. Ineffectual Remedies and the Causes of their failure, with an appendix of select literature of about 150 volumes, not mentioned before, arranged under 1) Civilization and Edu- cation, 2) Buddhism, 3) Confucianism, 4) Hinduism, 5) Islam, 6) Comparative Study of Religion ; Lecture IV. Christianity the Social Hope of the Nations, with an appendix of select literature of over 100 volumes not mentioned before. In the second volume we have two lectures. Lecture V treats of the Dawn of a Sociological Era in Mis- sions, and in an appendix is given a select list ot books, some 200, not mentioned in volume 1, arranged under 1) Recent Stud- ies in Mission History, 2) Biographies of Missionaries and native Christians, mostly recent books ; Lecture VI. On the Contribution of Christian Missions to Social Progress, not only covers 386 pages of the second volume, but the whole of the third volume, more than 600 pages, and in an appendix a select bibliography of Recent Mission Literature is given of over 600 books, not given before in volumes one and two. This epoch-making work in three volumes, the most im- portant work that ever has been written on the Practical side of Missions, contains a closely printed Index, in small type, of over 100 pages, double columns. GRAHAM, J. A. Missionary Expansion since the Reformation. Price $1.25. Very valuable for the popular form in which it has been written, its biographical value and the character of its 145 illus- trations and 8 maps. PFEIFFER, EDWARD. Mission Studies. Price $1.00. Outlines of Missionary principles and practice. Covers not only the work of Foreign Missions, but also Home Mission work and Inner Mission work. The book contains a good bibliography not only of books in English, but also of those in German. 188 PRACTICAL THEOLOGY. WARNECK, GUSTAV. Outline of a History of Protestant Missions. From the Reformation to the present time. A Contribution to modern Church History. Authorized translation from the seventh German edition by George Robson. Price $2.80. The best history of Missions. No man living is better qual- ified and equipped for this work than Dr. Warneck. II. DIACONICS. | .81. Definition and Distinctions. Diaconi s or the theory and history of the Inner Mission is the latest of the theological sciences. In order to have a clear idea of what we mean by this science we must distinguish between Foreign Missions, Home Mis- "Ons, and Inner Missions. For though the aim is the b amfc, and the motive that urges the Church to devote her energies in these various forms is the same, yet there is a marked difference in the spheres of work. Foreign Mission Work, as we have already stated, refers to the bringing of the Gospel to those in foreign lands who never have had an opportunity of hearing it ; Home Mission work refers to help given to scattered Christians, who are unable to support a pastor or build Churches without assistance from their brethren in the faith ; Inner Mission Work, on the other hand, refers to the peculiar work which must be done among the poor, neglected, wretched, and criminal classes in our large cities. It includes more than the preaching of the Word, and the great problem which this science seeks to solve is how to reach that immense class which the Church does not know, and is not able, under its present manner of working, to reach. Of late the new science of Sociology has made great progress and Christian Sociology has been defined as "the study of society from a Christian standpoint with a view to its Christianization." INNER MISSIONS. 189 § 182. Home Missions. The work of Home Missions ''is work that is carried on in our own land and consists in gathering into self- supporting congregations the scattered brethren in the faith, together with the unchurched masses of our mixed population." 1 There are thousands of professing Chris- tians scattered over each state, temporarily severed from Christian congregations, and an equally large number in- different to religion, both native and foreign born, who are in sore need of the ministry of the Church. The great aim is to provide the Gospel to all classes and conditions of men, and everywhere to organize self-supporting con- gregations. The Church can only accomplish her work by the preaching of the Word and the religious instruction and training of the young by means of Christian Schools and making proper use of whatever help that primary and secondary public schools, and the higher institutions may be able to give. § 183. Inner Missions. There can be no doubt that this is one of the most serious questions of this age, and the science rightly be- longs to Practical Theology, and it is best to regard it as a development, in a special department, of a branch of Pastoral Theology. The science is of German origin and the leaders of this whole movement in modern times were Wichern (1806-1881), Theodore Fliedner (1800—1864), and Wilhelm Loehe (1808—1872). Both in England and the United States much atten- tion has been paid to the solution of this great problem of modern society. The question is how to reach those i See the excellent work Pfeiffer, Mission Studies, Columbus, Ohio. 190 PRACTICAL THEOLOGY. classes in our large cities which have become indifferent to Christ, or out of ignorance, know nothing of Christ, many of whom suffer the greatest poverty. Various causes have brought about this state of affairs. In many cases the Church has neglected her duty of providing the Word of God, and taking care of her poor, in other cases it lies in the fault of the persons themselves, in neglecting the Word of God and being led away by the great temptations of city life. It is also necessary to distinguish between various degrees of degradation, and each special class must be treated with consummate tact. We must ap- proach the depraved young in one way, the younger crim- inals in another, while the older criminals in still another ; and then the problem of prostitution meets us with all its evils, the curse of drunkenness and opium, and how tore- claim that large vagrant class which seems to have no settled place of abode. The difficulties to be overcome are very great, and not only must we consider the exter- nal evils as they are, but there are many internal causes which all the time are fomenting and increasing the diffi- culty of the problem. We here refer to the increase of Sunday desecration, the looseness of the marriage relation, want of true family life, want of proper bringing up of children, the labor problem, socialism, anarchism, and to the large massing of foreign populations in one place. The problem is not only to christianize and save these people from their moral degradation, but to take care of the sick and the poor, the blind, the epileptic, the aged and infirm, the idiot and lunatic. Different solutions of this problem have been attempt- ed, which we may describe as 1) Church Work, and 2) Society Work. The ideal plan in Church Work would be that, by a unanimous agreement of all the pastors in a city, the whole territory be divided into as many districts INNER MISSIONS. 191 as there are separate congregations, — these districts being apportioned as far as possible to the nearest congregation. Each congregation should then appoint 1) a Committee on "District Visitation," which committee shall properly subdivide its district and visit every house, and take an exact census as to the religious preferences of each family, if any, — and by a mutual exchange all the Churches in a certain territory, say a mile square, could find out how many of their own denomination reside within it. This Committee under the direction of the Pastor should make it their special work to visit the families preferring their own denomination and seek to awaken them to their duty. 2) A second Committee should be appointed to labor with the boys and young men of the district who are outside of the Church. 3) A third Committee should have its special duty to look after the sick in the district, outside of the Church, and endeavor to procure volunteer nurses, and provide what is absolutely necessary. 4) The Com- mittee on the Poor should do all as far as possible to ameliorate their condition, by such plans as are deemed most beneficial. To carry on this work persons specially trained ought to be called by the congregation. These workers could be divided in three classes: 1) Ordained clergymen, with ripe experience as directors of the work ; 2) Christian men, who solemnly have offered themselves for this special work ; and 3) Deaconesses, with special training, for tak- ing care of the sick and helpless. In this whole plan so far suggested, it is however, the individual congregation, or some individual Church, that carries on the work. Unfortunately it must be confessed that the Church as such has not done her duty in this respect, and so various "Societies" have been formed in large cities to carry on this work. These societies have been very 192 PRACTICAL THEOLOGY successful, and much has been done, and all are gradually adopting some plan similar to what has been recommend- ed to Churches. We have various societies in the Church and outside of the Church, all aiming to bring about closer communion with God, and the amelioration of the poor. Among others we might mention the Society of Christian Endeavor, the Young Men's Christian Associations, the Army of the White Cross (Purity), of the White Ribbon (Temperance), of the Red Cross (Nursing the sick), etc. Special "Training Schools" have also been established for training men and women for this great work. The literature of this subject is very rich. Several general Christian Conferences have been held for the special dis- cussion of this problem. Valuable hints are found in the published proceedings of these Conferences. That the student may fully understand the great problem that the science of Diaconics, or Inner Mission, seeks to solve, we give here a synopsis of the contents of a well known work by Wurster and Hennig. 1 A Synopsis of a Book on Inner Miss/on. PART I. A GENERAL SURVEY OF INNER MISSION ACTIVITY. Section 1. Why Engage In Inner Mission Work? Commanded by Jesus. Luke 16: 19ff.; John 12: 8; 13: 4-17; the parabolical feature of Christ's miracles of healing. Reasons for preferring the term "Inner Mission." Inner Mission an Endeavor to Obviate the Needs of a Christian Nation. Involved in Conception of a Church. 1. The Nature of the Needs requiring Inner Mission Activity. a) Needs in the Family. b) Needs in the Church. c) Needs in Civil and Political Spheres. 2. Who Should Engage in Inner Mission Work ? 3. When Does the Work Cease? l Wurster, P. and M. Hennig. Was jedermann heute von der Inneren Mission wissen muss. Table of contents translated by Rev. F. C. Oberly. INNER MISSIONS. 193 Section 2. How Did Former Generations Conduct the Work Modernly Styled Inner Mission? I. In the Ancient Church. The Time of Christ and the Apostles. From the Apostolic Age to Constantine. From Constantine to the Extinction of the Ancient Wond. II. In the Mediaeval Era. The Church a Eich Mother of the Poor. Cloisters and Hospitals Refuges for the Poor, Religious Orders and their Work among the People. III. In the Period of the Reformation and the Counter-Refor mation. New Principles of the Reformation. New Organizations among Protestants. New Methods among Roman Catholics. IV. In the Period of Pietism and Illuminism. Pietism, its Blessings and its Narrowness. Illuminism, its Beneficial and its Pernicious Features. V. The Period of the Infancy and Youth of Inner Mission dur ing the Years of a Revival of Faith. The ' ' Christentumsgesellschaft. ' ' Impulses from England. Reform Schools. Inception of the Female Diaconate. Section 3. The Helpers and Agencies of Inner Mission. I. Illustrious Leaders. Wichern, Fliedner and Loehe. Mez, Werner and Von Bodelschwingh (Founders and Pio- neers of Work in behalf of the Unemployed). Krummacher and Stoecker. Exponents of the Science of Inner Mission (Uhlhorn, Schae- fer, Wurster). II. Brotherhoods and Sisterhoods. The Female Diaconate. The Male Diaconate. III. Other Agencies. Institutions. Associations and their Official Representatives. Volunteer Workers. Money. 194 PRACTICAL THEOLOGY. PART II. THE PARTICULAR AVENUES OF INNER MISSION WORK. Section 1. How Does the Inner Mission Supplement the Church's Reg- ular Proclamation of the Word ? The Gustavus Adolphus Society. Evangelistic Services and Encouragement of Private Devotional Meetings. City Missions. Seamen's Missions. Work among River Boatmen. Emigrant Missions. Distribution of Bibles. Distribution of Sermons. Circulation of Tracts. Religious Periodicals. Religious Almanacs and Calendars. Colportage. Christian Bookstores and Publication Houses, People's Libraries. Pressing Daily Papers into Service. Section 2. How Does the Inner Mission Care for Children and Young Peopb? Day Nurseries. Schools for Little Children. Sunday Schools. Stations for Shelter and Employment for School Children. Care of Orphans. Young Men's Societies. Young Men's Christian Associations. Schools for Housekeeping and Christian Inns for Women. Section 3. How Does the Inner Mission Help the Imperiled and Lost? Reform Schools. Organizations for Placing Wayward Children in Christian Homes. Christian Inns and Homes for Apprentices. Warfare with Intemperance. Warfare with the Social Evil Women's Homes, Houses of Refuge and Magdalen Asylums. Care for Convicts and Released Prisoners. SOCIOLOGY. 195 Section 4. How Does the Inner Mission Kelp the Defective and Sick? Care of the Sick. Care of Epileptics. Care of the Blind. Care of Deaf-Mutes. Care of Cripples. Care of the Imbecile. Care of the Insane. Health Resorts and Vacation Colonies for Children. Homes for the Aged and Feeble. Christian Vacation-Resorts. Care of Wounded Soldiers and of Victims of Epidemics. Section 5. How Does the Inner Mission Grapple with Economic and Social Problems? Sunday Rest and Observance of the Lord's Day. Aid to Ownership of Homes. Crusade Against Extortionate Interest and Rent. Children's Savings Banks. Care of Paupers. Labor Colonies. Stations for Those Temporarily Unemployed and Wayfarers' Lodges. Evangelical Workingmen's Societies. § 184. Sociology. The social sciences like ethics, economics, politics, and sociology are closely related because they are dealing with the same group of phenomena although from different standpoints. All these sciences cross each other more or less. For convenience and pedagogical relationship, we may classify the social sciences as follows i 1 I. Ethics. Principles of Ethics. History of Ethics. Individual Ethics. Social Ethics. 1 See Blackmar, Elements of Sociology. 196 PRACTICAL THEOLOGY. II. Economics. Economic Theory. Economic Politics. Industrial History. Labor Legislation. Banking and Monetary Theory. Taxation and Finance. III. Politics. Political Theory. Diplomacy and International Law. National Administration. Municipal Administration. Constitutional Law. Colonial Administration. IV. History. Political History. History of Institutions. Social History. Historical Geography. V. Sociology. Descriptive Sociology. Social Evolution. Social Pathology. Socialization and Social Control. Social Psychology. History of Sociology. VI. Anthropology. General Anthropology. Ethnology. Ethnography. Somatology. Archaeology. VII. Comparative Religion. One of the main reasons why the field of sociology is au immense lies in this, that the various writers view sociology from so many different standpoints, such as economics, philosophy of history, anthropology, biology, and political science, while others view it from a single conception or fundamental principle SELECT LITERATURE OF DIACONICS. 197 A complete sociology would take all that is true of each one of these ideas and weave the whole matter into a logically constructed science. Such a work would be a monumental treatise on the subject. Most of our works on the subject are written from the economic or political, and largely from the rationalistic or evolutionary standpoint, so that the formal and scien- tific definition given by Giddings is considered by many writers as the best, strongest, and most comprehensive: "Sociology is an attempt to account for the origin, growth, structure, and activities of society by the operation of physical, vital, and psychical causes working together in a process of evolution." As a department of theological study we can only view sociology from a Christian standpoint as has been attempted by Wilbur F. Crafts in his Practical Christian Sociology (revised fourth edition, 1907), and the definition of Christian Sociology can best be given by describing the objects of the American Institute of American Sociology: "1) To claim for the Christian law the ultimate authority to rule social practice ; 2) to study in common how to apply the principles of Christianity to the social and eco- nomic difficulties of the present time ; 3) to present Christ as the living Master and King of men, and His Kingdom as the complete ideal of human society, to be realized on earth." § 185. Select Literature of Diaconics and Allied Subjects. /. Home Missions. CLARK, J. B. Leavening the Nation. Story of American Home Missions. PIERSON, A. T. Evangelistic Work. Principle and Practice. New York, 1887. PFEIFFER, E. Mission Studies. Columbus, Ohio, 1908. STALL, S. Methods of Church Work. Religious, Social, and Finan- cial. New York, 1887. 198 PRACTICAL THEOLOGY. STRONG, JOSIAH. Our Country. Cloth, 60 cents. STRONG, JOSIAH. The Twentieth Century City. Cloth, 50 cents. VAN OOSTERZEEJ.J. Practical Theology. London and New York, 1878. See also the literature cited. 2. Inner Mission. OHL and BENZE. The Inner Mission. STEVENSON. Praying and Working. STRONG. The Times and Young Men. Price 75 cents. SUTTER. Colony of Mercy. TORREY. How to Bring Men to Christ. Price 75 cents. TORREY. How to Work for Christ. Price $2.50. WACKER. The Deaconess' Calling. WILLIAMS. Christian Life in Germany. 3. Christian Sociology. BLACKMAR. Elements of Sociology. New York, 1905. Price $1.25. From a scientific standpoint. Each chapter contains refer- ence to select literature. CRAFTS. Practical Christian Sociology. New York, 1907. Price $1.50. Very valuable to the pastor, with an excellent Bib- liography on Christian Sociology. ELY. Social Aspects of Christianity. Price 90 cents. FREEMANTLE. The World the Subject of Redemption. Price $2.00. GROSE. The Incoming Millions. Price 50 cents. HENDERSON, Dependent, Defective, and Delinquent Classes, and their Social Treatment. Boston, 1906. Price $1.50. The appendix contains excellent lists of allied books. HENDERSON. Social Elements. Institutions, Character, Progress. Price $1.50. STRONG. Religious Movements for Social Betterment. Price 50 cents. STRONG. The Next Great Awakening. Price 60 cents. WRIGHT. Practical Sociology. III. CATECHETICS. § 186. Definition. Catechetics is the science of the theory of the Chris- tian instruction of the young. It differs from Christian pedagogics in that this aims at the general training of the individual, while in Christian catechetics the aim is to CATECHETICS. 199 instruct for membership in the Church of Christ, by the communication of the saving truth believed and confessed in the Church. It prepares catechumens for introduction into the full communion of the Church, of which in most cases they have been members from infancy, i. e. from the time of their baptism. In modern times we usually think of catechetics as confined to Christian countries and to the baptized children of the Church, yet it properly embraces also the instruction of proselytes, of persons changing from one division of the visible Church to another, and to adults whose early religious instruction has been neglected, or has been a false one. As the Christian religion rests upon the facts of con- sciousness as well as on the facts of positive revelation, the aim of the Catechist must be in part to arouse the religious affection, to enable the catechumen to repro- duce in his own experience the truths which he is taught. He must not only be taught about God, but must be led into communion with him. He must not only learn what repentance is, but must be led to repent, not only to know the faith, but to have it. Hence while the form of ques- tions and answers is of great importance as a means of catechising, it is not its end. It is meant to be a guidance and fostering care to the souls which come under it. The great question is how shall we become good teachers and catechists? We must get all the exercise we can, adapted to fit us for the work, before we enter on it. The study of the science of pedagogics is of great help, but the theological student will find a good opportunity to exercise his methods in the Sunday school. If the student himself has been a faithful catechumen he has laid a good ground-work for excellence as a catechist. It is also a good plan for the student to attend the cate- chetical instructions of superior men, to learn how they 200 PRACTICAL THEOLOGY. teach. It is far harder to catechise well than to preach well. Here too it is the heart which gives skill. The Catechism is generally the name given to the book of instruction, and to do justice to catechising we must put a right estimate on the Catechism. The gift of skilful narration is a great power in the catechist. There is far more room for the religious story in his work than in the pulpit. Of great help is also the ability to sing and to lead in singing. Above all the catechist needs a pro- foundly religious mind, a tender and sympathetic heart, great simplicity and clearness, and, if he brings to his work all the excellence which is of avail in it, he presents in the midst of his flock of children which gathers around him, one of the most beautiful sights this side of heaven. § 187. Catechetical Instruction in the Early Church. The catechumens of the Ancient Church were not for the most part children. They were divided into three classes, according to some writers, into four. The pro- bation commonly lasted from two to three years, although it was frequently shorter. It was assumed that the chil- dren of Christian parents required less instruction than Jewish converts, and these less than the heathen. The Apostles' Creed early furnished the material for instruc- tion. Catechetical discourses were delivered by some of the early Fathers, among whom we may mention Cyril of Jerusalem (t386), Gregory of Nyssa (t395), and Chrysos- tom (t406). Augustine (t430) has written a book of instructions for the catechising of adults. As the Church assumed more and more her normal relations, and adult baptisms consequently became rarer, the instruction of children, more and more, occupied her attention. Her first grand movements had been those of moral conquest ; when peace came her work was one of nurture. In addi- CATECHISMS. 201 tion to the Apostles' Creed, the Ten Commandments, and the Lord's Prayer were taught, to which at a later period were added the sacraments of Baptism and of the Lord's Supper. § 188. Catechisms. Among the earliest composers of Catechisms was Kero of St. Gall (about 750 A. D.), whose name has been made prominent in later times by Luther's adoption of some of his words. The Waldenses and the Bohemian Brethren (Hussites) paid much attention to catechising. Indeed it was a constant token of the Reformatory tend- ency that the Catechism rose in esteem. Luther's Cate- chism (1529) still remains a model, unexcelled, of the true catechetical tone, full of heartiness, simplicity, and power. The Reformed Church also was distinguished for its Catechism. Greatest among these in its historic place is the "Heidelberg Catechism," composed by Ursinus and Olevianus (1563). In the Roman Catholic Church the Jesuits, who grasped at the instruction of the young, have been prominent in the preparation and use of Catechisms. The Catechismus Romanus (1566) was prepared by the order of the Council of Trent, and although not equal in symbolic authority to the Canons of that Council, it is yet of the highest importance as an official statement of the doctrine of the Church of Rome. The two great Catechisms which the Reformation produced in England are the Catechism of the Church of England and the Westminster Catechism. The first was pre- pared chiefly by Overall (1604), at the request of James I, and is still the standard text-book of the Episcopal Church. The latter was prepared by the assembly of divines at Westminster Abbey, and appeared in two forms, a smaller (1646), and a larger Catechism (1674). It is 202 PRACTICAL THEOLOGY. the standard text book for all evangelical Nonconformists in England, and for Presbyterianism in America. Works on the various Catechisms are innumerable, but a systematic presentation of the science of Catechetics has been produced only in Germany, where the practical application of the various different principles and methods of catechisation have been much discussed. Catechetical magazines have been published and the science has occu- pied a large place in all journals devoted to education. § 189. Pedagogics. It is not our aim to give an outline of a system of pedagogics. New efforts are constantly made to make clear, explain, and arrange the various views that are advanced as to the purpose, means, and methods of edu- cation, and the literature on this subject is immense. The education of the young can be controlled in a designedly systematic way by the Family, the Church, and the State, of which the last two have been the most influential. The science itself may be divided into two parts, systematic and historical pedagogics. The first or sys- tematic pedagogics naturally falls into two subdivisions, theoretical and practical. Under theoretical pedagogics we discuss the nature and conception, the necessity and possibility, the limits and aims, and the ways and means of education, while in practical pedagogics we discuss the questions of school administration, school equipment, school organization, etc., domestic and institutional edu- cation, and pedagogics as applied to the high school and to the common school. § 190. Sunday School Work. Sunday school pedagogics is the application of the laws and best methods of teaching to religious instruc- SELECT LITERATURE ON CATECHETICS. 203 tion in the Sunday school. In its scientific aspect it includes the discussion of 1) The scope and aim of Religious Instruction; 2) The Teacher, his character and training ; 3) The Child and Child-Study ; 4) The Lesson and its preparation; 5) The Curriculum and Grading of the Sunday school ; 6) The Class and methods of teaching ; 7) The School and its organization ; 8) The History of Religious Education. The literature on this subject is immense, over a thousand books having already appeared, and the list is rapidly increasing. § 191. Select Literature of Catechetics and Allied Subjects. /. Catechetics. Books on the science of Catechetics are very numer- ous in German, and we would especially recommend : ACHELIS, in his Praktische Theologie. Vol. 1. Freiburg, 1890. HARNACK. Katechetik. 2 vols. Erlangen, 1882. KUEBEL. Katechetik. 1877. PALMER. Ev. Katechetik. Stuttgart, 1875. von ZEZSCHWITZ. System der Christ, kirchl. Dogmatik. 2 vols. Leipzig, 1872. In English we have very few works. We can recom- mend, however : DUPANLOUP. The Ministry of Catechising. By the famous Roman Catholic Bishop. GERBERDING. The Lutheran Catechist. Philadelphia, 1910. VAN 00STERZEE. In His Practical Theology. (Pp. 448—509.) There are innumerable books on Practical Catechetics and editions of Catechisms of all kinds, published principally by the Episcopal, Lutheran, and Presbyterian Churches. 2. Pedagogics. So large is the bibliography of the comparatively new science of pedagogics that separate books are devoted to 204 PRACTICAL THEOLOGY. bibliography alone. Nearly every important work con- tains a select literature of the subject. We only mention a few that ought to be read first and they will lead to hundreds of the best works, which are indicated in each volume. BROWNING. Educational Theories. Price 50 cents. COMPAYRE. History of Pedagogy. Price $1.50. CUBBERLEY. Syllabus of Lectures on the History of Education Price $2.50. Very valuable, containing references to hun- dreds of best works. HERBART. Outlines of Educational Doctrine. Price $1.25. QUiCK. Educational Reformers. Price $1.00. REIN. Outline of Pedagogics. Price 50 cents. SCHMID. Geschichte der Erziehung, etc. 5 vols. Stuttgart, 1902. Very valuable, contains good bibliographies for each section. 3. Sunday School Work. Only a few books are selected out of some two thou- sand. The work of Smith referred to below, furnishes a complete list of hundreds of the most valuable works on the subject. ADAMS. Primer on Teaching. With special reference to Sunday school work. Price 30 cents. PETERS. A Practical Handbook on Sunday School Work. 60 cents. SMITH. Religious Education. A comprehensive text book. 1909. Price $2.00. The best and most complete work, with valu- able bibliography appended to each chapter. This book covers all phases of Religious Education in the Church, and ought to be in the library of every clergyman, and used as a text book in every theological seminary. IV. LITURGICS. § 192. Definition. The scientific aim of Liturgies is to grasp the essence of Christian Cultus or Worship as a whole and of the elements that condition it in particular. To it essentially belong therefore the arrangement of the service of God HISTORY OF DEVELOPMENT IN THE CHURCH. 205 in the Christian Church in general, and the performance of it in particular. The former belongs to the department of Church government ; the latter, to the ministry of the Church. The essence of cultus is said by Hegel to be the highest act of the spirit of man ; and hence it is no inci- dental thing but involves the very essence of religion. The Church is not a bare school where things are to be learned, not a bare place for preaching and hearing, but is a place of holy song, of prayer, of sacrament, and of benediction. "In her solemnities," says Palmer, "the Church presents herself in her bridal array. There above all must we be penetrated with the joy, the transporting feeling, that it is something glorious to belong to the Church, to live with, and to live in her." The idea is to be rejected that worship is but a means of awakening religious life in the individual, and that it has no power of giving to that life an abiding value in the organization. In no religion does spiritual fellowship seem so essential as in Christianity. United by the one Lord and the one faith, the relation of Christ's people is not merely that of pupils to a teacher, but of the body with the head ; and Baehr has said, "pure liturgical service is the highest bloom and crown of all the acts in which God is served. In heaven, in the communion of the blessed, all is worship." § 193. History of Development in the Church. Christian Cultus developed itself from the Jewish Church, first following in the footsteps of the simple Syna- gogue service, then as the Church lost her purity, tending more and more to an imitation of the Levitical priest- hood and of the temple service, and finally restored again to purity by the Reformation. "Since the Reformation," Lange says, "there have been three periods ; first the stormy 206 PRACTICAL THEOLOGY. one of the era of the Reformation ; then the quiet, almost languid one of the intermediate period ; and finally the struggle in which we find ourselves." The Apostles give valuable hints in regard to the principles of Divine Service, descending in some cases to minutiae even as to things in themselves indifferent. Thus in 1 Cor. 11: 1 — 16, not only is order required in general, but specific directions are given as to the veiling of women in worship (v. 13). The Apostle declares that it is proper that there should be fixed usages in the Church, and that the Church should aim at uniformity (v. 16), and the whole chapter is a powerful argument for the natural- ness of the relation between sound doctrine, sound feeling, and sound usage. In Col. 3: 16, directions are given in regard to singing in worship. God is the object of worship ; psalms and hymns and spiritual songs are the medium of worship ; grace is the divine condition of acceptable worship, and the heart is its organ. In James 2: 2,3, impartial courtesy towards all fellow-worshippers is enjoined. These illustrations might easily be multiplied. § 194. The Ancient Liturgies. Among ancient Liturgies, the Apostolical Constitu- tions are prominent, although not the work of the Apostles, nor in all their features genuinely Apostolic. The litur- gies of the churches of Jerusalem and Alexandria bear the names of the Apostle James and the Evangelist Mark, but we have no evidence that James was the author of the first, or Mark of the second. In the Eastern Church the liturgies of Basil and Chrysostom were in great renown. In the Western Church the liturgies of Gelasius and Leo I. were generally received, but were gradually supplanted by the Roman Missal of Gregory I. The great collection OUTLINES OF LITURGICS. 207 of liturgies of all parts of the Church is by Assemani. 1 The great work on Oriental Liturgies is that of Renaudot. 2 An admirable book, which for most purposes makes the others unnecessary, is the work of Daniel. 3 It presents the chief liturgies of the whole Christian Church in their original languages, with valuable prolegomena and notes, and with good indexes. For the beginner in the study of Liturgies, who wishes to become acquainted with the original texts of the most representative Liturgies of the Eastern and Western Churches, in a form convenient for use, at a little outlay of money, we would especially recommend the serviceable and very satisfactory work of Hammond. 4 § 195. Outlines of Liturgies. 5 § 1. Definition of the Science. Liturgies is the theory of worship, and its object is to develop and apply the true principles of Divine Worship. It aims to present the history of the Liturgy (the official order of the wor- ship of God), to make us to understand it thoroughly, to trace i Codex Liturgicus Ecclesiae Universae. 13 vols. Rome, 1749 —1766. (Unfinished.) 2 Liturgiarum Orientalium Collectio. Paris, 1716. Reprinted Frankfort 1847. 3 Codex Liturgicus Ecclesiae Universae, etc. 4 vols. Leipsic, 1847—1853. 4 Liturgies Eastern and Western, being a reprint of the texts, either original or translated of the most representative liturgies of the Church. Edited with Introduction, Notes, and a Glossary. Oxford, 1878. In addition to the Greek Liturgies this work con- tains in parallel columns the Roman, Ambrosian, Gallican, Mosarabic, Gregorian and Gelasian Canons. See also Brightman, Liturgies, Eastern and Western. Vol. 1. Eastern Liturgies. Edited with introductions and appendices, on the basis of a work by C. E. Hammond. Oxford, 1896. $5.00. 5 In this brief sketch, we follow mainly the Manuscript Lectures of Dr. Krauth. Compare, however, also Hagenbach's Grundlinien der Liturgik und Homi- letik, Leipzig, 1863; the works of Harnack and Von Zezschwitz. 208 PRACTICAL THEOLOGY. the connection of its parts and with the theory which underlies it, and thus to enter into that worship more intelligently and reverently, to our highest spiritual good. The word "Liturgy" is derived from !eitourgos,i literally, people's work. In its prevail- ing classic use it denotes the public service which citizens were bound to render to the state on certain prescribed occasions. In the New Testament it is used in general to express the public service of God (Heb. 8: 2; 9: 21; 10: 11; 1: 14). 3 2. Distinction Between Liturgies and Homiietics. Liturgies is the theory of worship, Homiietics the theory of preaching, and the two are distinct sciences. Liturgies touches upon the sermon only so far as the sermon forms one essential part of the public worship, so far as it has to exhibit the true position, aims and character of the sermon as a part of the organization of worship. § 3. Of the Essential Character of Christian Worship. As the object of Liturgies is the worship of God, it is necessary first of all to speak of the essential character of wor- ship. The essence of Christian worship is determined by the essence of Christianity, and the essence of the liturgical worship of any Church is to be derived from the essential distinctive character of that Church as a special form of Christianity, whether it be the Episcopal, Roman Catholic, Reformed, or Lutheran. As the essence of cultus is determined by the essence of religion, the profounder a religion is, the profounder is its worship, the more deep and pervading. The more spiritual religion is, the more spiritual must be its cultus. It would, however, involve a hasty and false conclusion to affirm from John 4: 24 that the highest degree of spirituality would be one which no longer needed a visible cultus. This is the error to which Mysticism tends, the leaven which works disastrously in many minds, pro- ducing neglect of the public service of God. We are never so spiritual as to be out of the body. The more spiritual the soul of religion is, the more glorious and heavenly, but not the less real is the body with which it is invested, for that soul also desires not to be unclothed but clothed upon. Inasmuch as religion is neither a mere matter of the intel- lect, nor of external acts, but a thing of the whole inner man, and has its deepest seat in the emotions of the heart, cultus can 1 Cf. Melanchthon's clear presentation in the Apology, Chap. XII, 78—83. OUTLINES OF LITURGICS. 209 not exclusively nor primarily, consist in instruction, nor in exhortation to duty, but it must aim at reaching the inmost life of man. Worship without the form of instruction, is neverthe- less profound instruction. We can, in a certain measure, find in our homes what the sermon supplies, but to lose the worship is to sustain what is, humanly speaking, an irreparable loss. While worship calls forth the religious emotions, it will of itself react upon the mode of religious thought, and upon the moral sentiments, so as to sanctify, arouse and revive them, and thus with the religious, aesthetic aim it also fulfils the moral aim. What is to be sought in cultus or worship, to express it in one biblical word, is edification, the building together in order to the building up. Worship involves religious fellowship, communion with the Lord, and the communion of his members with each other, so that the living stones are built up into the temple, which is to stand forever. True cultus is a type and anticipation of that eternal life which is most frequently represented in the New Testament as one of perpetual conjoint worship. Over against the whirl of the world true worship has a character of repose; over against secular days, it has holy days, which must never be toned down into mere holidays; over against the light- ness of vanities and fashions of the world, it has solemnities; over against the shell which glitters and is empty, it has sacra- ments, simple and unpromising on the surface, but the very bearers of celestial treasures. Its day is a true Sabbath whose hours are an earnest of the rest which remaineth to the people of God. The Lutheran Church refuses to confound the Lord's Day with the Jewish Sabbath,— not that she would have something less than that Sabbath, but because she would have vastly more. As Christ is a High Priest, but no Jewish high-priest, so is the day of the Lord, as Luther calls it, the Sabbath of Christians, not the Sabbath of Jews. All Sabbaths on the Jewish founda- tion pass away with Judaism. We can no more find a Jewish Sabbath a fit day for Christian worship, than we could make the Jewish temple and its rites the appropriate place for Christian worship. Worship, however, must reflect not alone the earthly actual but the heavenly ideal. It is not instituted alone for what we bring to God, but is meant as a glorious medium of what God im- parts to us. We worship not alone that we may bring an offering, 210 PRACTICAL THEOLOGY. but yet more that we may receive grace. All worship revolves around the two points, what we give and what we get. We give prayer and get what prayer pleads for. We give one song of praise, we get the touch of a fire from heaven. We give con- fession, we get remission. We give a hearing of the Word, we get the Holy Ghost. We give the elements of bread and wine and the solemn words in which our heart goes forth toward the Lord at his table, we get the communicn of his broken body and shed blood, and the salvation they bring. This distinction between two elements in worship, — between the sacrificial and the sacramental ought to be clearly understood, and we must always distinguish between sacrament and a sacrifice. Melanch- thon very clearly presents this distinction in the Apology:l "Theo- logians are rightly accustomed to distinguish between a sacra- ment and a sacrifice ... A sacrament is a ceremony or work, in which God presents to us that which the promise annexed to the ceremony offers, as baptism is a work, not which we offer to God, but in which God baptizes us, i. e. a minister in the place of God; and God here offers and presents the remission of sins, etc., according to the promise (Mark 16: 16): 'He that believeth and is baptized shall be saved.' A sacrifice, on the contrary, is a ceremony or work which we render God in order to afford him honor." "Moreover the proximate species of sacrifice are two, and there are no more. One is the propitiatory sacrifice, i. e. a work which makes satisfaction for guilt and punishment; . . . another species is the eucharistic sacrifice . . . Especial care must be taken lest the two be confounded . . . There has been only one propi- tiatory sacrifice in the world, namely, the death of Christ. (Heb. 10: 4, 10) . . . All other sacrifices are eucharistic sacrifices, which are called sacrifices of praise. To these belong the preach- ing of the Gospel, faith, prayer, thanksgiving, confession, the afflictions of saints, yea all good works of saints." This distinction here marked between sacrament and sacrifice has been emphasized in our own times especially by Kliefoth and Harnack. The terms sacrificial and sacramental are not in every respect adapted to express the full character of the distinc- tion; but they are on the whole the best that can be selected. 1 Chap. XII., Art. XXIV. 17—26. See Dr. Jacobs' edition of Book of Concord. Vol. 1. Pp. 2G2— 264. OUTLINES OF LITURGICS. 211 It may be said in general that it is the distinctive character of Lutheran worship that it exalts the sacramental, that it is per- suaded that in true worship we bring little to God compared with what we receive from him. Hence also to the Lutheran (as well as to the Episcopalian) conception of the Full Divine Service belongs always the celebration of the Lord's Supper, in which the Sacramental is revealed in its highest form. § 4. The Essential Constituents of Christian Worship. The divinely given element in Cultus is in brief, first the Word of God, second the Sacraments, and these are the marks of the Church. "The Church is the congregation of saints (the assembly of all believers) , in which the Gospel is rightly taught (purely preached), and the Sacraments rightly administered (according to the Gospel)" (Augsburg Conf., Art. VII). Worship, therefore, in its fulness, is pre-eminently the time of the Church's unveiling. To know what a Church is, we must worship with her. The Word of God comes to us in cultus, first in the Script- ures as read; second in the preaching of divine truth; third in the Scripture as sung, in the Psalms, New Testament Canticles, and in the pure hymns, rhymed and unrhymed of the later Church; fourth in the prayers, so far as they incorporate incident- ally elements of the Word; fifth in confessions of sins and the confession of faith, so far as these embrace the Divine Word. The Sacraments come to us in the Lord's Supper as a fixed part of the highest service, and in Baptism as a part of the occasional organism of the service, or as it is perhaps sometimes best, as a complete and separate service. It is evident that in all parts of the service there is a blending of the sacrificial and sacramental in such a way that they can be regarded as one or the other from different points of view, or can be regarded from a higher point, as both. Not only has cultus to regard the divine elements, but its responsibility is also involved in the proper development of all that pertains to the human or subjective element. This necessity rests upon the fact that the benefits of worship to be derived from word and sacrament are conditioned by the frame of heart and mind in which they are received. "Men must use Sacraments so, as to join faith with them, which believes the promises that are offered and declared unto us by the Sacraments" (A. C, Art. XIII, 2). The frame in which they should be received is best 212 PRACTICAL THEOLOGY. characterized in general by the term devoutness. We must be devout that we may be edified. We must pray devoutly, sing devoutly, and listen devoutly. Hence one grand object of Litur- gies is to point out the right mode of exciting, exalting, and sus- taining this devoutness, for though like other good gifts, it comes down from the Father of light, it comes to us through means, and these means Liturgies suggests and furnishes. If it can be demonstrated of anything that it interferes with devotion, this fact should exclude it from worship, however pleasing or popular it may be. If the house of God is what it should be, the very adaptation of the place to its ends, is an aid to the devout frame of mind. The church building may move the heart to devoutness by its majestic grandeur, or touch it by its simple adaptation. It is a shame for a church to be mistaken for a bank, a barn or a theatre. \ 5. Relation of Art to Worship. But it is not merely the aim of Liturgies to awaken devotion, but it also finds organs for the expressions of it. Art has its noblest sphere in religion; not the spurious art which covers up nature, but the true art which is nature's self in her most abso- lute perfection. It is the aim of art to bring out from the inci- dental and imperfect the most glorious essentials of the natural. It reaches after that divine something which underlies the phenom- ena of beauty, and makes the beautiful. True art reaches into the domain of the beautiful, the divine thought. The beauty of the Lord God is upon its heart. True art makes the song of the sanctuary the song of the people's heart. Spurious art substi- tutes for this the display of musical skill, or yet more frequently the unsuccessful straining after display. The assumption that teaching is the sole end of cultus, is, of course, at war with any large share of true art in worship. But yet more opposed to it, is the idea that the House of God is to be an opera house, a theatre, an art gallery, or a show-room for gaudy toys, whether painted, or cut in stone, or moulded in plaster. It is the work of Liturgies to exhibit the relations of art to cultus in general, and to apply its principles in all the particular cases in which it is required. The art of true Rhetoric and Logic develops itself in the Church cultus, in Homiletics, so far as Homiletics is connected with pure taste. OUTLINES OF LITURGICS. 213 I 6. The Art of Poetry and of Music. The art of true poetry comes in to exalt a taste for the Psalms and hymns and spiritual songs, given by the Holy Ghost. It protects the church against being swamped in the floods of rhyme, and it combats the idea that all the atrocities of offence against good taste and good English are atoned for by pious inten- tions. The art of Music is the twin-sister of poetry and next to poetry in the service of the church. \ 7. Church Architecture. The art of architecture rears the House of God and fits it for its great ends and adapts it for the particular wants of the people who worship in it. It conditions alike the character of the noblest cathedral and the humblest village church, making the latter as truly a church as the former. It is when materials are fewest and simplest, that architecture has often its most difficult problem and wins its highest triumphs. One church may cost more thousands than another hundreds, yet the humbler church may be the nobler of the two. Taste with money can, of course, achieve great things; but much taste with little money can here do vastly more than a great deal of money with little taste. Indeed it often happens that want of money might have saved a congregation from the blunder of gaudy pretentiousness in their church, where there was not enough good taste to prevent it. Large sums are as often laid out in spoiling churches, as in im- proving them. True architecture fits the building to the religious idea which is to be embodied in it. The Church is the apparel of religion, and consequently every great system, true and false, has wrought out its own distinctive architecture. Contrast the sombre architecture of Egypt and India with the graceful and beautiful architecture of Greece; or the inexpressive architecture of the Jews with the rich and suggestive Christian architecture; mark how Mohammedanism, with its purer theism has graced the florid and fantastic architecture of the Moplem Orient. In fact, follow the architectural idea from its rudest to its most finished form, and you will see that the character of the building in which a particular form of worship is engaged in, is no matter of acci- dent, but that there is either a harmony or an incongruity between worship and the place of worship. 2l4 PRACTICAL THEOLOGY. True architecture would not rear Gothic churches for a wor- ship which never rises above the level of the daily newspaper; it would not rear churches which mean all worship, to be used by denominations which have all preaching and no worship. True art will not build great church organs to perform the melodies with which vagrant minstrels court the popular ear with their hand organs. If it places statuary or painting in a church it selects what is grand and suggesting of holy memories and worthy every way of the place. If it will rear a spire it does not make it end with some artful device of a weather cock, turning with the wind, so that the last thing which the eye sees is a sym- bol of the mutable. We want no weather cock on the church, as we want no weather cocks in the churches. Let the symbol of the cross take its true place. Lift it high upon the churches as the cross it symbolizes should be lifted highest by the hearts of the believers. If Church art uses stained glass, it covers it with objects of sacred beauty and suggestion. In the flowers it places upon the altar, in the massive and fitting vessels with which it replaces the demi-johns, decanters, and drinking cups which mar the associations of the Lord's Table, in the bap- tismal fonts which it substitutes for slop bowls, in the Church- books fairly printed and neatly bound which it puts into the hands of the people instead of the masses of spongy paper with sparkling devices in brassy metal,— in all from the least to the greatest, true art, which is but the body of true taste, shows that it has great influence in the sphere of Liturgies. § 8. Limitation of Art in Cultus. Various as may be the forms and degrees in wmch art reveals itself in cultus, there are certain fundamental maxims which control it in every case. 1) As the basis of the whole, art must always, if it be true art, minister in some form to devotion, either to arouse it, or to express it. Devotion is the end, art is but the assistant of the means to that end. 2) It must have adaptation to time and place. That is in fine taste on Palm Sunday which would be incongruous and painful on Good Friday. It is in good taste to sing an Easter Anthem at Easter, but a great blunder to sing it at Christmas. It is well to sing "Praise God from whom all blessings flow," after any hymn whose theme is one of gladness, but it is shock- OUTLINES OF LITURGICS. 215 ing if not injudicious to sing it immediately after a hymn whose theme is the condemnation of the wicked. Before anything is sung it would be well to think what precedes it, and what may seem to be the connection. A preacher of impressive appearance and manner may move men with words and gestures which would make them laugh at a feebler man. That would fit a grand cathedral which would be preposterous in a little chapel. 3) Art moves with care between two extremes which result from the isolation or excessive measure of the two general ele- ments of worship. The first of these elements embraces the solemn and sublime, the exalted and the exalting in worship. It makes man look up to God. It expands the soul with the highest con- templation. It images the worship of angles and of the glorified around the throne. The second element embraces the simple and lucid. It condescends to the lowly and teaches the ignorant. It is meant to illuminate, to meet the humblest religious wants. Now worship is neither to be so sublime as to impair simplicity, nor so simple as to destroy its dignity. It is neither to be un- worthy of God nor unsuited to man. It is never to forget to whom it is directed, nor from whom it comes. As worship is the act of the finite reaching out towards the infinite, it must embody what corresponds with the infinite towards which we must go forth, and to our finite selves, who reach out towards it. It is to God and should be exalted and divine. It is of man and should be lowly and human. When architecture, reaching out towards the infinite, makes the church so vast that men can not hear God's word in it, it forgets the finite. When preaching is so lofty, that it is incomprehensible to the many, it is useless. It is virtually speaking in an unknown tongue. There is a large part of the English language which is as nearly unknown to many hearers as Hebrew or Sanskrit. And even without the use of words in themselves unintelligible, the structure of the thought and style may completely shut out a large part of an audience from comprehension. When music meant for Church hymns is so fine and technical that the people can not unite in it, it is no longer adapted for the sanctuary. We may indeed derive benefit from hearing what is sung by others, but the benefit is not the distinctive one of worship. A congregation which hires a few operatic singers to perform certain sacred words is not worshiping God. But on the other hand, the low and mean and prosy under pretence of simplicity, are equally to be shunned. Dignity and 216 PRACTICAL THEOLOGY. simplicity God would have inseparably conjoined in his wor- ship; strength and beauty in his sanctuary. I 9. The Basis of Christian Worship. Here, as everywhere in the Christian Church, other foun- dation can no man lay than that is laid, Jesus Christ our Lord. Christ in the fulness of his Person and of his teaching, is the rock on which his Church rests her worship. There is a sense in which Christ is the end of Pagan system as he is of the Jewish. Paganism was the instinctive struggle and Judaism the divinely guided one of the religious principles; and Christ is the fulfilling of what is truly human and truly divine in both. Whatever is distinctive in either system, apart from this great generic character, Christianity makes per- fecti Hence Christian churches can not, on the one side, be reared after Pagan models, or Christian art be shaped by distinct- ively Pagan ideas; neither, on the other side, can Christian worship be an imitation or echo of the Jewish. The Church of Rome has sinned grievously in respect to her conformity both of Pagan and Jewish ideas. The traveler who visits Home sees there the links not broken and hardly covered which unite at many points the worship of Papal Rome with that of Pagan Rome. The battle of the Reformation in Germany, so far as it turned upon worship was directed mainly against the Judaizing princi- ples and practices of the Church of Rome. Still more remote is Christian worship from all affinity with those self-devised forms built up by purely human associations, on human, and sometimes on earthly, sensual and devilish theo- ries of religion or morality or art. The Christian and the Chris- tian minister are sometimes invited to complicity with forms of pretended worship which are as absolutely Pagan in essence as anything they might encounter in the habitations of heathen darkness. All true forms of worship rest on unbroken connection with the historical development of the worship of the Church. As the Church of Christ is divine, it has a divine growth. The present always evolved out of the past. The Church in her worship knows no rude transitions, no chasms of separation. She grows but the continuity is unbroken. As near as is consistent with our real wants, the worship of to-day should be one in which the earliest generations of the Church might have united. Hence OUTLINES OF LITURGICS. 217 the language of a liturgy should have in it the very words which have been dear to generations long ago. It should not be so antiquated as to be unintelligible, but all other things being equal, that which is oldest in worship is best. On this principle rests in large part the admiration we feel for the old English of the Ser- vice of the Church of England, and the no less admirable Ger- man in which our ancient Lutheran Liturgies have couched their forms. On this principle, in the marriage service, it is better liturgical taste to use the thou, than the colloquial you, and to employ simply the Christian names rather than the whole name, because the Marriage Service belongs to an era when the Chris- tian name alone was used. Titles are to be avoided for similar reasons. The Liturgy, however, should not retain things which have become unintelligible or offensive with the course of time. In the Church of England Liturgy the address to the couple about to be married, sins against all modern notions of propriety. The Cultus should also harmonize with the confession or system of faith whose followers employ it. Our worship should be Christian, not Jewish; catholic, not sectarian; Protestant, not Romish; Lutheran, not Calvinistic; and this, not from any nar- row, separatists idea, not for the sake of creating artificial bar- riers, but because all deep, distinctive religious ideas of necessity stamp themselves upon the form of worship. The religion which has no distinctive worship, has no distinctive being. Cultus should be adapted to national life. The dream of the Church of Rome is a worship which shall be uniform in all lands. She endeavors to maintain a rigid uniformity which will allow but one tongue and one form to every nation. Over against this our church holds that it is the right of the Church in every period, and of every nation, to adjust the human elements of worship with a wise reference to times and circumstances. "We believe, teach and confess that the Church of God of every place and every time has the power, according to its circumstances, to change such ceremonies, in such manner as may be most useful and edifying to the Church of God" (Formula of Concord, Epit. Chap. X. 4). How naturally the same religious life reveals itself in the same form of worship is shown epecially in the Lutheran Service under all the divers nationalities, German, Swedish, Norwegian, Danish, Finnish, French, and English. It presents under all a 218 PRACTICAL THEOLOGY. substantial uniformity, and in our own country, one of the first results of a return to the faith of our Fathers, has been a return to the old mode in which that faith clothed itself in worship. \ 10. Of the Fixed and Variable in Cuitus. To the fixed elements of worship belong by pre-eminence: 1) The liturgical forms which have been left by our adora- ble Lord. These are by pre-eminence his Prayer and the words of the institution of the two Sacraments. But in addition to these, his teaching and his life are set forth in the Gospels. The Gospel Lessons of the Church Year are liturgical. They are meant to aid our worship as well as to teach us; and in public worship are to be liturgicaliy used. 2) The apostolic liturgical formulas, or so-called benedic- tions, which are, however, to be distinguished from the Benedic- tion proper, which is not simply a prayer for the people, but a divinely appointed medium through which there is officially offered a distinctive blessing. Of the Epistles and the Epistle lessons may be affirmed what was said of the Gospels. They are liturgical in worship. 3) A fixed element is also found in the other Canonical writings of the Old and New Testament in general, the most important portions of which should be read in public worship. Selection is necessary, because as one star differs from another star in glory, so does one part of the Word differ from another. 4) To the fixed element belong certain recurring forms of confession, praise, and prayer. A true form of worship, meeting devotional needs fully, becomes more dear, more inspiring, with every successive use. 5) Nevertheless free prayer has also its place in public worship, and the opportunity of employing it, which can be used at the discretion of the minister, should be a fixed provision of the Service. There should be liberty, but a liberty defined by law. § 11. The Reciprocal Influence of Minister and People in Worship. The distinctive power of public worship is essentially con- ditioned by the influence which the ministrant exercises upon the congregation and the congregation upon the ministrant. Let the people come together with no one to lead, or with some one OUTLINES OF LITURGICS. 219 to mislead them, in utter ignorance of the life of the service and you will see that even the power of the Spirit of God exercises itself in the sanctuary through the minister and the people. The necessity of maintaining reciprocal influence in its most perfect form has made well ordered worship through all time a respon- sible one. The Old Testament worship was such. The Psalms, which are the great liturgy of the Old Testament Church, at once its confessions, its hymns, and its prayers, are all, without excep- tion, admirably adapted in their very structure for responsive use. This structure makes itself most available, however, not in the alternation of verse with verse, as in the Episcopal usage, but in the division of each verse between the minister and people, the minister beginning, the people closing, or yet more perfectly by one using the first part of each parallelism, and the other the second. In the Ancient Church the antiphons and responses meet us at every point to bear witness to the same great truth. Sometimes the minister spoke and the whole body of the people answered ; sometimes the people were divided into two great bodies which sang alternately ; sometimes a choir sang one part and the people another in response. Responsive popular worship is one of the soundest restora- tions of the Eeformation. When no voices are heard in the sanctuary but the voice of the minister at one end, and the voices of the choir at the side or at the other end, the Church is oppressed with nightmare of one of Rome's worst abomina- tions. To the people belong the Church and its worship and nothing in either can be justified except on this ground that it is really best for the people. In the altar the minister is, indeed, the mouth of the people ; even what he utters in his single person he shares in it as one of the people of God. But the people are not so to use the representative's mouth as to forget to employ their own. g 12. The Church Year. The special character of Cultus is largely conditioned by the Church Year. The Church Year reproduces the life of Christ and of the Church which is his body in the world. It brings before us in solemnities which embrace all human wants and hopes what has been done in redemption in the past and looks forth in its anticipations to what redemption is to do in the ages to come. It repeats the central history of the world. It is the 220 PRACTICAL THEOLOGY. sublimest conception which man has associated with the flight of time. It brings before us in its circle, birth, sorrow, death, tri- umph, the outpouring of the Holy Spirit from the throne of the ascended Redeemer, and closes full in the Trinity, which is the centre of all facts and of all doctrines. Having in the first half of the Church Year followed Christ in what he does for us, and thus having been led into the mystic unity of the Holy Three and the Undivided One, we give ourselves through the rest of the year to the shaping influence of Christ in us. For us and in us are the keynotes to the two great divisions. Justification is the theme of the first, sanctification of the second. Up to Trinity Sunday we have the objective, of which all that follows is the subjective. The Year divides itself between foundation and edi- fice ; between facts which underlie doctrine and duties which rise upon faith; first, Christ to usward, then, we to Christward. § 13. Chief and Secondary Services. In making the distinction between chief and secondary ser- vices, we mean not to esteem the second less, but the first more. A certain prominence is given to a service by its occurring on the Lord's Day. That day is the New Testament heir of all that is richest in the Old Testament Sabbath, and is yet richer in the direct gifts of the most holy and most glorious memories and associations which come direct from our Lord and his Holy Spirit. Upon its service is stamped something altogether pecul- iar. It is not in the power of man by any theory to make a week day's service fully what a Lord's Day service is. All Sundays are festivals, even though they come in the midst of fasts. The Lenten Sundays suspend Lent by the predominant character which every Lord's Day has, as such as the memorial of our Lord's resurrection. Each Sunday is a weekly Easter. "The festivals," says a Reformed writer, "are the poetry of the Church, the pillars of its temple, the fixed stars of its heaven." Hence the pre-eminent festivals which do not occur on the Lord's Day, yet, in common with it, stamp their services with a character of pre-eminence, and plant a Day of the Lord in the heart of the week. The services of Christmas, Good Friday, and Ascension Day have such a character as the services of no other day with less high and precious associations can have. OUTLINES OF LITURGICS. 221 There is, moreover, one grand point, to which an absolutely full service always tends, and in which alone it can be prop- erly consummated, the celebration of the Lord's Supper. It alone is the Communion and beyond its highest privileges lies nothing but the inner court of heaven. Hence the Lutheran Church, in making distinction between chief and secondary services, makes that the chief service, the highest worship, in which normally the Holy Communion occurs. This view of the chief service rests on the assumption that the Holy Supper is not only an integral part of the service, but is the part which conditions all of the rest — they are for it. It is the end, they are the means. Hence, beautiful as our Church Service is, even in the mutilated form in which it is presented when there is no Communion, it is but the beauty of a statue, marvelous in its symmetry, but with its noblest portion broken away. The secondary services are less solemn, less festival, yet for this reason they better meet some of the most important wants of the human heart. There is the valley in which we are called to see and to sympathize with the misery and the wants of our kind, as well as the Mount of Transfiguration, where we feel it well to be, and where we would fain pitch our tabernacles, away from the world and above it. For our everyday life, for our lower and simpler, yet equally real and equally great wants, as sinners and as saints, we need these secondary services. We believe the time will come when the people and pastor of a con- gregation will feel they have not necessarily come together in vain during the week, because they have only heard God's word read, and only united in praise and prayer to him, — without a long sermon or an ill-digested and wearisome lecture. In these week-days services there is often too much of what goes under the name of preaching, which altogether lacks Luther's three essentials of a sermon ; there is nothing to say, nothing said, and the talker will not stop the utterance of the words which say nothing. In case a congregation is without a pastor it would be well to have the service 01 the church. The usual course in such a case is for some one to make an exhortation and the worship departs altogether from the usual modes. Much better is it to have the Church Service without the exhortation, than the exhortation without the Church Service. We need greatly in 222 PRACTICAL THEOLOGY. most of our cnurches the development of the spirit of worship and to accomplish this the worship must be made more promi- nent in all services, and might well be made the distinctive, and even at times the exclusive end of some If our scattered people, when it is for the time impossible to have a minister, were to meet together with the Church Book in their hands, for regular worship, it would save thousands to the Church and make nuclei for future congregations, when, without such an arrangement many precious souls will be lost to our Church and many to Christ forever. \ 14. The Order of Public Worship. True worship is an organic whole, — each part coheres with the rest,— each first naturally leads to its second. The service rises from its lowest point to its highest point. It is for want of conformity to this principle that a certain kind of worship in which we are not able to find anything positively objectionable, yet oppresses us with the feeling that there is something wanting in it as a whole. Indeed it never seems to occur to some to ask whether there be a natural order of worship. The order of worship will be naturally conditioned by what we suppose to be its chief characteristic or object. If the object be to furnish a gorgeous and impressive ceremonial, it will take such a shape as the Euchologion of the Greek Church or the Mass of the Romish Church. If it be little more than the ser- mon with its garnishings, it will care little for arrangement beyond what is necessary to give the sermon what is considered its due place. When, as in the Lutheran Church, the Pulpit is not the antagonist of the Altar, as it is in Puritanism, nor the Altar the antagonist of the Pulpit, as in Romanism and Pseudo — Ritu- alism, but Pulpit and Altar are the two harmonious handmaidens of the Lord, in the perfect unity of one work, — the Order of Service will be such that the Altar sustains the Pulpit, and the Pulpit the Altar. They work not as head against heart, or heart against head, but as the two divisions of one heart. The Romanist goes to Mass, the Puritan goes to hear the Sermon, the Lutheran goes to the Service of the House of the Lord, in its two grand parts of worship and the Word, — while the Episcopa- lian goes mainly to worship. OUTLINES OF LITURGICS. 223 In the proper Order of the Service several things of a general nature are involved : 1) The Order should be a natural one, spontaneous, easy of comprehension and of explanation. It is highly desirable that the people should worship intelligently, should know the reason of the Order, the meaning of the parts and of the whole. The general reasons for the order should be intelligible to the humblest worshiper. 2) The Order of Service should begin at the lower and rise steadily to the higher. It is not natural to begin worship as exulting saints and then go on to humble ourselves as miserable sinners. We are to take the lowest rooms, so that at the Master's command we may go up higher. The service can most appro- priately begin by confessing the name and appealing to the authority of the Triune God, in worship of whom all that fol- lows has its character as acceptable worship. The first great act of a chief service is naturally one of confession. The service begins just where we begin in the order of Redemption, at the state of sin seeking for pardon. From confession we rise to the joy of absolution which goes forth in thanksgiving. The benediction closes the service because it sums up and seals the blessing of the whole in the divine peace and lifts the worshiper to the high- est point to which he can be brought. He bows his head in silent awe and joy and adoration in the believing reception of the peace of God which passeth all understanding. 3) The parts of the Order of Service should tend to bring each other into relief. No one should be continued to the point of wearisomeness. To have all the teaching in one unbroken mass, and all the singing in another, would be to make both intolerable. We should be wearied with hearing and wearied with singing. But when the didactic is interchanged with devo- tional, each intensifies the enjoyment and benefit of the other. Thus the Versicles separate and yet join the call to Confession and the Confession itself. The Introit, Gloria Patri, Kyrie, and Gloria in Excelsis follow the Confession of sin and are followed by the Collect. The Hallelujah and Gradual come after the Epistle. The first Gospel Versicle prepares the way before the reading of the Gospel, and the second separates it from the Con- fession of Faith. The hymn between the Creed and the Sermon makes the preparation for waiting on the word. The Offertory 224 PRACTICAL THEOLOGY. prepares the mind for the transition from relative passivity of hearing to the activity of worship in the General Prayer, or Litany, and this is followed either by the beautiful service of the Lord's Supper, in which this system of relief is carried out in a matchless way, or by the singing which is followed by the Bene- diction, the whole service consummating itself in the solemn Amen. Many parts of the Roman Catholic service conflict with this idea of relief and alternation by massing together a large number of Psalms to be sung consecutively. The Episcopal service also is burdened with too much of this unrelieved accu- mulation of one thing at certain points. 4) Closely connected with relief in the service is the necessity of a genuinely responsive character in the Order of the Service. The service ought to be so arranged that pastor and people, or one part of the people over against the other, quicken each other in the responses. Nothing is more easy than for the mass of the worshipers to fall into the passiveness of mere auditors. It is easy to have people in one place, but hard to bring them to think as with one mind, and glow as one heart, or pray as with one lip. When one man's voice is heard alone for a long time weari- ness is inevitable. Cultivated people, who are most of all wearied with a protracted service, will endure or even enjoy liturgical wor- ship, prolonged to double the length of time taken by a long Ser- mon, and a long extempore prayer. People are often driven for relief out of a church, with long sermons and long unbroken prayer, into churches whose services are even longer, but where the principle of alternation, relief and response, is maintained. In a well-ordered service, the people in worship are always actively engaged in direct participation or are expectant. The minister is uttering a sentence to which they are to respond with an audible Amen, or he has upon his lips the first part of some beautiful parallelism of Biblical poetry, whose second part comes in as the refrain from the people. Pre-eminently is this respon- sive character developed in the Litany and Suffrages. 5) The Order of a service should be such as to embrace all the general needs of a congregation and all the essential elements of worship. It should reveal what we have, should open to us our wants, and bring to us what we have not. It should bring light to the mind, quickening to the heart, and holy and joyful OUTLINES OF LITURGICS. 225 utterances for the lips. No service can long meet the wants of a Christian people which does not rest on the broadest foundation of pure doctrine. It must witness to all that ennobles man as a sinner and exalts him as a believer. 6) The Order of Service should preserve the proper relations between the fixed, which is the centre, and the changeable por- tions, which revolve about that centre. The Church Year is the one grand source of the principal changes. But too much change in the movable parts of the service tends to confusion. The ser- vice of the Church of Eome is so complex and elaborate that not only is it a hopeless thing for the people to attempt to follow it, but few of the priesthood are able to lead it without the necessity of using the greatest care. 7) The Chief Service should always close with the adminis- tration of the Lord's Supper. The whole Chief Morning Service of our Church presupposes this. It is an evidence of decline in the Christian Church that the Lord's Supper is so rarely cele- brated. In the Early Church the Lord's was administered at every service, at least on the Lord's Day. 8) As far as possible the same Order of Service ought to be in use in all Lutheran congregations. And there is a hope that "The Common Service" will in time work its way into all the congregations of our Church, especially where the English and German languages are spoken. Being based upon the Liturgies of the Century of the Reformation, this service is not only his- torical, but also churchly, and of the purest type of Lutheran Cultus. § 196. Select Literature of Liturgies and Allied Subjects. /. Introductory For the beginner in the study of Liturgies the best scientific treatment in English is the discussion in Van Qosterzee's Practical Theology (pp. 345 — 466) a volume in itself. This is especially valuable on account of the refer- ences to all the best literature Latin, German, and English on all parts of this large subject, for over 3000 volumes can easily be collected. 226 PRACTICAL THEOLOGY. The second work the student ought to buy is Smith and Cheeiham, Dictionary of Christian Antiquities (2 vols. 1876). This also gives very valuable hints as to the immense literature of special subjects. In fact the student of Liturgies can not do without this work. It is mainly historical covering the period of the Early Church up to the times of Charlemagne. There are over 2000 pages in these two volumes, closely printed and in very small type, equal to 20 volumes of 500 pages each, if printed in ordinary type. It is a complete Thesaurus on all questions of Liturgies and allied subjects in the Early Churches. Some articles would cover 75 to 100 pages of an ordinary volume such as those on Baptism, Martyr, Penitence, Catacombs, Monastery, Pope, Church, Money, Rings, Inscriptions, Mosaics, Schools, Liturgy, Music, Tombs, and Lord's Day, Orders, Holy, Wonders. Marriage, Ordination, In order to show the scope of the science of Liturgies nd to make manifest the value of this dictionary we have arranged the most important articles bearing on Liturgies and closely allied subjects under the following seven head- ings, all of which ought to be studied by the liturgical scholar. 1. LITURGY. Agnus Dei, Collect, Hallelujah, Alleluia, Doxology, Hands, Amen, Epistle, Head, Anaphora, Genuflection, Homily, Antiphon, Gloria in Excelsis, Incense, Benedictions, Gospel, Intercession, Canticle, Gradual, Introit, SELECT LITERATURE OF LITURGICS. 227 Kiss, Lection, Lectionary, Legenda, Lights, Litany, Lite, Liturgical Books, Lit. Language, Liturgy, Lord's Prayer, Maniple, Miesa, Missal, Nunc Dimittis, Oblations, Baptism, Burial, Catechumens, Chalice, Chrism, Churching, Communion, Confession, Confirmation, Consecration, (Churches) Consecration, (Eucharistic) Accentus, Ambrosian Music, Gregorian Music, Hymns, Initial Hymn, Obsequies, Offertorium, Offertory Plates, Office, Holy, Oil, Holy, Orders, Holy, Ordinal, Ordo, Paten, Prayer, Preaching, Precentor, Preces, Preface, Procession, Prophecy, 2. LITURGICAL ACTS. Contr. of Marriage, Elements, Eucharist, Eulogia, Exorcism, Flabellum, Font, Fraction, Holy Water, Host, Imposition, Infant Communion, Keys, Power of 3. MUSIC. Music, Gregorian Music, Musical Notation , Christian Use of Harmony, Organ, Plagal, Prosphonesis, Prothesis, Pyx, Reservation, Sacramentary, Sacrifice, Saints, Salt, Secreta, Spiritual Exer. Stole, Te Deum, Unction, Veils, Vestments, Viaticum. Lay Communion, Localis Ordinatio, Lord's Supper, Marriage, Names, Oblation, Ordination, Priest, or Presbyter, Prohibited Degrees, Sacraments, Sponsors, Spoon. Pneuma, Psalmody, Psalter, Schola Cantorum, Trisagion. 228 PRACTICAL THEOLOGY. 4. CHRISTIAN ART Alb, Images, Olive, Altar, Inscriptions, Palm, Altar Cloths, Jesus Christ Pastoral Staff, Ambo, (in Art), Peter and Paul, Angels, Keys, Ram, Apostles, Labarum, Relics, Bells, Lamb, Resurrection, Colour, Lamps, Rings, Cross, Magi, Sculpture, Crucifix, Meals, Seals, Eucharist, Miniture, Shepherd, Fish, Mitre, Ship, Flowers, Money, Sign of Cross, Fresco, Monogram, Stars, Gems, Mosaics, Symbolism, Gospels, Nativity, Tombs, Grotesque, Nimbus, Vine. Ichthus, Old Testament, 5. CHRISTIAN ARCHAEOLOGY. Apse, Church, Oratorium, Baptistery, Galleries, Orientation, Basilica, Glass, Pavement, Cella, Iconostasis, Reredos, Chape!, Narthex, Round Towers, Choir, Nave, 6. DISCIPLINE. Towers. Adultery, Exomologesis, Mortification, Anathema, Fasting, Novice, Appeal, Heresy, Oaths, Asceticism, Idolatry, Penitence, Bigamy, Immunities, Pen Books, Celibacy, Indulgence, Prohibited Books Digamy, Lapsi, Reconciliation, Discipline, Libelli, Redemption, Drunkenness, Magic, Vows. Excommunication , SELECT LITERATURE OF LITURGICS. 229 Advent, Ascension Day, Calendar, Christmas, Circumcision, Easter, Ember Days, Epiphany, Festival, Good Friday, Holy Places, Holy Week, Hours of Prayer, Innocents, 7. SACRED SEASONS. John the Baptist, John the Evang., Lauds, Lent, Lord's Day, Matthew, St., Matthias, St., Maundy Thursday, Michael, Month, New Year's Day, Octave, Palm Sunday, Paschal Epistles, Paul, St., Pentecost, Peter, St., Philip, St., Rogation Days, Sabbath, Seasons, Stephen, St., Thomas, St., Vigils, Week, Year. 2. Best German Works on Liturgies. Not to mention the scientific presentation of this subject in their treatises on "Practical Theology" by such able writers as Achelis, Harnack, Von Zeszchwitz, and Krauss, we will name the most important works on special aspects of the science. ALT. Der Christ. Kultus. 2 vols. Berlin, 1851—60. BASSERMANN. Evang. Liturgik. 1888. DANIEL. Thesaurus Hymnoligus, etc. 5 vols. 1841—56. HAGENBACH. Grundl. der Liturgik und Homiletik. 1863. HERING, Einfuehrung in das liturg. Studium. 1887. KLIEFOTH. Liturg. Abhandlungen. 8 vols. KOCH. Geschichte des Kirchenliedes und Kirchengesanges. 8 vols. 1.866. MONE. Lateinische Hymnen, etc. 3 vols. 1853. RICHTER, Die evang. Kirchenordnungen des 1 6. Jahrhunderts. 1845. WACKERNAGEL. Das deutsche Kirchenlied, etc. 5 vols. 1861- 2 vols. -77. 3. Best English Works on Liturgies. HOLE. Manual of Book of Common Prayer. 1900. One of the best compends of liturgical usages in the Church of England. HORN. Outlines of Liturgies. 1890. Lutheran. 230 PRACTICAL THEOLOGY. JACOBS. The Lutheran Movement in England. 1890. PROCTOR. History of the Book of Common Prayer. Eighteenth edition. 1889. The standard work in the Church of England. 4. Christian Art and Symbolism. ARMSTRONG. Art in Great Britain and Ireland. 1909. Price $1.50. Published simultaneously in America, England, France, Germany, Italy, and Spain, in their respective languages. Nearly 1000 illustrations of art and architecture. Invaluable. DURANDl'S. Symbolism of Churches and Church Ornaments. Third edition. 1906. With an Introductory Essay by J. M. Neale. A translation of Book I of Rationale Div. off. of Durandus of the thirteenth century. FIELD. Stones of the Temple. 1876. Lessons from the Fabric and Furniture of the Church. HULME. Symbolism in Christian Art. 1891. Price $1.25. Very valuable. JAMESON, MRS. Sacred and Legendary Art. REINACH. The Story of Art Throughout the Ages. 1905. With nearly 600 illustrations. Price $2.00. Very valuable, with an immense bibliography on each of the 25 chapters. 5. Hymnology. BENSON. Best Church Hymns. 1899. DUFFIELD. English Hymns. Their authors and history. 1888. DUFFIELD. Latin Hymn-Writers and Their Hymns. 1889. JULIAN. Dictionary of Hymnology. Setting forth the origin and history of Christian hymns of all ages and nations. Revised edition with new supplement. Price $7.00. New York. A monumental work. MARCH. Latin Hymns. With English notes. 1875. PALMER. The Book of Praise. From the best English hymn- writ- ers. 1865. STEAD. Hymns that Have Helped. 1904 WINKWORTH. Lyra Germanica. 2 vols. 1864. WINKW0RTH. Christian Singers of Germany. 1869. HOMILETICS. 281 V. HOMILETICS. § 197. Definition of the Science. As Liturgies was to determine the character and form of Cultus, it is the province of Homiletics to determine the character and form of preaching, and to introduce us to the method of expounding God's Word in the congre- gation and of presenting it in discourse. To explain God's Word leads us to the entire contents of the Christian revelation out of which the sermon is to be drawn. The presentation of the matter in discourse involves in part the sphere of Hermeneutics, in part of Rhetoric ; yet with constant reference to the peculiarities of the sermon and of other sacred discourse as distinct from all other forms of discourse. § 198. Divisions. Homiletics is divided into General and Special. Special Homiletics embraces 1) invention, or the finding of the matter, 2) the arrangement, or planning of the skeleton ; 3) the elaboration and the delivery of the dis- course. It is necessary here to guard against the idea that what is separate, considered in the abstract, is actu- ally separated, and we must guard against allowing the arbitrary rules of the schools, which have crept into the various parts of Homiletics, to destroy the essential char- acter and significance of religious discourse. Preliminary exercises and training for preaching are : 1) The quickening and sharpening of the practical faculty in general, by the study of the Bible ; 2) the noting down of particular thoughts in which may lie the germs of sermon material ; and 3) practice in delivery. These should precede the exercises in preaching in the strict sense. The diligent and devout listening to preaching 232 PRACTICAL THEOLOGY, while we are in the House of God, the reading of the best homiletical matter, sermons, and other productions of the same kind both of ancient and modern times, are of special value to the man who is to become a preacher. § 199. Outline Notes on Homiletics. 1 I 1. Definition of Homiletics. Homiletics is the science which teaches how to pro- mote the growth and edification of the Church by the preparation and delivery of Homilies, in that wide sense of the word in which it embraces sermons and other relig- ious discourses. I 2. Its Aim anu Scope. The chief objects with which Homiletics concerns it- self are: 1) The investigating, the finding, the bringing together of the matter, the in vent ion. Before we can speak, we must find or have something to say. With reference to one of its important processes, this is sometimes called "meditation;" 2) the arrangement of the matter thus found and brought together, is called "disposition;" 3) the presentation of it in language, called "elaboration," the writing out; 4) the delivery of it orally, either by reading, or after memorizing it, or by extemporaneous declamation. By the extemporaneous in any sense we mean only that the precise language is left to the moment, after the most thorough preparation of the thoughts. The subjects of Homiletics are in general either the matter of the discourse or its form. Nitzsch presents the form of Homiletics under six heads: 1) The conception of the subject; 2) the choice of the material; 3) the plain out- line or sketch; 4) the elaboration or working out of the thoughts; 5) the style or language ; 6) the delivery. l Compare Manuscript Lectures of Dr. Krauth. OUTLINE NOTES ON HOMILETICS. 233 I 3. The Relation of Homiletics to Rhetoric. Homiletics rests on rhetoric in general as its basis. It applies rhetoric to the grand distinctive end of the Christian pulpit. It is the Christian Rhetoric. \ 4. Homiletical Methods. The more ancient Homily was one largely of exposi- tion simply, an artless application of the material drawn from the Bible. The homiletical discourses of even a master such as Chrysostom are often far more simple in form than those of many a modern Wednesday evening lecture. Often they are but brief running expositions of the text, more like popular commentaries than elaborate sermons. There are four respects in which modern sermons differ from the ancient : 1) They are more logical in form, more argumentative ; 2) they are more artificial in ar- rangement ; 3) they are more exhaustive in treatment ; 4) more exact and elevated in style. But the very latest Homiletics approximates again to the ancient method in its textual exposition, and aims at combining and harmo- nizing the glories of the pulpit, distinctive of its earliest and latest periods. \ 5. The Influence of the Reformation. The Reformation lifted Homiletics to the dignity of a science. The reason of this is obvious. The Reforma- tion was a revolution, whose mightiest instrument, even beyond the pen in direct efficacy, was preaching. Great preachers produced the Reformation, and the Reformation produced great preachers. It was a fundamental principle of the Reformation that the public worship of God should always have as an integral part of it, the preaching of the Word of God. The Reformers attached supreme importance to the pulpit. All the purifying Churches of the sixteenth century fol- 234 PRACTICAL THEOLOGY. lowed the judgment of the Reformers in regard to the pulpit. Even the Church of Rome, first sneering at the Protestant pulpit, was compelled to resort to preaching in her own defense. I 6. Homiletics has mainly to do with the Form. It may be said of Homiletics in general, that in its strict sphere, it relates more to the externals, the form, than to the essence of religious discourse. It presupposes on the part of the speaker, the general possession of the matter which he is to use. It is not the function of Homi- letics to teach him the meaning of God's Word, or to store his mind with the truth of dogmatics, or the facts of his- tory, but to enable him to use what he possesses of all these for the great end of the Christian pulpit. It professes to show him how best 1) to gather, 2) to arrange, 3) to express, and 4) to deliver his matter. § 7. The Importance of Homiletics. The press, mighty as its power, never can supersede the pulpit. Indeed, in important respects, a pulpit of the true kind gains a triumph, in every triumph of the press. As books enlarge the knowledge of men, their capacity for spoken truth enlarges. No assembly of hearers is so hopelessly depressing to the minister as one which has no cultivation ; and on the other hand, no congregation is so delightful, so promising a sphere of labor, as one which has genuine intelligence, and is blessed in the possession of a true preacher of Christ. Pray and work therefore for the advance of intelligence, not the decline of it, as a pre-requisite to comfort and power in the pulpit. The great mass of men are nearly as dependent, as men ever were, on oral instruction in religion, and there are those who read on every other subject, who are dependent on the pulpit for their knowledge of religious truth. And in OUTLINE NOTES ON HOMILETICS. 235 no land is the pulpit capable of being a greater power, than in our own. But, on the other hand, in no Protest- ant land are there more dangerous tendencies in the pul- pit, than some of those which prevail in our own. Her pulpit is often prostituted to the discussions of themes, which do not belong to it . The style which is thought to be grand, is often in the worst taste, and the delivery which passes for eloquence, rises, — when it does rise, to the atti- tude of the player, and it sinks, when it does sink, to the tricks of the buffoon. In the pulpit culminates the glory or disgrace of the preacher's whole training. This grand work of preaching, like all other things grand, requires a high standard, an earnest effort. It is the object of Homi- letics to give clear views of that standard, and to encour- age and direct wisely that effort. § 8. The Altar and the Pulpit. It is an old saying, "He studies best, who prayeth best." This is a motto for the work of the study. For the sanctuary a good motto would be, "He preacheth best, who prayeth best," and the prayer here must cover the public prayer. He can not preach up to the full measure of possible excellence who is not thoroughly in the spirit of the whole service. From the first word to the close, every- thing should be done so as to secure the highest ends of the sanctuary, which are the public worship of God and the preaching of his Word. If the preacher stands fully in the life of the Church Year, if he shows pure taste in the selection of the hymns, and skill in the reading of them, if he has knowledge in Church music, if he uses the prayers of the Church, or when the need is, offers his own with true devoutness and expressiveness, he makes the power of the altar co-work with the power of the pulpit, to the highest efficacy of both. 236 [practical theology. § 9. The Material of the Sermon in General. The choice of the material is free, yet conditioned. In general we must not speak in the pulpit except of that which pertains to the thoughts, to the emotions, and the activities of the Christian life. The pulpit is not a lect- urer's stand. It is not meant to furnish a place for teach- ing physics and metaphysics, art or science, literature or politics. The particular selection of topics is determined by the Church Year, by the special wants of the congre- gation, and by the particular necessities of the times. In regard to the special wants of the congregation great mis- takes may be made In general the wants of congrega- tions are the same They equally need the great truths of repentance toward God, and faith in our Lord Jesus Christ. Nevertheless, their general needs common to all men as sinners are modified by various external and inter- nal conditions. All men need food and drink, yet there may be diversities in the material, and in the mode of preparation. Kliefoth says that in the form of abstract universality, Christian truth can not be the substance of the sermon. A sermon which, however Christian, would suit as well in a country church or a city-church lacks something in per- fect adaptation. A sermon ought to be something higher than the lead- ing editorial of a newspaper. The pulpit is not to be made a bulletin board. Some pulpits are the chroniclers of the excitements of the times. Yet the minister is to be watchful of the signs of the times. A good sermon in the nineteenth century can not be precisely what a good ser- mon would have been in the first century. Now this necessity of adaptation is one of the very strongest reasons for the institution of the office of the ministry. Otherwise OUTLINE NOTES ON HOMILETICS. 237 the only work needed would be to read the inspired Word aloud, or God might have given by inspiration a series of homilies for all times. Instead of this God's Book gives us texts of unlimited adaptableness, and the work of the pulpit is to adapt them and their truths to the wants of the day. In times of wonderful providences, the living pulpit will reveal the character of the era. The heart of the preacher ought to be a spring of sug- gestion out of whose abundance he should speak. He ought not to be a lifeless plodder among the dead thoughts of the dead in books, but a living man full of sympathy, which directs man to man. Polemical sermons are objectionable. Truth is best maintained without the forms of warfare; error is generally best met without naming it. It is particularly objection- able to bring into the pulpit heresies of which the people have never heard in order to refute them. § 10. The Choice of a Text. The choice of the matter stands in intimate connec- tion with the choice of a text* The text (from the Latin texere "to weave"), etymologically means that which weaves the discourse together, and such it ought to be. There are supposable cases in which more than one text may be used for a sermon, but ordinarily one is the proper number. The text ordinarily is the necessary ground- work of the sermon. Every sermon not only should have a text, but should be the natural outgrowth of it. In parts of the Christian Church the choice of the text is, to a large extent, at least in the morning service, taken from the minister. The text is fixed in the service of the Church and is not to be deviated from. This course has its advantages as well as its disadvantages. There can be no question that the custom in vogue in so many 238 PRACTICAL THEOLOGY. pulpits does not lead to the best result. Everything revolves on the taste, or want of taste, on the part of the preacher. Even the most earnest minister may uncon- sciously fall into onesidedness of selection, preaching most on what interests him most. Without discussing this question more fully, we might say: 1) That in the main service on Lord's Day, the pas- tor who enters completely into the life of the Church Year will generally find himself giving a preference sponta- neously to the Pericope of the day, generally to the Gospel, and will as a rule, not desire another text unless there be some special reason for it. 2) If he selects in an extraordinary case, another text, he will select one in complete harmony with the day of the Church Year. 3) Such a text he would generally find in the parallel passages to the Gospel and Epistle of the day. 4) Sunday evening will generally make an opening for a free text, though this text, especially on the great festivals will naturally have some reference to the sacred time. 5) The Wednesday evening service is a good time for expounding a whole book in a series of studies or medi- tations. As a rule the text must be from the Bible, not a verse from a hymn, nor a fragment of Pilgrim's Progress, nor even of the Catechism. These may indeed furnish the thread of the order. We may preach a series of sermons on the Catechism, or on a hymn, or on the Augsburg Confession, or on Bunyan's Pilgrim, or on the Liturgy, but a Bible text must be laid as the basis of each discourse. No text ought to be taken from the Apocryphal Books, and in the choice of texts, in general the New Testament OUTLINE NOTES ON HOMILETICS. 239 should have preference, and texts from the Old Testament should be handled in the light and spirit of the New Tes- tament. While therefore we are to guard against exces- sive use of the Old Testament, we must not run into the error of using it too little. We are to use the Old Testa- ment much, and the New Testament more. The Psalms are very rich. The Prophets abound with texts of the highest order. For national and special occasions the Old Testament is a vast storehouse of suggestive texts. As regards the proportion in which the Gospels and Epis- tles are to furnish texts, we are to be guided by the wants of the Church. As a rule it is perhaps most easy to interest the mind of the hearer with texts from the Gos- pels. We are to bring out the whole counsel of God as each part of it is needed, rightly dividing the Word of God, giving to each one his portion in due season. Where there can be a choice, texts which are trite are not as desirable as texts which are fresh. It is, however, a vicious practice to be hunting out odd texts, text3 whose only merit is that they show the wit and ingenuity of the preacher. § 11. Externals of the Text. The text according to the prevailing usage in our country is read before the introduction of the sermon. Theoretically, it should follow it, as it actually does in many of the best standard sermons of the Lutheran Church. W T e meet the theory in its demands and the usage of our country, which also has good grounds, by reading the text at both places. The text should be read from the Bible and not recited from it. It is well to repeat the text if it be not too long. § 12. The Theme. The text of a sermon, if it be truly a text, already determines the theme. If the text be a short one, often 240 PRACTICAL THEOLOGY. the best statement of the theme is in the very words of the text, e. g. "Blessed are the pure in heart" (Matt. 5: 8). There is a great deal of small pedantry about themes, which should be avoided. The thought of the text should be so presented in the theme as to make its unity clear. One sermon should be occupied with one thing, though that one thing may have several parts. The theme, while simple, must not be vague, but clear and definite. The theme must bring out the distinct element in the verse, and may be stated in the form of a proposition, or as a ques- tion. We must avoid an abstract form of theme, such as the mind of the hearer can not readily grasp. The theme should avoid quaintness, the attempt at originality, or the display of mere fancy. Especially should it avoid all that is undignified and unworthy of the pulpit. § 13. Of the Arrangement of the Sermon. Out of the relation which the theme sustains to the text arises the disposition or arrangement of the sermon. To follow the text simply as its parts stand before us without attempting to link the various points into a living organic unity, produces that which is sometimes, but incorrectly, called a Homily, sometimes an Analytical Sermon. There is, however, a vast difference between the mechanical hacking and splintering of a text, and a real division of it into its constituent parts. The one pounds the diamond till he crushes it ; the other cuts it with nice art so that its beauty is brought out in all its perfection. The text is to be more than a motto ; it is to be the germ out of which grows by necessary development the whole arrangement. To make the arrangement first, and afterwards to pick out the text, is an inversion of the order of nature. A true sermon is both analytic and syn- thetic. The thought in the text is to be unfolded from it OUTLINE NOTES ON HOMILETICS. 241 and the thought thus reached is to be brought under one leading point of view. The division of a sermon into parts, and the skilful arrangement of those points, called disposition, the pres- servation of a distinct train of thought, is demanded not only by logical consideration, but also by oratorical or rhetorical necessity. A man not only can not speak con- vincingly, but he can not speak agreeably in a sus- tained discourse, without order. Careful arrangement is not a restraint, but gives to the preacher the greatest liberty. It is the law of nature, that there shall be a begin- ning, a middle, and an end. As a rule, the beginning and the end ought to be less in bulk than the middle. § 14. The Exordium or Introduction. In the introduction of the sermon the aim is to arouse attention and prepare the heart and mind of the hearer for what is to follow. No exordium is more natural than the one which arises directly from the theme itself. The exordium may be of an objective or of a subjective nature. An objective exordium is one derived from something out- side of the speaker, as from the day of the Church Year, or from special occasions or events. Subjective exordia are related to the tone of the preacher's own mind. The vices to be avoided in an exordium are : 1) Abstractness, or vague generalities. 2) Trite and threadbare beginnings. 3) Far-fetched and pretentiously learned allusions. 4) Overwhelming and astounding exordia, which try to begin where it would be most natural to end. § 15. The Parts and Divisions of the Sermon. The division of the sermon is often fixed most easily by the nature of the text, a genuine textual division being, as a rule, the best. The same text may be viewed with- 242 PRACTICAL THEOLOGY out violence in very different ways by different thinkers, or by the same thinker at different times. Different texts and modes of handling require different numerical divis- ions, and nothing is more certain to produce a dead mechanism in preaching than the idea that a fixed num- ber of divisions is to be common to all sermons, — never- theless there is in the ordinary nature of the things a tendency to a three-fold division. As regards the sub-divisions of the sermon, it may be said that the richer and more abundant the thought, the more necessary is a careful arrangement to avoid confu- sion, — but these sub-divisions may be made too minute. Logical character is indispensable to a good division, but the form of logic must not be made too prominent. We may give the following hints : 1) The different parts of the sermon must be really different, and must cover the ground meant to be covered. 2) The divisions must be such as neither to require nor to allow any digression from what you propose to do. 3) They must not cover more than the whole subject under discussion. 4) They must not only be logical in their essence, but logical in their natural relations. § 16. The Practical Application, or the Close of the Sermon. The less the sermon takes the tone of a mere essay or dissertation, the less will it need at its close any extended special application. The true sermon aims at being practical in its inmost fibre. Every good sermon has its proper end, which exactly fits where it is, and would fit nowhere else. A fitting close to a sermon may be made in various ways, some- times by a compact summary of the points fixed by the discourse, so that the congregation can carry away in OUTLINE NOTES ON HOMILETICS. 243 their hearts the substance of the whole ; sometimes in some practical application of the more important points discussed. All other things being equal, the parts of the sermon best remembered are the text and the close. The text takes care of itself. Therefore let the minister see to it that what is most likely to be remembered of all he presents, is worthy of that honor. Long sermons generally become such by repitition. They are the characteristic vices of very young and very old ministers. A digression is a vice in the body of a sermon, and a crime at the end of it. As the close of a sermon should avoid tediousness, so should it avoid abruptness. The close of a sermon should be full of dignity. What may be endurable in the middle is intolerable at the end. The sermon may sometimes end with a fitting text, sometimes with a stanza of a hymn, sometimes with a short earnest prayer, a word of supplication for blessing on the Word ; but here particularly the stereotyped and formal must be avoided. § 17. The Style of the Sermon. The style of the sermon is conditioned by the essence and nature of the sermon. As age and position and per- sonal characteristics condition good taste in dress, so it is with style, which is the clothing of thought. As it is the object of the sermon to set forth God's Word in the congregation, the Biblical language in its richness, both of simplicity and majesty, is the true model. The lan- guage endeared by the general use of ages, the language of the people as distinct from the two extremes of the bookish refinement of the scholar, and the low phrase- ology of the base and vulgar, should be the language of the pulpit. The style of the sermon should be dignified but not 244 PRACTICAL THEOLOGY. stilted. It should be pure and correct but not finical. It should have vivacity without an approach to levity. It is a safe canon, as far as in you lies, to be intelligible to every one, however young and humble, who hears you. Do not think that because a congregation is illiterate, you may be careless in matter of good taste. Do not let the people pull you down, but see to it that you lift them up. The pulpit is a great indirect literary and intellect- ual educator, and is worth more than its cost, outside of its distinctive value. It is a vice in pulpit style to accumulate mechan- ically citations from Scripture, and yet there is perhaps no feature in pulpit style more exquisite than such a use of texts in number, in place, in surroundings, as shows deep, appreciative acquaintance with the Holy Scriptures. Never use words of many syllables where words of fewer syllables answer perfectly as well. Never use many words where fewer words will meet all the ends. Style is never meant to cover up ideas, nor to amplify them. Let your thoughts be well clothed but avoid finery. Study the style of all great and good preachers, but do not be the imitator of any. The style of the sermon is naturally affected by the conception and treatment of the theme, and by the per- sonal gifts of the preacher. Style is not put into a man or fastened upon him. but here as everywhere, as he thinketh in his heart, so is he. A dry man can not have a rich style. Prosy men do not write poetically. Our style therefore, while we may do much to improve it, can never be vigorous or real, if it is in antithesis to the whole structure of our mind. Two general characteristics divide the great mass of sermons from each other, or present themselves in differ- OUTLINE NOTES ON HOMILETICS. 245 ent parts of the same sermon. The first of these is the didactic and the expository ; the second is the emotional and the hortatory. Now what we say makes its impress on our style, — one style for one thing, another style for another, — and yet there is after all to be but one sort of style. So far as the generic characteristics are concerned, the style should always be simple, always pure, always strong, and even with leference to the specific diversity which is necessary, there is to be a happy conjunction aimed at, by which Logic itself is to be wrought rather in fire than in frost, although in addressing the judgment, style is instructively calmer than when we appeal to the heart. The morning sermon, also, is generally more quiet and instructive than the evening sermon. In the cultivation of style, three things are pre-emi- nently useful, — first, reading ; secondly, writing ; thirdly, hearing. We might add a fourth, meditation ; but we prefer considering this as an element which should enter into all the three. First, — Read Read the Bible, so as to comprehend and reproduce its charm. The English and the German versions of the Scriptures are masterpieces of composition and, apart from their claims as representatives of the Divine Word, they ought to be studied, read and reread, as the noblest specimens of style in their respective lan- guages. Read also the very best books in the theological and general literature of our languages, — books that are the best models of all that gives grace, dignity, and ease to style. Second, — Write. Write much ; write carefully. Re- vise and rewrite what you have written. Third, — Hear. As occasion presents itself, hear the best speakers in and out of the pulpit, not to copy after 246 PRACTICAL THEOLOGY. them, still less to ape them, but to get the secret which underlies their power. § 18. The Delivery of a Sermon. We hear constantly of the three requisites which Demosthenes declared necessary to eloquence. These three requisites were really one ; and that one what we call "Delivery." The action of Demosthenes was Deliv- ery. But the secret of Robert Hall is necessary to the possession of the secret of Demosthenes. Hall said the three great requisites of a great sermon are, — "Prepara- tion, preparation, preparation." There may, indeed, be careful preparation, long and laborious, and yet the result be a failure. Nevertheless, it is a truth which the young minister should lay down as fundamental, that as his preparation is, so, in the long run, is his power. Prep- aration is power. In order to thorough preparation, one ordinary essen- tial is careful writing. It may be a question whether a sermon should be read, but certainly for the mass of ministers, it should be considered as a fixed thing, that sermons should be written. There are indeed some men who can write a sermon in thought without writing it on paper, but they are very rare. Whether a sermon should be read in the pulpit is a question much discussed. Reading and free delivery have their respective advantages and defects. Each mode is best adapted to correct the faults of the other, and per- haps the soundest advice to the young minister would be to make himself the master of both modes, and to avoid becoming the slave of either. It is better to read a good sermon than to deliver a poor one. Every man must con- scientiously determine for himself, whether he will use both modes or must confine himself to one of them. It OUTLINE NOTES ON HOMILETICS. 247 can not be denied that there is a peculiar charm to the masses of hearers in free delivery. One of the great aids to real power in the pulpit is prayer. The sermon should be prepared with earnest prayer. It should be prayed before it is preached. The last act of the minister before he enters the altar, the first act in the altar, the first act in the pulpit, should be one of secret, fervent, heartfelt prayer that he may preach from the heart, the Word of God to the heart of man. The consciousness that he speaks in God's name will pro- tect him on the one hand from the timidity which represses real power and from the self-confidence which is yet a more dangerous foe to it. The whole carriage, the air, the expression of the face and eye and the gesture of the minister should be the natural expression of his character and feeling. If they do not thus arise, it is vain to put them on. It is a happy faculty to be able to look at your audience. Most minis- ters look over them, or only seem to look at them. It does not belong to Homiletics proper to give minute, specific rules in regard to oral delivery. The princi- ples of delivery in the pulpit are those of delivery else- where, simply developed with reference to the peculiar ends and characteristic of the pulpit. The first attribute of eloquence is audibleness. Speak with sufficient loud- ness even for the aged or for those who may not have a quick ear. Not loud enough for the deaf ; that is asking too much. Speak distinctly, pronounce accurately. A comparatively feeble voice, with clear, distinct enuncia- tion, will be heard better than a strong one with a thick, confused utterance. Be careful to give every vowel and every consonant its due force. Be careful with the last word of your sentences. Get some intelligent friend to 248 PRACTICAL THEOLOGY. indicate to you your mistakes and defects in enunciation and pronunciation. Have a standard dictionary at band and settle every question of pronunciation at the moment. Avoid in the pulpit the pulpit tone. Be perfectly natural, straining at nothing. Of all the abominations of the pul- pit, the histrionic is the worst. Nevertheless the thought- ful minister will find in the principles of all true eloquence something which he can adopt to the great end of the pulpit. § 19. Sympathy Between Preacher and People. The most common vice of sermons is that they are monologues. There is nothing in them to mark that they are meant to be spoken by man to man. An essay is not a sermon. Many ministers live and die without making this discovery. Make your sermon an actual utterance from yourself to your hearers, and it will be sure to hold their attention. You must feel your audience, and they must feel you. The power of eloquence is something electrical. It is fire leaping out of hearts into hearts. As a rule, we can not make others feel what we do not feel ourselves. An excessive, injudicious use of old ser- mons with no re-study of the subject, tends to deadness. It is well indeed, at times, to re-write the old rather than to prepare something entirely new; but unless we can make the old sermon new with its power of interest, it would be better to let it lie unused. In order to preserve the sympathy of an audience we must avoid the technicalities of scientific theology. Some of these terms, indeed, are so accurate and relatively indispensable that we can hardly avoid using them. But if we do use them we should be careful to define them. Such are the terms Trinity, Original Sin, Incarnation, Vicarious Atonement. Avoid Polemics. Never introduce HOMILETICAL HINTS. 249 into the pulpit, even for the purpose of confuting them, errors of which your people would not otherwise hear. A minister must give his heart full play in his great work. A loving, earnest, tender, yearning heart will make him more than eloquent. In your own deepest emotion see that you never lose your self-control. § 200. Homiletical Hints. So important is the application of this science to the practical life of the pastor that we herewith give the con- tents of one of Dr. Schaff's sections of his Theological Propaedeutic in which he has gathered from all sources various practical hints. Schaff (1 268. Homiletical Hints): 1. A good sermon grows out of the secret communion of the soul with God, the study of the Bible and other good books, knowledge of human nature, and living intercourse with the people. 2. Prepare your sermon on your knees as well as at your study-desk, and reproduce it in the pulpit under the fresh inspi- ration of the audience. 3. Write out your sermon in full, or at least the leading thoughts. The Lord always rewards industry and faithfulness, but idleness and neglect have no promise. 4. A natural, clear, logical arrangement is half the sermon. 5. Commit the thoughts, if not the words, to memory, so as to be master of the manuscript, whether you read it or not. 6. The Bible supplies suitable themes and texts for all occasions. Like a laden tree, the more it is shaken the more abundant the fall of fruit. 7. The pulpit style is popular, direct, forcible and practical ; not vulgar or superficial, but noble, chaste, dignified, and mo- deled after the discourses and parables of Christ. 8. Avoid all display of learning, and make your reading directly subservient to the practical aim. Think not of the few scholars and critics, but of the common people hungry for spiritual nourishment. 250 PRACTICAL THEOLOGY. 9. Aim at the conversion of sinners and the edification of believers. 10. Preach first to yourself before you preach to others, and your sermons will have double weight with your hearers. 11. Avoid personalities in the pulpit, and attacks on infidels, who are seldom present. 12. Make no apologies for Christianity, but take for granted that it is the truth and the power unto salvation. Suggest no doubts which might disturb devotion. 13. Preach Christ and the Gospel, not dogma and theology. 14. Preach from the heart to the heart. "Nothing which does not burn itself can kindle a flame in anything else." (Gregory I.) 15. Address your hearers as if it were the last occasion for you and them. "I preached as never sure to preach again, And as a dying man to dying men." (Baxter.) 16. Honesty and earnestness rather than genius and elo- quence are the secret of success in the pulpit. 17. Learn from all good preachers, but do not imitate any; be yourself and work out your own individuality. 18. Aim to please God, and not men. 19. Be brief, and stop when the interest is at its height. The sermon on the mount, the parables, and Peter's Pentecostal sermon were short. Brevity is the soul of a good speech as well as of art. Long sermons must be justified by special occasions. 20. "Get up freshly; Open your mouth widely ; Be done quickly." 1 21. "Begin low, Proceed slow ; Aim higher, — Take fire; When most impressed Be self-possessed." 1 "Tritt frisch auf ; Mach's Maul auf; Hoer bald auf." Luther. SELECT LITERATUKE OF HOMILETICS. 251 22. After the sermon ask no one for his opinion ; shut your ears against praise, but be open for censure from friend or foe ; keep the blame to yourself, and give the glory to God. 23. Preachers whose sermons are worth studying : Chrys- ostom, Augustine, St. Bernard, Baxter, Jeremy Taylor, South, John Wesley, Robert Hall, Chalmers, Guthrie, F. W. Robertson, I. H. Newman, Liddon, Spurgeon, Alexander McLaren, — E. D. Griffin, John M. Mason, H. Bushnell, H. W. Beecher, R. D. Hitchcock, Phillips Brooks. — F. W. Krummacher, Theremin, Tholuck, Ahlfeld, Koegel, Gerok.— Bossuet, Massillon, Saurin, A. Monod, Bersier. § 201. Select Literature of Homiletics. The literature of this subject is immense. It will be sufficient to indicate a few of the best text-books in Ger- man and English. /. In German. ACHELIS. Praktische Theologie. Vol.1. Pp. 269— 427. Freiburg, 1890. BASSERMANN. Handbuch der geistlichen Beredsamkeit. 1885. KRAUSS. Lehrbuch der Homiletik. 1883. PALMER. Evangelische Homiletik. Sixth edition by Kirn. 1887. 2. In English. BANTAIN. The Art of Extempore Speaking. New York, 1860. BEECHER. Yale Lectures on Preaching. Three series. New York, 1881. BEHRENDS. Philosophy of Preaching. New York, 1890. BROADUS. Preparation and Delivery of Sermons. 1908. BROOKS. Lectures on Preaching. New York, 1877. CHRISTLIEB. Homiletics. From the German. 1897. FISK. Manual of Preaching. New York, 1884. HOOD, E. PAXT0N. Lamps, Pitchers and Trumpets. 2 vols. 1872. HOOD, E. PAXT0N. Thone of Eloquence. New York, 1888. HOOD, E. PAXT0N. Vocation of the Preacher. New York, 1888. H0PPIN. Homiletics. New York, 1883. H0YT. The Preacher. New York, 1909. JOHNSON. The Ideal Ministry. New York, 1908. KER. History of Preaching. Third edition. 1895. 252 PRACTICAL THEOLOGY. PATTISON. History of Preaching. 1905. PHELPS. Men and Books. New York, 1882. PHELPS. Theory of Preaching. New York, 1881. PHILLIPS. Effective Speaking. Chicago, 1908. SHEPPARD. Before an Audience. New York, 1892. SPURGEON. Lectures to Students. 3 series. New York, 1890. STORRS. Preaching Without Notes. 1875. WILKINSON. Modern Masters of Pulpit Discourse. 1905. VI. PASTORAL THEOLOGY. § 202. Definition. Pastoral Theology, also known as Poimenics or Pastoralics is that branch of Practical Theology which treats of the direction of the Christian life in the congre- gation, and of the Christian life of the pastor in private. It is the pastoral work, the care of souls. We are here to distinguish also between the strictly official activity and a personal one, which is of a freer kind. In this official work the pastor shows his fidelity. In his personal work he reveals his love, his spirit of self-consecration and of self-sacrifice. The former is determined by the general rules of the Church and by particular provisions of con- gregational constitutions. The latter is drawn from the great law of Christian morals, the supreme law of love. In regard to both our science can only furnish general principles which are to be supplemented and completed by experience and practice. During the student's life in his preparatory training he can as a general thing do little more than acquire a general knowledge of the prin- ciples of Pastoral Theology, and cultivate a heart and spirit ready for the work. PASTORAL THEOLOGY. 253 § 203. Scope. The activity of the clergyman embraces in some shape all the relations of human life, from the cradle to the grave. Hence he must have an intelligent apprehension of these various spheres of life. He must look upon them earnestly and judiciously. He must provide himself there- fore with a sufficient acquaintance with those parts of knowledge which lie outside of the branches of theology in the strict sense, and which consequently do not come technically within the sphere of Pastoral Theology, but which are yet involved in practical life. Among these may be mentioned the theory of Education (Pedagogics), the social questions connected with poverty, crime, and the legal and private agencies for the correction of both, some knowledge of the peculiarities of a feeble and dis- ordered intellect, and of the general principles of diseased and healthy human life, and in rural charges, also some knowledge of agriculture is desirable. § 204. Analysis of the Science. So important is the subject, and has been the subject of so many letters, sermons, and manuals of the past centuries, from Chrysostom, Leo the Great and Gregory the Great, to St. Bernard and Melanchthon down to our own day, that it may be helpful to give an analysis of Harnack's great work. 1 Analysis of Harnack. I. Introduction. § 1. General Definitions. § 2. Nature and Problem of the Science. l In his "System der Praktischen Theologie." Poimenik. Die Lehre von der Seelsorge. Vol. 2. Pp. 289-543. 254 PRACTICAL THEOLOGY. § 3. Different Methods of Pastoral Activity. § 4. History and Literature. II. Preliminary Conditions. § 5. The Pastor, his disposition, gifts, and life. § 6. Opportunities for Pastoral Work. § 7. Fundamental Principles. III. The Indirect Guidance of a Congregation as a Whole. § 11. General Presentation. § 12. Care for the Intellectual Condition of the Congregation. § 13. Church and Public Schools. § 14. Care for the Ethico-social Condition of the Congre- gation. § 15. Care for the Physico-economical Condition of the Congregation. IV. Direct Guidance of the Congregation. § 16. Modern Tendencies in Opposition to the Church and Christian Doctrine. § 17, Sickly Manifestations of the Faith,— Mysticism, Dead Orthodoxy, Pietism, Unchurchliness, Unionism. § 18. Historical. § 19. Pastoral Guidance of the Congregation. V. Special Guidance of Individual Souls. § 20. General Presentation. § 21. Treatment of Criminals. § 22. Of the Erring. § 23. Of those in Trouble. § 24. Of Habitual Sinners. VI. Pastoral Duties in Connection with Ministerial Acts. § 25. Confession and Absolution. § 26. The Problem of the Present Age. § 27. The False Oath. § 28. Church Discipline. § 29. Consecration of Sacred Places and Utensils. § 30. Christian Marriage and Civil Marriage. § 31. Marriage Engagements. SELECT LITERATURE. 255 § 32. Divorce. § 33. The Pastor at the Sick-bed, and with the Dying. S 34. The Burial. § 205. Select Literature. /. German. ACHELIS. Praktische Theologie. Vol.1. Pp.427— 549. Excellent. DIEFFENBACH and MUELLER. Diarium Pastorale. 4 vols. Gotha, 1876. This work ought to be in the hands of every clergy- man able to read German. KUEBEL. Umriss der Pastoraltheologie. 1874. LOEHE. Der evangelische Geistliche. Third edition. 1876. PALMER. Pastoraltheologie. 1860. STEINMEYER. Die spezielle Seelsorge, etc. 1878. WALTHER. Amerikanisch-luth. Pastoraltheologie. ZEZSCHWITZ. Praktische Theologie. Vol. 3. Pp. 473—599. 2. English. BAXTER. The Reformed Pastor. Many editions. Still valuable. BECK. Pastoral Theology of New Testament. Edinburgh, 1885. BLACKIE. For the Work of the Ministry. London, 1885. BLUNT. Directorium Pastorale. London, 1880. BLUNT. Doctrina Pastoralis. London, 1889. ELLERTON. Manual of Parochial Work. London, 1892. FAIRBARN. Pastoral Theology. Edinburgh, 1865. GERBERDING. The Lutheran Pastor. Philadelphia, 1902. HERBERT. The Country Parson. Many editions. Will always remain a classic. HOPKIN. Pastoral Theology. New York, 1884. KIDDER. The Christian Pastorate. New York, 1871. LIDDON. Clerical Life and Work. London, 1894. ROBINSON. Personal Life of the Clergy. New York, 1902. ROGERS. Principles of Parish Work. New York, 1905. SHEDD. Homiletics and Pastoral Theology. New York, 1870. VAN 00STERZEE. Practical Theology. New York, 1879. VINET. Pastoral Theology. New York, 1884. 256 PRACTICAL THEOLOGY. VII. Church Polity. § 206. Definition. The science of Ecclesiastical Polity or Church Govern- ment, known also by the name of Gybernetics, treats of the principles by which the Church is or should be organ- ized and governed. It discusses the principles which underlie just Church rules and applies them. This science is of the utmost importance in our day, on account of the hierarchical pretentions made by the Roman Catholic and Episcopal Churches, on the one hand, and the disorgan- izing laxity of sectarianism, on the other. § 207. Its Importance. "It is especially necessary in the Lutheran Church to examine thoroughly into the application of the principles of Church Government ; for her polity, as compared with the rich maturity and perfection of her system of doctrine, may be regarded as relatively undeveloped. As her system of doctrine is her palladium, her polity is in some of its aspects, in a certain sense her weak point. Not, indeed, that its general principles are less sound or less clearly stated than her faith, but she has been so hemmed in, in her old relations to the State, that she has not been able in all cases, perhaps in none, perfectly to embody these principles. In the United States, indeed, it might seem as if her polity, unrestricted as it is by regulation of the State, would be the most perfect which she has yet reached. But, in fact, in no part of her domain, and in no period of her history has there been less comprehension of her true principle of Government than seems to characterize many parts of our Church in the land. The general reasons of this are not difficult to as- certain. Here her various nationalities have mingled, DIFFERENT SYSTEMS OF CHURCH POLITY. 257 her people come from different lands bringing with them different modes of government or no mode at all. . . . When to the original disadvantages, connected with the coming of a population which had been treated as children by their government, never learning the art of self-rule, were added at a later period the decline of faith and the rationalistic tendencies which marked the close of the eighteenth century and the beginning of the nineteenth, we can easily imagine what a chaos of opinion and practice would be originated." x It is obvious that the Church must have a fixed polity according to which its affairs are administered. But it is disputed among Christians how far this has been prescribed by divine authority, and how far left to the discretion of men. The form of government depends primarily on the idea entertained of the Church and of the constitution of the Church, and no one can clearly comprehend the true polity of the Church unless he has just views of the nature of the Church herself. § 208. Different Systems. The relation between the Church and State may be conceived of on three different principles, — 1) the suprem- acy of the Church; 2) the supremacy of the State; and 3) their independence of each other. Each of these prin- ciples has, in succession, been tried in the history of the Church. The first is the ideal of the Roman Catholic Church, and has for centuries been the cause of perpetual contests, full of confusion and misery. With the Refor- mation the second principle gained the ascendency in many countries. It was Luther's as well as Calvin's i Compare published notes on Church Polity, by Dr. Krauth. Lutheran Church Review. Vol. 2. Pp. 308, 309. 258 PRACTICAL THEOLOGY. view, that the Church should stand free and self-govern- ing under the protection of the State, but in those times it was found impracticable. As the bishops everywhere protested against the Reformation, the episcopal authority and jurisdiction, in Protestant countries, had to be con- ferred on the civil ruler. 1 He became the master of the Church as the Pope had never been. The State became supreme, and the Church a mere department of the govern- ment. 2 The change took place in a somewhat different manner in England and on the Continent, but it was essentially the same in both cases, and had the same effect. But a reaction has taken place during the last century even on the Continent. The claim is made that the Church should be the representation of the religious life of the congregation, and therefore the congregation, at least, should have a certain share in the government of the Church. 3 This movement has made great progress, in different parts of Germany, and least in Sweden. Ele- ments of the Presbyterian or Synodal form of government were everywhere introduced, and the movement is still in vigorous progress, many even demanding a separation between the State and the Church. The third principle of the reciprocal independence of Church and State has been developed most fully in the United States, as the natural result of their free political constitution. § 209. The Episcopal System. In England, after the Reformation, the supremacy of the State over the Church was established in that peculiar i Known as the Episcopal System of Government. 2 This development is known as the Territorial System. 3 This form of govei ment is known as the Collegial System. THE EPISCOPAL SYSTEM. 259 relation known as the Episcopal System, in which the Church and the State are one and the same society, only contemplated from two different aspects, and the State has the right to legislate for the Church. In the Episcopal System the Church is organized under the form of dioceses, the ministry being composed of the threefold order of bishops, priests, and deacons. The canonical age is respectively twenty-three, twenty- four, and thirty. The deacon assists the priest in the services of the sanctuary and in pastoral work. The Bishop has the exclusive right of ordination, confirmation, and consecration of Churches. In England the Episcopal Church is dependent on the State, the Sovereign being its supreme governor, and Parliament its highest legislature. The Episcopal Church in this country has no legal con- nection with the Church of England, being governed in accordance with a constitution, and a body of Canons drawn up and approved by conventions of the bishops, clergy, and laity. Bishops are either diocesan or mission- ary. Each diocesan bishop has charge of a particular diocese, while the missionary bishop presides over a juris- diction formed of one or more States or Territories. A missionary bishop may be elected bishop of a diocese, but the diocesan cannot ; though, in case his diocese is divid- ed, he may decide which part he will retain. The legislative body known as the General Conven- tion meets triennially and is composed of the House of Bishops (corresponding to the Senate of the United States) and the House of Clerical and Lay deputies, of an equal number, elected by regularly organized diocesan conventions. The Diocesan Convention meets annually, being composed of three lay delegates from each parish, in addition to the duly qualified parochial clergy. 260 PRACTICAL THEOLOGY. § 210. Presbyterianism. Presbyterianism derives its name from its form of government, its presbyter/on, or eldership. It claims that the churches of the apostolic age were served by three classes of office-bearers: 1) The teaching-elder, or pastor, or preacher, the chief overseer of the congregation, hence known distinctly as "the bishop;" but he was the bishop of only a single church, of only one town or city. The office was simply the same the Presbyterian pastor now holds ; 2) ruling elders, of which there were several in each congregation, selected from the laymen; and 3) deacons. In the constitution and care of particular churches, Presbyterianism avails itself of the advantages of a repre- sentative form of government. Each Presbyterian Church is complete in itself. It elects its own officers, which are 1) a pastor, 2) a bench of elders, and 3) a board of dea- cons. There are four "judicatures" in the Presbyterian form of government. 1) The session, which consists of the elders of a congregation, of which the pastor is ex- officio a member and its moderator, to whom is committed the spiritual oversight and government of the congregation. 2) The Presbytery, which consists of all the ministers, or "teaching-elders," and one "ruling" or lay elder, from each congregation in a limited district. Its duties are to receive appeals from church sessions, to examine and license candidates, to ordain, install, and judge ministers, to resolve questions of doctrine and discipline, and in general to look after the spiritual welfare of the Churches under their care. 3) The Synod consists of all the minis- ters and one elder from the congregation within a larger district, which must embrace at least three presbyteries. It stands to the presbyteries within its bounds in the same relation as each presbytery stands \o its churches. 4) The CONGREGATIONALISM. 261 General Assembly consists of an equal delegation of minis- ters and laymen, in the proportion of one minister and one elder for every twenty-four ministers in every pres- bytery. The presbyterial polity has in this century spread very widely. It has been introduced into many of the Lutheran Churches in Germany, and in some of its aspects is the prevalent form of government of the Lutheran Church in this country. § 211. Congregationalism. Congregationalism places church government in the hands of the members of the congregation and the office- bearers whom they have elected. It has endeavored to blend local self-government and church communion by uniting them in one organic constitution. The Cambridge Platform (1648) makes this definite and fundamental statement: "Although churches be distinct, and therefore may not be confounded one with another ; yet all churches ought to preserve church communion one with another, because they are all united unto Christ, not only as a mystical, but as a political head, whence is derived a communion suitable thereto." There is some difference between the Congregation- alism of England and that of this country. Both empha- size the self-government of local congregations, but in America more stress is laid on the duty of fellowship be- tween sister churches. § 212. Lutheranism. In the Lutheran Church bishops are not unknown. She has them where on the whole it was thought best to have them. The Lutheran Church regards the Episcopate, 262 PRACTICAL THEOLOGY. in its historical sense, as one form of government, but not necessarily the only form. She has the Apostolic Succes- sion even in the High Church sense in Sweden and Norway, and she could have held it everywhere had she been foolish enough to attach any importance to it. It is not the Episcopate in itself, but only false views in regard to its necessity, and objectionable features in its administration, which are irreconcilable with the principles of the Luther- an Church. The necessary features, supervision, visitation and ordination, have been perpetuated in the Superin- tendents as in Germany. Their rights are constitutionally assigned to Presidents of Conferences and Synods in this country. The Presbyterian Polity has been adopted by many Lutheran churches, both in Germany, France, and in this country. In fact, Presbyterianism in its generic sense, is the form of church government most generally adopted by Lutheran Synods. In the Lutheran Church we also find the Congregational- form of government represented, especially in the Synod, ical Conference and a few independent synods. Where synods have only advisory power, and no legislative power the polity is mainly Congregational. § 213. Select Literature. DALE. Manual of Congregational Principles. 1884. HODGE. Discussions on Church Polity. 1879 HOOKER. Ecclesiastical Polity. 3 vols. 1845. LADD. Principles of Church Polity. PALMER. On the Church. 2 vols. 1842. RICHTER. Lehrbuch des kath. und evang. Kirchenrechts. 1886. STAHL. Die Kirchenverfassung nach Lehre und Recht der Prot. 1862. WEIDNER. The Doctrine of the Church. New York, 1903. CONCLUSION. CONCLUSION. § 214. IVSethodologic View of the Whole. From the organism of the theological sciences which has been presented, it is clear what is the methodological sequence in which all its departments should be studied. Exegetical Theology must lay the foundation, Historical Theology must prepare the way for Systematic Theology, and Practical Theology must close the whole. Yet all are to be so studied that the earlier constantly looks forward to the later, the later constantly looks to the earlier. Nor is one part to be exclusively followed up at one time. Each is to be brought in, in due time, and in due relations to the other sciences, and many modifications are to be made to adapt them to one another in actual study, so that the relations proposed become an aid, not a mechan- ical restraint to the proper development of the whole. In a theological course it is very desirable that each subject, except Greek and Hebrew Exegesis, should be finished in one year. If a student is expected to attend about eighteen or twenty lectures and recitations (including music, elocu- tion, physical exercises), weekly, covering 500 hours yearly, and as there are some thirty distinct sciences in Theology and all these should receive proportionate atten- tion during the three or four years spent in the Theological 266 CONCLUSION. Seminary or University, we might map out in detail the course of study somewhat as follows : FIRST YEAR. 1. Theological Encyclopedia. Hours a) Exegetical Theology and Hermeneutics .... 25 b) Historical, Systematic and Practical Theology . . 25 2. Biblical Geography and Antiquities 25 3. Old Testament History 25 4. Old Testament Introduction 25 5. Old Testament Theology 25 6. New Testament History 25 7. New Testament Introduction 25 8. New Testament Theology 25 9. Old Testament Hebrew 100 10. New Testament Greek 100 11. Rhetoric and Exercises 25 12. Elocution and Voice Culture 25 13. Music 25 14. Preliminary Homiletics 25 SECOND YEAR. 15. Church History 125 16. Catechetics 25 17. Pedagogics 25 18. Sunday-school Work 25 19. Foreign Missions 25 20. Home and Inner Mission 25 21. Sociology 25 22. Greek New Testament Exegesis 75 23. Hebrew Old Testament Exegesis 75 24. Music, Elocution, etc 75 THIRD YEAR. 25. Apologetics 25 26. Moral Philosophy 25 27. Christian Ethics 50 28. Dogmatics or Christian Doctrine 125 29. Symbolics or Creeds 25 30. History of Doctrine and of Creeds 50 melanchthon's advice. 267 31. Homiletics 50 32. Music and Elocution 50 33. Pastoral Theology 25 34. Liturgies 25 35. Christian Archaeology 25 FOURTH YEAR. 36. Advanced Apologetics 50 37. Comparative Religions 25 38. History of Philosophy 50 39. One System of Philosophy 25 40. Great Works of Theology 75 41. Higher Criticism of Old Testament 25 42. Exegesis of Old Testament 50 43. Higher Criticism of New Testament 25 44. Exegesis of New Testament 50 45. Seminar Work 50 § 215. Melanchthon's Advice. In the year 1530 appeared Melanchthon's paper How to Study Theology. It is so valuable that we here condense it and arrange it in paragraphs. 1. First of all, make yourself familiar with the text of the Scriptures. Every morning, immediately after rising, and every evening, when about to retire, read a chapter or two for the purposes of devotion. In this way read through the whole Bible, and if passages be obscure, consult a commentator. Mark the leading texts, and reduce them to a system, so as to exhibit a summary of Christian doctrine. Definitions may be found in my Loci. 2. Give particular attention to the order in which the summary of doctrine is presented. The Epistle of Paul to the Romans should be used for this purpose; since in discussing justification, the use of the Law, the distinction between the Law and the Gospel— the chief topics of Christian doctrine— it exhibits the method of all Scripture. Devote an hour or two a day, then, to reading the Epistle to the Romans. Every sentence ought to be thoroughly pondered and the arrangement of the arguments and propositions observed. When you have completed such 268 CONCLUSION. study of Romans, undertake next the epistle to the Galatians, using with it Luther's Commentary. The method of the two epistles will be found identical. Then take up the epistle to the Colossians. 3. When this is accomplished, you will have a summary of Christian doctrine, from which the other epistles of Paul can be understood, since their doctrine is the same. Then read the Gospel of Matthew, or of Luke, and notice how all things fit into the arrangement of the doctrines, as already presented ; as where Christ speaks of repentance, of fear, of faith, of prayer, of love, of external or civil things, of magistrates, of human traditions, of the sacraments, where He distinguishes the Law from the Gospel, the Gospel from political prudence; where He speaks of the Cross ; where He commends the ministry of the Word ; where He describes the Church. 4. Next read the Gospel of John, containing, in large meas- ure, the discourses of Christ concerning faith and justification. 5. Prepare next a little book, summarizing the articles of faith, viz., the trinity, creation, the two natures in Christ, origin- al sin, the free will, the righteousness of faith, the church. The statement of the articles of faith or dogmas should be brief. 6. Having thus prepared a book upon the New Testament, next take in hand the Old Testament. One book at a time ought to be selected for particular study. At first I advise the reading of Genesis, with Luther's comments ; then the Psalms. Notice how their contents harmonize with the summary of the articles of faith. They can be best understood when applied to some use in life, as when temptation exercises the mind, and constrains one to pray. Nor should opportunities for prayer ever be neg- lected. Among the Psalms, also a distinction should be observed, for some contain prophecies, others supplications, others pre- cepts, and still others promises. 7. After the Psalms read the prophets. It will be advan- tageous if some commentators be consulted in order that you may see how trifling they are who are unable to refer a subject to its proper place in the articles of faith. Then, as you read the other prophets, you will have little difficulty in understand- ing them. For you will note how, on the one hand, they convict of sin, or teach doctrine, and on the other that they prophesy MBLANCHTHON'S ADVICE. 269 concerning Christ, or teach the Gospel and console consciences. He who knows how to refer all things to their proper place in the articles of faith, will have no need of seeking for various senses of Scripture. He will endeavor rather to determine the settled meaning that can with certainty teach conscience con- cerning God's will. For knowledge is to be applied to use, especially in temptations. For this reason no attention is to be paid those allegories that delighted Origen. 8. In reading sacred history we must especially observe the distinction between the Law and the Gospel, and the knowledge of Christian liberty must be retained, or otherwise we will dream that we ought to imitate the works of the saints. Faith also must be carefully discriminated from works. The faith of David, Ezekiel, etc. , is to be imitated, but our works can not be the same, for they vary with the calling. In our minds, therefore, we should always be intent upon the chief topics, viz : repentance and faith, or fear and faith, which Christ commends to us, when He commands us to preach repentance and the remission of sins. Political examples ought also to be selected, teaching the duties of and towards magistrates, etc. 9. While thus occupied with Biblical studies, some attention should be given also to the reading of Augustine. For he far surpasses all the other ancients ; particularly in those things that he wrote against the Pelagians. Jerome and others may be sometimes referred to, and notice may be taken of their defects and excellences. They contain much that a wise reader will not despise, although they touch upon the righteousness of faith only very superficially. The ancient Canons must also be read in order to learn what the Church has decreed. Those agreeing with the Gospel should be selected. 10. Finally, in all ecclesiastical doctrine, diligent attention must be taken of what pertains properly to spiritual life, and what teaches concerning the preservation of the State and civil affairs. We must know also what pertains to a teacher of the Church, and what to the magistrates. The doctrine of the Gospel must be separated entirely from political doctrine. Nevertheless, political affairs are not to be censured, but to be treated with honor, as good creatures of God. 11. Some attention should be paid to literary culture, and to the practice of the style, so that when it is necessary, we can 270 CONCLUSION. clearly explain religious controversies. It will be a profitable exercise to take some particular controversy, and for the purpose of sharpening the mind and giving facility in argument, write out the two sides. The present times afford many such examples 12. For the adequate understanding of the Scriptures and the refutation of heretics, the knowledge of the language is necessary. . . . Nor can the nature of the language and figures be judged without reading the writings of eloquent men as Cicero, Livy, Virgil, and Quintilian. We must add also Homer, Hero- dotus and Demosthenes. 13. Add to this, practice in writing, which especially sharp- ens the judgment. 14. If a theologian undertake to transfer anything to theol- ogy from philosophy or law, let him be on his guard against mingling spiritual with political doctrine. 15. Besides there is need of logic, grammar, and rhetoric. 16. I advise theologians not to neglect philosophy. For there are those who blame arts, of which they have no knowledge, which they would estimate highly if they only were acquainted with them. But especial care must be taken lest Christian doc- trine and philosophy be inaptly confounded." § 216. Theological Culture and Development. Theology can never be exhausted by study ; no science can be, least of all, the queen of all sciences. Hence a constant cultivation and development is necessary. The collegiate life is but the genesis of life, and the going forth from the theological school is but the exodus of life in a new aspect. Life, intellectual, moral, and practical, lies before us, a life just begun. The student of theology should be pre-eminently such when he enters on his min- istry. All his cultivation of mind, heart and spirit, should be studiously carried on. To stand still is to go back. Merely to retain is to lose. Movement and progress are the laws of life, and it is in our practical life that the richest fulness and ripeness, connected with our earlier life of preparation, are to be won. ARRANGEMENT OF A THEOLOGICAL LIBRARY. 271 § 217. The Arrangement of a Theological Library. When we speak of a theological library we mean books bearing on the science of Theology. All other books ought to be arranged separately in alcoves under their proper divisions, e. g. Mathematics, Physics, History, Philosophy, Philology, General Literature, Travels, etc. It will give a good scientific training to the student or pastor if he arrange his library (no matter how small it may be) scientifically and logically according to the science of Theological Encyclopedia. It will also give him a better idea of the science of theology, its ramifications and relations, as well as of the fulness and value, or the weak- ness, of his own library. The subdivisions, as given in the plan here mapped out, are somewhat full, as the at- tempt has been made to give a place to all distinctive theological literature, of all ages and countries. For small libraries (under two thousand volumes) the general head- ing may answer for all practical purposes. There are many students who make a special study of one science, and their library may thus be very rich in the literature of that department, while the whole library may still rel- atively be very small. We know of a private library con- taining over three thousand volumes in the department of Liturgies alone. I. Works pertaining to Introduction of Theology. 1. Encyclopedia and Methodology. 2. History of Theological Science. 3. Bibliography. 4. Theological Dictionaries and Encyclopedias. 5. Periodicals and Reviews. II. Collected writings of several, or of single Authors, embracing sev- eral Departments of Theology. 6. Works of several authors. 7. Works of single authors. 272 CONCLUSION. A. EXEGETICAL THEOLOGY. III. Original Text of the Bible and Ancient Versions. 8. Polyglots. 9. Hebrew Text of the Old Testament. 10. Greek Text of the New Testament. 11. Ancient Versions. IV. Biblical Philology. 12. Hebrew Grammars and Lexicons. 13. Hebrew Concordances and Philological Helps. 14. Chaldaic Grammars. 15. Grammars, Literature, and Lexicons of the allied Semitic Dialects. 16. Grammars and Lexicons of the New Testament Greek. 17. Greek Concordances and Philological Helps. V. Works pertaining to the Matter of the Bible. 18. Dictionaries of the Bible and General Archaeological Works. 19. Special Works on Biblical Archaeology. 20. Biblical Antiquities. 21. Biblical Geography. 22. Biblical Topography. 23. Works of Travel and Exploration. 24. Natural History and Physical Geography. 25. Domestic Antiquities. 26. Political Antiquities. 27. Literature, Science and Art. 28. Biblical Chronology in general. VI. Works pertaining to Biblical Introduction. 29. Introductions to the whole Bible. 30. Introductions to the whole or parts of the Old Testa- ment, including Higher Criticism. 31. Introduction to the whole or parts of the New Testa- ment, including Higher Criticism. 32. Works on the Canon. VII. Works pertaining to Biblical Criticism proper. 33. Biblical Criticism in General. 34. Textual Criticism of the Old Testament. ARRANGEMENT OF A THEOLOGICAL LIBRARY. 273 35. Textual Criticism of the New Testament. 36. Miscellaneous works pertaining to Biblical Criticism. VIII. Works pertaining to the Interpretation of the Bible. 37. Biblical Hermeneutics in General. 38. Hermeneutics of the Old Testament. 39. Hermeneutics of the New Testament. IX. Biblical Exegesis. 40. Modern Translations of the Bible. 41. Concordances and Helps. 42. Commentaries. a) On the whole Bible. b) On the whole Old Testament. c) On separate books of the Old Testament in regular order. d) On the whole New Testament. e) On separate books of the New Testament in regular order. 43. Expositions of single Passages, or special books of the Bible. X. Works embracing Several Departments of Exegetical Theology. 44. Works of several authors.. 45. Works of single authors. B. HISTORICAL THEOLGGY. XI. Works pertaining to Sacred History. 46. Text-books on Sacred History. 47. Old Testament History. 48. Contemporary History of Old Testament. 49. History of Judaism. 50. New Testament History. 51. History of New Testament Times. 52. Lives of Christ. 53. Harmonies of the Gospels. 54. Lives of the Apostles. 55. Works on the Chronology of Special Periods. 56. Biblical Characters. 274 CONCLUSION. XII. Works pertaining to Biblical Theology. 57. Biblical Theology of the Old Testament. 58. On Special Doctrines of the Old Testament. 59. Biblical Theology of the New Testament. 60. On Special Doctrines of the New Testament. 61. On Biblical Theology in General, and special Doctrines of the whole Bible. 62. Biblical Psychology. XIII. Works pertaining to the History of Religion in General. 63. Greek and Boman Mythology. 64. Mythology of other Nations in general. 65. India. 66. Persia. 67. China and Japan. 68. Mohammedanism. 69. Mormonism. 70. Other Non-Christian Religions. XIV. Works pertaining to the General History of the Church. 71. Introductions to Church History. 72. Manuals and Text Books. 73. Tables and Charts. 74. Miscellaneous Works, including Chronology. XV. History of the Church during Special Periods. 75. Ancient Christianity (100—692). 76. Mediaeval Christianity (692—1517) . 77. Modern Church History (1517—1910). XVI. History of the Spread of Christianity. 78. Of Missions in General. 79. Crusades. 80. Persecutions. 81. Lives of the Saints and Martyrs. 82. Foreign Missions. 83. Home and Inner Missions. 84. Bible Societies. 85. Christian Education, Colleges, Sunday-schools. ARRANGEMENT OF A THEOLOGICAL LIBRARY. 275 XVII. History cf Particular Denominations and Sects. 86. Roman Catholic Church in General. 87. Papacy. 88. Inquisitions. 89. Religious Orders. 90. Councils and Synods of the Roman Catholic Church. 91. Greek Catholic Church and Sects separating from the Catholic Church before the Reformation. 92. Lutheran Church. 93. German Reformed. 94. Episcopal. 95. Presbyterian. 96. Congregational. 97. Baptist. 98. Methodist. 99. Moravian. 100. Other Sects. 101. Protestant Councils and Synods. i XVIII. History of the Church in Particular Countries. 102. Germany. 103. Switzerland. 104. Italy. 105. Austria and Hungary. 106. Russia and Sclavic Lands. 107. Netherlands. 108. Scandinavia. 109. France. 110. Portugal and Spain. 111. England. 112. Scotland. 113. Ireland. 114. Greece. 115. Asiatic Countries. 116. Africa. 117. Australia. 118. South America. 1 Arranged alphabetically according to Churches. 276 CONCLUSION. 119. North America, the United States excepted. 120. United States. 121. Other Countries. XIX. History of Dogmas. 122. Manuals and Text-Books. 123. Special Periods. 124. Special Doctrines. XX, Patristics. 125. General Works and Introductions. 126. Collected Writings in the Original. 127. Selections in the Original. 128. Works of Single Authors in the Original. 129. Translations of Collected Writings. 130. Translations of Single Authors. 131. Patristic Monographs. 132. History of Patristic Literature. XXI. Symbolics. 133. Works of Introduction. 134. Works on Creeds in General. 135. Works on the Oecumenical Creeds. 138. The Creeds of the Greek Church. 137. The Creeds of the Eastern Sects. 138. Confessions of the Roman Catholic Church. 139. The Old Catholics. 140. The Confessions of the Lutheran Church. 141. The Confessions of the Reformed Churches of the Con- tinent. 142. Of the Episcopal Church. (Anglican, American, Re- formed.) 143. Presbyterianism. 144. Congregationalism. 145. Methodism. 146. The Baptists. 147. Other Religious Bodies. 148. Text-Books on Comparative Symbolics, 149. General Collection of Creeds. ARRANGEMENT OF A THEOLOGICAL LIBRARY. 277 XXII. Archaeology of the Christian Chirch. 150. Works in General. 151. Monumental Archaeology. 152. Archaeological works on Church Government. 153. On the Church Year. 154. Holy Places. 155. Worship and Cultus. 156. Christian Art and Symbolism. 157. Archaeology of Christian Life. XXIII. Works on Statistics. 158. General Works on Statistics and Ecclesiastical Geog- raphy. 159. Ecclesiastical Travels. 160. Statistics of Particular Countries. 161. Statistics of Particular Churches. 162. Church Papers. XXIV. Biography and Literary History of Theological Writers. 163. General Works of Biography. 164. Lives of Writers before the Reformation. 165. Lives of Writers after the Reformation. XXV. Fiction, illustrating Periods of Church History. 166. Periods before the Reformation. 167. Periods after the Reformation. C. SYSTEMATIC THEOLOGY. XXVI. Apologetics. 168. General Apologetics. 169. Against adversaries outside of Christianity. 170. Against adversaries within the Church. 171. Polemics. 172. Irenics. XXVII. Dogmatics. 173. Systems and Text-Books. 174. Introductions. 175. Theologia, or Doctrine of God. 176. Anthropologia, or Doctrine of Man. 177. Christologia, or Doctrine of Person of Christ. 278 CONCLUSION. 178. Soteriologia, or Doctrine of Work of Christ. 179. Pneumatologia, or Doctrine of Work of Holy Spirit. 180. Ecclesiologia, or Doctrine of the Church. 181. Eschatologia, or Doctrine of Last Things. XXVIII. Ethics. 182. Philosophical Ethics, or Moral Philosophy. 183. Christian Systems of Ethics and Text-Books. 184. Works on General Ethics. 185. Works on Individual Ethics. 186. Works on Social Ethics. D. PKACTICAL THEOLOGY. XXIX. Catechetics. 187. Systems and Text-Books on Pedagogics. 188. Catechisms. 189. Elaborate Expositions of Catechisms and Doctrines. XXX. Liturgies. 190. Text-Books. 191. Liturgies. 192. Hymns and Hymn Books. 193. Church Music. XXXI. Homiletics. 194. Text-Books. 195. Illustrations for Sermons. 196. Outlines of Sermons. 197. Sermons on Special Books of the Bible 198. Sermons on Scriptural Characters. 199. Sermons on the Church Year. 200. Sermons on Special Occasions. 201. Sermons on Special Topics. 202. Miscellaneous Sermons. XXXII. Pastoral Theology. 203. Text-Books. 204. General Poimenics. 205. Individual Poimenics. ARRANGEMENT OF A THEOLOGICAL LIBRARY. 279 XXXIII. Christian Halieutics. 206. Evangelistics, or Foreign Missions. 207. Diaconics, or Home Missions, including Inner Mission. XXXIV. Church Polity. 208. Text-Books. 209. General Works. 210. Administration of the Church. 211. Constitution of the Church. 212. Discipline of the Church. 213. Church Property. 214. Church and State. XXXV. Works en Practical Religion. 215. Religious Instruction. 216. Devotional Works. 217. Family Prayers. 218. Religious Poetry. 219. Scripture Biography. 220. Biography. 221. Autobiography. 222. General Works. XXXVI. Works on Practical Theology in General. 223. Text-Books. 224. Works of several authors. 225. Works of single authors. § 218. A Select Pastor's Library Costing SSOO.OO. 1 1.* WEIDNER. Theological Encyclopedia. 2 vols. $3.00 4. APPLET0N (JOHNSON). Universal Cyclopedia. 12 vols. $48.00. JACKSON, etc. Concise Diet, of Religious Knowledge. $3.00. 1 In this very select list we refer only to books to be had in English. We abbreviate titles, and the prices given are exact enough for all practical pur- poses. The numbers refer to the sections in the arrangement of a Theological Library. The list is limited by the price set. Do not buy other books until all these are in your library. Do not buy books of agents. All these books have been tested by constant use. Those with a star * are used as text-books in the Chicago Lutheran Theological Seminary, Maywood, at Chicago, 111. 280 CONCLUSION. 9.* Hebrew Bible. (Amer. Bible Soc.) $1.50. 10.* NESTLE— WEIDNER. Greek Test, with Lexicon. $1.50. 12.* HARPER. Hebrew Method. $2.50. * HARPER. Hebrew Syntax. $2.50. * DAVIDSON. Hebrew Grammar. $2.50. * MITCHELL— DAVIES. Hebrew Lexicon. $4.00. 16.* HARPER— WEIDNER. Greek New Testament Method. $2.50. * GREEN. Handbook of Grammar of N. T. Greek. $2.50. * THAYER. Lexicon of N. T. Greek. $5.00. 18. SMITH (HACKETT-ABBOT). Dictionary of the Bible. 4 vols. Reduced price $6.00. 20.* BISSELL. Biblical Antiquities. $1.50. 21.* HURLBUT. Biblical Geography and History. $1.50. 29.* ANGUS— GREEN. Cyclopedic Handbook to the Bible. $2.00. 30.* RAVEN. Old Testament Introduction. $1.50. 31.* WEIDNER. Studies in the N. T. 3 vols. $1.50. WEISS. Introduction to N. T. 2 vols. $4.00. 32. WESTCOTT. Canon of N. T. $3.00. 35.* SCHAFF. Companion to Greek Testament, etc. $3.00. 40.* Hoiy Bible. Two-Version edition (Oxford). $2.00. Holy Bible. Variorum Reference. $2.00 41. YOUNG. Analytical Concordance. $5.00. 42. ELLICOTT. Bible Commentary. 8 vols. $12.00. JAMIESON, FAUSSET and BROWN. Comm. on Bible. $4.00. PEROWNE. Psalms. 2 vols. $5.00. ALEXANDER, ISAIAH. 2 vols. $4.00. * LANGE. Minor Prophets. $3.00. ALFORD. Greek Testament. 4 vols. $18.00. BROADUS. Matthew. $2.00. * BOISE. On Greek of Pauline Epistles. $2.00. * ELLICOTT. Paulne Epistles (Greek). Any 3 vols. $5.00. LIGHTFOOT. Pauline Epistles (Greek). Any 2 vols. $7.00. PHILIPPI. Romans. 2 vols. $5.00. DELITZSCH. Hebrews. 2 vols. $5.00. * WEIDNER. General Epistles and Revelation. $2.00. 47.* BLAIKIE. BIBLE HISTORY. $1.50. GEIK1E. Hours with the Bible. 6 vols. $6.00. 50.* MACLEAR. New Testament History. $1.25. 52.* FARRAR. Life of Christ. $1.50. 53.* GARDINER. Harmony of the Gospels. $2.00. A SELECT PASTOR'S LIBRARY. 281 54.* CONYBEARE and HOWSQN, Life of St. Paul. $1.50. 57.* WEIDNER— OEHLER. Old Testament Theology. $1.50. 57.* WEIDNER— WEISS. New Testament Theology. 2 vols. $3.00. 62. DELITZSCH. Biblical Psychology. $3.00. 63. MURRAY. Manual of Mythology. $2.00. 64.* GRANT. Religions of the World. 50 cents. FARRAR, etc. Non-Biblical Systems of Religion. $1.50 CAIRD, etc. The Faiths of the World. $1.50. 72.* KURTZ. Church History. 3 vols. $6.00. SMITH. Student's Ecclesiastical History. 2 vols. $3.00 FISHER. History of Christian Church. $3.50. 75. MOELLER. History of Christian Church. A. D. 1—600. $3.00 76. MOELLER. History of Christian Church. Middle ages. $3.00. 82.* WARNECK. History of Protestant Missions. $2.50. * GRAHAM. Missionary Expansion since the Reformation. $1.25. 85. COMPAYRE. History of Pedagogy. $1.50. 87. BRYCE. Holy Roman Empire. $1.50. 92.* JACOBS. Lutheran Church in U. S. $1.50. 122.* FISHER. History of Christian Doctrine. $3.00. 125. SWETE. Patristic Study. 90 cents. 128. LIGHTFOOT. The Apostolic Fathers. (Greek and English.) $4.00. 133.* GUMLICH. Christian Creeds and Confessions. $1.00. 135.* MACLEAR. Introduction to the Creeds. $1.00. 140.* JACOBS. Book of Concord. 2 vols. $5.00. * WHITTEKER. Augsburg Confession. $1.00. 142. MACLEAR and WILLIAMS. Introduction to Articles of Church of England. $2.50. 148.* GRAUL. Destinctive Doctrines. $1.00. 150.* BENNETT. Christian Archaeology. $3.50. 158. CARROLL. Religious Forces in U. S. $2.00. 162. Your Best Denominational Paper. $2.00. 163. MACCRAKEN— PIPER. Leaders of Church Universal. $3.00. 168.* FISHER. Grounds of Theistic and Christian Belief. $2.50. 169.* STEWART. Handbook of Christian Evidences. $1.00. 173.* SCHMID. Doct. Theol. of Lutheran Church. $4.00. * KRAUTH. Conservative Reformation. $3.00. MARTENSEN. Dogmatics. $3.00. OR. Best Text-books of any denomination. 174.* WEIDNER. Introd. to Dogmatics. $2.00. 282 CONCLUSION. 175.* WEIDNER. Theologia, or Doctrine of God. $1.00. 176. TULLOCH. Christian Doctrine of Sin. $1.50. 177. LIDDON. The Divinity of Our Lord. $2.00. 178. ELLIOTT. Christus Mediator. $1.25. 179. HARE. Mission of the Comforter. $2.50. 180.* WEIDNER. Ecclesiology, or Doctrine of the Church. $1.00. * WEIDNER. Doctrine of the Ministry. $1.00. GERFEN. Baptizein and Eucharist. $1.50. 181. DAHLE. Life After Death. $3.00. 182.* HICKOK. Moral Science. $1.25. 183.* WEIDNER. Christian Ethics. $2.00. 187 * GERBERDING. The Lutheran Catechist. $2.00. * SMITH. Religious Education. $2.00. * REIN. Outlines of Pedagogics. 50 cents. * BROWNING. Educational Theories. 50 cents. * ADAMS. Primer on Teaching. 50 cents. * PETERS. Sunday School Work. 50 cents. 190.* HORN. Liturgies. $1.00. HOLE. Manual of Book of Common Prayer. $1.00. 192. DUFFIELD. English Hymns. $2.00. DUFFIELD. Latin Hymns. $2.00. PALMER. Book of Praise. $1.25. 194.* BROADUS. Preparation and Delivery of Sermons. $2.00. * PATTISON. History of Preaching. $1.50. JOHNSON. The Ideal Ministry. $2.00. 203.* GERBERDING. The Lutheran Pastor. $2.00. HOYT. The Preacher. $1.50. HOPPIN. Pastoral Theology. $2.00. 206. MARTIN. Apostolic and Modern Missions. $1.00. * ADAMS. The Missionary Pastor. $1.00. * PFEIFFER. Mission Studies. $1.00. SPEER. Missionary Principles and Practice. $1.50. 207. PIERSON. Evangelistic Work. $1.25. * CRAFTS. Practical Christian Sociology. $2.00. 216.* WILSON. Sacra Privata. $1.00. * ANDREWES. Private Devotions. $1.00. * A KEMPIS. Imitation of Christ. $1.00. * TAYLOR. Holy Living. $2.00. 223.* SCHENCK. Modern Practical Theology. $1.50. VAN OOSTERZEE. Practical Theology. $3.50. A PASTOR'S LIBRARY COSTING $1000.00. 283 § 219. A Pastor's Library Costing $1000.00. The former list of books numbers 165 volumes and can be bought for about $300.00 We will now add books costing about $700.00 more, such as may be needed for future study, and if any clergyman should wish to take up special lines of study, he will find a list covering 24 special courses in the Student's Handbook of the Chicago Lutheran Theological Seminary, May wood, at Chicago, 111., costing about $500.00. By examining this Theological Encyclopedia he also can enlarge his library at his owr pleasure and ability. 1. SCHAFF. Theological Propaedeutic. $3.00. 4. NEW SCHAFF— HERZ0G Encyclopedia of Religious Knowledge. 12 vols. $48.00. 5. Your own Denominational Review. $3.00. Subscription to The Nation. $3.00. Subscription to Expository Times. $1.75. Subscription to Expositor (England). $3.00. 10. SCRIVENER. Greek Testament. $2.50. WESTC0TT— H0RT. Greek Testament. 2 vols. $4.00. 11. SWETE. Old Testament in Greek. 3 vols. $7.50. 12. GESENIUS. Hebrew Grammar. $3.00, or DAVIDSON. Hebrew Syntax, or GREEN. Hebrew Grammar, or EWALD. Hebrew Syntax, or KENNEDY. Biblical Hebrew, or MUELLER. Hebrew Syntax. 16. WINER. Greek New Testament Grammar. $3.00, or ROBERTSON. Grammar of Greek New Testament, or BURTON. Syntax of Moods and Tenses in N. T. Greek, or BUTTMANN. Grammar of N. T. Greek, or BLASS. Grammar of N. T. Greek, or GOODWIN. Greek Moods and Tenses. 17. TRENCH. Synonyms of Greek Testament. $3.00. 18. JACOBUS. Standard Bible Dictionary. $6.00. HASTINGS. Dictionary of the Bible. 5 vols. $25.00. 20. KEIL. Biblical Archaeology. 2 vols. $5.00. 284 CONCLUSION. 21. SMITH. Historical Geography of Holy Land. $4.50. 22. SMITH. Jerusalem. 2 vols. $8.00. 23. STANLEY. Sinai and Palestine. $2.00. 28. BEECHER. Dated Events of Old Testament. $1.25. 50. KEIL. Introduction to Old Testament. 2 vols. $5.00. DRIVER. Literature of Old Testament. $3.00. ORR. Problem of Old Testament. $2.00. 31. ZAHN. Introduction to New Testament. 3 vols. $12.00. WESTCOTT. Introduction to Gospels. $3.00. SALMON. Introduction to N. T. $3.00. 34. GEDEN. History of the Hebrew Bible. $3.00. 35. GREGORY. Canon and Text of New Testament. $2.50. SCRIVENER. Introduction to Criticism of New Testament. 2 vols. $6.00. 36. CHAMBERS. Companion to R. V. of Old Testament. $1.25. LIGHTFOOT, TRENCH, ELLICOTT. Revision of the N. T. $2.50. 41. Cambridge Companion to Bible. $1.50. Cambridge Bible for Schools. About 40 vols. $40.00. Lutheran Commentary on New Testament. 6 vols. $9.00. BENGEL. Gnomon. 3 vols. $6.00. MEYER. New Testament, 11 vols. $33.00. GODET. Luke, John, Romans, Corinthians, o vols. $18.00. KEIL and DELITZSCH. On Old Testament. 27 vols. $60.00. 47. STANLEY. Lectures on Jewish Church. 3 vols. $7.50. ROBERTSON. Early Religion of Israel. 2 vols. $2.00. McCURDY. History, Prophecy and Monuments. 3 vols. $9.00. 48. ROGERS. Babylonia and Assyria. 2 vols. $5.00. BREASTED. Ancient Egyptians. $1.25. RAWLINSON. Seven Monarchies. 7 vols. $10.50. 51. SCHUERER. History of New Testament Times. 5 vols. $8.00. 52. ANDREWS. Life of Our Lord. $2.50. EBRARD. The Gospel History. $2.50. ELLICOTT. Life of Our Lord. $1.50. 53. CADMAN. Christ in the Gospels. $1.50. 54. FARRAR. Life of St. Paul. 2 vols. $3.00. FARRAR. Early Days of Christianity. 2 vols. $3.00. 57. OEHLER. Biblical Theology of Old Testament. $3.00. PIEPENBRING. Theology of Old Testament. $1.50. 58. ORELLI. Old Testament Prophecy. $2.25. HENGSTENBERG. Christology of Old Testament, 4 vols. $9.00. A PASTOR'S LIBRARY COSTING $1000.00. 285 KURTZ. Sacrificial Worship in Old Testament. $2.50. GODET. Biblical Studies in Old Testament. $2.00. 59. BERNARD. Progress of Doctrines in New Testament. $1.50. LECHLER. Apostolic and Post.Apostolic Times. 2 vols. $5.00. NEANDER. Planting and Training of Christian Church. $2.00. 60. BRUCE. The Kingdom of God, etc. $2.00. STALKER. Christology of Jesus. $1.50. SM EATON. Atonement as Taught by Apostles. $3.00. WHITELAW. Divinity of Jesus, etc. $1.00. BLACKSTONE. Jesus is Coming. 50 cents. 62. BECK. Outlines of Psychology. $2.00. HEARD. The Tripartite Nature of Man. $2.50. 64. CLARKE. Ten Great Religions. 2 vols. $4.00. HARDWICK. Christ and Other Masters. $3.00. 71. FREEMAN. Methods of Historical Study. $2.00. 72. SCHAFF. Church History. 8 vols. $32.00. 75. BURNS. First Three Christian Centuries. $1.50. CRUTTWELL. Literary History of Early Christianity, 2 vols. $5.00. 76. HARDWICK. Middle Ages. $3.00. 77. SEEBOHM. Protestant Revolution. $1.25. HAGENBACH. Church in 18th and 19th Centuries. 2 vols. $5.00. 85. CUBBERLEY. Syllabus of Lectures on History of Education. $2.50. 88. LEA. History of the Inquisition. 3 vols. $7.50. 90, LANDON. Manual of Councils. 2 vols. $2.50. 94. DONALDSON. Five Great Oxford Leaders. $2.00. 122. SEEBERG. History of Doctrines. 2 vols. $5.00. 125. SMITH and WACE. Dictionary of Christian Biography. 4 vols. $20.00. Very valuable. 129. Ante-Nicene Fathers. 10 vols. $30.00. Nicene and Post-Nicene. I. Series. 14 vols. $56.00. II. series. 14 vols. $56.00. 149. SCHAFF. Creeds of Christendom. 3 vols. $12.00. 150. SMITH and CHEETHAM. Dictionary of Christian Antiquities. 2 vols. $7.00. 163. VAUGHAN. Hours With the Mystics. 2 vols. $3.00. TULLOCH. Religious Thought in Britain in 19th Century. $1.50. LICHTENBERGER. German Theology in 19th Century. $4.00. 286 CONCLUSION. 168. EBRARD. Apologetics. 3 vols. $6.75. CHRISTLIEB. Modern Doubt and Christian Belief. $3.00. ROGERS. Superhuman Origin of the Bible. $2.00. LUTHARDT. Fundamental Truths. $2.00. LUTHARDT. Saving Truths. $2.00. LUTHARDT. Moral Truths. $2.00. 173. MASON (Episc.) The Faith of the Gospel. $1.50. FIELD (Meth.) Christian Theology. $1.50. VAN OOSTERZEE (Dutch Ref.) Christian Dog. 2 vols. $5.00. STEARNS (Cong.) Present Day Theol. $2.50. HODGE (Presb.) Outlines of Theol. $2.50. JACOBS (Luth.) Summary of Faith. $3.00. STRONG (Bapt.) Systematic Theol. 3 vols. $7.50. 182. RAND. The Classical Moralists. $3.00. 183. DORNER. Christian Ethics. $3.00. 187. DUPANLOUP. Ministry of Catechising. $2.00. 191. PROCTOR. Hist, of Book of Common Prayer. $3.00. 192. JULIAN. Diet, of Hymnology. $6.00. 194. MATHEWS. Oratory and Orators. $2.00. WILKINSON. Modern Masters of Pulpit Discourse. $2.00. 202. FUNK and WAGNALLS. World's Great Sermons. 10 vols. $2.50. FUNK and WAGNALLS. Modern Sermons by World Scholars 10 vols. $2.50. 206. DENNIS. Christian Missions and Social Progress. 3 vols $7.50. 207. FREEMANTLE. World as Subject of Redemption. $2.50. GIDDINGS. Elements of Sociology. $1.25. GIDDINGS. Principles of Sociology. $3.00. GIDDINGS. Descriptive and Historical Sociology. $1.75. BLACKMAR. Elements of Sociology. $1.25. DEALY and WARD. Text-Book of Sociology. $1.50. § 220. A Prayer Before Study. O God, the Fountain of all wisdom, in a deep sense of my own ignorance, and of the great charge which lies upon me, I am constrained to come often before Thee, from whom I have learned whatever I know, to ask that help without which I shall disquiet myself in vain ; most A PRAYER BEFORE STUDY. 287 humbly beseeching Thee to guide me with Thine eye, to enlighten my mind, that I may see myself, and teach others the wonders of Thy law ; that I may learn from Thee what I ought to speak and think concerning Thee. Direct and bless all the labors of my mind, give me a discerning spirit, a sound judgment, and an honest and religious heart. And grant that, in all my studies, my first aim may be to set forth Thy glory, and to set forward the salvation of mankind; that I may give a comfortable account of my time at the great day, when all our labors shall be tried. And if Thou are pleased that by my ministry sinners shall be converted, and Thy Kingdom enlarged, give me the grace of humility, that I may never ascribe the success to myself, but to Thy Holy Spirit, which enables me to will and to do according to Thy good pleasure. Grant this, O Father of all light and truth, for the sake of Jesus Christ. Amen. Bishop Wilson. INDEX. Abarbanel, I. 210 Abbot, Ezra, I. 182, 200 Abbot, I. K., I. 282 Abelard, I. 98 Abelard, life of, II. 83 Aben Ezra, I. 130 Activity and religion, I. 42 Adam, J., I. 283 Adventists, II. 105 Aesthetics, I. 79, 80, 96 Ahlfeld, I. 67 Aids to study of Bible, I. 119— 121, 153 Africa, Church Fathers of, II. 98 Albrights, II, 109 Alexander, J. A., I. 64, 273, 276, 277, 279, 280 Alexander, R. L., I. 278 Alexandrian Canon, I. 166 Alford, 1. 64, 142, 200, 203, 273, 278 Alfred, life of, II. 83 Alquin, life of, II. 83 Altar and Pulpit, II. 235 Ambrose, I. 22, 272 Ambrose, life of, II. 82 Anabaptists, II. 105 Analogy of faith, I. 241-244 Ancient History, I. 160 Ancient Church History, II. 71 Ancient Liturgies, II. 206, 207 Andrea, I. 64 Andre wes, I. 66 Angels, books on, II. 47 Anglican Church, II. 105 Anglo-Catholics, II. 105 Angus, I. 120, 176 Anselm, I. 98 Anselm, life of, II. 83 Ansgar, life of, II. 83 Anthropology, II. 147, 162, 196 Antiquities, biblical, 1. 121, 145 —153 Antiquities, literature of, I. 153 —160 Antiquities, ecclesiastical, II. 119—121 Anti-theism, I. 107 Apocrypha, I. 113 Apocryphal Books, ofO. T., I. 118, 166 Apollinarianism, I. 115 Apologetics, I. 45, 73; II. 131 —141 Apologetics, scheme of books on, II. 277 Apostles, life of, II. 25, 33 Apostles, books on, II. 82 Appropriation of Knowledge, I. 52, 53 Aquinas, life of, II. 83 Arabic, I. 133, 135, 137 Aramaic, I. 122, 134, 137 Archaeology, biblical, I. 121, 145—153 Archaeology, scheme of books on, II. 272 Archaeology, literature of, I. 153—160, 286 Archaeology, ecclesiastical, II. 118—121, 277 Architecture, I. 79; II. 213 Architecture, books on, II. 73 Argyll, Duke of, I. 104 Arianism, I. 98 Aristotle, I. 74, 81, 82, 89 Arminians, II. 105 Armstrong, I. 155 Arndt, I. 66, 67 Arnold, Thomas, life of, II. 85 Arnot, I. 276 290 INDEX. Arrangement of books, I. 20 Arrangement of a theological library, II. 271—279 Art, religion as, I. 39 Art, Christian, II. 119—121,214 —216 Arts, Fine, I. 79, 80 Arts, books on, II, 81 Asia Minor, Church Fathers of II, 98 Associates, Choice of, I. 61 Assyrian, I. 133 Assyrian books on religion, II. 80 Assyriology, I. 135 Athanasius, life of, II. 82 Atheism, literature on, I. 106, 107 At water, I. 155 Auberlen, I, 283 Augustine, I. 22, 58, 64, 66, 98, 272; II. 116 Augustine, life of, II. 83 Ayre, I. 176, 206 Baedeker, I. 157 Babylon, books on religion of, II. 80 Bacon, I. 54, 82 Baer, I. 88, 201 Bagster, I. 144, 205 Bain, I. 72, 89, 105 Balfour, I. 106 Ball, I. 286 Baptists, II. 105, 106, 161 Barnes, I. 273, 277 Barnum, I. 119, 153 Bartlett, I. 157, 180, 287 Bascom, I. 104, 105, 106 Basil the Great, life of, II. 82. Baumgarten, I. 280 Baxter, I, 63 Baxter, W. L., I. 180 Beck, I. 63, 64 Bede, life of, II. 83 Beet, I. 273, 281 Bellarmine, II. 116 Beneke, I. 89 Bengel, I. 64, 193, 197, 198, 216, 272, 278 Bengel, life of, II. 84 Bennett, I. 287 Berkeley, I. 89 Berliner, I. 203 Bernard, of Clairvaux, I. 64, 98 Bernard, life of, II. 83 Besant, I. 156 Besser, I. 67 Be van, I. 278 Beza, I. 196, 197 Bible Societies, books on, II. 74 Bible, contents of, I. 113 Bible, commentaries on, I. 267 —284 Bible, hints for study of, I. 115 —119 Bible, inspiration of, 1. 113 — 115, 251—266 Bible, study of, I. 285, 286 Biblical Characters, books on, II. 29. Biblical theology, II, 34—50 Biblical theology, scheme of books on, II. 274 Bibliography, I. 20, 30 Bickell, I. 135 Bickersteth, I. 29, 64 Bingham, II. 121 Biography, books on, I. 64—66; II. 82-85 Biography, value of, I. 64—66; II. 185, 186 Biography, scheme of books on, II. 277 Birks, I. 104, 206, 277 Bissell, I. 153, 180 Blackie, I. 29, 106 Blass, I. 286 Bleek, I. 177, 178 Blunt, I. 273 Bockhart, I. 152 Boehme, I. 64 Boettcher, I. 135 Bogatzky, I. 66 Bohemian Brethren, II. Ill Boise, I. 273, 280 Bomberg, I. 187, 202 Bonar, I. 66, 275, 276 Bonaventura, life of, II. 83 Boniface, life of, II. 83 INDEX. 291 Books, on Theol.Encycl., I. 21 —29, 284, 285; on Methodol- ogy I. 29, 30; on Bibliogra- phy, 1.30, 31; on Ministerial Ed., I. 63—67, 284; on Biog- raphy, I. 64-66; II. 82-85; on Devotion, I. 66, 67; on Theol. and Sciences, I. 104; on Theol. and Philosophy, I. 105; on Ency. of Philosophy, I. 105; on Psychology, I. 105, 106; on Logic, I. 106; on Mor- al Phil., I. 106; on tenden- cies of day, I. 106, 107; on hist, of Eationalism, I. 107; on hist, of Philosophy, I. 107; on Bibles, 1. 119, 285; on Diet, of Bible, I. 119, 120, 153, 286; on Concordances, I. 120; on Aids to Bible, 1. 120, 121, 153; on Hebrew Grammars, 1. 135, 136, 286; on Hebrew Lexi- cons, 1. 136, 286; on Aramaic, 1. 137; on Post-Bibl. Hebrew, I. 137; on Syriac, I. 137; on Arabic, I. 137; on Samaritan, I. 137; on Ethiopic, I, 137; on Assyrian, 1. 138; on Egyp- tian, I. 138; on Grammars N. T. Greek, 1. 142, 143, 286; on N. T. Greek Lexicons, I. 144; on N.T. Greek Concordances, I. 144, 286; on N. T. Greek Helps, I. 145; on Bibl. Arch., I. 153, 160, 286; on Bibl. Introduc, I. 176—182, 287; on Bibl. Crit., I. 201—207, 287, 288; on Bibl. Herm., I. 266; on Commentaries, I. 273—284; on Sacred History, II. 28—33; on Bibl. Theol. of O. T., II. 45—48; on Bibl. Theol. of N. T. II. 48—51; on Church History, II. 70 — 73; on Historical Fiction, II. 85—89; on History of Doc- trine, II. 92-94; on Patris- tics, II. 99, 100; on Symbol- ics, II. 117, 118; on Creeds, II. 117, 118; onEccles. Arch., II. 121; on Apologetics, II. 135, 136, 137—141; on Dog- matics, II. 155-165; on Eth- ics, II. 169—173; on Practical Theol. , II. 179—182; on Evan- gelistics, II. 186-188; on Diaconics, II. 197; on Inner Mission, II. 198; on Sociol- ogy, II. 198; on Catechetics, II. 203; on Pedagogics, II. 204; on Liturgies, II. 207, 229, 230; on Homiletics, II. 251, 252; on Pastoral Theol- ogy, II. 255; on Church Pol- ity, II. 262; Arrangement of , II. 271—279 Bosanquet, I. 266 Bossuet, life of, II. 84 Bo wen, I. 105, 106 Bowne, I. 89, 106 Brainerd, I. 64 Breithaupt, I. 24 Bridges, C, I. 63 Briggs, I. 128, 136, 180, 206, 208, 210, 287 Broadus, I, 273, 279 Broad Church, II. 106, 108 Brown, J., I. 63 Brown, I. 89 Bruce, I. 273, 280 Bruder, I. 144 Buchanan, I. 106 Buddeus, I. 24 Buhl, I. 179 Bull, I. 101 Bullinger, I. 23 Bunsen, I. 64 Bunsen, life of, II. 85 Bunyan, I. 66 Burder, I. 63 Burr, I. 104 Burt, N. C, I. 155 Burt, I. 107 Burton, I. 143, 279 Bushnell, I. 105 Bushnell, life of, II. 85 Butler, I. 105 Buttmann, I. 143 Buxtorf, I. 131 292 INDEX. Cadman, T. 279 Caird, I. 105 Cairns, I. 107 Calderwood, I. 104, 105, 106 Calixtus, I. 64 Calixtus, life of, II. 84 Calvin, I. 99, 272 Calvin, life of, II. 84 Calvinism, I. 40, 75, 101; II. 106, 107 Calvinism, five points of, I. 106 Cambridge Bible, I. 273 Cambridge Companion, I. 120, 153, 176 Cambridge Greek Test. I. "[78 Campbell, I. 64 Campbellites, II. 106 Candlish, I. 64 Candlish, II. 85 Canon, I. 113, 115, 164—167, 179, 180 Canonics, I. 121, 161, 163—167, 179, 180 Cappel, I. 131, 187 Carey, I. 64 Caspari, I. 160, 273, 280 Catacombs, books on, II. 74, 121 Catharine of Sienna, life of , II. 84 Catechetical Schools, I. 50 Catechetics, II. 198—204 Catechetics, scheme of books on, II. 278 Catechisms, II. 201 Cathedrals, books on, 11. 74 Catholicism, Roman, II. 103 Catholic Apostolic Church, II. 109 Cave, on value of Theol. Ency . , I. 18, 19; on Methodology, I. 20; criticism on, I. 28, 29; on value of theol. study, I. 46, 47; on formation of char- acter, I. 58, 59; on theology as a science, I. 72; on class- ification of knowledge, I. 78; on utility of study of Exeg. Theol, I. 112, 113; on study of Hebrew, I. 126; on Greek Canon, I. 166; works on Crit- icism, I. 181; on Bibl. Her- meneutics, 1.208; on Church History, II. 53; on History of doctrine, II. 90; on study of Systematic Theology, II. 130 Cellerier, I. 212, 266 Celibacy of Clergy, books on, II. 74 Chaldee, I. 137 Chalmers, I. 64 Chalmers, life of, II. 85 Character, formation of, I. 56 —62 Charity, books on, II. 74, 121 Charlemagne, life of, II. 83 Charteris, I. 179 Charts, books on, II. 78 Cheyne, I. 180, 273, 276, 277 Chemnitz, II. 116 China, books on religions of, II. 80 Choice of profession, I. 33 Christ, life of, II. 21, 23; II. 82 Christ, books on, II. 31, 50, 121 Christian art, II, 118—121, 228 Christian Scientists, II. 107 Christianity, I. 39 Christianity, characteristics of I. 45 Christianity, scheme of books on spread of, II. 274 Christlieb, I. 107 Christian Life, books on, II. 74 Christian Worship, II. 208—212 Christology, I. 115; II. 148 Christology, books on. II. 94, 162 Chronology, books on, II. 32, 81 Chrysostom, I. 22, 64, 272 Chrysostom, life of, II. 83 Church, and ministry, I. 44, 45 Church, books on, II. 50, 151, 163, 164 Church Polity, II. 119, 256— 262 Church Year, II. 219 INDEX. 293 Church History, II. 50—70 Church History, books on, II. 70—73, 160 Church History, scheme of books on, II. 274, 275 Church of England, II. 107 Clarke, I. 272 Classic Greek, I. 139 Classical Education, I. 76, 77 Clement of Alex., life of, II. 82 Codex, A, I. 190, 191; B, I. 190, 191; C, I, 190, 191; Sinaiticus, I. 184, 190, 191 Coleman, I. 155 Colet, life of, II. 84 Coligny, life of, II. 84 Comenius, life of, II. 84 Commentaries, I. 267, 284, 288 Commentaries, scheme of ar- rangement, II. 273 Commentary, rules for, I. 270. 271 Comparative Religions, II. 62, 63 Comparative Religions, books on, II. 79, 141 Comparative Symbolics, II. 104, 118 Composition, original, I. 55 Concordances, I. 136, 144 Conder, I. 153, 155, 156 Confessions, II. 102—104 Congregationalism, II. 108, 160, 261 Constantine the Great, life of, II. 82 Cook, I. 273 Cooke, I. 104 Cornell, I. 177 Councils, books on, II. 75, 102 —117 Cousin, I. 89 Covenant or Testament, I. 115, 116 Cowles, I. 273, 278 Cox, I. 276 Creation, books on, I. 104; II. 47 Credner, I. 178, 179 Creeds, books on, II. 75, 102 —117 Cremer, I. 27, 63, 141, 144 Crippen, II. 92 Criticism, biblical, I. 121, 161, 164; higher, I. 121, 168—174; textual, I. 121, 183 — 207; scheme of books on, II. 272 Cromwell, life of, II. 84 Cruden, I. 120 Crusades, books on, II. 75 Culture, general, I. 79, 80; im- portance of theological, II. 270; preparatory, I. 76 Cumberland Presbyterians, II. 108 Cunningham, II. 92 Curry, I. 276 Cursives, I. 190 Curtiss, I. 181, 182 Cyprian, life of, II. 82 Dale, I. 182, 284 Dalman, I. 137 Dante, life of, II. 83 Darbyites, II. 112 Darling, I. 30 Daub, I. 33 Davidson, A. B., I. 135, 273, 276, 283 Davidson, B., I. 136 Davidson, S., I. 177, 178, 179, 206 Davies, I. 136, 279 Davis, I. 286 Dawson, I. 104, 158 De Haas, I. 157 Deism, I. 93 Delitzsch, II. 138 Delitzsch, Franz, I. 159, 188, 201, 273, 274, 283; on O. T. History, II., 19 Denominations, books on his- tory, II. 73; scheme of books on, II. 275 Dennis, II, 187 Descartes, I. 83, 84, 89; II. 84 Deutsch, E., I. 64 Devotion, books on, I. 66, 67 294 INDEX. De Wette, I. 177, 178 De Witt, I. 276 Diaconics, II. 188—197 Dictation, I. 51 Dictionaries, Bible, I. 119—121, 153, 286 Dieffenbach, I. 67 Dillmann, I. 137, 275 Diman, I. 107 Diplomatics, I. 189; books on, II. 79 Disciples of Christ, II, 106 Discipline, II. 228 Discovery, Bible, I. 158, 159 Disputations, I. 52 Docetism, I. 115 Doctrinal Hermeneutics, I. 251 —266 Doctrine, in religion, I. 38, 39; in Christianity, I. 39; in Prot- estantism, I. 40; history of, II. 89—94; literature of, 92 Dods, I. 178, 273, 280 Doedes, I. 266 Dogmatics, II. 141—165; scheme of books on, II. 277, 278 Dogmas, II. 91 Dogmatic writers, II. 155 Domestic Antiquities, 1. 149,159 Donaldson, II. 93 Donehoo, I. 287 Douglas, I. 181, 277 Dowden, I. 284 Driver, 1. 135, 136, 177, 180, 202, 273, 275, 276, 286 Drummond, I. 27, 105, 284 Duncar, I. 65 Dunkers, II. 84 Dupanloup, life of, II. 84 Dutch Reformed, II. 108, 160 Eadie, I. 65, 206, 280, 281, 282 Easton, I. 119, 153 Ebionian, I. 115 Ebrard, I. 182, 273, 280, 283 Ecclesiastical Archaeology, II. 118 — 121; scheme of books on, II. 277 Ecclesiastical topics, books on, II. 79 Ecclesiology, books on, II. 94, 151, 164 Economics, II. 196 Eddy, Mrs., II. 107 Edersheim, I. 155, 159, 160 Education, general, I, 76, 77; books on, II. 75 Edwards, I. 157, 287 Egypt, books on religion of, II. 80; Church Fathers of, II. 98 Egyptian literature, I. 138 Eklund, I. 27 Elaboration of notes, I. 52, 53 Ellicott, I. 125, 142, 181, 207, 273, 280, 281, 282, 284 Elliott, I. 81 Elzevir, I. 197 Emotion and religion, I. 42, 43 Ency. Brit., I. 18 Ency. of Philosophy, I. 95, 105 Episcopalians, II. 109, 160, 258 Erasmus, I. 22, 65, 184; life of, II. 84 Erdmann, I. 107 Ernesti, I. 217 Erman, I. 138 Error, II. 154 Eschatology, books on, II. 50, 94, 152, 165 Ethics, Christian, II. 165—173, 195; literature of, II. 173; scheme of books on, II. 278 Ethiopic, I. 133, 137 Ethnography, I. 152 Eusebius, I. 152 Eutychianism, I. 115 Evangelical Assoc. II. 109 Evangelical Union, II. 109 Evangelistics, II. 182—188 Evolution, books on, I. 101 Ewald, I. 131, 135, 154 Examinations, I, 51 Exegesis, I. 122, 184, 267-273; literature of, I. 273—284; scheme of books on, II. 273 Exeg. Theol., I. 111—113, 121, 122; scheme of books on, II. 272 INDEX. 295 Exercise, I. 61, 62 Exploration, books on, I. 157, 158 Exposition of Scripture, I. 270 —273 Fairbairn, P., I. 154, 266, 277, 282 Faith and Knowledge, I. 43 Falckenberg, I. 107 Farrar, A. S., I. 107 Farrar, F. W. I. 178, 266, 273 Fathers, use of in Criticism, I. 192—194; lives of II. 82; Apostolic, II. 96—99; Ante- Nicene, II. 96—99; Nicene and Post-Nicene, II. 96—99 Fausset, I. 153, 273, 274 Fenelon, I. 63; life of, II. 84 Fichte, I. 85 Fiction, historical, books of, II. 85—89; scheme of books on, II. 277 Field, I. 157, 288 Fine Arts, I. 79, 80 Finney, I. 65; life of, 11.85 Fish, I. 159 Fisher, I. 105, 107; II. 92 Fleming, I. 105, 106 Fletcher, life of, II. 84 Fliedner, I. 65 Flint, I. 107 Formal Ency., I. 18 Formation of Character, I. 59 —62 Foster, John, I. 63 Foster, I. 29 Fox, life of, II. 84 Francke, I. 24, 65, 67, 99 Francis of Assisi, life of, II. 283 Francke, life of, II. 84 Frank, I. 29 Free Baptists, II. 106 Free Church of Scotland, II. 109 Friends, choice of, I. 61 Friends or Quakers, II. 109 Fuerst, I. 136 Funcke, I. 67 Gardiner, I. 279, 283 Garrod, I. 288 Gaussen, I. 179 Gebhardt, I. 204, 205, 283 Geikie, I. 157 General Council, II. 110 General Synod, II. 110. Geography, Bibl., I. 148, 152, 153, 155, 159 Gerhard, John, I. 23, 66, 100, 274 Gerhardt, Paul, I. 66; life of, II. 84 German, study of, I. 133; theology, books on, II. 75 German Reformed Church, II. 109; Dogmatics, II. 159 Gerok, 67 Gesenius, I. 131, 136, 286 Gibson, I. 288 Gigot, I. 287 Ginsburg, I. 188, 202, 277, 288 Girdlestone, I. 181, 288 Glassius, I. 131, 142 Gloag, I. 178, 273, 280 Gnosticism, I. 115 God, doctrine of, books on, II. 49, 93, 144, 161 Godet, I. 182, 273, 279, 281, 287 Goethe, I. 35 Goodwin, I. 145 Goulburn, I. 66 Gould, I. 279 Government, Church, II. 256 —262 Grammatical Hermeneutics, I. 224—232 Grau, I 27, 180 Gray, I. 104, 288 Greek, 122; importance of study of, I. 124, 125; characteristic of Hellenistic, I. 138—140; books on N. T. Greek, I. 142 145 Greek Canon, I 166 Greek Church, II. 102, 103 Greek Testament, I. 203—207 Greeks, books on religion of, II. 80 Green, T. H., I. 106 296 INDEX. Green, W. H., I. 135, 181,273, 276, 287 Green, S. G., I. 142 Green, T. S., I. 207 Gregory the Great, I. 22; life of, II. 83 Gregory of Nazianzus, life of, II. 82 Gregory of Nyssa, life of, II. 82 Gregory, C. R., I. 200, 201 Gregory of Tours, life of, II. 83 Griesbach, I. 193, 198 Grotius, life of, II. 84 Guericke, I. 179 Guth, I. 63 Guthrie, I. 65 Guyon, Madame, life of, II. 84 Gnyot, I. 104 Hackett, I. 273, 280, 282 Hadley— Allen, I. 145 Haevernick, I. 177, 181, 273 Haggada, I. 209, 210, 211 Hagenbach, on importance of Theol. Ency., I. 18, 19, 114; work of, I. 25, 32, 33; study of theology, I. 33, 35, 46; minister as teacher, I. 38, 44; on O. T., I. 118; on Hist, of Doctrine, II. 92 Hahn, I. 198 Halacha, I. 209, 210, 211 Haley, I. 286 Hall, I. 65 Hall, Robert, life of, II. 85 Hamerton, I. 30 Hamilton, James, life of, II. 85 Hamilton, W., I. 53, 89, 90, 105, 106 Hammond, I. 185, 204 Hardshell Baptists, II. 106 Hare, I. 65 Harless, I. 26, 63 Harman, I. 176 Harmony of Gospel, I. 279; II. 32 Harms, C, I. 65, 67 Harms, T. I. 63 Harms, L., I. 65 Harnack, I. 27, 101 Harper, I. 135, 136, 143 Harper, H. A., I. 158 Harris, I. 89, 107 Hase, I. 48 Hastings, I. 286 Hatch, I. 144, 145 Hauck— Plitt— Herzog, I. 18, 154 Haupt, C, I. 63 Haupt, E., I. 283 Haven, I. 65, 105 Health, bodily, I. 61, 62 Heart, the, I. 43 Heathenism, I, 39 Heber, I. 65 Hebraisms, I. 140, 141 Hebrew, study of, I. 122, 123, 124; character of, I. 126—128 history of study of, I. 129 — 131; method of teaching, I. 132; grammars of, I. 135, 286; lexicons of, I. 136, 137, 286; Bibles, I. 187—189, 201, 202 Hegel, I. 85, 89 Heinrici, I. 28 Hellenistic Greek, I. 138—142 Helvetic Confessions, II. 107 Henderson, I. 277, 278 Hengstenberg, I. 65, 181, 273, 277, 283; life of, II. 85 Henry, M., I. 272 Herbart, I. 89 Herbert, I. 63 Herder, I. 25, 33, 63, 127, 160 Heresies, II. 75 Hermeneutics, I. 122, 207, 208; history of, I. 209—211; system of, I. 212—266; literature of, I. 266; scheme of books on, II. 273 Herrmann, I. 101 Hertwig, I. 179 Herzog, I. 18, 154 Heterodoxv, II. 153 Heurtley, II. 116 Hickie, 1.144 Hickok, I. 89, 106 High Church, II. 107 Higher Criticism, I. 161, 162, 168, 169, 287; of the O. T., I. INDEX. 297 170, 172; of the N. T., I. 172 —174, 180, 181, 182 Hilary of Poictiers, life of, II. 82 Hincmar, life of, II. 83 Hints for study, I. 52, 53 Historical Fiction, II. 85—89 Historical Hermeneutics, I. 233 —240; Theology, II. 17—60; scheme of books on, II. 273 —277 History, study of, I. 77; II. 196; books on, II. 79 Hobbes, I. 82 Hodge, C, I. 65, 273. 281, 282: life of, II. 85 Hoeffling, I. 285 Hofmann, I. 19, 26, 273 Holtzmann, I. 179 Holy Spirit, II. 163 Home Missions, II. 189, 197, 198 Homiletics, II. 231—252; scheme of books on, II. 278 Hood, E. P., I. 63 Hopkins, I. 106 Home, I. 176 Hort, I. 194, 201, 204, 206, 285, 287, 288 Hovey, I. 273 Huck, I. 279 Hudson, I. 144 Huguenots, books on, II. 76, 109 Hugo of St. Victor, I. 22 Hull, I. 157 Hume, I. 90 Humility, I. 58 Hunt, I. 107 Huntington, I. 66 Huntington, Lady, II. 110 Hurst, I. 30, 107 Huss, I. 65; life of, II. 84 Hymnology, books, on, II. 76, 230 Ideal, seek for high, I. 58 Immer, I. 266 Independents, II. 108 India, books on religions of, II. 80 Indians, books on religion of, II. 80 Indo-European, I. 127 Inner Mission, II. 189—195, 198; outline of, II. 192—195 Inspiration of Scriptures, I. 113—115, 251—266; books on, II. 139 Inquisition, books on, II. 76 Instruction, best method of, I. 50, 51 Interpretation, history and system of, I. 207—266; scheme of books on, II. 273 Introduction, Biblical, I. 121, 161—163, 175; scheme of books on, II. 272; books on, I. 176—182, 287; to theology, II. 271 Irving, life of, II. 85; II. 109 Irvingites, II. 109 Isagogics, I. 121, 161—163 Israel, history of, II. 18 Iverach, I. 104 Jacob, I. 137 Jacobus, I. 273, 275, 287 Jahn, I. 154 Janet, I. 106, 107 Jamieson, I. 274 Jelf, I. 145 Jennings, I. 276 Jerome of Prague, life of, II. 89 Jerome, I. 272; life of, II. 83 Jesuitism, Books on, II. 76 Jewish Hermeneutics, I. 209, 210 Johansson, I. 27 John, style of, I. 141 Johnson-Appleton, Cyclop., I. 18 Johnstone, I. 283 Jolley, I. 182 Jones, I. 114 Jowett, life of, II. 85 Judaism, I. 39; books on, II. 48 Julian the Apostate, life of, II. 82 298 INDEX. Kaehler, I. 29 Kaftan, I. 101 Kant, I. 84, 89, 99, 106 Kautzsch, I. 137, 287 Kay, I. 281 Keble, I. 65, 66 Keil, I. 155, 177, 266, 273, 275, 283 Kempis, I. 66; life of, II. 84 Kennedy, I. 287 Kennicott, I. 188 Kenosis theory, 1. 115 Kenyon, I. 288 Keris, I. 187 Kerr, I. 179 Kiepert I. 155 Kihn, I. 28 Kimchi, I. 130, 210 King, Starr, I. 58 Kingsley, I. 65 Kirkpatrick, I. 273 Kitchener, I. 155 Kitto, I. 65, 120, 154 Kleinert, I. 177 Knapp, I. 198 Knowledge, I. 41; and faith, I. 43; classification of, I. 78, 79 Knowling, I. 182 Knox, life of, II. 84 Koenig, I. 135, 177, 286 Krauth, I. 33, 34, 36, 55, 56, 80, 114, 119, 133, 285 Kuebel, I. 26, 274 Kuelpe, I. 105 Kuenen, I. 180 Kurtz, 1. 155 Kuyper, I. 284 Lachmann, I. 194, 199, 203 Ladd, I. 89, 105, 106 Lagarde, I. 188 Lambeth Articles, II. 107 Lane, I. 160 Lange, I. 19, 20, 26, 266, 273, 274 Lange, F. A., I. 107 Lange, J. I. 24 Languages, of Bible, I. 122, 123; study of, I. 123—126 Lansing, I. 287 Lardner, I. 101 Last Things, books on, II. 50, 165 Latin, study of, I. 133 Latter-Day Saints, II. Ill Laurie, I. 158 Law, religion as, I. 39 Leathes, 1. 182 Lechler, I. 273 Lecky, I. 107 Le Conte, I. 104 Lecture System, I. 51 Legends, books on, II. 77 Leibnitz, I. 84, 89 Leighton, I. 283 Leo the Great, life of, II. 83 Letteris, I. 202 Levita, I. 202 Levity of manners, I. 61 Lewis, I. 104, 273 Lexicons, I. 136, 144 Lias, I. 181, 273 Library, Scheme of theological, II. 271—279, 283 Lichtenberger, II. 93 Liddell, life of, II. 85 Liddon, 1. 107, 281, 288; life of II. 85 Lightfoot, I. 142, 182, 207, 273, 281, 282; life of, II. 85 Lindner, I. 27 Lindsay, I. 280 Literary Criticism, I. 162 Livingstone, I. 65 Liturgies, II. 204—230; Acts, II. 227; Scheme of books on, II. 278 Liturgy, II. 226 Locke, I. 89 Loehe, I. 63, 67 Logic, I. 95; books on. I. 106 Logical school of exegesis, I. 216 Lotze, I. 89, 105 Love of truth, I. 58 Low Church, II. 107 Lowe, I. 276, 278 Lowth, I. 160 Loyola, life of, II. 84 Luenemann, I. 142 INDEX. 299 Luke, style of, I. 140 Lumby, I. 179, 273 Luthardt, I. 27, 29, 101, 182, 273, 274, 280, 282; II. 83 Luther, I. 23, 65, 66, 98, 130, 272, 281, 285, 288; life of, II. 84 Lutheran Confessions, II. 103 Lutheran Conf . Writers, II. 110, 159 Lutheran Comm., I. 278. Lutheran Exegesis, I. 216 Lutheranism, I. 40, 75, 101; II. 110, 262 Lyon, I. 138. Maccoun, I. 286 Macgregor, I. 157 Maclear, I. 273 Macleod, I. 65 Macmillan, I. 104 Macpherson, I. 282 Madden, I. 160 Maimonides, I. 130, 210 Malcolm, I. 31 Malebranche, I. 100 Mandelkern, I. 136 Man, books on, II. 47, 93, 147, 162 Manning, life of, II. 85 Manuscripts, Hebrew, I. 186, 188; Greek, I. 191, 193 March, I. 66 Mark, Greek of, I. 141 Marti, I. 286 Martin of Tours, life of, II. 82 Martyrs, books on, II. 76 Mason, I. 63 Masora, I. 186, 187 Masoretes, I. 130, 187 Maspero, I. 160 Materialism, I. 92 Mathematics, study of, I. 77 Mathews, I. 63 Matthew, style of, I. 141 Mayor, I. 283 McClellan. I. 280 McClintock. I. 29, 154 McClymont, I. 179 McCosh, I. 89, 104, 107 McCurdy, I. 286 Mead, I. 181 Medieval Church History, books on, II. 72 Meditation, I. 62 Melanchthon, I. 23, 65, 285; life of, II. 84; advice of, II. 267 Menke, I. 155 Mennonites, II. 105, 110 Merrill, I. 157, 207 Metaphysics, I, 95, 96 Method of study, I. 52, 53; II. 265 Methodism, II. 110, 161 Methodology, I. 20; 11.265 Meyer, I. 142, 273, 278 Michaelis, I. 131, 160, 187, 202 Middleton, I. 145 Mill, John Stuart, I. 89, 106 Mill, John, I. 197 Miller, S., I. 63 Milligan, I. 182 Ministerial education, books on, I. 63-67, 284, 285 Ministerial office, character of, I. 36—38 Minister, as teacher, I. 40, 41; task of, I. 43, 44; relation to church, I. 44, 45; must be a student, I. 45—47, character of, I. 56 Ministry, internal vocation to, I. 33, 35, 37; motives to, I. 34—36; theol. School and, I. 48, 49 Miracles, books on, II. 140 Missionary, efforts, I. 75, 76; qualification of, II. 183 Missions, books on, II. 76 Mitchell, I. 176, 289 Mohammed, life of, II. 83 Mohammedanism, books on, II. 80 Molinos, II. 84 Mombert, 1. 207 Monastic orders, II. 77 Monod, I. 66 Monophysitism, I. 115 Moody, D. L., I. 285 Moon, I. 207 300 INDEX. Moore, I. 275 Moorehead, I. 296 Moral Philosophy, books on, I. 106 Moravians, II. Ill, 160 Morison, I. 279; II. 109 Morisonians, II. 109 Mormons, II. Ill Morris, I. 105 Mosheim, I. 24 Motives for ministry, I. 34—36 Moule, I. 273, 285 Moulton, I. 142, 286. Mueller, H., I. 67 Muhlenberg, I. 65 Multiple sense of Scripture, I. 218—228 Murphy, I. 273, 275, 276, 278 Murray, I. 157 Music, I. 79; II. 213, 227; books, II. 77 Mysticism, I. 100; books on, II. 77 Myths, II. 77 Nash, I. 287, Natural History, I. 148, 149, 159 Natural Theology, books on, II. 138 Naturalistic exegesis, I. 217 Naville. I. 107 Neale, I. 276 Neander, I. 65 Neil, I. 160 Nestle, I. 137, 188, 288 Nestorianism, I. 98, 115 Newman, II. 93 New Testament, I. 115—119; Greek of, I. 140, 141, 286; canon of, I. 167; criticism of, I, 172, 182; introduction to, I, 178, 179; textual criticism I. 189—201, 203—207; com- mentaries on, I. 278—284; times of, II. 27; biblical the- ology of, II. 39—50 Nichols, I. 137 Nicol, I. 158, 286 Niebuhr, I. 56, 160 Noeldeke, I. 138 Nominalism, I. 81 Nowack, I. 287 Offerings, I. 150 Old Catholics, II. Ill Old Testament, study of, I. 116, 117; contents of, I. 117, 118; canon of, I. 164, 165; criticism of, I. 170, 172, 180, 181; introduction to, I. 178; textual criticism of, I. 186 — 189, 201—203; commentaries on, 273—278; philology, I. 286; history of, 11. 20, 21; biblical theology of, II. 34— 50 Oliphant, I. 158 Olshausen, I. 273 Ontology, I. 95, 96 Order of Service, II. 222—225 Orelli, I. 274 Origen, life of, II. 82 Original Texts, scheme of books on, II. 272 Original composition, I. 55 Orthodoxy, II. 153 Ottley, I. 287 Oxford Helps, I. 120, 153, 176 Oxford Leaders, life of, II. 85 Palaeography, I. 189, 190, 207 Palestine, Church Fathers of, II. 98 Paley, I. 101, 182 Palmer, I. 67 Palmer, E. H., I. 155, 156 Pantheism, I. 94, 107 Papacy, II. 77 Pareau, I. 266 Park, E., I. 63 Parker, J., I. 63 Pascal, I. 100 Pastor, studious habits of, I. 45 — 47; select library of, II. 279 283 Pastoral Theology, II. 252— 255; literature, II. 255; scheme of books on, II. 278 INDEX. 301 Patristics, II. 95—100; litera- ture of, II. 99, 100; scheme of books on, II. 276 Patrology, II. 95 Paul, style of, I. 141; life of, II. 82 Peake, I. 286 Pedagogics, II. 202 Pelagius, I. 98 Peloubet, I. 153 Pelt, I. 26 Perowne, I. 274, 276 Persecutions, II. 77 Pessimism, I. 107 Petermann, I. 137 Petrie, I. 158 Pfaff, I. 24 Phelps, I. 30 Philippi, I. 65, 273, 281 Philo, I. 210 Philology, 1.77, 121; books on, II. 79; scheme of books on biblical, II. 272 Philosophical Ethics, II. 167; literature of, II. 172, 173 Philosophical Systems, I. 59, 86—91 Philosophy and Theology, I. 80—96; II. 81; books on, I. 105; II. 80 Physical Geog., I. 159 Pietism, I. 99, 100 Pietistic Exegesis, I. 216 Planck, I. 266 Plath, I. 27 Plato, I. 89 Plitt, I. 1—8, 154 Plummer, I. 273, 279 Plumptre, I. 179, 273 Plymouth Brethren, II. 112 Pneumatology, books on, II. 94, 150, 163 Poetry, II. 213 Polemics, I. 74 Political Antiquities, I. 149, 160 Politics, II. 196 Poole, I. 272, 274 Port Royalists, books on, II. 77 Porter, I. 30, 89, 90, 106 Porter, J. L., I. 158 Positivism, Churchly, I. 101 Potter, I. 284 Practical Theology, II. 178— 200; literature of, II. 179— 182 Praetorius, I. 137 Prayer, 59, 62 Preparation for lectures, I. 52, 53 Presbyterianism, II. 112, 161, 260 Price, I. 287 Primitive Methodists, II. 110 Prince, I. 289 Prophecy, books on, II. 46, 140 Protestantism, I. 40; scholastic, age of, I. 75 Psych. Hermeneutics, I. 222 — 224 Psychology, I. 95; books on, I. 105, 106 Pulpit and Altar, II. 235 Pulpit Commentary, I. 274 Pusey, I. 65, 181, 273, 278; life of, II. 85 Pusey ites, II. 105 Quakers, II. 109 Quesnel, I. 272 Quietism, books on, II. 77 Raaz, I. 155 Rabanus Maurus, life of, II. 83 Rabbinic, I. 134 Raebiger, I. 26, 114, 125, 134 Rambach, I. 216 Ramsay, I. 158, 159, 160 Rashi, I. 210 Rationalism, I. 75, 97—99, 101 Rawlinson, I. 104, 158, 160 Reading, aloud, I. 62; rules for, I. 53, 54 Readings, various, I. 185, 186 Realists, I. 81 Redpath, I. 144 Reformation, theology of, I. 74; hermeneutics of, I. 215; books on, II. 72 302 INDEX. Reformed Church, II. 108 Reformed Confessions, II. 103, 104 Reformed Episcopal, II. 112 Reformed Exegesis, I. 216 Reid, I. 89 Reland, I. 152 Religion, forms of, I. 39, 41 — 43; characteristics of, I. 45; books on, II. 81; and science, books on, II. 140; scheme of books on history of, II. 274 Religious tendencies, I. 97 — 100 Remonstrants, II. 105 Rendall, I. 283 Renouf, I. 138 Repetition, value of, I. 52, 53 Reuchlin, I. 130 Reusch, I. 104 Reuss, I. 141, 178, 179, 180 Rhetoric, I. 79, 80 Rice, I. 153, 176 Riehm, I. 154, 178, 273 Riggs, I. 137 Rishell, I. 181 Ritschl, I. 101 Ritter, I. 152 Roberts, I. 30, 207 Robertson, F. W., I. 65 Robertson, G. C, I. 285 Robertson, James, I. 178, 181 Robinson, I. 136, 144, 154, 159, 273, 279 Robinson, T., I. 282 Romanism, I. 40 Romans, book of religion of, II. 80 Rosenkrantz, I. 25 Rossi, De, I. 188 Rothe, I. 26 Rousseau, I. 44 Royce, I. 105 Rupprecht, I. 181, 287 Ryland, I. 106 Ryle, I. 180, 273 Saadia, I. 210 Sabbath, books on, II. 46 Sacred Antiquities, I. 149, 150, 155 Sacred History, I. 151; II. 18 —30; books on, II, 28—33; scheme of books on, II. 273 Sacred Seasons, II. 229 Sacrifices, books on, II. 46 Sadler, I. 273, 278 Saints, books on lives of, II. 78 Sales de, life of, II. 84 Salmon, I. 179, 273 Samaritan, I. 133, 137 Sanday, I. 182, 273, 282 Sanscrit, I. 133 Saracens, books on, II. 78 Savonarola, I. 65; life of, II. 84 Savoy Declaration, II. 108 Sayce, I. 138, 159, 160 Schaefer, I. 27 Schaff, on method, I. 20 ; work of, I. 29, 64, 120, 145, 153, 158, 204, 278, 285; on relig- ion, I. 43, 45; on study, I. 53; on theology, I. 71; on scholasticism, I. 74; on translations, I. 126 ; on N. T. style, I. 141; on introduc- tion, I. 162 ; on canonicity, I. 164; on criticism, I. 169, 170, 174 ; on various read- ings, I. 185 ; on use of fath- ers, I. 192; on church his- tory, II. 56, 57, 59, 65 Schaff— Herzog, I. 18, 154 Scheele, I. 27 Schelling, I. 85 Scheme of Study, II. 266 Schleiermacher, I. 21, 25, 64, 66, 85, 89, 101, 107 ; life of, II. 85 Schmauk, I. 181 Schmiedel, I. 142 Schmoller, I. 144 Schopenhauer, I. 89 Scholasticism, I. 74, 81 ; books on, II. 78 Scholz, I. 199 Schoolman, books on, II. 78 Schott, I. 198 Schuerer, I. 209 INDEX. 303 Schultz, I. 27 Schultze, I. 37 Schulze, I. 27 Schumacher, I. 158 Schwartz, I. 66 Schwegler, I. 107 Science, theology is a, I. 71, 72 Sciences, Natural, study of, I. 77; classification of, I. 78; books on, I. 104; II. 81; and religion, II. 140 Scientific tendency, I. 97—100 Scott, I. 272 Scriptures, I. 113; no multiple sense of, I. 218—220 Scriptural Hermeneutics, I. 241 —250 Scrivener, I. 203, 205, 207 Scriver, I. 67 Seasons, Sacred, I. 150 Seeberg, II. 93 Seiss, I. 67, 284 Self-examination, I. 59 Self-knowledge, I. 59 Semitic languages, I. 126, 127 Semler, I. 24, 170, 217 Sensuality, must be avoided, I. 59, 60 Separate Baptists, II. 106 Septuagint, I. 139, 166, 188, 202, 203 Sermon, II. 236 Services, Chief, 11. 220 Seventh-day Baptists, II. 106 Shairp, I. 104 Shakers, II. 113 Sharpe, I. 276 Shedd, I. 273; 11.93 Shields, I. 104 Siegfried, I. 136, 137 Simcox, I. 143, 273, 284 Simon, I. 170 Sin, books on, II. 49 Six principle Baptists, II. 106 Smith, G. A., I. 156 Smith, H. B., I. 36, 56, 58, 66; apologetics of, II. 133, 134 Smith, H. P., I. 289 Smith, J., I. 159 Smith, R. P., I. 274, 278 Smith, W., I. 120, 153, 154 Smith and Cheetham, II. 226 Smith, W. R., I. 180 Smyth, I. 106 Social Antiquities, I. 149 Socin, I. 137 Socinianism, II. 113 Sociology, II. 195—198 Sonnenschein, I. 31 Sophocles, I. 145 Soteriology, books on, II. 94, 158, 163 Sources, books on, II. 78 Speaker's Commentary, I. 274 Spencer, H., I. 89, 106; on classification of sciences, I. 78 Spener, I. 24, 66, 67, 99; life of, II. 84 Spinoza, I. 84 Spiritualists, II. 113 Spurgeon, I. 270, 271, 276, 285; life of, I. 85 Spurrell, I. 275 Stade, I. 136 Stanley, I. 156, 273; on church history, II. 53 Stapfer, I. 159 Starbuck, I. 285 Starke, I. 272 Statistics, II. 122; scheme of books on, II. 277 Stearns, I. 178 Stebbins, I. 181 Steindorff, I. 138 Stephens, I. 196 Stevens, I. 279 Stewart, Dugald, I. 89 Stewart, R. L., I. 287 Stier, I. 66, 206, 273 Stirling, I. 105 Strachey, I. 277 Strack, I. 26, 136, 137, 178, 188, 202, 273, 274 Strong, I. 120, 154, 227 Stuart, I. 180, 273, 277, 278 Stuart, A. Moody, I. 277 Stuckenberg, I. 105 Student, the Christian, I. 56 — 62 ; attitude to philosophy, I. 102, 103 304 INDEX. Study of Bible, I. 285, 286 Study of theology, I. 48, 52; scheme of study, II. 266 Sully, I. 107 Sunday School, books on, II. 78; work of, II. 202, 203, 204 Supernaturalism, I. 99 Superstition, books on, II. 78 Swedenborg, II. 85, 113 Swedenborgianism, II. 113 Swete, I. 189, 203, 289; II. 93 Symbolics, II. 101—117; liter- ature of, II. 117, 118 Symbolism, I. 40; literature of , II. 230 ; scheme of books on, II. 276 Synodical Conference, II. 110 Syria and Mesopotamia, church fathers of, II. 98 Syriac, 133, 137 Systematic theology, II. 127 — 158; literature of, II. 159— 165 Tables, books on, II. 78 Tale-bearing, I. 61 Talmudists, I. 130 Targum, I. 131 Tauler, life of, II. 84 Taylor, I. 67 Taylor, Isaac, I. 160 Terry, I. 266, 273 Tertullian, life, of, II. 82 Testament or Covenant, I. 116, 117 Teutons, books on religion of, II. 80 Text, II. 237 Textual criticism, I. 168, 183— 207, 288; canons of, I. 194— 196 ; literature of, I. 201—207, 288 Textus Receptus, I. 196, 197 Thayer, I. 142, 144, 284 Thiele, I. 198, 202, 206 Theism, literature of, I. 106, 107 Theme, II. 239 Theodore of Mops., II. 83 Theodoret, life of, II. 83 Theology, biblical, II. 34—50 Theology, scheme of introduc- tion to, II. 271 Theol. Ency., definition of, I. 17—19; place in study of theology, I. 19; method of, I. 21; history of, I. 21—31; literature of, I. 21—31, 284, 285 ; divisions of , I. 31, 32; importance and utility, I. 18, 19 Theol. Handkatalog, I. 284 Theological School, I. 48—52 Theological study, I. 45 — 47; importance of, II. 270 Theology, science of, I. 48, 71, 72; art of, I. 72; usage of word, I. 73; treatment of, I. 73, 74; scholastic age of, I. 74; in Reformation, I. 74; in Post-Ref., I. 75, 76; as related to culture, I. 76; to fine arts, I. 79, 80; to philos- ophy, I, 80—91 ; tendency of, I. 97 — 102; divisions of, I. Ill, 112 Thirty-nine Articles, II. 107 Tholuck, I. 66, 67, 273 Thomas a Becket, life of, II. 83 Thomas, I. 277 Thomasius, II. 93 Thompson, I. 159 Thompson, I. 207 Thorns, I. 120 Thomson, I. 106 Tibbals, I. 30 Times of N. T., books on, II. 33 Tischendorf, I. 182, 184, 199, 203, 204, 205 Tittmann, I. 198 Tobacco, use of, I, 60 Tobler, I. 156 Todd, I. 66 Topography, biblical, I. 148, 156 Toy, I. 289 Tractarians, II. 105 INDEX. 305 Tractarianism, books on, II. 78 Travel, works of, I. 157, 158 Tregelles, I. 200, 204, 205 Trench, I. 145, 207, 208 Trent, council of, I. 75 Trinitarian Controversy, I. 101, 102 Trinity, II. 1-45, 146 Tristram, I. 157, 158, 159 Trumbull, I. 157, 159 Tulloch, I. 105 Turanian languages, I. 127 Turpie, I. 137 Ueberweg, I. 106, 107 Uhlemann, I. 137 Uhlhorn, I. 64 Ulfllas, life of, II. 82 Ultramontanism, II. 114 Uncials, I. 190 Unionism, I. 101 Unitarianism, II. 115 United Brethren, II, 111 Unity in sense of Scripture, I. 210 Universalists, II. 114 Universities, mediaeval, I. 50 University, I. 50—52 Ur, I. 128 Urquhart, I. 287 Van Dor en, I. 279, 280 Van Lennep, I. 160 Van Oosterzee, I. 273 Various Headings, I. 185, 186 Vaughan, I. 282, 283 Velde, van de, I. 156 Versions, I. 191, 192 Vilmar, I. 66, 274 Vincent, I. 282, 288, 289 Vitringa, I. 152 Vocation, internal, I. 33 Volck, I. 26 Vulgate, I. 166 Wace, I. 107 Walch, I. 24 Walsh, I. 159 Walton, I. 187 Warfield, I. 205 Warren, I. 156, 157 Waterland, I. 101 Watkins, I. 182 Watson, I. 286 Wattenbach, I. 207 Watts, I. 181 Weber, I. 285 Webster, I. 145, 278 Weidner, I. 121, 142, 160 Weimarisches Bibelwerk, I. 274 Weir, I. 288 Weiss, I. 142, 179, 273 Welsh Methodists, II. 110 Wellhausen, I. 180 Wesley, I. 66; life of, 85 Wesleyans, II. 110 Westcott, I. 140, 180, 183, 194, 201, 204, 205, 207, 273, 280. 283; life of, II. 85 Wetstein, I. 198, 272 Weymouth, I. 204 Whedon, I. 273 Whitney, I. 104 Whitney, S. W., I. 207 Whitefield, I. 66 Wicklif, I. 66; life of, II. 83 Wieseler, I. 280 Wildeboer, I. 180 Wilkinson, I. 278 Williams, I. 157 Wilson, Bishop, I. 67 Wilson, W. D., I. 106 Wilson, C. W., I. 157 Windelband, I. 107, 285 Winer, I. 31, 142, 143, 154 Wines, I. 160 Wink worth, I. 67 Wise, I. 178 Withington, L., I. 277 Wolf, I. 136 Wolf, Vademecum, I. 30 Wood, I. 159 Wright, A. I. 183, 289 Wright, C. H. H., I. 178, 275. 277 278 Wright" W., I. 137, 138 Writing, rules for, I. 54, 55 Wyld, I. 156 306 INDEX. Xavier, life of, II. 84 Young, I. 105, 120 Zahn, I. 180, 181, 288 Zeller, I. 27 Zezschwitz, I. 27 Zimmer, I. 284 Zinzendorf, II. 85 Zoeckler, Handbuch, I. 18, 26, 27, 273, 275 ; classification of knowledge, I. 79; II. 93 Zoology, biblical, I. 152 Zuchold, I. 31 Zwingli, I. 99; life of, II. 84 IlillTllllllmilllll Semnar >- S <»*' Library 1 1012 01092 1767 Date Due I i \ tl " '■'.'■ ^** . — ~ ^M (§)