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Showing posts with label holy roman empire. Show all posts

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History of the Christian Church
by Henry C. Sheldon, Boston University
Thomas Y. Crowell and Company, New York; ©1895
With some revisions and type-setting by Sharon Mooney (2005)
All variations on the original Sheldon History volumes, including text revisions, greek art files associated with the text, and revised format by Sharon Mooney

Early Church, Volume One

THE EARLY CHURCH
Preface
Introduction

I. Nature of the Christian Church
II. Periods
Three divisions in the history of the Christian Church, with their subdivisions or periods.
III. The Roman Empire As Related to the Introduction of Christianity
Condition of immorality throughout the Roman Empire prior to the emergence of Christianity. Frivolous lifestyles of the Roman emperors and the inhumanity Roman entertainment. Sheldon touches on slavery, divorce and infanticide within the Roman Empire, and the reasons behind the persecution of Christians by the Roman Emperor.
IV. The Jews of the Dispersion
The population and location of Jews at the period related to the Early Church. Henry Sheldon discusses the persecution and religious implications for the Jews to 30 A.D.

FIRST PERIOD (30-313)
Chapter I : The Church Under the Apostles

I. Credibility of the Apostolic History
Comments on differences of personal beliefs between the Apostles and possible error in the Gospels.
II. Founding and Successive Eras of the Apostolic Church
Some of the events which occured between Christianity's beginnings in Judaism to an independent Christianity.
III. The Chief Apostles
Tracing what is known of the lives of the Apostles Peter, Paul, John, and one of the Apostles whose mysterious identity is in controversy, known only as James, "The Just".
IV. Charisms of the Apostolic Age
The recorded decline in miracles, speaking in tongues and prophecy following the Age of the Apostles.
V. Apostolic Church Government
Comments on the positions in Church government, apostles, prophets, evangelists, presbyters or bishops and deacons, and the role of women in the early church.

Chapter II : Struggle of Christianity With Heathenism

I. Spread of Christianity in the Heathen Empire
Statistics from historical records on the spread of Christianity in the early period of the Christian Church by geography and population. Quoting Tertullian, Christianity had became a force to reckon with.
II. The Attacks of Heathen Power
Christianity was yet illegal, the persecution and Martyrdom of Christians by Roman Emperors.
III. Attacks of Heathen Authors
The critics of Christianity before the Roman Empire legalized the religion. Including writers such as Tacitus, Suetonius, Pliny, Lucian and Celsus.
IV. Christian Apology
Early Christian Apologetics, as it arose to counter criticism of Christianity and Scripture, during the time of the early Church. Sheldon explores several apologists during the era, including Quadratus, Aristo, Miltiades, Apolinaris of Hierapolis, Theophilus, Justin Martyr, Origen, Athenagoras, Minicius Felix and Clement of Alexandria.

Chapter III: Heresies and Christian Theology

I. Classification of Heresies
Defining Heresies in the Early Church.
II. The Judaistic Heresies
Heresies within early Christianity which sprang from Judaism and the Mosaic Law.
III. Gnosticism
Insightful look back into early Christianity and the causes of Gnostic heresies. Covering the theological views of Gnostics and the men who were responsible for the various systems of Gnosticism.
IV. Manichæism
Exploring the early Christian heretical doctrines known as Manichaeism, which was a mixture of Christianity and Zoastrianism. Persecuted in the Diocletian era, and refuted by Church fathers, this teaching gained followers well into the sixth century.
V. Monarchianism
The Heresy in early Christianity of anti-trinitarian theology.
VI. The Catholic Theologians and Theology
The rise of Catholic theology and refutation of heretical doctrines, the prominent theologians which shaped Catholic and Christian thought in the early era of Church History.

Chapter IV: Church Constitution and Discipline

I. The Clerical Hierarchy
Exploring the history behind the evolution of Catholicism and its hierarchy of clerical positions.
II. Counsels, Canon and Constitution
Covering the Councils and the stringent regulations that were adapted for admission into the cleric during the early church, including rules regarding sexual conduct.
III. Discipline
Theological views on ex communication and confession of sin in the early church.
IV. Schisms Connected with Questions of Discipline. Montanism
Montanism and its influence over the church in the Early Period. The founder and followers of Montanism, and how it spread throughout the near east, taking on new names and ultimately peculiarities were adapted by the Catholic Church.

Chapter V: Christian Worship and Life

I. Sacred Times
Sacred festivals of the Early Church and their origin including the love feast, and the change from the Jewish Saturday Sabbath to the observance of the Lord's Day, which took place on Sunday.
II. Ordinances
Origins of Baptism, and Christening, the sprinkling of water to baptize converts to Christianity in the Early Church.
III. Main Features of Christian Life
Early Christian lifestyle, including popular views on sexual relations, marriage, virginity, celibacy. How Christians viewed slavery in the period of the early church, and views on fasting and treatment of strangers, poor and the widow.
IV. The Catacombs and their Testimony
Archaeological and historical insight into Christian thought during early Christianity when burials of the dead took place inside catacombs. Historian Sheldon discusses when catacombs were commonly used, and the last known recorded date of a burial taking place within catacombs. He discusses symbolic icons found to decorate the catacombs and their possible meaning.
V. Men of Marked Individuality
The lives of Tertullian and Origen, describing the approximate date of birth and an overview on their vastly different lives and personalities.

SECOND PERIOD (313-590)
Introduction
The shift from a pagan majority to a Christian majority in the second period of the Early Church.
Chapter I : The Victory of Christianity over Heathenism, and the alliance with the state.

I. The Administration of Constantine and his Sons
The Emperor Constantine, who overtook the throne and legalized Christianity in the Early history of the Christian Church. Details from historians on the execution of Constantine's wife and sons. Upon the death of Constantine, his sons Constantius, Constantine the Younger, and Constans overtook the Empire and the history of what became of it.
II. Julian the Apostate
Summary of the life of Julian, Emperor, half brother of Constantine and his short reign over the Roman Empire. Julian's abandonment of Christianity, and belief that it would pass away and heathenism return to its original greatness in the Empire.
III. The Policy of the Succeeding Emperors
The Emperors who followed Julian on the throne and their use of power toward Christianity. Includes the account of Hypatia of Alexandria and her brutal murder by Christians, and underlying political motives.
IV. Heathen and Christian Apology
Early Christian Apologetics, as it arose to counter criticism of Christianity and Scripture, during the time of the early Church. Exploring various books written by the early Christian fathers.
V. Nature and Results of the Alliance Between Church and State
As the Christian Church gained influence throughout the Roman Empire, it began to gain political influence. New-found wealth was readily available to the clergy, and many claimed conversion to Christianity for personal benefit. Death penalties were inflicted upon some deemed heretics. Severe punishment upon women encouraged and to supersede laws offering special protection afforded to women.

Chapter II : Christianity on and Beyond the Borders of the Empire
The growth of Christendom in the early Church on and beyond the boundaries of the Roman Empire. Documents some of the martyrs, and the life of St. Patrick in Ireland.
Chapter III : Doctrinal Controversies

I. Causes and Features
Insight into the zealous dogmatism of the early church and its divisions on theological doctrines. Historians account some of the hostilities of the common person, swept away in controversies over doctrinal interpretation.
II. The Arian Controversy
The Arian Controversy which held the belief that Christ was to be esteemed neither truly divine nor truly human, neither God nor man; but a being intermediate between the two. Arianism was considered a heretical doctrine and was driven out by the Church.
III. The Christological Controversies
Further controversies of the early Christian Church on the person of Christ.
IV. The Origenistic Controversies
Athanasius, Epiphanius, Theophilus and other prominent figures in the early church; supporters and opposition to Origen's doctrines.
V. Controversies on Anthropology
The controversy which arose with the monk Pelagius from Britain. His doctrinal system were a denial of inherited corruption in the moral nature of man, a strong assertion of the freedom of the will, and a decided emphasis upon man's ability to work out his own salvation as opposed to his radical dependence upon divine grace.

Chapter IV : Church Constitution and Discipline

I. Election, Education, and Celibacy of the Clergy
The introduction of bishops voting, and celibacy in the clergy.
II. Developments in the Different Ranks of the Clergy
Early Christian deaconesses and the regulations set upon them, the institution of the papacy and power invested into Bishops.
III. Discipline
Penalties for crimes, including murder. The institution of Confession.
IV. Schisms Connected with Discipline
Schisms in the early Christian Church and some of the wanton violence and senseless deaths resulting from spiritual zealotry.

Chapter V : Worship and Life

I. Sacred Times, Rites and Services
Sacred festivals of the Early Church and their origins, including festivals to Mary, the mother of Jesus, the change from the Jewish Saturday Sabbath to the observance of the Lord's Day, which took place on Sunday.
II. Veneration of Saints, Relics, and Images
Relics worshipped by early Christians. Legends of healings by touching divine relics. Worship of martyrs and saints in early Christianity.
III. Miracles of Saints and Relics
Miracles in the early Church and deceptive inventions of the miraculous.
IV. General Tone of Christian Life
The Early Church and corrupted moral behavior of the times, comments by early church fathers.
V. Monasticism
Monasticism marked a move toward alienation of the world and its wealth. Extreme lifestyles and trends in early Christianity, including self-inflicted torture and solitude.
VI. Representative Men
Tracing lives of early prominent men of influence within Christianity. Athanasius, Basil and the two Gregories, Chrysostom, Augustine, Theodoret, Jerome and Ambrose.

Chapter VI : Products in the Artistic Spirit in the Early Church

I. Hymns and Liturgies
The introduction and spread of Hymns and Liturgies in the Early Christian Church.
II. Architecture
Architecture in Early Christianity, the majestic buildings erected as houses of worship; influences on Architectural design.
III. Painting
Artistic expression through painting and sculpture in early Christianity, and changes over time on how artists chose to portray Jesus.

Appendix


I. Catholic Creeds
The Catholic Creeds in Early Christianity.
II. The Ignatian Problem
Fourteen arguments in favor of the Seven Epistles of the Middle Form as the genuine work of Ignatius.
III. The Placing of Hippolytus
Utilizing historical documents to attempt defining the rank and residence of Hippolytus.
IV. The Hatch-Harnack Theory of Early Christian Organization
Theory proposed in 1880 by Edwin Hatch to explain how the Administration evolved within early Christianity, and administration of charities.
V. Roman Bishops and Emperors
Table listing Bishops and Emperors who arose in the Roman Empire, by name and date of ascension.

Mediaeval Church, Volume Two

Introduction

THE MEDIAEVAL CHURCH

FIRST PERIOD (590-1073)

Chapter I
The Barbarian Tribes
Chronicle of events during the Barbarian Invasions of the Roman Empire and the downfall of the Roman Empire.

Chapter II
Extension of Christian Territory by Missionaries
During the Mediaeval period, the first Christian Missionaries who spread the Christian religion into heathen territories and an end of the Barbarian invasions.

Chapter III
Limitation of Christian Territory by Mohammedanism
Mohammed, and by what means he felt distinguished as a prophet, including commentary on the Koran, its influence and impact on civilization.

Chapter IV
Civil Patrons of Christianity
On the life of Charlemagne, Charles Martel and Pepin who restored a certain amount of order and dignity to the peoples of Europe following the Barbarian Invasions and the rise of feudalism.

Chapter V
Controversies

Chapter VI
Church Constitution and Discipline
I. The Relations between Church and State
II. The Clergy in General
III. The Papacy
IV. Discipline

Chapter VII
Worship and Life

SECOND PERIOD (1073-1294)

Introduction
Chapter I
Political Status of the Principle Countries of Europe
Chapter II
The Papal Theocracy and other Features of Church Constitution
I. Gregory VII and his more immediate successors
II. Alexander III. and Thomas Becket
III. Innocent III
IV. The Papacy from Innocent III to Boniface VIII
V. Various Features of Church Constitution

Chapter III
The Crusades
The Crusades were the first great enterprise which enlisted the common zeal of the Christian nations of Europe. All classes of society, from the king down to the peasant, sent forth the armed pilgrims who were to reclaim the holy places of the East. Hundreds of thousands, possibly several millions, of men were sacrificed in these expeditions.

Chapter IV
Monasticism
I. The Cistercians and their Great Representative
II. The Mendicant Orders
THIRD PERIOD (1294-1517)

Introduction

Chapter I
Chief Political Developments

Chapter II
Popes and Councils

Chapter III
Representatives of Criticism and Reform

Chapter IV
The Waldenses
The Waldenses of the Medieval Church. The origin of this sect, and their founder Peter Waldo.

Chapter V
John Wycliffe and his followers
John Wycliffe, Biblical translator, his views as a reformer, his influence upon the Christian Church, and the tormentuous death suffered by Sir John Oldcastle/Cobham.

Chapter VI
John Huss and the Hussites
The life of John Huss, and his influence on Christian History.

Chapter VII
The Mystics
Chapter VIII
Savonarola
Chapter IX
The Mediæval Greek Church
Chapter X
Mediæval Hymns, Architecture, and Painting
I. Hymns
II. Architecture
III. Painting
Appendix
I. The Seven Sacraments
II. Genuineness of the Famous Bull of Adrian IV
III. Sorcery and Witchcraft
IV. Popes and Emperors

Modern Church Part One, Volume Three

THE MODERN CHURCH--PART ONE

FIRST PERIOD (1517-1648)

Introduction

Chapter I Humanism and its Relation to the Reformation
The Renaissance era and Humanism in relation to Christianity, and its key figures at the beginning of the Reformation.

Chapter II The Empire at the Dawn of the Reformation
The empire becomes a mixture of monarchy and confederacy, the peasant revolts, the crumbling system of feudalism.

Chapter III The Reformation in Germany and the Scandinavian Countries

I. Luther till the Leipzig Disputation
The life of Luther, his formative years and aptitude toward learning and teaching. Many of the influences which shaped the life of Luther into a father of the Reformation.

II. Luther from the Opening of the Leipzig Disputation to the Close of the Diet of Worms
Luther lays the foundation for the Reformation, leading to the Diet of Worms in which Luther is condemned as a heretic.

III Luther and the German Reformation from the Diet of Worms to the Close of the Diet of Augsburg
Further struggles between the Catholic Church and the Protestants. Living in seclusion, Luther accomplishes translation of the Bible.

IV The German Reformation from the Diet of Augsburg to the Death of Luther
The Reformation takes hold on the majority of German population. The sexual ruthlessness following in its wake.

V. The German Reformation from the Death of Luther to the Death of Melanchthon
The tensions increase between the Church and Protestants. The lifetime accomplishments of Melanchthon.

VI. The Reformation in the Scandanavian Countries
The effect of the Reformation on Norway, Denmark and Sweden. The leading figures of influence during the Reformation in Scandinavia. Fluxuations between Roman Catholicism and Protestantism by the rulers.

Chapter IV The Reformation in Switzerland

I. The Reformation in German Switzerland
Contemporary to Luther, Swiss Reformer Zwingli and his peculiar doctrines, including Bullinger and his influence on churches abroad.

II. The Reformation in French Switzerland
William Farel, the pioneer of Reformation in French Switzerland. Calvin's arrival, and the severe penalties befalling those who disobeyed Calvin's strict code of conduct. The trial of Michael Servetus.

III. Bonds of Union Between the Reformed Churches in Switzerland and Elsewhere
Efforts by Bucer to establish union between the Swiss and the Lutheran churches prove uneventful.

Chapter V Protestantism in France

I. The Reformation in France during the Reign of Francis I
Tremendous persecution by Catholics upon Protestants in France during the reign of Francis. Protestantism begins its spread through France.

II. The Reformation in France during the Reign of Henry II
Persecution and Martyrdom of Protestant Christian heretics, including France's own political officials, with hope to model the system inquisition in Spain.

III. Protestantism in France from the Death of Henry II to the Accession of Henry IV
Sixteen year old Francis II, those who usurped authority over the throne, charges of treason and executions. Massacres of Huguenots, and their iconoclastic uprising, leading to the civil wars in France. After three civil wars, a peace was concluded in 1570, only to be betrayed by the Queen, Catharine de Medici. The Vatican's reaction to the massacres.

IV. Protestantism in France from the Accession of Henry IV to the Fall of La Rochelle Henry IV., a Roman Catholic grants religious freedom to the Huguenots, and murdered by a zealot. Henry's throne succeeded by Louis XIII.

Chapter VI Protestantism in Italy, Spain, and the Netherlands

I. Protestantism in Italy
Publications by Protestants begin circulating in Italy, disguised as works that even made their way into the Vatican and read by adherents of the Catholic religion. Protestantism begins gaining support. Inquisition begins against those suspected of heresy. Some of the Italian martyrs and the cruel means employed for execution.

II. Protestantism in Spain
Writings of Luther make their way into Spain. The New Testament is translated into Spanish. The inquisition begins to stamp out Protestantism. The barbaric means employed to silence the movement and its adherents.

III. Protestantism in the Netherlands
Historians estimate death toll of executions at hands of Roman Catholics. Iconoclastic rebellions, trials for heresy, and religious bigotry increases. Tensions between Christian denominations mount, and talk of war.

Chapter VII Protestantism in Great Britain and Ireland

I. The Reformation in England under Henry VIII
Henry VIII.'s reign, and controversial, unlawful marriage. The King's desire to shift loyalty from the Pope, to himself. Tyndale's work to translate the Bible into English and distribution thereof to the common person. England was set in such a state, that (quoting) those who were against the Pope were burned, and those who were for him were hanged.

II. The Reformation in England during the Reign of Edward VI
Reformation takes hold in England. The statute under which heretics had been burned since the rise of the Lollards is abolished. The Book of Common Prayer, a somewhat more Protestant influence, is introduced.

III. The Roman Catholic Restoration in the Reign of Mary
Queen Mary Tudor and Philip II., both of Spanish lineage, united in marriage, re-opening the alliance with Rome, and a fierce crusade against the Protestants is rekindled.

IV. Protestantism in England during the Reign of Elizabeth
Elizabeth's toleration of Protestant creeds draws the anger of the Pope and Roman Catholics in Europe. Assasination attempts on the Queen and those condemned as conspirators.

V. The Reformation of Scotland
Romish religion made a penal offence. John Knox on Queen Mary of Scots. The Queen becomes center of Roman Catholic plots, leading to imprisonment. Escaping to England, she spends her life as a prisoner.

VI. Protestantism in England and Scotland under James I. and Charles I.
Revised translation of the Bible issued during King James reign, and ready for publication in 1611. Furtherance of toleration toward Protestantism, and grievances of the Puritans.

VII. Protestantism in Ireland
Futile attempts to bring reform in Ireland, in either political and religious thought. Ireland, in its seclusion experienced little change from the mediaeval system.

Chapter VIII The Roman Catholic Church in the Time of the Reformation

I. The Popes and the Council
The Political Climate during the Reformation. The Council of Trent, measures to unify Roman Catholic forces, and a revival of Romanism sweeps through Europe.

II. The Inquisition
Events which occurred during the Inquisition, including the trial of Galileo.

III. The Jesuits
The rise and organization of the Jesuits. Devoted to Roman Catholicism, the Jesuit Society grew into the thousands and met with resistance from even the Roman Church, due to deceptive practices.

IV. Clerical Celibacy
Statistics of Priests who strayed from their vow of celibacy, and participated in concubinage.

Chapter IX The Thirty Years' War and the Peace of Westphalia
Events, religious and political that lead up to the war, the devastating effects of the war on Europe, and the peace process.

SECOND PERIOD (1648-1720)

Chapter I. France and other Countries under Roman Catholic Rule

I. Louis XIV. and his Court
Louis XIV., King of France and his lavish lifestyle of excess and adultery. Rome, as well as all other outside powers exercised no controlling influence on the affairs of state.

II. Chief Factors in the Religious and Intellectual Life of the Gallican Church
Vincent de Paul's charitable work. Bossuet's influential sermons. Blaise Pascal's defense of Jansenists vs. Jesuits. Madame Guyon, 17th century prophetess, Fénelon's writings on God.

III. Persecution of the Protestants in France
The monarchy of Louis XIV. was intolerant, a uniform system of faith and worship imposed leading to violent persecution throughout France with thousands of Hugeunots recanting and exiled.

IV. Gleanings from Various Countries under Romish Rule
The intolerance of religion was in full force and in one spectacle eighteen Jews and one Morisco were burned alive. The purchase of souls from purgatory. An overview of the political and religious powers in the last half of the seventeenth century.

Chapter II Great Britain and Ireland

I. The Era of Cromwell and the Commonwealth
The political system of Cromwell allows freedom for many Protestants, renewed prosperity, with the exception to the Quakers which Cromwell made no special pains to lend protection.

II. The Era of the Restored Stuarts
Charles II. and James receive the crown, and the nation is lulled into a state of moral laxity, followed by further intolerance and persecution.

III. The Reigns of William III and Anne
Developments which bring a greater tolerance toward Protestant denominations, including John Locke's Letters concerning Toleration. The political union of England and Scotland.

Chapter III Protestantism in Germany and the neighboring Countries

I. Individual Exceptions to the Current Dogmatism
Controversial fever broke out among German Protestants before the death of Luther, leading to a lengthy reign of dogmatism. Some of the influential authors and their writings during this period.

II. Calixtus and the Syncretists
Calixtus, tolerant toward adherents of all denominations sought to establish some common ground between the divided denominations.

III. Spener and the Pietists
Spener's Pietism was one example of Christian reform, awakening earnest study of scripture. On the whole, Pietism was a blessing to Germany and to Christendom, though teaching abstinence from worldly merriments.

IV. Zinzendorf and the Moravians
Zinzendorf is another note-worthy figure in reformation history. Details of the Moravians' peculiarities; some being the lot, love-feasts, feet-washings, and the fraternal kiss at the communion.

V. Tenor of Protestant History in Sweden, The Netherlands, and Switzerland
The Dutch Republic and some theological developments during the period, such as the Labadists, and the Mennonites, granted full toleration in 1626, bearing similar practices with Baptists and Quakers.

Chapter IV The Eastern Church
Events in Church History which took shape in Russia. Cyril Lucar adopts creed substantially identical to reformed theology. Philip, exalted to martyrdom for reproval of Ivan the Terrible for his cruelties.

Modern Church Part Two, Volume Four

THE MODERN CHURCH--PART TWO

Chapter I Great Britain and Ireland in the Eighteenth Century

I. The Nonjurors
Nonjurors, consisted of men refusing to take the oath of allegiance to the new dynasty which was required of those holding clerical, academic, or other offices.

II. The Deistical Controversy
Lord Edward Herbert seeks to find essential tenets of true religion, followed by numerous writers who began questioning portions of the Bible and intepretation.

III. The Moral and Religious Condition of England on the Eve of the Great Revival
The relaxation of the law against witchcraft, and a flourishing slave-trade went on, with scarce opposition. Moral decline preceding the Great Revival.

IV. The Great Revival

1. Beginnings of Methodism
The background of John and Charles Wesley, and details on other key individuals who were involved with the Great Revival, with record of violence by mob attacks on the Methodists.

2. Whitefield and Calvinistic Methodism
The life and background of George Whitefield, co-founder of the Methodist denomination. Calvinistic Methodism's influence on England and Wales following Whitefield's death.

3. Charles Wesley and Methodist Hymnology
Charles Wesley was known for his unique gift with sacred poetry. On the lives of John and Charles Wesley, his hymns and mournful passing.

4. John Wesley and Organized Methodism
The rise of organized Methodism, a thing Wesley expresses having not planned. Life of John William Fletcher. Relationship with the Church of England, doctrines of Methodism, and hierarchal positions within the clergy. Wesley's support of the anti-slavery movement and denounce of liquor traffic.

5. Results of the Revival
Institution of Sunday Schools, the work of Bible and Tract distribution, the impact of the Great Revival upon the common people, --in a time of French revolutionary zeal, and bonfires of Bibles honoring Paine.

V. English Dissenters
Gradual change in law affects trends in popular doctrines. Laws against Roman Catholics are relaxed, and the resulting outbreak of intolerance. Laws affecting the variegated denominations, and notable figures shaping Protestant Hymnology.

VI. Principal Developments in Scotland
Events leading up to formation of the United Presbyterian Church. David Hume's skeptical works. A woman burned for witchcraft, 1727, Christmas denounced as superstition.

VII. Ireland from the Revolution to the Union (1691-1800)
The sorrow of Roman Catholics under hostile law, and the oppression of the English against the citizens in Ireland. Laws prohibiting marriage of Roman Catholics and Protestants, position of influence, education, property rights.

Chapter II America in the Colonial Era

I. The Colonies in their Political Relations
Columbus' discovery. The Pope, a Spaniard immediately issues a bull, declaring the Spanish as primary owners of new land. European conquests in the American continents. Slavery, Abolitionists, the colonies and political relation to Europe.

II. The Colonies in their Relations to the Natives
Religious ceremonies and spiritual beliefs of Native Americans, Inca and Maya. Slavery, oppression, massacre and abuses endured by the Natives by the new settlers in America.

III. Roman Catholic Establishments
The burning of Aztec Libraries. Santa Rosa, patron saint of Lima. Inquisition in the South American continent by Catholics. The story of the miraculous Virgin of Guadalupe.

IV. Roman Catholics in the English Colonies
Colonial law governing restrictions and tolerance toward Catholics, Unitarians and Jews. Details on Maryland having passed the act of tolerance in 1649.

V. Church of England Establishments, and the Founding of the Protestant Episcopal Church
Early American colonies' ties to the Church of England, including levied taxation. Laws and penalties for those failing to attend church, including the death penalty.

VI. Congregational Establishments
Various American colonies, their sentiments toward the Church of England. Persecution against variegated denominations. The Salem Witch trial, Jonathan Edwards and the Great Awakening.

VII. Non-Established Communions

1. Presbyterians
During the eighteenth century, the Presbyterians were in small numbers and yet to become an official. The transformation and events which leads to the establishment of the Presbyterian Church.

2. Baptists
Establishment of the first Baptist congregations through the seventeenth and eighteenth century. The growth of the Baptist denomination, the effect of Calvinism, and denominations breaking off from Baptist faith.

3. Quakers or Friends
Persecution and territorities populated by the Quakers in the United States, their code and beliefs.

4. Methodists
The founders of the American-Methodist Church and establishments of congregations, and growth in the the Revolutionary war era.

5. Lutherans
Beginning with the first Lutherans, Swedes who settled in Delaware, Carolinas and Georgia. Overview of events for the Lutheran church in the Revolutionary War era.

6. Universalists
Organized Universalism traced back to John Murray. Supporters of Restorationism, and pecualiarities of the Universalist creed.

VIII. Questions of Morals and Reform
Colonial Sabbath decision. Opposition to theatre, inhumane conditions of prisons. Alcohol consumption and prohibition. Quakers first in abolition of slavery, followed by Methodists and Baptist Association of Virginia.

Chapter III
France and Other Roman Catholic Countries of Continental Europe from the Death of Louis XIV to the Overthrow of Napoleon I (1715-1815)

I. The Political Movement in France
Hunger and disillusionment provoke the French into political discontent. Many die of want, the King sent to the scaffold. In midst of national upheaval, Napoleon Bonaparte becomes ideal for imperial rule over France.

II. The Skeptical Movement
Voltaire, Montesquieu, Rousseau and Guenée who shaped the era.

III. The French Church Prior to the Revolution
Controversies around the bull Unigenitus. Christian burial rites refused, to reject the bull was graver than 'the primal sin of Adam'. Jansenists and an overabundance of daily miracles, such as convulsions.

IV. The French Church in the Revolutionary Era
V. The French Church in the Napoleonic Era
VI. Chief Events in Austria, Italy, and Spain

Chapter IV
Germany and the Neighboring Protestant States (1720-1821)
I. General Glance at Germany
II. The Wolfian Era
III From Kant to Schleiermacher
IV. Chief Events in Sweden, the Netherlands, and Switzerland

Chapter V
The Russian Church (1725-1825)

Modern Church Part Three, Volume Five

THE MODERN CHURCH--PART THREE

Chapter I
Protestantism in Continental Europe Since Schleiermacher and the Union
I. Main Phases of the Political Movement in Germany
II. The Church in Germany viewed principally in its relation to the State
III. Prominent Developments in German Theology
IV. Outlines of Protestant History in Various Portions of the Continent

Chapter II
Romanism in Continental Europe Since The Fall of the First Napoleon
I. Mediæval Tendencies in the Sphere of Worship
II. Papal Absolutism and Infallibility
III Ecclesiastico-Political Matters

Chapter III
Great Britain and Ireland in the Nineteeth Century
I. General Survey of the Religious Field in England
II.Tractarianism, or Ritualism
III The Broad Church
IV. Some Facts Respecting English Dissenters
V. Church Polity and Religious Thought in Scotland
VI. Ireland
VII. Phases of Science and Philosophy in Britain

Chapter IV
America Since the Colonial Era.
I. The Expirament of a Free Church in the United States
II. Denominational Movements and Crises in the United States
1. Unitarians and Universalists
2. Congregationalists
3. Presbyterians and Reformed
4. Methodists
5. Baptists and Disciples
6. Episcopalians
7. Lutherans
8. Quakers
9. Roman Catholics
10. Mormons
11. Socialistic Communities
12. Denominational Statistics
III. Outlines of Canadian Church History
IV. Principle Developments in Spanish America and Brazil

Chapter V
The Eastern Church

Chapter VI
A Glance at Protestant Missions

Conclusion

Appendix
I. The Bull Unigenitus on the Reading of the Scriptures
II. Popes and Emperors

Roman Bishops and Emperors

Roman Bishops and Emperors

Date of Accession Bishops Emperors
54 -- Nero
67 Linus --
68
69
-- Galba
Otho
Vitellius
70 -- Vespasian
79 Anacletus Titus
81 -- Domitian
92 Clement I. --
96 -- Nerva
98 -- Trajan
101 Evaristus --
109 Alexander I. --
117 -- Hadrian
119 Xystus (or Sixtus I.). --
127 Telesphorus --
138 -- Antoninus Pius
139 Hyginus --
142 Pius I. --
157 Anicetus --
161 -- Marcus Aurelius
168 Soter --
177 Eleutherus --
180 -- Commodus
190-192 Victor I. --
192 Victor I. --
192 -- Pertinax
193 -- Septimus Severus
202 Zephyrinus --
211 -- Carcalla
217 -- Macrinus
218 Callistus Heliogabalus
222 -- Alexander Severus
223 Urban I. --
230 Pontianus --
235 Anterus Maximin (the Thracian).
236 Fabianus --
238 -- Gordian (the Younger).
244 -- Philip (the Arabian).
249 -- Decius
251 Cornelius Gallus
253 Lucius I. --
253 Stephan I. Valerian
257 Xystus (Sixtus) II. --
259 Dionysius --
260 -- Gallienus
268 -- Claudius II.
269 Felix I. --
270 -- Aurelian
275 Eutychianus Tacitus
276 -- Probus
282 -- Carus
283 Caius --
284 -- Diocletian
286 -- Maximian (joint emperor).
304-307 -- --
305 -- Constantius
Galerius
306 -- Constantine
Maxentius
307 -- Licinius
308 Marcellus Maximin II.
309-310 Eusebius --
311 Melchiades --
314 Sylvester I. --
323 -- Constantine, as sole emperor.
336 Marcus --
337 Julius I. Constantine II.
Constantinius II.
Constans
350 -- Constantius II., as sole emperor.
352 Liberius --
361 -- Julian
363 -- Jovian
364 -- Valentinian I.
Valens
366 Damasus --
375 -- Gratian
Valentinian II.
379 -- Theodosius
385 Siricius --
394 -- Theodosius, as sole emperor.
395 -- Arcadius (east)
Honorius (west)
398 Anastasius I. --
402 Innocent I. --
408 -- Theodosius II. (east)
417 Zosimus --
418 Boniface I. --
422 Coelestine I. --
423 -- Valentinian III. (west)
432 Sixtus III. --
440 Leo I. --
450 -- Marcian (east).
455 -- Maximus Avitas (west).
457 -- Majorian (west).
457 -- Leo I. (east).
461 Hilarius Severus (west).
467 -- Anthemius (west).
468 Simplicius --
472 -- Olybrius (west).
473 -- Glycerius (west).
474 -- Julius Nepos (west).
474 -- Leo II (east).
474 -- Zeno (east).
475 -- Romulus Augustulus, with whom the Western empire ends in 476.
476 -- Basiliscus
483 -- Felix II.
491 -- Anastasius I.
492 -- Gelasius I.
496 Anastasius II. --
498 Symmachus --
514 Hormisdas --
518 -- Justin I.
523 John I. --
526 Felix III. --
527 -- Justinian
530 Boniface II. --
532 John II. --
535 Agapetus I. --
536 Sylverius --
540 Vigilius --
555 Pelagius I. --
560 -- John III.
565 -- Justin II.
574 Benedict I. Tiberius II.
578 Pelagius II. --
582 -- Maurice
590 Gregory I. --

It should be observed that the dates assigned to the earlier bishops are somewhat conjectural; and that the scheme of associate emperors introduced by Diocletian gave a result which is too complex for convenient representation in its details within the limits of a brief table.

Miracles of Saints and Relics

III.--MIRACLES OF SAINTS AND RELICS.

A notable characteristic of the whole period was the ready assent accorded to reputed miracles of relics and of living saints. Distinguished monks, in particular, were credited with the wonder-working faculty. It was not merely the unthinking populace which reposed faith in the multitude of prodigies that were reported: eminent Fathers of the Church added the weight of their testimony in favor of the supernatural power exercised through relies and pious ascetics. This may be thought to establish a certain presumption on the side of the reality of the so-called miracles. But off-setting considerations of no little weight may be enumerated: (1) In so far as heathen tendencies had come into the Church with the masses formerly devoted to heathenism, the heathen predilection for the magical and the marvelous, as contrasted with the moral, was rife. There was a certain inordinate greed for the miraculous, and demand tends to create supply. (2) Catholics had a motive to make the most of reputed miracles, in order to outshine schismatics and heretics, who also laid claim to miracles. [The language of Augustine, Tract. in Joan., xiii. 17, indicatee that the Donatists appealed to miracles with an apologetic design.] That the more thoughtless would be influenced by such a motive, may properly be taken for granted. Especially would such be incited by personal affection and interest to exalt the deeds of an associate or leader whose glory was in a manner their own. (3) There is clear evidence that pious frauds were practised with relics for the sake of gain. The same temper which devised fraudulent relies could easily be incited to devise fraudulent miracles with relics. The age, even in its theories, was none too well braced against such an artifice. The casuistry of several of the Fathers, which openly justified a certain employment of falsehood, though far from being carried out by themselves into a habit of mendacity, was not helpful to the scruples of those having less of moral ballast.

[Jerome, Comm. in Epist. ad Gal., chap. ii.; Epist.,cxii.; Chrysostom, De Sacerdotio, i.; Cassianus, Coll., xvii. 17. Angustine, on the other hand, entered a strong protest against the mendacium officiosum, and worthily accented the claims of truthfulness (Epist., xxviii., xl., lxxxii.). "To me," he says, "it seems certain that every lie is a sin, though it makes a great difference with what intention and on what subject one lies " (Enchirid., xviii.).]

(4) To challenge reputed miracles, was to stem the current of the age. The doubter was quite certain to bring opprobrium upon himself. A ready assent to every indication of the supernatural within the hallowed precincts of the Catholic Church was reckoned a great virtue. Even men of the strongest mind were powerfully influenced by the spirit of the times, and in the main were more ready to believe than to make a searching examination of the grounds of belief. Criticism being thus held in abeyance, there was a great chance of deceiving even the intelligent and the sincere. (5) Many of the miracles reported bear evident traces of being products of a crude and superstitious fancy, instead of resulting from divine discretion and power. Taken in a mass, the miracles of this age lack the profound occasion and the lofty moral accompaniments which attest the genuineness of the gospel miracles and harmonize them with the noblest conceptions of the divine government. (6) There is much power in an ardent faith, viewed simply as an exercise of mind, and apart from ally objective agency. Certain mental disorders, or even certain bodily disorders, coming specially within the range of the mind's reaction, may have been actually cured by circumstances that were peculiarly stimulating to the faith of the afflicted.

The historian, in the exercise of a sound discretion, is compelled to adopt a critical attitude upon this subject. To accept the mass of reputed miracles, would be credulity rather than faith, a surrender of reason rather than its consecration, a disparagement of the Christian system rather than a tribute to its spirituality. At the same time, to affirm absolutely that there were no miracles in these centuries, is to indulge in sheer dogmatism.

Schisms Connected With Questions of Discipline

IV.--SCHISMS CONNECTED WITH QUESTIONS OF DISCIPLINE.

The schism of Damasus and Ursinus, at Rome, merits but a passing glance. It was prepared by the banishment and subsequent restoration of Liberius; this double change in the fortunes of Liberius involving the installation and then the removal of a rival bishop, and so giving rise to a division of parties. On the death of Liberius, in 366, one party elected Damasus, and the other Ursinus. Damasus won the victory, though at the expense of disgraceful violence on the part of his adherents. In a church that was stormed, as Ammianus reports, one hundred and thirty-seven dead bodies were found. [Lib. XXVII.] The Meletian schism at Antioch, near the same time, had a somewhat more substantial ground. It grew out of the complications of the struggle with Arianism. Meletius, who was installed by the Arians, afterwards professed the orthodox faith, and secured the support of most of the Catholic bishops of the East; while the West supported his orthodox rival, Paulinus. The division lasted about half a century. Neither of these schisms has special relation to the subject of the section. The great schism on the score of discipline was that of the Donatists in North Africa.

At the close of the Diocletian persecution, a large party in this region cherished a fanatical zeal for martyrdom, scorned all use of prudential means to escape the persecutors' vengeance, and wanted no fellowship with those who had used such means. Opposed to these was a moderate party, who refused all praise to rash and needless sacrifice of life. Mensurius, Bishop of Carthage, and his archdeacon Cæcilian, were conspicuous representatives of this class. Upon the death of the former (about 311), Cæcilian was installed as his successor. His opponents, however, determined to have their own bishop. They declared that the bishop who had consecrated Cæcilian was a traditor, --that is, one who had delivered up the sacred books to heathen officers, --and maintained that this fact, added to the haste of his election, altogether nullified his title. A certain Majorinus was then installed as their bishop. Upon his death, in 315, the man from whom the party derived its name, the fiery and energetic Donatus, took his place. The schism spread to wide limits, and there was a struggle between the Donatists and the Catholics for the churches. Tribunals appointed by Constantine, as also the Emperor himself, decided against the schismatics. [Augustine, Epist., xliii., lxxxviii.] Penal laws were issued, but their effect was only to inflame the zeal of the sectaries; and Constantine finally settled upon the policy of toleration. Persecution, however, was resumed and urged on by Constans and others. Fed with such fuel, Donatist zeal became in many instances a burning fanaticism. A party of ascetics, in particular, the so-called Circumcelliones, in their crazy enthusiasm went so far as to plunder and to murder their opponents; and some of them, as Augustine testifies, cast themselves down from rocks, as if, forsooth, a death secured in this way might merit the crown of martyrdom. [Cont. Litteras Petil., i. 24; Epist., xliii. 24.] Augustine tried the virtue of argument upon the schismatics, but effected little. The Donatists lived on as a powerful faction until the invasion of the Vandals, and a remnant survived even that inundation. Reference to them is found as late as the end of the sixth century.

Like the Montanists, the Donatists insisted that the Church is to be regarded as the assembly of the holy, and that its discipline must be such as to preserve to it this character. They gave little or no place to the policy of sparing the tares lest the wheat be at the same time pulled up, and laid the whole stress upon the idea that unless the tares are eliminated the wheat will be spoiled. They ran into the extreme of affirming that insincere and unworthy members can prejudice the standing of those animated by the most sincere and righteous purposes, that the virtue of the sacraments depends upon the character of the administrator. The Donatist Petilian, as quoted by Augustine, says, "What we look to is the conscience of the giver, to cleanse that of the recipient. He who receives faith from the faithless receives not faith, but guilt. For every thing consists of an origin and root; and, if it have not something for a head, it is nothing; nor does any thing well receive second birth, unless it be born again of good seed." [Cont. Litteras Petil., ii. 3-5.] Thus, in emphasizing inconsiderately so spiritual an attribute as holiness, Donatism ran upon the very unspiritual tenet of dependence upon human rather than upon divine connections.

Augustine showed the fallacy and impracticability of Donatism. He convicted its advocates of departing from their own principles in practice, and showed that there was no possibility of administering the Church in strict accordance with their standard, since no human discernment can distinguish with certainty between the worthy and the unworthy. But Augustine, on his part, indulged a one-sided theory. While he allowed that men might be in the general, or Catholic, Church, who were not truly of it, not members of the mystical body of Christ, he disallowed that any members of Christ's body could be outside of the visible Catholic Church, unless perchance necessity, as opposed to their own will, should keep them out. By the Catholic Church he understood the Church spread through all lands and continuing in communion with the apostolic seats. Augustine's conclusions followed logically from his premises. He assumed that no one can break away from the outward unity of the Church except under the promptings of a spirit contrary to love. To continue in schism involved, in his view, a continued violation of the love which is the very essence of the gospel. "Those," says he, "are wanting in God's love who do not care for the unity of the Church, and consequently we are right in understanding that the Holy Spirit may be said not to be received except in the Catholic Church. Whatever may be received by heretics and schismatics, the charity which covers the multitude of sins is the especial gift of Catholic unity and peace." [DeBap. cont. Donat., iii. 16.] "The Catholic Church alone is the body of Christ. Outside this body, the Holy Spirit giveth life to no one." [De Correct. Donat., § 50.] Augustine ignored the fact, so emphatically taught by history, that a minority may be in the right, and may be assailed with such intolerance by the majority as to have no way of saving the interests of truth, except by breaking the bond of outward unity. His indiscriminate emphasis upon the external unity of the Church was indeed fitted to serve as a corner-stone in the edifice of spiritual despotism. Schism on slight grounds Play be a great crime; but absolutely to disallow schism is to license a corrupt Church to perpetuate an universal apostasy from the truth. Augustine, with all his spiritual conceptions, elaborated maxims supremely fitted to turn the Church into a kingdom of this world.

Election, Education, and Celibacy of the Clergy

I.--ELECTION, EDUCATION, AND CELIBACY OF THE CLERGY.

IN the mode of filling ecclesiastical positions, there was exhibited a mixture of the popular and of the hierarchical principle. The tendency, no doubt, was to withdraw the suffrage wholly from the people; but it was only by slow advances that this result was reached. While the presbyters and deacons were appointed by the bishops, the custom remained quite generally in vogue to ask the people if the candidate was acceptable. In the election of a bishop, the bishops of the province were the principal factors; but the will of the people was more or less consulted, and sometimes, especially in the West, asserted itself with determining force. In the elevation, for example, of Ambrose to the bishopric of Milan, the popular choice and enthusiasm bore down every thing else. This rather mixed suffrage, in places where the people were given to violent partisanship, and the clergy were imbued with a worldly and political temper, could easily give rise to unseemly disorders. All abuse, in an age of hierarchical tendencies, was naturally turned to the prejudice of the popular principle. It was after the close of the present period, however, before the people were legislated out of all participation in the choice of bishops. To be sure, we find the council of Laodicea, in the latter part of the fourth century, prescribing in general terms that the prerogative of electing to the priesthood should no longer be conceded to the people. [Canon 13. See Helele, § 93. The canon is understood by eminent expositors to refer to the episcopal office as well as to that of priests.] But, as a matter of fact, such a prerogative was not yet fully cancelled, even in the East to which the canon in question more especially applied. As for the West, we meet at the middle of the next century, from so eminent an authority as Leo the Great, the broad statement that "he who is to preside over all should be elected by all."

Epist. x. 6. "Teneatur subscriptio clericorum, honoratorum testimonium, ordinis consensus at plebis. Qui præfuturus est omnibus, ab omnibus eligatur." Compare Epist.xiii. It is interesting to note that this most aggressive champion of the monarchy of the Roman see strongly asserted in another form a democratic principle. Expressing the theory of the common priesthood of believers, he says: "Omnes in Christo regeneratos crucis signum efficit reges, sancti vero Spiritus unctio consecrat sacerdotes " (Serm., iv. 1).

Different plans of episcopal election were finally adopted by the East and the West respectively. The former based its practice upon the fourth canon of the first council of Nicæa, which reads as follows: "The bishop shall be appointed by all [the bishops] in the eparchy [or province]; if this is not possible on account of pressing necessity, or on account of the length of journeys, three at the least shall meet and proceed to the imposition of hands, with the permission of those absent, in writing. The confirmation of what has been done belongs by right, in each eparchy, to the metropolitan." The seventh and eighth ecumenical councils (787 and 869) interpeted this canon as meaning that a bishop should be elected only by bishops, and the practice of the Eastern Church was conformed to this interpretation. The Latin Church, on the other hand, regarded the canon as applying only to ordination and confirmation; and while, it too, excluded the people from episcopal elections (about the eleventh century), it excluded likewise the bishops of the province, and confined the suffrage to the clergy of the cathedral Church. [Hefele, § 42.] As respects confirmation, also, Latin custom ultimately became distinguished from Greek, in that the Pope took the place of the metropolitan in the West, and was credited with the sole determining power to confirm the choice of a bishop. These regulations were in general successful in excluding the mass of the people, but secular princes still had it in their power to exercise much influence over episcopal elections. Even the papal throne itself was sometimes made to represent the overshadowing effect of secular power and patronage.

The isolation of the clergy from ordinary rank and occupation, and the multiplication of theological controversies, naturally turned attention to ministerial education. On the other hand, the growth of ceremonialism, and the attractions which ecclesiastical positions had from a worldly stand-point, tended to qualify the emphasis laid upon the teaching function of the clergy and their own apprehension of the need of thorough culture. As a resultant of these different tendencies, we find special efforts and provisions in the direction of ministerial education, but, at the same time, a widespread neglect of the same. The latter fact is indicated by the following complaint of Gregory Nazianzen: "Only he can be a physician who has examined into the nature of diseases; he a painter, who has had much experience in mixing colors and drawing forms; but a clergyman may readily be found, not laboriously wrought, but brand-new, sown and full blown in a moment, as the legend says of the giants." [Orat., xliii. 26.] Among theological schools, that of Alexandria took the lead at the beginning of the period, but was soon rivalled by that of Antioch. Casaræa in Palestine was quite an eminent seat of theological culture. A school founded at Edessa in the fourth century, by Ephraem the Syrian, flourished about a hundred years, and educated ministers for Mesopotamia and Persia. A seminary founded at Nisibis in Mesopotamia, in the fifth century, was the chief source of theological culture among the Nestorians. The West could boast of no such noted educational centres, but enterprising bishops in that region in part supplied the lack by personal attention to the training of those within or preparing for the ministry. In both East and West the cloisters were a factor in the education of the clergy; they were, however, relatively less conspicuous in this office in the present than in the subsequent era.

Before the close of the third century there was quite a general preference for clerical celibacy. But still for a time no tribunal, having anything more than provincial jurisdiction, imposed a celibate life upon the three orders of the ministry. The Spanish council of Elvira stood alone, in the first part of the fourth century, in making this requisition. The council of Ancyra in 314 licensed the deacons, under certain conditions, to live in married relations. The following is the canon which it issued upon the subject: "If deacons, at the time of their appointment, declare that they must marry, and that they cannot lead a celibate life, and if accordingly they marry, they may continue their office, as having the permit of the bishop; but if at the time of their election they have not spoken, and have agreed in taking holy orders to lead a celibate life, and if later they marry, they shall lose their diaconate." The council of Neo-Cæsarea, held about the same time, appears not to have exceeded the above restrictions. While it ordained, "if a priest [or presbyter] marry, he shall be removed from the ranks of the clergy," it said nothing about deacons who might claim the same license. At the council of Nicæa, the question of enforcing celibacy was agitated; but the assembled bishops were persuaded to leave the matter where they found it. "It seemed fit to the bishops," says Socrates, "to introduce a new law into the Church, that those in holy orders (I speak of bishops, presbyters, and deacons) should have no intercourse with the wives whom they had married prior to ordination. And, when it was proposed to deliberate on this matter, Paphnutius, having arisen in the midst of the assembly of bishops, earnestly entreated them not to impose so heavy a yoke upon the ministers of religion." [Hist. Eccl., i. ii. Compare Sozomen, i. 23.] This exhortation of Paphnutius, since he was a distinguished confessor, and had himself lived a strictly celibate life, had great influence; and the proposed law was abandoned. The third canon of Nicæa, which has sometimes been interpreted as a sanction for celibacy, has an entirely different application. It forbids in the houses of the clergy, not wives, but the class of persons called sorores; that is, women undertaking, according to a perilous custom of which there are some earlier traces, [The council of Ancyra, Canon 19, had already condemned the custom.] to live with men in familiar companionship, and at the same time to keep the vow of virginity. That the canon has no reference to wives proper, is clear, from the fact that the prohibition is extended to every grade of the clergy; whereas legislation, at the very acme of its stringency, never attempted to impose the law of celibacy upon the lower ranks of ecclesiastics.

In the Greek Church, the requirement of celibacy on the part of the entire clergy was never insisted upon. The synod of Gangra (in Paphlagonia), in the latter part of the fourth century, declared it a proper ground for excommunication, if any one should refuse to share in divine service when a married priest was ministering at the altar. Even bishops at this period occasionally lived in married relations after consecration. Such was the case with the father of Gregory Nazianzen, who had children born in his family after assuming the episcopal office, one of them being the distinguished theologian himself. Socrates states that in his time abstinence from marriage was a matter of choice among the clergy of the East, there being no binding law upon the subject. [Hist. Eccl., v. 22.] "It was gradually," says one of the most learned, as well as most candid, of Roman-Catholic writers, "that in the Greek Church it became the practice to require the bishops and all the higher clergy to abstain from married life. The apostolic canons know nothing of such a requirement. They speak, on the contrary, of married bishops; and church history also gives examples of the same, such as Synesius in the fifth century." [Hefele, Conciliengeschichte, § 43.] In the case of Synesius, the privilege of retaining his wife was made by him a positive condition of accepting the episcopal office. The Greek Church, however, came finally to insist upon celibate bishops. Those who had wives prior to entering upon the office of bishop were put under obligation to part from them. A law to this effect was promulgated by the so-called Trullan council, held at Constantinople in 692. As regards priests and deacons, on the other hand, the ultimate custom of the Greek Church made a single marriage no barrier against consecration, and placed no restriction upon a continuance in married relations consummated prior to consecration. In respect to bishops also, it became usual to avoid an interference with the marriage bond by selecting monks or widower priests to fill vacancies.

In the Latin Church, legislation assumed a more stringent tone. The Roman bishop Siricius, in 385, in answer to inquiries from Spain, issued a decretal letter, in which the position of the council of Elvira was re-affirmed, and married life was disallowed to bishops, presbyters, and deacons.

[Epist. i. Compare Epist. x. Henry C. Lea, in his learned work on Sacerdotal Celibacy, calls attention to the lack of historical warrant which the decretals of Siricius exhibit. "It is observable," he says, "that in these decretals no authority is quoted later than the apostolic texts, which, as we have seen, have but little bearing on the subject. No canons of councils, no epistles of earlier popes, no injunctions of the Fathers are brought forward to strengthen the position assumed, whence the presumption is irresistible, that none such existed, and we may rest satisfied that no evidence has been lost that would prove the pre-existence of the rule."]

Leo the Great, in the next century, included the sub-deacons under the same requisition. Numerous synods in the fifth century, as that of Carthage in 401, that held under the Roman bishop Innocent I. in 402, that of Orange in 441, prohibited the three orders from living with wives. From the council of Tours, in 461, it appears that those violating the rule of celibacy had been subject to excommunication; but that council modified the penalty, and decreed that priests and Levites continuing in intercourse with their wives should be debarred from promotion, and from officiating in the public service, the communion meanwhile being granted them. In the succeeding centuries, also, the celibate rule received many formal declarations. All this may be taken as evidence that clerical celibacy became well established in this period in the theory of the Latin Church. At the same time, however, the very frequency with which the requirement of it was asserted is a clear hint that there were many exceptions to it in practice. Moreover, the strict safeguards which it was thought necessary to provide for the purity of the clergy indicate that the prohibition of family relations was often the occasion of immorality. In synod after synod it was ordained that no women, other than near relatives, even for the performance of necessary service, should be found in the houses of the clergy. [So the Synods of Aries in 443 or 452, Angers in 453, Agde in 506, Toledo in 527-531, Clermont in 535, Orleans in 549, Elusa in 551, Tours in 567, and Macon in 581.]

The causes by which the policy of celibacy was especially urged on were the hierarchical and monastic tendencies of the times. The unmarried state served to distinguish the clergy. It widened the gulf between them and the ordinary classes of men. Monasticism encouraged the idea that a special sanctity pertains to the unwedded life. It was felt that the sacred order of the clergy ought not to fall below the highest standard. Hence, the growing warfare against the domestic instincts of those in holy orders.

Controversies of Anthropology

V.--CONTROVERSIES ON ANTHROPOLOGY.

The Eastern Church, in this period, indulged very little debate on the subject of man's sinfulness and the province of divine grace in his recovery. While Eastern bishops in the synod at Ephesus in 431 pronounced against Pelagianism, their decision was more or less influenced by extraneous motives, and was not based upon any thorough investigation of the Pelagian system, or upon any profound aversion to the same. It was in the Latin Church alone that the great problems of anthropology received a profound and earnest canvassing.

The radical theories of Pelagius, a monk from Britain, were the primary cause of the controversy that arose. The more essential features of his doctrinal system were a denial of inherited corruption in the moral nature of man, a strong assertion of the freedom of the will, and a decided emphasis upon man's ability to work out his own salvation as opposed to his radical dependence upon divine grace. Such a system naturally provoked the profound opposition of Augustine, whose ardent soul was ever burning with zeal for the honor of divine grace. All the powers of his great mind were brought to the task of refutation. The Pauline conception of sin and grace found in him a more appreciative interpreter than the Church had as yet produced. He criticized, to good effect, the superficial points of Pelagianism, but greatly impaired his service by inculcating an exaggerated idea of divine sovereignty. Augustine was the first of the Christian Fathers to advocate the creed of unconditional predestination.

The positive beginning of the Pelagian controversy may be located about the year 412, when Cœlestius, a prominent disciple of Pelagius, was excommunicated by a Carthaginian synod. In 416 two African synods condemned the Pelagian doctrines, and the Roman bishop Innocent expressed his agreement with their decision. His successor, Zosimus, after a temporary show of favor to the condemned party, gave the full weight of his authority to their proscription. Some adherents still defended the doctrines of Pelagius, among whom the learned and talented Julian of Eclanum especially distinguished himself. No new sect, however, was formed in the interest of Pelagaianism; and, as a theoretical system, it was pretty well overthrown in the Latin Church before the death of Augustine. Semi-Pelagianism, which thrived especially in Gaul, maintained itself for a longer space, and was not emphatically disowned in that region till the sixth century. Still, it was not strict Augustinianism which held the field. In point of theory, the Latin Church showed an inclination to modify the radical tenets of Augustine; while in its spirit and practice it increasingly paid tribute to the idea of salvation by works, and really nurtured a crude species of practical Pelagianism.

The Policy of the Succeeding Emperors Toward Heathenism

III.--THE POLICY OF SUCCEEDING EMPERORS TOWARD HEATHENISM.

The discretion of the emperor who followed Julian saved Christian rule, for the time being, from an unfavorable contrast with heathen rule, as respects tolerance. Jovian earned the hearty encomiums of representative heathens, such as Themistius, by granting full liberty for the exercise of their religion, those obnoxious rites alone excepted for which no one expected a governmental sanction. Valentinian, Emperor of the West from 364 to 375, adhered in general to the same principles; a superstitious zeal in prosecuting those suspected of practising magic being his most serious exhibition of intolerance. Valens (364-378), Emperor of the East, by the grace of his brother Valentinian, acknowledged the same laws in relation to heathenism, and sanctioned a similar severity against all supposed to be guilty of magic and divination. The reputation for intolerance attached to Valens is due rather to the rigor with which, as an Arian, he treated the orthodox party, than to any violent attack upon heathenism, It was during the joint reign of these emperors that the word paganism was first employed officially as a designation of a religion. [Codex Theodos., Lib. XVI., Tit. ii. 18.] Gratian, who followed Valentinian in the rule of the West, while he issued no sweeping prohibition against the practice of heathenism, dealt it a destructive blow by ordering that the revenues of the temples, and the public support which had been given to priests and vestals, should be withdrawn. He also commanded the statue and altar of Victory to be removed from the Senate. A strong effort was made by heathen partisans to have these measures repealed; but the diligence and energy of Ambrose, who was highly influential both with Gratian and his successor, Valentinian II., defeated the attempt.

In 379 Theodosius came to the throne of the East, and in 394 his success in overthrowing the usurper Eugenius gave him also the rule over the West. Reversing the policy of Valens in relation to the doctrinal controversies of the age, he assisted the orthodox party to a final victory. As regards heathenism, his decrees and his practice indicated for a considerable time a wavering between toleration and proscription; but in 391 he entered decidedly upon a policy of total repression, -that is, of heathen rites. The mere belief, or even its advocacy, he did not think of touching, and numbered professed heathen among his friends and officers. By a law of 392, the offering of idolatrous sacrifices was declared a crimen majestatis, and as such might be capitally punished. This penalty, however, had its place in the statute-book, rather than in actual execution. "The ready obedience of the pagans," says Gibbon, "protected them from the pains and the penalties of the Theodosian code." [Chap. xxviii.] But if their persons were spared, their temples in many instances were not. No general edict was issued by Theodosius for their destruction; but the passions of the populace, and the fanatical zeal of the monks, urged on, in various districts, the work of spoliation and ruin. In some cases retaliation was provoked from the heathen. We read of Christian churches being burned in Palestine and Phœnicia. In Alexandria the heathen requited what they deemed an insult to their faith (namely, an ostentatious parading of the indecent symbols found in a temple which had been devoted to the worship of Bacchus) with violence and bloodshed; and, indeed, they so far committed themselves by their sedition, that they finally counted it good fortune that they were allowed to escape with their lives, though obliged to witness the destruction of the magnificent temple of Serapis, as well as of less noted edifices.

A similar course, attended with similar incidents, was pursued by the sons of Theodosius, Arcadius, and Honorius, and by their immediate successors. The episode most disgraceful to the Christian side was the murder at Alexandria, in 415, of the beautiful and talented female philosopher Hypatia. It is to be observed, however, that, while professed Christians were the agents in this brutal and unchristian deed, it was not altogether in the name of religion that it was accomplished. Political motives were prominent. The deed, moreover, was that of a mob, -a mob drawn from a populace noted for its turbulence and ferocity. "The Alexandrians,"says Socrates, who was in middle life at the time of the tragedy, "are more delighted with tumult than any other people; and if they can find a pretext they will break forth into most intolerable excesses." [Hist. Eccl., vii. 13.] The same historian speaks in the highest terms of the character and ability of Hypatia, representing her as gaining universal admiration by her dignified modesty of deportment, as drawing students from a great distance to hear her exposition of the Neo-Platonic philosophy, and as surpassing all the philosophers of her time through her attainments in literature and science. "Yet even she fell a victim," he continues, "to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes [the prefect], it was calumniously reported among the Christian populace that it was by her influence he was prevented from being reconciled to Cyril. Some of them, therefore, whose ring-leader was a reader named Peter, hurried away by a fierce and bigoted zeal, entered into a conspiracy against her; and observing her as she returned home in her carriage, they dragged her from it, and carried her to a church called Cæsareum, where they completely stripped her, and murdered her with shells. After tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burned them. An act so inhuman could not fail to bring the greatest opprobrium, not only upon Cyril, but also upon the whole Alexandrian Church." [Hist. Eccl., vii. 15.] The judgment which the Christian historian passes upon the deed, it may fairly be presumed, was the judgment of intelligent and sober-minded Christians the Empire over.

As heathenism had very little to contend for, it gradually succumbed. Only a remnant of it was left in the East by the time of Justinian (527-565), and to this the despotic emperor endeavored to give a finishing blow. Heathen worship was declared by him a capital offense, and its last source of intellectual prestige was quenched by the abolition of the philosophical school of Athens. In the West, the incursions of the barbarians left little chance for the exercise of any central and decisive authority on the subject. But as the barbarians themselves had no favor for the old classic heathenism, it found no refuge, save in the hearts of occasional devotees in the cities, and in the rites which might safely be practised in the unfrequented districts.

Schisms Connected With Questions of Discipline -- Montanism

IV.--SCHISMS CONNECTED WITH QUESTIONS OF DISCIPLINE, -- MONTANISM.

The schism of Novatus and Felicissimus, which arose in Carthage in the time of Cyprian, was due mainly to the spirit of faction. There was no very deep conviction back of the plea put forth by the schismatics for a less rigid discipline. They seem to have maintained themselves but a short time. The Novatian schism at Rome, near the same time, was born of much more earnest sentiments; Novatian and his followers having a hearty attachment to a stringent discipline, and accusing the Catholic party of unchristian laxity. The Novatian sect showed great persistence. It spread in various regions, and traces of it appear as late as the sixth century. The Meletian schism, which arose in Egypt in the early part of the fourth century, was precipitated by a disagreement between Meletius, Bishop of Lycopolis, and his metropolitan, Peter of Alexandria. Meletius is said to have championed the cause of strict discipline in the spirit of aggression and insubordination. The schism lasted upwards of a century. The separatists affiliated with the Arians.

The most interesting and important of the parties which fell into a sectarian position on account of their views of church discipline were the Montanists. This party derived its name from Montanus, a native of Phrygia in Asia Minor, who assumed the rôle of a prophet and reformer in that region in the last half of the second century. Two female associates, Prisca (or Priscilla) and Maximilla, claimed likewise to be organs of the Divine Comforter promised of Christ.

Among the causes which contributed to the inauguration of Montanism, were the imaginative and enthusiastic temper characteristic of the Phrygians, the excitements of persecution, the memory of the glorious charisms of the apostolic age, and a reaction against the growing ecclesiasticism or exaltation of official rank. As these causes, with the exception of the first, were more or less operative in the Church at large, they gave to Montanism a degree of prevalence much in excess of the importance of its founders. It soon numbered adherents in widely separated regions. The Church became much agitated on its account, and, after treating it with varying degrees of severity, finally assumed an attitude of decisive hostility. In Asia Minor, Montanism resulted in a separate sect (Cataphrygians, Priscillianists, or Pepuzians). In Rome, it was repressed, though not with entire success, since some of its principles found harborage among the Novatian schismatics. In North Africa, it was temporarily a considerable power, and after its apparent decline re-asserted itself inlarge part under new names. It found here also its one illustrious theologian, Tertullian. That he espoused Montanism with great heartiness, is entirely certain; but how this affected his local church relations, is largely a matter for conjecture. Ritschl thinks there is insufficient ground for the conclusion that he became a schismatic, and favors rather the verdict that the contemporary church authorities in his region were so far favorable to Montanism that there was for the time being no need of a separation. [Die Entstehung der alt katholischen Kirche. Ritschl find evidence for this view in a paragraph of Cyprian, Epist., li. (lv.) 21.] Augustine, to be sure, found in his day a schismatic party bearing the name of Tertullianists; but, as Neander states, there is no adequate evidence that this party existed as a schismatic party in the days of Tertullian. They might very naturally claim him as their founder, had he given them simply their principles and not their separate organization. Whether he died a schismatic or not, Tertullian was certainly held in high honor in the Catholic Church shortly after his death.

Montanism has sometimes been classed among the heresies. Its divergence, however, from the Catholic theology of the first centuries was not extensive, and was more in the line of addition than of rejection. The exhibition of its animating spirit was quite as much in the department of discipline, morals, and life, as in that of dogmatics proper; though here, too, it differed from the Church at large more in a quantitative than in a qualitative respect. Its distinguishing features may briefly be described as an ultra super naturalism and an ascetic morality.

Montanism affirmed that a continuance of the charisms of the apostolic age was to be expected as the normal possession of the Church. "The fundamental error," says Pressensé " which marred this grand inspiration, was the failure to comprehend the operation of Christianity except under the form of permanent miracle." [Heresy and Christian Doctrine, Book I., chap. iv.] The Montanists laid great emphasis, not only upon the fact that they were living under the dispensation of the Spirit, but also upon the extraordinary workings of the Spirit. Especially did they regard prophesying as the means appointed by God for the edification and guidance of the Church; and the true condition for prophesying was in their view that form of ecstasy in which all self-control is lost, and the soul rendered utterly passive in the hands of God, --the condition of one in absolute trance. As regards the subject-matter of their prophesying, the Montanists claimed the right to enter every region, even to the rendering of decisions upon questions of speculative theology. Their claim was really an open door toward the unsettling of existing revelation in the name of additional and supplementary disclosures of divine truth. The prophetic theme relished among them, perhaps more than any other, was that of the coming judgments of God, and the introduction of the millennial reign of Christ upon earth. The first Montanists believed that title day was already at hand when the Redeemer would appear to set up his kingdom. Said Maximilla, "After me will be no prophet, but the end will follow." [Epiphanius, Hær., xlviii.] As the Montanists laid the chief stress upon the extraordinary gifts of the Spirit, and considered these gifts equally open to all classes, they were opposed to priestly exclusiveness and hierarchical pretension. At the same time, in their exaggerated preference for their prophets and those who acknowledged their authority, they introduced class distinctions of a very formidable character. The Montanist prophet was made to take the place of the bishop as respects dignity and authority, and the Montanists were ranged around the prophet as a superior caste. Indeed, one is almost reminded of the Gnostic classification, when he finds Tertullian stigmatizing as "psychics" the great body of Christians who refused to accept Montanism, and reserving the name of "spirituals" for the adherents of that system. [See in particular his treatises on Monogamy, Modesty, and Fasting.]

In pursuance of its ascetic morality, Montanism urged an unsparing renunciation of the world, entire abstinence from public offices, and a rigid church discipline. It exalted the virtue of martyrdom, opposed all use of prudential means to escape the persecutor's rage; affirmed the obligation to fast till evening on every Wednesday and Friday, and to abstain from the eating of flesh and luxuries for two weeks in each year; denounced second marriages, and, while allowing the legitimacy of a first marriage, expressed more or less preference for celibacy, Regarding the Church as properly the assembly of the holy, the Montanists argued for a stern treatment of those who violated its sanctity. For lesser sins, committed after baptism and reception into the Church, there must be a show of radical repentance; while mortal sins, such as adultery and apostasy, committed by one in these holy relations, must be punished by irremediable excommunication. God may, perhaps, pardon one thus sundered from Christian fellowship; but the Church is not authorized to proclaim His pardon by restoring the culprit to its communion. In all this, great moral earnestness may be discerned, but also an excessive rigor and spirit of legality.

Through repelling Montanism, the Catholic Church reproduced some of its peculiarities. The infallibility claimed for the Montanist prophets came finally to be asserted of the episcopal hierarchy, and practically was credited in the latter, as much as ever it was in the former, with the power to add to the Scripture revelation. Again, the ascetic tendencies of Montanism found a parallel, or rather were transcended, in the wide-spread system of Monasticism, which came to be treated by the Catholic Church as a favored child.