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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

The Catacombs, and their Testimony on Christian Life and Thought

IV. --THE CATACOMBS, AND THEIR TESTIMONY ON CHRISTIAN LIFE AND THOUGHT.

De Rossi, a leading investigator of the Catacombs in recent times, finds good evidence that at least three or four of them were commenced within the first century; and Christian burial-places of this kind were probably preceded by Jewish. Their chief, if not their sole, design at first was to provide suitable resting-places for the bodies of the dead. This was the original aim in their excavation. The old theory that they were deserted quarries or sand-pits, which the Christians appropriated, is untenable, being clearly contradicted by the structure, of which narrow corridors and sharp angles are characteristic features. It is also a mistake to suppose that primarily the use of the catacombs as places of refuge was an influential motive in their construction. The attempt at secrecy in their structure did not become prominent till in the third century. This was clearly the case with the Roman Catacombs. "They were, like the pagan tombs, situated on the high roads entering the city. Their entrances were frequently protected and adorned by elegant structures of masonry, such as that which is still visible at the Catacomb of St. Domitilla." [W. H. Withrow, The Catacombs of Rome, Book I., chap. ii.] So far as the mere purpose of burial was concerned, these cemeteries could claim the protection of that respect which classic antiquity generally awarded to the resting-places of the dead. The decrees that were finally issued against visiting them (such as the Valerian edict in 257) had probably more reference to their use as assembling-places than as mere burial-places.

The earliest catacombs were most likely of private origin. Wealthy Christians could easily be constrained to offer the family sepulchers upon their own grounds for the burial of distinguished martyrs, as also of the poor. Thus burial centers were established, about which catacombs, of greater or less extent, were formed in process of time. It is hardly to be doubted, also, that the Christians soon formed burial associations among themselves. Great tolerance was awarded to this kind of association. Preserved documents show that a great number of burial societies, representing different trades and professions, existed at Rome. An assessment upon the members of these provided for the necessary expenses. There are indications that the very extensive Catacomb of St. Callistus was under the charge of the Roman Church, and was recognized by the government as the cemetery of a burial association. [Hippolytus, Philos., ix. 7.]

The largest and most noteworthy of the catacombs are found near the great roads leading from Rome, and within three miles of the walls. [Catacombs are found in many other places, those at Naples being among the most important. Victor Schultz gives a list of thirteen places in the Orient, and thirty-three in the meet, that have catacombs (Die Katakomben, p. 25.)] Their entrance at present, when not through the crypt of an ancient church, is by a descending stairway through an aperture or archway. They consist essentially of narrow corridors, with an occasional addition of a small chamber, built in a friable, volcanic formation, the tufa granolare. The corridors range from two to five feet in width, intersect each other for the most part nearly at right angles, are usually vaulted and naked, but are occasionally plastered or supported by masonry. Graves, out into the sides and sealed up with slabs of marble or other material, thickly line these narrow ways, which are themselves very numerous, and arranged in line would extend hundreds of miles. Michele de Rossi [Brother of the chief investigator, Giiovanni Battista de Rossi.] estimates that those of St. Callistus, the largest catacomb, would extend about the whole length of Italy. The same author computes that the Roman catacombs, with the compact style of burial employed, contain room enough for nearly four millions of bodies. To economize space more perfectly, the galleries were sometimes arranged upon different planes, one below the other. In individual instances, there are as many as five stories in a catacomb. The chambers are small, vaulted rooms, often not more than eight or ten feet square. These, if not simply burial chambers, may have been used for the celebration of funeral services, and for the administration of the Eucharist near the graves of the martyrs.

The accession of Constantine, with its addition of security and enlarged resources to the Church, lessened the motive for the use of underground cemeteries. Still, for a considerable interval, burials in these continued to be in the majority. After the year 373, however, the inclination toward this kind of interment rapidly decreased; and, according to Kraus, the year 454 marks the last instance in which a body was consigned to a catacomb. [Die Römischen Katakomben, Buch II., kap. iii.] Thereafter these resting-places of the dead were used as chapels and pilgrim resorts. Meanwhile, a work of spoliation or depletion was begun, first at the hands of barbarian invaders, and then at the hands of the authorities of the Church, who sought to secure relies by depositing them within the walls of the city. A great number of bodies were transferred; an inscription records the translation, by Pope Paschal I., of twenty-three hundred on a single day of the year 817. During the Middle Ages, the Catacombs fell into neglect, and became largely lost to knowledge. In the sixteenth and the following centuries some progress was made toward rediscovery and description; but it was reserved for De Rossi and his co-laborers, in the last few decades, to bring the crowning investigations to the subject.

Among the objects of interest in the Catacombs, are symbols and symbolical paintings; various works of art, including gilt glasses, different styles of lamps, terra-cotta vases, children's toys, occasional specimens of sculpture; sepulchral inscriptions. The principal symbols are the anchor, the ship, the palm, the crown, the dove,the olive-branch, the peacock, and the phoenix as significant of immortality, the shepherd, the lamb, the fish, and the cross. Dear as was this last symbol to the hearts of Christians, it is not of frequent occurrence in the Catacombs, and, moreover, appears usually in some disguised form, inasmuch as it was peculiarly exposed to heathen scorn. The fish is an oft-recurring symbol, and seems to have had a very full import to the early Christians. It is highly probable that it embraced the meaning of the letters in the Greek word for fish, these letters being used as initials of the following titles of the Redeemer, Jesus Christ, Son of God, Saviour. It may also have had some connection with baptism, or with the vocation of Christ's ambassadors as "fishers of men." Sometimes it appears in conjunction with bread and wine, in which case it has reference to the heavenly food which Christ supplies, or to the Eucharist.

The pictures in the Catacombs show considerable dependence upon classic art, but also exhibit abundant traces of the marked influence of the new religion. A noticeable feature is the absence of sorrowful representations. The crucifixion of Christ nowhere appears among the pictures of the first three centuries. Within the same period, only a single portrayal of Christian martyrdom has been identified with a good degree of probability; and this enters into no incidents of torture and suffering, simply representing two confessors standing before their judge, and the retreating form of the heathen priest who served as their accuser. [Kraus, Buch IV., kap. v.]

Many of the inscriptions are very brief expressions of domestic affection or of Christian hope and confidence. The following may serve as examples: "To Libera Maximilla, a most loving wife. She lived in peace." "To the well-deserving Silvana, who sleeps here in peace." "Aurelia, our very sweet daughter, who retired from the world, Severus and Quintus being consuls." "To the highly venerable, most devout, and very sweet father, Secundus. His wife and sons, in expression of their dutifulness, have placed this slab." "Laurentius was born into eternity in the twentieth year of his age. He sleeps in peace."

The evidence supplied by the inscriptions and representations in the Catacombs is somewhat qualified by the paucity of dates. The proportion of dated inscriptions is quite small. The characteristics of these, however, furnish a basis for an approximate determination of the age of many others. Allowing a sufficient margin for the element of chronological uncertainty, we may still derive important information as respects the life and belief of the early Christians. No doubt the theological literature of the period abounds much more in explicit statements upon doctrinal points than do these monumental remains; nevertheless, the latter make a valuable supplement to the former, and have the special advantage of being unstudied expressions of what was commonly in the hearts of Christians. "The voice we hear is not that of a bishop or doctor speaking ex cathedra, but the voice of Martha and Mary by the grave of Lazarus, pouring forth at once their sorrow and their hope." [Pressensé, Christian Life, Book III., chap. vii.]

1. The Catacombs bespeak a genuine recognition of the principles of Christian brotherhood and equality. Not only are titles of nobility wanting: there is scarcely a record of the distinction between master and slave.
2. The Catacombs, as a whole, testify to a very high appreciation of the gospel virtues on the part of the early Church. Such graces as humility, gentleness, sympathy, and self-renunciation are here commended as highest ornaments of character.
3. The Catacombs testify to the joyful faith of the Church, its living and inspiring belief in the immortality of the soul and the resurrection of the body. "The glorious doctrine of the resurrection was everywhere recorded. It was symbolized in the ever recurring representations of the story of Jonah, and of the raising of Lazarus, and was strongly asserted in numerous inscriptions. As the early Christians laid the remains of the departed saint in their last long rest, the sacred words of the gospel, 'I am the resurrection and the life,' must have echoed with a strange power through the long corridors of that silent city of the dead, and have filled the hearts of believers, though surrounded by the evidences of their mortality, with an exultant thrill of triumph over death and the grave. This was a recompense for all their pains." [Withrow, Book III., chap. ii.]
4. The Catacombs witness to the central place of Christ in the faith and hopes of the early Church, and to the recognition of His divinity. His name appears distinctly combined with that of Deity in such expressions as, "God, the Lord Christ;" "God Christ Almighty;" "God, holy Christ, only light;" "To Christ, the one holy God."
5. The Catacombs witness to the freedom of the early Church from any idolatrous veneration of the Virgin Mary. There is no apparent attempt to exalt her above the place which would naturally and necessarily be assigned to her in a full list of biblical representations. "In those earliest decorations of the Catacombs," says Marriott, "which De Rossi and other Roman antiquaries believe to be before the age of Constantine, representations of the Virgin Mary occur only in such connection as is directly suggested by Holy Scripture." [The Testimony of the Catacombs and other Monuments of Christian Art.] To be sure, there is a class of figures in the attitude of prayer, the so-called oranti, that appear to Romish eyes to represent the Virgin in her office of intercession. But there is no proper ground for such an identification. Some of the praying figures are males, some in the garb of children and youths, -- facts strongly favoring the conclusion that they were designed simply as memorials of the pious dead. Moreover, if a different application were to be assigned any of them, it would be quite as probable that they were intended to serve as symbols of the Church, as that they were meant to image the Virgin. Kraus, writing from the Romish stand-point, says, "We see the Church or the Virgin in these oranti, and, indeed, in most cases the latter rather than the former." [Buch. IV., kap. v.] A principal ground alleged for this verdict is, that female figures in the same attitude appear upon gilt glasses in connection with inscriptions which identify them with the Virgin. But there is no certainty that these glasses originated before the age of Constantine; and if they originated after that era, which marked a powerful acceleration of every tendency to exalt the Virgin, they are explained by the new conditions, and help very little toward deciding the intent of the primitive oranti. In the opinion of Marriott, the gilt glasses which present Mary in the form of an orante were not earlier than the fifth century. [Schultze is pronounced for the same conclusion.] It might, however, be allowed that she was portrayed on this wise in the pre-Constantinian era, without thereby proving the existence within that era of the Romish theory and practice. To represent Mary under a form that was also applied to the commemoration of ordinary Christian women, is vastly different from portraying her as the crowned queen of heaven. There is nothing definite in the monuments in favor of mariolatry; and since the whole literature of the first three centuries is destitute of ally evidence on the side of this form of idolatry, no indefinite monumental representation is to be warped into an indication of such idolatry within those centuries.
6. The Catacombs witness rather against than for the doctrine of purgatory. There is no such catalogue of petitions for the departed as might be expected to have sprung from ally clear recognition of such a doctrine. The prayers recorded to have been sent after the dead, and in their behalf, are simply the spontaneous out-breathings of affection, such as might naturally be uttered apart from any theory of their special needfulness ; prayers of sweet confidence and joyful hope, rather than anxious supplications for the relief of friends from a torturing purgatory.
7. The Catacombs in no wise disagree with the evidence supplied by patristic literature, that the custom of addressing prayers to the saints was not in vogue before the fourth century. That some brief petitions or ascriptions to the departed should be found only accords with the fact that many of the inscriptions belong to a later period. One of these, pertaining to the year 380, contains the cry of an orphaned girl for parental remembrance. A few undated inscriptions of similar import are found; but it remaius to be proved that they were pre-Constantinian, and, if so, that they represent a custom. [Schultze says this class of inscriptions cannot be proved to be earlier than the fifth century. (Katakomben,p. 269.)] "Until the fourth century," says Pressensé, "no name of any creature, angel or saint, ever entered into the prayers of the Church." [Christian Life, Book II., chap, iv.]

Surely it is no small distance which separates the Church of the Catacombs from the Church whose central sanctuary now overlooks the site of these ancient cemeteries. The teaching which is gathered from their symbols and inscriptions is in many points vitally contrasted with that which is published from St. Peter's and the Vatican. No doubt the papal Church surpasses the primitive Christian communion in splendor and majesty of externals; but before the mirror of Christ's teaching the more excellent glory is with the humble Church of the primitive age.

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.

Discipline

III. - DISCIPLINE.

Christ's deliverance of the keys to the apostles vested in them the full power of administering church discipline, from every thing connected with the reception of members to the extreme act of excommunicating from Christian fellowship. His assurance that whatsoever they should bind or loose on earth should be bound or loosed in heaven (Matt. xviii. 18), was based on the assumption that in their official acts they would be under the full guidance of the Holy Spirit. The power of the keys passed from the apostles to the Church. This power it is bound to exercise, as it is bound to give to its members the benefit of good government. The conditions of the right exercise of this power are the same as they were in its first bearers. A God-fearing, spiritual Church, earnestly intent upon ascertaining the mind of the Spirit, may hope to obtain the Divine approbation in its acts of administration and discipline; in other words, to have its binding and loosing upon earth confirmed in heaven. The promise of Christ supposes a competency which is no attachment of official position as such, no peculiar treasure of an ecclesiastical aristocracy which is passed along by the magical connection of one link with another, but an outgrowth of spiritual endowments. In the hands of a corrupt Church, the use of the keys is sure to be at the same time an abuse of them, —a binding and loosing in large part contrary to that which transpires in heaven. Even under the best conditions, an element of fallibility is likely to be mixed with the fulfillment of this serious responsibility.

As the Church of the first centuries was a purely religious organization, no penalty was thought of beyond that of excommunication. This was imposed for heresy, apostasy, crimes, and gross immoralities. The excommunicated was expected to give special tokens of repentance before restoration. Gradually a sort of established penitential discipline grew up for this class, and they were allowed only by successive stages to regain the full privileges of church fellowship. At the beginning of the fourth century, four stages appear to have been distinctly recognized; (1) that of the “weepers,” who bewailed their sins at the church-doors;
(2) that of the "hearers," who were allowed to hear the Scripture lessons and the sermon, but were to leave the sanctuary before the sacramental service; (3) that of the “kneelers,” who might attend the public prayers only in a kneeling posture; (4) that of the "standers," who were permitted to remain, in a standings posture, through the entire service, but were not yet privileged to partake of the communion.

The question of greater or less strictness in discipline was in itself a question of high importance, and its significance was greatly enhanced by the number of those who lapsed or apostatized in the great persecutions. Some would delay restoration longer than others. Some would deny restoration altogether to those who were guilty of certain grievous sins. The Church at large was never committed to this extreme, but there are indications that it early adopted a strict code in dealing with offenders against its own sanctity. Several writers speak as though it were an accepted maxim, that only a single fall after baptism can claim any indulgence. “If any one,” says Hermas, “is tempted by the devil, and sins after that great and holy calling in which the Lord has called his people to everlasting life, he has opportunity to repent but once.” [Command., iv. 3.] Tertullian in like manner observes that after baptism the door is opened but once to repentance. [De Pœnit., vii. Compare Clement ot Alexandria, Strom., ii. 13.] “In the graver kinds of crimes,” says Origen, “piece for repentance is granted only once.” [Hom. in Lev., xv. 2.] The usual practice of the Church he represents to have been as follows: “The Christians lament as dead those who have been vanquished by licentiousness or ally other sin, because they are lost and dead to God; and as being rises from the dead (if they manifest a becoming change) they receive them afterwards, at some future time, after a greater interval than in the case of those who were admitted at first, but not placing in any office or post of rank in the Church of God those who, after professing the gospel, lapsed and fell.” [Cont. Celsum, iii. 51.] A greater rigor was advocated by the Montanists, and found supporters in various quarters. As already stated, a canon of the Council of Elvira denied all hope of restoration to those who had sacrificed to idols. Tertullian, in the later, or Montanist, stage of his belief, affirmed that the Church is never authorized to restore those who have been expelled on account of such gross sins as adultery, fornication, murder, apostasy, and blasphemy. [De Pudicit., i., ii., xix.] On the other hand, the Roman bishops in the time of Tertullian began to distinguish themselves as the advocates of mildness. According to Hippolytus, who favored severity, mildness degenerated into laxity in the case of the Roman bishop Callistus; and he credits him with comparing the Church to the ark of Noah, in which were all manner of unclean animals as well as the clean. [Philos., ix. 7.] Not long after Callistus, opposition to the milder régime culminated at Rome in the Novatian schism. Cyprian, who was contemporary with these developments at the great capital, inclined to an intermediate position. While he advocated suitable delay in the restoration of the lapsed, he would deny to none the hope of being ultimately admitted to the fellowship of the Church.

Confession of sins was a matter of frequent injunction. But in most cases the injunction had reference only to a penitential acknowledgment of sins before the congregation. Where the clergy were designated as the proper recipients of confession, they were so designated on the twofold ground that they were the most competent spiritual advisers and the proper overseers of discipline. Auricular confession to a priest, as the common obligation of all Christians, and the essential condition of absolution, was a thing foreign to the thought of the early Church. By absolution, apart from baptism, was understood, in the main, simply a loosing from ecclesiastical censures. In this, to be sure, the bishop took a lending part, but he did not stand alone: the whole congregation joined in the prayer for the penitent, [Cons. Apost., ii. 41.] after which the bishop gave the benediction as a fitting pledge of restoration and as an invocation of divine grace. Even Cyprian, who wits perhaps more deeply tinged with sacerdotalism than any other prominent writer of the period, did not materially transcend this view of the episcopal, or priestly, absolution. He speaks only of those who had been cut off from the Church for known offenses as having occasion to come to the priestly tribunal; and the prerogative which he assigns to the priest in relation to such, so far as their standing with God is concerned, is that of an intercessor offering sacrifices, which, as being well-pleasing to God, may solicit remission from Him. Beyond this,the priest stands between the penitent and God, only as he is the doorkeeper of the Church, slid the Church is the way to God. No man, says Cyprian, can usurp the divine prerogative in the forgiveness of sins. “The Lord alone can have mercy. He alone can bestow pardon for sins which have been committed against Himself.” [De Lapsis, xvii.] Quite as remote from the theory of judicial absolution is the language of Firmilian. Among the occasions, he says, for the yearly assembling of prelates and priests is this, “that some remedy may be sought for by repentance for lapsed brethren, and for those wounded by the devil after the saving laver, not as though they obtained remission of sins from us, but that by our means they may be converted to the understanding of their sins, and may be compelled to give fuller satisfaction to the Lord.” [Epist., Ixxiv. 4 (or lxxv.), in works of Cyprian. Firmilian, it is true, in the same epistle speaks of the apostolic prerogative in the forgiveness of sins as having passed to the apostolic churches and their bishops. But, as the context shows, this is only another way of saying that the Catholic Church is the only true Church, the only one having a valid baptism, which is the rite of remission, the only one, therefore, which can give sure promise of remission. His words are no indication of an already existing sacrament of penance with its judicial sentence.] It is in the light of this statement that the office of penitentiary presbyter, which, as we learn from the historian Socrates, had place in some of the churches after the Decian persecution, is to be interpreted. [A further consideration of this will be found in the next period.] Origen, while he emphasized the principle that the priest should be consulted as a spiritual adviser, was far from conceding to him a power to absolve from sins in simple virtue of his office. [In Matt. Tom., xii. 14; Hom. in Lev., v. 4.] Still, it must be allowed that the third century supplied in no small measure a basis for the later doctrine of priestly absolution. Not to speak of the general growth of sacerdotal conceptions, the stress which Cyprian and others placed upon the catholic unity was of the nature of such a basis. In proportion as they made union with the Catholic Church an indispensable condition of salvation, end assigned to the priest the position of doorkeeper in that Church, they inculcated the notion of dependence upon priestly mediation.