Transcriber's Notes: Variations in spelling and hyphenation have been
left as in the original. Words in italics in the original are surrounded
by _underscores_. Words in bold in the original are surrounded by =equal
signs=. A row of asterisks represents a thought break. Ellipses match
the original.
A few typographical errors have been corrected. A complete list as well
as other notes follows the text.
THE RISE OF THE
MEDIAEVAL CHURCH
AND ITS INFLUENCE ON THE CIVILISATION OF
WESTERN EUROPE FROM THE FIRST TO THE
THIRTEENTH CENTURY
BY
ALEXANDER CLARENCE FLICK, PH. D., LITT. D.
[Illustration]
BURT FRANKLIN
New York, N. Y.
TO
HENRY C. LEA
Who through his numerous scholarly monographs has earned the foremost
place among American Church historians, both at home and abroad,
AND TO
PROFESSOR DOCTOR ADOLPH HARNACK
To whom both the Old and the New World are profoundly indebted for his
scholarly labours, and from whose inspiration in public lectures and
private conferences this work derived much that is best in it,
THIS BOOK IS GRATEFULLY DEDICATED.
PREFACE
The educational value of any subject depends primarily upon its own
intrinsic value. The teaching of Church history for ten years as a
regular course in liberal arts, side by side with the "orthodox" courses
in history, has demonstrated beyond question that this subject can be
made at once very popular and very valuable. It has proved its right to
exist as a cultural subject. Yet the lack of intelligent information,
even among educated people, concerning the history of the Christian
Church, both in early and modern days, is simply appalling.
The comparatively recent revival of interest in Church history has given
birth to many general Church histories from English and American
scholars. Numerous translations of discriminating and painstaking German
authors are also available. A large number of intensive monographs has
likewise appeared. But all these texts are written for classes in
theological schools. Not a single Church history suitable either for
regular college work, or for popular reading, is available; and yet all
the standard courses in history are provided with up-to-date texts and
illustrative material.
This work is intended to meet the need I have felt in my own classes,
and have heard expressed from fellow teachers and laymen, for a simple
account of the evolution of the old Church minus all theological and
dogmatic discussions. The purpose has been to show the origin of the
Christian Church, its development in organisation, the forces which
produced the Papacy, and the marvellous, formative influence of the
Roman Church upon the civilisation of Western Europe. To that end the
principal lines of development are emphasised at every point, while the
subordinate influences have been minimised. Causes and results,
continuity and differentiation, and unity have been constantly kept in
mind.
The subject-matter of this volume was worked out during a prolonged
residence in Europe. Most of that time was spent in Germany under the
inspiration of the foremost authorities in Church history, among whom
may be mentioned Professor Nippold of Jena, Professor Loofs of Halle,
Professor Hauck of Leipzig, and particularly Professor Harnack of
Berlin. The work of the lecture-room and seminar was supplemented by
investigation in the Royal Library of Berlin, the Vatican Library at
Rome, the National Library at Paris, and the Library of the British
Museum. The materials thus gathered were further organised and
elaborated in a course of lectures on Church history given in Syracuse
University.
The references in the text and the bibliographies at the end of chapters
are given, so far as possible, to English sources. It is believed that
the exclusion of a pedantic list of foreign works will make the work
more useful. It is hoped that the student will be induced to go to the
library, the laboratory of the historian, and there by extensive and
intensive reading supplement the text.
Should this volume prove to be of service, it will be followed by two
companion volumes--one on the Reformation and another on the modern
Church. It is further planned to publish a source-book on Church history
to supplement the texts.
My indebtedness to books and men is so great that it would be impossible
to enumerate them here. While all sources have been laid under tribute,
special obligation is felt to many monographs and intensive studies.
ALEXANDER C. FLICK.
SYRACUSE UNIVERSITY.
CONTENTS
PAGE
CHAPTER I
THE STUDY OF CHURCH HISTORY 1
OUTLINE: I.--Present status of history in college work.
II.--Ecclesiastical history excluded since the Reformation by
political history. III.--New view of the Mediæval Church and
its influence. IV.--Renaissance of interest in Church history.
V.--Pedagogical value and treatment of Church history.
VI.--Sources.
CHAPTER II
GENERAL BIBLIOGRAPHY ON CHURCH HISTORY 12
OUTLINE: I.--Primary materials. II.--Secondary materials.
III.--Sketch of the writing of Church history. IV.--Most
important collections of primary sources. V.--Most important
general Church histories. VI.--Dictionaries and encyclopedias.
VII.--Atlases and chronologies. VIII.--Text-books.
IX.--Sources.
CHAPTER III
PREPARATION OF THE CIVILISED WORLD FOR THE CHRISTIAN CHURCH 40
OUTLINE: I.--The ancient world. II.--Condition of the
civilised world at the time Jesus came. III.--How the
condition of the world prepared the way for Christianity.
IV.--Sources.
CHAPTER IV
ORIGIN, SPREAD, AND ORGANISATION OF THE CHURCH DURING THE
APOSTOLIC AGE 52
OUTLINE: I.--Origin of the Christian Church. II.--Spread of
the Apostolic Church. III.--Organisation of the Early Church.
IV.--Conclusions. V.--Sources.
CHAPTER V
THE ROMAN CHURCH AND PETER'S PRIMACY 71
OUTLINE: I.--Planting of the Church in Rome and its
organisation there. II.--The two opposing views of the Petrine
theory. III.--Proofs advanced for the Petrine theory.
IV.--Evidence given against the Petrine theory. V.--Historical
conclusions. VI.--Sources.
CHAPTER VI
THE ROMAN GOVERNMENT'S TREATMENT OF THE CHRISTIANS 91
OUTLINE: I.--Religious persecutions before the Christian era.
II.--Christians first persecuted by the Jews. III.--Causes and
motives of persecution by the Roman government. IV.--Number
and general character of the persecutions. V.--Results of
persecutions. VI.--Sources.
CHAPTER VII
TRANSITION OF THE CHURCH UNDER CONSTANTINE 112
OUTLINE: I.--Condition of the Empire in 300. II.--How
Constantine became Emperor. III.--Constantine's conversion to
Christianity. IV.--Constantine's favours to Christianity.
V.--Constantine's character. VI.--Constantine's historical
significance. VII.--Sources.
CHAPTER VIII
THE COUNCIL OF NICÆA AND ITS RESULTS 131
OUTLINE: I.--Diversion of Christian thought in the early
Church. II.--The Arian controversy. III.--The Council of Nicæa
and its actions. IV.--Later history of Arianism. V.--Sources.
CHAPTER IX
RISE OF THE PAPACY 148
OUTLINE: I.--Favourable conditions when the Christian era
began. II.--Forces at work up to 313. III.--Description of the
Roman Church in 313. IV.--Growth of the Papacy from 313 to
604. V.--Condition of the Papacy at the close of this period,
604. VI.--Sources.
CHAPTER X
RISE OF THE PAPACY (_Continued_) 164
CHAPTER XI
MONASTICISM 198
OUTLINE: I.--Importance of the institution of monasticism.
II.--Antecedents and analogies. III.--Causes of the origin of
Christian monasticism. IV.--Evolution of Christian
monasticism. V.--Spread of group monasticism from the East to
the West. VI.--Development of monasticism in Western Europe.
VII.--Opposition to monasticism. VIII.--Results and influences
of monasticism. IX.--Sources.
CHAPTER XII
SPREAD OF THE CHRISTIAN CHURCH OVER EUROPE 229
OUTLINE: I.--Extent of Christianity under Gregory the Great.
II.--Character of missionary work from the sixth to the tenth
century. III.--Conversion of the British Isles.
IV.--Conversion of the Franks. V.--Conversion of the Germans.
VI.--Conversion of Scandinavia. VII.--Planting of the Church
among the Slavs. VIII.--Efforts to convert the Mohammedans.
IX.--Sources.
CHAPTER XIII
SEPARATION OF THE ROMAN AND GREEK CHURCHES 265
OUTLINE: I.--Relation of the Greek and Roman Churches before
325. II.--Effect of the Arian Controversy on the situation.
III.--The history of image worship. IV.--Character and results
of the Iconoclastic Controversy. V.--Final separation.
VI.--Resemblances and differences between the two churches.
VII.--Sources.
CHAPTER XIV
RELATION OF THE CHURCH AND STATE UP TO THE DISSOLUTION OF THE
CAROLINGIAN EMPIRE 289
OUTLINE: I.--Church and state before Constantine. II.--Church
and state from Constantine to 476. III.--Period of the
Ostrogothic rule (476-552). IV.--Reunion of Italy with the
Eastern Empire. V.--Alliance between the Papacy and the
Franks. VI.--Restoration of the Empire in the West in 800.
VII.--Effect of the rise of national states on the Church.
VIII.--Sources.
CHAPTER XV
THE PSEUDO-ISIDORIAN DECRETALS AND THE PAPAL CONSTITUTION 326
OUTLINE: I.--What were the Pseudo-Isidorian Decretals?
II.--Condition of Europe when the Decretals appeared.
III.--Purpose of the forgery. IV.--Character and composition.
V.--Time, place, and personality of authorship.
VI.--Significance and results. VII.--Nicholas I. and papal
supremacy. VIII.--Decline of spirituality in the Church.
IX.--Sources.
CHAPTER XVI
ORGANISATION, LIFE, AND INSTITUTIONS OF THE CHURCH, SIXTH TO
NINTH CENTURY 347
OUTLINE: I.--Organisation of the papal hierarchy. II.--Moral
condition of the clergy and laity. III.--Great activity and
wide influence of the Church. IV.--The ordeals and the Church.
V.--Church discipline: excommunication and interdict, and
penance. VI.--Worship; the mass; preaching; hymns. VII.--The
sacraments. VIII.--Relics and saints. IX.--Sources.
CHAPTER XVII
THE HOLY ROMAN EMPIRE AND THE PAPACY 384
OUTLINE: I.--Decline of the Empire under the later Carolingians.
II.--Preparations to restore the Empire on a German basis.
III.--Otto the Great creates the Holy Roman Empire. IV.--Holy
Roman Empire attains its height under Henry III. V.--Results
of the creation of the Holy Roman Empire. VI.--Sources.
CHAPTER XVIII
PREPARATIONS FOR THE HILDEBRANDINE REFORMATION 418
OUTLINE: I.--Decline of the Papacy after Nicholas I.
(858-867). II.--Reform efforts before the time of Hildebrand.
III.--The youth and education of Hildebrand. IV.--The
Hildebrandine Popes. V.--Sources.
CHAPTER XIX
GREGORY VII. AND HIS WORK 445
OUTLINE: I.--Condition of the Church in 1073. II.--Election of
Hildebrand as Pope. III.--Gregory VII.'s matured papal theory
and reform ideas. IV.--His efforts to realise his ideals.
V.--The investiture strife. VI.--Conclusions. VII.--Sources.
CHAPTER XX
THE SIGNIFICANCE OF THE CRUSADES 476
OUTLINE: I.--The rise and spread of Mohammedanism.
II.--Positive and negative causes of the Crusades.
III.--Character and description of the Crusades. IV.--Results
and influences of the Crusades. V.--Sources.
CHAPTER XXI
RISE OF THE MENDICANT ORDERS IN THE CHURCH 510
OUTLINE: I.--Monasticism before the Crusades. II.--Effect of
the Crusades on monasticism. III.--Origin of the begging
orders. IV.--Rise and influence of the Dominicans. V.--Origin
and power of the Franciscans. VI.--Wide-spread results of
mediæval monasticism. VII.--Sources.
CHAPTER XXII
INNOCENT III. AND THE CHURCH AT ITS HEIGHT 544
OUTLINE: I.--Antecedent preparation for this period.
II.--Career of Innocent III. up to 1198. III.--Innocent III.'s
plans and ideals as Pope. IV.--Condition of Europe at the
close of the twelfth century. V.--Innocent III. makes himself
the political head of Europe. VI.--Innocent III.'s efforts to
root out heresy and reform the Church. VII.--Innocent III.'s
character and the general results of his pontificate.
VIII.--Sources.
CHAPTER XXIII
THE MEDIÆVAL CHURCH AT ITS HEIGHT 569
OUTLINE: I.--Characteristics of the thirteenth century.
II.--Territorial extent and wealth of the Church.
III.--Organisation of the papal hierarchy completed. IV.--The
legal system of the Church. V.--The official language and
ritual of the Church. VI.--The sacramental system. VII.--The
employment of art. VIII.--The Church moulded the civilisation
of Europe. IX.--Sources.
INDEX 607
THE RISE OF THE MEDIÆVAL CHURCH
CHAPTER I
THE STUDY OF CHURCH HISTORY[1:1]
OUTLINE: I.--Present status of history in college work.
II.--Ecclesiastical history excluded since the Reformation by
political history. III.--New view of the mediæval Church and
its influence. IV.--Renaissance of interest in Church history.
V.--Pedagogical value and treatment of Church history.
VI.--Sources.
Half a century ago a prominent educator observed: "There is something
remarkable in the actual condition of the study of Church history. While
it seems to be receiving more and more cultivation from a few of us, it
fails to command the attention of the educated public in the same
proportion. We are strongly of the opinion that beyond the requisitions
of academical and professional examination there is very little reading
of Church history in any way."[1:2] Only twenty-five years ago Professor
Emerton, upon taking the chair of ecclesiastical history in Harvard
University, could say with truth: "There are to-day not more than half
a dozen colleges in the country where any adequate provision for an
independent department of history has been made."[2:1] At the present
time, happily, the condition so much deplored in the last quotation has
been remedied to a very large degree. Every great university in America
has a well-organised faculty of history and allied subjects, while a
large majority of the smaller institutions of higher education have
regularly organised departments of history with instructors,
well-trained at home or abroad, who devote all their time to the
subject.
But, notwithstanding these facts, the statement made about Church
history still remains essentially true. The political, industrial,
educational, and social sides of history have been emphasised by the
creation of new departments with new courses of study, and by the
writing of many text-books, monographs, and general treatises.
Professorships of sociology, political economy, political science,
constitutional law, education, and literature have been created in
unprecedented numbers. Ecclesiastical history, on the contrary, has been
all but ignored. Even in Germany, where the greatest strides have been
made in the subject, it is still relegated to the theological faculty,
though the number of philosophical students selecting it often exceeds
that of the theological--a very significant fact. In America it would be
difficult to point out more than a very few universities or colleges
where a chair in Church history is put on an equality with chairs of
other branches of history or of correlated subjects. Its proper place,
in both scholastic and popular estimation, is in the theological
seminary, and there it has always remained as a "professional" study.
Even in this restricted sense, however, its intrinsic worth has placed
it among the most important courses in the curriculum, and has given it
a standing beyond "professional" circles. Some of America's greatest
scholars have contributed powerfully, through the class-room, lectures,
and books, to give Church history its rightful place both as a
"professional" and as a "liberal" branch of learning.
Until Luther led the great reformatory schism in the sixteenth century,
all historians, crude and unscientific though much of their work was,
recognised the necessary union of political and ecclesiastical history.
The Venerable Bede began his celebrated history not with the coming of
Abbot Augustine and his monks, but with the landing of Cæsar and his
Roman cohorts. As modern civilisation crept over western Europe and
crossed the mighty deep to Columbia's shores, carrying with it the
revolutionising Teutonic conception of the national state with its new
duties and relationships, the tendency was to magnify the political and
social sides of history at the expense of the religious. The hatreds and
misunderstandings of the Reformation, though doing something to rectify
the "orthodox" history of the old Church, really put members of the old
organisation wholly on the defensive, and checked for centuries anything
like a genuinely sympathetic and scientific study of the old Church by
Protestant historians. With Neander, that sympathetic Christian of
Jewish descent, and the scholarly Gieseler, a new era opened. The
growing doctrine of the separation of Church and state accentuated the
breach between political and religious history. The early crude
conception of specialisation also separated sacred from profane
history, and turned the former over wholly to the theologian. Secular
historians took the position of Napoleon when invited to enter the Holy
City: "Jerusalem does not enter into the line of my operations."
At last the Church historian and the civic historian have joined hands,
and look each other in the face. They see that their aim is essentially
common: to know the truth about the past. This search for truth for its
own sake is purely modern--almost contemporaneous. Formerly, history was
written to justify or disprove some theory of political or
ecclesiastical polity, or to glorify some dynasty, sect, party, or hero,
or to vindicate some hypothesis or set of ideas. The historian was not a
searcher for truth, but a lawyer with a cause to plead. It is generally
realised now that the historian, whether he deals with the state, the
Church, society, education, or industry, is working an important part of
the field of general history. A knowledge of each one of these
institutions is necessary to supplement and explain any or all of the
others.
This institutional interdependence seems to be generally recognised now.
"The web of history," said Professor Hatch in beginning his great work
at Oxford, "is woven of one piece; it reflects the unity of human life,
of which it is the record. We cannot isolate any group of facts and
consider that no links of causation connect them with their predecessors
or their contemporaries. Just as Professor Freeman insists on the
continuity of history, so I wish to insist on its solidarity."[4:1] The
mutual labours of scholars in correlating fields have revolutionised
our historical knowledge of the early and later Middle Ages. A multitude
of controverted points have vanished like ghosts. We see the old Church
now as we never saw it before. The Catholic Church and the mediæval
papacy were the greatest of the creations of the first fifteen centuries
of the Christian era. The mediæval Church was not exclusively a
religious organisation. It was more of an ecclesiastical state. It had
laws, lawyers, courts, and prisons. If not born into it, all the people
of western Europe were at least baptised into it. It levied taxes on its
subjects. Standards of patriotism and treason were more sharply defined
than in the modern state.[5:1] The evolution of this great organisation
is the central fact of the first thirteen centuries after Christ. It
aimed to control the whole life of its subjects here and to determine
their destiny hereafter. Well may our greatest American Church
historian, Henry C. Lea, ask: "What would have been the condition of the
world if that organisation had not succeeded in bearing the ark of
Christianity through the wilderness of the first fifteen
centuries?"[5:2]
The history of Europe, then, after the Roman period must be looked at
through the eyes of the Church. The character and works of that great
institution must first be studied, not pathologically but
sympathetically. The historian, if honest, dare not show a "lack of
appreciation of the service rendered to humanity by the organisation
which in all ages has assumed for itself the monopoly of the heritage of
Christ."[5:3] He must recognise the fact that "ecclesiastical history is
simply the spiritual side of universal history."[6:1] "The value of a
science depends on its own intrinsic merits," says Alzog.[6:2] When the
great Teacher commanded from the Mount of Olives, "Go ye into all the
world and preach the gospel," that mount became the pivot on which the
whole world's history has turned.
If the Christian religion be a matter, not of mint, anise, and
cummin, but of justice, mercy, and truth; if the Christian
religion be not a priestly caste, or a monastic order, or a
little sect, or a handful of opinions, but the whole
congregation of faithful men dispersed throughout the world;
if the very word which of old represented the chosen "people"
is now to be found in the "laity"; if the biblical usage of
the phrase "ecclesia" literally justifies Tertullian's
definition: _Ubi tres sunt laici, ibi est ecclesia_; then the
range of the history of the Church is as wide as the range of
the world which it was designed to penetrate.[6:3]
The great difficulty with the study of Church history in the past has
been that teachers treated it wholly from a theological standpoint. That
may have been proper when the subject was viewed as a narrow
"professional" study only. A new and better conception of the subject,
however, as a part of the pregnant history of humanity, has brought with
it a higher estimation of its value as a cultural study. All that can be
claimed for historical studies in general can be claimed for it: mental
discipline, broad culture, a view of practical life, enlarged sympathies
and lessened prejudices, a truer conception of duty, and a saner
estimate of the significance of current events. In addition it may be
ventured that no subject can be of greater vital importance to the
student for the very reason that it deals with the most important of all
subjects. In order to do the most good as a liberal branch of learning,
Church history must be taught not as theology or dogma, but as a
powerful civilising institution like the state or the school. Then it
will be true that "neither can the profane historian, the jurist, the
statesman, the man of letters, the artist, nor the philosopher safely
neglect the study of Church history."[7:1] For each one of these
persons, as well as the minister, needs that "pragmatic view" of all the
changes and developments of the Christian Church and the influence it
has exerted on all other human relations.[7:2]
Within the last few years, however, there has been a noticeable
awakening of interest in Church history both within and without college
walls. The indefatigable labours of a few men like Henry C. Lea, who has
given us a series of invaluable monographs on the history of the old
Church, have had much to do with the new status of Church history.
Universities are already recognising courses in Church history offered
by divinity schools as "liberal arts" electives for undergraduate and
postgraduate study. The writers of recent text-books on general history,
as well as in particular fields, recognise the revolution and try to
make amends for the sin of omission by giving the Church a prominence
never recognised before by secular historians.[7:3] Publishers have felt
the popular pulse and, consequently, "Studies" and "Epochs" covering
the whole range of Church history have appeared in cheap and popular
form from the pen of scholar and compiler. Foreign works have been
translated. Journals devoted to the study of Church history have been
established. Lectureships have been created and endowed. Societies have
been organised to further the work. Convenient editions of the "sources"
are appearing. Everywhere there seems to be a reaction in favour of this
misunderstood and neglected subject. An army of scholars is at work
digging valuable material out of old monasteries, royal archives,
private libraries, cemeteries and churches, catacombs, and every
conceivable place of concealment. These labours are being rewarded by
rich discoveries of valuable materials, which are immediately critically
edited by competent hands and printed in translations suitable for all
students. Huge collections of these sources are appearing in most of the
European countries.[8:1]
The most significant evidence of reaction, however, lies in the fact
that the most recent courses offered on the Middle Ages in our leading
universities are essentially courses in Church history. The name matters
little so long as students approach the instructive history of western
Europe from the right standpoint. Thus, at length, has come the
fulfilment of the prophecy of Professor Koethe (d. 1850), made many
years ago: "It is reserved to future ages, and in a special sense to the
institutions of learning, to give to Church history its proper place in
the curriculum of studies. When its nature and importance come to be
fully known and appreciated it will be no longer limited to one
faculty."
The best pedagogical methods must be applied to Church history in order
to obtain the best results. To that end these practical suggestions are
offered:
1. Emphasis ought to be laid on ideas back of events rather than on the
events themselves.
2. The important ought to be distinguished from the unimportant at every
step. Athanasius and Augustine are worthier subjects of study than
Flavian and Optatus. The invasion and conversion of the Teutons are more
important than disputes over Easter or the shape of the tonsure.
3. Original sources ought to be used so far as possible. History should
be studied "from the sources of friend and foe, in the spirit of truth
and love, _sine ira et studio_."[9:1]
4. Both Protestant and Catholic secondary authorities ought to be read
on every important controverted point.
5. Origins ought to be studied with special care.
6. Transition periods rather than crises ought to be given the most
time.
7. Biographies of epoch-making men like Constantine, Gregory the Great,
Charlemagne, Hildebrand, St. Francis, Innocent III., etc., ought to be
carefully considered.
8. Causes and results ought to be closely worked out and
classified.[9:2]
9. The continuity of the Church as a great force in the world ought to
be ever kept in mind.[9:3]
10. Differentiation ought to be thoughtfully noted through the ages.
11. The unity of history--the influence of the Church upon every other
institution--ought to be followed from one transitional period to
another.
12. The sympathetic attitude ought to be taken at all times in judging
men and movements. The student ought to stand in the centre of the
circle so that he may see all points of the circumference--all persons,
all events, all parties, all creeds, all sects, all shades of
opinion--and see their true historical relations.
SOURCES
1.--Bright, W., _The Study of Church History_. In _Waymarks of
Church History_. N. Y., 1894.
2.--Cave, A., _Introduction to the Study of Theology_. Edinb.,
1885, 421 _ff._
3.--Collins, W. E., _The Study of Ecclesiastical History_. N.
Y., 1903.
4.--Coxe, A. C., _Institutes of Christian History_. Chicago,
1887.
5.--De Witt, J., _Church History as a Science, as a Theological
Discipline, and as a Mode of the Gospel_. Cinc., 1883.
6.--Foster, F. H., _The Seminary Method of Original Study in the
Historical Sciences_. N. Y., 1888.
7.--Gwatkin, H. M., _The Meaning of Ecclesiastical History_.
Camb., 1891.
8.--Hatch, E., _An Introductory Lecture on the Study of
Ecclesiastical History_. Lond., 1885.
9.--Hitchcock, R. D. _The True Idea and Uses of Church History_.
N. Y., 1856.
10.--Jortin, J., _The Use and Importance of Ecclesiastical
History_. _Works_, vii., 405-454. Lond., 1772.
11.--Lea, H. C., _Studies in Church History_. Introd. Phil.,
1869.
12.--McGiffert, A. C., "The Historical Study of Christianity."
_Bibliotheca Sacra_, Jan., 1893, 150-171.
13.--Robinson, J. H., _Sacred and Profane History_. In _An. Rep.
Am. Hist. Assn._ 1899, i., 527.
14.--Smith, H. B., "Nature and Worth of the Science of Church
History." _Bibliotheca Sacra_, vol. vii., 1851, 412. See
_Faith and Philosophy_, Edinb. and N. Y., 1877, 49-86.
15.--Smyth, E. C., _Value of the Study of Church History in
Ministerial Education_. Andover, 1874.
16.--Stanley, A. P., _Three Introductory Lectures on the Study of
Ecclesiastical History_. In _History of the Eastern
Church_. Lond. and N. Y., 1884, 17-76.
See the introductions of the Church histories of Schaff, Gieseler,
Alzog, Moeller, Kurtz, Hase, Döllinger, and Hergenröther.
FOOTNOTES:
[1:1] Reprinted from _The Methodist Review_, Jan., 1905.
[1:2] _Bib. Rep._, vol. xxvi.
[2:1] _Unit. Rev._, vol. xix.
[4:1] Hatch, _An Introductory Lecture on the Study of Ecclesiastical
History_, London, 1885. Comp. Gwatkin, _The Meaning of Ecclesiastical
History_, Cambridge, 1891.
[5:1] Maitland, _Canon Law in the Church of England_, London, 1898, 100,
101.
[5:2] Lea, _Studies in Church History_, p. iii.
[5:3] _Ibid._
[6:1] Gwatkin, _The Meaning of Ecclesiastical History_, 8.
[6:2] Alzog, _Universal Church History_, i., § 13.
[6:3] Stanley, _Eastern Church_, Introduction, 25.
[7:1] Alzog, i., 32.
[7:2] Gieseler, _Ecclesiastical History_, sec. 3 and 7.
[7:3] Examine recently published texts like Emerton, _Mediæval Europe_,
Robinson, _History of Western Europe_, Munro, _A History of the Middle
Ages_, etc.
[8:1] The _Monumenta_ in Germany, the _Rolls Series_ in England, etc.
[9:1] Schaff, _Church History_, preface.
[9:2] Mace, _Method in History_, 27-39.
[9:3] Freeman, _Methods of Historical Study_, Lond. and N. Y., 1886.