Literature

C. Sagittarius: Introductio in historiam ecclesiasticam. Jen. 1694.

F. Walch: Grundsätze der zur K. Gesch. nöthigen Vorbereitungslehren u. Bücherkenntnisse. 3d ed. Giessen, 1793.

Flügge: Einleitung in das Studium u. die Liter. der K. G. Gött. 1801.

John G. Dowling: An Introduction to the Critical Study of Ecclesiastical History, attempted in an account of the progress, and a short notice of the sources of the history of the Church. London, 1838.

Möhler (R. C.): Einleitung in die K. G. 1839 (“Verm. Schriften,” ed. Döllinger, II. 261 sqq.).

Kliefoth: Einleitung in die Dogmengeschichte. Parchim & Ludwigslust, 1839.

Philip Schaff: What is Church History? A Vindication of the Idea of Historical Development. Philad. 1846.

H B. Smith: Nature and Worth of the Science of Church History. Andover, 1851.

E. P. Humphrey: lnaugural Address, delivered at the Danville Theol. Seminary. Cincinnati, 1854.

R. Turnbull: Christ in History; or, the Central Power among Men. Bost. 1854, 2d ed. 1860.

W. G. T. Shedd: Lectures on the Philosophy of History. Andover, Mass., 1856.

R. D. Hitchcock: The True Idea and Uses of Church History. N. York, 1856.

C. Bunsen: Gott in der Geschichte oder der Fortschritt des Glaubens an eine sittliche Weltordnung. Bd. I. Leipz. 1857. (Erstes Buch. Allg. Einleit. p. 1-134.) Engl. Transl.: God in History. By S. Winkworth. Lond. 1868. 3 vols.

A. P. Stanley: Three Introductory Lectures on the Study of Eccles. History Lond. 1857. (Also incorporated in his History of the Eastern Church 1861.)

Goldwin Smith: Lectures on the Study of History, delivered in Oxford, 1859-’61. Oxf. and Lond. (republished in N. York) 1866.

J. Gust. Droysen: Grundriss der Historik. Leipz. 1868; new ed. 1882.

C. de Smedt (R. C.): Introductio generalis ad historiam ecclesiasticam critice tractandam. Gandavi (Ghent), 1876 (533 pp.).

E. A. Freeman: The Methods of Historical Study. Lond 1886.

O. Lorenz: Geschichtswissenschaft. Berlin, 1886.

Jos. Nirschl (R. C.): Propädeutik der Kirchengeschichte. Mainz, 1888 (352 pp.).

E. Bernheim: Lehrbuch der historischen Methode. Mit Nachweis der wichtigsten Quellen und Hilfsmittel zum Studium der Geschichte. Leipzig, 1889.

Edward Bratke: Wegweiser zur Quellen- und Literaturkunde der Kirchengeschichte. Gotha, 1890 (282 pp.).

On the philosophy of history in general, see the works of Herder (Ideen zur Philosophie der Gesch. der Menschheit), Fred. Schlegel, Hegel (1840, transl. by Sibree, 1870), Hermann (1870), Rocholl (1878), Flint (The Philosophy of History in Europe. Edinb., 1874, etc.), Lotze (Mikrokosmus, Bk. viith; 4th ed. 1884; Eng. transl. by Elizabeth Hamilton and E. E. C. Jones, 1885, 3d ed. 1888). A philosophy of church history is a desideratum. Herder and Lotze come nearest to it.

A fuller introduction, see in Schaff: History of the Apostolic Church; with a General Introduction to Ch. H. (N. York, 1853), pp. 1-134.

1. Nature of Church History

History has two sides, a divine and a human. On the part of God, it is his revelation in the order of time (as the creation is his revelation in the order of space), and the successive unfolding of a plan of infinite wisdom, justice, and mercy, looking to his glory and the eternal happiness of mankind. On the part of man, history is the biography of the human race, and the gradual development, both normal and abnormal, of all its physical, intellectual, and moral forces to the final consummation at the general judgment, with its eternal rewards and punishments. The idea of universal history presupposes the Christian idea of the unity of God, and the unity and common destiny of men, and was unknown to ancient Greece and Rome. A view of history which overlooks or undervalues the divine factor starts from deism and consistently runs into atheism; while the opposite view, which overlooks the free agency of man and his moral responsibility and guilt, is essentially fatalistic and pantheistic.

From the human agency we may distinguish the Satanic, which enters as a third power into the history of the race. In the temptation of Adam in Paradise, the temptation of Christ in the wilderness, and at every great epoch, Satan appears as the antagonist of God, endeavoring to defeat the plan of redemption and the progress of Christ’s kingdom, and using weak and wicked men for his schemes, but is always defeated in the end by the superior wisdom of God.

The central current and ultimate aim of universal history is the Kingdom of God established by Jesus Christ. This is the grandest and most comprehensive institution in the world, as vast as humanity and as enduring as eternity. All other institutions are made subservient to it, and in its interest the whole world is governed. It is no after-thought of God, no subsequent emendation of the plan of creation, but it is the eternal forethought, the controlling idea, the beginning, the middle, and the end of all his ways and works. The first Adam is a type of the second Adam; creation looks to redemption as the solution of its problems. Secular history, far from controlling sacred history, is controlled by it, must directly or indirectly subserve its ends, and can only be fully understood in the central light of Christian truth and the plan of salvation. The Father, who directs the history of the world, “draws to the Son,” who rules the history of the church, and the Son leads back to the Father, that “God may be all in all.” “All things,” says St. Paul, “were created through Christ and unto Christ: and He is before all things, and in Him all things hold together. And He is the head of the body, the Church: who is the beginning, the firstborn from the dead, that in all things He may have the pre-eminence.” Col_1:16-18. “The Gospel,” says John von Müller, summing up the final result of his lifelong studies in history, “is the fulfilment of all hopes, the perfection of all philosophy, the interpreter of all revolutions, the key of all seeming contradictions of the physical and moral worlds; it is life — it is immortality.”

The history of the church is the rise and progress of the kingdom of heaven upon earth, for the glory of God and the salvation of the world. It begins with the creation of Adam, and with that promise of the serpent-bruiser, which relieved the loss of the paradise of innocence by the hope of future redemption from the curse of sin. It comes down through the preparatory revelations under the patriarchs, Moses, and the prophets, to the immediate forerunner of the Saviour, who pointed his followers to the Lamb of God, which taketh away the sin of the world. But this part of its course was only introduction. Its proper starting-point is the incarnation of the Eternal Word, who dwelt among us and revealed his glory, the glory as of the only-begotten of the Father, full of grace and truth; and next to this, the miracle of the first Pentecost, when the Church took her place as a Christian institution, filled with the Spirit of the glorified Redeemer and entrusted with the conversion of all nations. Jesus Christ, the God-Man and Saviour of the world, is the author of the new creation, the soul and the head of the church, which is his body and his bride. In his person and work lies all the fulness of the Godhead and of renewed humanity, the whole plan of redemption, and the key of all history from the creation of man in the image of God to the resurrection of the body unto everlasting life.

This is the objective conception of church history.

In the subjective sense of the word, considered as theological science and art, church history is the faithful and life-like description of the origin and progress of this heavenly kingdom. It aims to reproduce in thought and to embody in language its outward and inward development down to the present time. It is a continuous commentary on the Lord’s twin parables of the mustard-seed and of the leaven. It shows at once how Christianity spreads over the world, and how it penetrates, transforms, and sanctifies the individual and all the departments and institutions of social life. It thus embraces not only the external fortunes of Christendom, but more especially her inward experience, her religious life, her mental and moral activity, her conflicts with the ungodly world, her sorrows and sufferings, her joys and her triumphs over sin and error. It records the deeds of those heroes of faith “who subdued kingdoms, wrought righteousness, obtained promises, stopped the months of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of aliens.”

From Jesus Christ, since his manifestation in the flesh, an unbroken stream of divine light and life has been and is still flowing, and will continue to flow, in ever-growing volume through the waste of our fallen race; and all that is truly great and good and holy in the annals of church history is due, ultimately, to the impulse of his spirit. He is the fly-wheel in the world’s progress. But he works upon the world through sinful and fallible men, who, while as self-conscious and free agents they are accountable for all their actions, must still, willing or unwilling, serve the great purpose of God. As Christ, in the days of his flesh, was bated, mocked, and crucified, his church likewise is assailed and persecuted by the powers of darkness. The history of Christianity includes therefore a history of Antichrist. With an unending succession of works of saving power and manifestations of divine truth and holiness, it uncovers also a fearful mass of corruption and error. The church militant must, from its very nature, be at perpetual warfare with the world, the flesh, and the devil, both without and within. For as Judas sat among the apostles, so “the man of sin” sits in the temple of God; and as even a Peter denied the Lord, though he afterwards wept bitterly and regained his holy office, so do many disciples in all ages deny him in word and in deed.

But on the other hand, church history shows that God is ever stronger than Satan, and that his kingdom of light puts the kingdom of darkness to shame. The Lion of the tribe of Judah has bruised the head of the serpent. With the crucifixion of Christ his resurrection also is repeated ever anew in the history of his church on earth; and there has never yet been a day without a witness of his presence and power ordering all things according to his holy will. For he has received all power in heaven and in earth for the good of his people, and from his heavenly throne he rules even his foes. The infallible word of promise, confirmed by experience, assures us that all corruptions, heresies, and schisms must, under the guidance of divine wisdom and love, subserve the cause of truth, holiness, and peace; till, at the last judgment, Christ shall make his enemies his footstool, and rule undisputed with the sceptre of righteousness and peace, and his church shall realize her idea and destiny as “the fullness of him that filleth all in all.”

Then will history itself, in its present form, as a struggling and changeful development, give place to perfection, and the stream of time come to rest in the ocean of eternity, but this rest will be the highest form of life and activity in God and for God.

2. Branches of Church History

The kingdom of Christ, in its principle and aim, is as comprehensive as humanity. It is truly catholic or universal, designed and adapted for all nations and ages, for all the powers of the soul, and all classes of society. It breathes into the mind, the heart, and the will a higher, supernatural life, and consecrates the family, the state, science, literature, art, and commerce to holy ends, till finally God becomes all in all. Even the body, and the whole visible creation, which groans for redemption from its bondage to vanity and for the glorious liberty of the children of God, shall share in this universal transformation; for we look for the resurrection of the body, and for the new earth, wherein dwelleth righteousness. But we must not identify the kingdom of God with the visible church or churches, which are only its temporary organs and agencies, more or less inadequate, while the kingdom itself is more comprehensive, and will last for ever.

Accordingly, church history has various departments, corresponding to the different branches of secular history and of natural life. The principal divisions are:

I. The history of missions, or of the spread of Christianity among unconverted nations, whether barbarous or civilized. This work must continue, till “the fullness of the Gentiles shall come in,” and “Israel shall be saved.” The law of the missionary progress is expressed in the two parables of the grain of mustard-seed which grows into a tree, and of the leaven which gradually pervades the whole lump. The first parable illustrates the outward expansion, the second the all-penetrating and transforming power of Christianity. It is difficult to convert a nation; it is more difficult to train it to the high standard of the gospel; it is most difficult to revive and reform a dead or apostate church.

The foreign mission work has achieved three great conquests: first, the conversion of the elect remnant of the Jews, and of civilized Greeks and Romans, in the first three centuries; then the conversion of the barbarians of Northern and Western Europe, in the middle ages; and last, the combined efforts of various churches and societies for the conversion of the savage races in America, Africa, and Australia, and the semi-civilized nations of Eastern Asia, in our own time. The whole non-Christian world is now open to missionary labor, except the Mohammedan, which will likewise become accessible at no distant day.

The domestic or home mission work embraces the revival of Christian life in corrupt or neglected portions of the church in old countries, the supply of emigrants in new countries with the means of grace, and the labors, among the semi-heathenism populations of large cities. Here we may mention the planting of a purer Christianity among the petrified sects in Bible Lands, the labors of the Gustavus Adolphus Society, and the Inner mission of Germany, the American Home Missionary Societies for the western states and territories, the City Mission Societies in London, New York, and other fast-growing cities.

II. The history of persecution by hostile powers; as by Judaism and Heathenism in the first three centuries, and by Mohammedanism in the middle age. This apparent repression of the church proves a purifying process, brings out the moral heroism of martyrdom, and thus works in the end for the spread and establishment of Christianity. “The blood of martyrs is the seed of the church.” There are cases, however, where systematic and persistent persecution has crushed out the church or reduced it to a mere shadow, as in Palestine, Egypt, and North Africa, under the despotism of the Moslems.

Persecution, like missions, is both foreign and domestic. Besides being assailed from without by the followers of false religions, the church suffers also from intestine wars and violence. Witness the religious wars in France, Holland, and England, the Thirty Years’ War in Germany, all of which grew out of the Protestant Reformation and the Papal Reaction; the crusade against the Albigenses and Waldenses, the horrors of the Spanish Inquisition, the massacre of the Huguenots, the dragonnades of Louis XIV., the crushing out of the Reformation in Bohemia, Belgium, and Southern Europe; but also, on the Protestant side, the persecution of Anabaptists, the burning of Servetus in Geneva the penal laws of the reign of Elizabeth against Catholic and Puritan Dissenters, the hanging of witches and Quakers in New England. More Christian blood has been shed by Christians than by heathens and Mohammedans.

The persecutions of Christians by Christians form the satanic chapters, the fiendish midnight scenes, in the history of the church. But they show also the gradual progress of the truly Christian spirit of religious toleration and freedom. Persecution exhausted ends in toleration, and toleration is a step to freedom. The blood of patriots is the price of civil, the blood of martyrs the price of religious liberty. The conquest is dear, the progress slow and often interrupted, but steady and irresistible. The principle of intolerance is now almost universally disowned in the Christian world, except by ultramontane Romanism (which indirectly reasserts it in the Papal Syllabus of 1864); but a ruling church, allied to the state, under the influence of selfish human nature, and, relying on the arm of flesh rather than the power of truth, is always tempted to impose or retain unjust restrictions on dissenting sects, however innocent and useful they may have proved to be.

In the United States all Christian denominations and sects are placed on a basis of equality before the law, and alike protected by the government in their property and right of public worship, yet self-supporting and self-governing; and, in turn, they strengthen the moral foundations of society by training loyal and virtuous citizens. Freedom of religion must be recognized as one of the inalienable rights of man, which lies in the sacred domain of conscience, beyond the restraint and control of politics, and which the government is bound to protect as much as any other fundamental right. Freedom is liable to abuse, and abuse may be punished. But Christianity is itself the parent of true freedom from the bondage of sin and error, and is the best protector and regulator of freedom.

III. The history of church government and discipline. The church is not only an invisible communion of saints, but at the same time a visible body, needing organs, laws, and forms, to regulate its activity. Into this department of history fall the various forms of church polity: the apostolic, the primitive episcopal, the patriarchal, the papal, the consistorial, the presbyterial, the congregational, etc.; and the history of the law and discipline of the church, and her relation to the state, under all these forms.

IV. The history of worship, or divine service, by which the church celebrates, revives, and strengthens her fellowship with her divine head. This falls into such subdivisions as the history of preaching, of catechisms, of liturgy, of rites and ceremonies, and of religious art, particularly sacred poetry and music.

The history of church government and the history of worship are often put together under the title of Ecclesiastical Antiquities or Archeology, and commonly confined to the patristic age, whence most of the Catholic institutions and usages of the church date their origin. But they may as well be extended to the formative period of Protestantism.

V. The history of christian life, or practical morality and religion: the exhibition of the distinguishing virtues and vices of different ages, of the development of Christian philanthropy, the regeneration of domestic life, the gradual abatement and abolition of slavery and other social evils, the mitigation and diminution of the horrors of war, the reform of civil law and of government, the spread of civil and religious liberty, and the whole progress of civilization, under the influence of Christianity.

VI. The history of theology, or of Christian learning and literature. Each branch of theology — exegetical, doctrinal, ethical, historical, and practical — has a history of its own.

The history of doctrines or dogmas is here the most important, and is therefore frequently treated by itself. Its object is to show how the mind of the church has gradually apprehended and unfolded the divine truths of revelation, how the teachings of scripture have been formulated and shaped into dogmas, and grown into creeds and confessions of faith, or systems of doctrine stamped with public authority. This growth of the church in the knowledge of the infallible word of God is a constant struggle against error, misbelief, and unbelief; and the history of heresies is an essential part of the history of doctrines.

Every important dogma now professed by the Christian church is the result of a severe conflict with error. The doctrine of the holy Trinity, for instance, was believed from the beginning, but it required, in addition to the preparatory labors of the ante-Nicene age, fifty years of controversy, in which the strongest intellects were absorbed, until it was brought to the clear expression of the Niceno-Constantinopolitan Creed. The Christological conflict was equally long and intense, until it was brought to a settlement by the council of Chalcedon. The Reformation of the sixteenth century was a continual warfare with popery. The doctrinal symbols of the various churches, from the Apostles’ Creed down to the confessions of Dort and Westminster, and more recent standards, embody the results of the theological battles of the militant church.

The various departments of church history have not a merely external and mechanical, but an organic relation to each other, and form one living whole, and this relation the historian must show. Each period also is entitled to a peculiar arrangement, according to its character. The number, order, and extent of the different divisions must be determined by their actual importance at a given time.

3. Sources of Church History

The sources of church history, the data on which we rely for our knowledge, are partly divine, partly human. For the history of the kingdom of God from the creation to the close of the apostolic age, we have the inspired writings of the Old and New Testaments. But after the death of the apostles we have only human authorities, which of course cannot claim to be infallible. These human sources are partly written, partly unwritten.

I. The written sources include:

(a) Official documents of ecclesiastical and civil authorities: acts of councils and synods, confessions of faith, liturgies, church laws, and the official letters of popes, patriarchs, bishops, and representative bodies.

(b) Private writings of personal actors in the history: the works of the church fathers, heretics, and heathen authors, for the first six centuries; of the missionaries, scholastic and mystic divines, for the middle age; and of the reformers and their opponents, for the sixteenth century. These documents are the richest mines for the historian. They give history in its birth and actual movement. But they must be carefully sifted and weighed; especially the controversial writings, where fact is generally more or less adulterated with party spirit, heretical and orthodox.

(c) Accounts of chroniclers and historians, whether friends or enemies, who were eye-witnesses of what they relate. The value of these depends, of course, on the capacity and credibility of the authors, to be determined by careful criticism. Subsequent historians can be counted among the direct or immediate sources only so far as they have drawn from reliable and contemporary documents, which have either been wholly or partially lost, like many of Eusebius authorities for the period before Constantine, or are inaccessible to historians generally, as are the papal regesta and other documents of the Vatican library.

(d) Inscriptions, especially those on tombs and catacombs, revealing the faith and hope of Christians in times of persecution. Among the ruins of Egypt and Babylonia whole libraries have been disentombed and deciphered, containing mythological and religious records, royal proclamations, historical, astronomical, and poetical compositions, revealing an extinct civilization and shedding light on some parts of Old Testament history.

II. The unwritten sources are far less numerous: church edifices, works of sculpture and painting, and other monuments, religious customs and ceremonies, very important for the history of worship and ecclesiastical art, and significant of the spirit of their age.

The works of art are symbolical embodiments of the various types of Christianity. The plain symbols and crude sculptures of the catacombs correspond to the period of persecution; the basilicas to the Nicene age; the Byzantine churches to the genius of the Byzantine state-churchism; the Gothic cathedrals to the Romano-Germanic catholicism of the middle ages; the renaissance style to the revival of letters.

To come down to more recent times, the spirit of Romanism can be best appreciated amidst the dead and living monuments of Rome, Italy, and Spain. Lutheranism must be studied in Wittenberg, Northern Germany, and Scandinavia; Calvinism in Geneva, France, Holland, and Scotland; Anglicanism at Oxford, Cambridge, and London; Presbyterianism in Scotland and the United States; Congregationalism in England and New England. For in the mother countries of these denominations we generally find not only the largest printed and manuscript sources, but also the architectural, sculptural, sepulchral, and other monumental remains, the natural associations, oral traditions, and living representatives of the past, who, however they may have departed from the faith of their ancestors, still exhibit their national genius, social condition, habits, and customs — often in a far more instructive manner than ponderous printed volumes.

4. Periods of Church History

The purely chronological or annalistic method, though pursued by the learned Baronius and his continuators, is now generally abandoned. It breaks the natural flow of events, separates things which belong together, and degrades history to a mere chronicle.

The centurial plan, which prevailed from Flacius to Mosheim, is an improvement. It allows a much better view of the progress and connection of things. But it still imposes on the history a forced and mechanical arrangement; for the salient points or epochs very seldom coincide with the limits of our centuries. The rise of Constantine, for example, together with the union of church and state, dates from the year 311; that of the absolute papacy, in Hildebrand, from 1049; the Reformation from 1517; the peace of Westphalia took place in 1648; the landing of the Pilgrim Fathers of New England in 1620; the American emancipation in 1776; the French revolution in 1789; the revival of religious life in Germany began in 1817.

The true division must grow out of the actual course of the history itself, and present the different phases of its development or stages of its life. These we call periods or ages. The beginning of a new period is called an epoch, or a stopping and starting point.

In regard to the number and length of periods there is, indeed, no unanimity; the less, on account of the various denominational differences establishing different points of view, especially since the sixteenth century. The Reformation, for instance, has less importance for the Roman church than for the Protestant, and almost none for the Greek; and while the edict of Nantes forms a resting-place in the history of French Protestantism, and the treaty of Westphalia in that of German, neither of these events had as much to do with English Protestantism as the accession of Elizabeth, the rise of Cromwell, the restoration of the Stuarts, and the revolution of 1688.

But, in spite of all confusion and difficulty in regard to details, it is generally agreed to divide the history of Christianity into three principal parts — ancient, medieval, and modern; though there is not a like agreement as to the dividing epochs, or points of departure and points of termination.

I. The history of Ancient Christianity, from the birth of Christ to Gregory the Great. a.d. 1-590.

This is the age of the Greco-Latin church, or of the Christian Fathers. Its field is the countries around the Mediterranean — Western Asia, Northern Africa, and Southern Europe — just the theatre of the old Roman empire and of classic heathendom. This age lays the foundation, in doctrine, government, and worship, for all the subsequent history. It is the common progenitor of all the various confessions.

The Life of Christ and the Apostolic Church are by far the most important sections, and require separate treatment. They form the divine-human groundwork of the church, and inspire, regulate, and correct all subsequent periods.

Then, at the beginning of the fourth century, the accession of Constantine, the first Christian emperor, marks a decisive turn; Christianity rising from a persecuted sect to the prevailing religion of the Greco-Roman empire. In the history of doctrines, the first ecumenical council of Nicaea, falling in the midst of Constantine’s reign, a.d. 325, has the prominence of an epoch.

Here, then, are three periods within the first or patristic era, which we may severally designate as the period of the Apostles, the period of the Martyrs, and the period of the Christian Emperors and Patriarchs.

II. Medieval Christianity, from Gregory I to the Reformation. a.d. 590-1517.

The middle age is variously reckoned — from Constantine, 306 or 311; from the fall of the West Roman empire, 476; from Gregory the Great, 590; from Charlemagne, 800. But it is very generally regarded as closing at the beginning of the sixteenth century, and more precisely, at the outbreak of the Reformation in 1517. Gregory the Great seems to us to form the most proper ecclesiastical point of division. With him, the author of the Anglo-Saxon mission, the last of the church fathers, and the first of the proper popes, begins in earnest, and with decisive success, the conversion of the barbarian tribes, and, at the same time, the development of the absolute papacy, and the alienation of the eastern and western churches.

This suggests the distinctive character of the middle age: the transition of the church from Asia and Africa to Middle and Western Europe, from the Greco-Roman nationality to that of the Germanic, Celtic, and Slavonic races, and from the culture of the ancient classic world to the modern civilization. The great work of the church then was the conversion and education of the heathen barbarians, who conquered and demolished the Roman empire, indeed, but were themselves conquered and transformed by its Christianity. This work was performed mainly by the Latin church, under a firm hierarchical constitution, culminating in the bishop of Rome. The Greek church though she made some conquests among the Slavic tribes of Eastern Europe, particularly in the Russian empire, since grown so important, was in turn sorely pressed and reduced by Mohammedanism in Asia and Africa, the very seat of primitive Christianity, and at last in Constantinople itself; and in doctrine, worship, and organization, she stopped at the position of the ecumenical councils and the patriarchal constitution of the fifth century.

In the middle age the development of the hierarchy occupies the foreground, so that it may be called the church of the Popes, as distinct from the ancient church of the Fathers, and the modern church of the Reformers.

In the growth and decay of the Roman hierarchy three popes stand out as representatives of as many epochs: Gregory I., or the Great (590), marks the rise of absolute papacy; Gregory VII., or Hildebrand (1049), its summit; and Boniface VIII. (1294), its decline. We thus have again three periods in medieval church history. We may briefly distinguish them as the Missionary, the Papal, and the pre- or ante-Reformatory ages of Catholicism.

III. Modern Christianity, from the Reformation of the sixteenth century to the present time. a.d. 1517-1880.

Modern history moves chiefly among the nations of Europe, and from the seventeenth century finds a vast new theatre in North America. Western Christendom now splits into two hostile parts — one remaining on the old path, the other striking out a new one; while the eastern church withdraws still further from the stage of history, and presents a scene of almost undisturbed stagnation, except in modern Russia and Greece. Modern church history is the age of Protestantism in conflict with Romanism, of religious liberty and independence in conflict with the principle of authority and tutelage, of individual and personal Christianity against an objective and traditional church system.

Here again three different periods appear, which may be denoted briefly by the terms, Reformation, Revolution, and Revival.

The sixteenth century, next to the apostolic age the most fruitful and interesting period of church history, is the century of the evangelical renovation of the Church, and the papal counter-reform. It is the cradle of all Protestant denominations and sects, and of modern Romanism.

The seventeenth century is the period of scholastic orthodoxy, polemic confessionalism, and comparative stagnation. The reformatory motion ceases on the continent, but goes on in the mighty Puritanic struggle in England, and extends even into the primitive forests of the American colonies. The seventeenth century is the most fruitful in the church history of England, and gave rise to the various nonconformist or dissenting denominations which were transplanted to North America, and have out-grown some of the older historic churches. Then comes, in the eighteenth century, the Pietistic and Methodistic revival of practical religion in opposition to dead orthodoxy and stiff formalism. In the Roman church Jesuitism prevails but opposed by the half-evangelical Jansenism, and the quasiliberal Gallicanism.

In the second half of the eighteenth century begins the vast overturning of traditional ideas and institutions, leading to revolution in state, and infidelity in church, especially in Roman Catholic France and Protestant Germany. Deism in England, atheism in France, rationalism in Germany, represent the various degrees of the great modern apostasy from the orthodox creeds.

The nineteenth century presents, in part, the further development of these negative and destructive tendencies, but with it also the revival of Christian faith and church life, and the beginnings of a new creation by the everlasting gospel. The revival may be dated from the third centenary of the Reformation, in 1817.

In the same period North America, English and Protestant in its prevailing character, but presenting an asylum for all the nations, churches, and sects of the old world, with a peaceful separation of the temporal and the spiritual power, comes upon the stage like a young giant full of vigor and promise.

Thus we have, in all, nine periods of church history, as follows:

First Period:

The Life of Christ, and the Apostolic church.

From the Incarnation to the death of St. John. a.d. 1-100.

Second Period:

Christianity under persecution in the Roman empire.

From the death of St. John to Constantine, the first Christian emperor. a.d. 100-311.

Third Period:

Christianity in union with the Greco-Roman empire, and amidst the storms of the great migration of nations.

From Constantine the Great to Pope Gregory I. a.d. 311-590.

Fourth Period:

Christianity planted among the Teutonic, Celtic, and Slavonic nations.

From Gregory I. to Hildebrand, or Gregory VII. a.d. 590-1049.

Fifth Period:

The Church under the papal hierarchy, and the scholastic theology.

From Gregory VII. to Boniface VIII. a.d. 1049-1294.

Sixth Period:

The decay of medieval Catholicism, and the preparatory movements for the Reformation.

From Boniface VIII. to Luther. a.d. 1294-1517.

Seventh Period:

The evangelical Reformation, and the Roman Catholic Reaction.

From Luther to the Treaty of Westphalia. a.d. 1517-1648.

Eighth Period:

The age of polemic orthodoxy and exclusive confessionalism, with reactionary and progressive movements.

From the Treaty of Westphalia to the French Revolution. a.d. 1648-1790.

Ninth Period:

The spread of infidelity, and the revival of Christianity in Europe and America, with missionary efforts encircling the globe.

From the French Revolution to the present time. a.d. 1790-1880.

Christianity has thus passed through many stages of its earthly life, and yet has hardly reached the period of full manhood in Christ Jesus. During this long succession of centuries it has outlived the destruction of Jerusalem, the dissolution of the Roman empire, fierce persecutions from without, and heretical corruptions from within, the barbarian invasion, the confusion of the dark ages, the papal tyranny, the shock of infidelity, the ravages of revolution, the attacks of enemies and the errors of friends, the rise and fall of proud kingdoms, empires, and republics, philosophical systems, and social organizations without number. And, behold, it still lives, and lives in greater strength and wider extent than ever; controlling the progress of civilization, and the destinies of the world; marching over the ruins of human wisdom and folly, ever forward and onward; spreading silently its heavenly blessings from generation to generation, and from country to country, to the ends of the earth. It can never die; it will never see the decrepitude of old age; but, like its divine founder, it will live in the unfading freshness of self-renewing youth and the unbroken vigor of manhood to the end of time, and will outlive time itself. Single denominations and sects, human forms of doctrine, government, and worship, after having served their purpose, may disappear and go the way of all flesh; but the Church Universal of Christ, in her divine life and substance, is too strong for the gates of hell. She will only exchange her earthly garments for the festal dress of the Lamb’s Bride, and rise from the state of humiliation to the state of exaltation and glory. Then at the coming of Christ she will reap the final harvest of history, and as the church triumphant in heaven celebrate and enjoy the eternal sabbath of holiness and peace. This will be the endless end of history, as it was foreshadowed already at the beginning of its course in the holy rest of God after the completion of his work of creation.