trines proper were furnished by the Roman Catholic theologians: Petavius (1644-50, 1700), Thomassin (1684-89), Dumesnil (1730), and by the Protestant Forbesius a Corse (1645 sqq.). It is only since the days of Semler and Ernesti that a separate treatment was thought of (Ernesti, ubi supra, and Semler's Introduction to Baumgarten's System of Doctrine, Halle, 1759 sq.). At first, the attention was merely directed to the accumulation of material, and this was followed with the critical treatment of doctrines, for the expressed purpose of "enlarging the range of vision for incipient theologians or theological students in general" (Semler). The positive method of treatment was soon added, and the history of doctrines was made to serve in defence of dogma in the interests of Apologetics (Augusti). The higher view, which has regard equally to the critical and the dogmatical elements, and which dialectically mediates. the contrasts between the positive and the speculative, is a fruitage of the recent science. LITERATURE OF DOCTRINAL HISTORY. 1. TEXTBOOKS AND MANUALS OF HISTORY OF DOCTRINES.1 W. Münscher, Handbuch der christl. Dogmengeschichte. Marb., vols. 1-3, 17971802. (3d ed., 1817 f.) Vol. 4, 1809. Amer. ed., translated by Murdock. New Haven, 1830. Lehrbuch der christl. Dogmengeschichte (Marb., 1811). 3d ed., with Appendices from original sources, by Dan. v. Cölln. Cassel, 1832-34. J. Ch. W. Augusti, Lehrbuch der christl. Dogmengesch. Lpz., 1805. 4th ed., 1835. L. Bertholdt, Handbuch der Dogmengesch., pub. by J. G. V. Engelhardt. 2 vols. F. A. Ruperti, Geschichte der Dogmen, etc. Berl., 1831. Erl., 1822 f. L. F. O. Baumgarten-Crusius, Lehrbuch der christlichen Dogmengeschichte. Jena, 1832. Compendium der christl. Dogmengesch. Lpz., 1840-46. 5 vols. C. G. H. Lentz, Geschichte der christlichen Dogmen in pragmatischer Entwicklung. Helmst., 1834 f. 2 vols. + H. Klee, Lehrbuch der Dogmengeschichte. Mainz, 1837 f. 2 vols. J. G. V. Engelhardt, Dogmengeschichte. Neust., 1839. 2 vols. *F. K. Meier, Lehrb. der Dogmengesch. Giess., 1840. 2d ed. by G. Baur, 1854. K. R. Hagenbach, Lehrbuch der Dogmengeschichte. Lpz., 1840 f. 2 vols. 4th ed., 1857, in 1 vol. 5th ed., 1867. Eng. and Amer. ed. by H. B. Smith. N. Y., 1861, 1862. F. C. Baur, Lehrbuch der christlichen Dogmengeschichte. Stuttg., 1847. 2d ed., | Tüb., 1858. 3d ed., Lpz., 1867. * Vorlesungen über christl. Dogmengesch. Lpz., 1865–67. 3 vols. K. Beck, christl. Dogmengesch. in gedr. Uebersicht. Weim., 1848. 2d ed., 1864. Ph. Marheineke, christl. Dogmengesch., published by Matthies und Vatke. Berl., 1849. (Vol. 4 der theolog. Vorlesungen.) 1 Older works by Gaab, Lange, Wundemann, Münter. Comp. also the Literature on History and Doctrines. L. Noack, die christliche Dogmengeschichte nach ihrem organischen Entwickelungsgange. Erl., 1853. 2d ed., 1856. *J. C. L. Gieseler, Dogmengeschichte. Pub. from remains by E. R. Redepenning. Bonn, 1855. (The supplementary 6th vol. of Church History.) *A. Neander, christl. Dogmengesch. Pub. by J. L. Jacobi. Berl., 1857. 2 vols. Eng. ed., translated by J. E. Ryland. Lond., 1858. H. Schmid, Lehrb. der Dogmengesch. 1859. 3d ed., 1877. K. A. Kahnis, der Kirchenglaube, historisch-genetisch dargestellt (Vol. 2 der Dogmatik). Lpz., 1864. 2d ed., 1875. Fr. Nitzsch, Grundriss der christlichen Dogmengeschichte. 1st part. Berl., 1870. J. Bach, die Dogmengesch. des Mittelalters vom christolog. Standpunkt. Wien, 1873-75. 2 parts. G. Frank, Gesch. der protest. Theol. Lpz., 1862-75. 3 parts (to 1817). G. Thomasius, die christl. Dogmengesch. Erl., 1874-76. 2 vols. F. Lichtenberger, hist. der idées religieuses en Allemagne depuis le millieu du 18. siècle. Vol. 1. Par., 1874. J. F. Astié, la théologie allemande contemporaine. Basel, 1874. 2. TABLES. K. R. Hagenbach, tabellarische Uebersicht der Dogmengeschichte bis auf die Reformation. Basel, 1828. 4. K. Vorländer, tabellarisch-übersichtliche Darstellung der Dogmengesch. nach Neanders dogmengeschichtl. Vorlesungen. 1. (oder apologetische) und 2. (oder polemische) Periode. Hamb., 1835-37. 3. (Uebergangs-) u. 4. (scholastische) Periode. 1855. Fol. Lange (s. Tabellen der Kirchengeschichte) 3. MONOGRAPHS ON HISTORY OF DOCTRINES. a. On the Apostolic Fathers and the Clementines.1 A. Hiigenfeld, die apostolischen Väter. Untersuchungen über Inhalt u. Ursprung der unter ihren Namen erhaltenen Schriften. Halle, 1853.* J. H. B. Lübkert, die Theologie der apostol. Väter in übersichtl. Darstellung, in (Illgen-) Niedners Zeitschrift für die histor. Theologie. Jahrg., 1854. Heft 4. A. Schliemann, die Clementin. Recognitionen, eine Ueberarbeitung der Clementinen. Kiel, 1843. - die Clementinen nebst den verwandten Schriften u. der Ebionitismus. Hamb., 1844. A. Hilgenfeld, die clementin. Recognitionen und Homilien nach ihrem Ursprung und Inhalt dargestellt. Jena, 1848. G. Uhlhorn, die Homilien und Recognitionen des Clemens Romanus nach ihrem Ursprung u. Inhalt dargestellt. Gött., 1854. J. Lehmann, die Clementinischen Schriften mit besonderer Rücksicht auf ihr literarisches Verhältniss. Gotha, 1869. (Here belong also: D. v. Cölln, Art. "Clementinen" in Ersch und Grubers Encykl. 1st sec., vol. 18, p. 36 ff. und D. Schenkel, de Clementinis, in dess. de eccl. Corinthia primaeva. Basel, 1838.) 1 Here belongs also the literature of Church histories by Baur, Matter, Möhler, Neander, Schwegler, where we find much doctrinal history interwoven. Comp. the Rec. von Lipsius in Gersdorf Repert. 1854. Vol. iii, p. 65 f. b. On Special History of Doctrines.1 F. Delitzsch, die Gotteslehre des Thom. v. Aquino, krit. dargest. Lpz., 1870. die christl. Lehre von der Dreieinigkeit und Menschwerdung Gottes in ihrer geschichtlichen Entwickelung. Tüb., 1841-42. 3 vols. G. A. Meier, die Lehre von der Trinität in ihrer histor. Entwicklung. Hamb., 1844. 2 vols. K. A. Kahnis, die Lehre vom heil. Geist. Part 1. Halle, 1847. E. W. Möller, Geschichte der Kosmologie in der griechischen Kirche bis auf Origenes. Halle, 1860. *J. A. Dorner, Entwicklungsgeschichte der Lehre von der Person Christi von den ältesten Zeiten bis auf die neueste. Stuttg., 1839. 2d ed., Berl., 1846-56. Eng. ed., translated by Alexander and Simon. Edinb., 1862-64. K. Bähr, die Lehre der Kirche von dem Tode Jesu. Sulzb., 1832. A. Ritschl, die christliche Lehre von der Rechtfertigung und Versöhnung. 1st vol., Geschichte der Lehre. Bonn, 1870. Eng. ed., translated by J. S. Black. Edinb., 1872. Chr. E. Luthardt, die Lehre vom freien Willen und seinem Verhältniss zur Gnade, in ihrer geschichtl. Entwicklung dargestellt. Lpz., 1863. A. F. O. Münchmeyer, Das Dogma von der sichtbaren und unsichtbaren Kirche. Gött., 1854. J. W. F. Höfling, das Sacrament der Taufe, etc., dogmatisch, historisch, liturgisch dargestellt. Erl., 1846-48. 2 vols. 2d ed., 1859. A. Ebrard, das Dogma vom heil. Abendmahl und seine Geschichte. Frankf., 1845 f. 2 vols. K. A. Kahnis, die Lehre vom Abendmahl. Lpz., 1851. J. W. F. Höfling, die Lehre der ältesten Kirche vom Opfer im Leben und Cultus der Christen. Erl., 1851. A. W. Dieckhoff, die evang. Abendmahlslehre im Reformationszeitalter vol. Gött., 1854. 1st L. J. Rückert, das Abendmahl, sein Wesen und seine Geschichte in der alten Kirche. Lpz., 1856. H. Schmid, der Kampf der luther. Kirche um Luthers Lehre vom Abendmahl im Reformationszeitalter. Lpz., 1867. (Corodi) kritische Gesch. des Chiliasmus. 4 vols. Lpz., 1781 ff. 2d ed., Zür., 1794. F. H. Hesse, der terministische Streit. Giess., 1877. H. J. Holtzmann, Kanon und Tradition, ein Beitrag zur neuern Dogmengeschichte und Symbolik. Ludwigsb., 1859. G. Teichmüller, Gesch. des Begriffs der Parusie. Halle, 1873. W. R. Alger, Critical History of the Doctrine of a Future Life. New ed. New York, 1878. C. F. Cornwallis, Christian Doctrine in the Twelfth Century. Lond., 1850. J. Donaldson, A Critical History of Christian Literature and Doctrine. 3 vols. Lond., 1864-66. W. G. T. Shedd, A History of Christian Doctrines. 2 vols. N. Y., 1869. I See below the monographs on Patristics and Dogmatics. SECTION XIX. PATRISTICS AND SYMBOLICS. An exact acquaintance with the lives and works of individuals who rose to eminence above their contemporaries as teachers of the Church (Patristics), and whose efforts prompted the development of dogma, is included, though not wholly absorbed, in the circle of studies belonging to the history of doctrines. But inasmuch as the dogma is not the concern of individuals merely, having become the possession of the Church, nor an ecclesiastical branch, because it is the expression of the common faith, the teachings of ecclesiastical confessions (Symbolics) likewise form an integral part of the history of doctrines. SECTION XX. PATRISTICS. 1. Herzog, Real-Encyklopaedie. 2. M'Clintock and Strong, Cyclopædia. The material usually comprehended under the name of patristics (patrology) is difficult to unite into an independent science with scientific limitations, because, 1. The term Church father itself designates a vacillating idea, whose only stability rests on empirical foundations. 2. The material of patristics is partly resolved in that of literary history and partly in that of ecclesiastico-historical monographs, while only the remainder is reserved for the use of the history of doctrines. Patres ecclesiae1 is the name given to men who by their intellectual energy promoted the life of the Church, especially in the earlier stages of its development. The additional name Church fathers. of patres apostolici is applied to such of them as stood nearest the apostles, the fathers of the first century, such as Barnabas, Hermas, Clement of Rome, Ignatius, Polycarp, and Papias. The usage is, however, very variable. The Roman Catholic Church distinguishes between Church fathers, Church teachers, and Church writers. The latter class includes those who are not honoured as fathers, or whose orthodoxy is suspected-e. g., Origen-while Church teachers are those whose orthodoxy is acknowledged, and who have, in addition, exercised a determining and shaping influence upon the dogma. These are Athanasius, Basil the Great, 1 Corresponding to the Heb. . The pupils of the rabbins were termed their sons. Comp. Schoettgen, Horae Hebr. et Talm., i, p. 745, on Gal. iv, 19; Clem. Alex. Strom., i, 317; αὐτίκα πατέρας τοὺς κατηχήσαντας φαμέν; Basil the Great in Constitut. Monast., c 20; Chrysost. Hom., 11 and 48, vol. v; Suiceri, Thesaur., ii, p. 637 b. Gregory Nazianzen, and Chrysostom in the East; and Jerome, Ambrose, Augustine, and Gregory the Great in the West. Thomas Aquinas and Bonaventura are also included with them. The boundaries of patristics are indefinite also as respects time. Limits of PaProtestants close the series of Church fathers with the tristics in time. 6th century (Gregory the Great), Roman Catholics with the 13th. The scholastic divines, Thomas Aquinas, Duns Scotus, and others, however, are preferably termed doctores ecclesiae, their activity being, in point of fact, chiefly limited to teaching; while, in the case of the fathers of the early centuries, the government of the Church, and also the characteristics of their personality, claim attention as well. This may be seen in the life of Cyprian, and in the much later illustration in Bernard of Clairvaux. The Church fathers are not only ecclesiastical lights, luminaria, but also, in many instances, ecclesiastical princes, pri- Other terms for mates, and saints, sancti patres. This constitutes the Church fathers. reason why patristics is interwoven with different branches of the history of the Church. If it be chiefly regarded with reference to its biographical element-the lives of the fathers, to which some apply the distinctive name of Patrology-it will coincide with ecclesiastico-historical monography. If attention be directed only toward the writings left by the fathers, it will become a branch of the history of literature. Thus patristics will constitute an element in the history of doctrines only in so far as the object is to comprehend the teachings of an ecclesiastical personage in connexion with the modes of thought which prevailed in his time, and to assign to it a suitable place in the dogmatical development as a whole. The difference prevails, however, that in the former case the person himself becomes, monographically, the central object of the inquiry, while the history of doctrines is more especially concerned with the opinion of the individual as related to the developinent of doctrine at large. The history of doctrines is, for instance, less concerned to know how Augustine attained to his convictions than how the Church came to adopt his views as its own.3 1 Danz, p. 322. 2 This may likewise be treated as a distinct branch which, however, will be simply a collateral branch of the history of Christian culture in general. We assigned to it a separate place in our first edition (and also in the History of Missions), and Pelt also accords it separate treatment "only because of its special importance for theologians, and because it is the customary method," and without assigning to it a place in the organism of theological sciences (§ 57). It is probably better for the purposes of encyclopædia to narrow down the framework, for which reason we give it no separate paragraph. 3 Comp. Hagenbach, History of Doctrines (Smith's ed.), § 5. |