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 Division. 
 Section .... 
 
 
THEOLOGICAL ENCYCLOPEDIA 
 
 [ OUTLINE SKETCH X ?/>, 
 
 * NOV 9 1910 
 
 V 
 
 
 J. PRESTON SEARLE, D.D. 
 
 JAMES SUYDAM PROFESSOR OF SYSTEMATIC THEOLOGY IN 
 
 THE THEOLOGICAL SEMINARY OF THE REFORMED 
 
 CHURCH AT NEW BRUNSWICK 
 
 PRINTED FOR THE SEMINARY BY 
 THE REV. ARCHIBALD LAIDLIE, D.D., MEMORIAL FUND. 
 
 1907 
 
Chapter I. 
 Introductory Definitions and Divisions. 
 
 1. What is Encyclopedia? 
 
 Encyclopedia (instruction in a circle, or a circle of 
 sciences) is an arrangement of the sciences and knowl- 
 edges of men in order. 
 
 Note. Real-encyclopedia is distinguished from en- 
 cyclopedia by its use of the alphabetic order. It is the 
 dictionary. 
 
 2. What is Theology? 
 
 Theology is the science of that which may be known 
 of God. 
 
 Theology is the science of that which may be known 
 of God, including His Being, attributes, and the mutual 
 relations of Himself and His creatures, as He has 
 manifested Himself in Creation, Providence, and Re- 
 demption. 
 
 Theology is the orderly statement of the sum of our 
 knowledge of God and of His relations. 
 
 3. What is Theological Encyclopedia? 
 
 Theological encyclopedia is a department of universal 
 encyclopedia, and as this latter exhibits the contents of 
 knowledge generally, so does the former exhibit the 
 contents of theological knowledge. (Hagenbach, p. I.) 
 
 Theological encyclopedia is a general introduction to 
 
4 THEOLOGICAL ENCYCLOPEDIA. 
 
 all the divisions of theology, together with an account 
 of all the relations between them. (Strong, p. 22.) 
 
 Encyclopedia of theology is that branch of the theo- 
 logical science itself, which presents a summary view 
 of what is embraced in theological knowledge. It ex- 
 plains the inner organization of the science of theology, 
 and maps out its divisions as a grand whole, and shows 
 them in their relations to one another. Its design is 
 not so much to teach theology, as to show where you 
 find theology taught. (Weidner, p. 1.) 
 
 Theological encyclopedia is a survey of all the de- 
 partments of theology, with a statement of what has 
 been accomplished in each. (Crooks and Hurst, p. 7.) 
 
 Theological encyclopedia is an account or outline of 
 the different branches of theology in their organic rela- 
 tions and connections. 
 
 4. What is Methodology? 
 
 Methodology is applied encyclopedia. 
 Methodology is the scientific plan of investigating 
 any department of knowledge. 
 
 5. What are the aims of Methodology? 
 
 To furnish a plan of study, based on the relation of 
 the topics to be considered ; and to indicate the names 
 of the best books and aids of all kinds. 
 
 Note. For illustrations of practical methodology in 
 connection with Theology, see Dr. Woodbridge's An- 
 alysis of Theology, p. 3, or Strong's Systematic 
 Theology, p. 27. 
 
THEOLOGICAL ENCYCLOPEDIA. 
 
 6. Give an outline of the History of Theological Ency- 
 clopedia. 
 
 As a well defined science, theological encyclopedia is 
 modern. We find its beginnings however as early as 
 the fourth century, in the writings of Chrysostom and 
 Augustine. It was but slightly developed previous to 
 the Reformation, in the form of introductions to the 
 study of the Scriptures, or as fragments of crude at- 
 tempts at making a general encyclopedia. 
 
 In the Reformation period, Erasmus ; from the Luth- 
 erans, Melancthon ; and from the Reformed, Bullinger, 
 gave a new impulse to the science. In the latter half 
 of the sixteenth century, Andreas Gerhard, professor 
 at Marburg, brought about a distinct advance in the 
 classification of the subject matter of the science. The 
 name, now universally applied to it, was first used in 
 the latter half of the seventeenth century. In the first 
 half of the nineteenth century, a new era was intro- 
 duced by Schleiermacher. In 1833, Hagenbach issued 
 a work which has maintained itself ever since as a 
 most useful manual on the subject, although Harless, 
 Pelt, Rabinger and Zoeckler among the Germans, 
 Doedes among the Dutch, Kienlen in France, and Reu- 
 terdahl of Sweden, have produced books exhibiting 
 features of special value. A very recent continental 
 writer is Dr. Kuypef of Holland. 
 
 The history of theological encyclopedia in our own 
 language is exceedingly brief, and will be embodied in 
 the answer immediately following this one. 
 
b THEOLOGICAL ENCYCLOPEDIA. 
 
 7. Give the names of some English writers on Ency- 
 
 clopedia and Methodology. 
 
 a. Among the earlier writers are : 
 
 Marsh, Lectures on the Systematic Arrangement of 
 the Science of Divinity. 
 
 Bickersteth, The Christian Student. 
 Williams, The Christian Teacher. 
 
 Note. These treat of this department jf theological 
 literature partially or incidentally. 
 
 b. Among modern writers are : 
 Crooks and Hurst. 
 Weidner. 
 
 McClintock (Incomplete.) 
 
 Schaff. 
 
 Drummond. 
 
 Cave. 
 
 Note. All these modern writers excepting the last 
 three are based on Hagenbach. The Propaedeutic of 
 Schaff is an independent and valuable work. 
 
 8. What is Religion? 
 
 (Derived by some from relego, I read again, I pon- 
 der carefully ; hence the careful pondering of divine 
 things, reverence for God. By others, derived from 
 religo. I bind back.) 
 
 Its meaning in theology, is the obligation to serve 
 God. It includes two parts : 
 
 i. Objectively. The claims of God, arising from 
 His nature, and from the mutual relations of Himself 
 and His creatures, and manifested to men in His 
 works, laws, etc. 
 
THE0L0GTCAL ENCYCLOPEDIA. 7 
 
 2. Subjectively. The recognitions of these claims by 
 men, implying knowledge, and the disposition to fulfil 
 the obligations these claims create. 
 
 (Woodbridge, p. 18.) 
 
 Religion is the personal communion of man with the 
 object of his worship, in the relations of dependence, 
 veneration, and accountability. 
 
 It is in general (on the subjective side), man's at- 
 tempt to restore, at least in part, the original and lost 
 relation between God and man, to bind back his soul 
 unto God. It is made thus in the spheres of the intel- 
 lect, the emotions, and the will. 
 
 9. What is the Christian Religion? 
 
 It is the fruitage of a divine purpose, fully to restore 
 the original and lost relation between God and man. 
 It is a monotheistic religion, the distinctive element of 
 which is redemption from sin through a divine-human 
 mediator. 
 
 10. What are the advantages of the study of the 
 
 Non-Christian religions ? 
 
 We gain proof of the universal religious instinct ; 
 learn how best to offer Christianity to their adher- 
 ents ; and by comparing them with Christianity, we 
 gain abundant proof of its superhuman character and 
 infinite superiority in its adaptedness to human needs. 
 
 Note. The study of Comparative Religion is a 
 modern science. 
 
THEOLOGICAL ENCYCLOPEDIA. \) 
 
 15. What was Schleiermacher's division of Theology? 
 
 1. Philosophical, embracing — 
 
 i. Apologetics. (Christianity defended against all 
 other systems.) 
 
 2. Polemics. (One system of Christian faith de- 
 fended against all other Christian systems.) 
 
 IT. Historical, embracing — 
 
 i. Exegetics. (The knowledge of Primitive Chris- 
 tianity.) 
 
 2. Church History. (The earthly career of Chris- 
 tianity.) 
 
 3. The present state of Christianity, 
 
 a. As to doctrine and dogmatic theology. 
 
 b. As to extension and church statistics. 
 
 TIL Practical, embracing — 
 
 1. Church Service. This includes Liturgy, Wor- 
 ship, Homiletics, and Pastoral Care. 
 
 2. Church Government, 
 
 a. As to internal relations. 
 
 b. As to external relations. 
 
 16. What is the division of Theology usually adopted? 
 I. Exegetical Theology. 
 
 IT. Historical Theology. 
 
 III. Systematic Theology. 
 
 IV. Practical Theology. 
 
 Note. These divisions, it must be remembered, are 
 only relative, for in every department of theological 
 study, all the others are involved. 
 
Chapter II. 
 
 EXEGETICAL THEOLOGY. 
 
 17. What is Exegetical Theology? 
 
 Exegetical Theology is that branch of theology 
 which treats of the explanation and interpretation of 
 the Holy Scriptures. It therefore includes exegesis 
 itself, and the auxiliary sciences which aid this exegesis 
 or its application. 
 
 18. What are its results? 
 
 Its results appear in Biblical theology, which will be 
 defined later. (See question 59.) 
 
 19. What are the sciences directly auxiliary to Exe- 
 
 getical Theology? 
 
 1. Biblical Philology. 
 
 2. Biblical Archeology. 
 
 3. Biblical Introduction, General and Special, in- 
 cluding Biblical Criticism, Textual or Lower, and His- 
 torical and Literary, or Higher. 
 
 4. Biblical Hermeneutics, including hermeneutics 
 proper, and exegesis. 
 
 20. What is Biblical Philology? 
 
 Biblical Philology is the study of the original lan- 
 guages of the Holy Scriptures: viz., Hebrew, and Ara- 
 maic, with the. cognate languages, Syriac, Arabic, Ethi- 
 opic, and Assyrian, in the Old Testament : and in the 
 New Testament, the contemporaneous popular Greek 
 
THEOLOGICAL ENCYCLOPEDIA. 11 
 
 of inscriptions and papyri, the Hellenistic and the Cog- 
 nate, Classical Greek. 
 
 21. What is Biblical Archeology? 
 
 It is the science of sacred things, as over against 
 sacred words. It includes : 
 
 1. Scriptural Epigraphy. 
 
 II. Scriptural Geography, 
 i. Political. 
 
 2. Physical. 
 
 a. Topography. 
 
 b. Geology. 
 
 c. Flora and Fauna. 
 
 III. Scriptural Ethnography. 
 i. Laws. 
 
 2. Usages. 
 
 3. Employments, especially agriculture. 
 
 4. Worship. 
 
 5. Government. 
 
 6. Literature. „ 
 
 22. What is Biblical Introduction? (Isagogics.) 
 
 It treats of the origin and history of the canon, and 
 the text, both as a whole, and in their separate parts. 
 It is divided into Old Testament Introduction and New 
 Testament Introduction, or into General and Special 
 Introduction. 
 
 23. Of what does General Introduction treat? 
 
 1. Of the Canon in its origin, extent, arrangement, 
 and preservation. 
 
12 THEOLOGICAL ENCYCLOPEDIA. 
 
 2. Of the Text in its languages, manuscripts, ver- 
 sions, and critical editions. 
 
 24. Of what does Special Introduction treat ? 
 
 It inquires into the authenticity, integrity, and pres- 
 ervation of the individual books, and in addition, deals 
 with the history of their authors, the design, plan, 
 form, and style of their works, and with the date, place, 
 and circumstances of their composition. 
 
 25. What is the Canon of Scripture? 
 
 It is a collection of documents relating to religion 
 and its history, dating from different periods, and 
 written by different authors, given of God, and there- 
 fore authoritative, for the enlightenment and direction 
 of Christian faith and life ; and thus distinguished from 
 the Apocrypha and all other human writings. 
 
 26. What are the Canonical Books of the Old Testa- 
 
 ment? 
 
 27. When was the Canon of the Old Testament com- 
 
 pleted ? 
 
 The completed canon of the Old Testament appears, 
 for the first time, after the captivity. The traditional 
 view is that Ezra (Middle 5th Cent. B. C.) and Nehe- 
 miah took measures for collecting the different books. 
 This tradition is derived from Josephus. It is doubted, 
 but has not as yet been disproved by modern criticism. 
 
 28. What is the History of the Canon f the New 
 
 Testament ? 
 
 The earliest constituents of this in point of composi- 
 
THEOLOGICAL ENCYCLOPEDIA. 13 
 
 tion were the Epistle of James and the Pauline epistles, 
 those to the Thessalonians being the oldest. To these 
 were gradually added the gospels and the catholic epis- 
 tles. Their formal, general recognition as part of the 
 canon was not coincident with their production or even 
 parallel with it. The Gospels, the Book of Acts, and 
 the Pauline Epistles were first regarded as canonical. 
 Opinion was long divided as to the canonicity of the 
 Apocalypse, some of the catholic epistles and a few of 
 the New Testament Apocrypha (e. g., The Shepherd 
 of Hermas and the Epistle of Barnabas). The canon 
 was gradually formed by a concensus of scholarly and 
 devout opinion finding expression in the action of coun- 
 cils. (The last, Carthage, 397 A. D.) The religious 
 disposition recognizes its formation as providential, 
 though not necessarily miraculous. 
 
 29. What are the Canonical Books of the New Testa- 
 
 ment? 
 
 30. What is to be said of the Old Testament Apocrypha ? 
 These books are fourteen in number. Eleven were 
 
 pronounced canonical by the Romish Council of Trent 
 (1546). They are of value for their intrinsic beauty 
 and excellence, and the light they throw upon the inter- 
 pretation of the Old Testament prevailing in the Jewish 
 church in the era before Christ. 
 
 31. Why are these Books held to be Apocryphal by 
 
 Protestant Christianity ? 
 Because they never were regarded by the Jewish 
 church as belonging to the sacred books, and hence 
 were not a part of the Old Testament Scripture to 
 
14 THEOLOGICAL ENCYCLOPEDIA. 
 
 which the Lord Jesus Christ gave his endorsement. 
 Moreover, they do not claim to be inspired and were 
 written after the cessation of prophecy. 
 
 32. Why must the Old Testament be studied by the 
 
 New Testament believer? 
 
 i. Because the monotheistic principle, and plan of 
 salvation of Christianity are grounded in the Old Tes- 
 tament. 
 
 2. Because modes of thought and expression in the 
 Old Testament furnish the only means of comprehend- 
 ing the New. 
 
 3. Because the Old Testament contains large por- 
 tions, having immediate and didactic value for all 
 Christians, and possesses all the authority of divine 
 revelation. 
 
 4. Because of the unity of the two Testaments in 
 divers developments. There is in both an indissoluble 
 web of prophecy and fulfilment, of substance and 
 shadow, that makes it impossible to separate the two. 
 Augustine says, "In veteri Testamento, novum latet ; 
 in novo Testamento, vet us patet." 
 
 33. Name some Points of Difference between the Old 
 
 and New Testaments. 
 
 1. In respect to the periods of time covered in their 
 production. The one embraces many centuries ; the 
 other, a single generation. 
 
 2. Their difference in scope. The one is historical 
 largely, embracing many peoples ; the other, only 
 slightly so, and relating chiefly on the one hand to a 
 
THEOLOGICAL ENCYCLOPEDIA. 15 
 
 single personality, God manifest in the flesh, and on the 
 other, to the inner man, his capacity and needs, his 
 subjection to sin, and his deliverance. 
 
 3. The one refers to a single nation ; the other, to the 
 establishment of a kingdom among the whole human 
 race. 
 
 34. What are the Divisions of the Contents of the Old 
 
 Testament frequently met with? 
 
 I. The Hebrew Division. 
 
 A. The Law : the five books of Moses. 
 
 B. The Prophets. 
 
 1. The Former Prophets: Joshua, Judges, Samuel, 
 Kings. I 
 
 2. The Latter Prophets : Isaiah, Jeremiah, Ezekiel, 
 the Twelve. 
 
 C. The Kethubhim (Hagiographa). 
 
 1. Great Poetical Books: Psalms, Proverbs, Job. 
 
 2. Meghilloth : Song, Ruth, Lamentations, Ecclesi- 
 astes, Esther. 
 
 3. Remaining Historical Books : Daniel, Ezra, Nehe- 
 miah, Chronicles. 
 
 II. The Septuagint Division. (Followed in English 
 Bibles.) 
 
 1. Historical Books: Genesis-Esther. 
 
 2. Poetical Books : Job-Song. 
 
 3. Prophetical Books : Isaiah-Malachi. 
 
 35. Why is a Knowledge of the Hebrew indispensable 
 
 to the Exegetical Study of the New Testament 
 as well as of the Old? 
 
 1. The quotations from the Old Testament in the 
 
It) THEOLOGICAL ENCYCLOPEDIA. 
 
 New, can only be properly understood when compared 
 with the original. 
 
 2. The New Testament is full of Hebraisms, as 
 to words, constructions, and metaphors. y 
 
 36. What is the Language of the New Testament, and 
 
 what are its Elements? 
 
 The popular Greek of the day, found in papyri and 
 inscriptions, and Hellenistic Greek, a dialect employed 
 by the Jews of Alexandria, by Josephus, Philo, the 
 writers of the Old Testament Apocrypha, and the Sep- 
 tuagint translators. Its elements are Greek, Jewish, 
 and in the New Testament, Christian. 
 
 Note. The relative proportion of these elements 
 differs with different authors. 
 
 37. What is Textual or Lower Criticism? 
 
 It is that critical process which seeks to approximate 
 the original autograph by the comparison of manu- 
 scripts, versions, and quotations. It thus seeks to re- 
 store the very words of the sacred writers. 
 
 38. What is Historical or Higher Criticism? 
 
 It is that critical process which seeks to determine 
 the date, authorship, integrity, purpose, and credibility 
 of individual books or parts of books by the examina- 
 tion of the books themselves and contemporary litera- 
 ture. (Raven.) 
 
 "It is the discovery and verification of the facts re- 
 garding the origin, form and value of literary produc- 
 tions upon the basis of their internal characteristics and 
 contents." (Zenos.) 
 
THEOLOGICAL ENCYCLOPEDIA. 17 
 
 39. Give an Outline of the History of Criticism to the 
 middle of the 17th Century. 
 
 First Period, the Patristic. 
 
 The text of the Old Testament engaged the attention 
 of the Massoretes, Jewish scholars, whose principal 
 school flourished at Tiberias in the beginning of the 
 sixth century. They compared the codices, noted the 
 various readings (Keri and Kethibh), and even num- 
 bered the words and syllables. To them we owe the 
 vowel signs, accents, and other pointings. 
 
 Origen (185-254), among Christians, first did critical 
 work. He compared the Greek versions of the Septua- 
 gint, of Aquila, Theodotion, and Symmachus, with the 
 original Hebrew. 
 
 Jerome (340-420) improved the existing Latin ver- 
 sion, and published one of his own, the Vulgate, which 
 became the authoritative version of the Western 
 Church. 
 
 The New Testament was gradually collected in this 
 period. The originals are no longer extant. The earli- 
 est manuscripts date from the fourth century only. The 
 copies made for the use of the church were too fre- 
 quently made without critical care. 
 
 Second Period, the Medieval. 
 
 But little was done for criticism during this period. 
 Alcuin (802) improved the Vulgate by command of 
 Charlemagne. 
 
 In the thirteenth century. Cardinal Hugo de St. Caro 
 divided the whole Bible into chapters. (The division 
 of the Old Testament into verses was the work of much 
 earlier Jewish writers.) 
 
 5 
 
18 THEOLOGICAL ENCYCLOPEDIA. 
 
 Third Period, from the Reformation. 
 
 The New Testament was divided into verses by Rob- 
 ert Stephanus in the sixteenth century. 
 
 The Complutensian Polyglot (1522), followed by 
 those of Antwerp (,1572), Paris (1645), and London 
 (1656), critical collocations of the text and versions, 
 added new and rich facilities for critical study. 
 
 Erasmus (1467-1536) issued the first critical edition 
 of the New Testament. 
 
 Although the Reformation awakened a spirit of gen- 
 eral inquiry, the fundamental Reformation principle of 
 the supreme authority of the Scriptures had a tendency 
 to check the development of criticism. 
 
 From the middle of the seventeenth century the his- 
 tory of the Lower and that of the Higher Criticism 
 become distinct, and will be separately traced in the 
 answers to the following questions. 
 
 40. Give an Outline of the History of the Lower or 
 Textual Criticism since the middle of the 17th 
 Century 
 
 I. Of the Old Testament. 
 
 The publication of the polyglots furnished the ma- 
 terial for textual criticism. In the following period 
 several critical editions were published containing 
 readings collected from many manuscripts. The best 
 are those of Athias (Amsterdam 166 1-7), Vander 
 Hooght (Amsterdam 1705), Houbigant (Paris 1753), 
 and Kennicott (Oxford 1776-80). De Rossi published 
 his Variae Lectiones separately (Parma 1784). The 
 best recent editions are those of Hahn, Theile, Baer 
 
THEOLOGICAL ENCYCLOPEDIA. 19 
 
 and Delitzsch, and Ginsburg, all of which are based 
 upon that of Vander Hooght. A careful examination 
 of many hundred manuscripts shows them to conform 
 in the main to a common original called the Massoretic 
 Text which was fixed even before the Massoretes. Old 
 Testament manuscripts are not so numerous nor so old 
 as those of the New Testament, but exhibit far fewer 
 variations. Quotations from the Fathers and three of 
 the ancient versions, the Vulgate, the Peshitta and the 
 Targums give back substantially the same text. The 
 Septuagint and the Samaritan Pentateuch, however, 
 differ considerably. John Morinus (died 1659), and 
 many since his day have elevated the Septuagint and 
 the Samaritan Pentateuch above the Massoretic Text, 
 but the care with which the original has been preserved 
 and the corruption of the Septuagint and Samaritan 
 text make this method unscientific. Certain recent 
 writers have attempted a reconstruction of the text to 
 make it conform to a certain metrical or strophical 
 structure, and many commentators arbitrarily alter the 
 text to assist in its interpretation. Such processes are 
 too subjective to be reliable. (Raven.) 
 
 II. Of the New Testament. 
 
 In 1633 the Elzevirs of Leyden published a text of 
 the New Testament based on a few late manuscripts 
 which they called the Te.vtus Receptus, practically our 
 Authorized Version. 
 
 Dr. John Mill (1707) collected and collated manu- 
 scripts, ancient and modern, some of them differing 
 widely from this so-called Te.vtus Receptus. Bengel 
 
20 THEOLOGICAL ENCYCLOPEDIA. 
 
 (1687-1752) classified the authorities into two groups, 
 the ancient, which were few in number, and the later, 
 which constituted the bulk of authorities and corre- 
 sponded to the Textus Receptus. Griesbach C 1745- 
 1812) subdivided Bengel's single ancient group into 
 two, making three in all. 
 
 Lachmann (1 793-1 851) broke with the Textus Re- 
 ceptus altogether. He printed, without giving attention 
 to groups, what he thought the most ancient text 
 attainable. Tischendorf ( 181 5-1874), the greatest dis- 
 coverer and collator of New Testament manuscripts, 
 did no grouping. Like Mill, and many others, his 
 labors were chiefly valuable as affording materials for 
 the investigations of others. Westcott and Hort (1881) 
 classified all known authorities into four groups, called 
 the Syrian, Alexandrian, Neutral, and Western,* on the 
 principle that similar readings imply similar origin, and 
 since four different kinds of resemblance were found 
 in each of these four groups, each member of the 
 group must be related to the other as common descend- 
 ants of a common ancestor. Thus the matter was 
 greatly simplified, and instead of determining the spec- 
 ial value of each of the thousands of manuscript de- 
 scendants, it was onlv necessarv, having ascertained 
 
 * The names given to the four groups or types of text are 
 not satisfactory. For instance, there are manuscripts in the 
 Syriac language which do not resemble and therefore do not 
 belong to the so-called Syrian group, and there are manuscripts 
 made in the East that do resemble and therefore do belong 
 to the so-called Western group. Efforts to rename the groups 
 have not been wholly successful. 
 
THEOLOGICAL ENCYCLOPEDIA. 21 
 
 the value of the four manuscript ancestors, to find to 
 which of them each individual manuscript descendant 
 belonged, and its own value would thus be known. 
 This is called the genealogical method. 
 
 One of these groups, the Syrian, the latest, and, ac- 
 cording to Westcott and Hort, the least reliable, is 
 practically the basis of our Authorized Version. An- 
 other, the Neutral, one of the three earlier or pre- 
 Syrian groups, and supposed by Westcott and Hort to 
 give the purest text of the three, practically corre- 
 sponds with our Revised Version. 
 
 Though serious exceptions have been taken to West- 
 cott and Hort's methods and conclusions of late, owing 
 chiefly to new evidence and learned investigations in 
 connection with the so-called Western group, which 
 Westcott and Hort regarded with great disfavor, their 
 system is still the standard by which textual critics re- 
 cord their agreements or disagreements. It still rep- 
 resents the best working theory in the formation of a 
 correct text. (Gillespie.) 
 
 41. Give an Outline of the History of the Higher 
 Criticism. 
 
 I. Of the Old Testament. 
 
 The modern Higher Criticism dates from Spinoza 
 (1632-1677), who denied that Moses wrote the Penta- 
 teuch and made Genesis-Kings a late compilation, 
 probably by Ezra. Richard Simon (1638-1712), a 
 Romish priest, affirmed that although Moses wrote the 
 Pentateuch, the Hebrew prophets recast it into its 
 present form. Jean Astruc (1753), a profligate French 
 
22 THEOLOGICAL ENCYCLOPEDIA. 
 
 physician, promulgated the theory that Moses made 
 use in Genesis of older documents, characterized by 
 different divine names. This idea was developed by 
 Eichhorn, the so-called "Father of the Higher Criti- 
 cism" (1782). 
 
 This divisive principle has been greatly enlarged 
 and applied to other Old Testament books by De Wette, 
 Ewald, and others. 
 
 A revolt in favor of the older views was led by 
 Hengstenberg (1802-1869) and Keil (1807-1888). In 
 1878 Wellhausen applied to all the Old Testament lit- 
 erature the principles of evolution. These views are 
 still widely prevalent, and have been advocated by 
 Kuenen (1828-1891), Robertson Smith (1846- 1894), 
 Driver, and many others. (Raven.) 
 
 II. Of the New Testament. 
 
 A convenient summary of this history is that of 
 Zenos (Elements of Higher Criticism, pp. 229, et seq.). 
 Four phases are indicated — 
 
 1. The Deistic Phase. Denies inspiration. Advo- 
 cates : J. S. Semler. J. G. Eichhorn, Bretschneider. and 
 others. Opposed by Kleuker, Hug and others. 
 
 2. The Mystic-Rationalistic. ( Mediating.) Would 
 separate the religious and moral in the Scriptures from 
 the historical. The founder of this school was Schlei- 
 ermacher. Tt developed into wings, the Naturalistic 
 being advocated by De Wette, Credner, and others ; the 
 Evangelical by Hermann. Olshausen, and Neander. 
 
 3. The Tubingen. ( Tendency Criticism.) This 
 rested on the Hegelian theory of development, through 
 
THEOLOGICAL ENCYCLOPEDIA. 23 
 
 thesis, antithesis, synthesis, or action, reaction, compro- 
 mise. The Scriptures are the resulting- record of this 
 conflict. The author of this phase was Ferd. Ch. 
 Bauer. He had many followers and many opponents. 
 The movement lapsed into pure rationalism but taught 
 criticism the value of the historic method. 
 
 4. The Scientific-Evolutionistic Phase. The current 
 phase. 
 
 The main controversies of the present day have to 
 do with the sources of the synoptic gospels, Acts and 
 Revelation, the genuineness of John and some of the 
 epistles, and the relations between the teaching of 
 Jesus and that of the apostles. 
 
 The destructive school is represented by Schmiedel 
 and Van Manen, who leave but a few shreds of the 
 gospel narrative and teachings and deny the Pauline 
 authorship of the epistles usually ascribed to him. The 
 Dutch school of critics has been conspicuously radical 
 in its treatment of the New Testament. 
 
 Many scholars like Harnack and Professor Drum- 
 mond, while rejecting the miraculous and supernatural 
 elements, have confirmed traditional views as to the 
 authenticity and genuineness of the books of the New 
 Testament. 
 
 More or less conservative living scholars are Bern- 
 hard Weiss and Theodore Zahn, Professor William 
 Sanday and Professor W. M. Ramsay, with many 
 other British and American Scholars. 
 
 The Higher Criticism in both the Old and New Tes- 
 tament fields has to rid itself of much that is arbitrary 
 
24 THEOLOGICAL ENCYCLOPEDIA. 
 
 and subjective, not to say purely conjectural, before it 
 can claim to be truly scientific and rightfully to speak 
 with indisputable authority. 
 
 42. What is the Province of Biblical Hermeneutics ? 
 It treats of the principles on which Scripture is to be 
 
 explained. 
 
 Note. The general statement of these principles will 
 be made in other lecture rooms. 
 
 43. What is Grammatical Interpretation? 
 
 It is seeking the sense of Scripture by the aid of phi- 
 lology and grammatical criticism simply. 
 
 44. What is Grammatico-Historical Interpretation? 
 
 It is seeking the sense of Scripture by the aid of 
 grammatical criticism, and Biblical Archeology in its 
 various branches. 
 
 45. What is Allegorical Interpretation? 
 
 When a further sense than that which is literally 
 conveyed in the words of the record, is sought, the in- 
 terpretation is called allegorical. 
 
 46. What gives Hermeneutics especial Value in con- 
 
 nection with Biblical Study? 
 
 The poetical, symbolical, or national character of 
 many parts of the Bible, the remote age in which it 
 was composed, the individual matters to which it 
 alludes, and the fulness of its moral and spiritual sig- 
 nificance. 
 
THEOLOGICAL ENCYCLOPEDIA. 25 
 
 47. Outline the History of Interpretation. 
 
 First Period, the Patristic. 
 
 The first exposition of the Bible was entirely practi- 
 cal. The acquaintance of the Jews, especially of Alex- 
 andria, with the wisdom of the Greeks, led them to 
 attempt the discovery of a profound Gnosis beneath 
 the humble guise of their Scriptures. This was the 
 beginning of the allegorical interpretation, of which 
 Origen became the chief exponent, and which, even in 
 his day opposed by the more sober school of Antioch, 
 after his day, diminished in its prominence but did not 
 disappear, existing alongside the historico-theological 
 interpretation, even in such a writer as Augustine. 
 
 Second Period, the Medieval or Scholastic. 
 
 In the close of the patristic period, the churchly, or 
 traditional school arose and became the generally domi- 
 nant school throughout the scholastic period, aided by 
 the prevailing ignorance of the Scriptures. 
 
 Rabbinical interpretation of the Old Testament ex- 
 panded into an extensive literature. The revival of 
 interest in the Hebrew, and reviving knowledge of the 
 Greek, prepared the way for the Reformation period. 
 
 Third Period, from the Reformation. 
 
 Luther looked far beneath the traditional interpreta- 
 tion, but manifested a distinct spiritualizing tendency. 
 Melancthon and Zwingli were aided by their larger 
 classical learning. Calvin was preeminently keen and 
 precise, and his pupil, Beza, was a worthy follower. 
 
 The Lutheran exegesis soon came largely under the 
 influence of confessional teaching:. That of the Re- 
 
26 THEOLOGICAL ENCYCLOPEDIA. 
 
 formed was exposed to the same danger but in a less 
 degree, while the Arminians laid especial stress upon 
 the grammatico-historical principle. 
 
 Rationalistic (Neological) exegesis appeared, seek- 
 ing to explain out of the Bible its miracles and mys- 
 teries. Kant endeavored to separate theological from 
 ethical interpretation. The rationalistic school became 
 more strictly scientific, and against this the orthodox 
 party were led to point out the underlying sense of 
 Scripture, not by ignoring grammatical and historical 
 facts but by ascending to a loftier and more far-reach- 
 ing point of view. This is the aim of that party to-day. 
 
 48. What is Exegesis? 
 
 It is applied hermeneutics. It is the art, for which 
 hermeneutics the science, lays down the theory. 
 
Chapter III. 
 Historical Theology. 
 
 49. What is Historical Theology? 
 
 It is the record of the use made by the church in the 
 successive periods and every phase of its life, of the 
 products of exegetical theology, including sacred his- 
 tory and Bible doctrine. 
 
 50. What are its Chief Divisions? 
 
 a. In the order of time, into — 
 i. Sacred History. 
 
 2. The History of the Christian Church. 
 
 b. With respect to the nature of its contents, into — 
 i. The History of the Church's Life. 
 
 2. The History of the Church's Thought. 
 
 51. What does Sacred History include? 
 
 a. As to the Life of the Church, it includes — 
 
 i. The History of the Old Testament Church. 
 
 2. The Life of Christ. 
 
 3. The History of the Founding of the Christian 
 
 Church by the Apostles. 
 
 b. As to the Thought of the Church, it includes — 
 Biblical Theology. 
 
 52. What then is the Definition of Sacred History? 
 
 It is the history of the life, Leader, and thought of 
 the church in both dispensations, as far as it may be 
 derived from inspired sources. 
 
28 THEOLOGICAL ENCYCLOPEDIA. 
 
 53. What are the chief Subdivisions of the History of 
 
 the Old Testament Church? 
 
 i. Preparatory Period. Adam to Abraham. 
 
 2. Patriarchal Period. Abraham to Moses. 
 
 3. Theocratic Period. Moses to Samuel. 
 
 4. Development Period. Samuel to the Exile. 
 
 5. Period of the Decline. Exile to the Incarnation. 
 
 54. What are the Sources of this History? 
 
 I. The canonical books of the Old Testament. 
 
 II. Secondary Sources — 
 
 1. The Old Testament x\pocrypha. 
 
 2. Josephus. 
 
 3. Monumental Sources. Egypt, Babylon, Assyria, 
 
 Palestine. 
 
 4. Heathen writers; e. g., Herodotus and Tacitus. 
 
 5. Early Christian writers, especially Eusebius. 
 
 55. What is to be said of the life of Christ as a 
 
 Department of Sacred History? 
 
 It is the central glory of it all. It is the consumma- 
 tion of the history of the Old Testament church; the 
 head of the New Testament church history; the abid- 
 ing model of the church's life; the soul of its apolo- 
 getics, dogmatics, ethics, and practical theology. 
 
 56. Whence is it derived, and how far is it properly 
 
 Church History? 
 
 It results from an exegesis of the Gospels, which do 
 not contain exact and complete biography, but only 
 memorabilia of the life; and it is church history, only 
 in so far as the human life of the Christ is concerned. 
 
THEOLOGICAL ENCYCLOPEDIA. 29 
 
 57. Outline the History of this Department of Sacred 
 
 History. 
 
 Biographical effort began in the early centuries, with 
 an external collocation of sources. 
 
 The productions of the Middle Ages were uncritical, 
 and legendary, finding their extreme illustration in the 
 passion-plays. 
 
 After the Reformation, the dogmatic element pre- 
 dominated for a time. Then the divine side of Jesus' 
 life absorbed attention. 
 
 The appearance of the Wolfenbuttel fragments led to 
 a more critical treatment. Rationalism reduced biog- 
 raphy almost to the level of natural history and to par- 
 allels between the life of Christ and other lives ; e. g., 
 that of Socrates. Strauss in Germany and Renan in 
 France sought to reduce the Gospel narratives to myth 
 and romance. 
 
 These negative and destructive and biased efforts 
 led to the development of a positive and critical and 
 sound biography; e. g., Hase, Keim, Pressense, Geikie, 
 Edersheim, etc., which embraces now scores of writers. 
 
 58. Where do we find the Materials for the History of 
 
 the Founding of the Christian Church? 
 
 i. Chiefly in the book of the Acts of the Apostles, 
 although the record of the call to discipleship, the 
 glimpses given of the individual character of the disci- 
 ples, and the instruction given them by the Christ, con- 
 tained in the four Gospels, and the scattered statements 
 of their efforts and the results found in the Epistles and 
 the Apocalypse, belong to this history. 
 
30 THEOLOGICAL ENCYCLOPEDIA. 
 
 2. Early Christian tradition, though this source is 
 one of exceedingly doubtful value. 
 
 59. What is Biblical Theology? 
 
 It investigates the teaching of each writer and of 
 each book as to individual doctrines, in the historical 
 order of these teachings. 
 
 60. What is the Aim of Biblical Theology? 
 
 It aims to exhibit the thought of the church, within 
 the limits of sacred history as recorded in Scripture; 
 or in other words, to represent the religious ideas and 
 doctrines which are contained in the Bible, in the his- 
 torical order of their communication and development. 
 
 Note. Biblical theology is placed somewhat arbi- 
 trarily in historical theology on account of the essential 
 character of its historical element. On account of its 
 large exegetical element many encyclopedists treat it 
 as a department of exegetical theology while its vital 
 relationship to systematic theology is also obvious. 
 
 61. Upon what does Biblical Theology rest? 
 
 As a historical science, Biblical theology rests on the 
 results of a grammatico-historical exegesis, but it must 
 view the Old Testament in the light of the completed 
 revelation of God in Christ, for which it formed the 
 preparation ; — must show how God's saving purpose, 
 fulfilled in Christ, moved through the preliminary 
 stages of the history of the revelation. 
 
 62. What is the best Division of the Biblical Theology 
 
 of the Old Testament? 
 
 That of Oehler; viz., 
 
THEOLOGICAL ENCYCLOPEDIA. 31 
 
 Part I. Mosaism. 
 
 i. The history of revelation from the creation to the 
 occupation of Canaan. 
 
 2. The doctrines and ordinances of Mosaism. 
 
 Part II. Prophetism. 
 
 i. The development of the theocracy from the death 
 of Joshua to the close of the Old Testament revelation. 
 
 2. The theology of prophetism. 
 
 Part III. Old Testament wisdom. 
 
 63. What is the usual Division of the Biblical Theology 
 
 of the New Testament? 
 
 i. The teaching of Jesus. 
 
 2. The Petrine type of doctrine. Acts, i and 2 Peter, 
 James, Jude. 
 
 3. Paulinism. 
 
 4. The theology of John. 
 
 (We must not forget, however, that beneath all 
 these forms lies the unity of the Revelation of Salva- 
 tion ; that they are but slightly discriminated sides of 
 the one great system of truth, mutually involving and 
 interpreting each other.) 
 
 64. Outline the History of Biblical Theology. 
 
 The use of proof texts, constituting the genesis of 
 Biblical theology, is as old as theology itself, and so 
 dates back to the Fathers. 
 
 Retrogression rather than progress even in this use, 
 characterized the scholastic (Medieval) period. 
 
 The Reformation revived this use but still in connec- 
 tion with ecclesiastical dogmatics. 
 
32 THEOLOGICAL ENCYCLOPEDIA. 
 
 Expositions of texts and passages began appearing 
 toward the close of the sixteenth century. 
 
 The pietistic movement gave a new impulse to the 
 nascent discipline, although in a practical rather than a 
 scientific direction. 
 
 Its present name came into use in the historic sense, 
 in the eighteenth century. 
 
 Rationalism developed the scientific form, in which 
 the supra-naturalists have since greatly developed the 
 science itself. 
 
 The comprehensive task of showing the historical 
 nexus between the Old and New Testaments, point by 
 point along the whole range of Scriptural doctrines yet 
 remains largely to be accomplished. 
 
 65. With what does Church History have to deal? 
 With the church of the New Testament dispensation 
 
 in its aspect as the visible church as over against the 
 invisible church, although the life of the latter is ever 
 acting most powerfully upon the former ; and with cer- 
 tain other sciences auxiliary to church history. 
 
 66. What are the possible Methods of the Division of 
 
 Church History? 
 
 1. According to the successive centuries of the 
 church's life. (Formerly used, but now generally 
 abandoned.) 
 
 2. According to great epochs, (e. g., Conversion of 
 Constantine, Overthrow of Roman Empire, the Re- 
 formation, etc.) 
 
 3. According to topics, (e. g.. Extension. Persecu- 
 tions, Cultus, etc.) 
 
THEOLOGICAL ENCYCLOPEDIA. 33 
 
 4. Along national lines. 
 
 5. Since the Reformation along denominational lines. 
 
 Note. Of these, probably the preferable is the 
 division according to epochs, which also keeps in view 
 subordinately the last three methods. 
 
 67. Outline the History of Church History. 
 
 The first work extant is that of Eusebius (324), who, 
 however, availed himself of the labors of Hegesippus 
 (about 150). 
 
 He was followed by Socrates, Theodoret, and others 
 in his own century, by Philostorgius in the fifth century, 
 and Theodorus and Evagrius in the sixth. 
 
 The Latin church did less than the Greek. Eusebius 
 was translated by Rufinus. The greatest names are 
 those of Gregory of Tours (595), the Venerable Bede, 
 of England (735), and Adam of Bremen (1076), 
 (Scandinavian church history). Uncritical martyrolo- 
 gists and legend writers are numerous. 
 
 After the doctrinal storms following the Reformation 
 had in part been stilled, a number of Lutheran theo- 
 logians under the lead of Matthias Flacius (Illyricus) 
 I 1 575) undertook a diffuse church history arranged by 
 centuries and also by rubrics. (The Magdeburg Cen- 
 turies.) It was polemical with reference to the errors 
 of Rome, and so called forth the "Annates Ecclesias- 
 tics" of Baronius (1607). The work of Hottinger 
 (1667) is the Reformed Church counterpart of these 
 great works. 
 
 Mosheim (1755) rescued church history from the 
 denominational uses to which it had been put since the 
 
34 THEOLOGICAL ENCYCLOPEDIA. 
 
 Reformation and gave it standing as an independent 
 science. 
 
 Rationalism tended to reduce it to a history of human 
 folly. 
 
 Neander, the father of modern church history 
 (1850). sought to make it again a history of the dem- 
 onstration of the divine power in Christianity. Hase 
 followed with a more authentic portrayal of its external 
 features. 
 
 Modern writers are Kurtz (Lutheran), Schleier- 
 macher (brilliant sketch), Bauer (philosophical), Mil- 
 man, Schaff, Fisher, Woodbridge, Moeller, Sheldon, 
 and Newman. 
 68. What are the Sciences auxiliary to Church History ? 
 
 They are: I. Material. II. Instrumental. 
 
 I. Material. 
 
 1. General history of the world, particularly as con- 
 nected with the history of religion, philosophy, the sci- 
 ences, and of art. 
 
 2. The geography of the church. 
 
 3. The chronology of the church. 
 II. Instrumental. 
 
 1. Acquaintance with the languages necessary for the 
 study of sources. (Ecclesiastical philology. Ecclesi- 
 astical Greek and Latin especially. All languages 
 eventually.) 
 
 2. The antiquarian skill needed in judging of the 
 value of sources, monuments, and documents. (Church 
 diplomatics. Bulls, briefs, charters, patents, coins, 
 seals, heraldry, etc.) 
 
 WIIHHIIiMI 
 
THEOLOGICAL ENCYCLOPEDIA. 35 
 
 69 
 
 What special Divisions of Church History connect 
 it with Systematic Theology? 
 
 1. History of doctrine. 
 
 2. Patrology. 
 
 3. Symbolics. 
 
 70. What is the province of the History of Doctrine ? 
 
 'the scientific delineation of the gradual unfolding, 
 establishment, and development of the Christian faith,' 
 in its several dogmas, and in its systems of dogmas. It 
 is the history of the thought of the church subsequent 
 to the close of Biblical Theology. 
 
 71. What is Patrology? 
 
 That part of historical theology which deals with a 
 more accurate acquaintance with the lives, the writings, 
 and the doctrines of the great teachers and leaders of 
 the early church. 
 
 Note 1. Gregory the Great (604) in the West, and 
 John of Damascus (754) in the East, are considered 
 the last of the Fathers by Protestants. Roman Cath- 
 olics carry the series down to the thirteenth century, 
 including the Doctors, who were ecclesiastical teachers 
 rather than leaders. 
 
 Note 2. Patristics is a branch of parrolcgy, and 
 has to do only with the writings of the Fathers, and 
 with these only in so far as they contribute to the 'body 
 of Christian doctrine. 
 
 Note 3. Patrology is a fertile field for the student 
 and preacher. 
 
 72. What is Symbolics? 
 
 The science of the rise, the nature, and the contents 
 of the public and formal confessions of the church. 
 
Chapter IV. 
 Systematic Theology. 
 
 73. What is Systematic Theology? 
 
 Systematic Theology is the systematic and connected 
 presentation of Christian doctrine in its relation both to 
 faith and morals. 
 
 74. On what Grounds does Christian Doctrine demand 
 
 Systematic Construction ? 
 
 i. The organizing instinct of the human mind. The- 
 ology is a rational necessity. 
 
 2. The fact that a truth becomes complete in its prac- 
 tical significance and power, only when comprehended 
 in its relations and proportion t6 other truths. 
 
 3. The importance to the preacher of definite and 
 just views of doctrine. Without these he cannot suc- 
 cessfully discharge the teaching function which makes 
 so large and so vital a part of his work. 
 
 4. On the direct and indirect injunctions of the 
 Scriptures. John v. 39; 1 Cor. ii. 13; Col. i. 27; 
 2 Tim. iv. 2; Matt. xiii. 52; Eph. iv. 11 ; I Tim. iii. 2; 
 2 Tim. ii. 15; Titus i. 9; the entire Epistle to the 
 Romans. 
 
 75. What are the main Subdivisions of Systematic 
 
 Theology ? 
 
 1. Apologetics. 
 
 2. Dogmatics. 
 
 3. Ethics. 
 
 36 
 
THEOLOGICAL ENCYCLOPEDIA. 37 
 
 4. Polemics. 
 
 5. Irenics. 
 
 Note. In the instruction of this room, apolgetics, 
 polemics, irenics, and dogmatics will be treated in con- 
 nection with each other. 
 
 76. What is Apologetics? 
 
 Apologetics is the defense of Christianity as the only 
 true religion, against all Non-Christian systems of faith 
 and against positive infidelity. 
 
 77. Outline the History of Apologetics. 
 First Period, the Patristic. 
 
 Apologetics begins in the defense made by the apos- 
 tles before judicial tribunals. 
 
 It soon became offensive as well as defensive. The 
 earliest apologists represented heathenism in its empti- 
 ness, Judaism in its insufficiency, and Christianity in its 
 greatness and unique character. 
 
 The first apologies by Aristides, excepting frag- 
 ments, and by Quadratus, are lost. So also are those 
 of Melito, Miltiades, and Claudius Apollinaris, save as 
 fragments are quoted in Eusebius. The oldest, com- 
 plete, in our possession, are two by Justin Martyr (mid- 
 dle of second century V Then followed Tatian, Athen- 
 agoras, Theophilus of Antioch, Hermas, Origen, and 
 Clement among the Greeks ; and among the Latins, 
 Tertullian, Minucius Felix, Cyprian, Arnobius, and 
 Lactantius. 
 
 Athanasius and Cyril of Alexandria also wrote 
 apologetic works and Augustine the great work, "The 
 
38 THEOLOGICAL ENCYCLOPEDIA. 
 
 City of God," at once an apology and a system of doc- 
 trine. 
 
 Second Period, the Medieval. 
 
 Apologies in this period were directed as in the first 
 one, against Judaism and paganism, and in addition, 
 against Mohammedanism and philosophic skepticism. 
 The chief writers were Agobard of Lyons (vs. Jews), 
 Abelard, Aquinas, Marcilius Ficinus, and Savonarola. 
 
 Third Period, from the Reformation. 
 
 Polemics for a time almost absorbed the controversial 
 energies of the church. 
 
 Grotius, however, wrote for mariners who came in 
 contact with Non-Christian peoples, and Limborch fol- 
 lowed him. 
 
 The rise of free-thinkers in England called forth 
 apologies from Locke, Samuel Clarke, Lardner, Addi- 
 son, Stackhouse, and Butler. 
 
 Pascal, Astie, Havet, and Lacordaire have been the 
 principal French Catholic apologists against skepticism. 
 In the Reformed Church, Abbadie, Jacquelot, and G. 
 A. Turretin performed the same task. 
 
 German apologists followed the English until the 
 appearance of the Wolfenbuttel fragments in 1777. 
 These drew forth apologies from both orthodox and 
 latitudinarian authors. 
 
 The rise of rationalism within the church has again 
 made polemics preeminent in its controversial life. 
 
 Modern apologies are being directed against material- 
 ism, agnosticism, and pantheism, largely. Some writers 
 are Christlieb. Orr, Iverach, A. B. Bruce, Kaftan. 
 Beattie, etc. 
 
THEOLOGICAL ENCYCLOPEDIA. 39 
 
 Note. Most apologies in all these periods' have been 
 called into being by temporary "and practical conditions, 
 rather than by scientific considerations. The attempt 
 to establish apologetics r>pon a scientific basis is now 
 being made, but its completion has by no means been 
 reached. 
 
 78. What is Polemics? 
 
 Polemics is the defense of one system of Christian 
 doctrine against all other conflicting systems. 
 
 79. Define Irenics. 
 
 Irenics is the scientific treatment of the points of 
 agreement in the various systems and confessions. 
 
 80. Define Dogmatics. 
 
 Dogmatic theology combines the material obtained 
 from exegesis and history into an organized form, and 
 presents the sum total of Christian faith in its relation 
 to the facts of revelation. It is a progressive science. 
 
 81. What have been the chief Methods employed in 
 
 Dogmatic Theology? 
 i. The topical, — employing a series of theological 
 heads, or loci communes. This is the earliest and the 
 traditional. 
 
 2. The synthetic, — which starts with certain fixed 
 principles revealed in the Scriptures, and gathers all 
 other truths around them. 
 
 3. The analytic. 
 
 4. The allegorical. 
 
 Note 1. The last two have only occasionally ap- 
 peared. 
 
 Note 2. The first, modified by the second, is the 
 method of Dr. Woodbridge's Analysis. 
 
40 THEOLOGICAL ENCYCLOPEDIA. 
 
 82. What are usually accepted as the Chief Divisions 
 
 of Dogmatic Theology? 
 
 i. Theology proper. 
 
 2. Anthropology. 
 
 3. Soteriology. 
 
 4. Ecclesiology. 
 
 5. Eschatology. 
 
 Note 1. Apologetics is sometimes considered as an 
 independent and introductory division of dogmatics. 
 
 Note 2. Bibliology, or the doctrine of the Bible, 
 Christology, or the doctrine of the person of Christ, 
 and Pneumatology, or the doctrine of the Holy Spirit, 
 are sometimes added to the above. 
 
 83. What is Theology Proper? 
 
 It is that department of dogmatic theology which 
 treats of all that pertains to the being and attributes of 
 God, — the doctrine of the Trinity, and the connection 
 of God with the works of creation and providence. 
 (Under creation are also usually considered the sub- 
 jects of angelology and demonology.) 
 
 84. What is Anthropology? 
 
 This treats of the origin and nature of man, his 
 original state and probation, the fall, the nature of sin, 
 and the effect of Adam's sin upon himself and upon his 
 posterity. 
 
 Note. It must be remembered that the word an- 
 thropology is used outside of theology, in a similar 
 but much broader sense. 
 
THEOLOGICAL ENCYCLOPEDIA. 41 
 
 85. What is Soteriology? 
 
 It treats of the doctrine of the person and work of 
 Jesus Christ, the application of redemption and the 
 means of grace. 
 
 86. What is Ecclesiology ? 
 
 It treats of the true idea and nature of the church, its 
 organization and its prerogative. 
 
 87. What is Eschatology ? 
 
 It treats of the state of the soul after death, the res- 
 urrection of the body, the second advent, the general 
 judgment, the end of the world, and the final destiny 
 of the righteous and the wicked. 
 
 88. Outline the History of Dogmatics. 
 First Period, the Patristic. 
 
 Its earliest beginnings are found in the symbols and 
 confessions of faith. 
 
 Origen in his work on Principles sketched a system. 
 Augustine wrote his Doctrine and Kingdom of God. 
 Others wrote similar works, or catechetical approaches 
 to a system. John of Damascus was the first to con- 
 struct a dogmatics in the strict sense. 
 
 The Greek Fathers discussed the doctrines of the 
 Being of God and of the Person of Christ ; Augustine 
 the doctrines of the Decrees and of the Church. 
 
 Second Period, the Medieval. 
 
 The two tendencies of the Middle Ages were the 
 complementary ones, the scholastic and the mystical, 
 and among the multitudes of writers previous to the 
 
42 THEOLOGICAL ENCYCLOPEDIA. 
 
 Crusades, the chief were Anselm, Roscellin, Abelard, 
 the St. Victors, and Peter Lombard (1164), who first 
 prepared a system according to established rules, and 
 whose followers were called Scntentiari. 
 
 After the Crusades the scholastic development was 
 more marked under the leadership of Alexander Hales 
 ( 1245), Albertus Magnus ( 1280), and Thomas Aquinas 
 (1274). The Thomists were opposed by a development 
 of mysticism under the lead of Bonaventura (1274), 
 and also by Duns Scotus (1308)) of the dialectic 
 school. 
 
 The discussions of this period were largely in the 
 sphere of Anthropology. 
 
 Third Period, from the Reformation. 
 
 a. Continental. 
 
 The cultivation of humanistic studies before the Ref- 
 ormation gave a many sided spirit to dogmatics, but 
 left it without fixed principles. 
 
 Its regeneration began in the Reformation period 
 with Melancthon, who laid the foundation of Evangeli- 
 cal dogmatics, his counterpart in the Reformed Church 
 being John Calvin. 
 
 The continental dogmatics of subsequent periods, not 
 altogether unaffected by the old scholastic and mystical 
 tendencies, has been also influenced largely by the 
 rationalistic school, by the Arminian movement, and 
 by the teaching of Schleiermacher, who, rejecting his- 
 torical authority and philosophic speculation entirely, 
 fell back upon the so-called consciousness of the church 
 as a basis. The school of Ritschl developed in the lat- 
 
THEOLOGICAL ENCYCLOPEDIA. 43 
 
 ter half of the nineteenth century. Out of these last 
 two movements certain influences are flowing- and, 
 mingling, rather than coalescing, with the influence of 
 the evolutionary philosophy and that of the destructive 
 schools of criticism, have developed what is called 
 Modern Theology, a transitional and still fluent, and 
 by no means coordinated or fused body of thought. 
 
 b. Scotland, England, and America. 
 
 In Scotland, Calvin's Institutes has dominated dog- 
 matics until very recently. 
 
 In England, Pearson's commentary on the so-called 
 Apostles' Creed, and Burnet's on the Thirty-nine Arti- 
 cles have largely supplied the dogmatical treatment of 
 the Established Church, while Watson is the great 
 Wesleyan authority. 
 
 The dogmatics of our own country has largely been 
 moulded after that of the continent of Europe. 
 
 Dwight and Stearns among the Congregationalists, 
 Hodge and Shedd among Presbyterians, Raymond and 
 Miley among the Methodists, and Strong and Clarke 
 among the Baptists, indicate our ability and disposition 
 to lean no longer upon continental authorities for doc- 
 trinal statement. 
 
 89. Define Ethics, and Christian Ethics. 
 
 Ethics is the science of morals. Christian ethics is 
 the science of morals conditioned by Christianity. It 
 describes the theory of the moral life as it should find 
 expression in a Christian feeling, which is produced by 
 a living faith, and approves itself in a Christian life. 
 
44 THEOLOGICAL ENCYCLOPEDIA. 
 
 90. How does Christian Ethics stand related to Philo- 
 
 sophical Ethics? 
 
 It differs from the latter with regard to its scientific 
 form, its starting- point and motives ; but the substance 
 of the two can never be contradictory. 
 
 91. What is the Basis of Christian Ethics? 
 
 The life of the Lord Jesus Christ actualizing- and 
 exemplifying the ethical precepts of revelation. 
 
 92. What is the Division of Christian Ethics? 
 Into general and special. 
 
 Note. This division is only relative, however. 
 
 93. What is General Ethics? 
 
 This is concerned with settling the moral principle, 
 or the objects and motives of moral action, and hence 
 also with the investigation of man's moral nature and 
 capacities, the correct bounding of the ideas of good 
 and evil, of sin and imputation, of grace and freedom. 
 
 94. What is Special Ethics? 
 
 This concerns particular manifestations and expres- 
 sions of the moral life in given circumstances, and in- 
 cludes the particular doctrines of virtue and of duty. 
 
 95. What is Casuistry? 
 
 Casuistry, sometimes treated improperly as a sep- 
 arate branch of ethics, has then to do with cases in 
 which duties come into conflict with each other. 
 
THEOLOGICAL ENCYCLOPEDIA. 45 
 
 96. Outline the History of Christian Ethics. 
 
 First Period, the Patristic. 
 
 The preliminary efforts were made by the apostolic 
 fathers and apologists, especially Clement of Rome and 
 the author of The Shepherd of Hernias. Clement of 
 Alexandria, Tertullian to a large degree, Cyprian, all 
 the great patristic preachers, and Ambrose, Augustine, 
 and Jerome, developed the science. 
 
 Second Period, the Medieval. 
 
 Aristotle with his catalogue of specific virtues con- 
 trolled the earlier half of this period. Casuistry devel- 
 oped. The forerunners of the Reformation, such as 
 Wycliffe and Huss, and the awakening of classical 
 studies, revived interest in ethics in its relation to the 
 Christian life. 
 
 Note. The four cardinal virtues as taught by Plato 
 and again by Aristotle were wisdom, justice, courage, 
 and temperance. Aristotle added to these liberality 
 (becoming magnificence when large expenditure was 
 possible), laudable ambition, gentleness, friendliness, 
 truthfulness, and decorous wit. 
 
 Third Period, from the Reformation. 
 
 Zwingli and Luther, in sermons, etc., gave new force 
 to ethical teaching. Melancthon accorded ethics scien- 
 tific treatment. Calvin included it in theology, under 
 the head of the doctrine of regeneration. Danaeus first 
 treated it as a distinct theological department. The 
 authors of the Heidelberg Catechism gave it great 
 prominence. 
 
 The Cartesian philosophy gave it a distinct impetus. 
 
46 THEOLOGICAL ENCYCLOPEDIA. 
 
 Arminianism gave it special emphasis. The Pietist and 
 Methodist movements stimulated and purified it, while 
 Jesuitism degraded it. Kant clarified it from eudae- 
 monism, but transformed it into a species of moral 
 arithmetic. Rothe uplifted it. 
 
 Martensen, Wuttke and Janet are among the modern 
 authorities. 
 
 The English and American literature on this subject 
 is meagre, in contrast with the treatment of philosophi- 
 cal ethics, and in striking contrast with the large prac- 
 tical development of ethics in English and American 
 life. 
 
 Chapter V. 
 
 Brief Outline of the Encyclopedia of Practical 
 Theology. 
 
 97. What is Practical Theology? 
 
 It is the art of applying to church life, the results of 
 exegetical, historical, and systematic theology. 
 
 It is that department of theology which treats of the 
 activity of the church, as this activity is exercised by 
 the church as a whole, or by individual members and 
 representatives acting for the church. 
 
 98. What are its Chief Divisions? 
 
 i. Homiletics. 
 2. Liturgies. 
 
THEOLOGICAL ENCYCLOPEDIA. 47 
 
 3. Poimenics. 
 
 4. Archagics. 
 
 5. Pedagogy. 
 
 6. Sociology. 
 
 7. The English Bible. 
 
 99. What is Homiletics ? 
 
 It is that branch of Practical Theology which treats 
 of the preparation and delivery of sermons. It is the 
 science of which Preaching is the art. 
 
 100. What is Liturgies? 
 
 It is that branch of Practical Theology which treats 
 of the nature, spirit and conduct of the public worship 
 of God. 
 
 101. What is Poimenics? 
 
 It is that branch of Practical Theology which treats 
 of the nature, the duties and the privileges of the pas- 
 toral office. 
 
 102. What is Archagics? 
 
 It is that department of Practical Theology which 
 treats of the organizing and leadership of the Church 
 in her task of conquering the world for Christ. 
 
 103. What is Pedagogy? 
 
 Pedagogy is the science of teaching. In Practical 
 Theology it is that department thereof which has to do 
 with teaching Christian truth. 
 
48 THEOLOGICAL ENCYCLOPEDIA. 
 
 104. What is Sociology? 
 
 Sociology is the science which treats of the origin, 
 nature, history, laws, forces and institutions of society. 
 Within the limits of Practical Theology it is that de- 
 partment thereof which deals with the study of the 
 field, in its largest aspects, in which Christian effort is 
 to be expended. 
 
 105. What is the Relationship of the Study of the 
 
 English Bible to Practical Theology? 
 
 It is that department of Practical Theology which 
 teaches actual familiarity with the chief instrument the 
 Christian and the Church are ever to rely upon for 
 success in English-speaking fields. 
 
 Chapter VI. 
 
 Each student will fill out this chapter by making a 
 complete chart of all the contents of the foregoing out- 
 line sketch of Theological Encyclopedia. 
 
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