Theological propædeutic; a general introduction to the study of theology, exegetical, historical, systematic, and practical, including encyclopædia, methodology, and bibliography; a manual for students

Front matter

.'0 c^, t

■SS i^

A GENERAL INTRODUCTION TO THl

Introduction

CHAPTER P46B

1. Education o • •••• 3

2. Theological Propsedeutic ••••••• 6

3. Encyclopaedia c... 6

4. Formal and Material Encyclopaedia 8

5. General and Special Encyclopaedia 8

6. Theological Encyclopaedia .•••• 9

7. Methodology and Bibliography 10

8. Division and Arrangement 10

9. History and Literature • 11

10. A Select List of Works Introductory to the Study of Theology. . 12

Book I. Religion And Theology

FIEST SECTION: RELIGION.

11. General Definition of Beligion •••••• •••••••••• 17

Part 1. — Objective Eeligion

12. Science of Eeligion • 19

13. History of Religion 19

14. Philosophy of Religion 20

15. Value of the Science of Religion 20

16. The Religious World.— Statistics ... o 21

17. Classification of Religions 29

18. Natural and Revealed Religions 29

19. Dualism, Polytheism, Pantheism, Monotheism 31

20. Civilized, Semi-civilized, and Barbarian Religions 32

21. Sensual, Ascetic, and Ethical Religions 33

22. Division according to Psychological Faculties 33

23. Turanian, Semitic, and Aryan Religions 34

24 Division according to the Ruling Ideas and Aims 35

25. Tribal, National, and Universal Religions 35

26. Designations of Ethnic Religions •••• 36 n CONTENTS.

CHAFTBB PAOB

27. The Origin of Idolatry 37

28. The Bible View of the Heathen World 38

29. Fetichism 41

32. Buddhism 45

33. Zoroastrianism •••.. 49

34. The Religion of Ancient Egypt 50

35. Classical Paganism • •••••••••• 52

36. The Scandinavian and Teutonic Mythology • 53

37. The Jewish Religion , 55

39. Christianity 59

PAET n. — SUBJECTIVE EELIGIOlf.

40. The Religious Constitution of Man , , 63

41. Religion and the Mental Faculties. — The Psychology of Religion 64

42. The Intellectual Theory. — Piety and Knowledge 65

43. Piety and Orthodoxy 67

44. The Moral Theory. — Piety and Morality 69

45. The Emotional Theory. — Piety and Feeling 71

46. The Life Theory 73

47. Individual; Denominational, and Catholic Piety •••• ••• 75

SECOND SECTION: THEOLOGY.

48. Definitions of Theology 77

49. Natural and Revealed Theology 79

50. Theology and Religion 80

51. Theology and Philosophy •• 82

52. Theology and the Gospel Ministry. • 85

53. Hints for the Study of Theology 87

64. The Student's Library 91

55. Division of Theology. • ••.• 92

BOOK n.

EXEGETICAL THEOLOGY.

EXEGETIC— BIBLICAL LEARNING.

56. General Conception of Exegetical Theology 93

57. Departments of Exegetical Theology 94

58. The Bible « 94

59. General Hints for the Study of the Bible 96

Select Tributes to the Bible 97

CONTENTS. VU

FIEST SECTION: BIBLICAL PHILOLOGY (PHILOLOGIA SACRA).

CHAPTER PAOB

60. Importance of the Study of the Original Languages ••• 101

61. Classification of Languages 103

62. The Semitic Languages , 104

63. The Hebrew 106

64. History of Hebrew Learning 109

65. The other Semitic Languages 114

66. The Aramaic Languages 115

67. The Biblical Aramaic and the Rabbinical Hebrew 116

68. The Syriac and the Samaritan 117

69. The Assyrian 118

70. The Arabic 121

7L The Study of the Classics 123

72. Christianity and the Greek Language ••• 123

73. The Dialects of the Greek Language 125

74. The Hellenistic Dialect 126

75. The Septuagint 127

76. The ApostoHc Greek 127

77. Peculiarities of the New Testament Writers , 130

78. History of the Study of Hellenistic Greek 135

79. The Sub-Apostolic Greek 137

80. The Ecclesiastical Greek 138

SECOND SECTION: BIBLICAL ARCHEOLOGY (INCLUDINa

GEOGRAPHY, NATURAL HISTORY, AND SACRED

ARCHEOLOGY).

81. Idea of Biblical ArchsBology 140

82. Parts of Archaeology 141

83. Sources of Archaeology 142

84. Biblical Geography 143

85. Natural History of the Bible 144

86. Archaeology Proper 145

87. History of Archaeology • 146

88. Literature of Archaeology 148

THIRD SECTION: BIBLICAL ISAGOGIO (HISTORICO-CRITICAL INTRODUCTION TO THE BIBLE).

89. Nature of Isagogic • 149

90. Object and Value of Isagogic 150

91. Method and Arrangement of Isagogic 150

92. Parts of Isagogic 151

93. History of Isagogic 151

94. Biblical Criticism 153

95. Textual Criticism. — Its Aim 154

96. Necessity of Textual Criticism 154

97. Classes of Textual Variations ••••• 155

VUl CONTENTS.

CHAPTER PAGB

98. Number and Value of Various Readings 156

99. Textual Criticism of the Old Testament , 158

100. Sources of the Old Testament Text 159

101. The Hebrew Original and the Greek Septuagint 160

102. Sources of the Text of the New Testament » 163

103. The Received Text and the True Text 166

104. Canonic, or the Theory of the Canon 168

105. The Canon of the Old Testament 169

106. Origin of the Jewish Canon 170

107. The Canon of the New Testament in the Ancient Church 172

108. The Final Settlement of the Canon 175

109. Protestantism and the Canon 175

110. Special Isagogic 177

111. Historical or Higher Criticism 177

112. Authorship 179

113. Known and Unknown Authorship 180

114. Present State of Higher Criticism »• 181

115. The Final Result 184

FOURTH SECTION: BIBLICAL HERMENEUTIC AND EXEGESIS.

116. Nature of Hermeneutic 186

117. Aim of Interpretation 187

118. Qualifications of an Interpreter 188

119. Translation, Paraphrase, Commentary 189

120. The English Version and Revision 190

121. Philological and Historical Exegesis 194

122. Theological Exegesis 195

123. Practical and Homiletical Exegesis 196

124. Exhaustive Commentaries 196

125. Popular Commentaries 197

126. Exegesis of the Old and New Testaments 197

127. History of Exegesis 199

128. Jewish Exegesis 200

129. Jewish Exegesis before Christ 201

130. Jewish Exegesis after Christ 203

131. Epochs of Christian Exegesis 204

132. Patristic Exegesis. A. D. 100-600 204

133. Mediaeval Exegesis. A. D. 600-1500 207

134. The Period of the Renaissance 209

135. Exegesis of the Reformers 212

136. Protestant Exegesis of the Seventeenth to the Middle of the

Eighteenth Century 215

137. Roman Catholic Exegesis of the Sixteenth down to the Eight-

eenth Century 222

138. Rationalistic Exegesis 223

139. Swedenborgian Exegesis 226

140. Exegesis of the Nineteenth Century 227

141. Biblical History and Biblical Theology 232

142. Hints for Exegetical Study 232

CONTENTS. IX

BOOK in.

HISTORICAL THEOLOGY.

CHAPTER PAGE

143. General Conception of Historical Theology 234

144. Biblical and Ecclesiastical History 235

145. Agents of History 236

146. Historical Development 239

147. Central Position of Christ in History 241

148. Auxiliary Sciences : Ecclesiastical Philology, Geography, Chro-

nology, Diplomatic, Secular History 241

149. Branches of Church History 244

150. History of Missions 244

151. History of Persecutions 245

152. History of Religious Liberty 246

153. History of Organization 246

154. History of Councils 247

155. History of Worship 248

156. History of Christian Life 248

157. History of Doctrines and Dogmas 249

158. Sources of Church History 251

159. The Written Sources 251

160. The Unwritten Sources 253

161. Duty of the Historian , 254

162. The Mastery of the Sources 255

163. Artistic Composition 256

164. The Christian Spirit 257

165. Uses of Church History 258

166. Periods and Epochs 259

167. Periods of Biblical History 260

168. Periods of Christian Church History 260

169. History of Israel 264

170. History of Biblical Times 267

171. The Life of Christ 268

172. Literature on the Life of Christ 270

173. The Apostolic Age 272

174. Patrology and Patristic 273

175. Patristic Literature 276

176. Christian Archaeology 280

177. The Reformation 280

178. American Church History. — Roman Catholic America 285

180. Ecclesiastical Monography 294

181. Literature of General Church History 296

182. Historians before the Reformation 297

183. Historians of the Sixteenth and Seventeenth Centuries 298

X CONTENTS.

CHAPTER PAGE

184. Historians of the Eighteenth Century 300

185. Historians of the Nineteenth Century 301

186. Manuals, Text-books, and Tables of General Church History 304

187. Hints for the Study of Church History 305

BOOK lY.

SYSTEMATIC THEOLOGY.

188. General Conception 307

189. Departments of Systematic Theology 307

FIRST SECTION: APOLOGETIC.

190. Idea and Aim of Apologetic 309

191. Necessity of Apologetic 310

192. Limits of Apologetic 311

193. Value and Use of Apologetic 312

194. Epochs of Apologetic 313

195. Literatuj-e of Apologetic 314

SECOND SECTION: BIBLICAL THEOLOGY.

196. Nature and Object of Biblical Theology 316

197. Connection of Biblical Theology with other Branches 317

198. Importance of Biblical Theology 318

199. Division and Method 319

200. The Old and New Testaments 320

201. Theology of the Old Testament 321

202. Theology of the New Testament : The Teaching of Jesus 325

203. The Teaching of the Apostles 327

204. History of Biblical Theology 328

205. Literature of Biblical Theology 330

THIRD SECTION: DOGMATIC THEOLOGY.

206. Definition and Contents of Dogmatic Theology 333

207. The Sources of Dogmatic Theology 334

208. Biblical Dogmatic 335

209. Confessional or Churchly Dogmatic 336

210. Dogmatic Theology of the Greek Catholic Church 337

211. Dogmatic Theology of the Roman Catholic Church 338

212. Dogmatic Theology of the Lutheran Church 339

213. Dogmatic Theology of the Reformed and Calvinistic Churches . . 342

214. Dogmatic Theology of the Anglican Church 344

215. Arminian and Methodist Theology 346

CONTENTS. 5LL

CHAPTER PAGE

216. Socinian and Unitarian Theology 348

217. Rationalistic Theology 350

218. Evangelical Union Theology 352

219. The Theology of Ritschl 355

220. Speculative and Critical Dogmatic 360

221. Christocentrie Theology 362

222. History of Dogmatic Theology.— The Patristic Period 364

223. The Scholastic Period 368

224. The Theology of the Reformation 371

225. American Theology 374

226. Calvinistic Theology in America 375

228. Channing and Bushnell 386

230. German Theology in America 402

FOURTH SECTION: SYMBOLIC, POLEMIC, AND IRENIC.

231. Symbols of Faith, or Creeds and Confessions 406

232. Classification of Creeds 408

233. Symbolic 410

234. Historical Symbolic 411

235. Polemical Symbolic 411

237. Method and Arrangement 416

238. History of Symbolic 417

239. Symbolical Literatm^e 419

FIFTH SECTION: ETHIC.

240. Christian Ethic 421

241. Ethic and Dogmatic 422

242. Philosophical and Christian Ethic 423

243. Pagan and Christian Morality 424

244. Ascetic and Evangelical Morality 426

245. History of Christian Ethic 428

246. Mediaeval Morals 434

247. History of Protestant Ethic 436

248. Literature on Ethic 440

249. Casuistic 441

250. Sociology 442

SIXTH SECTION: GEOGRAPHY AND STATISTIC.

251. Ecclesiastical Geography and Statistic 444

252. Material for Statistic 445

253. Comparative Statistic. — Lessons of Statistic 446

Xll CONTENTS.

BOOK V.

PRACTICAL THEOLOaY.

CHAPTER PAGE

254. General Conception of Practical Theology 448

255. Branches of Practical Theology 449

256. History and Literature of Practical Theology 451

257. Theory of the Christian Ministry 454

258. Different Conceptions of the Ministry 454

259. Ecclesiology 455

260. Church Law 457

261. Collections and Manuals of Church Law 461

263. Literature on Church Polity 467

264. Church and State 467

265. Toleration and Liberty 469

266. Homiletic or Keryctic 472

267. Different Kinds of Preaching 474

268. Homiletic Hints 475

269. History of the Pulpit to the Time of the Reformation 477

270. The Protestant Pulpit on the Continent 483

271. The English Pulpit 488

272. The American Pulpit 496

273. Homiletical Literature 499

274. Catechetic 500

275. Typical Catechisms 502

276. Catechetical Literature 504

277. The American Sunday-School 505

278. Poimenic or Pastoral Theology . . . . ► 507

279. Liturgic 508

280. Liturgical Literature 508

281. Worship and Art 509

282. Hymnology 510

283. History of Hymnody 511

284. Hynmologieal Literature 515

285. Evangelistic 517

286. Epochs of Missions 518

287. Missionary Literature 522

Bibliography 537

INTRODUCTION.

Chapter I. Education

1. Nature and Object of Education.

Education * is the harmonious development of all the faculties of man, or the training of head and heart, to the highest attainable degree of perfection and usefulness. This is the ultimate aim, though the ideal is never fully realized in this world.

The pursuit of knowledge is based on the inborn love of truth ; it is an intense enjoyment and carries in it its own exceeding great reward. The possession of knowledge is still better ; else God omniscient could not be perfect in bhss, and man's future state would not be an advance upon the present. Hence Lesslug's preference for the search of truth to the possession of truth must be quaMed.

2. Kinds of Education.

There are three kinds : moral, intellectual, and rehgious. These should be preceded and accompanied by physical education, i.e., the healthy development of the body, as the organ of the mind, according to the maxim, ''Sana mens in corpore sano.^^

(a) Intellectual culture embraces all the knowledge, human and di\dne, which may be acquired by the cognitive faculty. It embraces in its widest sense aesthetic education as well, that is, the cultivation of the imaginative faculty, the sense of the beautiful, and the taste for art.

(b) Moral training is the cultivation of the wiU and the affections, and builds up character, which is even more important than kuowiedge.

* From educe^e, educare, to lead forth, to draw out, to bring up, to educate.

(c) Religious education develops tlie spiritual or God-ward nature of man, and trains him for holiness, which is the highest order of goodness, and connects his temporal with his eternal welfare. Piety is the soul of morahty. Man feels and fulfils his duty to his fellow-men in proportion as he realizes his relation and duty to God.

3. Value of Education.

(a) The material value : Education stores the mind with useful information and sound principles.

(b) Formal value : Education strengthens and sharpens the various faculties to an easy and vigorous exercise, and practical efficiency.

Knowledge, next to virtue, is the greatest power, and far more desirable than material wealth. But it may be a power for evil as well as for good, according to its spirit and tendency. Hence the prime importance of connecting moral and rehgious culture with intellectual. No true culture without virtue, no virtue without piety, no love to men without love to God.

Beware of the pride of knowledge. Superficial knowledge puffs up (I. Cor. 8:1); thorough knowledge makes humble. Genuine scholarship is modest, and knows how little we do know and how much more might be known, and will be known hereafter. Sir Isaac Newton says : " I am but a little child, picking up pebbles on the shore of the vast ocean of truth." There is an humble and Christian as well as a proud and unchristian agnosticism. The former arises from a knowledge of the boundaries of the human capacity and a sense of the infinite depth, height, and breadth of the truth, which we can here know only in part and see in a mirror darkly, but which we may hope to see hereafter face to face (I. Cor. 13 : 9) ; the latter starts in indrfferentism or skepticism and ends in pessimism and nihilism. The one says : There is a God, and we know him as far as he has revealed himself in nature, in reason, and ra history (includiQg the Church and the Bible), but no further ; the other says : There may be a God, but we do not know it ; tliere is probably none, and we need not care for him.

4. Means and Schools of Education.

It is carried on and promoted through countless natural and social influences ; the whole world of nature, the risiag and setting sun, the flowers of the field, tlie mountains and valleys, father and mother, fiiends and neighbors, books and newspapers, are educators. In the school, education is reduced to a system and methodical process under the superintendence of competent teachers, who devote their whole strength to this noble work, and who are the true philanthropists and benefactors of the race. There are school-trained, self-taught, and God-inspired men ; but the difference is relative. Most educated men belong to the first class ; a few to the second (Shakespeare, Boehme, Frankhn, Lincoln) ; still fewer to the third class (Prophets and Apostles who were ^EodidaKroL and d^ednvevaToi). Christ differs from all, being seK-taught and God-taught, without any special inspiration, but by a permanent indweHing of the Father in him (Col. 2:9). He taught the world as one who owed nothing to it, who came directly from God as " the Light of the world " (John 8 : 12).

5. Degrees of Education.

It is a process which grows with our growth.

{a) Domestic Education or home-training is carried on under the supervision of the parents. The mother is the first and most impressive teacher of the child.

The fifth commandment — child^s prayer — child's catechism — the spelling-book — Mother Goose — Grimm's Household Tales —Work and Play— The Infant Sunday School— The Kindergarten.

(6) Elementary or Common Education. Either in close connection with the parish (Parochial School) ; or under the supervision of the government (State School, Public School) ; or under private tuition.

The Common School — the Sunday School — Catechetical Instruction.

(c) Liberal or Classical Education begins in the Academy (in the American sense), or Preparatory Grammar School, and is carried forward in the College (Gymnasium, Lyceum).

Classical education embraces LatiQ and Greek, Geography and History, Mathematics, Natural Science, Mental and Moral Philosophy, Literature, and Poetry. All necessary for a professional scholar and an accomphshed gentleman.

(d) Professional Education in the University {JJniversitas Literarum), where all knowledge, human and divine, is taught in the highest branches, or in special professional colleges and seminaries. The mediaeval Universities distinguislied four learned professions or faculties : Theology, law, medicine, philosophy. This division now requires enlargement corresponding to the growth of science, with a suitable multiplication of academic degrees in history, philology, natural sciences, mathematics, fine arts, and useful arts, etc.

(e) Theology is the chief among the professional studies, and prepares for the practical duties of the Christian ministry. It should be cultivated both as the knowledge of divine things for its own intrinsic value, and as a means for building up the Church. It is the queen of sciences (regma scientiarum), by far the noblest and subhmest branch of knowledge. ^^A Deo doceiuVj Deum docet, et ad Beum ducitr

Chapter II. Theological Propedeutic

Theological Propaedeutic* is a general introduction to the scientific study of the Christian religion in its origin, progress, and present condition.

It embraces Encyclopaedia (in the formal or systematic sense), Methodology, and Bibhography.

The first is the principal part, the other two are auxiliary.

Encyclopaedia teaches what to study ; Methodology, how to study ; Bibliography, what books to study. The first is concerned with the matter, the second with the method, the third with the means or helps.

Chapter III. Encyclopedia

Encyclopaedia (literally, instruction in a circle, or a circle of instruction) f is a general survey of the sciences and arts, or a summary of general knowledge.

* From irpoKatdein, preparatory or elementary teaching of a boy (iralg ); TTpoKaLdevu, to teach beforehand. Both words are used by Plato and Aristotle. UpmraiStvaL^, 7rpo7Tnidevfj.a, lyKVKltov TrponaiSev/Lia, occur in later writers. I have coined this term for theological use after the analogy of logic, rhetoric, arithmetic, etc. Other terms proposed, instead of the misleading term Encyclopcedia, are : Isagogic, Hodegetic, Theologic.

t From ev kvk?m, or eyKvuXinc TraKhia, kyKVKAmraLSeta, also eyKVKliog dycjyr}, instruction iu general knowledge. Classical writers use : v iyKVKXioc

It embraced originally the cycle of liberal arts and sciences {a7'tes liber ales ^ or ingenuce), that is, the school learning which constituted a Uberal education,* and which a free-born Greek or Roman youth had to acquii-e before he was fit for public life. These arts and sciences were gradually increased to seven ; namely, grammar, dialectic (logic), rhetoric j music, arithmetic, geometry, and astronomy. In the middle ages, the first three were called Trivium, the other four, Qtiadritmm. Seven, three, and foui* were all regarded as sacred numbers, t

In modern times the cycle of sciences and arts is greatly enlarged, especially by the immense progress of the knowledge of nature, philology, ethnology, and history in all its ramifications.

Encyclopaedic knowledge is a general knowledge of all that is worth knowing ; but it is, of course, limited and fragmentary, even with the most comprehensive scholars. A universal genius is the greatest rarity. There is a difference between encyclopaedic and polyhistoric knowledge. The former is systematic and comprehensive, the latter is disconnected and incoherent. The one digests, the other devours, books. Examples of a philosophic, weU-ordered and unified universality of knowledge : Aristotle, Leibnitz, Alexander von Humboldt, Hegel, Goethe. Example of a chaotic universaUty of knowledge : Robert Burton, the anatomist of melancholy (weU described by Taine, in his History of English Literature, I. 209).

TraiSela, to. eyKVK?.La /na'&ijfiaTa, or tu ejKVK'XLa, and somewhat later the compoimd word kyKVKAonacdeia, orMs doctrince. Quintilian (Inst. I. 10, 1) : " Orhis ille doctrince quern Grceci eyKVK?uov TraLdeiav vocant." To this Tui'nebus adds the remark: ^' Quce ostendit, inter omnes artes esse conjunctionem quandam et commimionem." The compound eyKyK^onaidelu (a barbarism) was first used perhaps by Galenus (d. c. 201). An '^encyclical letter," or encyclical, is a letter intended for a certain number of persons or congregations, and addressed to all at once or in turn ; at present it is confijied to letters of the Pope to all the bishops of the Roman church.

* elevdepa or h7iev&Epia Traidela, the liberal education of a boy or youth (iracg),

t The division is derived from St. Augustin (De Ordine II. 12 sqq. ) and

Cassiodorus (De Artibus ac DiscipUnis Liheralium Artium ; Opera, ed. Migne

n. 1150-1218). Augustin connects poetica with mu-sica. (See Schaff, Hist.

of the Chr. Church, IV. 611 sqq.) The division is expressed in the verse:

INTRODUCTION.

CHAPTEE IV.

FORMAL AND MATERIAL ENCYCLOPEDIA.

Encyclopaedia is either formal or material (real), according as it is treated with reference chiefly either to the form, or to the matter of knowledge. To avoid confusion, the former might be called " Encyclopaedia " proper, the latter " Cyclopeedia." But the terms are used indiscriminately.

1. Formal Encyclopaedia is a general outUne of human knowledge in all its branches, showing the organic unity and universality of knowledge, and proceeding from a common central principle which is constitutive and regulative. All branches of knowledge have their origin and unity in God. Science is the investigation and knowledge of truth 5 and truth is one in origin, essence, and aim, but involves infinite variety.

The different sciences must, therefore, agree and form a hving unit or an organic whole. They are related to each other as the branches of a tree, or as the members of the human body. None can be thoroughly understood and perfected without the rest. As they all proceed from God, they must ultimately return to him, that he may be " all in all." Science and philosophy superficially tasted may lead away from God, but thoroughly exhausted, they lead back to him. (Bacon.)

2. Material Cyclopaedia is a summary of human knowledge as to its matter or contents. It may be arranged either in the systematic order of subjects according to their logical connection, or lexicographically in alphabetical order for convenient reference. A good alphabetical Cyclopaedia is a necessity for every educated man. {Encyclopcedia Britannica; Chambers, Johnson, Appleton, Pierre Larousse, Brockhaus, Meyer, Ersch and Gruber.)

Chapter V. General And Special Encyclopedia

Encyclopaedia may be further divided into general and special, according to its extent.

1. General Encyclopaedia embraces all sciences and arts, or aU branches of human knowledge. It is a condensed reference library.

2. Special 'Ec<3}ri'^i>.»p6Bclia embraces one or more departments of human knowledge. Thus we have Encyclopaedias of theology, law, medicine, philosophy, philology, physical sciences, biography, history, poetry, music, architectui-e, sculpture, painting, the mechanical arts, general and particular hterature, etc.

CHAPTER YI.

In Theological Encyclopaedia we must likewise distinguish between formal and material.

1. The formal Theological Encyclopaedia is a general introduction to the study of theology and its various departments. It is an outhne of the science of theology, giving an idea of its general character and aim, and showing the number, unity, variety, order, and connection of its different branches. It is, so to speak, a theological map, and furnishes a standpoint (S6g not 7T0V oTio) from which the student may survey the whole field for preparatory orientation.

It is impossible to avoid entering to some extent into the concrete contents of the science itself and to anticipate much positive information, but the main object must be always to briug out the organism of theology and to present a clear view of the nature, aim, and limits of the parts which constitute the whole. We must take our stand in the vestibule, rather than in the iuterior of the temple, and, looking from without, we shall be better able to sketch the architectural design and structure of the whole building.

Formal Encyclopaedia stands related to theology in general, as BibHcal Introduction is related to exegetical theology. It embraces iu one connected whole aU the introductory information which precedes the several departments of theology, as Bibhcal Introduction comprehends the introductory chapters to the several books of the Old and New Testaments and weaves them into a Hterary history of the Bible.

2. The material Theological Cyclopaedia gives the matter of information iu all departments of theological science. It may either foUow the systematic or the alphabetical method. The latter is the more convenient for use.

Works of this kind a student ought to have for constant reference. A general theological Encyclopedia and a Bible Dictionary are— next to the Bible itself, with Grammar, Lexicon, and Concordance— the most indispensable and useful books of a working hbrary and a pastor's study. (General Theological Encyclopasdias : Herzog, Schaff-Herzog, Wetzer & Welte, McChntock & Strong, Jackson. Bible Dictionaries: Winer, Schenkel, Riehm, Kitto, Fairbairn, Smith, Schaff. See the Bibliography at the end of this volume.)

Chapter VII. Methodology And Bibliography

Methodology gives directions how to study to the best advantage. Bibliography indicates the best helps to study.

It is a good part of study to know how to do it and where to go for information.* Method in the use of time gains and economizes time and strength. A judicious distribution of hours and objects of study facihtates it. Books are to a student what tools are to a mechanic, what furniture is to a housekeeper, what arms are to a soldier. Every student ought to acquire a hbrary of standard works for constant use, and this can be done only gradually and under proper direction.

It is the object of this book to combine Encyclopaedia, Methodology, and Bibliography. Methodology accompanies Encyclopaedia by giving hints and suggestions as to the best way of pursuing the study of the several branches. Bibhography constitutes a separate department, and is put at the end of the volume for more convenient reference.

Chapter VIII. Division And Arrangement

The method and arrangement must correspond to the division of theological study, or the several parts which compose the organic w^hole of theology. But before the parts can be examined, we must have a general idea of the whole.

We purpose to divide the work into five parts, or books, as follows :

Book I. Religion and Theology in General.

Nature, character, value, and aim of rehgion and theology ; their relation to philosophy, to the Church, and to the ministry.

Chapter IX

mSTORY AND LITERATURE.

Manuals for the use of theological students and ministers are almost as old as theology itself, and were known under different names, such as Studium tJieoIogkum; Ratio or MetJiodus studii theologici ; Bodrina Christiana; Enchiridion; Introductio in theologiam universam ; Isagoge Mstorico-theologica, etc. They were at first confined to BibHcal and patristic studies, and gradually enlarged in topics with the growth of history and theological science. They embrace miscellaneous information and directions, without system or order, and without any idea of the extent and organic unity of the theological sciences. Many of the older works, however, have still a historical and practical value, and deserve to be studied as mirrors of the theological education of their age and for the influence they have exerted.

The term " Encyclopaedia " in the sense here used was first applied to theology towards the end of the eighteenth century by S. Mursinna, Professor of Reformed Theology at Halle (d. 1795) *

A systematic and scientific treatment began with Schleiermacher, who is the founder of the modern theological Encyclopgedia.

Since his time it has been specially cultivated in Germany by Hagenbach, Pelt, Rabiger, and others ; since 1884 also in England by Drummond and Cave. America has not yet produced an original work on the subject, but has made Hagenbach accessible to American students.

Chapter X. A Select List Of Works Inteoductory To The Study Of Theology.!

The most important are marked by a *.

I. Patristic and Scholastic Works. They are mostly confined to Biblical studies and the duties of the clergy.

*Chrysostom (d. 407) : De Sacerdotio (Uepl lepuavvrjg). Best English translation, with notes, by Stephens, in Schaff's " Nicene and Post-Nicene Library," First Series, vol. IX. (New York, 1889).

Ambrose (d. 397) : De Officiis Ministrorum.

*AuGUSTiN (d. 430) : De Doctrina Christiana. Translated by Shaw, in Schaff's ''Nic. and P.-Nic. Libr.," First Series, vol. H. (1887).

Cassiodorus (d. 562) : De Institutione Divinarum Literarum (for the training of monks).

Gregory I. (d. 604) : Begula Pastoralis.

IsiDOR OF Seville (d. 636) ; Originum S. Etymologiarum Wbri XX. (embracing all the knowledge of his age).

Rabanus Maurus (middle of the ninth cent.): De Institutione Clericorum.

Hugo of St. Victor (d. 1141) : Didascalion.

n. Works from the Reformation to Schleiermacher, 1519-1811.

Melanchthon (d. 1560) : Brevis Batio discendce Theologice. Only a few pages recommending the study of the New Testament before the Old, and

* In his Primce Linece Encyclopwdics, Halle, 1784 ; second ed., 1794. The term had been used before in reference to legal and medical sciences.

t For a fuller list of literature see Pelt, EncyMopddie, 47 sqq. ; Hagenbach, EncyMopddie, Appendix to $ 33 (92-114 of the 12th ed.); Rabiger, Theologifc, 2-91 (a critical digest) ; Cave. Introd. to TJieol., 32-37.

in the New Testament the Epistle to the Romans first, and the Gospel of John last, so that the doctrines of faith and of justification might be the beginning and end of theology.

BuLLiNGER (d. 1575) : Ratio studii theologici. Very practical, and going into the details of the daily life of the student.