I. ECCLESIASTICAL HISTORY is the teaching of matters having regard to the state and vicissitudes of the Church on earth, from the foundation of the world to the present time.
II. Therefore, the object of this teaching is the Church, that we might become acquainted with its happenings and great changes, and commemorate them to others: and God Himself in His Word has sanctioned it; and the Holy Spirit by His own example in the tables of both Testaments has gone before in it; and the communion of the individual members with the whole body of the Church urges it; and, finally, not only the charm and dignity of that study, but also its eminent utility, induces: since nothing more greatly rouses to the celebration of the name of the Lord, who holds the reins of the Church; resolves the enigmas of Prophetic Scripture; confirms the truth of the divine word; and instills Christian prudence, with a certain hope and consolation in all the commotions of this age.
III. From the assessment of these fruits, which diligent consideration of the happenings of the Church brings forth, it is gathered, what scope/goal ought to be observed by the student of ecclesiastical history, and in what way it is to be pursued, so that it might be obtained.
IV. The Sources, from which this science is drawn, are partly the very historical books of the Old and New Testaments, of undoubted certainty, on account of their divine inspiration, upon which great light has been cast by skilled Commentators; partly profane writers, by a collation of which the sacred history shall be able to be confirmed, supplemented, and continued to our times. Nevertheless, at this point critical rules are to be carefully applied, so that Writers more worthy of confidence are differentiated from those less worthy.
V. The profane Writers illustrating ecclesiastical history are either ancient or more recent. Among the ancients, these are preeminent of the Greeks, Josephus,[1] Eusebius,[2] Socrates,[3] Sozomen,[4] Theodoret,[5] Evagrius,[6] Theophylact Simocatta,[7] Nicephorus,[8] and Zonaras:[9] of the Latins, Ruffinus,[10] Sulpicius Severus,[11] Cassiodorus,[12] Paulus Diaconus,[13] etc. Among the more recent, to the young we especially commend one or the other compendium of greater note, among which are especially pleasing that of Spanheim,[14] Rechenberg,[15] Pfaff,[16] and Lange.[17] Those that, nevertheless, wish to extend their diligence further ought to consult the greater commentaries also, among which we prefer, with respect to the whole history of the Old and New Testaments, the learned work of Frederic Spanheim:[18] with respect to sacred history before Christ, James Ussher[19] and Johann Franz Buddeus:[20] with respect to Ecclesiastical after Christ, the Magdeburg Centuries,[21] Hottinger,[22] both Basnages[23] in writings published in both Latin and French, and the continuation of Sueur in the French language by Benedict Pictet.[24] The catalogue of those remaining: Caspar Sagittarius in his introduction to Ecclesiastical History[25] with supplements published by Schmidt;[26] Cave in his literary history of the New Testament;[27] Fabricius in his Ecclesiastical Library,[28] and he most satisfactorily satisfying the thirst in his Bibliotheca Græca, Tome XII, page 152 and following; Labbe;[29] Du Pin;[30] Olearius;[31] Oudin;[32] and other writers of Ecclesiastical Libraries; and the more succinct Bose in his notice of Ecclesiastical Writers;[33] Ittig in his preface to the Ecclesiastical history of the first century;[34] Pfaff in his introduction to the literary history of Theology.[35]
VI. The principal supports of ecclesiastical history are Chronology and Geography; the former exhibiting an account of the times, to which the individual events of the Church are bound; the latter, an account of the place, through which it was carried. In the former discipline, the writings of Scaliger,[36] Petavius,[37] and Ussher;[38] in the latter, Bochart,[39] Cellarius,[40] and Reland,[41] light the way. Civil history also ought to be consulted, which is connected to the affairs of the church in various ways, particularly of those peoples, among whom the Church has dwelt, or by whom it has been afflicted.
VII. So that the history might be treated in order, according to a reckoning of the times, in which the individual things happened, it ought to be divided. Now, that time is the measure of created things according to the motion of the heavenly bodies, especially of the Sun and Moon, whence arise days, weeks, months, תְּקוּפוֺת/Seasons, years, and those either solar or lunar, and political or ecclesiastical: also, Cycles and Periods, among which the use of the Julian[42] is more common and eminent than the rest. To the Periods are bound Eras and Epochs, the commencements of which must be rightly established and their parts rightly compared with one another. More notable are the Eras of Creation,[43] of the Olympiads,[44] of the founding of the City,[45] of the Babylonians,[46] of Alexandria or the Ptolemies,[47] of the Seleucids,[48] the Julian, the Dionysian,[49] and finally of the Hijrah or Muhammedans.[50]
VIII. We count three great Intervals of the Church. The first from the creation of the world to the exodus of the Israelites out of Egypt: the second to the birth of Christ: the third passes from thence to our own times.
IX. The matter conducted in the individual intervals we distinguish in such a way that, with the chronological scruples cleared in advance, we view first the acts of those that are held as members of the Church, and then would endure those done by the enemies of the Church, who as the seed of the serpent incessantly make war on the seed of the woman.[51]
[1] Flavius Josephus (37-93) was a priest in the Temple of Jerusalem, a Jewish general, and an eyewitness to the final siege of Jerusalem. Josephus’ works are invaluable to the student of Jewish antiquities and of the history of the fall of Jerusalem.
[2] Eusebius (c. 267-338) was Bishop of Cæsarea, author of that famous Ecclesiastical History, and supporter of Constantine the Great.
[3] Socrates of Constantinople, sometimes called Socrates Scholasticus (born c. 380), was an historian from Constantinople who wrote Historiam Ecclesiasticam.
[4] Salminius Hermias Sozomenus (c. 400-c. 450) was a Palestinian Christian historian, author of Historiam Ecclesiasticam.
[5] Theodoret (393-457) came up under the tutelage of Theodore of Mopsuestia and John Chrysostom. With such instructors, it is not surprising that his comments on the Scripture are sober, sound in judgment, and clear in expression. He wrote an Ecclesiastical History, covering the period from the rise of Arianism to the death of Theodore in 429.
[6] Evagrius Scholasticus was a sixth century Syrian scholar. His Historia Ecclesiastica covers the period from the First Council of Ephesus (431) to Evagrius’ own time.
[7] Theophylact Simocatta was a Byzantine historian of the early seventh century. His History covers the reign of Maurice (582-602) in eight books.
[8] Nicephorus Gregoras (c. 1295-1360) was a Byzantine historian from Pontus (in modern-day Turkey). His great work was his Roman History (Byzantina Historia), covering the years from 1204-1359.
[9] John Zonaras (twelfth century), native of Constantinople, was a historian and theologian. His Extracts of History covers the period from the Creation of the World to the death of Alexius in 1118.
[10] Ruffinus was a fourth century churchman, a friend of Jerome turned foe, a commentator, and a monastery builder. His work in the translation of Greek patristic literature into Latin has proven to be of great importance, preserving works that would have otherwise been lost. He translated a revised edition of Eusebius’ Church History into Latin.
[11] Sulpicius Severus (c. 360-425) was a member of the Roman senatorial aristocracy, who renounced all for the monastic life. He wrote the first biography of Martin of Tours and the Chronicorum Libros Duos (or Historiam Sacram), providing a history from the creation to 400 AD.
[12] Flavius Magnus Aurelius Cassiodorus (c. 490- c. 585) served Theodoric, King of the Ostrogoths, as a member of his cabinet. He retired to a monastery and spent his final years writing on religious topics and gathering manuscripts. He wrote Chronic, covering the period from the Creation to 519 AD, and Gothic History.
[13] Paul the Deacon (c. 720-799) was an Italian Benedictine monk and historian. He wrote Historiam Gentis Langobardorum
[14] Frederic Spanheim (1632-1701) studied at Leiden and took the doctoral degree in 1651. He was Professor of Divinity at Heidelberg (1655), and later at Leiden (1670), where he replaced Johannes Cocceius, but was a committed Voetian. He excelled in Historical Theology; the work here referred to is his Historia Ecclesiastica.
[15] Adam Rechenberg (1642-1721) was a German Lutheran theologian, serving as Professor of Greek, Latin, and History (1677-1699), and then as Professor of Theology (1699-1721), at Leipzig. He wrote Summarium historiæ ecclesiasticæ in usum studiosæ Juventutis adornatum.
[16] Christoph Matthæus Pfaff (1686-1760) was a German Lutheran Theologian of encyclopedic learning. He was appointed Professor of Theology at Tubingen (1716). Within four years, he became chancellor, and held the post for thirty-six years. Pfaff wrote several works in the field of Church History, including his Institutiones historiæ ecclesiasticæ.
[17] Joachim Lange (1670-1744) was a German Lutheran theologian and philosopher, serving as Professor of Theology at Halle (1709-1744). He composed several works in the field of Church History, including his Historiam ecclesiasticam.
[18] Introductio ad historiam sacram utriusque Testamenti.
[19] Annales Veteris Testamenti. James Ussher (1580-1655) was an Irish churchman and scholar of the first rank, who eventually rose to the office of Archbishop of Ireland.
[20] Historia ecclesiastica Veteris Testamenti ab orbe condito usque ad Christum natum variis observationibus illustrata. Johann Franz Buddeus (1667-1729) was a German Lutheran philosopher and theologian. He served the church as a professor, of philosophy, first at Wittenberg (1687), then at Jena (1689); of Greek and Latin at Coburg (1692); of moral philosophy at Halle (1693); of theology at Jena (1705). He was considered among the most learned and able theologians of his era.
[21] The Magdeburg Centuries is an ecclesiastical history covering the first one thousand and three hundred years of the Church, which was compiled by certain Lutheran scholars in Magdeburg, known as the Centuriators of Magdeburg, led by Matthias Flacius Illyricus. It is a pioneering work in ecclesiastical history, which aims to show the substantial uniformity of the faith of God’s people throughout the centuries, while tracing the parallel development of Antichristian Romanism.
[22] Historia ecclesiastica Novi Testamenti. Johann Heinrich Hottinger (1620-1667) was a Swiss Reformed theologian philologist. He served as Professor of Church History, Oriental Languages, and Rhetoric at Zurich (1642-1655), and later as Rector of the same (1661-1667), with a brief stay in Heidelberg as Professor of Oriental Languages (1655-1661).
[23] Jacques Basnage (1653-1723) was a French Protestant pastor, theologian, and historian. He wrote Histoire de la Religion des églises Reformées. Samuel Basnage (1638-1721) was a French Protestant pastor, theologian, and historian. He wrote Annales politico-ecclesiastici.
[24] Histoire de l'Eglise et du monde pour servir de continuation à l'Histoire de l'Eglise et de l'Empire de Le Sucur. Benedict Pictet (1655-1724) was a Swiss Reformed theologian, and cousin of the great Francis Turretin. He served as a pastor in Geneva, and was appointed Professor of Theology in 1686. He is a transitional figure, having been influenced both by Genevan theological orthodoxy and by some measure of Enlightenment philosophy. Among other works, he wrote Theologiam Christianam and Morale chrétienne.
[25] Caspar Sagittarius the Younger (1643-1694) was a German Lutheran philosopher, theologian, educator, and historian. Among other works of history, he wrote Introductionem in historiam ecclesiasticam et singulas ejus partes.
[26] Johann Andreas Schmidt the Elder (1652-1726) was a German Lutheran theologian, philosopher, and historian. He served as Professor of Philosophy at Jena, and later as Professor of Antiquities and Classics at Helmstedt. Schmidt wrote Commentarium de Vita et Scriptis Caspari Sagittarii, and his own Compendium Historiæ Ecclesiasticæ Veteris et Novi Testamenti.
[27] William Cave (1637-1713) was an Anglican churchman and theologian, and patristic scholar. His Scriptorum Ecclesiasticorum Historia Literaria is held in high esteem.
[28] Bibliotheca Ecclesiastica. Johann Albert Fabricius (1668-1737) was a German classicist.
[29] Bibliotheca bibliothecarum. Philippe Labbe (1607-1667) was a French Jesuit historian and philologist.
[30] Bibliothèque des auteurs ecclésiastiques. Louis Ellies Du Pin (1657-1719) was a French ecclesiastical historian.
[31] Bibliotheca scriptorium ecclesiasticorum. Johann Gottlieb Olearius (1635-1711) was a German Lutheran churchman and theologian.
[32] Commentarius de scriptoribus ecclesiæ antiquis. Remi-Casimir Oudin (1638-1717) was a French Premonstratensian monk and bibliographer. He converted to Protestantism, and served as a librarian at the University of Leyden.
[33] Bibliotheca Bosiana. Gottfried Christian Bose (1619-1671) was a German Lutheran theologian, serving as Professor of Theology at Leipzig (1668-1671).
[34] Historiæ Ecclesiasticæ primi a Christo nato seculi. Thomas Ittig (1643-1710) was German Lutheran Theologian; he served as Professor of Theology at Leipzig (1697-1710).
[35] Introductio in historiam theologiæ literariam.
[36] Joseph Scaliger (1540-1609) was a skilled linguist and developed into one of the most learned men of his age. During the course of his studies and travels, he became a Protestant and suffered exile with the Huguenots. He was offered a professorship at Leiden (1593), a position which he eventually accepted and in which he remained until his death. Scaliger wrote De Emendatione Temporum, as well as other works of Chronology.
[37] Denis Petau (1583-1652) was a French Jesuit churchman and scholar. His Opus de doctrina temporum carries on the chronological labors of Scaliger.
[38] Ussher wrote Annals of the World, as well as other works of Chronology.
[39] Samuel Bochart (1599-1667) was a French Protestant pastor and scholar with a wide variety of interests, including philology, theology, geography, and zoology. Indeed his works on Biblical geography (Geographia Sacra) and zoology (Hierozoicon, sive Bipertitum Opus de Animalibus Scripturæ) became standard reference works for generations. He was on familiar terms with many of the greatest men of his age.
[40] Geographia Antiqua. Christoph Cellarius (1638-1707) was a German classical scholar.
[41] Palæstina, ex monumentis veteribus illustrata. Adriaan Reland (1676-1718) was a Dutch scholar. He was appointed to the University of Utrecht, first as Professor of Oriental languages (1701-1713), then as Professor of Sacred Antiquities (1713-1718).
[42] The Julian calendar is the solar calendar of three hundred and sixty-five days.
[43] Ussher dates the creation of the world to 4004 BC.
[44] And Olympiad is a period of four years. The first Olympiad began in 776 BC.
[45] The founding of the city of Rome is traditionally ascribed to 753 BC.
[46] The Babylonian calendar was luni-solar calendar of three hundred and sixty days, which came into use in Mesopotamia circa 1780 BC.
[47] The Ptolemaic calendar had twelve lunar months, with a five-day intercalary month added, with another day added every fourth year.
[48] The Seleucid era takes its beginning from 312/11 BC, the beginning of the Seleucid Empire. Two versions of the Seleucid calendar existed, one beginning the year in the fall, the other in the spring.
[49] Dionysius Exiguus (c. 470-c. 544) was an Eastern monk from Scythia Minor. He is famous for his invention of the Anno Domini dating, used in both the Gregorian and Julian Calendars. In addition, he translated a large number of Ecclesiastical Canon from Greek into Latin.
[50] The Islamic calendar is a calendar of twelve lunar months in a three hundred and sixty-five day solar year. It begins from the migration of Muhammad and his followers from Mecca to Medina in 622 AD.
[51] Genesis 3:15.
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