HISTORY
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HISTORY
sists on the supernatural character of the Church, its
doctrines, institutions, and standards of life, in so far
as they rest on Divine revelation, and acknowledge
the continual guidance of the Church by the Holy
Ghost. All this is for him objective reality, certain
truth, and the only foundation for the true, scientific
pragmatism of ecclesiastical history. This view does
not hinder or weaken, but rather guides and confirms
the natural historical understanding of events, as well
as their true critical investigation and treatment. It
also includes full recognition and use of the scientific
historical method. As a matter of fact, the history of
the Church exhibits most clearly a special guidance
and providence of God.
A final characteristic, which ecclesiastical history has in common with every other species of history, is impartiality. This consists in freedom from every unfounded and personal prejudice against persons or facts, in an honest willingness to acknowledge the truth as conscientious investigation has revealed it, and to describe the facts or events as they were in reality; in the words of Cicero, to assert no falsehood and to hide no truth (ne quid falsi dicere audeat, ne quid veri dicere non audeat, "De Oratore ", II, ix, 15). It by no means consists in setting aside those super- natural truths we have come to know, or in stripping off all religious convictions. To demand from the ecclesia.stical historian an absence of all antecedent views (Vorau^setzmigslosigkeit) is not only entirely un- reasonable, but an offence against historical objec- tivity. It could be maintained only on the hypothesis "ignoramus el ignorabinuis" , that is that the end of scientific investigation is not the discovery of truth, but merely the seeking after truth without ever finding it. Such a hypothesis, however, it is quite impossible to defend, for the assertion of sceptics and rationalists that supernatural truth, or even plain objective trvith of any kind, is beyond our reach, is itself an antece- dent hypothesis upon which the vmbelieving historian bases his investigations. It is therefore only a simu- lated impartiality, which the rationalistic historian displays when he prescinds entirely from religion and the supernatural character of the Church.
III. Division. — The rich and abimdant material for scientific investigation that the long life of the Church offers us, has been variously treated by historians. We must first mention the great exhaustive works of a universal natvu'e, in which the entire temporal devel- opment of the Church is taken into account (Universal Ecclesiastical History) ; alongsiile of these works we find numerous researches on individuals and particu- lar institutions of the Church (Special Ecclesiastical History). These particular expositions treat either of the internal or external life of the Church, as has been explained at length above, and thus lead to a distinc- tion between internal and external history. There are, however, many works which must consider both phases of religious life: to this class belong not only works on church history in general, but also many whose scope is confined to definite spheres (e.g. His- tories of the Popes). Special ecclesiastical history falls naturally into three main classes. First we meet with accounts of the lives and activity of individ\ials (Biographies), who were during their lifetime of spe- cial importance for the life of the Church. Moreover special ecclesiastical history treats of particular parts and divisions of the Church in such a manner that either the whole history of a given part is discussed or only selected features of the same. Thus we have historical descriptions of single countries or parts of them, e. g. dioceses, parishes, monasteries, churches. To it also belongs the history of missions, a sub- ject of far-reaching importance. Finally, after a selection of special subjects from the entire mass of material (especially of the internal history of the Church), these are separately investigated and treated. Thus we have the history of the pojies, of cardinals, of
councils, collections of the lives and legends of the
saints, the history of orders and congregations; also of
patrology, dogma, liturgy, worship, the law, constitu-
tion, and social institutions of the Church.
IV. Universal History op the Church. — The office of universal ecclesiastical history is, as its name implies, to exhibit a well-balanced description of all phases of ecclesia.stical life. The investigation and treatment of the various phenomena in the life of the Church furnish the material of which universal church history is built. It must first treat of the one true Church which from the time of the Apostles, by its uninterrupted existence and its unique attributes, has proved itself that Christian association which is alone in full possession of revealed truth: the Catholic Church. It must, moreover, deal with those other religious associations which claim to be the Church of Chri.st, but in reality originated through separation from the true Church. The Catholic historian does not admit that the various forms of the Christian reli- gion may be taken, roughly speaking, as a connected whole, nor does he consider them one and all as so many imperfect attempts to adapt the teachings and institutions of Christ to the changing needs of the times, nor as progressive steps towards a future higher unity wherein alone we must seek the perfect ideal of Christianity. There is but one Divine revelation given us by Christ, but one ecclesiastical tradition based on it; hence one only Church can be the true one, i. e. the Church in which the aforesaid revelation is foimd in its entirety, and whose institutions have developed on the basis of this revelation and under the guidance of the Holy Spirit. To assume equality among the various forms of the Christian religions would be equivalent to a denial of the Divine origin and supernatural character of the Church.
While, however, the Catholic Church is the central subject of universal ecclesiastical history, all other forms of the Christian religion must also be considered by it, for they originated by secession from the true Church, and their founders, in so far as each form can be traced back to a founder, were externally members of the Church. Some of these separated bodies still retain among their institutions certain ecclesiastical forms which were in common use at the time of their separation from the Church, wherefore a knowledge of such institutions is of no little use to students of eccle- siastical conditions previous to the separation. This is true in a special manner of the Oriental Christian com- munities, their liturgy and discijiline (see Eastern Churches). Moreover, such schismatic bodies be- came, as a rule, the bitterest enemies of the Church; they harassed and persecuted its faithful adherents and endeavoured in every way to induce them also to secede. New doctrinal discussions arose as a re- sult of these secessions, ending usually in fuller and more exact statements of Christian teaching, and new methods had to be adopted to nullify the attacks made by apostates on the Catholic Faith. In this way non- Catholic communities have often indirectly influenced the development of the interior life of the Church and the growth of new institutions.
The vast material which, from these points of view, a universal history of the Church must treat, calls of course for methodical arrangement. Ecclesiastical history has generally been divided into three chief periods, each of which is subdivided into shorter epochs characterized by changes of a less universal nature.
First Period: The foundation of the Church and the development of fixed standards of ecclesiastical life within the limits of Grceco-Roman civilization. — In this period the geographical extent of the Church is practically confined to the Mediterranean lands of the Roman empire. Only in a few places, especially in the Orient, did she overstep its boundaries. The uni- form and universal Graeco-Roman civilization there
