and Cotes, 3 vols. fol., Dublin 1733]. Bibliothèque des Auteurs séparés de la communion de l'église Romaine du 16 et 17 siècle, Par. 1718, 19, 3 vols. Bibliothèque des Auteurs Ecclésiastiques du 18 siècle, par Claude Pierre Goujet, Par. 1736, 37, 3 vols. Comp. Richard Simon, Critique de la Bibliothèque, etc., Paris 1730, 4 vols. Remy Ceillier, Histoire Générale des Auteurs Sacrés et Ecclésiastiques, Paris 1729-63, 23 vols. 4to. J. G. Walch, Bibliotheca Patristica, Jen. 1770. Edit. Nova Auctior et Emendatior adornata a J. T. L. Danzio, Jen. 1834. J. S. Assemani, Bibliotheca Orientalis, Rom. 1719-28, 3 vols. in 4 vols. fol. J. G. A. Oelrichs, Commentarii de Scriptoribus Ecclesiæ Latina, Lips. 1791. C. F. G. Schönemann, Bibliotheca Historico-litteraria a Tertulliano Principe usque ad Gregorium M. et Isidorum Hispal., Lips. 1792-94, 2 vols. Ch. F. Rössler, Bibliothek der Kirchenväter, Leipz. 1776-86, 10 vols. J. Ch. W. Augusti, Chrestomathia Patristica ad usum eorum, qui Historiam Christianam accuratius discere. cupiunt, Lips. 1812, 2 vols. D. H. I. Royaards, Chrestomathia Patristica, Pars. I. Traj. ad Rhen. 1831. Engelhardt, Literarischer Leitfaden zu Vorlesungen über die Patristik, Erlangen 1823. Winter, Patrologie, München 1814. F. W. Goldwitzer, Bibliographie der Kirchenväter und Kirchenlehrer, vom 1, bis zum 13 Jahrhundert, Landshut 1828. † J. A. Möhler, Patrologie oder Christliche Literargeschichte, aus dessen Nachlasse herausgegeben von Reithmayr, 1st vol. Regensb. 1839. J. T. L. Danz, Initia Doctrinæ Patristica Introductionis instar in Patrum ecclesiæ studium, Jen. 1839. Böhringer, die Kirche Christi und ihre Zeugen, oder die Kirchengeschichte in Biographien, Zür. 1842-58, 2 Bde. 8 Theile. [A new edition, begun in 1873 (Stuttgard), is now in course of publication, 12 Theile already issued.] Patrologia Cursus Compl. accur. J. B. Migne, Paris; in the course of publication, 140 vols. issued.

A. BEST COLLECTIONS OF THE WORKS OF THE FATHERS : Magna Bibliotheca Veterum, primo quidem a Margarino de la Bigne composita, postea studio Coloniens. Theolog. aucta, etc. (with Auctuarium by F. Ducæus and Fr. Combefisius), 1664-72, 5 vols. fol. Maxima Bibliotheca Vett. Patr. etc., Lugd. 1677, 27 vols. fol. And. Gallandii, Bibliotheca Græcolatina Vett. Patrum, etc., Venet. 1765-81, 14 vols. fol. Caillon HAGENB. HIST. DOCT. I.

с

et Guillon, Collectio ss. Patr., Paris 1841 (148 vols. with 25 vols. indices). Corpus Apologetarum, Sec. ii. ed. J. C. Th. Otto, ed. 2, Jen. 1848-50, 3 vols. *Biblioth. Patrum Græcor. Dogmatica, cura. J. C. Thilo, 2 tom., Lips. 1853 ff. Bibliotheca Patrum Eccles. Latin., ed. Gersdorf, Leipz. 1838 ff., 13 tom. 12mo. Bibliothek der Kirchenväter, Auswahl aus deren Werken (Urschrift mit deutsch. Uebersetzung), von Fr. Oehler, Leipz. 1858 ff. Bibliotheca patrum selectissima, curavit G. B. Lindner, Lips. 1858 ff. Bibl. Patr. Latin., ed. Reifferscheid, Wien 1865. See further under § 25. [Corpus Hæreseologicum, ed. F. Oehler, tom. ii., Berol. 1856-58. Angelo Mai, Patrum Spicilegium Rom., 10 vols., Rom. 1839-44, and Patrum Nova Bibl., 6 tom. 1852 sq. Martène et Durand, Vet. Script. Coll., Paris 1724-33, 9 vols. fol. J. E. Grabe, Spicilegium ss. Patrum, 2 vols. fol., Oxon 1698. D'Achery, Spicilegium, 13 vols. 4to, Paris 1655. Spicilegium Solesmense, ed. J. Pitra, 4 tom. 4to, Paris 1853 sq. J. G. Dowling, Notitia Script. ss. Patrum, etc., 1839.] logical Aids: J. C. Suiceri, Thesaurus Ecclesiasticus, Amst. 1682 (1728, Traj. 1746), 2 vols. fol. Charles Du Fresne (du Cange), Glossarium ad Scriptores Media et Infimæ Latinitatis, Paris 1733-36, 6 vols. fol. [New edition, ed. G. A. L. Henschel, Paris, F. Didot, 1840-50, 7 vols. 4to.]

Comp.

Philo

B. COLLECTIONS OF THE WORKS OF ECCLESIASTICAL WRITERS DURING THE MIDDLE AGES (more important for Ecclesiastical History in general than for the History of Doctrines in particular): Meibomius, Basnage, Muratori, Mabillon, *Martène et Durand (Thesaurus Anecd. 5 vols. fol.), *Pertz (Monumenta, 1826-35), etc. Comp. the Literature as to Church History in Hase's History of the Church, 5th ed. s. 175 f. For the East: Scriptores Byzantini (Par. 1645 ff.), and latest edition by *Niebuhr, Bonn 1829 ff.

C. COLLECTIONS OF THE WORKS OF THE REFORMERS: Bretschneider, Corpus Reformatorum, with the continuations. by Bindseil, Halis et Brunsvici, 1834-77, 42 vols. 4to; the works of individual Reformers will be named in their proper places. (For later doctrinal literature, see § 7.)

D. ON MODERN DOGMATIC LITERATURE: J. G. Walch, Bibliotheca Theologica, tom. i., Jen. 1757. G. B. Winer, Handbuch der theologischen Literatur, s. 390 ff. Bretschneider,

Systematische Entwickelung aller in der Dogmatik vorkommenden Begriffe, u. s. w., 4th ed. Leipz. 1841.

(2) Since the earlier theologians, e.g. Origen, drew a distinction between what they taught the people κατ' οἰκονομίαν, and what they propounded in a scientific manner; and since popular language in general does not make any pretension to dogmatic precision, homiletical works are not of so much importance for the History of Doctrines as strictly dogmatic works. But, like all liturgical and ascetic writings, they may be regarded as concrete and living witnesses to the dogmatic spirit of a period.-Homiliarium Patristicum, edid. Ludov. Pelt et H. Rheinwald, Berol. 1829, deinde H. Rheinwald et C. Vogt, Ber. 1831.-E. G. H. Lentz, Geschichte der Christlichen Homiletik, 2 vols., Braunschw. 1839. Paniel, Pragmatische Geschichte der Christl. Beredsamkeit und der Homiletik, i. 1, 2, Leipz. 1839-41. During the Middle Ages the sermons of Berthold, Tauler, etc., in the time of the Reformation those of the Reformers, etc., come into consideration. W. Beste, Die bedeutendsten Kanzelredner d. ältern Luth. Kirche, Leipz. 1856. Modern homiletical literature also gives a more or less faithful representation of doctrinal tendencies.

(3) Comp. § 13, note 6. As sacred hymns were numbered among the public sources, so poetical works in general may be considered as a private source, e.g. the works of some of the earlier poets, of the so-called Minnesingers, Dante's Divina Commedia, and many others. In like manner, a comparison of the poetical views of Milton, Shakespeare, Göthe, Byron, or the romantic school, with the doctrinal tendencies of the Church, might lead to interesting results. A history of Christian poetry in its whole extent, and in its constant reference to the theological spirit of each period, does not as yet exist.

(4) The influence which popular belief (with its remnants of heathen superstitions) may have exerted upon certain dogmatic notions, e.g. concerning the devil and hell, is deserving of particular attention (comp. Grimm's deutsche Mythologie). The doctrinal spirit also manifests itself in the silent monuments of art; ecclesiastical buildings, tombs, vasa sacra, paintings, e.g. representing the last judgment, or even the Deity (comp. C. Grüneisen, über bildliche Darstellung der

Gottheit, Stuttg. 1828), in coins, gems, etc. (Münter, Sinnbilder und Kuntsvorstellungen der alten Christen., Altona 1825, 4to. Bellermann, die Gemmen der Alten mit dem. Abraxasbilde, Berlin 1817. Piper, Mythologie der Christl. Kunst, Weimar 1847. [Didron's Christ. Iconography, transl. in Bohn's Lib. 1852. L. Twining, Symbols of Early and Mediæval Art, 1852. Mrs. Jameson, Sacred and Legendary Art, 3 vols.]).

§ 15.

(c) Indirect Sources.

We cannot always have access to direct sources, but must frequently have recourse to such as are indirect, i.e. accounts or reports which have been transmitted to us by other writers at second or third hand, as is the case, for the most part, with the opinions of heretics (1), whose writings were destroyed at an early period. In like manner, with the teachings of some of the Fathers, whose works are either entirely lost, or have come down to us only in a corrupt form (2). In the use of both the direct and indirect sources, much critical caution is needful (3).

(1) Hence the accounts given by different writers of Cerinthus, the Ebionites, Gnostics, Manichæans, etc., frequently vary from one another, and even contradict each other.

(2) Thus, in the case of Origen, of whose writings we frequently have nothing but the translations of Rufinus, or the relations of Jerome and Eusebius.

(3) Not only the criticism of the text and words, in respect to the genuineness and integrity of the writings (comp. Danz, Initia Doctrinæ Patrist. §§ 7-20), but also the criticism of the contents, in relation to the greater or less credibility of the authors. Comp. Hagenbach, Encyklop. § 205.

$16.

Works on the History of Doctrines.

C. F. Baur, 1.c. s. 100 ff.

As all the sources are not at the command of every one, and as their study, generally speaking, will be fruitful only after we have acquired a general outline of the history which we intend more fully to investigate, we must have recourse, in the first instance, to the works of those who, by their own historical researches, and in the application of the historical art, have placed the treasures of science within the reach of all who desire to be learners. The History of Doctrines itself has been treated as an independent branch of theological science only in modern times (1); yet some of the earlier writers of Church History (2), as well as the theologians (3), have prepared the way for it. Besides those works which treat of the History of Doctrines exclusively (4), we have to compare the modern works on ecclesiastical history (5), as well as the monographs on the Fathers and on particular doctrines (6), and also those works on dogmatic theology (7) and Christian ethics (8), which combine the historical with the systematic. Lastly, the literature of symbolism (9) forms (according to § 4) a part of the literature of the History of Doctrines.

(1) The History of Doctrines was formerly treated in connection with ecclesiastical history, or dogmatic theology (comp. § 2); Semler and Ernesti first showed the necessity of separating the one from the other. The former attempted this in his historical introduction to Siegm. Baumgarten's Glaubenslehre, Halle 1759, 3 vols. 4to. His design was (according to i. s. 101): "to expand the views of divines or studiosi theologiæ in general, and to show the origin, nature, and true object of dogmatic theology." In the same year J. A. Ernesti published his programme, De Theologiæ Historicæ et Dogmaticæ con