guage of Jerome shows that he was still under the influence of the system to which he formerly adhered, though it is in every respect contrary to the spirit of Origen, when he says (Com. ment. in Jes. c. lxvi.): et sicut diaboli et omnium negatorum et impiorum, qui dixerunt in corde suo: non est Deus, credimus æterna tormenta, sic peccatorum et impiorum et tamen [!] Christianorum, quorum opera in igne probanda sunt atque purganda, moderatam arbitramur et mixtam clementiæ sententiam. "This impious opinion, according to which all who were not Christians, were condemned to everlasting torments, but all slothful and immoral Christians lulled asleep in carnal security, could not fail to gain many friends" Münscher, Handbuch iv. p. 473.

(7) Augustine indeed firmly maintained the eternity of punishments; but as Pelagius had asserted at the synod of Diospolis in die judicii iniquis et peccatoribus non esse parcendum sed æternis eos ignibus esse exurendos, et si quis aliter credit, Origenista est (comp. § 141, note 3,) he urged milder principles in opposition to him (de gestis Pelagii, c. 3, § 9-11) in accordance with the highest principle: judicium sine misericordia fiet illi, qui non fecit misericordiam. (Comp. also what is said note 4.)

(8) We might have expected that the milder disposition of Chrysostom would have induced him to adopt opinions more in accordance with those of his master Diodorus of Tarsus; in Hom. 39, in ep. 1. ad Cor. Opp. x. p. 372, he alludes indeed to the opinion of those who endeavour to prove that 1 Cor. xv. 28, implies an ȧvaigeois rñs nanías, without refuting it. But his position in the church, and the general corruption of morals, compelled him to adopt more rigid views. Comp. in Theodor. lapsum 1. c.-in epist. 1. ad Thessal. Hom. 8: Mǹ tñ μeλλýõër παραμυθώμεθα ἑαυτούς· ὅταν γὰρ πάντως δέῃ γενέσθαι, οὐδὲν ἡ μέλλησις ὠφελεῖ πόσος ὁ τρόμος; πόσος ὁ φόβος τότε ; κ. τ. λ. in ep. 2. hom. 3, and other passages.-(On the notions of Origen concerning this point, see § 78, note 6.)

(9 Comp. the acts of the Synod of Constantinople (a. d. 544.) Can. xii. quoted by Mansi, T. ix. p. 399.

THIRD PERIOD.

FROM JOHN DAMASCENUS TO THE AGE OF THE
REFORMATION—FROM THE YEAR 730—1517.

THE AGE OF SYSTEMATIC THEOLOGY

(SCHOLASTICISM IN THE WIDEST SENSE OF THE WORD.)

A. GENERAL HISTORY OF DOCTRINES DURING THE
THIRD PERIOD.

§ 143.

CHARACTER OF THIS PERIOD.

Engelhardt, Dogmengeschichte, vol. ii. Münscher, Lehrbuch der Dogmengesch. herausgegeben by von Cölln, vol. ii.

A NEW period in the history of doctrines may be said to commence with the publication of the work of John Damascenus, ,(1) a Greek monk, inasmuch as from that time a greater desire was manifested, to arrange systematically, and to prove dialectically that which had been obtained by a series of conflicts.(2) The structure of ecclesiastical doctrine was completed with the exception of a few parts, e. g. the doctrine of the sacraments. But its main pillars, viz. Theology and Christology, were firmly established by means of the decisions of councils held during the preceding period, and Augustinism had given (at least in the West) a definite character to

Anthropology, to the doctrine of salvation connected with it, and, lastly, to the doctrine of the church. The merit of those theologians who still made the doctrine of the church the object of their study, consisted partly in the collection and completion of existing materials, partly in the endeavour to sift them, and partly in the effort made to prove dialectically particular points. Nevertheless they were not devoid of originality and a spirit of investigation.

(1) The title of this work is: *Εκδοσις [ἔκθεσις] ἀκριβὴς τῆς og Jodážou miorsws (it forms, properly speaking, the third part of a greater work, entitled ny yvwoews.) An edition of it was published by Mich. LeQuien. Par. 1712, ii. fol.; see also his Dissertt. vii. Damascenicæ. Comp. Schröckh, Kirchengeschichte, vol. xx. p. 222, ss. Rössler, Bibliothek der Kirchenväter, viii. p. 246--532.

(2) We found traces of a systematic treatment during the former two periods in the writings of Origen (gi dgx), and of Augustine (Enchiridion and de doctrina christiana), but they were only traces. "John Damascenus is undoubtedly the last of the theologians of the eastern church, and remains in later times the highest authority in the theological literature of the Greeks. HE MAY HIMSELF BE CONSIDERED AS THE STARTINGPOINT OF THE SCHOLASTIC SYSTEM of the GREEK CHURCH, WHICH

IS YET TOO LITTLE KNOWN." Dorner, Entwickelungsgeschichte, der Christologie, p. 113. (Tafel, Supplementa histor. eccles. Græcor. sec. xi. xii. 1832, p. 3, ss. 9, ss.) On the importance of John Damascenus in relation to the West, see Dorner, 1. c.

$144.

THE RELATION OF THE SYSTEMATICAL TENDENCY TO THE

APOLOGETICAL.

The labours of apologists, which had been of less importance even in the preceding period, were naturally limited to a still narrower circle during the present, since Christianity had become almost exclusively the religion

of the civilized world. It only remained to combat Mohammedanism and Judaism.(1) German and Slavonic paganism appeared in comparison with Christian civilization as a sort of barbarism, which was opposed not so much with the weapons of scientific discussion, as by the practical efforts of missionaries, and sometimes by physical force.(2) But as Christian philosophers, especially towards the close of the present period, raised doubts concerning the truth of revelation in a more or less open way, apologists were again compelled to enter the lists.(3)

(1) The Jews were combated in the ninth century among others by Agobard, archbishop of Lyons, in his works: de insolentia Judæorum-de judaicis superstitionibus. Compare` Schröckh, Kirchengesch. xxi. p. 300, ss. Amulo (Amularius), archbishop of Lyons, in his treatise: contra Judæos; Schröckh, 1. c. p. 310. In the eleventh and twelfth centuries they were opposed by Gislebert of Westminster; he wrote: Disputatio Judæi cum Christiano de fide christiana, in Anselmi Cantuar. Opp. p. 512-523. Par. 1721, fol. Schröckh, xxv. p. 358; by Abelard in his work: dialogus inter Philos. Judæum et Christianum (Rheinwald, Anecdota ad hist. eccles. pertinent. Berol. 1835. T. 1); by Rupert, Abbot of Duytz: Annulus seu Dialogus Christiani et Judæi de fidei sacramentis, Schröckh, 1. c. p. 363, ss; and by Richard of St Victor, who wrote de Emmanuele libros duos, Schröckh, 1. c. p. 366, ss. In the thirteenth century they met with an opponent in the person of Raimund Martini, who composed the treatises: pugio fidei, capistrum Judæorum, Schröckh, 1. c. p. 369, ss. etc. The MOHAMMEDANS were combated by Euthymius Zigabenus (in the 24th chapter of his work entitled: Tuvokia, which was edited by Beurer in Frid. Sylburgii Saracenicis, Heidelb. 1595. 8); Raimund Martini in his treatise pugio fidei, Schröckh, xxv. p. 27, ss.; Peter the venerable of Clugny, in his work: advers. nefandam sectam Sarazenorum (Martène, Collect. ampl. monum. T. ix. p. 1121), Schröckh, 1. c. p. 34, and xxvii. p. 245; and still later by Eneus Sylvius (Pope Pius II.) who wrote: Ep. 410, ad Mar hom. II. Schröckh, xxxii. p. 291, ss.

(2) Concerning this point compare the works on ecclesiastical history (the chapters on the spread of Christianity.) The same method was partly adopted with reference to the Jews and Mohammedans.

(3) Savonarola, Triumphus Crucis, de fidei veritate, 4 books, comp. Rudelbach, Hieronym. Savonarola, Hamb. 1835, p. 375, SS. Marsilius Ficinus, de rel. Christ. et fidei pietate, opuscul. see Schröckh, Kirchengesch. xxxiv. p. 343, ss.

§ 145.

THE POLEMICS OF THIS PERIOD.-CONTROVERSIES WITH

HERETICS.

Engelhardt, Dogmengeschichte, vol. ii. ch. 3. p. 51, ss.

The heresies which made their appearance during the present period differed from former heretical tendencies in being opposed to the whole ecclesiastical system rather than to any particular doctrines. With regard to their doctrinal tenets they adopted for the most part the heretical notions of the Gnostics and Manichæans, but sometimes professed to return to the simple and unadulterated doctrine of the Gospel.(1) There were some few heresies of a doctrinal character, e. g. the Adoptian heresy, or the theories of Gottschalk and of Berengar, as well as some bold assertions on the part of scholastic theologians (such as Roscelinus and Abelard), which gave rise to controversies within the church, and called forth decisions of synods.(2) It was not until the close of the present period, that struggles against the existing order of things prepared the way for a change in the religious views of the age, and thus introduced the period of the Reformation.(3)

To the heretical sects belong in the East the Paulicians comp. § 85, note 4,) and the Bogomiles (concerning their doctrinal tenets, compare Mich. Psellus, megi vegysias dasμórar dián.