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The Perspective of Mosheim and Neander Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Doctor of Theology Dissertation Concordia Seminary Scholarship 5-1-1994 Integrity and Integration in Ecclesiastical Historiography: The eP rspective of Mosheim and Neander Paulo Buss Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: http://scholar.csl.edu/thd Part of the Christian Denominations and Sects Commons, and the History of Christianity Commons Recommended Citation Buss, Paulo, "Integrity and Integration in Ecclesiastical Historiography: The eP rspective of Mosheim and Neander" (1994). Doctor of Theology Dissertation. 9. http://scholar.csl.edu/thd/9 This Dissertation is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Doctor of Theology Dissertation by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. © Copyright 1994 by Paulo W. Buss CONTENTS ACKNOWLEDGMENTS AND DEDICATION iii INTRODUCTION 1 CHAPTER I. THE BEGINNINGS OF LUTHERAN HISTORIOGRAPHY 11 Luther's view of History Knowledge of history History seen with human eyes God and History The church and its history Philosophy or theology of history? Uses of history Luther from the perspective of integrity and integration Luther's impact on historiography The Magdeburg Centuries Veit Ludwig von Seckendorff II. JOHANN LORENZ MOSHEIM 51 Life and works Writings and influence Mosheim's contribution to historiography Historical Method and Definition Historical causation Pragmatic history Objectivity Style and intended readers Periorii72tion and internal structure of the Institutes Integrity and integration The first three centuries Integrity Integration From Constantine to Charlemagne Integrity Integration From Charlemagne to Luther Integrity Integration From the Reformation to the Eighteenth Century Integrity Integration Mosheim's theological position: a survey Mosheim's concept of the church Divine providence or natural causes Mosheim's relation to the theological parties of his time iii III. JOHANN AUGUST WILHELM NEANDER 124 Life and works Neander's writings Contributions to historiography Neander's view of church history Neander's achievements and limitations as a historian Neander's impact on the church and church historiography Integrity and integration Integrity Neander on the first three centuries Christianity and human nature Doctrine and heresy View on specific doctrines Christianity and culture Loss of integrity From the end of the Diocletian persecution to Gregory the Great From Gregory the Great to Gregory VII (590-1073) From Gregory VII to Boniface VIII (1073-1294) From Boniface VIII to the beginning of the Reformation Some conclusions on Neander's view of integrity Integration The first three centuries From Constantine to the Middle Ages The Middle Ages Highlights in Neander's theology CONCLUSION 203 BIBLIOGRAPHY 213 iv ACKNOWLEDGMENTS AND DEDICATION The author is indebted to more people than can be named here. I owe gratitude to the Igreja Evangelica Luterana do Brasil and to the theological faculty and board of control of the Institute Concordia de Sao Paulo who granted me leave of absence for my studies. CRISP of the Lutheran Church-Missouri Synod provided financial assistance. Special thanks to Dr. Robert Rosin who went far beyond his duties of advisor in the many hours he dedicated to the revision and friendly discussion of this dissertation and who also contributed many insightful suggestions, to Dr. Wayne E. Schmidt who always found time and the right words to direct, counsel and encourage, and to Dr. Jacob A. 0. Preus III and Dr. Arthur D. Bacon who managed to create time in their busy schedules to read this study. Finally deep appreciation is due to all professors, students and families of Concordia Seminary who made our family feel at home in Saint Louis. I dedicate this study to the praise of God the giver of all good gifts and to my wife Marli and our children Fabio and Lucas who helped with love, encouragement, patience and in many other ways. Paulo W. Buss March 1994 Concordia Seminary, St. Louis INTRODUCTION Historical studies are too often ignored or at best given a secondary role in the modern world where interest in the latest scientific discoveries and in technological development dominates. Even in broad ecclesiastical circles, excessive concern for immediate relevance sometimes prompts questions about what history can possibly bring to the church, and the place of history as a legitimate, first-rank component of theological studies is often challenged. In contrast the Lutheran church at its inception showed a lively interest in history and a real appreciation for the contributions the discipline can make to the whole area of theological scholarship. Such interest and appreciation continued in subsequent centuries, but in the later part of the modem era and in what many now call the post-modern age, the validity of history's role has come under fire. Twentieth century historians now have to pose anew the question about the relevant contribution that historical studies can render to the church today as it examines itself, considering its essential message and its mission in the world. The present age has not only been called post-modem, it also is sometimes designated as the post-Christian era. Although Christianity has never before seen such world-wide expansion, the church has lost its past influence over human culture in general.' Can the church itself continue to survive intact in the midst of such radical I Although the literature on Christian missions continues to expand rapidly, the basic point of Christianity's dramatic spread is illustrated in detail by the encyclopedic work of Kenneth Scott Latourette, A History of the Expansion of Christianity, 7 vols. (New York: Harper & Brothers Publishers, 1937- 1945). See also Latourette, Christianity in a Revolutionary Age, 5 vols. (New York: Harper & Brothers Publishers, 1958-1962). Latourette states: "To say glibly that the nineteenth and twentieth centuries witnessed early stages of the post-Christian era is a naive and hasty, if understandable generalization... From the standpoint of history it is too soon either to affirm or to deny the accuracy of that affirmation." 1 2 changes in the world around it? Can the church survive if it does not exercise a meaningful impact on the world? The integrity-integration motif used in this investigation is here proposed as an instrument to analyze how the church fared throughout history in its twofold mission of preserving its unique essence and identity on the one hand and of transmitting its message to the world in need of salvation on the other hand. Integrity is understood here as referring to what is essential for defining the church as church, as that which it cannot abandon without losing its own identity.2 The question about the criteria for this integrity has been differently answered by historians/theologians. From a confessional Lutheran point of view it is not enough to insist simply that there necessarily must be some kind of integrity in the church since this would make any subjective view of integrity acceptable. True integrity has to conform to the only source and norm of all legitimate Christian doctrine, the Holy Scriptures. But the church in each period of its history and in every place where it finds itself always envelopes its integrity in a specific form: doctrinal formulations, language, concepts and rituals. This enables it to preserve and transmit the Christian message. Therefore, both the content and the form of the Christian message become important for the definition of the integrity of the church. Consequently, the Ibid., 1: IX. Regarding the loss of influence of Christianity over the political, economical, moral and other areas M a secularized West see James Hastings Nichols, History of Christianity, 1650-1950 (New York: The Ronald Press Co., 1956). 2 The concepts of integrity and integration used here were first encountered in a class taught by Dr. August Suelflow in the 1979/80 academic year where the motif was applied to the history of the Lutheran Church—Missouri Synod in its process of growth from immigrant groups in the last century in the United States to the great church it is today. In 1984 I was called to teach at the Escola Superior de Teologia do Institute Concordia de Sio Paulo, one of the seminaries of the Evangelical Lutheran Church of Brazil. There I have been applying this motif in my classes in the analysis on the history of my own church. Dr. Suelflow used the illustration of a ball to explain his concepts. Integrity is the ball itself, while integration is the ball being used in a game. A proper balance between integrity and integration results in that both the ball is handled carefully and the game is being played. An excessive concern for integrity results in taking the ball out of the field and locking it into a safe lest it become soiled and damaged. The obvious consequence of such action is that it impedes the continuation of the game. An exclusive concern with integration, on the other hand, leads the players to abuse the ball in such a way that pretty soon they will have no ball left to continue the game. 3 integrity of the church is to be found first of all in its loyalty to the teachings of Holy Scripture but also in the acceptance of the authentic expressions of biblical truth as found primarily in symbols, that is, in the ecumenical creeds and the Lutheran Confessions, and found also in other documents which the church accepts as biblically sound and correct such as dogmatic works, hymnals, and liturgies.3 The effort to defend and preserve the integrity of the church involves both a positive and a negative action. Positively, the church sets up safeguards to keep its message pure and intact.
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