The Project Gutenberg EBook of Church History, Vol. 3 of 3 by J. H. Kurtz This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: Church History, Vol. 3 of 3 Author: J. H. Kurtz Release Date: September 11, 2011 [Ebook 37404] Language: English ***START OF THE PROJECT GUTENBERG EBOOK CHURCH HISTORY, VOL. 3 OF 3*** Church History By Professor J. H. Kurtz Authorized Translation From Latest Revised Edition by the Rev. John MacPherson, M.A. In Three Volumes. Vol. III. Second Edition London: Hodder and Stoughton 1893 Contents Second Section. Church History Of The Seventeenth Century. .2 I. Relations between the Different Churches. .2 § 152. East and West. .2 § 153. Catholicism and Protestantism. .4 § 154. Lutheranism and Calvinism. 14 § 155. Anglicanism and Puritanism. 19 II. The Roman Catholic Church. 26 § 156. The Papacy, Monkery, and Foreign Missions. 26 § 157. Quietism and Jansenism. 41 § 158. Science and Art in the Catholic Church. 49 III. The Lutheran Church. 53 § 159. Orthodoxy and its Battles. 53 § 160. The Religious Life. 60 IV. The Reformed Church. 68 § 161. Theology and its Battles. 68 § 162. The Religious Life. 80 V. Anti- and Extra-Ecclesiastical Parties. 90 § 163. Sects and Fanatics. 90 § 164. Philosophers and Freethinkers. 107 Third Section. Church History Of The Eighteenth Century. 114 I. The Catholic Church in East and West. 114 § 165. The Roman Catholic Church. 114 § 166. The Oriental Churches. 138 II. The Protestant Churches. 141 § 167. The Lutheran Church before “the Illumi- nation.” .................. 141 § 168. The Church of the Moravian Brethren. 155 iv Church History, Vol. 3 of 3 § 169. The Reformed Church before the “Illumi- nation.” .................. 169 § 170. New Sects and Fanatics. 178 § 171. Religion, Theology, and Literature of the “Illumination.” .............. 188 § 172. Church Life in the Period of the “Illumi- nation.” .................. 206 Fourth Section. Church History Of The Nineteenth Century. 211 I. General and Introductory. 211 § 173. Survey of Religious Movements of Nine- teenth Century. 211 § 174. Nineteenth Century Culture in Relation to Christianity and the Church. 212 § 175. Intercourse and Negotiations between the Churches. 225 II. Protestantism in General. 234 § 176. Rationalism and Pietism . 234 § 177. Evangelical Union and Lutheran Separation.239 § 178. Evangelical Confederation. 242 § 179. Lutheranism, Melanchthonianism, and Calvinism. 246 § 180. The “Protestantenverein.” ......... 250 § 181. Disputes about Forms of Worship. 254 § 182. Protestant Theology in Germany. 257 § 183. Home Missions. 285 § 184. Foreign Missions. 288 III. Catholicism in General. 299 § 185. The Papacy and the States of the Church. 299 § 186. Various Orders and Associations. 309 § 187. Liberal Catholic Movements. 317 § 188. Catholic Ultramontanism. 325 § 189. The Vatican Council. 335 § 190. The Old Catholics. 344 § 191. Catholic Theology, especially in Germany. 351 v IV. Relation of Church to the Empire and to the States. 365 § 192. The German Confederation. 365 § 193. Prussia. 370 § 194. The North German smaller States. 388 § 195. Bavaria. 396 § 196. The South German Smaller States and Rhenish Alsace and Lorraine. 404 § 197. The so-called Kulturkampf in the German Empire. 418 § 198. Austria-Hungary. 449 § 199. Switzerland. 459 § 200. Holland and Belgium. 472 § 201. The Scandinavian Countries. 484 § 202. Great Britain and Ireland. 489 § 203. France. 508 § 204. Italy. 523 § 205. Spain and Portugal. 531 § 206. Russia. 538 § 207. Greece and Turkey. 546 § 208. The United States of America. 551 § 209. The Roman Catholic States of South America. 559 V. Opponents of Church and of Christianity. 565 § 210. Sectarians and Enthusiasts in the Roman Catholic and Orthodox Russian Domains. 565 § 211. Sectaries and Enthusiasts in the Protestant Domain. 573 § 212. Antichristian Socialism and Communism. 609 Chronological Tables. 618 Index. 652 Footnotes . 879 [001] Second Section. Church History Of The Seventeenth Century. I. Relations between the Different Churches. § 152. East and West. The papacy formed new plans for conquest in the domain of the Eastern church, but with at most only transient success. Still more illusory were the hopes entertained for a while in Geneva and London in regard to the Calvinizing of the Greek church. 1. Roman Catholic Hopes.—The Jesuit missions among the Turks and schismatic Greeks failed, but among the Abyssinians some progress was made. By promising Spanish aid, the Jesuit Paez succeeded, in A.D. 1621, in inducing the Sultan Segued to abjure the Jacobite heresy. Mendez was made Abyssinian patriarch by Urban VIII. in A.D. 1626, but the clergy and people repeatedly rebelled against sultan and patriarch. In A.D. 1642 the next sultan drove the Jesuits out of his kingdom, and in it henceforth no traces of Catholicism were to be found.—In Russia the false Demetrius, in A.D. 1605, working in Polish Catholic interests, sought to catholicize the empire; but this only convinced the Russians that he was no true czar's son. When § 152. East and West. 3 his Catholic Polish bride entered Moscow with 200 Poles, a riot ensued, in which Demetrius lost his life.1 2. Calvinistic Hopes.—Cyril Lucar, a native of Crete, then under Venetian rule, by long residence in Geneva had come to entertain a strong liking to the Reformed church. Expelled from his situation as rector of a Greek seminary at Ostrog by Jesuit [002] machinations, he was made Patriarch of Alexandria in A.D. 1602 and of Constantinople in A.D. 1621. He maintained a regular correspondence with Reformed divines in Holland, Switzerland, and England. In A.D. 1628 he sent the famous Codex Alexandrinus as a present to James I. He wrought expressly for a union of the Greek and Reformed churches, and for this end sent, in A.D. 1629, to Geneva an almost purely Calvinistic confession. But the other Greek bishops opposed his union schemes, and influential Jesuits in Constantinople accused him of political faults. Four times the sultan deposed and banished him, and at last, in A.D. 1638, he was strangled as a traitor and cast into the sea.—One of his Alexandrian clergy, Metrophanes Critopulus, whom in A.D. 1616 he had sent for his education to England, studied several years at Oxford, then at German Protestant universities, ending with Helmstadt, where, in A.D. 1625, he composed in Greek a confession of the faith of the Greek Orthodox Church. It was pointedly antagonistic to the Romish doctrine, conciliatory toward Protestantism, while abandoning nothing essential in the Greek Orthodox creed, and showing signs of the possession of independent speculative power. Afterwards Metrophanes became Patriarch of Alexandria, and in the synod, presided over by Lucar's successor, Cyril of Berrhoë, at Constantinople in A.D. 1638, gave his vote for the formal condemnation of the man who had been already executed.2 1 Merimée, “The Russian Impostors: the False Demetrius,” London, 1852. 2 Neale, “History of the Holy Eastern Church,” vol. ii., p. 356 ff. Cyrillus Lucaris, “Confessio Christianæ Fidei.” Geneva, 1633. Smith, “Collectanea de Cyrillo Lucario.” London, 1707. 4 Church History, Vol. 3 of 3 3. Orthodox Constancy.—The Russian Orthodox church, after its emancipation from Constantinople and the erection of an independent patriarchate at Moscow in A.D. 1589 (§ 73, 4), had decidedly the pre-eminence over the Greek Orthodox church, and the Russian czar took the place formerly occupied by the East Roman emperor as protector of the whole Orthodox church. The dangers to the Orthodox faith threatened by schemes of union with Catholics and Protestants induced the learned metropolitan, Peter Mogilas of Kiev, to compose a new confession in catechetical form, which, in A.D. 1643, was formally authorized by the Orthodox patriarchs as HÁ¸y´¿¾¿Â A¼¿»¿³w± ÄÆ º±¸¿»¹ºÆ º±v À¿ÃÄ¿»¹ºÆ ºº»·Ãw±Â ÄÆ ½±Ä¿»¹ºÆÂ.—Thirty years later a controversy on the eucharist broke out between the Jansenists Nicole and Arnauld, on the one side, and the Calvinists Claude and Jurieu, on the other (§ 157, 1), in which both claimed to be in agreement with the Greek church. A synod was convened under Dositheus of Jerusalem in A.D. 1672, at the instigation of French diplomatists, where the questions raised by Cyril were again taken [003] into consideration. Maintaining a friendly attitude toward the Romish church, it directed a violent polemic against Calvinism. In order to save the character of the Constantinopolitan chair for constant Orthodoxy, Cyril's confession of A.D. 1629 was pronounced a spurious, heretical invention, and a confession composed by Dositheus, in which Cyril's Calvinistic heresies were repudiated, was incorporated with the synod's acts. § 153. Catholicism and Protestantism. The Jesuit counter-reformation (§ 151) was eminently successful during the first decades of the century in Bohemia. The Westphalian Peace restrained its violence, but did not prevent secret machinations and the open exercise of all conceivable arts of seduction. Next to the conversion of Bohemia, the greatest § 153. Catholicism and Protestantism. 5 triumph of the restoration was won in France in the Revocation of the Edict of Nantes. Besides such victories the Catholics were able to glory in the conversion of several Protestant princes. New endeavours at union were repeatedly made, but these in every case proved as fruitless as former attempts had done. 1. Conversions of Protestant Princes.—The first reigning prince who became a convert to Romanism was the Margrave James III. of Baden. He went over in A.D. 1590 (§ 144, 4), but as his death occurred soon after, his conduct had little influence upon his people. Of greater consequence was the conversion, in A.D. 1614, of the Count-palatine Wolfgang William of Neuburg, as it prepared the way for the catholicizing of the whole Palatinate, which followed in A.D.