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62 EooledastiEooiedoioy on the similarity to Omar Khayyam: J. F. Genang, and civil government, marriage, the family, educa Ecctra and Omar Khayyam , Boston. 1901; A. tion, and wealth. A fourth division of phenomena Buchanan, Essence of Ecclesiastes in Metre o1 Omar Khan- embraces the various functions of ecclesiastical or yam, London, 1904. On the history of interpretation! 8. Schiffer, Dos Buck Cohelefh each Talmud and Mu3rasch, ganizatloIls, while a fifth includes what may be Leipsic, leas; M. ni. xaliech, path and God, London, defined as ecclesiastical concepts or ideals which 1880. Consult also: DB, i. 837-842; BB, ii. 1165-84. cello as motives for action and association. ECCLESIASTICUS. See A>'ocxzrae, A, IV., 12. The analysis of association and cooperation for ECCLESIOLOGY. the purposes of religion shows the following more or Definition and Methods (; 1). less permanent forms: the religious Ecclesiological Phenomena (5 2>. 3. Forms of society, the Church proper or the body Forms of association (4 3). Association. having the highest spiritual objects, Tyres of Polity (J 4). the civil incorporation, whether aggre Ecclesiasticat Functions (5 6). gate or sole, which is often found in connection with Forces of Integration (¢ 8). Forces of Disintegration (17). the religious society or the Church, and finally the Ecclesiastical Geography, (¢ s). grouping of local religious bodies into organized Ecclesiology is the science dealing with the eccle- general associations, usually styled denominations. siastical institutions of human society. It is a social Of the forms of local association it may be noted and not a theological science. If soci- generally that they do not always coexist, but often r. Defini- ology be defined as the general science occur separately. The temporary assembly or con tion and of human relations, ecclesiology is that gregation occurs without other form of association. Methods. branch of sociology which deals with The religious society exists by itself in cases where so much of social phenomena as results there is no separate body of communicant members directly from religious motives. The subject-matter or those having higher privilege and no civil incor of this science then embraces all ecclesiastical phe- poration has been effected. A church body existing nomena objective on the surface of society. It does alone may be seen in the community of a convent or not deal with theological dogma and creeds except monastery. A religious corporation may be seen in so far as religious faith and enthusiasm are seen without connection with a local. religious society or to be the motives of ecclesiastical action. The church when constituted of the trustees of a fund science deals with non-Christian as well as Christian devoted to the purposes of religion. It may be institutions among all races and nations. Ecclesi- further noted of the forms of ecclesiastical asaocia ology being a distinctly social science, the methods tion that they are found as a rule in some combina of analysis, comparison, and generalization are those tion among the peoples of Western civilization. All common to all the social sciences. As in the case of of these forms of association are at times constituent political science, the current institutions are an- parts of a local religious body, while the civil cor alyzed, while the past is studied for origins and poration is most frequently lacking. Generally the earlier forms. From the view-point of social science local religious bodies of all denominations present ecclesiastical history is the ecclesiology of past ages these forms of association, although in varying pro of human society. portions and with different functions. The Church The primary social phenomena with which eccleai- proper or spiritual body is the form of association ology deals are individual speech and action for the that is usually found within the congregation and purposes of religion. Such speech and also within the religious society. It is the only form s. Ecclesio- action are possible on the surface of of association for the purposes of religion for which logical society only because ecclesiastical ef- a special divine sanction is claimed. From the Phenomena. forts have the sanction of the physic- standpoint of the State it is the body having the ally dominant institution of society, highest interests to be protected, to whose welfare i.e., the State, and its representative, civil govern- the other ecclesiastical bodies are to contribute. went. Without such sanction speech and action The analysis of the forms of ecclesiastical aesocia for the purposes of religion must of necessity be tion does not end with the limited and local forms secret and beneath the surface of society. The of association, but extends to the com observation of speech and action for the purposes 4. Types of binations of these local bodies into of religion leads at once to the existing relation Polity, groups scattered over large territories, between Church and State, since the Church can not some even coextensive with national be one of the visible social institutions without the domains. In this larger association for the purposes express or implied sanction of the State (see CHURCH of religion the unit for combination among the AND STATE. Secondary ecclesiological phenomena several forms of local association is the Church or found are association and cooperation for the pur- spiritual body, and the analysis proceeds from the poses of religion. Such association may be tem- local to the territorial association by ascertaining porary only, as is the case with assemblies or con- what relation, if any, exists between the local bodies gregations,, or it may be permanent and take the and all other ecclesiastical bodies. The results of form of organization. Such organization may as- such a larger analysis may be summarized as fol sume the form of an artificial legal personality lows: First, there are found local church bodies provided for by the State, viz., the civil corporation which, in the management of both their internal for the purposes of religion. A third division of and external affairs, are autonomous and acknowl ecclesiologieal phenomena embraces the existing edge and sustain no discernible relation with similar relations which the ecclesiastical institutions of local church bodies other than that which may result society bear to its other institutions, viz., the State from a general identity of purpose. Second, there