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Eoolesiology Eck THE NEW SCHAFF-HERZOG

fluence of such a concept the form or type of ecclesiastical organization is regarded as more or less immaterial. What is sought is a perfect adaptation of ecclesiastical organization and functions to what are believed to be the needs of the time and the community. Closely allied to such an ideal is often found the belief that human society has the capacity for its own regeneration; consequently it is better to hold that religious institutions are to be regarded as the result of such efforts than that the Church is a unique organization among men, having a special divine sanction and charged with a supernatural mission. The integrating force of such a concept lies in its capacity for cooperation and in the emphasis which it places upon went in matters of faith while minimizing the differences. The concept of the historical continuity of the Church is based upon a belief that there is one normal organization, that this normal organization has been realized in part, and that if the right spirit prevails, preventing all heresy and schism, this normal organization is revealed. It is further believed by those holding this concept that a substantial continuity of all the essential features of this normal organization has been maintained in all the past ages and will be maintained until the end of human society. Such concepts are not confined to the members of what are commonly known as the historic churches, although there it is more common. Such concepts admit of successive changes in what are regarded as the non-essential features of polity due to the changing conditions of social and political environment. But such changes are regarded as incidental and as revealing in an ever-widening range those essential features which shall in the providence of God persist until the end of time. The Church with such an ideal would not antagonize the existing order of society, but it would perpetuate those features of its polity which it deems essential to its character as a true Church. Certain facts should be noted of these ecclesiastical ideals. First, that they are held with varying degrees of intelligence and devotion; Second, they are widely distributed, no organization or denomination having a monopoly of any of them; third, all of them concepts serve as stimuli to the members of a single organization; and, fourth, the different ecclesiastical bodies vary greatly as to their consciousness of the operation of there concepts as motives of action.

Concepts or ideals of ecclesiastical isolation and alienation are found to be exercising a profound influence among certain organizations. Such concepts appear to develop from a religious conviction which frequently assumes the form of, a belief that certain persona are called of God out of the mass of human society to be constituted and recognized as a peculiar people to lead a life apart from the life of the community in which they

7. Forces have their habitation. Such a concept

of D18- provides for the least possible interintegration. course between the members of the religious body and those who differ with them in matters religious. Among certain of the Christian bodies this concept derives its inspiration from the history of the Hebrews and from a feeling that theirs is a similar case, they being called out of

a corrupt society to lead a peculiarly religious life. Among other bodies ecclesiastical alienation develops from a desire on the part of a body of individuals to lead a certain mode of life and to practise such moral and economic effects as celibacy or community of goods, while the normal nodal environment is regarded as unfavorable for such a development. In many cases where such concepts prevail those holding them decline to recognize the normal obligations resting upon members of society for the maintenance of civil government and other social institutions. Such ecclesiastical alienation usually operateabyreatrictingmisaionaryeffort. Deliberate alienation moat not be confused with the physical isolation in which many religious bodies find themselves.

In addition to the qualitative analysis of ecclesiastical institutions here outlined, the science of

ecclesiology provides also for a quan-

8. )EccleSi- titstive analysis for which the material astical is largely statistical. Denominational Geography. statistics are generally deficient, and only a few countries of Western civili zation furnish reliable governmental statistics of ecclesiastical organizations. The use of such statis tics has three objects: to determine the amount of ecclesiastical association among a given population; to determine the racial elements of church-member ship; and to determine the territorial distribution of denominational strength. This may be called ec clesiastical geography. The racial simplicity or complexity of the membership of a religious body is often found to have a profound influence upon the development of the organization. AS in bodies political, church racial elements are often the source of weakness and the cause of delayed integration, especially where diversity of language is a serious obstacle. Such a diversity, however, is a test, and affords a training in the capacity of assimilation. Religious bodies as a rule originate in a homogeneous people, but systematic missionary effort has brought into the membership of all the stronger and more active denominations the moat diverse racial elements. Closely allied to thin topic is that of the geography of the Church. The systematic charting of ecclesiastical organizations is of recent origin. It is now being developed on every scale, from the population of a single city to that of a continent. It has been brought to the aid of the churches in the planning of missionary enterprises of all dimensions. It has been found useful in revealing the physical and social environment of churches, and , it throws much light on their history and state of development. See CHURCH, THE CHRIB TIAx; CHURCH Arm STATE; and Ponrr>', ECCLE BIASTICAL. ~ GEORGE JAMES BAYLEB.

ECK, JOHANN.

Education. Teacher at Ingoletadt (¢ 1).

Disputations with Luther and Carlstadt (¢ 2).

Attacks on Luther and Melanchthon (¢ 3). Papal Emissary and Inquisitor (¢ 4). Zwingli and his Followers ($ b). Peace Overtures ($ 8).

Johann Eck (properly Johann Maier or Mayr) the German Roman Catholic controversialist, was born at

Eck (now Egg, near Memmingen, 43 m. s. of Augsburg), Swabia, Nov.13,1486; d. at Ingoletadt Feb. 13, 15,43. At the age of twelve he entered the