(2.) The other theme has reference to practical the- ology. Through the contemiilation of a sacred subject I present to the beholder, and tlirough the interpenctrat- I ing genius of a gifted artist, there is doubtless iu Chris-
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tian art representations a grand power to enkindle and exalt devotional feeling. An art-work, equally with the fleeting word, has its language of eloquence, and is able to convince and to inspire. Hence there is in mon- uments a pt-acHcal power that has been used by the Church in all ages for purposes of moral and religious training. The "Lay-Bible," for example, illuminated as it was most copiously, became a most efficient means of the moral education of the masses, who were unable to read the text of the Scripture ; and even the cultured have derived almost equal pleasure and profit from these sources. Practical theology, however, does not receive such helpful and constant illustration from monuments as the other chief divisions of theology.
The foregoing are among the chief reasons urged by Piper in justilication of the term "Monumental Theol- ogy," and for regarding it as an independent discipline equally with " Patristics," '• the History of Doctrines," etc. This claim to independence of treatment has been controverted by many eminent modern encyclopaedists, and the question must be regarded as still unsettled.
Literature. — Since '• Monumental Theology" includes under it archaaology, art history, epigraphies, and nu- mismatics, its literature would include the literature of these subjects. Specially, see Piper, Einleitung in die Monumentale Theologie (Gotha, 18G7, 8vo), who gives the literature from the earliest time ; also his article in Herzog's Real-EiwyUopddie, xv, 752 sq., which is a co- pious summary. See also Bennett, in the Methodist Quarterly Review (Jan. 1871), p. 5 sq., for a brief esti- mate of some of the most important works on this sub- ject. One of the most interesting fields of monumental theology is found in the early Christian catacombs of Eome, and the results of explorations have been suc- cinctly presented by Withrow, The Catacombs of Rome, and their Testimony relative to pi-imiiive Christianity (N. Y. 1874, 12mo). See also Lond Academy, October 1, 1873, p. 370 ; Brit, and For. Ev. Rev. Jan. 1874, art. vi ; Bihliotheca Sacra, vol. xciv ; Meth. Qit. Rev. Oct. 1874, art. iv. (C.W. B.)
Moody, Joseph, an American divine of the Con- gregational Church, was born in 1701. But little is known of his early life. As a minister he was noted for his many eccentricities, but also for his pietj-, and as a remarka- bly useful preacher of the Gospel. In his younger years he often preached beyond the limits of his own parish, •which was in JNIaine, and wherever he went the people hung upon his lips. In one of his excursions he wxnt as far as Providence, E. I., where his exertions were the means of laying the foundation of a church. Such was the sanctity of his character that it impressed the irre- ligious with awe. He also with importunate earnest- ness pleaded the cause of the poor, and was very char- itable himself. It was by his own choice that he de- rived his support from a free contribution, rather than a fixed salary; and in one of his sermons he mentions that he had been thus supported twenty years, and yet had been under no necessity of spending one hour in a ■week in care for the world. Some remarkable instances of answers to his prayers, and of correspondence be- tween the event and his faith, are not yet forgotten in York. The hour of dinner once came, and his table was unsupplied with provisions ; but he insisted upon hav- ing the cloth laid, saying to his wife he was confident that they should be furnished by the bounty of God. At this moment some one rapped at the door, and pre- sented a ready-cooked diinier. It was sent by persons who on that day had made an entertainment, and who knew the povertj' of Mr. Jloody. He published several of his discourses. See Sullivan, Maine, p. 238 ; Allen, Biographical Dictionary, s.y.; ^pragne, A7mals of the Amer. Pulpit, vol. ii.
Moody, Joshua, a Congregational minister, was born in Wales in 1G33. His father migrated to this country, and settled at Newbury, IMass., in 1635, and Joshua was educated at Harvard College, class of 1653.
There had been no regular clergyman in Portsmouth, N. H., previous to 1658, in which year he began to preach, and a church being formed in 1671, he was or- dained pastor. In 1684 Cranfield, the governor, had him unjustlj' imprisoned for nonconformity with the Church of England rites, and after a confinement of thirteen weeks he was set free, but commanded to cease preaching in the province. Going to Boston, he became the assistant in the First Church, and was also invited to take charge of Harvard University, but he declined the last-named offer, and in 1692 returned to his charge at Portsmouth. During the witchcraft troubles in 1692 he had opposed the unjust and violent measures towards the imagined offenders, and aided Philip English and his wife to escape from prison. His zeal in this matter caused his dismissal from his church, and he retired from the ministry. He died in 1697. He published, A pi-actical Discourse concerning the choice Benefit of Communion with God in his House, witnessed unto by the Experience of Saints as the best Improvement of Time, being the Sum of several Sermons on Psalm Ixxxiv, 10, preached at Boston on Lecture Days (Boston, 1685 and 1746, 12mo) : — A Sermon on the Sin of Formality in God's Worship, or the Formal Worshipper proved a Liar and Deceiver, preached on the Weekly Lecture in Boston from Hosea ii, 12; and two or three occasional sermons. See Cotton Mather's Funeral Sermon, Mag- nolia, iv, 192-199; Sprague, Annals of the Amer. Pulpit, i, ICO ; Drake, Diet, of A mer. Biog. s. v.