THE NEW SCHAFF-HERZOG
On the similarity to Omar Khayyam: J. F. Genung, Ecclesiastes and Omar Khayyam, Boston, 1901; A. Buchanan, Essence of Ecclesiastes in Metre of Omar Khayyam, London, 1904. On the history of interpretation: S. Schiffer, Das Buck Coheleth nach Talmud und Midrasch, Leip~ic 1SS5; JI. M. Kalisch, Path and Goal, London, 1880. Consult also: DB, i. 637-642; EB, ii. 1155-64.
ECCLESIASTICUS. See Apocrypha, A, IV., 12. ECCLESIOLOGY.
Definition and Methods (§1). Ecclesiological Phenomena (§2). Forms of Association (§ 3). Types of Polity (§ 4). Ecclesiastical Functions (§ 5). Forces of Integration (§ 6). Forces of Disintegration (§ 7). Ecclesiastical Geography (§ 8).
Ecclesiology is the science dealing with the ecclesiastical institutions of human society. It is a social and not a theological science. If socii. Defini- ology be denned as the general science tion and of human relations, ecclesiology is that Methods, branch of sociology which deals with so much of social phenomena as results directly from religious motives. The subject-matter of this science then embraces all ecclesiastical phenomena objective on the surface of society. It does not deal with theological dogma and creeds except in so far as religious faith and enthusiasm are seen to be the motives of ecclesiastical action. The science deals with non-Christian as well as Christian institutions among all races and nations. Ecclesiology being a distinctly social science, the methods of analysis, comparison, and generalization are those common to all the social sciences. As in the case of political science, the current institutions are analyzed, while the past is studied for origins and earlier forms. From the view-point of social science ecclesiastical history is the ecclesiology of past ages of human society.
The primary social phenomena with which ecclesiology deals are individual speech and action for the purposes of religion. Such speech and 2. Ecclesio- action are possible on the surface of logical society only because ecclesiastical ef- Phenomena. forts have the sanction of the physically dominant institution of society, i.e., the State, and its representative, civil government. Without such sanction speech and action for the purposes of religion must of necessity be secret and beneath the surface of society. The observation of speech and action for the purposes of religion leads at once to the existing relation between Church and State, since the Church can not be one of the visible social institutions without the express or implied sanction of the State (see Church axd State). Secondary ecclesiological phenomena found are association and cooperation for the purposes of religion. Such association may be temporary only, as is the case with assemblies or congregations,- or it may be permanent and take the form of organization. Such organization may assume the form of an artificial legal personality provided for by the State, viz., the civil corporation for the purposes of religion. A third division of ecclesiological phenomena embraces the existing relations which the ecclesiastical institutions of society bear to its other institutions, viz., the State
and civil government, marriage, the family, education, and wealth. A fourth division of phenomena embraces the various functions of ecclesiastical organizations, while a fifth includes what may be defined as ecclesiastical concepts or ideals which serve as motives for action and association.
The analysis of association and cooperation for
the purposes of religion shows the following more or
less permanent forms", the religious
3. Forms of society, the Church proper or the body Association, having the highest spiritual objects,
the civil incorporation, whether aggregate or sole, which is often found in connection with the religious society or the Church, and finally the grouping of local religious bodies into organized general associations, usually styled denominations. Of the forms of local association it may be noted generally that they do not always coexist, but often occur separately The temporary assembly or congregation occurs without other form of association. The religious society exists by itself in cases where there is no separate body of communicant members or those having higher privilege and no civil incorporation has been effected. A church body existing alone may be seen in the community of a convent or monastery. A religious corporation may be seen without connection with a local religious society or church when constituted of the trustees of a fund devoted to the purposes of religion. It may be further noted of the forms of ecclesiastical association that they are found as a rule in some combination among the peoples of Western civilization. All of these forms of association are at times constituent parts of a local religious body, while the civil corporation is most frequently lacking. Generally the local religious bodies of all denominations present these forms of association, although in varying proportions and with different functions. The Church proper or spiritual body is the form of association that is usually found within the congregation and also within the religious society. It is the only form of association for the purposes of religion for which a special divine sanction is claimed. From the standpoint of the State it is the body having the highest interests to be protected, to whose welfare the other ecclesiastical bodies are to contribute.
The analysis of the forms of ecclesiastical association does not end with the limited and local forms of association, but extends to the com-
4. Types of binations of these local bodies into Polity. groups scattered over large territories,
some even coextensive with sational domains. In this larger association for the purposes of religion the unit for combination among the several forms of local association is the Church or spiritual body, and the analysis proceeds from the local to the territorial association by ascertaining what relation, if any, exists between the local bodies and all other ecclesiastical bodies. The results of such a larger analysis may be summarized as follows: First, there are found local church bodies which, in the management of both their internal and external affairs, are autonomous and acknowledge and sustain no discernible relation with similar local church bodies other than that which may result from a general identity of purpose. Second, there