Outlining Church Biblical History

In the work of St. Philaret of Moscow (Drozdov) “The Outline of Church Biblical History” (1816) presents a researched presentation of the Old Testament history of the Church (from the creation of the world to the Nativity of Christ). The structure of the book consists of an introduction and 10 sections (periods). At the beginning, the author talks about the meaning of church history, reveals its definition, tasks, system of division by subjects and times, and also evaluates the first sources (Pentateuch, Gospels) and their historical reliability. Sections 1–2 describe events such as the creation of the world, the Fall and its consequences, the flood, the emergence of pagan beliefs, and also talks about the Old Testament patriarchs. Sections 3–4 are devoted to the lives of Abraham, Isaac, Jacob, Joseph, the formation of the Jewish people, as well as religious practices and rituals of that time. They examine the prophetic calling of Moses, liberation from Egyptian slavery, 10 plagues, crossing the Red Sea, the giving of the Law, the fight against idolatry (Balaam, Moloch, etc.). Sections 5–6 cover such events as the conquest of Canaan, the distribution of lands, the period of the judges, the role of Ruth, the beginning of the period of Kings, the anointing of David, the construction of the first Church, the state of worship and rituals of the time, and the development of books. Sections 7–8 examine events such as the division of Israel and Judah, the activities of the prophets (Elijah, Isaiah, Jeremiah), the fight against idolatry, the Babylonian captivity, the life of the Jewish people in exile, and the preservation of the faith. Sections 9–10 cover the return of the Jews from Babylonian captivity, the construction of the second Church, conflicts with the Samaritans, the beginning of the Maccabean era, the schism between the Pharisees and Sadducees, the beginning of Roman rule, and the end of the Old Testament. “The Outline of Church Biblical History” along with the “Interpretation of the Book of Genesis” became the first serious fruits of the post-reform theological school, laying the foundation for both Russian biblical studies and church historical science. Contents Introduction to Church History Definition of Church History Its division by subject Limitation of these items or system Its division by time Division of Old Testament Church History Division of New Testament church history First source of church history Its authenticity is historical Another closest source for Old Testament history The source of New Testament history closest to Holy Scripture Dividing church history according to its sources The special purpose of church and biblical history Introduction to Church History Church History is an account of the origin of the Church of God on earth, the changes in its external and internal state that followed, and its continuous preservation under a special providence from the beginning of the world to the present day, based on solid evidence, raised from particular narratives to general considerations, and directed towards active instruction. The integrity of Church History is made up of the external history of the Church and the internal history of the Faith. The external one considers the Church as a society of believers, and in this regard describes its prosperity and disasters, defenders and enemies, the expansion and contraction of its visible limits. The inner one observes the course of the Faith, which animates and distinguishes this society, and tells about its teaching, about Divine services, about men who contributed in deed, word and writing to the success of true piety, and about the superstitions, schisms, heresies, temptations and impiety that opposed it. Science brings this abundance of substances into one correct and proportionate composition, in which particular objects find a place for themselves as much as they can contribute to the compilation of a general concept of the state of the Church in certain times. Knowledge of Church History is accompanied by a general benefit for every Christian, and a special benefit for those who especially devote themselves to serving the Church. Noticing in it traces of the wisdom, justice and goodness of God, everyone can be confirmed in the steady march along the path of Faith. Considering the dangers into which the Church was repeatedly led by the malice and tricks of her enemies, but which she overcame all gloriously, she is convinced to maintain courage and hope in temptations. The holiness and exploits of her sons are examples of imitation, and their errors and failures show stumbling blocks that must be avoided with caution. But a servant of the Church, delving into its History, manages to save not only his own, but also others. Here he finds experiences of high truths that he must comprehend and explain. The relationship of Old Testament prototypes with New Testament events, prophecies with fulfillment, sheds new light on him in the Holy Books. The continuity of the Faith gives him a weapon against unbelief; open sources of false and harmful opinions make it convenient to disgrace superstition and superstition and tear off the mask of antiquity with which they are often covered. Knowledge of the origin and intention of pious rites and institutions teaches one to correctly judge their merit and use. The main goal that those who study Church History should have in mind is the knowledge of the kingdom of Grace, in order to facilitate the procession for themselves and others to the kingdom of Glory. As one moves away from this end, the most interesting research should lose its value in his eyes. The continuation of the kingdom of Grace is divided into two parts by the great era of the incarnation of the Son of God. The History of the Old Testament Church, preserved by Faith in the coming Messiah, extends to this point; from here begins the History of the New Testament Church, gathered and spread throughout the world in the name of Jesus Christ who came. In the History of the Old Testament, the state of the patriarchal Church is distinguished from the state of the sub-legal Church. In the first, it is governed partly by direct revelation, partly by tradition and natural law, and barely extends beyond the boundaries of one family. In the latter, she appears among the people chosen by God, protected by written law. But for the most convenient consideration of events spread over such a large space of time, and for a more accurate determination of external modern times with the sacred calendar, Old Testament history can be arranged in ten periods, as follows: I. From the creation of the world to the flood. II. From the flood to Abraham, or to the separation of God's chosen tribe from the confusion of languages. III. From Abraham to the deliverance of the chosen people from Egyptian enslavement. VI. From Samuel and the anointing of the King to the building of Solomon's temple. VII. From the creation of the church to its destruction by the Babylonians. VIII. The times of the captivity of Babylon. IX. The State of the Jewish Church from Ezra to the Maccabees. X. From the Maccabees to the Nativity of Christ. The history of the New Testament Church, according to the most important changes that took place in it, can consist of five unequal periods: I. In the course of a few years from the Nativity of Jesus Christ to His Ascension, the Church was being renewed under a visible Head. II. The Church renewed by the new Testament, flourishing with internal glory, and oppressed from without, until the time of Constantine the Great. III. The Church triumphs over external enemies, but continues to fight against heresies and temptations until the Western Church retreats from the unity of the Orthodox Eastern Catholic Church. IV. The Eastern Catholic Church, spreading in the North, but within its ancient borders was constrained by Mohammedanism and the spirit of the predominance of the Roman Church, until the fall of the Eastern Empire. V. The Eastern Catholic Church, oppressed in the East, but thriving in the North, struggling to protect the treasure of the Apostolic Tradition from the spirit of transformation and innovation that divided the Western Church and continues its movements to our times. But since even in this division there are distances of time that are quite large and very abundant in affairs, the many-part division of History by centuries, although associated with some inconveniences, should not be rejected, especially since it is almost accepted by everyone. The first and purest source of information included in Church History is the books of Holy Scripture, firstly the Canonical books, after them and others, since they contain objects related to History. No one can doubt the authenticity of Holy Scripture, if only he believes in its origin from Divine inspiration. But its superiority is unparalleled both when one judges it only by the ordinary principles of historical faith, and in comparison with other monuments of antiquity. The incidents are described in it partly by eyewitnesses in the eyes of eyewitnesses, partly according to a legend that could conveniently be preserved, continuing in one generation, especially with the help of a long life, and which, going into books, should still be known to many. The antiquity of the first of these books is unprecedented. Many of their stories are found in pagan writers, so that the truth, often disfigured by the latter, can be recognized in them in the light of the former. Even if in some places the pagans contradict the Holy Writers, there is, however, no reason to bow to the side of these latter, since in such places they do not agree with each other, and the most impartial of them in their stories about antiquity admit their ignorance, admitting unknown and fabulous times in them. 1 After the Holy Scriptures, the most necessary writer for Old Testament History is Josephus, the son of a Jewish priest, who lived in the first century AD. In twenty books of antiquities, he presents the History of his people from the beginning of the world to his time, so that the narratives of the Holy Writers explain, supplement and continue. Except for some errors, which probably stemmed from fear of not being liked by learned pagans, and from carelessness in judging the past according to the concepts of his time, he is not without reason considered a truth-loving and credible writer, despite the unfavorable reviews of him by Jews and some Christians. Among the Historians of Christianity, the first place is occupied by Eusebius, Bishop of Caesarea in Palestine. He was the first, in his own words, to enter this field and, passing through three centuries A.D., in ten books he depicted the affairs of the Church, the succession of its leaders, their teaching, persecutions, martyrdoms, heresies with special fidelity in those places where he was guided by the writers who preceded him. But in general, where the narratives of the Inspired Books end, Church History loses part of its reliability because the basis for it remains only human testimony. So, the end of the first Christian century, with which the Inspired Scriptures and the Inspired Writers end, is an era that establishes the division of Church History, according to its sources, into the Church - Biblical and the Church after the Biblical times. The special purpose of Church-Biblical History is that the knowledge of its constituent incidents in their general order, open connection, and in relation to the external History of the world, if possible, contributes to the understanding of the Holy Books. The Roman scientist Varro distinguishes three times: unknown - before the flood, fabulous - before the Olympics, from the beginning of the Olympics - historical. See Censorin. de die natali, c. 21. You might be interested in: