Re: READ BOOK The Gallic War (English Version Translation By H. J. Edwards).epub
Niki Wienberg
The English reader is here presented with a translation of the ninth edition of a work which first appeared in 1849, and has obtained a most distinguished place, it might be said almost a monopoly, as a text-book of Church History in the German Universities. Since 1850, when the second edition was issued, an English translation of which has been widely used in Britain and America, Dr. Kurtz has given great attention to the improvement of his book. The increase of size has not been caused by wordy amplification, but by an urgent necessity felt by the author as he used the vast materials that recent years have spread out before the historical student. In 1870 Dr. Kurtz retired from his professorship, and has conscientiously devoted himself to bring up each successive edition of his text-book to the point reached by the very latest scholarship of his own and other lands. In his Preface to the ninth edition of 1885 he claims to have made very special improvements on the presentation of the history of the first three centuries, where ample use is made of the brilliant researches of Harnack and other distinguished scholars of the day.
In the exercise of that discretion which has been allowed him, the translator has ventured upon an innovation, which he trusts will be generally recognised as a very important improvement. The German edition has frequently pages devoted to the literature of the larger divisions, and a considerable space is thus occupied at the beginning of most of the ordinary sections, as well as at the close of many of the sub-sections. The books named in these lists are almost exclusively German works and articles that have appeared in German periodicals. Experience has shown that the reproduction of such lists in an English edition is utterly useless to the ordinary student and extremely repulsive to the reader, as it seriously interferes with the continuity of the text. The translator has therefore ventured wholly to cancel these lists, substituting carefully selected standard English works known to himself from which detailed information on the subjects treated of in the several paragraphs may be obtained. These he has named in footnotes at the places where such references seemed to be necessary and most likely to be useful. Those students who know German so thoroughly as to be able to refer to books and articles by German specialists will find no difficulty in using the German edition of Kurtz, in which copious lists of such literature are given.
READ BOOK The Gallic War (English Version Translation By H. J. Edwards).epub
DOWNLOAD https://urlcod.com/2yMxah
While the translator was working from the ninth edition of 1885, a tenth edition had appeared during 1887, to which unfortunately his attention was not called until quite recently. The principal additions and alterations affecting Vol. II. occur in 98, 108, 119, and 147. On the section dealing with Anabaptism, the important changes have been made in the text, so that 147 precisely corresponds to its latest and most perfect form in the original. As the printing of the volume was then far advanced, it was impossible thus to deal with the earlier sections, but students will find references in the Table of Contents to the full translation in the Appendix of those passages where material alterations have been introduced.
The treatment of Church History, on account of its manifold ramifications, demands a distribution of its material, on the one hand, according to definite periods, during which the end hitherto aimed at in the whole course of development has been practically attained, so that either entirely new phenomena gain prominence, or else the old go forth in an altogether different direction; on the other hand, according to the various phases of endeavour and development, which in respect of time are evolved alongside of one another. When this last-mentioned method of division is adopted, we may still choose between two different modes of treatment. First, we may deal with national churches, in so far as these are independent and have pursued some special direction; or with particular churches, which have originated from the splitting up of the church universal over some important difference in doctrine, worship, and constitution. Secondly, we may group our material according to the various departments of historical activity, which are essential to the intellectual and spiritual life of all national churches and denominations, and are thus common to all, although in different churches in characteristic ways and varying degrees. It follows however from the very idea of history, especially from that of the universal history of the church, that the distribution according to periods must be the leading feature of the entire exposition. At the same time, whatever may now and again, in accordance with the other principles of arrangement, be brought into prominence will be influenced materially by the course of the history and formally by the facility afforded for review by the mode of treatment pursued.
The middle point of the epochs and developments of the human race is the incarnation of God in Christ. With it begins, upon it rests, the fulness of the time (Gal. iv. 4), and toward it the whole pre-Christian history is directed as anticipatory or progressive. This preparation has its beginning in the very cradle of humanity, and is soon parted in the two directions of Heathenism and Judaism. In the former case we have the development of merely human powers and capacities; in the latter case this development is carried on by continuous divine revelation. Both courses of development, distinguished not only by the means, but also by the task undertaken and the end aimed at, run alongside of one another, until in the fulness of the time they are united in Christianity and contribute thereto the fruits and results of what was essential and characteristic in their several separate developments.
The primitive race of man, surrounded by rich and luxuriant forms of nature, put this abundance of primeval power in the place of the personal and supramundane God. Surrounded by such an inexhaustible fulness of life and pleasures, man came to look upon nature as more worthy of sacrifice and reverence than a personal God removed far off into supramundane heights. Thus arose heathenism as to its general features: a self-absorption into the depths of the life of nature, a deification of nature, a worshipping of nature (Rom. i. 21 ff.), therefore, the religion of nature, in accordance with which, too, its moral character is determined. Most conspicuously by means of its intellectual culture has heathenism given preliminary aid to the church for the performing of her intellectual task. And even the pagan empire, with its striving after universal dominion, as well as the active commercial intercourse in the old heathen world, contributed in preparing the way of the church.
The Samaritans, who came into existence at the time of the overthrow of the kingdom of Israel, from the blending of Israelitish and heathenish elements, desired fellowship with the Jewish colony that returned from the Babylonish captivity, but were repelled on account of their manifold compromises with pagan practice. And although an expelled Jew named Manasseh purified their religion as far as possible of heathenish elements, and gave them a temple and order of worship on Mount Gerizim, this only increased the hatred of the Jews against them. Holding fast to the Judaism taught them by Manasseh, the Samaritans never adopted the refinements and perversions of later Judaism. Their Messianic expectations remained purer, their particularism less severe. While thus rendered capable of forming a more impartial estimate of Christianity, they were also inclined upon the whole, because of the hatred and contempt which they had to endure from Pharisaic Judaism, to look with favour upon Christianity despised and persecuted as they themselves had been (John iv. 41; Acts viii. 5 ff.). On the other hand, the syncretic-heathen element, which still flourished in Samaritanism, showed its opposition to Christianity by positive reactionary attempts ( 25, 2).4
After the Apostolate had been again by means of the lot raised to the significant number of twelve, amid miraculous manifestations, the Holy Spirit was poured out on the waiting disciples as they were assembled together on the day of Pentecost, ten days after the Ascension of the Lord. It was the birthday of the church, and its first members were won by the preaching of Peter to the wondering multitude. By means of the ministry of the Apostles, who at first restricted themselves to Jerusalem, the church grew daily. A keen persecution, however, on the part of the Jews, beginning with the execution of the deacon Stephen, scattered them apart, so that the knowledge of the gospel was carried throughout all Palestine, and down into Phœnicia and Syria. Philip preached with peculiarly happy results in Samaria. Peter soon began a course of visitation through the land of Jews, and at Csarea received into the church by baptism the first Gentile family, that of Cornelius, having been prepared for this beforehand by a vision. At the same time there arose independently at Antioch in Syria a Christian congregation, composed of Jews and Gentiles, through the great eagerness of the Gentiles for salvation. The Levite Barnabas, a man of strong faith, was sent down from Jerusalem, took upon himself the care of this church, and strengthened his own ministry by securing Paul, the converted Pharisee, as his colleague. This great man, some years before, by the appearing of Christ to him on the way to Damascus, had been changed from a fanatical persecutor into a zealous friend and promoter of the interests of the church. Thus it came about that the Apostolic mission broke up into two different sections, one of which was purely Jewish and had for its centre and starting point the mother church at Jerusalem, while the other, issuing from Antioch, addressed itself to a mixed audience, and preeminently to the Gentiles.