far as it ministered to theology. Because the Old
Testament contained references to the origin and the objects of the
universe, a certain amount of natural science was necessary, but it was
only in this connexion that it had any value. By Augustine's time this
process is complete. His writings contain most of the knowledge of his
age, but it is strictly subordinate to his theological purpose. Hence,
when the barbarians submerged southern Europe, theology alone survived.
The Church entered upon a new task. In the beginning Christianity had
been the teacher of religion to highly civilized peoples--now it became
the civilizing agent to the barbarians, the teacher of better customs,
the upholder of law and the source of knowledge. The learned men were
monks and priests, the universities were Church institutions, and
theology was the queen of the sciences.

Theology and worship.

The relation of cult to creed is still undetermined. Theoretically the
first depends on the second, for its purpose is twofold: the excitation
of worthy religious emotions and the attaining of our desires; and how
shall these objects be attained unless we know him whom we worship and
to whom we pray? But it is plausibly maintained that the reverse is
true, namely, that theology rests on cult. In the beginnings of
consciousness instinctive reactions precede definite thoughts, and even
in mature life thoughts often follow acts instead of preceding them. Our
religious consciousness is simply our ordinary consciousness obeying its
laws. So unpurposed does cult grow up that it combines many elements of
diverse origin, and is seldom precisely and wholly in accordance with
the creed. No doubt the two interact, cult influencing creed and creed
modifying cult--cult, perhaps, being most powerful in forming the actual
religious faith of the multitude. Cult divides into two unequal parts,
the stimulation of the religious emotions and the control of piety. In
the Church service it came early to centre in the sacrament of the
Eucharist (q.v.). In the earliest period the services were characterized
by extreme freedom, and by manifestations of ecstasy which were believed
to indicate the presence of the spirit of God; but as the years went by
the original enthusiasm faded away, the cult became more and more
controlled, until ultimately it was completely subject to the
priesthood, and through the priesthood to the Church. In the Roman
communion the structure of