Church history as a scientific discipline pursued in the theological field can be characterized as a citizen of two worlds. It is a constant border crosser between history, philology and theology, so that it has an important bridging function to non-theological disciplines in university theology.

On the one hand, it is a historical discipline that uses the same methodology as any historical science: With the help of historical-critical analysis, written or material sources are examined and evaluated with regard to a specific question. Ancient church history is therefore a subfield of classical studies and is in a lively interdisciplinary exchange with ancient history, classical philology, epigraphy, archaeology , etc. The mastery of historical-philological instruments is a conditio sine qua non for the study of ancient church history. For this reason, practicing (church) historical methodology in Eichstätt is the subject of a separate exercise as part of the in-depth module on church history. Strict adherence to academic standards, which also apply in other ancient studies disciplines, enables interdisciplinary contacts and helps researchers in making their own research receptive beyond the scope of their own subject. This also includes an examination of the source texts in their original language. Of course, it is permissible to use translations as support, but without the ability to use them critically, a scholarly study of ancient sources is not possible. For this reason, reading courses are offered every semester in the two main languages of ancient Christianity, Latin and Greek. There, students have the opportunity to refresh and improve their language skills in a pleasant learning atmosphere. In cooperation with the Chair of Theology of the Christian East, the range of courses could also be expanded with regard to the languages of the Christian Orient (Syriac, Coptic, etc.).

In view of this localization of the discipline of church history, it is not surprising that it is not only practiced by theologians. Ancient Christianity has increasingly become the focus of ancient historians, classical philologists and others, not least due to the intensified focus on late antiquity that has been observed in the context of classical studies in recent years. However, if the subject is institutionally anchored within the framework of theology, a theological component is added to the historical one. Their content, i.e. the answer to the question of what is actually theological about church history, is still the subject of controversial debate and a consensus in research has not yet emerged. It seems unnecessary to mention that the theological component in no way restricts the historical-critical methodology of church history.

A first important aspect is certainly the significance of church history for any understanding and interpretation of the contemporary church in its institutions, theological positions and conflicts. Even central texts, such as the Nicene-Constantinopolitan Creed, remain misunderstood without a historical perspective. In the sense of historical cultural studies , church history should provide an insight into the plurality of church culture in as comprehensive a sense as possible. Today's research and teaching in church history go beyond a purely institutional or theological-historical approach and focus on "the widest possible radius of Christian expressions of life, their interconnectedness with general history and their direct and indirect consequences" (Bornkamm). This also includes disciplines such as Christian archaeology or art history or the history of church music, which often lead a rather miserable existence in current academic theology. The aim of the subject of church history is therefore also to accompany and support the identity formation of prospective theologians. A neutral look at church history is a good protection against appropriation and ideologization of any provenance. Particularly in view of the fact that quite a few of today's theology students have far less church socialization than in previous generations, new areas of responsibility and also opportunities are opening up that need to be given greater consideration in teaching.

A second central pillar is the conception of church history as an empirical church science. By feeding the results of their work into current theological debates, church historians make their own theological contribution. The history of the church represents an important area of theological knowledge that must not be ignored when it comes to solving current issues.

One could perhaps assume that ancient church history is of secondary importance for the tasks mentioned due to its considerable time lag. But the opposite is the case. This is because the period up to around 700 is of particular importance for the development of Christianity: "The time of the early church is the first great and self-contained period of development, which has an exemplary character" (Schöllgen). Christianity developed from a small group on the fringes of society to become the sole determining religious force in the Roman Empire of late antiquity. It is confronted with questions and problems that did not yet exist in New Testament times, but which had to be solved as a result of the considerable success of the mission (e.g. the relationship with the emperor and the state after Constantine). During this time, "Christian life and faith are brought into historically tangible forms" (Frank). Important dogmatic decisions were made that are still valid today, such as the doctrine of the Trinity, Christology, the creation of a biblical canon, etc. Familiar legal orders (e.g. the ministerial structure, the synodal system), forms of life (monasticism) or the basic form of Christian liturgy were also given a fundamental form in the early church, which was often to remain normative for the further development of church doctrine and discipline.