8. The connection of rationalism with, phaosophy.—The work of preparation for rational ism had at first been prompted by the demands of what was called "the sound human understanding;" but after the opening of the 18th c., the aid of philosophy also was sought. Leibnitz's distinction between doctrines which can be rationally proved and those which are above reason was used to cast suspicion on the latter class. Wolff pro posed a division of theology into natural and revealed; and, as natural theology could give the reason for the facts which it affirmed, and revealed could not, emphasis was put chiefly on the former. After the decline of Wolff's popularity, the criticism of Semler and his followers seemed harmonious enough with the eclectic system which, for a time, prevailed; for both the criticism and the philosophy were in accordance with the demands of "the sound human understanding." But Kant's philosophy assailed both. Some of the rationalists, indeed, claimed it as favorable to them; others slighted it as unintelligible; but a few more discerning men saw that the new would overturn the old. When the speculative systems of Fichte and Sehelling appeared, they despised the reasonings of "the sound human understanding," and slighted the best principles of rationalism as commonplace and,vulgar. And rationalism, ou its. part, shrinking back from the new atheism, wrote strongly against it. In the faith-philosophy of Jacobi the rationalists thought they could find refuge. Their scheme, hitherto, had allowed no scope to sentiment and the heart. A mere probability was its highest word for the essential truths. The system of Jacobi met this difficulty, since to the intellectual prob ability it added the certainty of feeling. Therefore the better class of rationalists wel comed it. With this rose also the supernaturalist school, including those who denied the absolute rule of reason in matters of religion; and, though many of them were defi cient in reverence for the Bible, they were, at least, travelers in an upward path. Hegel and his followers professed to furnish "an equivalent for the objects of Christian faith and the propositions of Christian theology in the dogmas of their system. The latter were said to be the pure and final rendering of that which Christianity presents in a popular form. The trinity, the. atonement, and the other doctrines of the orthodox creed had now—it was asserted—received a philosophical vindication, and the vulgar rationalism, which had flippantly impugned these high mysteries, was at length laid low." This high claim, Strauss, in his life of Jesus, utterly denied. Treating the gos pels as a narrative of merely natural events, lie asserted that Jesus. a devout man, impelled, like other Jews, by the preaching of John the Baptist, made confession of sin and was baptized. Afterwards, proclaiming himself as the promised _Messiah, by his courage, activity, and purity of life, he won the good opinion of many, especially of the common people, and attached to himself a company of devoted disciples; but hav ing, by his scathing rebukes of hypocrisy, kindled the enmity of the priests and Phari sees, he was, by their influence, put to death on the cross. The wonderful works of beneficence and power, with which the narrative was adorned, were only fanciful inven tions of his disciples, which ultimately came to be regarded as facts. This historical Jesus, Strauss strove to transform into an ideal character, and affirmed that the God-man is to be looked for not in any one person; but in the human race as a whole. At a later period he was driven to admit, for a time, that the life of Jesus was extraordinary; that Jesus himself had controlling power over the minds of men, and perhaps over physical disease; that "in him must be recognized the highest that can be known or thought in religious things; that without him present in the mind no complete piety is possible, so that the substance of Christianity is in him preserved to us." But these admissions he again withdrew, regretting that in making them he had nicked his sword.
V. Return to evangelical doctrine. As the way for the prevalence of rationalism had been opened through the decline of practical religion, so the return to evangelical doc trine was effected by a revival of personal piety, the central line of which can be traced in the lives and work of a series of eminent men. While Semler was striving to disin tegrate faith in the Scriptures, as well as the Scriptures themselves, Klopstock wrote and published his Messiah, which was spread over every part of Germany and among all classes, awakening admiration, kindling devotion, and the hearts of thousands to the person of the Redeemer. About the same time, Hamann, a young German, after vainly seeking relief in folly and vice front the effects Of disappointment, retired to a remote part of London, obtained a Bible and read it carefully. His mind was enlight ened to see his past life in its true character and he entered at once on a new course. His writings and genius soon procured him friends in his own country, and gave him influence over the noble, the gifted, and the rich, by which they, as well as men of humbler life, were won to the Christian faith. Herder, contemporary with both Klop stock and Hamann, in his Spirit of Hebrew Poetry, gave attention particularly to the literary and human elements of the Bible as, in his opinion;strengthening its claims to a divine origin. He pointed out, critically, its poetical beauties, not as if they were ornaments only, but as springing from the heart of the revelation and forming an essen tial accompaniment of inspiration. He wrote also on the New Testament, treating of
the Pentecostal gift of tongues, the resurrection, the Redeemer in the three gospels. the Son of God as the Savior of the world, and the spirit of Christianity. While imparting elevated views of the Scriptures, he labored also to exalt the pastor, considering that his true place was by the side of the old prophets and that no man was worthy of the office who neglected the particular care of souls, He was himself, iu many respects, a model preacher. "When he began to speak every sound was hushed and each curious glance fixed on him; all hearts opened themselves, tears filled every eye, and sighs escaped from every breast." While the three distinguished men above mentioned were in the midst of their active work, Schielermacher was born, who has been called the greatest divine of the 19th c., and to whose influence for good, scarcely any limit can be assigned. In his 15th year he was sent to a Moravian school, whence he brought a personal devo tion Christ which guided him through life and sustained him in death. His di- courses 'to unbelievers of cultivated minds, published in 1799, marked at Once the open ing of a new century and of a new era in religion. "To him religion was the feeling of an absolute dependence on God, a consciousness of sin, and of the redemption by Christ. All philosophical terms and definitions, all physical investigations, all theses whatever that could not be derived by strict inference from the profound feeling of sinfulness and the certainty of redemption were excluded from his system of doctrines." In 1789, David Mendel was born of poor Jewish parents, his father a peddler, his mother an intelligent and pious woman. At Hamburg he was assisted in acquiring an education, and soon wort the respect of teachers and scholars by his talents, while he excited also their merriment, by the oddity of his appearance and the awkiVardness of his manlier. When Schleiermacher's Discourses were published, he was one of the multitudes awak ened by them, and in 1806, renouncing Judaism, he was baptized and took the name Neander (a new man). He studied theology at Halle, where Schlelerrnacher was his favorite professor and deeply interested friend. In 1812 both teacher and 'pupil were made professor's in the new university at Berlin, the former, of theology, the latter of church history. In this.position Neander worked to the end of his life and acquired, as a lecturer, vast renown. Even Schleiermacher's hearers were limited in number when compared with the crowds that came from all parts of Germany, and the most distant Protestant countries, to hear Neander. Many Roman Catholics also were found in his classes. All the great preachers of Germany became more or less enlightened by his ideas. His salutary influence on the religious condition of the country was immeasura bly great, powerfully contributing to the overthrow both of rationalism and of dead formalism, and drawing multitudes of young men to embrace the vital doctrines of Christianity. With him religion was nothing without Christ—Christ not only appre hended by the intellect, but also loved and trusted with all the powers of the soul. In his view sin was not only injurious, but also involved guilt, and could be pardoned only through the death and mediation of Christ. In 1816 Tholuck entered the university of Berlin where lie was' rescued from scepticism under the instructions of Schleiermacher and Neander, aided by the influence of a distinguished Moravian friend. During serious illness the ardor of his love to Christ was kindled and lie adopted Zinzendorrs motto " I have but one passion—that is He, and He alone," In 1826 he became professor of theology at Halle as the successor of prof. Knapp who had sincerely but timidly resisted the prevalent rationalism. Out ol 900 students only five avowed their belief in the divinity of Christ; and all the professors, being rationalists, opposed Tlioluck's appoint. men t. But the number of young believers in Christ increased year by year. Thoitiek; at first alone among his colleagues, won the field for Christ; and they all, one by one, came over to his side. Many thousands of young men became Christians under his instructions. And, among the honored instruments by whom Germany has been turned from rationalism to Christian faith, Tholuck will ever hold an eminent place. Ileng stenberg, born 1802, devoted his youth chiefly to the study of philosophy and the orien tal languages; but., during a season of sickness and sorrow, having: turned with great ardor to the spiritual teaching of the Bible, he became fully convinced of. tlae divine authority of evangelical religion and of the excellence with which its truths are expresied in the Augsburg confession. In 1826, he was made one of the professors of theology at Berlin, and. from that time, for more than 40 years, was a conspicuous and earnest defender of Christian doctrine, as based on the divine authority of the Scriptures. Among his numerous writings may be mentioned, as having especial influence: Agypt and the Books of Moses; Comaentary on the Psalms; and The Christology of the Old Testa ment. • In recent years, the political discussions in Germany have tended to produce in the public mind, especially of the common people, a theological indifferentism unfavorable to evangelical faith. The rising opposition to an ecclesiastical government works tem porarily to the disfavor ,of the Christian doctrines which, as sustained by the rational church, are, in the view of many, identified with it.