ularly with reference to the primeval world and its relation to the Mosaic history of creation.'

SECTION VI.

THEOLOGY IN ITS RELATION TO THE ARTS AND GENERAL CULTURE.

An artistic preparation, the habit of regarding life in its ideal aspects, and of engaging in original efforts, particularly in the field of language is required in addition to the preliminary scientific training; a Christian culture resulting from religious instruction previously imparted, is presupposed.

This artistic preparation is still too greatly neglected. More atUses of asthet- tention should be given to stimulating the sense of the ic culture. beautiful in early youth, for an imagination nourished by poetry is as necessary a condition for the theologian as is an understanding practised in history, language, and mathematics." Early practice in written as well as oral expression, and also in free discourse, will especially be of inestimable value to the future

'Comp. William Buckland, Geology and Mineralogy Considered with Reference to Natural Theology, London, 1837, 2 eds., 2 vols.; Philadelphia, 1 vol. 12mo, and in Bohn's Library, 12mo; Fr. Pfaff, Die Schöpfungsgeschichte, Frankf. on the Main, 1855; Böhner, Die freiforschende Bibeltheologie u. ihre Gegner, Zurich, 1859; the review by P. Kind (in the Swiss Ministerial Association, 1863, and the subsequent discussions); Reusch, Bibel u. Natur, etc., Freiburg, 1870; Zollman, Bibel u. Natur in der Harmonie ihrer Offenbarungen, 3 ed., Homburg, 1871; Jos. Huber, Die Lehre Darwin's, kritisch betrachtet, Munich, 1871; and the English and American reviews of Darwinism.

The theological works of Paley, Sander, Bonnet, Reimarus, Brougham, and the Bridgewater Treatises, nevertheless contain much that is stimulating; but far superior to these is Humboldt's Cosmos. Bengel, l. c., observes: "It is not right that the study of physics is so neglected, and that such a parade should be made of a sublime, metaphysical comprehension of the universe. But it was likewise true of the ancients that the general ideas of philosophers were made a cloak to conceal their ignorance." In our day the neglect of certain theologians to acquaint themselves with natural science is especially inexcusable. In the face of the ignorance that results, unbelief will be able to appeal more shamelessly and defiantly to the progress of those sciences. To close the eyes against facts, and, Bible in hand, to fight against infidelity, or to meddle in a desultory way with a science which is but superficially understood, can only serve to make theology ridiculous in the eyes of specialists; and if the attempt result from a well-meant apologetic purpose it will produce more harm than good.

It may be boldly asserted that a lack of poetic apprehension, for which precocious speculation is no substitute, has led to thousands of orthodox and heterodox absurdities. The secret of Herder's theology and its refreshing influence lies in this poetic vein, which the most learned minds so often miss. On the pedagogical value of the fine arts comp. Herder, Sophron, pp. 32, sqq., 80, sqq.; concerning the improvement of the vernacular, ibid., p. 197, sqq. How unjust is the charge of Staudenmaier that Herder pursued theology in the spirit simply of an æsthetical coquetry! (Comp. his Dogmatik, vol. i). He was simply no scholastic.

theologian. Rhetoric and poetry in the field of art are parallel with philology and history in that of science. A practical acquaintance with the plastic arts may not be required of the theologian, but his mind should not be indifferent to painting, sculpture, and architecture, more than it should be closed to the charms of nature. The great importance of art will become apparent in connection with liturgics. Architecture holds the same relation to the theologian in the domain of art that astronomy does in that of science, without regard to the historical relations sustained by art toward the history of saints and the Church. Music, especially, which stands midway between the oratorical and the formative arts and is closely allied to poetry, is truly theological, and was cultivated by Luther. The skilful fingering of an instrument is not the principal object to be desired, but much more the cultivation of singing and of acquaintance with the nature of music. Without the latter knowledge the theologian will be debarred from entering on an essential department of Christian worship. Inasmuch, however, as all theology stands related to religion, and can school and only be comprehended through that relation, it will be home culture necessary that the incipient theologian should not only feeling. possess religious feeling in a general way, but that he should have acquired religious culture in the preparatory schools. Much, in this connexion, depends of course upon the character of the religious instruction imparted in such schools, which, though not designed for future theologians alone, may nevertheless be very stimulating and adapted to their needs. To these must be added, moreover, .the influence of the Christian home, and the impression of Christian fellowship which is produced by the worship of the sanctuary. How many an excellent theologian, especially among the older men, was first impelled to consecrate himself to this calling by beholding the shining example of some distinguished preacher. The first guiding impulse came from thence, not from the school, which can only forward the development.

1

...

of religious

Luther judged "that next to the word of God nothing is so deserving of esteem and praise as music, for the reason that it is a queen over the heart, able and mighty to control its every movement, though such emotions often rule and control man as if they were his master. . . . I therefore desire that this art be commended to all persons, and especially the young, and that they be admonished to love and cherish this precious, useful, and joyous creature of God." Werke, Walch's ed., part xiv, p. 407. "Music is a beautiful, glorious gift from God, and near to theology" (in Table Talk). Comp. Hagenbach, Bedeutung des Religionsunterrichts auf höhern Lehranstalten, Zürich, 1846.

2

SECTION VII.

THE RELATIONS OF THEOLOGY TO PHILOSOPHY.

F. E. Schulz, Selbstständigkeit und Abhängigkeit, oder Philosophie und Theologie in ihrem gegenseitigen Verhältniss betrachtet, Giessen, 1823; K. Ph. Fischer, über den Begriff der Philosophie, Tübingen, 1830, 8; Heinr. Schmid, über das Verhältniss der Theologie zur Philosophie, in der Oppositionsschrift, edited by Schmid, Friess, u. Schröter, vol. i, 1; J. H. Fichte, über Gegensatz, Wendepunct und Ziel heutiger Philosophie, Heidelberg, 1836; A. Gengder, über das Verhältniss der Theologie zur Philosophie, Landshut, 1826; G. A. Gabler, de Vera Philosophiae erga Religionem Christianam Pietate, Berl., 1836; K. Steffensen, das Menschliche Herz und die Philosophie (in Gelzer's Protest. Monatsblättern), 1854, p. 285, 8qq.; L. P. Hickock, Theology and Philosophy in Conflict, American Presb. Review, vol. xii, 204; E. Hitchcock, The Philosopher and the Theologian, Bib. Sacra., vol. x, 166.

Philosophy the

Philosophy should be the constant companion of theology, but each is to retain, without interchange or confusion, its companion of own peculiar field. Its work does not consist in the theology. merely logical process of connecting thoughts together (arrangement), nor in the exercise of an occasional criticism (reasoning); but rather in combining the great variety of matter into a higher unity for the consciousness. This can only be done after the material has been furnished from without, by experience and history. Philosophy can neither invent the needed material in the exercise of its own authority, nor destroy or make it other than it is through a pretended transformation or idealizing process.

We purposely designate philosophy as the companion of theology, in opposition to the view that the study of philosophy may be finished before that of theology begins, which affords the surest way to disgust the theologian with philosophy. The application of philosophy to theology has been the subject of controversy from the beginning. A warning against false philosophy occurs Relations of as early as Col. ii, 8. Irenæus and Tertullian opposed philosophy and the Gnostic, speculative tendency in theology, while historically. other Church fathers, the Apologists, Alexandrians, and especially Origen made use of it. The quarrel between the schoolmen and the positive theologians, Roscelin, Abelard, with Bernard of Clairvaux, turned especially upon the relations of philosophy to theology, and the philosophical dispute (realism and nominalism) between the schoolmen themselves likewise reacted on theology.

theology traced

The perversion of philosophy by the scholastics, and the mistaken habit of relying on authorities, which served to poison philosophy in its inmost nature, gradually led from dogmatism to scepticism. A point was reached where it appeared necessary to distinguish between philosophy and theology in such a way as to admit of

truth in either science becoming untruth in the other. It is not surprising that, as the result, philosophy again declined in favour, and that empiricism was opposed to it as being the only trustworthy method of reasoning (Roger Bacon). Philosophy was still in its decline when the Reformation came, and the Reformation did not at all favour what then passed for philosophy; for its own origin was not due to the desire for a better philosophic system, but to the longing to possess the true sources of salvation which were found in the Scriptures. Luther employed Luther's oppoeven violent language to oppose the philosophy of Aris- sition to philos totle and "old Madam Weathercock, the reason;" but ophy. not so Zwingle, who made use of philosophy in a peculiar manner (his relation to Picus of Mirandola). The dogmatical works of Calvin and Melanchthon give evidence that they, too, were not unacquainted with philosophic thought; but in the Lutheran Church many, nevertheless, accepted Luther's opinions in opposition to philosophy.'

the Church aft

In the Roman Catholic Church the Jansenists opposed and the Jesuits favored philosophy; but which one was the Jesuitical philosophy? After the Reformation Aristotle was more Philosophy in favorably regarded in the Protestant Church, and at er the Reforthe beginning of the seventeenth century Martini, in mation. his "Vernunftspiegel," defended the use of philosophy against the Magdeburg centuriators. When Descartes (1569–1650) appeared, powerful voices were raised against him in the Church, and disputes about this matter took place in the Netherlands. The populace applied the name of "Glöbenichts" (believe nothing) to the great Leibnitz, and the zealous clergy gave their approval. Spinoza stood alone, identified with no ecclesiastical communion.

2

When, at the beginning of the eighteenth century, Wolf lectured on a modified Leibnitzian philosophy in his strictly demonstrative method, he was opposed in Halle by the Pietists and expelled (in 1723), but afterwards recalled (in 1740). Philosophy now received recognition, at least in its formal aspects, and its proofs were regarded as supports to orthodoxy, until Kant (1724-1804) de

1Bugenhagen, too, was accustomed to write in family albums: "Si Christum discis, eatis est, si cetera nescis;" but he added, "Hoc non est philosophiam et artes liberales ecclesiæ et scholis necessarias contemnere, sed sine Christo nihil prodesse."

"Vernunftspiegel, i. e., a statement of what Reason, together with its product Philosophy, is, its extent, and especially its use in religious matters, in opposition to all assailants of Reason and slanderers of Philosophy, but especially in opposition to some uncouth libels which have gone out of Magdeburg these two years. Wittenb. 1618. 4.

Influence of

Schleiermach

philosophy.

stroyed these supports. The progress of philosophy could not henceforth be ignored by theology, without degradation Kant on phi- to its own scientific character. The one-sided influence losophy. of the Kantian philosophy upon theology was clearly apprehended by men like Herder; but the age, nevertheless, became rationalistic, possessed neither of a speculative nor of the more profound religious spirit. It was reserved for Fichte's idealism, Schelling's doctrine of the absolute, and Hegel's doctrine of the immanent spirit, to exalt the profound life-issues of Christianity, which Kant imagined he had disposed of by the introduction of a one-sided morality, into speculative questions of philosophy. Others, as F. Jacobi, Fries, etc, who laid stress upon the distinction between faith and knowledge, assigned to subjective feeling what the philosophers already named (particularly Hegel) sought to elevate into demonstration through the energetic action of thought; while Herbert and his followers assumed indifference toward theology. Schleiermacher, who was by no means er's aim as to averse to really profound speculation, and who was the most skilful dialectician of his day, yet desired that philosophy and theology should remain distinct, though he applied philosophy to the treatment of theological questions. His simple object was that theology should no more be lost in speculation, than religion, which he regarded as an affair of the feelings, should be lost in thinking. The Hegelian school was divided into of the Hegeli- two wings after the master's death, one of which (the right) took sides with Christianity, and the other against it, sinking even to the level of common freethinking (nihilism).' The speculative tendency served, on the other hand, to stimulate certain parties to attempt an independent philosophy of Christianity and to seek its reconciliation with theology. A period of exhaustion and suspicion with reference to speculative thought was, however, gradually introduced among theologians, which, in the end, resulted in the serious alienation of the two connected sciences from each other, if not in placing a gulf between them. Under the influence of the natural sciences a systematic scepticism was developed, which, on its religious side, passed over into Buddhism (Arthur Schopenhauer).

The divisions

an School.

In England, the Deism which appeared in the time of Charles I., and was represented by a succession of writers until Hume. (1776), profoundly affected the development of apologetic theology. Hobbes (1588-1679) resolved all politics into absolutism and relig ion into statecraft. He held it to be the business of the king to 1 Comp. J. W. Hanne, Der Moderne Nihilismus, Bielefeld, 1842.