6. Schleiermacher and his Influence
to historical theology; and practical
theology dealt with church governand hisment and church service. The operInfluence. ation of
Schleiermacher's principles was
for a time thwarted by the entrance
of
the Hegelian philosophy
which regarded religion and
its results as transitional in the march of evolution,
but with the help of the growing historical and linguistic criticism it established itself ever more firmly.
Meanwhile there appeared the contrast between emphasis upon the historical (Strauss's
Leben Jesu)
and
Hegelian opposition between pantheism and atheism, a problem to the solution of which F. C. Baur
devoted himself in the history of early Christianity.
Next to appear was the "Mediating theology,"
the fundamental thought of which was that a view
of the world which includes supernaturalism is not
an obstacle to scientific work. Recognizable here
is the influence of Schleiermacher and Neander in
the acknowledgment of a revealed character in
Christianity, and of Hegel and Schelling in the tendency to speculation. The writing which best exhibits this character is A. F. L. Pelt's
Theologische
Encyklopädie
(Hamburg, 1843), which makes
historical theology take precedence of dogmatic
and practical. Noteworthy are E. L. T. Henke's
Grundriss
I
fir Yorlesungen zur Einleitung in das
theologische Stadium
(Marburg, 1869), J. P. Lange's
Grundriss der theologischen Encyklopädie and
Methodologie
(Heidelberg, 1877) which unites
systematic and practical theology, and K. Rosenkranz's
Encyklopädie der theologischen Wissenschaft
(Halle, 1831) which seeks to use Hegel's
philosophy in the construction of theological
science. The "mediating theology" was left
behind by K. R. Hagenbach in the work which long
remained the standard
(Encyklopädie der theologischen Wissenschaft,
Leipsic 1833, 9th ed. with
the help of E. Scharer, 1874, 11th ed. by Kautzsch,
1884, 12th ed. by Reischle, 1889). J. F. Rabiger's
Encyklopkdie der Theologie
(1880) differs from
R. Rothe's
Theologische Encyklopädie
(ed. Ruppelius, Wittenberg, 1880) in that it uses the historic standpoint of the Tübingen school, while
Rothe gives the preference to a speculative tendency. The
Encyklopiiaie
of J. C. K. Hofmann
(ed. Beatmann, Nördlingen; 1879) closely follows
Schleiermacher in emphasizing the personal
relationship of man to God, in which he was preceded
by G. C. A. Harless (Nuremberg, 1837). More in the
direction which Hengstenberg gave to theology is
the series issued under the editorship of O. Zöckler
(B vols., Nördlingen, 1881-90) under the title
Hcendbücher der theologischen Wissenschaften in encykloPadischer Darstellung.
The question what the present condition of
theological work demands has been answered by
Ritschl, who asserts as the starting-point of theology the Gospel alit lies in Scripture. This Gospel
is
essentially a revelation, set forth, however, in
historical relations and under historic conditions.
So that there results a double field of investigation,
philosophical history and the internal developments of church life. On this basis, investigation
of theology without reference to the
