(α) The literary, of the court of Weimar and of the great men gathered there (p. [228]). (β) The philosophy of Kant, (the effect of which is explained, pp. [229], [230]); the home of both of which was at Jena.
As the result of these new influences, three movements are visible in the Church (p. [230]); viz,
(1) The critical “rationalism” of Eichhorn and Paulus, the intellectual successors of Semler (pp. [231], [232]). (2) The dogmatic, more or less varying from orthodoxy, seen towards the end of this period in Bretschneider, Röhr, and Wegscheider (pp. [233], [234]). (3) The supernaturalism of Reinhardt and Storr (p. [231]).
Period II. (1810-1835.)—Introduction of four new influences (p. [235]), which completely altered the theological tone; viz. (α) New systems of speculative philosophy; of Jacobi, who followed out the material element of Kant's philosophy (p. [235]); and of Fichte, Schelling, and Hegel, who followed out the formal (p. [238]). (β) The “romantic” school of poetry (p. [239]). (γ) The moral tone, generated by the liberation wars of 1813. (p. [240].) (δ) The excitement caused by the theses of Harms at the tercentenary of the Reformation in 1817. (pp. [240], [241].)
The result of these is seen (p. [241]) in
(1) An improved doctrinal school under Schleiermacher (pp. [241]-250), (description of his Glaubenslehre, p. [245] seq.); and under his successors, Neander, &c. (pp. [250-252].) (2) An improved critical tone (p. [252] seq.) as seen in De Wette and Ewald, which is illustrated by an explanation of the Pentateuch controversy (pp. [254-258]).
Concluding notice of two other movements to be treated in the next lecture (p. [259]); viz.
(1) an attempt, different from that of Schleiermacher, in the school of Hegel, to find a new philosophical basis for Christianity; and (2) the return to the biblical orthodoxy of the Lutheran church.
Remarks on the benevolence of Providence in overruling free inquiry to the discovery of truth. (pp. [259-261]).