Free Thought in Germany subsequently to 1835; and in France during the present century.
Free Thought in Germany (continued).—History of the transition from Period II. named in the last lecture, to Period III. (pp. [262-274].)
Explanation of the attempt, noticed pp. [242], [259], of the Hegelian school to find a philosophy of Christianity. Critical remarks on Hegel's system, (pp. [263-267]-267); its tendency to create an “ideological” spirit in religion (p. [264]):—the school which it at first formed is seen best in Marheinecke. (p. [265].)
The circumstance which created an epoch in German theology was the publication of Strauss's Leben Jesu in 1835 (p. [266]). Description of it (α) in its critical aspect (pp. [267], [270]), which leads to an explanation of the previous discussions in Germany concerning the origin and credibility of the Gospels (pp. [268], [269]); and (β) in its philosophical, as related to Hegel (p. [270]); together with an analysis of the work (p. [271]). Statement of the effects produced by it on the various theological parties. (pp. [272], [273].)
Period III. As the result of the agitation caused by Strauss's work, four theological tendencies are seen; viz.
(1) One external to the church, thoroughly antichristian, as in Bruno Bauer, Feuerbach, and Stirner. (pp. [274-276].) (2) The historico-critical school of Tübingen, founded by Chr. Bauer. (pp. [277-279].) (3) The “mediation” school, seen in Dorner and Rothe, (pp. [279-282].) (4) A return to the Lutheran orthodoxy, (pp. [282-285],) at first partly created by an attempt to unite the Lutheran and Reformed churches, (p. [282]); seen in the “Neo-Lutheranism” of Hengstenberg and Hävernick, (p. [282]), and the “Hyper-Lutheranism” [pg xl] of Stahl and the younger members of the school. (pp. [283], [285].)
Mention of the contemporaneous increase of spiritual life in Germany. (p. [285].)
Concluding estimate of the whole movement, (pp. [286], [287]); and lessons for students in reference to it. (pp. [288], [289].)
Free Thought in France during the present century (pp. [290]-305), (continued from Lect. IV. p. [194].)
In its tone it is constructive of belief, if compared with that of the eighteenth century.