History of Rationalism Embracing a Survey of the Present State of Protestant Theology

by J. F. Hurst

CHAPTER VI.

CONTRIBUTIONS OF LITERATURE AND PHILOSOPHY.

The views of Semler, possessing great power of fascination, soon gained popular strength. As a result, the strictly literary tastes of the people took a theological turn and the Bible became the theme of every aspirant to authorship. As no system had yet been advanced by the Rationalists, there was wide range for doctrinal and exegetical discussion. The devoted Pietists, who were now in the background, looked on in amazement as they trembled for the pillars of faith. They knew not what to do. Many of their number had proved themselves fanatics and brought odium upon the revered names of Spener and Francke. Their enemies were traveling in foreign lands, ransacking the libraries of other tongues to bring home the poisonous seeds of doubt. At home, the University was the training school of ungoverned criticism. History, science, literature, and philology were only prized according to the measure of strength they possessed to combat the great claims of the orthodox church. Besides, the Rationalists seemed to be impartial inquirers. They set themselves to understand the Scriptural lands and languages, while their progress in recent Biblical literature gained for them the respect of many who, though less learned, were more evangelical. The masses have always paid homage to learning, and in this case, it was the attainments of the Illuminists which gave them a standing denied to the friends of the Bible.

The times were all astir with the evidences of mental progression. There was now a resurrection of European activity. Look whither you will, there was nowhere either the spirit of sleep or of sloth. The science of government, the beauties of æsthetic culture, the discoveries of the material world, and the long-sealed mysteries of philology, were each the centre of a host of admirers and votaries. As in the fourteenth and fifteenth centuries Europe arose from the torpidity of the Middle Ages, so did the eighteenth century witness a new revival from the darkness and sluggishness of Continental Protestantism. There appeared to be a universal repudiation of old methods, and a new civilization was now the aim of every class of literary adventurers. Semler had struck the key-note of human pride. He had so flattered his race by saying that the Bible was not so sacred as to be exempt from criticism, that his contemporaries would not willingly let his words fall to the ground. The temptation was too strong to be resisted, and soon the Scriptures became a carcass around which the vultures of Germany gathered to satisfy the cravings of their wanton hunger. We do not say that the destructionists desired to injure the faith of the people, or to cast odium upon the pages that Luther and Melanchthon had unfolded to the German heart. But believing as they did that the popular respect for the Bible was sheer Bibliolatry, and that therefore the dignity of reason was compromised, they bestirred themselves to show every weak point in the faith of the church. They hastened to expose the defects of the Scriptures with as much frankness as they would brand a sentence in Cicero or Seneca to be the interpolation of an impostor.

In no nation has theology, as a science, absorbed more literary talent and labor than in Germany. In America and Great Britain the theologian is the patron of his own department of thought. But in Germany, poets, romancists, and scientific men write almost as many works connected with religious questions as on topics within their own chosen vocation. The Teuton considers himself a born theologian. So it was after the announcement of the destructive theories of Semler. All classes of thinkers invited themselves to discuss the Scriptures and their claims with as much freedom as if God had told them it was the true aim of their life.

What was the consequence? Semler, having left so much room for doubt, and having rather indicated a direction than supplied a plan, a great number of men adopted the accommodation-theory and each one built his own edifice upon it. But the conclusions arrived at by them were very unlike, and generally incongruous. And such a result was very natural; for, all claiming the unrestricted use of reason, the issue of their thinking was the work of the individual mind. No two intellects are perfectly similar. Set a number of men to write upon a given subject and they will employ a different style, give expression to diverse thoughts, and perhaps reach antipodal conclusions. So when these writers against inspiration plied the pen, and burdened the press with their prolix effusions, there was no harmony in their thoughts. In one opinion they were firmly united, that the Bible is a human book. But how much of it was authentic; what was history and what myth; what poetry and what incident; these and a thousand kindred points divided the Rationalists into almost as many classes as there were individuals.

There were two principal tendencies which gave a permanence and efficiency to Rationalism quite beyond the expectation of its most sanguine friends and admirers. One was literary, and inaugurated by Lessing; the other purely philosophical, and conducted by Kant.

The literary despotism at Berlin was one of the most remarkable in the annals of periodical literature. We refer to the Universal German Library, under the control of Nicolai. Its avowed aim was to laud every Rationalistic book to the skies, but to reproach every evangelical publication as unworthy the support, or even the notice, of rational beings. Its appliances for gaining knowledge were extensive, and it commanded a survey of the literature of England, Holland, France, and Italy. Whatever appeared in these lands received its immediate attention, and was reproached or magnified according to its relations to the skeptical creed of Nicolai and his co-laborers. Commencing in 1765, it ran a career of power and prosperity such as but few serials have ever enjoyed. It terminated its existence in 1792, having inflicted incalculable evil upon the popular estimate of the vital doctrines of Christianity. Being the great organ of the Rationalists, it sat in judgment upon the sublime truths of our holy faith. With all the rage of an infuriated lion it pounced upon every literary production or practical movement that had a tendency to restore the old landmarks. Its influence was felt throughout Germany and the Continent. Every university and gymnasium listened to it as an oracle, while its power was felt even in the pot-houses and humblest cottages. Berlin was completely under its sway, and Berliner was a synonym of Rationalist. Oetinger wrote a curious passage in a volume of sermons, published in 1777, in which he descants On those things of which the people of Berlin know nothing: "They know nothing of the Lord of glory; they are sick of these shallow-pated Liebnitzians; they wish to know nothing of the promises of God; they have nothing to do with the salutations of the seven spirits; they form a mechanical divinity after their own notion. The Berliners know nothing of man so far as he is a subject of divine grace; nothing of angels or devils, nothing of what sin is, nothing of eating and drinking the flesh and blood of Christ, and still less of the communion of saints, and that the spirit can be communicated by the laying on of hands. They know nothing of the truth that baptism and the Lord's Supper are agents for a spiritual union with Christ; they know nothing of heaven and hell; nothing of the interval before the resurrection. Neither do they wish to know anything save what may harmonize with their own depraved views. But the time will come when Jesus will show them how they should have confessed him before the world." This was Berlin, and Berlin was Germany.

The position of Rationalism during the last quarter of the eighteenth century was surrounded with circumstances of the most conflicting nature. Had it been advocated by a few more such ribald characters as Bahrdt its career would soon have been terminated from the mere want of respectability. But had it assumed a more serious phase and become the protegé of such pious men as Semler was at heart, there would have been no limit to the damage it might inflict upon the cause of Protestantism. And there were indications favorable to either result. However, by some plan of fiendish malice, skepticism received all the support it could ask from the learned, the powerful, and the ambitious. Here and there around the horizon could be seen some rising literary star that, for the hour, excited universal attention. His labor was to impugn the contents of the Scriptures and insinuate against the moral purity of the writers themselves. Another candidate for theological glory appeared, and reproached the style of the inspired record. A third came vauntingly forward with his geographical discoveries and scientific data, and reared the accommodation-theory so many more stories higher than Semler had left it that it almost threatened to fall of its own weight. Strange that the poetic Muse should lend her inspiration to such unholy purposes; but in the poetry of that day there was but little of the Christian element, and he need not be greatly skilled in classic verse who concludes that the loftiest poetry of Rationalism was as thoroughly heathen as the dramas of Euripides or Plautus.