But it was not by theological lectures or books that Hengstenberg achieved his greatest triumphs over Rationalism and Pantheism. Clearly perceiving the power of the periodical press, he commenced the publication of the Evangelical Church Gazette, which by its fearless spirit and marked talent, soon became the chief theological journal of Germany. Its aim was not only to overthrow skepticism but everything which ministered to its support. Its contributors have been among the leading men of the country, among whom we find such names as Otto von Gerlach, Professors Leo and Huber, and Doctors Göschel, Vilmar, Stahl, Tholuck and Lange. The Gazette has changed its tone according to the new demands of the times, but it has never abated its deadly antagonism to Rationalism. It has betrayed an increasing High Church tendency, especially since 1840. The editor, true to his earnest nature, believed that no moderate and conciliatory spirit was capable of successfully resisting the great enemies of the church. The relief which he relied upon was in fighting them with the heroic ardor of a crusader. Hence he claimed that an elevation of ecclesiastical power was necessary to meet the demand; and therefore he stands to-day as the High Church champion of Protestant Germany. For this course he has received quite as many maledictions as have been visited upon Pusey of England, but he is one of those men who care as little for the curses of foes as for the adulations of friends.
There have been other theological journals which have contributed greatly to the spread of vital Christianity in Germany.[81] They do not possess, on the one hand, the popular character of many of our religious papers, nor, on the other, do they deal so much in abstruse theological questions as to preclude them from large circles of readers. They possess popular adaptation without yielding to the demand for light religious reading. Many of their contributions having been written by far-sighted laymen, they have gained access to minds usually occupied in the absorbing interests of commercial and political life. The whole Protestant church owes a debt of profound gratitude to the men who commenced these enterprises and have zealously sustained them through the social changes which have convulsed Germany.
But in our estimate of renewed religious life we must not overlook the improved condition of the instruction now imparted in the gymnasia and universities.[82] Besides the names we have already mentioned there are professors and instructors of all grades who have drunk deeply of the spirit of the Gospel, and, having been taught and encouraged by such men as Hengstenberg and Tholuck, are now strengthening themselves for future victory. Young men have passed through their student life in Halle, Heidelberg, and Berlin, and are now scattered throughout the land, sowing the seeds of truth, and urging the people to espouse the good cause. Others are preparing to take their places when these are no more. The spirit of theological instruction has undergone such a thorough transformation that the old Rationalism which had so long prevailed is now taught by only a few gray-haired veterans, who, many years ago, listened to the lectures of Wegscheider and Gesenius. They are now bringing their days to a close in the midst of a narrow circle of auditors who hear from curiosity or indolence, and never expect to use their information to any future advantage. Devotional services are becoming more common among the students. The Scriptures are studied with a feeling of devout reverence, and are no longer subjected to that profane ridicule which has given an unenviable fame to many of the Rationalists.
Much of this improved evangelical spirit observable in the students of all the Protestant Universities,—for even Tübingen has been obliged to yield,—is due to the kindly intercourse between the professors and the students. In no country is education so much a matter of friendship as in Germany. The professors cultivate social and even intimate relations with the undergraduates, nor do they consider it beneath their dignity to invite them frequently to their homes, draw out their minds by discussing some important point, loan them books or periodicals, suggest subjects for essays or books, employ their service as amanuenses, and recommend them in due time for proper vacancies. Who would suspect that half-bent, sallow little man, wrapped up in his blue coat, and walking briskly a mile or two from Halle through the wintry storm, of being the patient and devout Tholuck? But he is not alone. Beside him is a youthful stripling who opens his heart to the professor, catches every word of response as if it were a priceless diamond, and treasures each utterance for future use. To-morrow, the same kindly teacher will be attended by one or two other young men, whom he is desirous to encourage, direct, and instruct.
Such intimacy does not lead to any disrespect toward the professors, but rather increases the reverence for their age and talents. The hours of profitable communion naturally become a fund of pleasant memories to the student in his subsequent life. Knowledge thus imparted is deeper-rooted than that conveyed in the lecture-room, and hence, in the literary and theological history of Protestant Germany, we find many illustrations of the consistent and steady prosecution, by a disciple, of a tendency or system which the master commenced but died too soon to finish. One of the prime agents in the rise of Pietism was Spener's child-like intimacy with young men. They imbibed his spirit and knowledge, and the fire burned after his departure.
As to the future, there is no room for discouragement. The leaven of faith has been penetrating the entire mass of German theology, and the prospect is to-day brighter than ever before. The bold and continued defense of Christianity, in all its vital relations, has accomplished great good during the entire interval between Schleiermacher's period of activity and the present time. The recuperation of German Protestantism from the polar frigidity of skepticism to the faith and spirit of the Gospel, is one of the most beautiful and forcible of all the illustrations of the indestructible and regenerating power of Christianity. The instruction imparted in the high-schools has long since lost its Rationalistic puerilities. The candidates for the pastoral office are not asked such questions as were propounded to their fathers and predecessors. Church history, written in clear and natural style, is no longer a collection of pointless anecdotes. Exegesis has ceased to be a word-play, and the companion of classical annotations. The sermons of the present ministry partake of Reinhard's earnestness and faith. Gallicisms and technical terminology are no longer proclaimed to the peasants, while the artisan is no more entertained with grandiloquent descriptions of the last night of Socrates, or with Ciceronian laudations of the Schoolmen.[83] The popular attendance at the public services is greatly on the increase, and the congregations are expressing in no doubtful terms their desire for the restoration of the thrilling evangelical hymns of other days.[84]
The masses, having tasted the word of God in its simplicity, will not be satisfied without deep draughts for many future years. The Protestant Church will yet be "fair as the moon, clear as the sun, and terrible as an army with banners." Then will Germany be what she was in the heroic age of the Reformation,—the instructor of the ignorant, the friend of the helpless, the dread of Romanism, and the mother of giants. The evil days are nearly numbered. "Good Friday is the precursor of a joyous Easter Morning."
FOOTNOTES:
[69] For accounts of the later theologians of Germany, consult Schaff, Germany: Its Universities, Theology and Religion. Phila., 1857. Also, Schwarz, Geschichte der Neuesten Theologie, Leipzig, Dritte Ausgabe, 1864.
[70] Doctrine of Person of Christ (Clark's Foreign Theological Library, VI-VIII).