CHAPTER XV.
HOLLAND CONTINUED: THE NEW THEOLOGICAL SCHOOLS, AND THE GREAT CONTROVERSY NOW PENDING BETWEEN ORTHODOXY AND RATIONALISM.
The commencement of the new era in the religion and politics of Europe was the restoration of peace after the battle of Waterloo. Wherever the French bayonet had won territory to the sceptre of Napoleon, it opened a new and unobstructed sway for the propagation of the skepticism taught by the followers of Voltaire. But the same blow that repulsed the armies of France produced an equally disastrous effect upon her infidelity. A sincere desire began to animate many persons living in the subjugated countries that, with the restoration of their nationality, there should also be the return of the pure faith of their fathers.
Holland had passed through nineteen years of humiliating subjugation, and she did not possess religious vitality enough to take full advantage of the rare opportunity presented by the peace of 1814. The people turned from France to Germany, and thought they found relief in the Rationalism of Semler and Paulus.
Orthodoxy was inactive. The Mennonites had become so mystical that they rather aided than arrested the incoming error. All the Socinian elements gained strength. The discipline of the church was exercised with such laxity that immorality was unrebuked. The Constitution of 1816, by its reunion of church and state, threw a great weight in the balance with Rationalism. William of Orange wielded a power over the church which he dared not exercise upon any other corporation. The Synods and Classes were driven back to forms, and allowed almost no freedom. Then came the notorious Pastoral Declaration, established by the Synod of the Hague in 1816, which no longer required of candidates for the ministry an unqualified subscription to the ancient Confessions. Their adherence to them was to be "in so far as" these formularies of faith agree with the word of God, not "because" they thus agree. That little change—quatenus substituted for quia—cast off all restrictions from the future preaching of the Dutch clergy. The orthodox preachers became very indignant at the official measure, and a bitter theological controversy arose.
Previous to this outbreak, a rupture had occurred upon the introduction of the new hymns, ordered by the Synod of North Holland in 1796. When presented for approval in 1807, they were violently rejected by the orthodox, who held that the version of Psalms which they had been singing many years was all that was needed. Besides, there was a perceptible Rationalism in many of the new hymns. They were foreign to the Dutch heart. Such a one as
"Yonder will I praise the Friend,
Who here has shown me truth,"
was not likely to elicit a response from those who desired an improved religious spirit. To fill up the cup of their misfortunes, the use of the hymns was made obligatory. But they hoped that when the Prince of Orange came back, he would restore the venerated Psalms. Yet on his return he not only issued an official recognition of the new Hymn-Book, but expressed his warm approval of it. The congregation had no choice left but to refuse to sing altogether, or to use but one and the same hymn from one Sabbath to another.
The Revival and the Secession. There was an under-current of deep religious feeling among the masses which was unsupported by theological education. The lectures in the universities were similar to those delivered by the old school of German Supernaturalists. The prevalent orthodoxy was moderate and equivocal at best. Not much hope of awakening could be derived from it. The Bible was held to be the supreme authority; the historical character of its accounts was confessed; and the infallibility of its communications was maintained. Miracles, and prophetical and apostolical inspiration were accepted. But there was a neglect of the nature of this authority, together with a manifest indifference to the paramount value of all the great doctrinal possessions of the church. There was no scientific defense of the pillars of faith, and no attempt to discuss the true ground of miracles, and their inherent accordance with divine laws. Christian philosophy was totally ignored. Such natural theology as had been produced by the school of Leibnitz and Wolf, and more recently improved by the moral arguments of Kant, was the chief object of study, and had been made obligatory since the restoration of the Dutch universities in 1816. There was a general compromise between revelation and the old philosophy.[92] Supernaturalism was stagnant, and gave no promise of future progress.