obtained in relation to this word. Those have been called Rationalists who, rejecting all extraordinary revelation, desired only a religion of pure reason, (Vernuft-Religion,) as well as those who wished to explain everything in the Holy Scriptures in a natural way, and to discover in them. everywhere only the doctrines of reason. Both of these modes of thinking, often designated by their opposers by the name of Naturalism, and in more recent times vulgar Rationalism, are to be considered as in general obsolete.

Those, on the contrary, are by the so called orthodox or zealots for the system of the creed, at present denominated Rationalists, who maintain that the Holy Scriptures are to be interpreted, not according to dogmatic rules, but according to the universally valid laws of reason, i. e. rationaliter, (rationally,) and that many a dogma of the church rests on a false hypothesis, and who still acknowledge Christianity to be a system of divine revelation.

Since your definition of Universalists is not altogether perspicuous, I am unable to designate particularly the works in our literature which may have been written in a manner corresponding to their modes of thinking. The two following will, however, in any case be interesting to you: Eberhard's New Apology of Socrates, or an Inquiry into the Doctrine of the Happiness of the Heathen; 2 vols. ed. 3; Berlin, 1788: and Ammon's Progress of Christianity to a Universal Religion; 3 vols. ed. 2; Leipsig, 1836.1

Among the theologians now living who contribute in various ways to Rationalism, the following are distinguished Baumgarten-Crusius, at Jena; Bretschneider, at Gotha; Gesenius and his school, at Halle; Gieseler, at Gottingen; Justi, at Marburg; David Schultz, at Breslau; Roehr, at Weimar; Winer, at Leipsig; Wegscheider, at Halle; and De Wette, at Basle; the latter, however, only in his exegetical and critical writings. In the Universities of Koenigsberg, Breslau, Leipsig, Jena, and Giesen, Rationalism is generally predominant. In Halle and Heidleberg, where this was also the case, everything has

' Eberhard, neue Apologie des Socrates, oder Untersuchung der Lehre von der Seligkeit der Heiden. 2 voll. ed. 3. Berlin, 1788.

Von Ammon, die Fortbildung des Christenthums zur Welt-Religion, 3 voll. ed. 2. Leipsig, 1836.

been attempted to deprive it of its influence. In Berlin, a certain modern orthodoxy and Hegelianism are engaged in mutually jeering each other.

I enclose a catalogue of the theological works which appeared in Germany in 1836, and have indicated by a mark in the margin those that are rationalist. I send you, besides, the first six sheets of a work, 2 in the publication of which I am engaged. Had it not been for my numerous avocations, it would have been already completed. Should these sheets sufficiently disclose the direction of my own mind, and excite in you a desire for the continuation, it shall follow.

Be that as it may, however, it will in any case afford me pleasure to assist, by word and by deed, those on the other side of the ocean, who, like ourselves, are struggling to comprehend fully the spirit which is exerting its influence in Christianity, and I shall be ready and happy to render any service in my power.

May the attainment of our high aim, a genuine Christian operation and influence, which is possible only by mutual purity of effort and true charity, unite us on this and that side of the Atlantic; and may our efforts be blessed! With this expression of my sincere wishes, and with assurances of my respect,

I am yours, &c.

K. A. CREDner.

REMARKS. I may be permitted, in this connection, to say that the doctrine of endless misery, which is so popular in this country, seems not to be in equal favor in Germany. From the letter above, it appears that the whole Rationalist party agree with us in rejecting that dogma,

2 This work is entitled, "Das Neue Testament, nach seinem Zweck, Ursprung und Inhalt. Für denkende Bibel-freunde." [The New Testament, according to its Design, Origin, and Contents. For thinking friends of the Bible.]

The subjects treated of in the ninety-six pages which I have received are "Christianity and Christian Faith; the Doctrine of Jesus; the Gospel; the Twelve Apostles; the Apostle Paul; the Jewish Sects; the Writings of the Apostles; the New Testament; the Canon." These articles are well written; but, as I may offer a translation of some of them to the readers of the Expositor, I shall withhold any expression of opinion upon their theologi

cal merits.

T. J. S.

and in entertaining the belief of the final holiness and happiness of all men. According to the testimony of Prof. Tholuck, as well as of our own countrymen, Dwight and Sears, a very respectable if not a very large portion of the so called evangelical party in Germany adopt the same views. Indeed, we have reason to think that the school which maintains the absolute eternity of punishment is by no means large, nor remarkable for its learning or piety.

I am particularly gratified with the account which Dr. Credner gives of the existing character of Rationalism in Germany. The infidelity and semi-infidelity which have been heretofore designated by this name, it appears, are already become, or are rapidly becoming, obsolete. Those who are now called Rationalists occupy, I cannot but think, the true Christian ground. Without calling in question or putting to hazard the religion of Jesus Christ as a divine revelation, they "maintain that the Holy Scriptures are to be interpreted, not according to dogmatic rules, but according to the universally valid laws of reason; that is, rationally." On what other principle can the Scriptures be safely interpreted? Revelation was made to MAN as a rational being, and is therefore to be considered as a communication from God to man's intellectual and moral powers. What God has revealed, or whether he has made any revelation at all, it is impossible for us to know, without the exercise of our reasoning faculties. And perhaps there is no volume in the world which, in its study, demands their exercise so constantly.

But, while the German Rationalists contend that the Scriptures must be interpreted rationally, they do by no means predicate the truth of Christianity on its conformity to reason. Christianity is to be received because Jesus is the Christ, the Son of the living God; and the faith in him as such, while it constitutes the badge of the Christian, implies in itself the fact, that what he taught is the highest and most perfect revelation. Dr. Credner, in the sheets of his forthcoming work, which he sent me, expressly asserts that he who acknowledges that the doctrines and commandments of Christianity are valid and true only because they are conformable to reason, has no claim to the name of Christian; he is destitute of faith in

the divine mission of Jesus Christ. The Christian, on the contrary, honors Jesus as the divine Teacher, i. e. the Teacher sent from God; and the declaration of our Lord himself—" My doctrine is not mine, but his that sent me” -strikes its roots deep into his believing heart. In short, Dr. Credner shows, with great clearness and force, that he who adopts Christianity simply because it is conformable to reason, must, to be consistent, embody whatever truth is thus conformable to reason with Christianity. Endless doubt and contradiction and error would of course be the result; and the power of faith, and the joy of faith, the certainty, the confidence and peace, which now belong to the Christian, would be gone forever.

So far as I am enabled to judge, there is little in the opinions of Prof. Credner which should be regarded as objectionable. The German mind is quite unlike the English, and much freer. It is more speculative in its character, and therefore is prone to take wider, and higher, and more devious flights. But the effervescence, which has been going on for the last half century in Germany, is obviously working off, and sounder and more matter-offact views are clearly gaining ground. Still, Germany is not to take up again all the doctrines which she formerly contended for. New views and better views will assume the place of exploded dogmas; and, after a season of excitement and speculative extravagance, of mingled skepticism and infidelity, we doubt not she will come out, like gold purified in the fire, the brighter and the better for the process. The grounds of faith will be better understood, the principles of criticism and interpretation more clearly defined, the word of God more studied, appreciated, and loved, and truth itself, in its highest scriptural manifestations, more fully comprehended and boldly and effectively proclaimed.

I trust the correspondence now opened with Germany will prove mutually interesting; while, on our part at least, it can hardly fail of being highly profitable.

T. J. S.

ART. XX.

Dr. Olshausen's Views on the Eternity of Punishment.

Biblischer Commentar über sammtliche Schriften des Neuen Testaments zunächst für Prediger und Studirende. Von Dr. Hermann Olshausen, Professor der Theologie an der Universität zu Königsberg, u. s. w.

In the present state of religious opinions and controversy in this country, it cannot but be interesting, and may, perhaps, be profitable, to know how the great topics of discussion among us are viewed by the ablest and most judicious theologians of Germany. This is not the place, nor is it now necessary, to canvass their claims to the superiority which is universally conceded to them in almost every walk of sacred literature. It is well known that, for the last half century or more, every branch of study having any bearing, direct or indirect, upon the exposition of the Holy Scriptures, has been prosecuted there with a zeal and perseverance peculiar to that literary people; so that Germany may well be called, above all others, the land of sacred philology, criticism, and exegesis. Nor have its influence and example been lost upon other countries. Theological science has received a new impulse in Great Britain from this quarter; and, in our own country, the direction of the whole system of the so called new school orthodoxy may be traced, in no small degree, to the same source. Other causes, and among them many powerful ones, nearer home, have, no doubt, contributed their share in producing the revolution which is going on in the religious world around us. But to Germany will undoubtedly belong the honor of exerting a meliorating and beneficent influence over circles whose pride of learning, or self-complacent orthodoxy, forbade them to be affected by any humbler, and especially by any domestic, power.

With respect to the actual progress which the Germans have made in the pathway of improvement in the system of Christian faith, there must, of course, be great diversity of opinion; for here men's prejudices, as well as their better convictions, are directly appealed to, and can hardly