Miiller, Adam Heinrich, a German statesman, noted for his efforts to give the secular laws a Christian basis, was born at Berlin June 30, 1779, and studied philosophj' at the University of Gottingen, where in 1800 he spoke publicly against the French Revolution. In his journeys in later years he came to Vienna, where he turned Roman Catholic, He returned to Berlin ; but not receiving an office there, he went again to Vien- na, and entered the state service of Austria. He was intrusted with political missions. He went to Paris with Metternich, was afterwards consul-general in Leip- sic, and was finally recalled to Vienna with the title of Counsellor of the Court. His favorite study being the fathers of the Church, he tried to give to all political and secular relations a Christian coloring. He died Jan. 17, 1829. His works are, Vorlesungen iiber die deutsche Liter atur und V/issenschaft (1807): — Von der Xothv:endiffleit einer theologischen Grundlaffe der Staats-
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wissenschafi und Staatswirthschaft (Leipsic, 1819): — Die Ekmente der Staatskunst (Berlin, \m^):—Ueber Friedrich II (Berlin, 1810):— i>'je Theorie der Stuats- haushaltumj (A'ienna, 1812): — Vermischte Schriften iiber S/ua/, I'hilogophie und Kunst (Vienna, 1812). See Hurst's Ilagenbacli, Ch.llist. iSfk and I9th Centuries, ii, 296, 324, 4 IH ; and the references in Wetzer und Welte, Kirchen-Lexikon, xii, 814, 815.
Miiller, Andreas, a German divine and Oriental scholar, t;rcatly distinguished for his labors in illustra- tion of the Chinese language, was a native of Poraera- nia, and was born in 1630. Hut little is known of his personal history. He assisted Walton in his Polyi/lot Bible and contributed to Castell's Lexicon. He also published a Treatise on Cathay; Japanese Alp/iabet; Chinese Busilicon, and other works. He died in 1694.
Miiller, Daniel, a German religious enthusiast of low origin and condition of life, was born in Nassau in 1716, the time of the Pietist movements, when various indications of an inward religious life made their ap- pearance in (iermanv, and many ojiposing circumstances excited a longing for a new development of t lie Church. At first he attached himself to the secondary effects of pietism, and busied himself with Jacob Bcihme and other IMystics. For a long time also he was engaged in historical studies, and his mysticism became connected with a historical scepticism. At this juncture also there was the commencement of a rationalistic reaction, espe- cially hastened on by the appearance of the Wolfenbiil- tel Fragments. But neither of the two parties — neither the Church nor the rationalistic — suited him. He wished to maintain the authority of the Bible against the new scepticism, and to insist on its inspiration in the most luiqualitied sense. But, on the other hand, he was not satisfied with orthodoxy ; he was led to a peculiar relig- ious idealism, by which he wished to establish a harmo- ny of all religions. An original revelation was at the basis of all of them, the symbols of which had been mis- luulerstood. Everything in the Old Testament and the New was to be understood symbolically ; it was the garb of God's inner revelation, and of the eternal revelation of the divine Logos. Everything historical, as such, is imtrue; it is only the clothing of ideal truth. In this view of the life of Christ, although jiroceeding on quite different principles, he was the forerunner of the modern mythic school, and combated the belief in the histori- cal miracles of Christ on grounds very similar to those brought forward bj-^ Strauss. If such miracles, lie says, as feeding the five thousand had actually happened, all the Jews would have received Christ, and would not have crucified him. Indeed, Miiller went so far as to give any religion the authority for man's ultimate conversion to the state of eternal bliss, and Adam and Christ were to him simply the same human formation of the all- pervading Deity, the same divinity pervading the sa- cred writings of all nations. Later in life jMiiller him- self daimcil to be an Elias, called to redeem the world from the yoke of the letter. He travelled through the whole northern part of Germany to announce that the external Ciiurch was about to be subvertcti; and al- though he died in 1782, under an impression that God had deceived him, he had yet made such an impression on his fellows that even now there are followers of his in Germany. They reject the historical Christ, look upon inlidels as their brethren, and are expecting Jliil- ler's return to set up a universal kingdom. See Keller. Daniel Jliiller, lieliyiose Srhirdrmer des Achtzthnteii Jahrh. (Leipsic, 1834); Ziifschr.Jur Jlistor. Theoloi/ie (1834); Neander'a Hist. Christian Dogmas, p. 634, 635; Hase, Ck. Hist. p. 508. (J. 11. W.)
Miiller, Friedrich Theodosius, a German the- ologian, born at lliuenaii, Si|it. l<t, 1716; was educated at tiie gymnasium at Zittau. and entered the University of Jena in 1735, where he studied theology, philosophy, and ancient languages. He was apjiointed in 1742 dea- con of the Stadt Kirche at Jena ; in 1745, assistant of
the philosophic faculty; in 1754, assessor of the consis- tory; in 1761, professor of theology; and in 1765, arch- deacon of the Stadt Kirche at Jena, where he died in 1766. He published in 1745 a new theory of the He- : brew accents, in Latin. His most important works are, Diss, de memoricB amplitudine et diversitate (Jena?, 1735, 4to) : — Diss. Specimen sapiential divince ex mglecta in Scriptura. S. methodo demonstrativa (ibid. 1739, 4to) : — I Diss. Particulas IlebrcBorum esse nomina (ibid. 1740, I 4to) : — Diss. Theoia accentuum apud Ilebrceos nova, I qui legati, vicarii et barones avpellari consueverunt (ibid. 1745, 4to) : — Progr. Anima hominis substantia in com- ]deta artptmentum pro resurrectione carnis expectanda (ibid. 1761, 4to).