Oberlin, Jeremiah James, an eminent Swiss educator, was an elder brother of the philanthropist Oberlin, and was born at Strasburg August 7, 1735. He was educated at the gymnasium of that town. He afterwards spent a few months at jMontbeliard for the purpose of learning the French language, and returned to Strasburg in 1750, where he prosecuted his univer- sity studies. He took the degree of doctor of philosophy in 1758, and afterwards paid considerable attention to the study of theology. In 1768 he was appointed a teacher in the gymnasium where he had been educated, and in 1763 was intrusted with the care of the lil^rary of the University of Strasburg, and obtained permission to give lectures on the Latin language. In 1770 he was appointed professor of rhetoric, and from that time was accustomed to give lectures on Greek and Roman ar- chiBology, ancient geography, etc. In 1778 he was ap- pointed extraordinary professor in the university, in 1782 ordinary professor of logic and metaphysics, and in 1787 director of the gymnasium. During the Revo-
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lution his life was in considerable clanger. lie was im- prisoned at the beginning of November, 1793, but ob- tained his liberty at the end of a few months, and again resumed liis lectures at Strasburg, continuing them till his death, whicli took place Oct. 10, 180G. Oberlin was an accurate and industrious scholar. He published good editions of several of the Latin classics, of which his Tacitus and Cnesar are considered the most valuable. He had also paid great attention to the study of the ancient French language, and travelled more than once through some of the provinces of France in order to be- come accpiainted with the different patois spoken in the country. He published several works on this subject. He was also the author of several otlier works, the prin- cipal of which are, Dissertutio Philolor/ica de Veterum Rita concUendi J\[ortuos (1757) : — Rituum Romanorum TahidcB in vsum A uditoi-um (1774 ; reprinted in 1784) : — Junf/eiidorum Mariiim Fluviorumque omnis cevi Moli- mina (1770-1775): — and Dissertations sur les Minne- siiiffers (tlie Troubadours of Alsace) (1782-1789). The life of Oberlin lias been written by Schweighiiuser in Latin, and by Winckler in the Ma'jus. Enri/ eloped. {1807). — Kmjlish Cyclop, s. v.
Oberlin Theology. An impression has very gen- erally |irevailed tliat the theological views inculcated at Oberlin College by the late liev. Charles G. Finney and his associates involve a considerable departure from the accepted orthodox faith ; and the term Oberlin Theol- ogy was for many years supposed to embrace very seri- ous errors, if not "damnable heresies." There has been, doubtless, much misapprehension on the subject; and while these teachers have held views of their own on some points of metaphysical or ethical theology, and even of practical religion, there has scarcely been such divergence from the accepted doctrines of the Church as to warrant the idea of a new theology.
1. The general type of doctrine inculcated has been the New-School Calvinism, of which the characteristic thought is that all responsible character pertains to the will in its vohmtary attitude and action, and that each moral agent determines for liimself, in the exercise of his own freedom, under tlie motives which gather about him, whatever is morally praiseworthy or blameworthy in his character and life; that sin is a voluntary failure to meet obligation, and that nothing else is sin; and that righteousness or holiness is a voluntary conforming to obligation, such as is always in the power of every moral agent. Anything desirable or undesirable in the nature or the thought or the feeling, which lies beyond the range of voluntary action, is not a matter of imme- diate obligation, and can be neither holiness nor sin. Hence neither sin nor holiness can be transmitted or in- lierited or imputed, in the sense of being reckoned to the account of one in whose will it has not originated. As punishment can be inflicted only as an expression of blameworthiness, no one can be liable to punishment for Adam's sin, because no one can be blameworthy for any sin but his own ; just as impossible is it that one should be forgiven any sin but his own.
The repentance required as a condition of salvation is the renunciation of sin, an obligation which presses upon every sinner, and which is always within his power. The power to sin involves the power to renounce it, and this voluntary renunciation of sin is the change required of every sinner in order to acceptance with (iod. The work of the Holy Spirit in the sinner's conversion is a moral work, accomplished by the presentation of motives which induce repentance ; and the subsequent work of sanctitication and preservation is essentially of the same nature — a work accomplished by the Spirit through the truth. The sovereignty of God works always in har- monj' with the freedom and responsibility of the crea- ture, so that one factor in man's salvation must alwavs be his own voluntary consent and co-operation. As the sin of one cannot be imputed to another, so neither can righteousness or merit. Hence the atonement cannot involve the transfer either of our guilt to Christ, or of
his righteousness or merit to us, but consists rather in sucli an exhibition, in the cross of Christ, of divine love and faithfulness, and of man's sin and ill-desert, as to make the remission of penalty safe and right in the case of the penitent sinner. These views, in general, char- acterize what has been called the Oberlin Theology.