RELIGIOUS ENCYCLOPEDIA
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Fundamental Doctrines
The works of Funck areas follows: Chronologia ab urbe condita (2 vols., Konigsberg, 1545-52); expositions of Psalms xlvi. (1548), ciii. (1549), and ix. (1551); Auszug und kurzer Bericht von der Gerechtigkeit der Christen fur Gott (1552); Wahrhaftiger und griindlicher Bericht wie und was Gestalt die drgerliche Spaltung von der Gerechtigkeit des Glaubens sich anfanglich im Lande Preussen erhoben (1553); Der Patriarchen Lehre und Glauben (1554); Vier Predigten von der Bechtfertigung des Sunders durch den Glauben fur Gott. Item : Kurtze Bekenntnis (1563). Paul Tschackert.
Bibliography: K. A. Hase, Herzog Albrecht von Preussen und sein Hofprediger, Leipsic, 1789 (really a biography of Funck); P. Tschackert, Urkundenbuch zur Reformationsgeschichte des Herzogthurns Preussen, i.-iii., Leipsic, 1890 (contains essays on Funck's life up to 1551); idem, Ungedruckte Briefe zur allgemeinen Reformationsgeschichte, Gbttingen, 1894.
FUNCKE, OTTO: German Protestant; b. at Wiilfrath (6 m. w.n.w. of Elberfeld) Mar. 9, 1836. He studied in Halle, Tubingen, and Bonn, and held pastorates in his native town (1860-61), Elberfeld (1861-63), and Holche (1863-68). Since 1868 he has been pastor of the Friedenskirche, Bremen. Among his numerous writings, mention may be made of his Reisebilder und Heimatklange (3 series, Bremen, 1869-72); Die Schule des Lebens, oder christliche Lebensbilder im Lichte des Buches Jonas (1871; Eng. transl., School of Life, London, 1885); Christliche Fragezeichen (1873; Eng. transl., under the title Self Will and God's Will: or, How to Discern What is God's Will in the Perplexing Questions of Life, by E. Stirling, London, 1887); Verwandlungen, oder wie ein Sehender blind und ein Blinder sehend wird (1873); Tdgliche Andachten (1875); St. Paulus zu Wasser und zu Lande (1877); Freud, Leid, Arbeit im Ewigkeitslicht (1879); Seelenkampfe und Seelenfriede (sermons; 1881); Willst du gesund werden f Beitrdge zur christlichen Seelenpflege (1882); Englische Bilder in deutscher Beleuchtung (1883); Die Welt des Glaubens und die Alltagswelt, dargestellt nach den Fusstapfen Abrahams (1885; Eng. transl. by S. Taylor, The World of Faith and the Everyday World, Edinburgh, 1891); Wie der Hirsch schreiet (sermons; 1887); Brot und Schwert, ein Buch fur hungernde, zweifelnde und kampfende Herzen (1889); Der Wandel vor Gott, dargelegt nach den Fusstapfen des Patriarchen Joseph (1890); Neue Reisebilder und Heimatklange (1892); Jesus und die Menschen, oder angewandtes Christentum (1894); Wie man glucklich wird und glucklich maeht (1896; Eng. transl. by S. Taylor, How to Be Happy and Make Others Happy, London, 1896); Du und deine Seele (1896); Die Fussspuren des lebendigen Gottes in meinem Lebenswege (2 vols., Altenburg, 1898-1900); Ungeschminkte Wahrheiten yher christliches Leben (1902); and Reisegedanken und Gedankenreisen eines Emeritus (1905).
FUNDAMENTAL DOCTRINES OF CHRISTIANITY.
Fundamental and non-Fundamental Doctrines (§ 1).
The Fundamental Doctrines Defined Negatively (§ 2).
The Fundamental Doctrines Denned Positively (§ 3).
Late Schools and Theories (§ 4). The distinction between fundamental and nonfundamental doctrines of Christianity is useful, since, by emphasizing the great cardinal articles of the
Christian faith, it promotes the union of the various parts of the Christian Church and develops a spirit
of tolerance with regard to the articles
i. Funda- of lesser importance in which they dis-
mental and agree. The Roman Catholic Church
non-Funda- rejects the distinction (cf. KL, arti-
mental cle " Dogma," hi. 1879-86) on the
Doctrines, ground that it resolves doctrines
into essential or necessary, and unessential or incidental. Nevertheless the Church recognizes a distinction in the relative importance of its doctrines. Thomas Aquinas and the Council of Trent distinguish concerning the relative value of the sacraments, baptism and the Eucharist (the " crown of the sacraments ") being the " major sacraments." Although the distinction is not universally made by Protestant theologians, it early came into use. N. Hunnius was the first to use it in the Lutheran Church in his De fundamentali dissensu doctrinw Lutherance et Calvinianos (Wittenberg, 1626). He was followed by Quenstadt and others, and more recently by F. A. Philippi (Glaubenslehre, i. 73 sqq., Gtitersloh, 1854), who, starting from the atonement as the constitutive principle, defines as fundamental all articles which necessarily follow from it.
The distinction was urged by the younger Turretin (d. 1737), and in England by Chillingworth (d. 1644), Stillingfleet (d. 1699), Waterland (d. 1740), and others in the interest of ecclesiastical toleration; before this, Francis Bacon, in his Advancement of Learning, had insisted upon distinguishing between " points fundamental " and " points of further perfection." The Parliament of 1653 voted indulgence to all who professed the '' Fundamentals," and appointed a commission, consisting of Archbishop Ussher (who resigned, his place being filled by Baxter), Owen, Goodwin, and others, to define what the " Fundamentals " were. Baxter was for holding to the Lord's Prayer, the Creed, and the Ten Commandments. But the commission drew up sixteen articles which were presented to Parliament, and only missed ratification by its dissolution in 1653 (cf. Neal's History of the Puritans, ii., 143-144, New York, 1863). The varying importance of the doctrines of the Christian system and the growing tolerance of later times have produced the conviction that it is desirable to emphasize the more important articles. The Evangelical Alliance, on the assumption that agreement in fundamentals is a sufficient foundation for Catholic communion, has adopted a constitution of nine articles, which are regarded as essentials of Christian union (see Evangelical Alliance).
The distinction of fundamentals and non-fundamentals is based upon the valid assumption that some articles are of greater importance than others.
It is justified by the example of 2. The Fun- Paul in his teaching against the Judamental daizing tendencies of his time. The Doctrines following distinctions may be help- Defined ful in defining the term: Funda- Negatively. mental when applied to articles does
not imply that they are the only articles which it is expedient or desirable for a Church to teach, and the individual to believe.
Fundamental Doctrines Funsten