RELIGIOUS ENCYCLOPEDIA
Gratian Graul
getic and exegetic, the former being both the more numerous and the more important. Here belongs his Semiten und Indogermanen, eine Apologie des Christentums vom Standpunkte der V olkerpsychologie (Stuttgart, 1864), in which he assailed Renan's view that the Semites were an inferior race, and emphasized the Biblical presentation of the monotheism of the Semitic stock. This work was, in a certain sense, continued and supplemented in his Urspriinge und Ziele unserer Kulturentwicklung (Giitersloh, 1875; Eng. transl., by Sir M. Williams under the title of Goal of the Human Race, London, 1892),which emphasized the importance of the Hamites as a leading factor in the ancient culture-history of mankind, while at the same time the "Hamitization of Rome and the Roman spirit " at the end of the republic and during the empire was emphasized as a warning precedent for certain tendencies of modern times. He likewise wrote numerous minor apologetic essays, chiefly in the Beweis des Glaubens, of which he became associate editor at its establishment in 1865. Among these essays special mention may be made of his Ueber den Glauben als die hochste Vernunft (1865); Der Glaube als die wahre Lebensphilosophie (1881 ) ; Das Geheimnis der Judenfrage (1881); Ueber J. G. Hamanns Stellung zu Religion und Christentum (1888); and Einern unbekannten Gott (1889). Many of his later essays express considerable bitterness against modern theology, especially of Ritschl's school.
Grau's first exegetical work was his Zur Einfuhrung in das Schrifttum des Neuen Testaments (Stuttgart, 1868), which was fully developed in his Entwickelungsgeschichte des neutestamentlichen Schrifttums (2 vols., 1871). These were followed by his Biblische Theologie des Neuen Testaments (Nordlingen, 1883; 3d ed., 1889) and Das Selbstbewusstsein Jesu (1887). During the final years of his life Grau began a more comprehensive work on the theology of the Old Testament, but only a fragment appeared after his death under the title of Das Volk Gottes und sein Gesetz (Giitersloh, 1894). He likewise wrote several briefer monographs on Old Testament themes, and prepared two works for a more general circle of readers. In collaboration with other scholars, he edited a New Testament Bibelwerk fur die Gemeinde (2 vols., Bielefeld, 1887- 1880; 2d ed., 1889-90), to which he himself contributed the exegesis of Matthew, John, the two Epistles to the Corinthians, and Revelation. Two years before his death appeared Luthers Katechismus erkldrt aus biblischer Theologie (Giitersloh, 1891).
(O. ZoCKLERf.) Bibliography: C. W. von Kugelgen, Rudolf Grau, ein akademischer Zeuge der lutherischen Kirche, Munich, 1894; O. Zockler, in Beweis des Glaubens, 1893, pp. 357-370.
GRAUL, KARL: German Lutheran missionary; b. at Worlitz (9 m. e. of Dessau) Feb. 6, 1814; d. at Erlangen Nov. 10, 1864. In 1836 he entered the University of Leipsic, and after the completion of his theological studies spent two years in Italy as a private tutor. Returning to Germany he became a teacher at Dessau and published Hammerschlage in Dreizeilern (Leipsic, 1843) against the lax tendency of the times. Meanwhile the missionary committee at Dresden called him as their director in
1842. Graul entered his new position in 1844, at the time when the question of creeds in missionary work was being agitated. He labored in the spirit of his predecessor Wermelskirch, looking upon the missionary society as a distinctive outgrowth of the Lutheran Church and its creed, in opposition to the ideas of the missionary institute at Basel; and the Dresden society soon became the bond of union between most of the Lutheran Churches, not only of Germany, but also of foreign countries. At the same time Graul developed an important literary activity. It was his idea from the beginning to bring missions into close touch with scientific theology by eradicating the prejudice between missionaries and theologians, and thus both to assign to missionary work its important place in the sphere of the theological science, and to lay a solid foundation for it. He accordingly required of missionaries a thorough education in scientific theology, and to attain this he removed the institute from Dresden to Leipsic, the seat of the university (1848). It was an early desire of Graul to be personally acquainted with the mission fields of India, and in 1849 he undertook a journey thither, returning in 1853 with a thorough knowledge of the country and of the Tamil language and literature. Henceforth the main efforts of his life were directed toward a thorough instruction of his pupils in Tamil. For this purpose he had collected in India a large Tamil library, and the principal literary work of his life was the Bibliotheca tamulica (3 vols., Leipsic, 1854- 1856).
Graul desired to Christianize the Tamil people as a whole, rather than to convert individuals. He accordingly advocated a considerate treatment of the distinctions of caste among the Hindus, distinguishing a civil and a religious aspect of caste. The question engendered many controversies, most of the other missionary societies in India, especially the English, holding different views on the subject. Graul had occasion, while in India, to defend the principles of his society in an English polemical treatise. As the dispute was continued in Germany Graul thoroughly discussed the question in Die Stellung der evangelisch-lutherischen Mission in Leipzig zur ostindischen Kastenfrage (Leipsic, 1861). He admits that caste, although originally a distinction of purely national and social significance, shows in its present form a religious character, and that as such it is entirely contrary to the spirit of the Gospel. But, he continues, the practise of caste loses its force in native congregations of Christians because they all without distinction partake of the cup in the Lord's Supper, and the express doctrine of Holy Scripture concerning the common origin of human society deprives the institution of caste of its pagan basis. In 1860 Graul retired as director of the missionary institute of Leipsic, because of the continuance of violent attacks and for the sake of his health; and in 1861 he removed to Erlangen, intending to establish himself as teacher in the university; but death prevented the execution of his plan.
During his activity at Dresden he wrote Unterscheidungslehren der verschiedenen christlichen Bekenntnisse (Leipsic, 1845); Die evangelisch-lutheri-
Gravamina Greece