RELIGIOUS ENCYCLOPEDIA
Harmony of the Gospels Harms
(Wratislaw, 1847); Teschendorf, Synopsis evangelica (Leipsic, 1851, 7th ed., 1898).
A step in advance was made by W. G. Rushbrooke
in Synopticon. An Exposition of the Common
Matter of the Synoptic Gospels (London,
3. Rush- 1880-82). In order to facilitate the brooke criticism and analysis of the Synoptic
and Later Gospels, he presents the common Harmonists, material of the three Synoptists in three columns and distinguishes by types and colored print (1) the material common to all three Evangelists; (2) the parts which each of them has in common with another; (3) the text peculiar to each one. Where John or Paul offer real parallels to the synoptical tradition, their material is also given. The text of Mark is used as the basis without deviation from its order. Since in this way the material common only to Matthew and Luke and the singular tradition of the first and third Synoptists are left out of consideration, there are added three appendixes: (1) the double tradition of Matthew and Luke; (2) the single tradition of Matthew; (3) the single tradition of Luke. This arrangement brings out (1) Mark as the source of historical tradition; (2) the fact of a second body of tradition, the collection of sayings. Moreover, material peculiar to Matthew and Luke becomes more prominent, and the points of agreement and discrepancy of the traditional synoptic text is well presented to the eye by differences in print. A second English work by A. Wright, A Synopsis of the Gospels in Greek (London, 1896, enlarged ed., 1903), combines with the representation of the material discussions of the sources. Rushbrooke 's method was followed by R. Heineke, Synopse der drei ersten kanonischen Evangelien (3 parts, Giessen, 1898). Other works of the same kind are A. Huck, Synopse der drei ersten Evangelien (Freiburg, 1892, 3d ed., Tubingen, 1906), and K. Veit, Die synoptischen Parallelen (Giitersloh, 1897). A harmony, to satisfy modern scientific needs, should present the entire material of the Synoptics in an arrangement like that of Rushbrooke or Heineke, and should include full critical apparatus.
(P. Feine.)
Besides the works mentioned in the text, a number of others modeled on the same general principles have by their usefulness merited mention here. Such are: J. Macknight, A Harmony of the Four Gospels , , with a Paraphrase and Notes, 2 vols., London, 1756, and often; W. Newcome, An Harmony of the Gospels, 2 parts, Dublin, 1778 (in Greek, includes many of Wetstein's variant readings); M. Rodiger, Synopsis evangeliorum Matthcei, Marci et Lucas cum Joannis pericopis parallelis, Halle, 1829; E. Greswell, Harmonia evangelica, sive quatuor evangelia Grozca, Oxford, 1830, and often; E. Robinson, Harmony of the Gospels in Greek with the Various Readings of Knapp, Andover, 1834, on the basis of Hahn's text, Boston, 1845, and often (after Clericus and Newcome); idem, Harmony of the Gospels in English, new ed., ib. 1889; I. Da Costa, The Four Witnesses, Being a Harmony of the Gospels on a New Principle, London, 1851 ; J. Strong, New Harmony and Exposition of the Gospels a Parallel and Combined Arrangement, according to the Authorized Translation, New York, 1852; idem, Harmony of the Gospels, in Greek, of the Received Text, ib. 1854; W Stroud, A New Greek Harmony of the Four Gospels, Comprising a Synopsis and a Diatessaron, together with an Introductory Treatise, Tables and Indexes and Diagrams, London, 1853; F. Gardiner, Harmony of the Four Gospels in Greek according to the Text of Tischendorf, Andover, 1871, 1876; idem, Harmony of the Four Gospels in English, idem, 1871;
G. Clark, New Harmony of the Four Gospels in English, New York, 1870, new ed., Philadelphia, 1892; J. A. Broadus, Harmony of the Gospels in The Revised Version, New York, 1893; W. A. Stevens and E. D. Burton, Harmony of the Gospels in the Version of 1881, Boston, 1894, new ed
1904.
Bibliography: E. Greswell, Dissertations upon the Principles and Arrangement of an Harmony of the Gospels, 4 vols., Oxford, 1837; T. Zahn, Forschungen zur Geschichte des neutestamentlichen Kanons, vols, i.-iv., Erlangen, 1881-91; idem, Geschichte des neutestamentlichen Kanons, 2 vols., Leipsic, 1890-92; J. W. Burgon, Last Twelve Verses of S. Mark, pp. 126-131, 295-312, London, 1871; G. Phillips, Doctrine of Addai, London, 1876; F. Baethgen, Evangelienfragmente, pp. 62 sqq., Berlin, 1886; E. Sievers, Tatian, Paderborn, 1892; J. H. Hill, Dissertation on the Commentary of Ephraem the Syrian, Edinburgh, 1896; C. Holzhey, Neuentdeckte Syrus Sinaiticus, pp. 42 sqq., Munich, 1896; J. A. Schmeller, Ammonii har-
monia Evangeliorum, Vienna, 1841; G. J. Meijer, Het Leven van Jesus, Groningen, 1838 (cf. A. Robinson, in Academy, Mar. 24, 1894); J. Gildemeister, De evangeliis in Arabicum de simplici Syriaco translatis, p. 35, Bonn, 1865; Magister de Hussinetz (John Huss), Historia gestorum Christi, ed. Landstroem, Upsala, 1898; C. A. Briggs, New Light on the Life of Jesus, New York, 1904 (discusses the principles of a harmony). A full bibliography on the Diatessaron of Tatian will be found under Tatian. The separate works on the subject usually discuss the principles upon which a harmony is to be constructed, and the same is often done in works on the life of Christ.
HARMONY SOCIETY. See Communism, II., 6.
HARMS, CLAUS: German Lutheran; b. at Fahrstedt, near Marne (50 m. n.w. of Hamburg), South Ditmarsh (Sleswick-Holstein), May 25, 1778; d. at Kiel Feb. 1, 1855. He received merely the rudiments of an education in the village school and from the village pastor, and
Student worked in his father's mill till he was Life. nineteen. Then, coming into possession of a little property by his father's death, he entered the gymnasium of Meldorf, and by extraordinary industry finished the course in two years. In 1799 he went to the University of Kiel to study theology. This university was dominated at that time by rationalism, but Harms, studying the writings of Kant and reading Schleiermacher, suddenly felt that all rationalism and human science could not help him, that his salvation must be sought elsewhere; the study of Holy Scripture brought about his complete conversion. In 1802 he finished his theological studies and became private tutor in Probsteierhagen in Holstein.
In 1806 the congregation of Lunden, in the district of North Ditmarsh, chose him deacon. He devoted himself with great energy to Pastor and the art of preaching, and extended his
Preacher, care for his parishioners to all their spiritual and secular affairs. His sermons became very popular, even outside of his parish; and he was at times so fearless in denunciations of existing shortcomings of the government that he was called to account. In 1816 he was appointed archdeacon of St. Nicolai in Kiel, where he was equally popular. Since, however, he became more and more convinced that his time had declined from the faith of the Reformation, and thus from the source of salvation, he considered the year 1817, the three hundredth anniversary of the Reformation, as an opportune time to speak his
Harms Harnack