THE NEW SCHAFF-HERZOG
mical order is such as to guarantee the realization of man s highest personality, seeing that, whereas man is continuously threatened by this order, he has actually emerged from it. Thus he espoused an anthropocentric-teleological, or ethical, idealism, under which religion was characterized as a matter of the heart, not positively demonstrable in a logical sense, but still defensible, and quite as indestructible as science in its particular domain. Thanks to this idealism, the path of religious philosophic thought in modern theological Holland, that lay partly circumscribed by the intellectualism of J. H. Scholten (q.v.), partly by the empiricism of C. W. Opzoomer (q.v.), was cleared for more diversified and more fruitful studies.
Hoekstra's important advances in his critical and Christological views, together with his constant veneration of Christianity as the most perfect form of the religious consciousness, may distinctly be seen from a comparison of his earlier writings De Weg der Wetensehap op godgeleerd en wijsgeerig gebied (1857) and De Zondeloosheid van Jezus (1862), with his later Wijsgeerige godsdienstleer (2 vols., 1894) and Christelijke geloopleer (2 vols., 1898).
Hoekstra likewise wrote a work on doctrinal ethics (3 vols., 1894) and a history of ethics (2 vols., 1896). If in De Ontwikkeling van de Zedelijke idee (1862) he conceded an independent origin of morality, it nevertheless appears from his treatises on the relation between religion and morality, utilitarian morality (cf. ThT, ii. 117 sqq., and 390 sqq.), and his exposition of the consciousness of duty in Gronslag van het besef van onvoorwaar deli j ken plicht (1873), as also from his vindication of indeterminism in Vrijheid in verband met zelfbewustheid, zedelijkheid enZonde (185S), that his main object was to maintain that the moral consciousness, on its potential side, has likewise its roots in a metaphysical principle, in the ideal nature of spiritual personality, in which case it can but serve to confirm the belief in the reality of a supersensuous cosmic order.
I. Molenaar.
Bibliography: C. Busken Huet, in Gids, 1858, pp. 622 sqq.; A. Pierson. in Gifts, 1858, pp. 493 sqq.; J. H. Scholten, De vrije wil, Leyden, 1859; A. M. Cramer, Beginselen en leer der oude Doopsgesinden in Godgeleerde Bijdragen, 1864; L. W. E. Rauwenhoff, in ThT, ii. 257; idem in WijsbegeeHe van den Godsdienst, vol. i., chap. 2b and § 1, Leyden, 1887; L .H. Slotemaker, in ThT, xv. 265 sqq.; T. Molenaar, Mannen en Vrouewn van beteekenis, 1897, part 8; S. Cramer, in ThT, xxxii. 448 sqq.; idem, in Doopsgerinde Bijdragen, 1898, pp. 150 sqq.
HOELEMANN, hu'Te-man, HERMANN GUSTAV:
Professor at Leipsic; b. at Baude (near Grossenhain, 19 m. n.n.w. of Dresden), Saxony, Aug. 8, 1809; d. at Leipsic Sept. 28, 1886. He studied at the Royal School at Neissen and, from 1829, at Leipsic, where, in 18.32, he became privat-docent in the philosophic faculty. Before long, however, he turned wholly to theology, and in the winter of 1834-35 he delivered his lectures on the Epistle to the Philippians, later printed as a commentary (Leipsic, 1839). After teaching for ten years in the gymnasium at Zwickau, he returned to Leipsic, where, from 1861, he ranked as honorary ordinary professor. His lectures, generally delivered in Latin, treated various writings of the Old and New Testa-
ment. He also directed a Hebrew society, which he subsequently affiliated with the Societas exegetica Lipsiensis. The most important of his writings not already mentioned were the Bibelstudien (4 series Leipsic, 1859-75). In all his writings and lectures he adhered firmly to the older dogmatic concept of inspiration. Theodor Ficker.
Bibliography: Allgemeine lutherische Kirchenzeitung, 1886 no. 46; Sachsisches Kirchen- und Schulblatt, 1886, no. 46
HOENNICKE, hun'ni'ke, GUSTAV: German Protestant; b. at Heiligenstadt (48 m. n.w. of Erfurt) Sept. 11, 1871. He was educated at the universities of Tubingen, Halle (Ph.D., 1897), and Berlin (lie. theol., 1900), and since 1901 has been privat-docent for New Testament exegesis at the latter university. Theologically he is a pupil of Bernhard Weiss. He has written Studien zur aUprotestantischen Ethik (Berlin, 1902) and Chronologie des Lebens des Apostels Paulus (Leipsic, 1903).
HOFACKER, LUDWIG and WILHELM: Two
brothers, both popular and influential preachers of Wurttemberg. The elder, Ludwig, was born at Wildbad (29 m. w. of Stuttgart) Apr. 15, 1798; d. at Rielingshausen, near Marbach (12 m. n.n.e. of Stuttgart), Nov. 18, 1828. He studied at the seminaries of Schonthal and Maulbronn, and in 1816 at the seminary in Tubingen. Here, in his eighteenth year, he experienced a sudden conversion. He became vicar in Plieningen and Stuttgart, and in 1826 preacher at Rielingshausen.
His younger brother, Wilhelm, was born at Gartringen (21 m. s.w. of Stuttgart) Feb. 16, 1805; d. in Stuttgart Aug. 10, 1848. He was educated at Stuttgart and (1823-28) the University of Tubingen. He was more versatile than his brother, and his open mind enabled him to appreciate various theological tendencies. After his examination he became for eight months the substitute of his brother, who had fallen ill, and after his death was regular pastor for the same length of time. In 1830 he became repetent at Tubingen, in 1833 dean at Waiblingen, and in 1835 dean at St. Leonard's in Stuttgart, where he developed a far-reaching activity in church and school affairs. He was broader than his brother, but less powerful. Ludwig's sermons bear the stamp of his personal experiences and convictions. They are powerful and original, but the range of thought is narrow. Everything centers in sin and grace. His strength is in depicting the corruption of sin and preaching repentance. He does not argue or reason, but addresses himself immediately to the conscience and feeling; he is intent upon immediate conversion. His sermons lack all exegesis; whenever the text fits into his one and only theme of sin and grace he uses it, but otherwise it is for him only a means to an end. Wilhelm Hofacker's sermons are also based upon the experience of grace, but they show the repose and harmony of a more steady Christian development, united with a more rounded education. But Wilhelm, no less than his brother, emphasizes the doctrine of atonement. The grace of the Savior of sinners is his one and allabsorbing theme; he is also intent upon awakening and converting, but conversion is for him a gradual process. He does not penetrate the innermost heart