THE NEW SCHAFF-HERZOG
tion of Christendom. Few will object if theology be defined as " science of Christianity." But it is perhaps more difficult than ever to answer the question, What is the essence of Christianity as religion? All theologians will so far agree in the designation of Christianity simply as religion. But the question immediately arises what religion is and what notes in particular characterize the Christian religion, both as piety and as content of the Church; it is debated in what degree the " experiences " of the individual or of the community come into consideration; whether the foundation of religion is reached by the simple observation of the " being " of religion or at the same time — if not instead of this — of the " obligation " in it; whether a determination of what is empirical in piety or of the self- judgment of the same according to a norm must take the lead. One may perhaps say that all are to be combined. With Schleiermacher (certainly with De Wette) it was always a common conviction that religion and theology were to be held apart. This has led to regarding theology as a specific discipline — only a branch of general science, hence as not belonging to the church (cf. G. Krueger, Die unkirchliche Theologie, in Christliche Welt, no. 34, 1900; F. Traub, Kirchliche und unkirchliche Theologie, in ZTK, vol. xiii., pp. 39 sqq., 1903; J. F Gottschick, Die Entstehung der Losung der Unkirchlichkeit der Theologie, in the same, pp. 77 sqq.). It is admitted that theology as a university study should serve the Church, hence no one will deny a pedagogical place to theologians in its instruction. One must, however, make it clear to himself that the expression " church " has two strata — the legal, the religious community, and the religious, not only believing individuals, but a " society of faith and of the Holy Spirit." The task of theology concerns the latter.
To many the religious historical method appears to involve the treatment of Christianity by theology on the same lines as all religions. As a religion Christianity does indeed belong with 2. Chris- the other religions in some one sense tianity, under a common thought, and it has Other Re- been realized in the hearts of men in ligions, the wholly distinct historical connections. Individual. But it is a prejudgment that it is therefore to be treated as all religions are. If one will be taught by Christianity how it regards and judges itself, he can not help admitting that it knows itself as over against the other religions and ascribes to itself a suprahistorical basis. Science can neither simply accept nor simply ignore the selfjudgment of Christianity; it tests the matter even if it ends with a non liquet. In this way it may perhaps be convinced that Christianity and the other religions have at bottom even common experiences and perceptions. The Church will not deny the reference to Rom. i. 19-20, yet this does not prevent the Christian religion from " perhaps " standing by itself according to its essence and truth (cf. S. Dunkmann, NZ, xix. 255 sqq., 1908; H. Mulert, in ZTK, xviii. 325 sqq., 1908). A peculiar turn of the discussion concerning the character of theology in relation to religion has lately been occasioned by W Herrmann (cf. Kultur der Gegenwart, Teil I, Abt. 4, Die Christliche Religion, 2d half, Sys-
tematische christliche Theologie, Leipsic, 1906). Pious men could agree only concerning what religion or faith is and by what means it is established. For every man the inner meeting with the Christ of the New Testament is the moment where he learns to know the ethical power which can indeed bring him to full subordination in perfect freedom and so to faith in God. Faith need not renounce fixing in thought every thing which it experiences, but no one should declare the result as normative; since every one experiences the same thing differently.
Another series of questions emerges in a comparison of theology with the philosophy of religion. In whatever sense one sets up a formula for the essence of religion or of Christianity, he touches
3. Philoso- the problems of epistemology, psyphy of chology, metaphysics, ethics. Natural- Religion, ism and idealism, monism and dualism,
Apologetics, pantheism and personal theism are associated with theology and philosophy. The notions of the soul, freedom, and immortality vibrate between theology and philosophy. Within theology itself, in the questions concerning methods and legitimate theological judgments aU kinds of points of view meet. The complexity of the present situation is evinced by the premature reemergence of the apologetic problem — now indeed the ruling one. The so-called modern " positive " theology is predominantly apologetic (cf. K. Beth, Die Moderne und die Prinzipien der Theologie, Berlin, 1907; G. Wobbermin, Theologie und Metaphysik, Berlin, 1901; G. Vischer, 1st die Wahrheit des Christentums zu beweisenf Tubingen, 1902; R. Otto, Naturalistische und religiose Weltanschauung, ib. 1904; A. Titius, Religion und Naturwissenschaft, ib. 1904; A. W Hunzinger, Zur apologetischen Aufgabe der evangelischen Kirche in der Gegenwart, Leipsic, 1907; idem, Probleme und Aufgaben der gegenwartigen systematischen Theologie, ib. 1908). The discussion of the theses of religious faith and the ethical consciousness, especially those theses which are Christian with opposing antitheses, will be carried on under favorable auspices only when the theses at least are plainly formulated. That this is now the case no one will assert.
When theology seeks to be fundamental, it moves under much uncertainty in three directions. (1) Schleiermacher's psychological conception of religion as a purely" natural datum in the human spirit is still influential. This feeling of " absolute dependence " is a perceptible element
4. Lines of of the soul, but it is no more than just Advance, this. The religious feeling can be combined with the other feelings and elements of the soul; in itself it can be only " clearer," not richer in content, than it is, so far as it points to a source. It is involved in the notion of absolute dependence that it works out in the consciousness of man together with the all — as a piece of it, not so much " to live " as " being lived." Religion is the profoundest, though it is a mere, aspect of becoming conscious. Thus it is fundamentally rational. Theology will be formed in the concrete community partly positively, partly philosophically. Naturally the psychology of religion can be scientifically developed in a far more concrete manner