THE NEW SCHAFF-HERZOG 36
the Kantian philosophy, the results being set forth in his Philosophisch-exegetische Untersuchungen tiber die Lehre von der Verséhnung des Menschen mit Gott (2 parts, Géttingen and Stuttgart, 1797-98), in which he endeavored to show that the doctrine of the atonement resulting from Kant’s system, whereby the forgiveness of sins is determined by the degree of moral improvement, is not only the sole reasonable one, but the only one based on the New Testament. This view he retracted on becoming professor of theology at Tubingen in 1804, apparently on Storr’s demand. In his lectures and in his publications later he became in all respects a pliant adherent of the tendency represented by his brother and by Storr. His views appeared in timely articles in Flatt’s Magazin. With his call to Stuttgart as collegiate preacher and supreme consistorial councilor in 1812, and with his appointment as director of higher education in 1829 (this carrying with it the general superintendency of Ulm), his literary activity ceased.
These three theologians, following in the steps of Storr, endeavored to wrench from the philosophy of the period concessions in behalf of their own theory of revelation. For the conceivableness of revela-
tion, which they held to be the com- 6. Critical munication of higher truths, they Review of appealed to the limits of human reathe School. son, justifying faith in revelation by alleging its value for the furtherance of morality. This apologetic was inadequate to reveal to view the entire depth of the prevailing chasm, or to render justice to the set weight and independent peculiarity of Christian conviction. Their well-meant and not seldom acute defense was hampered in advance by their unvitalized conception of God, and, as a consequence, the externality of their theory of revelation. Another impediment was the absorbent relationship of their own method of demonstration with the leading motive of the very rationalistic mode of thought that they were assailing. Only one result could follow: the rationalizing of their own dogma with increasing measure. The Biblical criticism and exegesis of Storr’s school, in like manner, was essentially that of their master, a struggle against the accommodation hypothesis, against the derivation of fundamental Christian truths from contemporary ideas, and against the attacks on the authenticity of the Gospels.
Less intimately connected with this school was Ernst Gottlieb Bengel (b. at Zavelstein, 23 m. w.s.w.
of Stuttgart Nov. 3, 1769; d. at Ti-
7. E.G. bingen Mar. 28, 1826), grandson of
Bengel. the famous Johann Albrecht Bengel (q.v.). He became professor of the-
ology at Tiibingen, 1806; and prelate, 1820; and chiefly represented historical theology. Even more than the rest of the school, Bengel approximated Socinianism, a result due to the inner relationship of the dogmatic point of view, specially since the supernaturalistic apologetic, too, laid essential stress on the credibility of the Biblical authors and on the purely supernatural character of the revelation imparted through them. The practical rationalism of Socinianism he sought to deepen and complement with the Kantian philosophy, the ethical basis of
37 RELIGIOUS ENCYCLOPEDIA
Tuebingen School Tulloc
which he had adopted more fully than the others of the school. Bengel’s dogmatic system is therefore to be characterized by the so-called rational supernaturalism (see RATIONALISM AND SUPERNAT- URALISM, II., § 6), recognizing in revelation a supernatural corroboration and representation in fact of rational truth as also a certain amplification. All this is best represented in the ten dissertations on the development of belief in immortality and the relation of revelation to it (ef. Opuscula academica, Hamburg, 1834; also Reden wiber Religion und Offenbarung, Tiibingen, 1831). Characteristic also was his Pelagianism which held the divergency between Protestantism and Roman Catholicism regarding justification to be a mere logomachy, while the concept of faith was transposed to that of moral improvement and change of disposition (Archiv fiir die Theologie, I., ii. 469, the journal succeeding Flatt’s Magazin in 1816; published by Bengel, 1816-26; and renamed Neues Archiv, 1822). Obdurate in his position, Bengel stood at bay to every regenerating philosophical influence, taking notice of Schleiermacher only by reproaching him with ‘‘ mysticism and pantheism ”’ and suppressing the deviation of his junior colleague, G. F. Bockshammer (1784-1822). This dominating preeminence he was able to maintain by the formal device of satisfying the rationalistic party, by disguising, under the obvious attack upon rationalism, a virtual material compromise with it, and, on the other hand, the Biblical positive view was conciliated by the overtowering supernaturalism. To this his imposing personality in the lecture-room and his com- ‘manding power at the head of the university added weight, so that upon his sudden death his loss was deemed irreparable. Other theologians of Tiibingen and Wiirttemberg, principally J. C. F. Steudel (d. 1837), C. F. Schmid (d. 1852), and C. B. Klaiber (d. 1836), while clearly representing the influence of the older Tiibingen school, yet manifest such a diversification of the original views, specially as affected by the theology of Schleiermacher, that they can scarcely be rated with that school. After its disappearance, the school was again revived and continued, in a certain sense, by the independent Biblical theologian J.T. Beck (q.v.) and his followers. For the later Tiibingen School see Baur, Frr- DINAND CHRISTIAN, AND THE Later TtsBINGEN ScHOOL. (O. Kirnt.) BrstiogRaPpHy: Consult the works on church history (Kirchengeschichte) issued by the Calwer Verlagsverein, pp. 449 sqq., 566 sqq., Stuttgart, 1893; and F. C. Baur, p. 98, Leipsic, 1862; and those on history of doctrine or theology by F. C. Baur, iii. 308 sqq., Leipsic, 1867; W. Gass, iv. 141, 503 sqq., Berlin, 1867; M. A. Landerer, pp. 156 saqq., Altenburg, 1881; and G. Frank, iii. 383, Leipsic, 1905. Also, C. Weizsicker, Lehrer und Unterricht an der evangelisch-theologischen Fakultat der Universitat Tiibingen, pp. 131 sqq., Tiibingen, 1877. :
TULLOCH, tul’oc, JOHN: Church of Scotland, divine and educator; b. at Dron, near Tibbermuir (5 m. w. of Perth), June 1, 1823; d. at Torquay, England, Feb. 13, 1886. He was educated at St. Andrew’s and Edinburgh; became parish minister at Dundee 1845, and at Kettins,. Forfarshire, 1849, principal and primarius professor of divinity in St. Mary’s College, St. Andrew’s Univer-
sity, 1854; and senior principal of the university, 1860. His theological standpoint was thus defined by himself: ‘‘ Broad evangelical. The aim is to see all Christian truth first in its pure historical form—the mind of Christ, the thought of St. Paul, the teaching of St. James; then its living relation to the Christian consciousness—what man needs, what God gives. The historic method, rightly applied, is the primary key to all Christian truth; and the renovation of theology is through this method bringing all Christian ideas freshly into the light of consciousness.” He studied theology in Germany in 1847-48 and 1863-64. He was “‘ especially attracted by Neander, and much interested by the problems raised by the Tiibingen school and the writings of F. C. Baur, and greatly attracted in late years by Dean Stanley’s historical writings and Bishop Lightfoot’s critico-historical essays.’ He was an ardent student of literature and philosophy, and his writings are highly prized. He first came into notice when in Dundee, by his frequent contributions in the Dundee Advertiser; but later by his elaborate articles in The North-British Review, The British Quarterly, and Kitto’s Journal of Sacred Interature. Two of his articles—one on Carlyle’s Life of Sterling (North-British Review, vol. iv., 1845), the other on Bunsen’s Hippolytus (the same, vol. xix., 1853)—attracted wide attention; and the latter so pleased Baron Bunsen that he successfully exerted his influence to press Tulloch’s claim to the principalship in St. Mary’s College. His appointment when barely thirty years old to this position, one of the most dignified and responsible connected with the Established Church of Scotland, was naturally a great surprise and occasion of unfavorable remark. But he soon proved his fitness for the office. In 1856 he was appointed one of the examiners of the Dick bequest, and so continued until his death. In 1858 he was deputed by the General Assembly of the Church to open the Scotch Presbyterian Church in Paris, and preached there during the summer. In 1859 he was appointed one of her Majesty’s chaplains for Scotland, and often preached before the queen at Crathie. In 1862 he became deputy clerk of the General Assembly, in 1875 clerk, and in 1878 was elected moderator. As university head, preacher, essayist, historian, theologian, and in private life he was highly esteemed, his death was sincerely mourned, and his memory is still cherished. Principal Tulloch’s chief contributions to literature were: Theism; the Witness of Reason and Nature to an all-wise and beneficent Creator (Edinburgh, 1855), second Burnett prize essay; Leaders of the Reformation, Luther, Calvin, Latimer, Knox (1859; enlarged ed., Luther and Other Leaders of the Reformation, 1888); English Puritanism and its Leaders, Cromwell, Milton, Baxter, Bunyan (1861); The Christ of the Gospels and the Christ of Modern Criticism (1864), on Renan’s Vie de Jésus; Rational Theology and Christian Philosophy in England in the Seventeenth Century (2 vols., 1872); Pascal (1876); The Christian Doctrine of Sin (1877); Modern Theories in Philosophy and Religion (1884); Movements of Religious Thought in Britain during the Nineteenth Century (1885); National Religion in Theory and Fact (1886), two volumes of sermons—Some Facts of Religion and
Tunicle Turkey
Life (1877), and Sundays at Balmoral (1887), as well as occasional sermons, addresses, and the like. Brstrocrapuy: Mrs. M. O. Oliphant, M emotr of the Life of John Tulloch, Edinburgh, 1888; W. Knight, Principal Shairp and his Friends, London, 1888; A. K. H. Boyd, Twenty-fie Years of St. Andrews, 2 vols., ib. 1892-93; DNB, \vii. 307-310. TUNICLE or DALMATIC. See VESTMENTS AND
Insignia, ECCLESIASTICAL.