THE NEW SCHAFF-HERZOG
tics by the standard of reason, rejecting everything as untrue that does not stand this test. He held that there were several types of doctrine contained in the Bible, suited to different periods, and that one of these, of more simple and sane character, is good for all time. To him the most important part of dogmatics is that relating to the concept of God. No single proof of God’s existence is sufficient to enforce belief; butytaken together they do away with all doubt, so that nothing more absurd than atheism can be conceived. A supernatural revelation was impossible, there could only be a mediate one. Jesus is the supreme messenger of God, founder of his kingdom, and a sublime example for mankind. But his resurrection is to be taken simply as a resuscitation from a trance (though this idea is cautiously insinuated) ; the Biblical authors wrote “ not without inspiration,’ but they often accommodated themselves to the prejudices of their time and even shared them. The conceptions to be rejected by the “ more liberal doctrine ”’ of the present are miracles, angels, devils, original sin, and a sensuous eschatology. Wegscheider was uninfluenced by idealism, and rejected the ideas of God advanced by Fichte, Hegel, and Schelling. He was accused of heresy but acquitted. After Tholuck’s work began at Halle in 1826, Wegscheider’s popularity waned. In his later years he was interested in-the Friends of Light (see FREE CONGREGATIONS IN GERMANY). (HeInRicH HorrMaNnn.)
BipuiocRapHy: W. Steiger, Kritik des Rationalismus in Wegscheiders Dogmatik, Berlin, 1830; W. Gass, Geschichte der protestantischen Dogmatik, iv. 458 sqq., Berlin, 1867; G. Frank, Geschichte der protestantischen Theologie, iii. 337-338, Leipsic, 1875; K. von Hase, Gesammelte Werke, viii. 66 sqq., 337 sqq., ib. 1892; W. Schrader, Geschichte der Friedrichs-Universitit zu Halle, ii. 24, 127 sqq., 165 sqq., Berlin, 1894; J. F. Hurst, Hist. of Rationalism, rev. ed., New York, 1902; ADB, vol. xli. Some of the literature under RaTIONALISM will also furnish information.
WEIDNER, REVERE FRANKLIN: Lutheran; b. at Center Valley, Pa., Nov. 22, 1851. He was graduated from Muhlenberg College, Allentown, Pa. (A.B., 1869), and the Lutheran Theological Seminary, Philadelphia (1873); was Lutheran pastor at Phillipsburg, Pa. (1873-78), and also professor of English, logic, and history in Muhlenberg College (1875-77); pastor in Philadelphia (1878-82); professor of dogmatics and exegesis at Augustana Theological Seminary (Swedish Lutheran), Rock Island, Ill. (1882-91); professor of dogmatic theology in Rock Island and Chicago (1891-94); and since 1891 president and professor of dogmatic theology in the Evangelical Lutheran Theological Seminary, Chicago. In theology he describes himself as an “ Evangelical Lutheran, strictly confessional and very conservative.” Hehas written Luther’s Small Catechism (Philadelphia, 1880); Commentary on the Gospel of Mark (1881); Theological Encyclopaedia and Methodology (3 vols., Chicago, 1885-91, new ed., 1911); Biblical Theology of the Old Testament (1886); Introduction to Dogmatic Theology (1888); Introductory New Testament Greek Method (New York, 1889); Studies in the Book (5 vols., Chicago, 1890-1903): Biblical Theology of the New Testament (2 vols., 1891); Christian Ethics (1891); Examination Questions m Church History and Christian Archeology (1893);
RELIGIOUS ENCYCLOPEDIA
Weeks Weigel
Annotations on the General Epistles (New York, 1897); Annotations on Revelation (1898); Theologia: or, The Doctrine of God (Chicago, 1903); Ecclesiologia: or, The Doctrine of the Church (1908); and The Doctrine of the Ministry (1907).
WEIGEL, vai’gel, VALENTIN. Life (§ 1). Writings (§ 2). Doctrine of Space and Time (§ 3). Theory of Knowledge (§ 4). Doctrine of God (§ 5). Relations with Christianity (§ 6).
Valentin Weigel, the German mystic and pantheist, was born at Naundorf (near Grossenhain, 50 m. e. of Leipsic) in 1533, and died at Zschopau (51 m. s.e. of Leipsic) June 10, 1588. He studied at Leipsic and also at Wittenberg in 1564, where he appears to have given instruction to students. In 1567 he was called as pastor to the town of Zschopau, and, while engaged in the visitations incidental to his superintendency, often officiated as adjunct pastor in several parishes. In this work he acquired an enviable repute by his preaching, cure of souls, administration, and care of the poor. Though he was charged in 1572 with holding impure doctrine, he cleared himself promptly and successfully, and subscribed the Formula of Concord without hesitation. It transpired only after his death that he was wholly at variance with the doctrine of his church, an attitude which developed during his pastoral office, the logical consequences of which he strenuously denied.
The first impressions of Weigel’s writings appeared at Halle, 1609-14; additional writings and new editions were issued at “‘ Neustadt,” 1618 (Neustadt
may be either Magdeburg or Halle), and 2. Writings. again at the close of the seventeenth
century at Amsterdam and Frankfort. It is possible that Weigel’s writings have undergone alterations in even their manuscript stage, and that particular portions among the printed works ascribed to him may have been derived from other hands. The following writings may be pronounced genuine: (1) Gnothe Seauton (Neustadt, 1615; only the first part; the second and third parts are spurious); (2) Ein schén Gebetbtichlein (1613); (8) Hin niitzliches Tractétlein vom Ort der Welt (1613); (4) Der Giildene Griff (Halle, 1613); (5) Dialogus de Christianismo (Neustadt, 1616; his most important and best work). The following are not genuine: Studium universale, hitherto much in vogue for knowledge of Weigel’s theories; Von der Gelassenheit (contains a slightly altered edition of a writing by Carlstadt; cf. Wernle in ZKG, 1903, p. 319); the so-called Theologia Weigelii. On the other hand, a work cited with notable frequency, Kirchen- oder Hauspostil/ Uber die Sontags und fiirnembsten Fest/ Evangelien durchs gantze Jahr (1609), probably embodies genuine sermons of Weigel’s. Notwithstanding these uncertainties of authorship, the number of the genuine and printed writings of Weigel’s is ample enough to afford a truthful picture of his views in all principal questions. In accord with his maxim of deriving everything from the “inner light,” and his contempt for all books, Weigel
1. Life.
effaced, almost beyond recovery, the historical sources and points of contact for his reflections. Moreover, he possessed the faculty of largely recasting what he acquired, imparting to the same an air of originality. What dependency he acknowledges is toward ancient and medieval writings— Plato, Dionysius the Areopagite, Thomas 4 Kempis, Tauler, Eckart, and Theologia Germanica (q.v.); the last is by far the most frequently cited. With reference to the Reformers and the earliest confessional documents his pronouncements are generally quite unfriendly. Osiander, Schwenckfeld, Miinzer, and others, he declines to know and likewise disclaims all affinity with them; but he adverts to S. Frank’s Weltbuch. While he frequently cites Paracelsus, it is mostly upon astronomical and astrological speculations, medicine, and natural philosophy (cf. e.g., Libell. disput., p. 26).
Weigel cultivated both philosophy and theology, and placed the two in very intimate connection. His fundamental trend in philosophy might be styled subjective idealism, treating his subjects with
a lucidity far in advance of his time. 3. Doctrine His real significance for the history of of Space philosophy has not yet been fully realand Time. ized. He examined the problems of space and time, and furnished a subjectively idealistic solution. He treats of space in Vom Ort der Welt, chap. x. (Hall, Saxony, 1613); and his conclusion is comprehended in the proposition: ‘for outside the world is no place, with finite dimensions, . . . hence it is certain that the world stands at no local site; the world itself is a place and concept of all places and bounded things. Therefore it is only according to their contained bounds within the world that places are indicated, but never outside the world.” The theological deduction drawn is that “ neither heaven nor hell isa bounding physical place,” but that “every one bears hell about in himself among the damned; likewise every one bears heaven about in himself among the saints ”’ (chap. xiv.). In the same way, the local conception of Christ’s descending into hell and his ascension to heaven must logically lapse (chap. xvi.). Weigel also contests, though not quite so decidedly and clearly, the reality of the time idea; for although the point is not certainly resolvable, how far genuine Weigelian thoughts exist in the treatise devoted to this question, Scholasterium Christianum, still the negative opinion appears implied.
His most incisive speculation dealt repeatedly with the question of the practical entity of knowledge, and emphasized the subjective root thereof.
For “ the natural discernment passing
4. Theory from the eye to the object is active, of and not passive; and therefore all Knowledge. judgment is exercised in the act of discerning or knowing, and rests not in
the thing discerned ” (Kurtzer Bericht vom Wege und Weise all Dinge zu erkennen, B iii. 2 v.). ‘“ All knowledge emanates from the knower”’ (ib. B 1 v.). Everything inheres latently in man, in his personality and subjectivity. ‘‘ Hence man is also everything himself; what he can and knows, to know and control his art, is his ‘spirit’ (Geist), or spiritual, intellectual faculty; and this ‘spirit’ or faculty
Weig Weights and Measures