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cum ac tenebrosum. See Scherzeri Prolegomena, quoted by Heinrich, p. 333.

9 He was born A. D. 1603 at Köndringen, in the county of Baden-Hochberg, professor of theology in the University of Strassburg, instructed Spener, and died A. D. 1666. "He excited considerable interest chiefly by his profound exegetical lectures delivered in a popular style." Hossbach (Spener i. p. 17.) He wrote: Hodosophia christiana s. theol. posit. in methodum redacta. Argent 1649. 66. 8. Lips. 1713. 4. Spener arranged this work in the form of tables, Franc. 1690. 4. On the socalled method of phenomenon which Dannhauer adopted (i. e., the symbolico-allegorical representation of man under the figure of a traveller, etc.) See Hossbach 1. c. p. 23. Semler, p. 85. Heinrich, p. 331. In addition to the above work he composed: Christosophia 1638. Mysteriosophia 1646.

10 He was born A. D. 1612 at Morungen, filled the office of superintendent at Wittenberg, and died A. D. 1686. He used daily to offer this prayer: Imple me, Deus, odio hæreticorum! He wrote: Systema locorum theol. e sacra potiss.-Script et antiquitate; nec non adversariorum confessione doctrinam, praxin et controversarium fidei cum veterum tum imprimis recentiorum pertractationem luculentam exhibens. Vit. 1655-77. 12 Voll. 4. Theol. positiva per definitiones, causas adfectiones et distinctiones locos theol. universos......propones, ceu compendium system. theol. Viteb. 1682. 8.

11 He was born A. D. 1619 at Dresden, and died A. D. 1664 at Rostock, where he was professor of theology. He wrote: Theologia positiva acroamatica synoptice tractata. Rost. 1664. An improved edition of it appeared in J. Casp. Haferungi Colleg. thet. Viteb. 1737. 8. According to Buddeus (Isagoge, p. 399), it is a mere skeleton of a system of doctrinal theology.

12 He was born at Quedlinburg A. D. 1617, professor of theology in the University of Wittenberg, and died A. D. 1688. He wrote: Theologia didactico polemica s. systema theol. in duas sectiones......divisum. Viteb. 1685. and 96. Lips. 1702. 15. fol. Comp. Semler, p. 103 ss.

13 He was born A. D. 1647 at Nürnberg, and died a. D. 1695 at Weimar, where he was superintendent. He composed a Compendium theol. positiva. Jen. 1686. 8. An improved edition of

it was edited by Reusch 1757. It was founded upon the "Einleitung in die Glaubenslehre," and some shorter doctrinal treatises composed by John Musaus (who died 1681 at Jena.) Concerning the analytic method adopted by its author, see Heinrich p. 348 ss.

14 As, e. g., the theologians of the school of St Victor manifested a leaning towards mysticism, so John Gerhard, Dannhauer, and others, endeavoured to combine strict science with practical piety.

$217.

LUTHERAN MYSTICISM, THEOSOPHY, AND ASCETICISM.

As the scholasticism of the middle ages had been counterbalanced by mysticism, so the new scholastic tendency of the Lutheran Church, during the present period, was accompanied by a mystical tendency, representing the deeper interests of practical religion. And further, as we had there to distinguish between the mysticism of the sects, and orthodox mysticism (though its advocates spiritualized, and sometimes idealized, the doctrines of the Church, by internal interpretation), so here again we must distinctly separate these two tendencies from each other. As early as the lifetime of Luther, John Casper Schwenkfeld1 endeavoured (in a manner similar to that adopted by the prophets of Zwickau, and the Anabaptists)2 to oppose rigid adherence to the letter of Scripture, by a fantastic, spiritual theology. In later times, the mysticotheosophic writings of Theophrastus Paracelsus, Valentin Weigel, and Jacob Böhm,5 exerted a beneficial influence on the one hand, while, on the other, they perplexed the minds of the people, and threatened to destroy the unity of the Church. On the contrary, a more considerate writer, John Arnd, and his follow

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ers, sought to reintroduce "true Christianity" into all the relations of life, and to revive, by means of a godly disposition and pious conversation, the spirit of true religion, which had been buried under a heap of scholastic definitions. J. G. Arnold was induced, by his preference for mysticism, to undertake the defence of the heretical sects against the sentence which the orthodox passed upon them.8

1 He was born A. D. 1490 at Ossik in Silesia, and died 1561. (Luther called him Stenkfeld.) Concerning Schwenkfeld and his friend Valentin Krautwalk, see Planck v. i. p. 89 ss. and compare the special history of doctrines.

2 See below § 231.

3 His proper name was: Philippus Aureolus Theophrastus Bombastus Paracelsus ab Hohenheim; he was a native of Switzerland, and died A. D. 1541. His works were published at Basle 1585 ss. xi. 4. Compare: Preu, Dr H. A., die Theologie des Theophrast. Paracelsus. Berlin 1839. 8.

4 He was born A. D. 1533 at Hayn, in the county of Meissen, and died 1588 at Tschoppau, where he was a pastor. His writings were not published till after his death, viz.: güldener Griff, d. i. alle Dinge ohne Irrthum zu erkennan, 1616. Erkenne dich selbst, 1618. Kirchen-und Hauspostill, 1618.-Comp. Arnolds Kirchenund Ketzerhist. ii. vol. xvii. c. 17. Walch, Einleitung in die Religions Streitigkeiten iv. p. 1024-1065. Planck, Geschichte der protestantischen Theologie, p. 72 ss. Hagenbach, Vorlesangen über die Reformation iii. p. 337 ss.

5 He was born A. D. 1575 at Altseidenburg, in Upper-Lausatia, and lived at Görlitz, where he was a shoemaker. His writings were edited by Albert von Franckenberg. Amstel. 1730. 6 voll. 8. with an account of his life. Comp. Wullen. J. Böhmes Leben und Lehre. Stuttgard 1836. 8. By the same: Blüthen aus J. Böhmes Mystik. Stuttg. 1838. Umbreit, A. E., Jacob Böhme. Hiedelberg 1835. Baur, Gnosis, p. 558 ss. Hagenbach, Vorlesung. über die Reform. 1. c. p. 345 ss.

6 He was born A. D. 1555 at Ballenstädt, in the duchy of Anhalt, suffered much from persecution, filled the office of super

intendent in Celle, and died 1621. He wrote: 4. Bücher vom wahren Christenhum, 1605 (which were combated by Luc Osiander.) Paradiesgärtlein voll. christlicher Tugenden, Evangelienpostille, and other works. Comp. Freheri Theatr. viror. eruditione claror. p. 409. Tzschirners Memorabilien iii. 1. Lpzg. 1812. Hagenbach, Vorlesunger, etc. 1. c. p. 371 ss.

7 Joach. Lütkemann, Heinr. Müller, Christian Scriver, and others. The better class of preachers, and especially the authors of spiritual songs, exerted also a beneficial influence upon the religious belief of the people. Comp. Hagenbach, Vorlesungen p. 163 ss.

8 He was born A. D. 1665 at Annaberg, and died 1714 at Perleburg, where he was a pastor. He wrote: Unparteiische Kirchen. und Ketzerhistorie. Frankf. 1699. fol. Schafh. 1740. ss. 3 voll. fol. Wahre Ausbildung des inwendigen Christenthums -erste Liebe-geistliche Frfahrungslehre, and several other treatises.

Lutheran mysticism degenerated especially in the case of Quirinus Kuhlmann (165189), John George Gichtel (1638-1710), and his colleagues Breckling, Ueberfeldt, etc. Compare Hagenbach Vorlesungen iv. p. 328 ss. These enthusiasts are of no importance in the history of doctrines.

§ 218.

REFORMING TENDENCIES.

JOHN VALENTIN ANDREÄ,

CALIXT, SPENER, THOMASIUS.

Nor was it the mystics alone, but also theologians of common sense and sound judgment, who, having thrown off the yoke of the theology of the schools, united with those of a more pious tendency, for the purpose of reforming the Church. John Valentin Andreä combated with the weapons of satire, and yet with due earnestness, both the corruptions of the schools and the mysticism of his age.1 George Calixt, guided by a spirit of Christian moderation, endeavoured to reduce the doctrines necessary to salvation to the Apostles' Creed,

and thus, by degrees, to effect the union of the different denominations, but exposed himself, in consequence, to the charge of Syncretism.2 The influence which he exerted upon his age, was less positive than that of Philip Jacob Spener, whose sermons, writings, and life, were, in this respect, of equal importance. Proceeding on the principles of Christian experience, and resting on the basis of Scriptural truth which he had practically studied, he avoided scholastic subtilty as much as theosophic fancy, and was animated by the mysticism of the heart alone. He, as well as his followers (the Pietists), were at first attacked with fury and scorn, but nevertheless imparted a most beneficial impulse to their age. He was joined by the lawyer Christian Thomasius, who took part in preparing the civilization of a new century, more, however, by his scientific and political attainments, than by profound and original views in theology.*

1 He was the nephew of Jacob Andreä (who was one of the authors of the Formula Concordiae), and died A. D. 1654. On his life, as well as on the sect of the Rosenkreuzers, who stand in close connection with the history of mysticism, see Hossbach, Val. Andreä und sein Zeitalter. Berlin 1819.

2 He was born A. D. 1586, in the duchy of Holstein, and professor of theology in the University of Helmstädt. His works are mentioned § 214, note 7. Compare *Henke, Calixts Briefe. Halle 1833. By the same: die Univ. Helmstädt im 16. Jahrh. Halle 1833. Planck, Geschichte der protestantischen Theologie p. 90 ss. [Gass, W., Georg Calixt und der Synkretismus Bresl. 1846. Schmid Heinr., Geschichte der synkretistischen Streitigkeiten in der Zeit des Georg Calixt. Erlang 1846.]

3 He was born A. D. 1635 at Rappoldsweiler in Alsatia. Strassburg, Francfort, Dresden, and Berlin, were successively scenes of his labours. He was a prebendary at Cölln on the Spree, and died 1705. He wrote: Das geistliche Priesterthum. Frankfurt 1677. 12. and other editions.-Pia desideria. Francof. 1678.

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