SECTION THE FIRST.—PRINCIPLES OF APOLOGETICS.

§ 43. Since the notion of Religious Communities, or the Church, attains its sole realization in a body of historical phenomena existing side by side with and following upon one another, which have a certain unity in the said notion, but differ among themselves, it must also be shown with regard to Christianity,—by setting forth both that unity and this difference,—that it properly belongs to the body of phenomena just mentioned. This is effected by laying down and applying the correlative notions of the Natural and the Positive.

The laying down of these notions, the former of which expresses what is common to all, and the latter the possibility of different, peculiar modifications thereof, belongs, properly speaking, to the province of the Philosophy of Religion; and for that reason, the said notions are equally valid also for the Apologetics of every religious community. Supposing, now, that we were in a position to refer in this manner to the Philosophy of Religion [for the notions just specified], all that would be left, of this [problem], for Christian Apology to deal with, would be merely what is contained in the paragraph next following.

§ 44. It will then be necessary (reverting to the notion of the Positive), to lay down a formula expressive of the peculiar, essential character of Christianity, and, connecting it with that which is characteristic in other religious communities, to take it up under the said notion [in the way of generalization.]

This is, certainly, the fundamental problem of Apologetics: but in proportion as a formula of the kind referred to is to be found only by means of a critical process (comp. § 32), in the same proportion is it to be completely verified only in its practical application.

§ 45. It is also necessary that Christianity should establish the validity of its claim to a separate historical existence, by the nature and manner of its origin; and this is effected by a reference to the notions, Revelation, Miracle, and Inspiration.

The more it relies ultimately upon original facts, the greater is its title to an independent existence, and vice versâ; just as the same principle applies with regard to other species of association.

§ 46. But, inasmuch as the historical exhibition of the Idea of the Church is also to be viewed under the character of a continuous series: it is therefore necessary, notwithstanding what was said in §§ 43 and 44, that the historical continuity, in the sequence of Christianity with regard to Judaism and Heathenism, should also be pointed out: which is effected by the application of the notions, Prophecy and Type.

The observance of the proper medium in the determination and application of these notions, is perhaps the highest problem of the discipline before us; and the more complete the solution, the firmer is the foundation presented for that practical activity which has to build upon it from without.

§ 47. Since the Christian Church, like every historical phenomenon, is a thing subject to change; it must also be shown how the unity of its essence is, nevertheless, not endangered by these mutations. This investigation embraces the notions, Canon and Sacrament.

Apologetics are not concerned about the dogmatical theories relating to these two notions; inasmuch as the said theories cannot be anticipated here. Both facts, however, are related, notionally, to the continuity of the essential in Christianity; the former, as this continuity finds expression in the production of mental representations [proper to Christianity,—the Canonical Scriptures affording the constant source and means of these]; and the latter, as the same certainty finds expression in the transmission of the [Christian] fellowship [from one generation to another.]

§ 48. As the notion of the Church yields itself, in a scientific form, only in connexion with the notions of all other organizations of a common life which develop themselves out of the notion of humanity (comp. § 22); it must also be shown concerning the Christian Church, that viewed in its peculiar, essential character, it is capable of existing along with all these organizations; a consequence which must result from a correct investigation of the notions, Hierarchy and Church Power.

The State, and Science, come especially into consideration here. For no one could be expected to recognize the validity of the claims of Christianity, if, by virtue of its very essence, its efforts were hostile towards either of these organizations.

The solution of the problem is therefore the more complete, the more definitely it can be shown that these internal institutions of the Church, in the very notion of them, aim only at the independent developement of the Church in connexion with the State and with Science, but do not aim at disturbing the equally independent developement of the latter. Every thing relating to this subject, that belongs to Practical Theology, remains excluded from the present inquiry.

§ 49. In proportion as regard is had, in all these investigations, to the two circumstances,—that Christianity is intended to exist as an organic community,—and that it is exhibited and communicated chiefly by means of thought, (comp. § 2),—in the same proportion will they, of necessity, lay a foundation for the conviction that, from the very commencement [of the process], (comp. § 44), the essential character of Christianity has been rightly apprehended.

If, in all that relates to doctrine and polity, we find the same essential character of Christianity expressing itself, and that in agreement with the formula laid down; this circumstance constitutes the best verification of the latter.

§ 50. If the Church is in a state of division, the special Apologetics of every ecclesiastical party respectively,—and consequently, at the present time, Protestant Apologetics also,—must pursue the same course as general Apologetics.

For the problem is the same; and the relation of every individual Church-party to the rest, resembles the relation sustained by Christianity towards those other fellowships of faith which are akin to it. The reference insisted upon in § 47, leads [in this connexion] to the notions Confession [Creed or Symbol], and Rite, and in connexion with that which is described in § 48, the thing of chief importance is the relation to the State.

§ 51. In this case, also, general, Christian Apologetics, being affected by the theory of each particular modification of Christianity, will assume a peculiar form in each.

There will, certainly, be the less of this, the more strictly everything of a dogmatical character is excluded from the investigation. But it ought never to be carried so far, as that each shall seek for itself an exclusive recognition as Christianity,—representing the rest, on the contrary, as unchristian. This is intended to be provided against at the outset, by the division of Apologetics into general and special.

§ 52. Since it is not possible for a number of Christian Church-Communities, standing in opposition to one another, to have formed themselves otherwise than out of a condition of the whole in which no antagonism had found expression; it is the more necessary for each of these communities to defend itself against the charge of anarchy or of corruption, in proportion as each, again, is inclined to vindicate to itself a connexion with that original condition.

On the one hand, no antagonism had found expression in primitive Christianity; and on the other, it is not possible for an antagonism ever to appear in the place of another, unless this other has previously ceased to exist.

§ 53. Since, for this very reason, every antagonism of the kind referred to, within the boundaries of Christianity, seemed destined also to disappear again, the perfection of a system of special Apologetics will consist in this,—that it shall also include within itself, in a divinatory manner, the forms for this disappearing [i. e. an indication of the forms in which, or the conditions under which, it may be expected to occur.]

We by no means intend, by what is here observed, to attribute to special Apologetics a prophetic tendency. But the more correctly, in this respect, the peculiar, essential character of Protestantism is apprehended, the more tenable reasons will special Apologetics furnish towards averting false attempts at union; since every such attempt rests upon the assumption that the antagonism has already, to a certain extent, ceased to exist.

SECTION THE SECOND.—PRINCIPLES OF POLEMICS.

§ 54. Morbid phenomena of a historical organism, (comp. § 35) may have their origin, on the one hand, in a recession of vital energy, or, on the other, in the fact that something heterogeneous, mixed up with the organism, becomes organized for itself therein.

It is not necessary to revert, in connexion with this subject, to the analogy of the animal organism; the same type may be distinctly observed, without going any further, in the morbid affections of States.

§ 55. Since the impulse to make Christian piety the object of a community does not necessarily stand in a relation of equality to the strength of this piety itself; it is possible that sometimes the one and sometimes the other of these may, relatively, be weakened and recede.

The union of both in their highest perfection certainly constitutes the normal condition of the Church’s health; a condition, however, which cannot be taken for granted at any one point in her historical career. On the other hand, from the very circumstance that this state of health is capable of being described only as consisting in the perfect unity of the two things mentioned, it follows that one-sided deviations are possible in both directions.

§ 56. Those conditions by which it is especially made manifest that Christian piety itself has become morbidly weakened, are comprehended under the name Indifferentism; and the problem is, therefore, to determine where that which appears to be a debility of the kind in question, actually begins to have a morbid character, and in how many different forms this condition presents itself.

The expression here employed is commonly understood to signify indifference with regard to the characteristic stamp of Christian piety; in which case, assuredly, piety may yet exist, without having any precise stamp at all.—We may remark farther that, frequently, certain conditions are placed to the account of a debility of the kind referred to, which are susceptible of a totally different explanation.—That in the case of actual Indifferentism, the impulse to Christian fellowship must also be weakened, is a thing of course; but this is then merely a consequence of the malady, not the cause of it.

§ 57. Those conditions which indicate especially a weakening of the impulse to fellowship, are designated by the name Separatism; which, therefore, is likewise to be more strictly defined as to its limits and its subdivisions.

A distinction, stricter than that which we commonly meet with, is to be made between Separatism, properly so called, and an inclination towards Schism; especially since the former, notwithstanding its entirely negative character, often assumes the appearance of the latter. It is manifest that when the impulse to fellowship is present in its full strength, it must also pervade all the members [of the community]. It is therefore weakened, in proportion to the number of those who consciously and designedly exclude themselves [from the community], notwithstanding that they affirm themselves to be in the possession of the same Christian piety.

§ 58. Since the peculiar, essential character of Christianity expresses itself, chiefly, in doctrine on the one hand and in polity on the other: it is possible also for a heterogeneous element to become organized within the Church, on the one hand in doctrine, as Heresy (Hæresis), on the other hand in polity, as Division,¹ Schism; and each of these, therefore, requires to be defined as to its limits and its forms.

In most cases (though not as a matter of necessity), if a deviation from received doctrine becomes diffused, there will also arise out of it a distinct Community; but this, being merely a consequence of the former, does not constitute a division in the strict sense. In like manner, within the sphere of a division, it will generally (though not necessarily), be the case, that a deviation in point of doctrine will also find developement; but the doctrine thus arising needs not on that account to be heretical.

§ 59. None of the notions here laid down are capable of being either discovered by a merely empirical, or deduced by a purely scientific process; on the contrary, they can be determined only by that critical method of proceeding which is everywhere predominant in these investigations; for which reason they must be increasingly verified by actual use, in order to become wholly trustworthy.

So far as Division and Heresy are concerned, it is necessary, on account of the great multiplicity of the phenomena involved, that the process should be based upon a certain classification, which becomes authenticated by the fact, that the phenomena presented to view can with facility be taken up under it. With regard to Indifferentism and Separatism, the critical process becomes authenticated in proportion as it prevents that which is yet sound from being, through excessive strictness, declared to be morbid,—and the contrary.

§ 60. It must be shown, concerning that which is asserted to be morbid, that as to its contents on the one hand, it contradicts or tends to destroy the essential character of Christianity, as the latter has found expression in doctrine and in polity; and that as to its origin on the other hand, it does not cohere with that mode of developement which proceeds from the fundamental facts of Christianity.

The more the results of these two processes coincide with and elucidate each other, the greater is the certainty which appears to attach to the decision.

§ 61. In periods in which the Christian Church is divided, it is for the special Polemics of every particular Christian Church-Community to pursue the same path as the general discipline.

The circumstances of the case are the same. Only that in such periods, on the one hand, as a matter of course, Indifferentism and Separatism find a home, originally, in the partial Church-Communities, and become general evils only in so far as they are present in a like degree in several Christian Communities existing side by side; and, on the other hand, that which is opposed to the peculiar and essential character of one of these partial communities merely, ought never to be designated by the expressions heretical or schismatic.

§ 62. Since the first beginnings of a heresy always make their appearance as opinions held by individuals, and those of a division as fraternizations on the part of individuals; and since, on the other hand, a new partial Church-Community cannot well make its first appearance in any other than precisely the same way: it is necessary that the principles of Polemics, when perfectly developed, should furnish to our hands the means of distinguishing, with regard to primal elements of this sort, whether they are such as will pass over into morbid, conditions, or whether they include within themselves the germ from which a new antagonism is likely to be developed.

As this proposition is, generally, of the same tenor with that contained in § 53, so, too, we have to remark here to the same effect as in that place; with reference, namely, on the one hand, to false tolerance as it respects that which is of a morbid character, and, on the other, to the advocacy of a reasonable liberty for that which is about to develope within itself a new diversity.

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Footnotes

1. Spaltung is, strictly, a division which has not yet led (and possibly may not even lead hereafter), to a formal separation (Trennung).—TR. ↩