§ 263. Since, however, all deliberate inoperation upon the Church with a view to the purer exhibition of Christianity thereon, is nothing else than Soul-Guidance; and since, on the other hand, no other means whatever are applicable to this purpose than certain definite inoperations upon the minds of men,—that is, therefore, again, Soul-Guidance: it cannot be productive of advantage,—since means and end are entirely coincident with each other,—to regard the rules referred to as means; they should, on the contrary, be regarded simply as methods.

For means must be something situate without the end, and consequently, not willed in and along with the end itself; which can be said here only with regard to what is in the very highest degree external, while all that occupies a nearer position is itself contained in the end, and constitutes a part of it. Which relation, of the part to the whole, is what appears most prominently in the expression Method.

§ 264. The classification of the problems which present themselves in the department of Church-Guidance, and the specification of the modes of proceeding to be adopted, are processes which admit of being traced back into each other.

For every particular problem, viewed both notionally, and in its actual occurrence, is a portion of the collective end in view, namely, Church-Guidance, precisely as every method to be applied in the case of the several problems is but a part of the same thing. These matters, therefore, do not admit of being kept apart from each other, as if they were two principal divisions of the discipline now before us; inasmuch as the classification, too, merely specifies the method with a view to the solution of the collective problem.

§ 265. All the precepts of Practical Theology can be but general expressions, in which the nature and manner of their application to individual cases is not co-determined beforehand (comp. § 132); that is, they are rules of art in the more restricted sense of the term.

In all the rules of a mechanical art, this application is co-included beforehand; whereas, on the contrary, the precepts of the higher arts are all of the kind referred to in the text, so that the proper treatment of any matter in hand, in conformity with their rules, always requires, in addition, a special talent, which must be applied to discover the right course of procedure.

§ 266. These rules, therefore, cannot suffice to make a theologian of any and every one, even supposing him to be in possession of the theological spirit; on the contrary, they can but serve for the guidance of him who has the will to be a Practical Theologian, and who, as to his inward constitution and the preparation enjoyed by him, is capable of becoming one.

By this it is not intended to be affirmed, either that gifts of nature altogether peculiar, and granted only to a few, are necessary to the exercise of this office, or that the entire course of preparation must precede the resolve to seek it.

§ 267. As Christian Theology in general, and consequently the Practical department of it also, first became able to develop itself when Christianity had obtained a historical significance (comp. § 2–5), and this was possible only by means of the organization of the Christian Community; so is all Church-Guidance, properly so called, based upon a determinate configuration of the original contrast, between those who occupy a position of prominence, and the mass [of Church Members.]

Without a contrast of this kind, capable of the most manifold gradations, but founded conformably to the order of nature in the relation of the mature to the immature, all progress towards the better could take place only in a uniform developement, not by means of any deliberate guidance. On the other hand, apart from a determinate configuration of this contrast, the guidance referred to could be nothing more than a relation existing between individuals; and the community, therefore, would consist merely of unconnected elements, and could never operate as a whole,—the condition upon which, notwithstanding, its attainment of a historical significance depends.

§ 268. This determinate configuration consists in the method of circulation which has been established for the purposes of equalization and advancement, and by virtue of which the religious energy of the pre-eminent stimulates the mass, and the mass, again, calls forth the activity of the former party.

That there results in this way a certain equalization, and a nearer approach on the part of the mass towards the position occupied by the pre-eminent, is in accordance with the nature of things; but advancement is attainable only upon the supposition that the religious energy, in the Community generally, and especially amongst the pre-eminent, is in a state of increase.

§ 269. In harmony with all that has been said hitherto, we shall, accordingly, have to take into especial consideration the form which this contrast assumes for the purpose of an efficient operation by means of religious representations [conceptions, ideas], and that which it assumes for the purpose of influence upon the life; or, the guiding activity in the System of Worship, and the guiding activity in the ordering of Morals.

Phenomenally, it is true, these two things are very decidedly distinct; but, in so far as the formula is concerned, they certainly constitute but an imperfect antithesis. For the System of Worship itself exists only as a matter of Morals which has been reduced to a certain order; and since the ordinances [of the Church relative to Morals] are destitute of all external sanction, their validity, again, depends simply upon the before-mentioned efficient influence by means of mental representations. This two-fold relation [of the primary contrast], however, will still maintain its right to be recognized.

§ 270. Since those who are pre-eminent, are so only in virtue of possessing both elements of the theological spirit; while, on the other hand, the existence of these two elements in a precise equilibrium is nowhere to be taken for granted: we shall also find, that there is one species of guiding activity which is more clerical in its character, and another which is more theological, in the stricter sense of the word.

It cannot be proved that this difference is coincident with the preceding; still less that it subdivides only one member of the classification founded thereupon. Consequently, the two distinctions are to be regarded, preliminarily, as co-ordinate and as crossing each other.

§ 271. Christianity first acquired a historical character, when the Christian Community had come to consist of a Union of several locally determinate Congregations, each of which, again, had reduced the contrast before-mentioned to a definite form, (this being the process by which they first became Congregations). There is, therefore, a guiding activity which has for its object the individual Congregation as such, and which, accordingly, continues to be merely local in its character—and a guiding activity directed towards the whole, which has for its object the organic Union of Congregations, that is, the Church.

This antithesis, too, is not a perfect one, inasmuch as it is possible that something may proceed, mediately, out of the guidance of the individual Congregation, which shall have a bearing upon the whole; and in like manner, it may happen that a guiding activity which is determined from the standpoint of the whole, affects but a single Congregation. In the actual course of history, both [forms of activity] present themselves in a manner very well defined.

§ 272. In periods in which the Church is divided, those Congregations only which are of one and the same Confession are organically united; and the general guiding activity, in its definitive character or application, is confined exclusively to the circle which is thus bounded.

There are also, certainly, influences which are put forth by one Church-Community upon others; but they cannot have the character of a guiding activity.—But even if no such division existed, still, with the present diffusion of Christianity, outward reasons would make the existence of a universal Church-Guidance, comprehending all Christian Congregations upon the earth, a thing impossible.

§ 273. Since, now, the modes of procedure to be adopted must be regulated by the manner in which the contrast before-mentioned has been apprehended and reduced to form; it follows that the theory of Church-Guidance must also be different for every differently constituted Church-Community; and what we are able to do, therefore, is merely to lay down a Practical Theology for the Evangelical Church.

Nay, not completely even for this; since within its limits also, too many differences of worship, and especially of constitution, present themselves. What we shall have immediately in view, therefore, will be merely the Evangelical Church of Germany.

§ 274. We regard the antithesis which was last enunciated, in § 271, as presenting the highest basis for a division of our present subject; and we denominate the guiding activity which is directed towards the whole, Church-Government, and that which is directed towards the individual local Congregation, Church-Service.

Not as though it lay in the nature of the case, that these must needs be the leading divisions in our classification; but because this arrangement is the most appropriate to the present condition of our Church. Elsewhere, circumstances exist in which there would be little to be said concerning Church-Government, in the sense which the word bears here; because in those instances the tie by which a number of congregations are held together is but a very loose one.—For the rest, another mode of appellation for our two divisions suggests itself; namely, if we call the one Church-Government, we might denominate the other, Congregation-Government. But the appellation employed above has been preferred for the same reason for which this was adopted as our leading classification,—namely because the Union of Congregations which we call, by way of special distinction, the Church, is that which comes out most prominently to view, and it is therefore proper to connect the other division, also, with this totality; since, moreover, the care of an individual portion can only appear as a service which is rendered to the whole.

§ 275. The contents of Practical Theology are included exhaustively in the Theory of Church-Government (in the more restricted sense) and the Theory of Church-Service.

The antitheses, namely, which were specified above, in §§ 269 and 270, must be taken up and carried out within these two leading divisions.

§ 276. The order of arrangement is, in and of itself, a matter of indifference. We prefer to begin with the department of Church-Service, and to let that of Church-Government follow.

It is a matter of indifference, because, in any case, in the treatment of the antecedent division, regard must be had to the notion of that which is to be dealt with subsequently, and to its possible varieties of form.—It is, however, the natural order, that those who devote themselves, in general, to the work of Church-Guidance, should commence their public activity in the department of Church-Service.

SECTION THE FIRST.—THE PRINCIPLES OF CHURCH-SERVICE.

§ 277. The local Congregation, which is a body of Christian households of the same Confession, inhabiting the same locality, and united together for the purposes of a common devotion, is the simplest organization, of a perfectly ecclesiastical character, in which it is possible for a guiding activity to have existence.

The usage of the language still presents us with the terms “National Congregation” (Landesgemeine), “Congregation of a District” (Kreisgemeine); but in these cases a strictly common exercise of devotion is not always to be found. It also affords the term “Domestic Congregation” (Hausgemeine); but the guiding activity in this instance is not one which proceeds distinctively from the religious interest.

§ 278. If a Church-Service is to have existence at all, the antagonism between preponderant activity and preponderant receptivity must be definitely adjusted by agreement, at least in so far as certain determinate momenta are concerned.

Without determinate momenta, there can be no common life; and without agreement as to who shall communicate and who receive, this common life would be a mere confusion. If we suppose the greatest possible parity to exist amongst the members of the Congregation, the distribution of the parts referred to assumes an arbitrary character: but even in the case of the greatest imparity, receptivity [in some degree] must still be incumbent upon all.—The determining of this relation, as it respects every several Congregation, appertains, in the nature of the case, to the department of Church-Government.

§ 279. The guiding activity in Church-Service consists (comp. § 269) on the one hand of the edifying, which is exercised in connexion with the System of Worship, or assembling of the Congregation for the purpose of awakening and animating the devout consciousness; and on the other hand, of the governing, which acts not merely by the regulation of Morals, but also by an influence which is exerted upon the lives of individuals.

Above (§ 269), this second aspect [of the guiding activity] could be indicated only in the form in which it also has significance in connexion with Church-Government. Church-Service, however, would fail of attaining a large part of its object, if the guiding activity were not also directed towards individuals.

§ 280. The edifying activity in the system of Christian Worship rests preponderantly upon the imparting of the religious consciousness¹ when it has arrived at the condition of thought; and a theory in regard to this matter is possible only in so far as the said impartation may be regarded as possessing the character of Art.

This “preponderantly” applies, indeed (comp. § 49) to Christianity generally, [as compared with other religions]; but within its sphere, again, to the Evangelical form of it in particular.—Thought is to be taken here in that broader sense in which the elements of poetry are thoughts too. Art, in a certain sense, there must be, in every connected series of thoughts. The theory referred to must include at once these two questions—in what degree Art is here requisite or allowable, and by what methods the end in view is to be attained.

§ 281. The material of the System of Worship, in the stricter sense, can consist only of such representations [Vorstellungen] as also have their place in the body of the Church’s doctrine; and our theory has therefore to determine, with respect to this material, what elements of the common doctrine are adapted, and in what way they are adapted, to the purpose of the communication referred to.

Those representations are materials in the stricter sense, which have to be communicated on their own account, in opposition to those which merely serve as illustrations and means of exhibition to the former.— And since the same representations are wrought up in the most various methods, from the popular to the severely scientific, from the language of conversation to that of oratory and poetry, it must be determined which of these shades of difference are adapted to the purposes of the System of Worship, either generally, or in various [particular] connexions.

§ 282. Since the system of Christian Worship,—and the Evangelical form of it, again, in particular,—is compounded of elements prosaic and poetic: we have to treat, in relation to the subject of form, first of the religious style, prosaic as well as poetic, in its adaptation to Christianity; and then also, on the other hand, of those different relations of commixture between the two [kinds of] elements, which are of possible occurrence in the Evangelical System of Worship.

The Theory of Ecclesiastical Poesy belongs at least thus far to the Doctrine of Church-Service,—that even the process of selection [for the purposes of Christian Worship] from what exists already, must be conducted according to the same principles [by which every true Poet of the Christian Church is guided in the process of composition.]

§ 283. Uniformity and variety [alternation of different parts or elements in the same or in different services of Worship] have an unmistakeable influence upon the effectiveness of all delineations of the kind referred to; and hence this question also requires to be answered,—namely, how far,—treating the matter purely with reference to the interests of worship,—consideration for that which has an established existence must be sacrificed to a better insight, or the contrary.

Viewed immediately, the question seems to be in place here, only in so far as it is capable of being decided within the Congregation itself, without the intervention of the Ecclesiastical Government. But since it is also possible, notwithstanding, that the Congregation may be altogether free in this respect, it is best that the whole subject should be brought into the present connexion.

§ 284. Highly conformable as it is to the spirit of the Evangelical Church to regard Religious Discourse as the proper centre [kernel] of the System of Worship, yet nevertheless, that form of it which prevails among us at the present time, and which we designate distinctively by the term Sermon, is, in this precise shape, a thing of merely accidental character.

This is sufficiently evident, if we look merely at the history of our System of Worship; it becomes still clearer, when we inquire what it is, upon which the great inequality in the effectiveness of these discourses properly depends.

§ 285. Since the discipline which we call Homiletics usually takes for granted that this form is firmly established, and makes all its rules relate principally thereunto; it would be better to get rid of this restrictedness, and to treat the subject in a freer and more general manner.

The distinction between Sermon (in the proper sense) and Homily,—a distinction which, for some time past, has begun to be so far taken notice of that the latter [the Homily] is made to constitute the subject-matter of a special theory,—is far from satisfying the requirement of the proposition which we have laid down.

§ 286. In the Evangelical Church, we find the System of Worship consisting almost everywhere of two elements: one, which is left entirely to the free productivity of the individual by whom the Church-Service is conducted, and another, in which he merely occupies the position of an organ of the Ecclesiastical Government.

In the former aspect he is especially the Preacher, in the latter the Liturgus.

§ 287. The liturgical element can be a matter of discussion here, only upon the supposition that in it too, certain room is still afforded for a free self-determination; and only in the degree in which this is the case.

The question with regard to this self-determination can be decided only from the stand-point of Church-Government. It could be dealt with here, only in so far as it might be possible to show that a total negation [of the self-determination contended for] is at variance with the proper notion of the System of Worship in the Evangelical Church.

§ 288. Since the Service of the Church in the System of Worship is essentially connected with certain organic activities which produce an effect simultaneous with the proceeding itself: it is to be determined whether, and to what extent, these activities may also become a matter for the application of rules of art; which are to be laid down accordingly.

These rules, then, would be an application of Mimetics, in the broader sense of the word, to the department of religious delineation.

§ 289. Since the proceedings of Church-Service are connected with a certain limited space [apartment], which is capable in like manner of producing, by its character, an impression simultaneous with these proceedings; it is to be determined how far such an impression is allowable or desirable, and rules upon this head are to be laid down accordingly.

Since the circumscribing of the space [occupied] is merely an outward condition, and consequently a collateral circumstance, not a part of the System of Worship itself, the rules here spoken of would be necessarily a mere application of the Theory of Decorations to the department of religious delineation.

§ 290. If we look solely at the antagonism between the preponderantly productive and the preponderantly receptive within the Congregation, regarding the latter as in a condition of parity; [we shall find that] there may be in the Congregation a guiding activity producing an effect that is common [to all the members]: but in so far as, amongst the receptive, any portion is found to lag behind the general body, the condition of these, as individuals, is a matter for the application of the guiding activity.

The latter form of this activity is already known under the name of Pastoral Care [Seelsorge, Care of Souls]; and we treat of this first, because the removal of an imparity such as is here supposed, appears ever as the first problem to be dealt with. The former we call the regulative activity; and it gives origin to modes of life as well as to individual works performed in common.

§ 291. The immediate objects of the Pastoral Care, in the broader sense of the word, are those persons of immature age who are to be educated in the Congregation; and the Theory of that activity which is to be directed towards them, and which forms a part of the organization of Church-Service, is denominated Catechetics.

The name is taken merely from an accidental form of the immediate practical duty [to which the theory refers], and is consequently too circumscribed, as an expression for the whole extent of the problem involved.

§ 292. The business of Catechetics can be rightly ordered only when an agreement is established amongst all who have part therein, as to its points of commencement and of termination.

To this extent, therefore,—supposing that the required agreement does not occur of itself,—the practical business, as well as the theory [of Catechetics], is dependent upon the ordering [regulative] activity.

§ 293. By reason of the end in view, which is, to make the immature like the mature, in so far, namely, as the latter are the receptive, the business [of Catechetics] must consist of two parts: namely, that the former become equally receptive with the latter] in relation to the edifying activity, and also equally receptive in relation to the ordering activity,(comp. § 279); and the object is to be attained in both its parts by one and the same process.

The former is the vivification of the religious consciousness towards the side of thought, the latter the awakening of the same consciousness towards the side of impulse.

§ 294. In so far, however, as it is necessary that the end in view should be at the same time to prepare them for a greater approximation towards [the position of those in whom there is a preponderant self-activity: it is to be determined how this may take place without disturbing their relation to the other [members of the community who belong to the class of the] mature.

As Catechetics, in general, fall back upon Pædagogics as [furnishing the] Technology [which they require], so this, too, is a general pædagogical problem, which, however, at the same time, assumes a special form in connexion with the department of religion.

§ 295. Since Religion is to be developed in both directions (comp. § 293), not merely in its contrast to the sensible [or sensuous] self-consciousness, but also in its Christian character and in the Evangelical form: it is necessary also that the relation of the individual and the universal tendencies [or aspects of this development] to each other, in regard both to equalization and to progress (comp. § 294), should here be determined.

It is the more necessary that this problem should be embraced by the theory [of Catechetics], from the circumstance that within the latest period, most notable errors in regard to this point have presented themselves.

§ 296. It is possible for those individuals who live within the local limits, or in the vicinity, of a Congregation, in the character of religious aliens, to become, for a similar reason, objects for the exercise of a similar activity: and it is necessary, with a view to such cases, that we should be provided with a theory respecting the proper treatment of convertendi.

The more accurately the principles of Catechetics are laid down, the more easy will it of necessity be to derive from them such others as are necessary for the case here specified.

§ 297. But since this form of activity is not based upon so natural a foundation [as the catechetical]: it would be desirable to lay down certain signs by which it may be known whether there is sufficient motive for such a proceeding.

For it is possible, in this matter, to err in both directions; by a too ready confidence, and by a too timorous hesitation.

§ 298. Conditionally, the Theory of Missions might also find a point of connexion here; a theory which, up to the present time, is as good as altogether wanting.

In order that this connexion may be effected in the easiest manner, it is necessary, certainly, to start from the assumption that all efforts of the kind referred to are successful only where a Christian Congregation has existence.

§ 299. Individually, those members of the Congregation may become objects for the exercise of the Pastoral Care, who, from inward or outward causes, have lost their parity with the rest; and the occupation which has to do with these persons is denominated Pastoral Care, in the more restricted sense of the term.

Since, namely, in the actual state of things, parity is ever but the minimum of disparity,²—those who occupy the least advanced position amongst the like, are not the persons intended to be referred to here; this latter class, indeed, being always to be found, but the others [those referred to in the text] only accidentally.

§ 300. Now since, in the case adduced, a special relation has to be formed [between the Pastor and the individual]: it is necessary that our theory should determine, in the first place, whether this connexion may originate, in every instance, in either of the two possible ways,—with the party that needs or the party that communicates,—or which way is the right one under any given circumstances.

The great diversity which prevails in different portions of the Evangelical Church, as it respects the treatment of this matter, has not, up to the present time, been either reduced to theory³ or got rid of.

§ 301. Since such a loss of parity, proceeding from inward causes, can manifest itself only in an opposition to the edifying or to the ordering activity: it is in the next place to be determined whether, and in what manner, in conformity with the spirit of the Evangelical Church, the mode of proceeding to be adopted should be compounded of these two elements; and lastly, also, whether, supposing that the Pastoral Care does not attain its end, its business is to be regarded always and exclusively as not yet finished, or whether, and when, and how far, the connexion of those who have become unreceptive with those who sustain the office of guidance may be looked upon as done away.

The cessation of this connexion would also draw after it, as a natural consequence, the cessation of the connexion with the Congregation as such.

§ 302. With regard to that exercise of the Pastoral Care which is rendered necessary by the operation of outward causes, we have only, in addition to the solution of the first problem (comp. § 300), to determine in what way the official activity of which we are speaking may be made to harmonize with the social activity [or influence] of the receptive who belong to the Congregation.⁴

For the questions started in § 301 can hardly be connected with any doubt in the case before us; since here we have only to supply that deficiency which is experienced in consequence of the momentary suspension of participation in the common life [of the Congregation]. The edifying activity, in this case, approaches too nearly to the character of ordinary conversation to require a special theory.

§ 303. The regulative activity within the Congregation (comp. § 290) appears limited in relation to Morals, partly by the more comprehensive inoperations of the Ecclesiastical Government, partly by the irrefragable claims of personal liberty.

One can only say “appears;” for it is necessary that those who sustain the office of guidance should be restrained by their own personal sense of liberty from invading the province of the latter. The very same influence, on the other hand, ought also to withhold those who sustain the guiding office in the department of Church-Government from invading, in the pursuit of a centralizing tendency, the province of the Congregation.

§ 304. Since the Evangelical System of Morals, as well as of Doctrine, in opposition to [that of] the Catholic Church, is still in process of developement: we have simply, in general, to lay down rules concerning the manner in which,—starting from any given condition,— the collective life may gradually be brought nearer to that form which is in accordance with the maturer insight of such as have gone on in advance [of the rest, and of their own former position].

It is possible, on the one hand, that the given state of things may yet contain within itself, unperceived, sundry elements derived from Catholicism; or, on the other, that it may, in consequence of mistake, have stepped beyond certain limits which Christianity itself lays down.

§ 305. Since the life of man, in the Christian Congregation, as well as elsewhere, is subject withal to certain determinations derived from social and civil relationships: it should be specified in what manner we may also procure for the influence of the Christian and Evangelical spirit a larger validity within the department thus indicated,—in so far as it is possible for such an effect to result from local determinations [as distinguished from general ordinances].

Here, universally, we can speak only of the method of proceeding to be adopted; the material of the ordering activity being dependent upon the current apprehension of the System of Christian Doctrine, especially the Doctrine of Morals.

§ 306. Since it is also necessary that the calls to a union of energies, for the purpose of all such works in common as are contained in the notion, and [are to be accomplished] within the local limits of the Congregation, should also have their origin from the ordering activity: it is of importance that the boundary of the latter (comp. § 303) should be defined.

The problem is, to separate that which forms a part of official labour, and [as such] has a constant and continuous existence,—for example, the entire province of the Diaconate, in the original sense of the word,—from that which can proceed only from the personal relation of individuals, sustaining the office of guidance, towards a portion of the entire body.

§ 307. We have here treated of Church-Service as one undivided department, without seeking to impose any restrictions with regard to the different ways in which it is possible to distribute the occupations it involves.

Otherwise, we should have been obliged to anticipate here the theory of Church-Government. Here, again, therefore, we can but follow the ancient method, by grouping together, at this stage, all who take part in the occupations of Church-Service, under the term Clerus.

§ 308. Only in this general way, therefore, is it possible for us also to deal with the question as to whether any, and what sort of influence should be exerted by the ecclesiastical relation between Clerus and Laity upon the association of the former with the latter, as well in civil, as in social and scientific relations.

The problems which it has been usual to discuss under the title of Pastoral Prudence, appear here in an altogether subordinate character; and their solution depends upon the settlement of the question, whether any, and what specific difference obtains between those members of the Clerus who conduct the exercises of Worship, and the rest.

SECTION THE SECOND.—THE PRINCIPLES OF CHURCH

GOVERNMENT.

§ 309. If Church-Government has its foundation in the form which is given to a connexion subsisting between a complexus of Congregations: it follows that we have, in the first place, to note down the multiplicity of relations which are of possible developement, between the Ecclesiastical Government and the [individual] Congregations, and to determine whether there are any forms which, by the peculiar character of the Evangelical Church, are definitively excluded, or any others which are definitively postulated.

It is taken for granted, namely, that the form of such a connexion neither contradicts the essential character of Christianity, nor does away with the spontaneous activity of the individual Congregations.

§ 310. Since the way and manner in which, in such an enclosed complexus, those in whom spontaneous activity is predominant become organized with a view to the exercise of Church-Government, and the manner in which the operation of this Government, and the free, spontaneous activity of the Congregations are mutually stimulated and restricted, form the internal Church-Constitution of the body: the tendency of the problem stated above is, to refer the latter [the internal Church-Constitution], so far as the Evangelical Church is concerned,—as well in its multiplicity [of ecclesiastical developements] as in its antagonism towards the Catholic Church,—to certain principles.

On the one hand, the solution must base itself upon certain propositions of Dogmatics, and on the other, it can be successfully accomplished only by making an appropriate use of Church History and Ecclesiastical Statistics.

§ 311. Since the Evangelical Church does not, at the present time, form but one single complexus of Congregations, and since, in different portions of it, there is even a difference of internal constitution, while on the other hand its Theology ought to be the same for all: it is necessary that the Theory of Church-Government should put its problems in that form and manner in which they are the same for all possible Evangelical Constitutions, and are capable of being solved from the position of any and every one of the latter respectively.

The expression “at the present time,” is merely intended to premise that the impossibility of any manner of outward unity for the Evangelical Church is at least not decidedly made out.

§ 312. Since every historical whole is capable of a continued existence only by means of the same energies through which it originated: it follows that the Government of the Evangelical Church consists of two elements: the fixed,—that is, the form which the antagonism [between the Government and the Congregations] assumes for the given complexus,— and the unfixed,—in other words, that free inoperation upon the whole body, which may be attempted by every member of the Church that believes himself called to do so.

Not merely with regard to the rectification of doctrine, but also with regard to its Constitution, or fixed Church-Government, the Evangelical Church originated in the first instance from this free inoperation; in the absence of which, moreover, (since the fixed Church-Government is identical with the Constitution), an amendment of the Constitution could not take place in any conceivable way.— In order that the last definition [in the text of this ¶] may be kept from appearing to have a tumultuary tendency, it is only necessary to bear in mind, that if a man who does not belong to the predominantly productive class were nevertheless to believe himself a subject of the call referred to, any experiment which he might make would of itself come to nothing.

§ 313. The purpose of these two elements can be but one and the same: (comp. § 25) to exhibit more and more clearly, in the Evangelical Church, the Idea of Christianity, according to the peculiar manner in which it is apprehended by the said Church,—and to win for it a constantly increasing mass of energies. In the pursuit of this object, however,—while the organized element, the Ecclesiastical Power or (more correctly) Authority, may be concerned in the way of ordinance or restriction, the unorganized element, or free, spiritual power, can be so only in the way of stimulus and warning.

It being understood, nevertheless, that the Ecclesiastical Power is also destitute of every outward sanction for that which it enunciates; so that, essentially, the difference comes to this,—that the enunciations just adverted to operate as an expression of the spirit and sense of the Community, while on the other hand, the free spiritual power seeks to introduce into this general sense and spirit something which was not there previously.

§ 314. The condition of a historical whole is the more satisfactory, in proportion as these two kinds of activity have a more lively hold upon each other, and in proportion as the action in both departments is connected more decidedly with the consciousness of the relative antagonism which subsists between them.

The Ecclesiastical Authority has therefore to combine the two following objects, and the Theory [of Church-Government] must seek to discover the requisite formula (comp. § 310): [the observance of] its preponderant obligations, to maintain and to strengthen the principle which was constituted by means of the last preceding epoch,—and yet at the same time also to favour and to protect the manifestations of the free spiritual power, which alone is capable of initiating [new] reformatory developements. In like manner it should be shown with regard to this free spiritual power, how, without sacrificing in any degree the strength of [private] conviction, it may nevertheless content itself with what is capable of being brought into life through the agency of the Ecclesiastical Authority.

§ 315. Since an ecclesiastical connexion of the larger kind can exist only in the case of a certain degree of parity, or a certain facility of equalization, amongst the Congregations by which it is constituted: the Ecclesiastical Authority has, in every case, a share in the fashioning and maintenance of the antagonism [or contrast] between Clerus and Laity in the [several] Congregations.

That is to say, only a share: because the Congregation is prior in point of time to the ecclesiastical Nexus; and because its very being [as a Congregation] depends upon the existence within it of this antagonism.

§ 316. Since this participation is capable of varying in degree from a maximum to a minimum, our Theory has first to settle [the particulars of] this diversity, and then to determine to what different circumstances and conditions every mode [of adjustment] is respectively appropriate, and whether it should be the same for all the functions of Church-Service, or should differ as they differ.

For it is self-evident, from a reference to all similar cases, that in this seemingly continuous transition from minimum to maximum, certain points admit, nevertheless, of being fixed so as to furnish us with leading distinctions.

§ 317. Since, further, this parity cannot be regarded either as unchangeable, or as always self-renewing, and must consequently be at the same time a work of the Ecclesiastical Authority: it is necessary to determine the form and manner in which the influence thus implied should be exerted,—that is, to define the notion of Ecclesiastical Legislation.

“At the same time“: because, namely, it must, in a certain sense, be already in existence, before the Ecclesiastical Authority.—The term legislation, [in this connexion], always continues to have a character of inexactness, because the Ecclesiastical Authority is likewise destitute of every outward sanction.

§ 318. Since, now, this parity can become immediately apparent only in Worship and in Morals, and these two things, on the other hand, ought to be in themselves the adequate expression of the prevailing piety of any [given] locality: the problem thus arises, of making the ecclesiastical legislation a means of uniting the two, and of keeping them united.

It is involved in the nature of the case, that this object can be attained only by a process of approximation; and that the theory, therefore, must aim chiefly at confining the fluctuation which takes place between the preponderance of the one element and that of the other, within as narrow limits as possible.

§ 319. Since these two things can continue to exist as the expression of the ecclesiastical Unity, only in so far as they respectively retain their identity; and since, on the other hand, every thing which is an expression and means of delineation [of some other thing], in so far as it has this character, gradually changes its significant value: the problem thus arises, in connexion with the work of legislation, of recognising the freedom and mobility of each, as well as consolidating its uniformity.⁵

This will also, at the same time, have the effect of at least confining within certain definite limits the relation of the Ecclesiastical Authority to the department of Church-Service, in the constitution of the Systems of Worship and of Morals.

§ 320. In case of an opposition arising within the Congregation,—whether it proceeds from individuals (comp. § 299) who have fallen out of a state of unity with the whole body, or from a recession of [the principle or sentiment of] unity in general,—it must, further, be competent to the Ecclesiastical Authority, as being itself the highest expression of the Spirit of the Community, to bring the matter to a decision, provided no agreement can be arrived at within the Congregation.

This decision obtains effect, always, only in so far as the opponents are also minded not to cease from seeking the satisfaction of that impulse which leads them to wish for Christian fellowship, in this particular ecclesiastical Union.

§ 321. In so far as the Ecclesiastical Authority operates towards this end, either by means of general regulations, or at least (where it interposes specially) in accordance with such regulations: it is necessary that the question be here determined, whether, and under what circumstances, in an Evangelical Church-Union, Church Discipline,—or, it may be, Excommunication,—is to be permitted.

The question with regard to the latter applies, namely, in so far as it is possible [under each particular Ecclesiastical Constitution] for the Ecclesiastical Authority to declare that the relation of an individual member towards the Congregation or the Church-Union has come to an end. That with regard to the former, arises in so far as it is supposed that where an opposition [comp. § 301] has occurred, it cannot be properly brought to an end, except by a public acknowledgement of its impropriety [on the part of its author or authors].

§ 322. With regard to the relation of the Ecclesiastical Authority towards the System of Doctrine, views of such opposite character still obtain currency, that it seems impossible to find a common starting-point; so that a theory [of this relation] can be laid down only conditionally.

Nay, it would not be easy even to bring the different parties to a mutual understanding with regard to the place where the controversy ought to be decided, and consequently, as it were, to the choice of an umpire.

§ 323. Setting out on the one hand from the fact, that the Evangelical Church-Union has arisen in connexion with, and it may almost be said out of, the assertion of the principle, that it is not competent to any authority to fix or to alter the System of Doctrine; and on the other hand, from the fact that notwithstanding the existence of a plurality of Evangelical Church-Unions, following different maxims, we nevertheless recognise the existence of one Evangelical Church, and of a community of doctrine attesting this unity: we believe ourselves at liberty to state the problem only in the manner following. It is to be determined in what way the Ecclesiastical Authority of every Union respectively,—recognizing the principle that changes in the doctrinal propositions and formulæ commonly received may be permitted to arise out of the researches of individuals, only when [the results of] the latter have been taken up into the conviction of the Congregation,—may be able to protect this efficient activity of the free spiritual power, and yet at the same time to hold fast the unity of the Church [as founded or embodied] in the principles of its origin.

Of course it is by no means intended to exclude the possibility of the exercise of this efficient activity of free research, also, on the part of those who operate as constituting the Ecclesiastical Authority; on the contrary, all we have to do in such a case, is to insist the more strongly upon the principle that they must not do this in the manner and under the official character [Firma] of the Ecclesiastical Authority.—But the problem must be stated in a manner totally opposite to that which is here adopted, if we start from the hypothesis that the Church exists as one, only by means of a uniformity of doctrine so exact, that the degree of this exactness is capable of being specified.

§ 324. What was said above (comp. § 322) applies also to the rights and obligations of the Ecclesiastical Authority, as it respects the relation of the Church to the State, inasmuch as no method of proceeding which could possibly be prescribed would have the good fortune to meet with general recognition.

There seems to be but thus much observable: that in those cases in which the Evangelical Church is wholly separate from the State, no one cherishes a wish that it should be otherwise; but where a closer connexion exists between the two, there is a division of opinion within the Church.

§ 325. Setting out on the one hand from the principle, that if the Church does not wish to be a secular power, it must not be willing, either, to be entangled in the organization of the secular power; and on the other hand from the principle, that what such members of the Church as stand at the head of the Civil Government, do within the department of the Church, they can do, nevertheless, only in the form of Church-Guidance: we are able to state the problem only in the manner following. It is to be determined in what manner the Ecclesiastical Authority has to labour, under the various circumstances which may be given, for the accomplishment of this object: that the Church shall be kept from falling, either into an impotent independence with regard to the State, or into a servitude, no matter how respectable, towards the latter.

The theory required, is one which it is in the highest degree difficult to lay down, and one which at the same time yields but little advantage; because, if the Ecclesiastical Authority finds already existing, either a fusion of the Church with the political organization, or a mode of proceeding in ecclesiastical matters in which the influence of an outward sanction is employed, it can, under its own proper form, work against such a state of things only indirectly, and must look for every thing further to the gradual inoperations of the free spiritual power.—And how little agreement there is even with regard to first principles, is best illustrated by the circumstance, that where the Church is in a state of servitude unaccompanied by respectability, some will always prefer to acquire respectability in this state of servitude, and others, on the contrary, to remain of no repute, provided they may but become independent.

§ 326. Supposing the State to have taken up into its own organization the entire organization of educational institutions, the same problem presents itself yet again, in a special connexion: inasmuch as there is then,—in reference to that spiritual culture by which alone the Evangelical System of Worship can be maintained, and a free spiritual power continue to have existence in the Church,—a like danger of impotent independence or of opulent servitude.

In connexion with this department, the following dilemma,—a difficult one, and one which does not admit of a simple solution—may, under unfavourable circumstances, very easily arise: whether the Church-Union shall content itself with that apparatus—no matter how meagre—which it is able to procure and to take care of for itself, independently; or whether it shall venture to draw also from sources in which there is an admixture of *non-*Evangelical elements.

§ 327. Since the various isolated Unions of Congregations which, taken together, form the Evangelical Church, are each exactly limited,—partly by outward circumstances which are subject to change,—partly by differences in their Systems of Morals or of Doctrine, the value attached to which differences is likewise subject to change; and since, on the other hand, the largest number of them find their independence endangered by this limitation: there arises, for every one of them respectively, the problem of keeping itself open to a closer connexion with the rest, and of preparing the way, within its own interior, for the accomplishment of this connexion, so that no favourable opportunity of calling it into existence shall be lost by reason of neglect.

This problem also marks the end of the province of the Ecclesiastical Authority; for not only does every previously existing Church-Government, upon the solution of this problem, become extinct as to its separate being, but the solution itself, too, (because it goes out beyond the province of the isolated Authority), can only be called forth by the free spiritual power.

§ 328. Since the unfixed element of Church-Government (comp. § 312), which, in the Evangelical Church, we designate by the term free spiritual power, being an activity on the part of individuals, which is directed towards the entire body, supposes the existence of a publicity as free from limitation as possible, in which the individual has an opportunity of giving utterance to his sentiments: it follows that this element is to be found especially, at the present time, in connexion with the profession of the Academical Theologian and the Ecclesiastical Writer.

In connexion with the former of these expressions, our thoughts should not be directed exactly towards that merely accidental form [of instruction by means of lectures] which still obtains [in our Universities]. Nevertheless, an oral delivery, exercising, in various ways, a stimulating influence upon large masses of youth destined to the work of Church-Guidance, will always continue to be in the highest degree desirable.—The latter term does not comprehend, in its present connexion, those who merely commit to writing their performances in the department of Church-Service [e. g. sermons, prayers, &c.]

§ 329. These two characters will accomplish the most general efficiency of which they are capable (comp. §§ 313, 314), only in the degree in which they respectively approximate to the notion of a Prince of the Church (comp. § 9.)

They have each of them less need of that equipoise which is referred to in § 9, in proportion as their productive power is exercised within the province of a special scientific proficiency. In the same degree, however, will they also fail to exert any general exciting influence upon the government of the Church.

§ 330. Since the Academical Instructor, dealing with youth who are especially animated by the religious interest, has to make the scientific spirit, in its theological application, for the first time a matter of thorough consciousness in them: it is necessary to specify the method in which this spirit may be quickened, without weakening the religious interest.

How little we are yet in possession of such a method, may be learnt from an experience the examples of which are but too numerous. For the rest, we forbear the inquiry as to whether the appropriate method is of a universal character, or whether its selection turns upon different considerations in the case of different disciplinæ.

§ 331. Since the existing [amount and form of theological knowledge] suffices the less to satisfy [the theologian], in proportion as the iindivdual disciplinæ come to be pervaded by a truly scientific spirit: it is necessary to lay down a method of proceeding by which it may be possible to combine that encouragement and guidance which are directed towards the advancement of the theological sciences, with a correct valuation of their previous results, and a faithful preservation of the good which has been thereby deposited within the Church.

A like experience evinces the same want in this case as in the last; and undeniably, much of the over-strained difference that exists between the heralds of the New and the worshipers of the Old, is imputable to the prevailing method of instruction.

§ 332. In so far as the literary activity is directed towards the combating of that which is false and pernicious: it is necessary to specify for the Theological Writer in particular, the method by which he may, on the one hand, not merely discover, but also procure recognition for, the True and Good to which the False and Pernicious is found attached, and with which it is connected,—and on the other, may point out to the individuality in which these things make their appearance, its proper relation to the prevailing want of the Church.

The principle, that all error has being only in so far as it is attached to some truth, and all that is bad only in so far as it is attached to something that is good, forms the essential condition of all controversy and of all correction.—The latter part of the problem rests, on the one hand, upon the assumption that the Erroneous and Prejudicial, if not supported by a marked individuality, is capable of exerting but little influence; and on the other hand upon this,—that in the Church, it is possible for every kind of talent to find some mode of manifestation which shall conduce to the common benefit.

§ 333. In so far as this activity seeks to recommend and to obtain recognition for that which is new: it is necessary to find a formula indicative of the manner in which the exhibition of the antithesis, and that of the connexion, between the New and the Old, may be most effectively sustained.

For if there were no antithesis, it would not be new; and if there were no connexion, it would be impossible to find a point of junction for it [in the existing system].

§ 334. Since it is an easy thing for that which is matter of public communication to become diffused beyond the circle in which it is properly understood: this circumstance gives rise to the problem, of managing the delineation just referred to in such a manner, that it shall have an attraction for those only who may also be expected to make a legitimate use of it.

The rule which was formerly, almost exclusively, recommended and applied for this purpose, to employ none but the learned [Latin] language as the vehicle of representations likely to be either misinterpreted or abused, is no longer adapted to existing circumstances.

CONCLUDING OBSERVATIONS ON PRACTICAL THEOLOGY.

§ 335. It was not possible, in this case, to speak of a separation between that which is obligatory upon every [theologian], and that which constitutes a special proficiency.

For the separation can be grounded only upon limitations which are accidental, or all but personal, and presents itself, in such cases, spontaneously. Regarded in and for himself, every one who is called to the work of Church Guidance, [as a Practical Theologian] is capable of every kind of efficient activity [here specified]; and there exist not so much different separable departments, as different degrees, merely, of attainable perfection.

§ 336. The problems [of Practical Theology], especially those which occur in the department of Church-Government, will be most correctly stated by him who has most thoroughly and completely developed his Philosophical Theology. The most correct methods will suggest themselves to him who lives upon the most manifold Historical basis in the Present.⁶ The proper carrying out of these methods must be most effectively promoted by [appropriate] natural endowments and general culture.

If there were no requirement here of all the several departments treated of in this encyclopædian outline, the outline itself would be incorrect [inasmuch as Practical Theology deals immediately with that which is also the end or reason of Theology considered as a whole]; as the requirement, again, would be, if it embraced any thing incapable of being contained in any encyclopædian outline.

§ 337. The present condition of Practical Theology evinces that that which occupies the last place in the study of every individual theologian, presents itself also in a similar position in the developement of Theology upon the whole.

Because (if there were no other reason) it supposes as its antecedent the complete developement of Philosophical Theology (comp. §§ 66 and 259).

§ 338. Since, in the Evangelical Church, both Church-Service and Church-Government are essentially conditionated by the antagonism of this Church towards the Church of Rome:—it constitutes the highest perfection of Practical Theology, to fashion both, [Church-Service and Church-Government], at any given period, in such a manner as shall be best adapted to the existing state of this antagonism with reference to [that is, as approaching, or receding from] its point of culmination.

This involves a specific reference to the highest problem of Apologetics (comp. § 53).

THE END.

ANDREW JACK, PRINTER.

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← Concluding Observations Respecting Historical Theology · Contents

Footnotes

1. That is, of course, not the faculty, but its contents.—Tr. ↩

2. In other words, those who are said to be, in any respect, alike or equal, are, strictly speaking, simply those who are least unlike or least unequal.—Tr. ↩

3. Literally, constructed, (ideally or logically); exhibited in a systematic connexion which of itself suffices to render the diversity intelligible.—Tr. ↩

4. I take the passage to mean, that both the forms of service or influence here specified,—that of the Minister, and that of sympathizing fellow members of the Congregation,—are necessary to compensate the temporary loss suffered by the patient, and should be secured accordingly; but that they must at the same time be kept from clashing with each other,—or rather, be combined in such a manner as to produce the greatest possible amount of benefit.—Tr. ↩

5. That is, its constant identity and self-consistency; Gleichförmigkeit, not Einförmigkeit.—TR. ↩

6. The following paraphrase may perhaps render the last clause of this sentence more readily intelligible: “who, having a conscious, living interest in the Present, has also most largely and most accurately traced out its historical antecedents.”—Tr. ↩