jected that he was a candid friend; and
Lutherans, probing deeper, observed that he resolutely held his ground
wherever he could, and as resolutely abandoned every position that he
found untenable. He has since said of himself that he always spoke
sincerely, but that he spoke as an advocate--a sincere advocate who
pleaded only for a cause which he had convinced himself was just. The
cause he pleaded was the divine government of the Church, the fulfilment
of the promise that it would be preserved from error, though not from
sin, the uninterrupted employment of the powers committed by Christ for
the salvation of man. By the absence of false arts he acquired that
repute for superior integrity which caused a Tyrolese divine to speak of
him as the most chivalrous of the Catholic celebrities; and the nuncio
who was at Munich during the first ten years called him the "professeur
le plus eclaire, le plus religieux, en un mot le plus distingue de
l'universite."

Taking his survey from the elevation of general history, he gives less
space to all the early heresies together than to the rise of
Mohammedanism. His way lies between Neander, who cares for no
institutions, and Baur, who cares for no individuals. He was entirely
exempt from that impersonal idealism which Sybel laid down at the
foundation of his review, which causes Delbrueck to complain that
Macaulay, who could see facts so well, could not see that they are
revelations, which Baur defines without disguise in his
_Dreieinigkeitslehre_: "Alle geschichtlichen Personen sind fuer uns
blosse Namen." The two posthumous works of Hegel which turned events
into theories had not then appeared. Doellinger, setting life and action
above theory, omitted the progress of doctrine. He proposed that Moehler
should take that share of their common topic, and the plan, entertained
at first, was interrupted, with much besides, by death. He felt too
deeply the overwhelming unity of force to yield to that atomic theory
which was provoked by the Hegelian excess: "L'histoire n'est pas un
simple jeu d'abstractions, et les hommes y sont plus que les doctrines.
Ce n'est pas une certaine theorie sur la justification et la redemption
qui a fait la Reforme: c'est Luther, c'est Calvin." But he allows a vast
scope to the variable will and character of man. The object of religion
upon earth is saintliness, and its success is shown in holy individuals.
He leaves law and doctrine, moving in their appointed