ound to receive the homage of all other
departments,--Exegesis, Introduction, Ethics, Practical Theology, etc.,
in this respect: that for any work to be complete it is felt necessary
that it should, in the way of introduction, present a history of the
subject with which it is employed, and have also due regard to views
different from its own. Let any one look into any of the later
commentaries by Bleek, Harless, Tholuck, Steiger, Hengstenberg,
Fritzsche, and Rueckert; or into the dogmatic works of Twesten, Nitzsch,
Hase, and the monograph of Julius Mueller on sin, and he will soon learn
how entirely the whole present theology is pervaded with historical
material from beginning to end."[285]

In the conception of church history as a science, the Rationalists also
displayed a wisdom which had ever been wanting. "Rationalism," says
Schaff again, "has been of undeniable service to church history. In the
first place, it exercised the boldest criticism, placing many things in
a new light, and opening the way for a more free and unprejudiced
judgment. Then again it assisted in bringing out the true conception of
history itself, though rather in a mere negative way. Almost all
previous historians, Protestant as well as Catholic, had looked upon the
history of _heresies_ as essentially motion and change, while they had
regarded the church doctrine as something once for all settled and
unchangeable; a view which cannot possibly stand the test of impartial
inquiry. For though Christianity itself, the saving truth of God, is
always the same, and needs no change, yet this can by no means be
affirmed of the apprehension of this truth by the human mind in the
different ages of the Church, as is at once sufficiently evident from
the great difference between Catholicism and Protestantism; and within
the latter, from the distinctions of Lutheranism, Zwinglianism, and
Calvinism. But Rationalism now discovered fluctuation, motion, change,
in the Church, as well as in the sects; thus taking the first step
towards the idea of organic development, on which the latest German
historiography is founded."[286] We deem this testimony in favor of our
position as of no ordinary value, coming as it does from one so
intimately acquainted with the issues involved, and yet in no sympathy
with the skepticism of any age.

The Rationalistic divines have also been the indirect means of a better
estimate of the life of Christ. The replies to the work of Str