department of dogmatical theology
are Nitzsch and Twesten. The latter was Schleiermacher's successor at
Berlin. Bright hopes were placed on him, but he has been a tardy author,
and does not possess the brilliant gifts of his great prototype. Yet he
is a clear and profound thinker, and, with a few points of exception,
thoroughly evangelical. He is an ardent admirer of the old Lutheran
theology, and, like his predecessor, places religion in feeling and
dependence instead of in knowledge.

Nitzsch is also a disciple of Schleiermacher, and his doctrinal system
bears distinct traces of the master's instructions. But it is a bold
work, and has inflicted great mischief upon the doctrinal claims of the
later Rationalists, who betook themselves to theory after their exegesis
and history had failed them. The scope of his system is broad and clear.
He commences by assigning Christian doctrine its proper place in
theological study, a definition of the general idea of Christianity, a
statement of the laws by which a knowledge of Christianity is acquired,
and a history of the Christian system and its exhibition in the purest
form. The three parts constituting the substance of Nitzsch's opinions,
are _The Good, the Bad, and Salvation_. Christianity is a determinate
mode of man's life, and is so determined by conscious dependence on God,
but in no wise by knowledge, conception, action, or the will. Religion
does not arise from experience and sensation, but from an original
self-consciousness. There is an intimate connection between doctrine and
practice, truth and holiness. Redemption is not merely a restoration,
nor a mere perfected creation, but one _through_ the other. It is
related to an original good, apart from which the bad itself would have
no place, opportunity for existence, or continuance; since redemption is
so closely connected with evil. Moreover, the good--in which evil has
found opportunities for manifestation--cannot be the same which caused
redemption. Hence, we safely presume the existence of an eternal God.
This being is the foundation of Christian faith and life. A belief in
the Redeemer cannot be separated from that in the Creator. But it is
through a knowledge of the Redeemer that the Creator, with all his work,
first becomes known in his perfect goodness and truth. The doctrine of
salvation is more closely related to the degenerated condition of the
world than to the original good, or to the right conduct of the