contradixisset,) it is on the contrary perfectly in accord with it, and furnishes a remarkable testimony to its truth.

Other minor circumstances speak also in favour of our explanation, upon which it is not necessary here to dwell; e. g. the opinion of the Greek church, that the sacrament of the Lord's supper was first instituted with common leavened bread; because Jesus ate the passover on the evening following the thirteenth of Nisan, i. e. at the beginning of the fourteenth. With this harmonizes also the statute in Ex. 12: 15, that on the first paschal day every thing leavened should be put away; as also the account of Maimonides, that among the ancient Jews it was not forbidden to eat leavened bread up to the middle of the fourteenth of Nisan; probably in correspondence with its being again prepared on the twenty-first. So in 1 Cor. 5: 7, the apostle reminds Christians, that Christ, as a paschal lamb, is already sacrificed for them; and therefore he now urges them to put away all leaven, and keep the festival of the passover with the unleavened bread of sincerity and truth.

From the explanation which we have now carried through, we see incontrovertibly, that it has been alone the misapprehension of interpreters, that has occasioned all the alleged obscurity and discrepancy of the evangelists in this part of their history. Just as clearly also does it now appear, that the author of the Probabilia, by the aid of similar misapprehension and by an art peculiar to himself, has himself produced those contradictions which he professes to have found in the fourth gospel.

ART. V. OUTLINES OF A COURSE OF THEOLOGICAL STUDY For the use of Students.

Prepared by the Theological Faculty in the University of Leipsic. Translated from the German by the Editor.*

INTRODUCTION.

1. The successful prosecution of any study depends upon a proper choice of the objects of study, and upon a good beginning. Ignorance of the true object in view and the extent of it, as also the want of a regular plan in respect to diligence both in public and private study, have often heen the source of irretrievable injury even to the most gifted mind.

§ 2. It is therefore the purpose of the Theological Faculty, in the following pages, to present to the young theologian as complete a view as possible of the whole circle of theological science, and also brief instructions for pursuing the study of it in this university.

3. The essential features of this outline of theological Propaedeutics,1 (called also Hodegetics, Isagoge, Introduction, etc.)

* The following article, it will be perceived, is similar in its character to one published in a former number of this work, Vol. I. p. 613 sq. which was drawn up by the Theological Faculty of the University of Halle. The present one, however, exhibits a more condensed view of the subject, and also imparts more definite advice in respect to the mode of pursuing theological studies. It was therefore thought expedient to insert it, as a correct and interesting outline of the state and character of theological science in Germany. It was transmitted to the Editor by Prof. Hahn, and is not improbably from his pen.-ED.

1 Propaedeutics, Hodegetics, Isagoge, equivalent to the Greek words προπαιδεία, ὁδηγία, εισαγωγή, (or rather to adjective forms, προπαιδευtizós, óðnyntixós,) all mean preparatory instruction, i. e. directions for entering upon the study of any science. Theological Encyclopaedia is the circle of theological sciences, or a mere theoretical survey and enumeration of them. Methodology consists of practical directions as to the best method of study, etc. as above explained in the text.Compare the article in Vol. I. p. 201, of this work.-ED.

will therefore consist: I. In a sketch of the different parts of theological science in their organic connexion and relations to each other, i. e. the outlines of a Theological Encyclopaedia. II. In showing how the study of theology must in general be arranged and pursued, viz. in what order and succession the lectures upon theological subjects may most appropriately be heard ; in what connexion with each other and with preparatory and auxiliary studies and sciences they may best be taken up; and how they may be best aided and sustained by private diligence and various exercises. This is Theological Methodology.

§4. In order to hope for success in the study of theology, the student must not only feel a decided internal call to this profession, but must also possess a previous general education and liberal cultivation of mind, or a certain amount of thorough preparatory knowledge; most of which is usually acquired in the higher schools. As necessary portions of this we may here specify more particularly, an acquaintance with Philology, (the Latin, Greek, and Hebrew languages,) with History, and with the Mathematics.

§ 5. But as the preparatory studies cannot well be carried far enough at the high schools, they must therefore be continued at the university; and the first year especially should be chiefly, if not exclusively, devoted to them. To these however should be superadded the perusal of other branches; without an acquaintance with which the loftier heights of science can never be approached. These are distinguished from the strictly theological studies, and included under the name of auxiliary sciences; by means of which the preparatory education of the student is carried out to a wider extent and its foundations more deeply laid. In the university language these are called the philosophical sciences; because they are mostly taught in the lectures of those professors who belong to the so-called Faculty of Philosophy.1

6. These studies, particularly Logic and Mathematics, stand in the most intimate connexion with all true science, and especially with the thorough scientific study of Christian Theology and its different branches; and they constitute with the latter several parallels, which correspond throughout, viz.

1. Philology corresponds to exegetical theology,—both the Greek-occidental or classical, and oriental philology in general.

1 See Vol. I. p. 7, of this work.

This is true also of both the constituent parts of these sciences, the grammatico-lexical, and the archaeological. The results of grammatico-lexical study not only serve to prepare the way and afford a basis for judging of the character of the biblical language and idioms; but they are often the only sources of exegetical certainty and thoroughness. But an acquaintance with the subjects, which are usually comprehended under the term Archaeology, such as geography, chronology, religion (with mythology), politics, the civil and domestic manners and customs of ancient nations, is also not less important to the biblical interpreter, on account of the very numerous allusions to them in the Holy Scriptures.

2) The Philosophy of Religion,—both metaphysics and ethics, corresponds to systematic theology, i. e. dogmatic and moral theology.

3) The general History of the World, and also in particular the history of different religions and modes of worship, and of the various philosophical systems, stands in very close relation with the history of the christian religion and church, and of the manifold forms of christian doctrine.

4) Rhetoric, Paedogogics, and Psychological Anthropology, are auxiliary studies, which yield important aid in the department of practical theology.

I. OUTLINES OF THEOLOGICAL ENCYCLOPAEDIA.

7. Christian Theology, regarded as a science, comprises two grand divisions, viz. Theoretical and Practical theology. The former regards Christianity in and by itself, as a higher and nobler phenomenon in the life of man, and aims to unfold it in its origin, in its essential nature, and in its various modifications and historical character. The latter instructs the future teacher of religion how to proceed in communicating to others, in the best possible manner, the knowledge and conviction which he himself has acquired, and also that higher spiritual life which these are adapted to awaken.

1. Theoretical Theology.

8. This comprises again a threefold subdivision, according as its object in regard to divine truth and evangelical doctrine, VOL. IV. No. 13.

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is: (1) To derive them, in their original purity and fulness, immediately from the authentic records, by means of correct interpretation; (2) To arrange and unite them, according to their different parts, and in conformity with their fundamental principle, into one complete whole; (3) To describe their effects, and narrate their history, in the world. Hence the division into Exegetical, Systematic, and Historical theology; each of which, again, has its own special subdivisions.

Exegetical Theology.

$9. The exegetical theologian has for his object: (1) To examine the condition of the records which have been handed down to us; to ascertain those which are genuine; and to exhibit them in a text as pure and complete as possible. (2) To acquire a knowledge of languages, antiquities, etc. (§ 6,) which shall render the proper understanding of the Holy Scriptures accessible to him. (3) To become acquainted with the laws and conditions necessary for the correct application of all the means of interpretation. (4) Actually to apply all these in every respect with conscientiousness and skill.-Exegetical theology, therefore, may be subdivided into four branches, viz. Biblical Criticism, which is either taught separately, or, very frequently, in connexion with an historical Introduction to the Scriptures of the Old and New Testament; Biblical Philology, including the knowledge both of languages and of antiquities, etc. Theoretical and Practical Exegesis, i. e. Biblical Hermeneutics and Exegesis. The latter, or practical exegesis, as being the actual interpretation of the Holy Scriptures, is the grand object, to which all the other branches stand in the relation of means; and this is better learned from oral instruction and living example, viva vox magistri, than from any rules.

NOTE. Hermeneutics is also sometimes taught separately; sometimes along with an Introduction to the Scriptures; and sometimes in connexion with exegesis itself.

Systematic Theology.

§ 10. This is the systematic arrangement and exhibition of the doctrines contained in the holy records, as ascertained by means of exegesis. Since now these doctrines appertain partly to christian faith, and partly to christian life, the whole is subdivided into dogmatics, or the doctrines relating to faith, and ethics or morals, i. e. the doctrines relating to practice.