11. Dogmatics, or dogmatical theology, is the science which unites and exhibits the biblical doctrines respecting faith into one complete and systematic whole, and traces them back to the ultimate grounds on which they rest. But as the doctrines of christian faith have, from the very first, partly stood in opposition to other forms of religion, and partly been exhibited under different modifications by various parties and teachers in the church, it is not unusual to make a distinction between biblical dogmatics, (more commonly called biblical theology,) and ecclesiastical. These branches are not only often taught separately; but there are also several subordinate branches, connected with this biblical-ecclesiastical theology as their main science, viz. Apologetics, Symbolics, Polemics, and Irenics.

12. It is the province of Apologetics to defend Christianity as a divine revelation against all opposers.

The province of Symbolics lies partly in presenting a knowledge of the symbolical writings, i. e. the public creeds or confessions of faith of the churches; and partly in an exhibition of the peculiar doctrines contained in them, by which one church is distinguished from another.

Polemics is the scientific arrangement and exhibition of the proofs of those particular doctrines, as to the reception of which different confessions disagree.

Irenics has for its object the end of all strife. Consequently its first aim is tolerance; and then, after the avoidance of hindrances by the removal of error and doubt, its ultimate aim is the union of all christian sects and parties. As such, it is also called Henotics.

13. Christian Ethics, or Moral Theology, is the science which treats of the essential nature and conditions of christian vir

It has the subordinate branches of Ascetics and Casuistry. The former of these is the scientific exhibition of all the motives, means, and exercises, (doxnotis,) by which the heart and will of the Christian may be guided, purified, and confirmed in virtue. The latter sets forth the principles, according to which, in particular cases of conscience (casus conscientiae), where two or more duties seem to come in collision, the question must, in conformity with christian morals, be decided.

Historical Theology.

14. This has for its province to describe, both in general and in particular, the changes which the religion of the Bible and

the ecclesiastical institutions connected with and dependent on it, have experienced; and also those which have been either caused, or in any way occasioned, by the influence of this religion and these institutions. In accordance with the different divine dispensations, this science falls into two principal divisions, viz. History of the Old and of the New Covenant.

$15. The history of the Old Testament Religion and Theocracy, should consist of a philosophical (pragmatisch) exhibition of the historical accounts respecting the origin and developement of the Jewish Monotheism, and of the theocratic state established by ancient revelation before the time of Christ; not only in respect to its original constitution and object, but also in its deformed and degenerate condition in the periods immediately before and after the coming of Christ. It will likewise be understood as a matter of course, that an accurate acquaintance with the Jewish doctrines, sects, and manners and customs, is an essential prerequisite for the correct interpretation, not only of the books of the Old Testament, but also for those of the New.

§ 16. The second division of Historical Theology commonly appears under the name of the History of the Christian Church. It includes, however, as much the history of ecclesiastical opinions, as it does the external character and constitution of the church; and is therefore properly termed the History of the Christian Religion and Church.

$17. But the uncommon extent and high importance of this branch of theological science, has been the occasion of separating some of the subjects belonging to it, and treating of them in particular works and courses of lectures. Thus the exhibition of the original formation, of the developement, and of the various modifications and changes in the system of religious faith, constitutes the History of Christian Doctrine (Domengeschichte). The description of the external institutions of the church, in their relations to time and space, their favourable and unfavourable changes, both in general and in particular countries and communions, is usually given under the name of Ecclesiastical Statistics, Constitutions, or also Archaeology.

18. But even in these wide fields, a minute and thorough acquaintance with the subjects, requires that some particular portions should be handled separately. Thus we have the History of the Apostolic Age; Patristics, or an account of the lives, writings, and doctrines of the earlier christian teachers, particularly those of the first five or six centuries; the History of the

Martyrs; that of Heretics; of the Middle Ages; of Scholasticism; of Mysticism; of the Hierarchy in general, and of the Roman Hierarchy (the Popes) in particular; the History of Councils; of the Ecclesiastical Orders, especially of Monasticism; History of the Reformation; of Missions; of Theological Science and Literature, etc.

2. Practical Theology.

19. This embraces, in accordance with its great aim (§ 7), all the branches of theological science which relate to Preaching. The object of them all is, to point out the multiplied ways and forms, in which the truths of the Christian religion may be most certainly and effectually brought home to, and appropriated by, the hearts of men, according to their various capacities and temperaments respectively. This department is therefore often called Pastoral Theology; although according to the prevailing terminology, this last is still treated as a particular branch of practical theology.

20. But as a clergyman is placed in various relations, so he must act in different ways for the improvement and edification of the members of the visible church, and the advancement of Christ's kingdom on earth. He must be the living herald and interpreter of God's word before the people; the teacher of those who need instruction, especially of the young; the manager and steward of the public services of religion, and of particular sacred ordinances; and finally the director, the representative, and the pastor, of particular churches. Hence the whole department of practical theology is comprised in the four following branches of study, preparatory to the proper exercise of the pastoral office: Homiletics, Catechetics, Liturgics, and Pastoral Theology.

21. Homiletics, or the theory of christian eloquence, teaches the proper method in which connected public discourses on the truths of religion, are to be composed and delivered.

$22. Catechetics points out the best mode of imparting instruction in religious truth to children and those who are spiritually unlearned, in the catechetical (erotematic) form, according to their individual necessities and capacities.

23. Liturgics treats of the public services of religion; it teaches the appropriate arrangement of public worship; and designates particularly the forms which the clergyman is to follow in the performance of his official duties.

$24. Pastoral Theology (Instruction in Pastoral Wisdom, i. e. Pastoral Science) points out in what manner the clergyman, as a pastor having the care of souls, should order his conduct in all his relations to the people under his charge; and also, as a servant of the church and state, towards those who are set over him. Hence, also, the science of Pastoral Theology includes at least some degree of attention to the Ecclesiastical or Canon Law; or, if not to this general subject, (which is usually taught by the Professors of Law,) yet to that particular branch of it which is recognized as valid in the church, country, or province, where the individual is to spend his days.

II. OUTLINES OF THEOLOGICAL METHODOLOGY.

$25. If it be the province of Theological Encyclopaedia to introduce the young theologian to an acquaintance with the circle of sciences on which he is about to enter; it is in like manner the province of Methodology, as a branch of Hodegetics, to lead him to personal diligence and activity in these studies, and teach him how to shape his course and direct his efforts, so as to make the best possible use of the short period of academic life, and derive from it the greatest and most enduring profit.

26. With this view we here subjoin a plan, specifying the order and succession in which the different branches of theological science, and consequently, in an academic life, the courses of lectures, may most appropriately be heard and studied.

NOTE. It is of course impossible to give a plan, which shall correspond to the wants and circumstances of every individual student. Many therefore will doubtless feel themselves compelled to deviate from our plan in some particulars. The following may be some of the causes:

1) The order and character of the lectures themselves; or the hours at which they are delivered,-at the same hour perhaps with other lectures which one must hear.

2) The respect and confidence which the student may have for this or that instructor, may induce an earlier or later or repeated attendance on his lectures.

3) In proportion to their previous preparation or intellectual capacity, some will be more and some less qualified to attend this or that course of lectures.

4) The following plan is arranged upon the supposition, that the

whole course of study is to occupy only three years. But if a student can devote a longer time to the academic course, (which certainly is very much to be desired,) he will be able readily to make the proper modifications in our plan; and what is here suggested, will not, even in that case, cease to be useful to him.

General Outline of the Plan.

27. The first of the three academic years is to be devoted chiefly to those branches of theological science which are preparatory; the second year to the historical and systematic branches; and the third year to the practical branches. But the exegetical studies must throughout accompany the others; and for this reason it is advisable to attend, during the two first years at least, exegetical lectures on the most important and most difficult books of the Holy Scriptures.

First Year.

28. The chief study in this year should be the Philosophical Sciences, (see § 5,) viz. Philosophy together with the other auxiliary branches, as Philology both classic and biblical, and History. These studies should indeed be still further pursued as the companions of those which are more strictly theological; while the latter ought in this year not only to be attended to in the way of preparation, but actually commenced.

The following courses of lectures are to be attended:

Whenever lectures on the same subjects are assigned to different semesters, it is to be understood that they have previously either not been heard at all, or only in part.