ART. II.-PROFESSOR THEODORE CHRISTLIEB, D.D.* I. BIOGRAPHICAL AND LITERARY NOTICES. A PRINCE in Israel has fallen. On the 15th of August, 1889, the Rev. Theodore Christlieb, Ph.D., D.D., Professor of Practical Theology and University Preacher in the University of Bonn, on the Rhine, died in the full assurance of eternal life. Being well known, both in Europe and America, as a champion of "the faith which was once delivered unto the saints," as well as of the cause of domestic and foreign missions, a sketch of his life, character, and work may not be wholly uninteresting to the numerous readers of the Methodist Review. Theodore Christlieb was born at Birkenfeld, kingdom of Würtemberg, on the 7th of March, 1833, where his father was the clergyman of the town. His parents having destined him for the ministry, they sent him first to the Latin grammar school at Tübingen (1843-1847), and then to the cloistral school at Maulbronn (1847-1851); while during the years 1851-1855 he studied theology at the University of Tübingen. Though as a student he was not brilliant, he was, nevertheless, modest, hardworking, and thorough. Soon after his graduation he became tutor in a private family in France. While there he received and accepted a call to the pastorate of the newly established German Evangelical Church at Islington, London, England. During his stay in London he married Miss Emily Weitbrecht, daughter of a well-to-do German-English family (1861). In 1865 he accepted a call to the vacant pulpit of the leading church in Friedrichshafen, an important commercial town of his native country situated on Lake Constance, where he distinguished himself as an earnest and eloquent preacher. His first literary production was, The Life and Doctrine of John Scotus Erigena, in consideration of which his alma mater conferred upon him the degree of Doctor of Philosophy. In 1868 the University of Bonn called him to the vacant professorship of practical theology, with which was connected the office of university preacher. In 1869 he received a similar call from the University of Leipsic, which, however, he declined. *Vide Fabri: Zum Gedaechtniss Theodor Christliebs. Bonn: J. Schergens. In 1868 he published his leading work, entitled, Moderne Zweifel am Christlichen Glauben (Modern Doubts as to the Christian Faith), which in 1870 appeared in a second edition. It appeared in English in an enlarged and improved form under the title, Modern Doubt and Christian Belief; and became at once so popular that in a comparatively short time it passed through several editions, both in England and America. In it he carefully analyzes and refutes the current scientific, philosophical, and negative-critical objections to the Christian faith, points out their illogicalness and untenableness, and convincingly demonstrates the truth, the grandeur, and the divine power of Christianity. Whatever gross perversions and abuses have been made of it, both by enemies and professed Christian men and Churches, Christianity, our author shows, has nevertheless justified its claims by its fruits. He presents this inductive argument in an elaborate but intelligible form. He appeals to the indisputable records of history, to the developments of nations, and to the contrasts of individual character which are patent to all men. His statement of the problem of miracles is at once sufficiently complete and strictly rational and dispassionate. Its spirit is admirable and its position uncompromising. All such polemics must, if at all' complete, be a re-arrangement and a restatement of familiar arguments. He makes no pretensions to novelty; he simply adduces evidences and arguments in the light of modern thought, and with such modifications as progressive theological thought supplies itself; for it cannot be too often reiterated that one of the services of adverse criticism is to discredit untenable arguments and to elicit new apologetics. I know of no recent work in defense of miracles that surpasses this in grasp and cogency, in deep thought, in caution, in clear logic, and in the power of perceiv ing where an old argument is susceptible of new applications, no less than in the power of inventing new ones. While he shows that God works no superfluous miracles, he also shows that we gain nothing by imposing limits upon exercises of God's power in order to conciliate objectors to miracles; for he rightly says that "by a denial of the miraculous we do not in the least escape miracles, but only have to believe in greater prodigies." * * Vide Christlieb's Modern Doubt and Christian Belief. T. & T. Clark, Edinburgh, 1874, p. 337. His vindication of the genuineness of the New Testament Scriptures, as against the negative critics of the Tübingen school of theologians, is equally strong and thorough, at least so far as the limits of his work admitted it; while the spirit of candor, fairness, and Christian courtesy pervades the whole book. It was written not so much for scholars as for an intelligent public. In grateful recognition of his service in the defense of Christian truth the theological faculty of the University of Berlin conferred upon him, in 1870, the degree of Doctor of Theology. In the autumn of 1873 Professor Christlieb attended, as a delegate, the sixth General Conference of the Evangelical Alliance, held in the city of New York, where he delivered an address on "The Best Methods of Counteracting Modern Infidelity," which made a profound impression on all who heard it. From whatever point of view it is considered it is one of the ablest and most elaborate defenses of Christianity in the English language. It was also translated into the German, Dutch, French, Danish, Swedish, and modern Greek languages, and found extensive sales. One of its distinguishing features is his declaration that the most irresistible method of defense against infidelity as a social power is "the actual proof of a Christian life." This proof is to be furnished, (1) by the individual Christian in a pure and holy life, in an outward unselfish conduct outshining that of the opponents, in faithful devotion to alleviating the sufferings of humanity, and in spreading the Gospel; (2) by individual congregations in openly and joyfully witnessing, in word and deed, for Christ, in developing a vigorous Christian associational life, and in exercising a Christian influence upon the press and popular literature; (3) by the Church, in the removal of all unnecessary quarrels and jealousies at home and abroad, and in cherishing a widehearted brotherly love and union among all evangelical denominations. These are true and noble thoughts expressed on a great international occasion; but the difficulty of carrying them into practice none illustrated more than Professor Christlieb himself during the succeeding years of his life, as we shall briefly show later on. In 1875 Christlieb published a biography of his friend, Professor K. B. Hundeshagen, together with two volumes of the latter's writings. In the same year he was appointed a mem ber of the "extraordinary" General Synod of the Evangelical Church of Prussia, which met at Berlin for the purpose of adopting a new constitution for that Church. He was appointed a member of the "ordinary" General Synods of 1879 and 1885, while the theological faculty of his university appointed him delegate to the Provincial Synod of Westphalia. In these church assemblies his advice and addresses had much weight and influence. Professor Christlieb was also a strong advocate of domestic and foreign missions. In 1876 he published a work in German relative to that cause, entitled, Der Missionsberuf des Evangelischen Deutschlands nach Idee und Geschichte (The Missionary Calling of Evangelical Germany, according to its Idea and History), in which he explained and enforced the duty of the evangelical Churches of the Fatherland in regard to Christ's great commission to his apostles and his Church, and the claims of the heathen world upon them for the Gospel. Remembering the fact (1) that the Evangelical Protestant Churches of the different kingdoms and dukedoms and principalities that compose the German Empire are separate and distinct from and independent of each other; and (2) that some of these State Churches are Lutheran, some Reformed, and others a union of the two; and (3) that jealousies exist between them on account of doctrinal and governmental or constitutional differences, it was a bold venture on the part of Professor Christlieb to tell all these Churches what their duty is in relation to the cause of missions. It required a good deal of moral courage to face, as it were, the large number of professors and officials and preachers, and the laity in and of these Churches throughout the empire (who were supposed to know their whole duty), and impliedly charge them both with ignorance and neglect of Christ's great command to evangelize the whole world. And yet, without assuming superior knowledge and greater courage, he acquitted himself in a manner and in a spirit that could give no offense to right-thinking people. In 1878 he published a brochure, in German, on The IndoBritish Opium-Trade and its Effects (which also appeared in an English and French translation, each passing through several editions), by which he endeavored to create a public sentiment in Europe against this nefarious business. Whether the British government accepted this well-merited rebuke, and is endeavoring to break up this trade, remains to be seen. At the General Conference of the Evangelical Alliance held in Basle, Switzerland, in 1879, he delivered an address in German on "The Present State of Missions among the Heathen -A General Review," which appeared also in an English, French, Swedish, and Danish translation-the English translation being published simultaneously in Boston, London, and Calcutta. With German thoroughness he treated this allabsorbing subject, and told "The Christian Church" what she has been and is doing in regard to the great work the divine Head of the Church had commanded her to do--to proclaim that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem;" that her members "shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth;" and that they shall go "and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you." Luke xxiv, 47; Acts i, 8; Matt. xxviii, 19, 20. Professor Christlieb published in rapid succession other brochures on various subjects relating to the Church, theology, and religion. Thus, in 1882, there appeared from his pen a publication entitled, Zur Methodistischen Frage in Deutschland (Concerning the Methodist Question in Germany, 12mo, pp. 62), which passed through several editions. Its contents will be noticed later on. Another one contained several sermons on The Blessings of Aaron; still another on Religious Indifference, and the Best Means to Combat It; while in the second edition of Herzog's Encyclopædia for Protestant Theology and Church there appeared articles from his pen on "Apologetics," 'Homiletics," and "History of Christian Preaching." In the latter, unlike other German histories on the same subject, he looked beyond the Fatherland, and reviewed the history of preaching in other countries, especially in those in which the English language was spoken. His residence in London during the early years of his ministry enabled him to learn, not merely from books, but from contact with leading preachers of different denominations, and by hearing them preach, the method and |