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 or redactions of an older Gospel, such as the Gospel of the Hebrews, of Peter, of the Egyptians, or of the Ebionites. The Petrine Matthew bears the closest relationship to this original Gospel (Urevangelium); the Pauline Luke is later and arose independently; Mark represents a still later development; the account in John is idealistic: it “does not possess historical truth, and cannot and does not really lay claim to it.” Baur’s whole theory indeed starts with the supposition that Christianity was gradually developed out of Judaism. Before it could become a universal religion, it had to struggle with Jewish limitations and to overcome them. The early Christians were Jewish-Christians, to whom Jesus was the Messiah. Paul, on the other hand, represented a breach with Judaism, the Temple, and the Law. Thus there was some antagonism between the Jewish apostles, Peter, James and John and the Gentile apostle Paul, and this struggle continued down to the middle of the 2nd century. In short, the conflict between Petrinism and Paulinism is, as Carl Schwarz puts it, the key to the literature of the 1st and 2nd century.

But Baur was a theologian and historian as well as a Biblical critic. As early as 1834 he published a strictly theological work, Gegensatz des Katholicismus und Protestantismus nach den Prinzipien und Hauptdogmen der beiden Lehrbegriffe, a strong defence of Protestantism on the lines of Schleiermacher’s Glaubenslehre, and a vigorous reply to J. Möhler’s Symbolik (1833). This was followed by his larger histories of dogma, Die christliche Lehre von der Versöhnung in ihrer geschichtlichen Entwicklung bis auf die neueste Zeit (1838), Die christliche Lehre von der Dreieinigkeit und Menschwerdung Gottes in ihrer geschichtlichen Entwicklung (3 vols., 1841–1843), and the Lehrbuch der christlichen Dogmengeschichte (1847). The value of these works is impaired somewhat by Baur’s habit of making the history of dogma conform to the formulae of Hegel’s philosophy, a procedure “which only served to obscure the truth and profundity of his conception of history as a true development of the human mind” (Pfleiderer). Baur, however, soon came to attach more importance to personality, and to distinguish more carefully between religion and philosophy. The change is marked in his Epochen der kirchlichen Geschichtschreibung (1852), Das Christenthum und die christliche Kirche der drei ersten Jahrhunderte (1853), and Die christliche Kirche von Anfang des vierten bis zum Ende des sechsten Jahrhunderts (1859), works preparatory to his Kirchengeschichte, in which the change of view is specially pronounced. The Kirchengeschichte was published in five volumes during the years 1853–1863, partly by Baur himself, partly by his son, Ferdinand Baur, and his son-in-law, Eduard Zeller, from notes and lectures which the author left behind him. Pfleiderer describes this work, especially the first volume, as “a classic for all time.” “Taken as a whole, it is the first thorough and satisfactory attempt to explain the rise of Christianity and the Church on strictly historical lines, i.e. as a natural development of the religious spirit of our race under the combined operation of various human causes” (Development of Theology, p. 288). Baur’s lectures on the history of dogma, Ausführlichere Vorlesungen über die christliche Dogmengeschichte, were published later by his son (1865–1868).

Baur’s views were revolutionary and often extreme; but, whatever may be thought of them, it is admitted that as a critic he rendered a great service to theological science. “One thing is certain: New Testament study, since his time, has had a different colour” (H. S. Nash). He has had a number of disciples or followers, who have in many cases modified his positions.

 BAUTAIN, LOUIS EUGÈNE MARIE (1796–1867), French philosopher and theologian, was born at Paris. At the École Normale he came under the influence of Cousin. In 1816 he adopted the profession of higher teaching, and was soon after called to the chair of philosophy in the university of Strassburg. He held this position for many years, and gave a parallel course of lectures as professor of the literary faculty in the same city. The reaction against speculative philosophy, which carried away De Maistre and Lamennais, influenced him also. In 1828 he took orders, and resigned his chair at the university. For several years he remained at Strassburg, lecturing at the Faculty and at the college of Juilly, but in 1840 he set out for Paris as vicar of the diocese. At Paris he obtained considerable reputation as an orator, and in 1853 was made professor of moral theology at the theological faculty. This post he held till his death. Like the Scholastics, he distinguished reason and faith, and held that revelation supplies facts, otherwise unattainable, which philosophy is able to group by scientific methods. Theology and philosophy thus form one comprehensive science. Yet Bautain was no rationalist; like Pascal and Newman he exalted faith above reason. He pointed out, following chiefly the Kantian criticism, that reason can never yield knowledge of things in themselves. But there exists in addition to reason another faculty which may be called intelligence, through which we are put in connexion with spiritual and invisible truth. This intelligence does not of itself yield a body of truth; it merely contains the germs of the higher ideas, and these are made productive by being brought into contact with revealed facts. This fundamental conception Bautain worked out in the departments of psychology and morals. The details of this theology are highly imaginative. He says, for instance, that there is a spirit of the world and a spirit of nature; the latter gives birth to a physical and psychical spirit, and the physical spirit to the animal and vegetable spirits. His theories may well be compared with the arbitrary mysticism of van Helmont and the Gnostics. The most important of his works are:—Philosophie du Christianisme (1835); Psychologie expérimentale (1839), new edition entitled Esprit humain et ses facultés (1859); Philosophie morale (1840); Religion et liberté (1848); La Morale de l’évangile comparée aux divers systèmes de morale (Strassburg, 1827; Paris, 1855); De l’éducation publique en France au XIXᵉ siècle (Paris, 1876).

 BAUTZEN (Wendish Budissin, “town”), a town of Germany, in the kingdom of Saxony and the capital of Saxon Upper Lusatia. Pop. (1890) 21,515; (1905) 29,412. It occupies an eminence on the right bank of the Spree, 680 ft. above the level of the sea, 32 m. E.N.E. from Dresden, on the Dresden-Görlitz-Breslau main line of railway, and at the junction of lines from Schandau and Königswartha. The town is surrounded by walls, and outside these again by ramparts, now in great measure turned into promenades, and has extensive suburbs partly lying on the left bank of the river. Among its churches the most remarkable is the cathedral of St Peter, dating from the 15th century, with a tower 300 ft. in height. It is used by both Protestants and Roman Catholics, an iron screen separating the parts assigned to each. There are five other churches, a handsome town hall, an orphan-asylum, several hospitals, a mechanics’ institute, a famous grammar school (gymnasium), a normal and several other schools, and two public libraries. The general trade and manufactures are considerable, including woollen (stockings and cloth), linen and cotton goods, leather, paper, saltpetre, and dyeing. It has also iron foundries, potteries, distilleries, breweries, cigar factories, &c.

Bautzen was already in existence when Henry I., the Fowler, conquered Lusatia in 928. It became a town and fortress under Otto I., his successor, and speedily attained considerable wealth and importance, for a good share of which it was indebted to the pilgrimages which were made to the “arm of St Peter,” preserved in one of the churches. It suffered greatly during the Hussite war, and still more during the Thirty Years’ War, in the course of which it was besieged and captured by the elector of Brandenburg, John George (1620), fell into the hands of Wallenstein (1633), and,