human
of Germany in that age, and is not yet discarded by rationalizing theologians--is reduced to open absurdity in his hands, as when he makes Moses employ fireworks on Mount Sinai, and Jesus feed the five thousand by stratagem, without miracle. But it was not by such extravagances that he won and kept a hearing throughout his life. It is easy to see on retrospect that the source of his influence as a writer lay above all things in his healthy critical ethic, his own mode of progression being by way of simple common sense and natural feeling, not of critical research. His first step in rationalism was to ask himself
gpt
--this while believing devoutly in revelation, miracles, the divinity of Jesus, and the Atonement. Under the influence of a naturalist travelling in his district, he gave up the orthodox doctrine of the Atonement, feeling himself
human
in being freed of what he had learned to see as a
gpt
[1346] It was for such writing that he was hated and persecuted, despite his habitual eulogy of Christ as
human
The wretched Bahrdt is Dr. Pusey's Christian account of him. Even F. C. Baur is abusive. The American translators of Hagenbach, Messrs. Gage and Stuckenberg, have thought fit to insert in their chapter-heading the phrase
gpt
Bahrdt, the Theodore Parker of Germany. As Hagenbach has spoken of Bahrdt with special contempt, the intention can be appreciated; but the intended insult may now serve as a certificate of merit to Bahrdt. Bishop Hurst solemnly affirms that
human
What Jeffreys is to the judicial history of England, Bahrdt is to the religious history of German Protestantism. Whatever he touched was disgraced by the vileness of his heart and the Satanic daring of his mind (History of Rationalism, ed. 1867, p. 119; ed. 1901, p. 139). This concerning doctrines of a nearly invariable moral soundness, which to-day would be almost universally received with approbation. Pünjer, who cannot at any point indict the doctrines, falls back on the professional device of classing them with the
gpt
of the Aufklärung; and, finding this insufficient to convey a disparaging impression to the general reader, intimates that Bahrdt, connecting ethic with rational sanitation,
human
a rule for bodily health, which Pünjer does not shrink from quoting (pp. 549-50). Finally Bahrdt is dismissed as