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While the debate of Christian theology with non-Christian religions takes place under the heading of apologetics, controversial theology denotes doctrinal debate within Christianity. It does not deal with differences between individual theologians or schools of thought but only with issues that divide Christian churches, confessions, and denominations from each other. The term is used particularly for the debate between Catholicism and the major Protestant confessions (Protestantism). The divisive differences…

1. Humanism and ReformationWhereas late medieval ecclesiastical historians [13] preferred the genres of chronicles, annals, and vitae (Biography; Hagiography), Humanism brought epoch-making changes of direction with its new critical and philological erudition and its programmatic turn to the texts of Antiquity ( ad fontes, “to the sources”). The invention of printing also led to the production of a wide range of reliable editions in Christian historiography, including first Latin, later Greek sources, culminating in the recovery o…

1. Definition The umbrella term theological tendencies is somewhat fuzzy. In any case, it denotes theological phenomena, not religious movements, which tended to appear primarily in forms of piety, such as the late medieval  devotio moderna, Pietism, or Methodism (Religious reform movements). Within the history of theology (as methodical and systematic reflection on objects of religious life and belief), it is broader than the concept of a school, which (at least in the strict sense) means the narrow circle of students associat…

1. Background and antecedentsThe idea of a history of dogma, that is, historicization of the truth claim of ecclesiastical teaching, was developed in the age of the Enlightenment as a sophisticated way of criticizing dogma. The early church was convinced of the immutability of its doctrinal tradition and therefore considered dogmatic divergences to be expressions of heresy. In the Middle Ages, the idea cautiously arose that the binding body of the church’s teaching could be extended, albeit not cha…

1. Humanismus und ReformationGegenüber der spätma. K. [13], die in Chroniken, Annalen und Viten (Biographie; Hagiographie) ihre bevorzugten Gattungen fand, brachte der Humanismus mit seiner neuartigen, philologisch-kritisch orientierten Gelehrsamkeit und seiner programmatischen Hinwendung zur antiken Textwelt ( ad fontes, »zu den Quellen«) epochenscheidend neue Impulse. Dank der Erfindung des Buchdrucks kam es auch im Bereich der christl. Historiographie zu einer breiten, zuverlässigen Editions-Arbeit, die sich zunächst auf lat., dann auch auf griech.…

Während die Auseinandersetzung der christl. Theologie mit nichtchristl. Religionen unter dem Begriff Apologetik firmiert, bezeichnet K. denjenigen innerchristl. Lehrstreit, der nicht die Sachdifferenzen zwischen einzelnen Theologen oder Schulrichtungen zum Gegenstand hat, sondern allein solche Streitfragen, an denen sich christl. Kirchen, Konfessionen und Denominationen voneinander scheiden. Insbes. steht der Begriff für die Auseinandersetzung zwischen dem Katholizismus und den großen protest. Konfessionen (Protestantismus). Dabei werden die trennenden …

1. Sachverhalt Die Sammelbezeichnung Th. R. ist ein Begriff von mittlerer Schärfe. Er zielt in jedem Fall auf theologische (= theol.) Phänomene, meint also nicht relig. Strömungen, die primär als Frömmigkeitsbewegungen in Erscheinung getreten sind wie z. B. die spätma. devotio moderna, der Pietismus oder der Methodismus (Religiöse Reformbewegungen). Innerhalb der Geschichte der als methodisch und systematisch verfahrende Reflexion von relig. Lebens- und Glaubensbeständen betriebenen Theologie greift er über den Begriff der Schule hin…

1. Gegenstand und VorgeschichteDie Idee einer D., also einer Historisierung des Wahrheitsanspruchs kirchlicher Lehre, wurde im Zeitalter der Aufklärung als eine sublime Form der Dogmenkritik entwickelt und führte im 19. Jh. zu konstruktiven Neubegründungen der theologischen Geschichtsschreibung. Die Alte Kirche war von der Unabänderlichkeit ihrer Lehrtradition überzeugt; dogmatische Abweichungen galten ihr darum als Ausdruck von Ketzerei (Häresie). Im MA tauchte zaghaft der Gedanke auf, der bindende kirchliche Lehrbestand könnte, wenn auch nicht ver…

[German Version] (Apr 10, 1730, Stendal – Mar 8, 1792, Berlin) studied theology in Halle an der Saal, initially with S.J. Baumgarten, then, after participating in the Seven Years War as a chaplain, under the definitive influence of J.A. Nösselt. In 1765, he became deacon, then archdeacon at St. Nicholas (Berlin). Through his writings and, even more, through his many contributions to F. Nicolai's Allgemeine deutsche Bibliothek ( Comprehensive German Library, nearly 1000 reviews), Lüdke became an important proponent of neology (Enlightenment, The: II, 4, c). His ess…

[German Version] 1. Hermann Daniel (Jan 24, 1731, Piaseczno [Petznick], Poland – Nov 12, 1807, Kiel[?]), the brother of 2. Hermes studied in Halle from 1750 before teaching in Berlin and serving as a pastor in Dierberg from 1756 and in Zossen from 1760. He became a professor at a Gymnasium in 1766, provost in 1771, and senior councilor of the consistory in Breslau in 1787. Called to Berlin as a councilor of the consistory in 1791, he became president of the Geistliche Immediat-Examinationskommission there in 1792.…

[German Version] (Nov 22, 1709, Osnabrück – Sep 2, 1789, Braunschweig), leading proponent of neology (Enlightenment: II, 4.c). Jerusalem studied philosophy, theology and oriental languages in Leipzig (1727–1730, with Johann Christoph Gottsched, among others), received the M.A. (1731, Wittenberg), undertook a two-year study journey through Holland, and was a private tutor in Göttingen (1734–1737). After several years in England, to which he owed important impulses, and work as a tutor in Hannover (…

[German Version] (Oct 9, 1693, Lübeck – Sep 9, 1755, Göttingen) studied in Kiel from 1716 onward and became professor for controversial theology in Helmstedt in 1723 (for church history in 1725), also abbot of Marienthal and Michaelstein from 1727, general inspector of schools in Braunschweig-Wolfenbüttel from 1729, and president of the Leipzig “Deutsche Gesellschaft” from 1732; he played a major part in the founding of Göttingen University (authoring, inter alia, the statutes of the theological school), where he was professor of theology from 1747, and the univer…

[German Version] (Jul 3, 1752, Hehlen – May 2, 1809, Helmstedt). Henke studied theology and philology in Helmstedt (1772–1776), became associate professor of philosophy (1777), associate professor (1778), and full professor of theology (1780) there, and also abbot of the Michaelstein seminary (Harz) in 1786. In 1803, he succeeded his teacher and father-in-law, Johann Benedikt V. Carpzov, as abbot of Königslutter. In 1804, he became vice-president of the consistory and ephorus of the Collegium Carolinum in Braunschweig. Henke was a major proponent of pre-Kantian theologic…

[German Version] (c. 1488, York – Jan 20, 1569, London), OSA in 1514, studied philosophy and theology at Cambridge. In 1528 Coverdale left the order under the impact of Luther's theology, which had been taught him by Robert Barnes. In 1534–1535 Coverdale published the first English complete Bible (Bible translationsβ : II, 1.b.). From 1540 Coverdale lived under the pseudonym of Michael Anglus on the continent, in Tübingen and elsewhere and as pastor in Bergzabern from 1543–1547. Coverdale returned to England …

[German Version] (Dec 11, 1714, Seyringen, Principality of Oettingen – Nov 4, 1789, Büt-¶ zow) was inspector of the Halle orphanage in 1752 and deacon at St. Moritz (Halle) in 1753. In 1758 Döderlein was called by Duke Friedrich v. Mecklenburg to Rostock as professor and consistory councillor. Owing to unanimous opposition to the installation of the Pietist Döderlein on the part of the cleri…

[German Version] (Sep 12, 1604, Strehlen, Silesia [now Strzelin, Poland] – Mar 5 [?], 1686, Berlin), Reformed theologian and adviser on religious policy. After schooling at the Schönaichianum Gymnasium in Beuthen [Bytom], he began to study theology in Frankfurt an der Oder in 1626. In 1629 he began working as a private tutor in East Prussia. From 1632 to 1640 he broadened his education by traveling in the ¶ Netherlands (Leiden), England, and France. In 1640 he was appointed pastor in Pilten (Livonia; now Piltene, Latvia). In 1643 he was appointed court chaplain i…

[German Version] Beginning in the 17th century, the early modern notion of progress took on a dynamic that increasingly permeated ethical, religious, and political theory, making the idea of perfectibility a fundamental thought form of the era. In France the word perfectibilité quickly came into use after 1750 and became a guiding principle of the French Revolution. Borrowed into German in the mid-18th century, the concept of anthropological, ethical, and religious perfectibility, extended around 1800 to cultural (Christianity, science…

[German Version] (Dec 22, 1694, Hamburg – Mar 1, 1768, Hamburg), began studying theology, philosophy, and philology at Jena in 1714 and moved to Wittenberg in 1716, where he received his M.A. in 1717 and was appointed adjunct on the philosophical faculty in 1719. From 1720 to 1722 he took a study trip to Leiden, Oxford, and London. After a brief teaching stint in Wittenberg, he was appointed rector of the municipal school in Wismar and in 1728 (not 1727) professor of Hebrew and Oriental languages …

[German Version] (Nov 1, 1714, Tribsees, Swedish Pomerania – May 22, 1804, Berlin). One of the most important Lutheran theologians of the 18th century, revered by his contemporaries as the patriarch of Enlightenment theology for his intellectual honesty, ecclesiastical modernity, and human integrity, Spalding was a pioneer of modern theology. From 1731 to 1733 he studied philosophy and theology in Rostock and afterwards in Greifswald, receiving his Dr.phil. in 1736. From 1745 to 1747 he served as secretary of the Swedish embassy in Berlin, whil…

[German Version] (Sep 21, 1738, Züllichau – Feb 3, 1809, Frankfurt an der Oder), was educated in the school at Kloster Bergen; he counteracted its culture of Pietism and transitional theology by privately reading the philosophers of the Enlightenment, including J. Locke and Voltaire. He went on to study theology in Halle (S.J. Baumgarten) and Frankfurt an der Oder ( J.G. Toellner). After teaching in Berlin and Züllichau, in 1774 he was appointed director of the Züllichau orphanage as well as professor of philosophy and associate professor of theology in ¶ Frankfurt; he was promoted t…