1:171, 280; Bibliotheca Sacra, 1867:593, and 1872:428; Porter, Human Intellect, 373-375; C. M. Mead, in Boston Lectures, 1871:58.
B. That many of the truths thus revealed are too indefinite to constitute the material for science, because they belong to the region of the feelings, because they are beyond our full understanding, or because they are destitute of orderly arrangement.
(a) Theology has to do with subjective feelings only as they can be defined, and shown to be effects of objective truth upon the mind. They are not more obscure than are the facts of morals or of psychology, and the same objection which would exclude such feelings from theology would make these latter sciences impossible.
See Jacobi and Schleiermacher, who regard theology as a mere account of devout Christian feelings, the grounding of which in objective historical facts is a matter of comparative indifference (Hagenbach, Hist. Doctrine, 2:401-403) Schleiermacher therefore called his system of theology ?Der Christliche Glaube.? and many since his time have called their systems by the name of ?Glaubenslehre.? Ritschl?s ?value ? judgments,? in like manner, render theology a merely subjective science, if any subjective science is possible. Kaftan improves upon Ritschl, by granting that we know, not only Christian feelings, but also Christian facts. Theology is the science of God, and not simply the science of faith. Allied to the view already mentioned is that of Feuerbach, to whom religion is a matter of subjective fancy; and that of Tyndall, who would remit theology to the region of vague feeling and aspiration, but would exclude it from the realm of science; see Feuerbach, Essence of Christianity, translated by Marian Evans (George Eliot); also Tyndall, Belfast Address.
(b) Those facts of revelation which are beyond our full understanding may, like the nebular hypothesis in astronomy, the atomic theory in chemistry, or the doctrine of evolution in biology, furnish a principle of union between great classes of other facts otherwise irreconcilable. We may define our concepts of God, and even of the Trinity, at least sufficiently to distinguish them from all other concepts; and whatever difficulty may encumber the putting of them into language only shows the importance of attempting it and the value of even an approximate success.
Horace Bushnell: ?Theology can never be a science, on account of the infirmities of language.? But this principle would render void both ethical
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