strife of theologians and philosophers, and took up a position alongside of Oetinger in the chamber of the theosophists. His mental and spiritual constitution had indeed much in common with that great mystic. In his first important work, “_Die Anfänge der chr. Kirche_,” he gave expression to the idea that in its perfected form the church becomes merged into the state. The same thought is elaborated in his “Theological Ethics,” a work which in depth, originality, and conclusiveness of reasoning is almost unapproached, and is full of the most profound Christian views in spite of its many heterodoxies. In his later years he took part in the ecclesiastical conflicts in Baden (§ 196, 3) with the _Protestantenverein_ (§ 180, 1), and entered the arena of public ecclesiastical life.[536]--=Beyschlag= of Halle, in his “_Christologie d. N. T._,” A.D. 1866, carried out Schleiermacher’s idea of Christ as only man, not God and man but the ideal of man, not of two natures but only one, the archetypal human, which, however, as such is divine, because the complete representation of the divine nature in the human. From this standpoint, too, he vindicates the authenticity of John’s Gospel, and from Romans ix.-xi. works out a “Pauline Theodicy.”--=Hans Lassen Martensen=, A.D. 1808-1884, professor at Copenhagen, Bishop of Zealand and primate of Denmark, with high speculative endowments and a considerable tincture of theosophical mysticism, has become through his “Christian Dogmatics,” “Christian Ethics,” in three vols., etc., of a thoroughly Lutheran type, one of the best known theologians of the century.