§ 182.12. Among the university teachers of his time =John Tob. Beck=, A.D. 1804-1878, assumed a position all his own. After a pastorate of ten years he began in A.D. 1836 his academical career in Basel, and went in A.D. 1843 to Tübingen, where he opposed to the teaching of Baur’s school a purely biblical and positive theology, with a success that exceeded all expectations. A Württemberger by birth, nature, and training, he quite ignored the history of the church and its dogmas as well as modern criticism, and set forth a system of theology drawn from a theosophical realistic study of the Bible. He took little interest in the excited movements of his age for home and foreign missions, union, confederation, and alliances, in questions about liturgies, constitution, discipline, and confessions, in all which he saw only the form of godliness without the power. Better times could be hoped for only as the result of the immediate interposition of God. His “Pastoral Theology” and “Biblical Psychology” have been translated into English. § 182.13. =The Lutheran Confessional Theology.=--=Sartorius=, A.D. 1797-1859, from A.D. 1822 professor in Dorpat, then from A.D. 1835 general superintendent at Königsberg, made fresh and vigorous attacks upon rationalism, and supported the union as preserving “the true mean” of Lutheranism. He is best known by his “Doctrine of Divine Love.” =Rudelbach=,--a Dane by birth and finally settled in Copenhagen, occupying the same ground, became a violent opponent of the union.--=Guericke= of Halle, beginning as a pietist, passed through the union into a rigorous Lutheran, and joined Rudelbach in editing the journal afterwards conducted by Luthardt of Leipzig.--Alongside of these older representatives of Lutheran orthodoxy there arose a =second generation= which from A.D. 1840 has fallen into several groups. Their divergencies were mainly on two points: 1. On the place and significance of the clerical order, some viewing it as based on the general priesthood of believers and resting on the call of the congregation for the orderly administration of the means of grace, others regarding it as a divine institution, yet without adopting the Romanizing and Anglican theory of apostolic succession; and 2. On the more important question of biblical prophecy, where one party maintained the spiritualistic, widely favoured since the time of Jerome, and another party, attaching itself to Crusius and Bengel, insisted upon a realistic interpretation.