_First Division._ Rationalistic theologies: Though the Reformation had freed theology in great part from the bonds of scholasticism, other philosophies after a time took its place. The Leibnitz- (1646-1754) Wolffian (1679-1754) exaggeration of the powers of natural religion prepared the way for rationalistic systems of theology. Buddeus (1667-1729) combated the new principles, but Semler’s (1725-1791) theology was built upon them, and represented the Scriptures as having a merely local and temporary character. Michaelis (1716-1784) and Doederlein (1714-1789) followed Semler, and the tendency toward rationalism was greatly assisted by the critical philosophy of Kant (1724-1804), to whom “revelation was problematical, and positive religion merely the medium through which the practical truths of reason are communicated” (Hagenbach, Hist. Doct., 2:397). Ammon (1766-1850) and Wegscheider (1771-1848) were representatives of this philosophy. Daub, Marheinecke and Strauss (1808-1874) were the Hegelian dogmatists. The system of Strauss resembled “Christian theology as a cemetery resembles a town.” Storr (1746-1805), Reinhard (1753-1812), and Knapp (1753-1825), in the main evangelical, endeavored to reconcile revelation with reason, but were more or less influenced by this rationalizing spirit. Bretschneider (1776-1828) and De Wette (1780-1849) may be said to have held middle ground. _Second Division._ Transition to a more Scriptural theology. Herder (1744-1803) and Jacobi (1743-1819), by their more spiritual philosophy, prepared the way for Schleiermacher’s (1768-1834) grounding of doctrine in the facts of Christian experience. The writings of Schleiermacher constituted an epoch, and had great influence in delivering Germany from the rationalistic toils into which it had fallen. We may now speak of a _Third Division_—and in this division we may put the names of Neander and Tholuck, Twesten and Nitzsch, Müller and Luthardt, Dorner and Philippi, Ebrard and Thomasius, Lange and Kahnis, all of them exponents of a far more pure and evangelical theology than was common in Germany a century ago. Two new forms of rationalism, however, have appeared in Germany, the one based upon the philosophy of Hegel, and numbering among its adherents Strauss and Baur, Biedermann, Lipsius and Pfleiderer; the other based upon the philosophy of Kant, and advocated by Ritschl and his followers, Harnack, Hermann and Kaftan; the former emphasizing the ideal Christ, the latter emphasizing the historical Christ; but neither of the two fully recognizing the living Christ present in every believer (see Johnson’s Cyclopædia, art.: Theology, by A. H. Strong). 3. _Among theologians of views diverse from the prevailing Protestant faith_, may be mentioned: (_a_) Bellarmine (1542-1621), the Roman Catholic.