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Historische Theologie. Kirchengeschichte Bis Zum Nicänum

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Historische Theologie. Kirchengeschichte Bis Zum Nicänum THEOLOGISCHER JAHRESBERICHT. UNTER MITWIRKUNG VON D r e y e r , E v e r l in g , F ic k e r , H a s e n c l e v e r , H e g l e r , H e r in g , K o h l s c h m id t , L o e sc h e , L ü d e m a n n , L ü l m a n n , M a r b a c h , M a y e r , P l ö t h n e r , S c h o t t , S ie g f r ie d , S p i t t a , S ü l z e , T i e l e , T r o e l t s c h , W o l t e r sd o r f uerausgegeben VON Dr. H. HOLTZMANN Dr. G. KRÜGER PROFESSOR IN STKA88BUKO, ELSAS8. PROFESSOR IN GIESSEN. SIEBENZEHNTER BAND ENTHALTEND D IE LITERATUR DES JAHRES 1897. ZWEITE ABTHEILUNG HISTORISCHE THEOLOGIE b e a r b e i t e t VON LÜDEMANN, KRÜGER, FICKER, L(ESCHE, HEGLER, KOHLSCHMIDT und TIELE. BERLIN UND BRAUNSCHWEIG 1898. C. A. SCHWETSCHKE UND SOHN. LONDON. NEW-YORK. Williams & norgate. GUSTAV E. STECHERT. l4» HENRIETTA STREET, COVENT GARDEN. 9 EAST 16 yi* STREET. PARIS LIBRAIRIE FISCHBACHER. (soci£t£ anonyme) 33, kue d e s e i n e . (£. (Sdjttietfdjfe uiib (SoJjn, $erlag3&ud)lfjanMitttj| itt ^Berlin W. 9. D. JTiarttn £utfyei\ ((Setreue liadjbilJnnig ciurs ljoIjfd;nittf3 uon CaFas rad; aus fccm Jnbrc 15+?.) ^ol'fis-^usgctße in 8 gföttbcn l^erausgcgebcn dou Pfarrer I). Dr. Sudjn)alb/Prof. Dr. K am erau, 0 ber=<£onfiftorialrat prof. Dr. K oft litt, Pfarrer D. Habe, Pfarrer <£a>. 5djiteiber u. 21. §tr»ettc 21uflagc. Historische Theologie. Kirchengeschichte bis zum Nicänum. bearbeitet von D. H. Lüdemann, Prof. der Theologie zu Bern. 1. Gesammt-Kirchengeschichte. H. v. Schubert, Lehrbuch der Kirchengeschichte von Dr. W. Möller. 1. Band: Die alte Kirchengeschichte. 1. Abth. 2. A. Neu beatbeitet. XII, 272. Frei­ burg, Mohr. M 6. — 11. M. Gwatkin, selections from early writers, illustr. for church history to the time of Constantine. XX, 194. London, Macmillan. 4 sh. 6 d. — H. U. Meyboom, het christendom der tweede eeuw. III, 330. Groningen, Wolters, fl. 4,50. — ^ E. Chevrier, Stüdes sur le christianisme primitif. VIII, 227. Paris, Picard. 1896. — f Primitive christianity. Vol. I. London, Redway. 10 sh. 6 d. — t J. F. Hurst, history of the Christian church. London. 25 sh. — f F. X. Funk, kirchengeschichtl. Abhandlungen. 1. Bd. VI, 516. Paderborn, Schöningh. M 8. Möller1 & Lehrbuch der Kirchengeschichte liegt in 2. Auflage be­ arbeitet von v. Schubert vor. Es hat sich dem Bearbeiter alsbald ergeben, dass an dem Buche mehr zu thun sei, als er anfänglich vorausgesetzt. Ueberblicken wir die Neugestaltung, so dürfen wir zunächst sagen, dass dem Buch seine angenehmen Seiten, die flüssige Lesbarkeit und durchsichtige Darstellungsweise erhalten geblieben sind. Sie sind sogar noch erhöht worden. Denn durchweg hat der Bearbeiter die bei M. öfter etwas monotone Vortragsweise durch straffere Gliederung, Zusammenziehung des Textes, kräftig hervorge­ hobene Eintheilungen belebt. Die Gruppirung in chronologisch ein­ heitliche Abschnitte ist beibehalten, im 3. Jahrhundert stricter durch­ geführt. Die Berücksichtigung der laufenden Literatur ist eine exactere geworden. Das Ganze bietet ein klareres Bild von den Ansichten der theologischen Gruppe, der sich Verfasser und Bearbeiter zuzählen, als ihrer Zeit die erste Auflage. Im Einzelnen finden sich vielerlei Umstellungen und ganz neue Abschnitte. Manch neues Material, durch Theoloff. Jahresbericht XVII. 12 178 H. L ü d e m a n n , Kirchengeschichte bis zum Nicänum. [2 jüngst gemachte Entdeckungen und die daran sich knüpfende Literatur repräsentirt, ist eingearbeitet. Der Standpunct ist derselbe wie früher. Dies macht sich besonders beim apostolischen und nachapostolischen Zeitalter fühlbar. Auch der Bearbeiter verwendet hier nach wie vor die Wasserfarben apologetischer Harmonisirung, trotzdem ihn doch die Differenz zwischen Gal und Act. wenigstens soweit beunruhigt, dass er ihr (S. 62) eine eigene Anmerkung widmet, und sie als Quell- punct der .Bcmr’schen Anschauungsweise besonders hervorhebt. Auch seine Redaction legt schliesslich doch den Gedanken nahe, wie tief eine Theologie Person und Werk des Paulus unterschätzen muss, welche im Ernste glauben kann, beide seien historisch so wirkungslos geblieben, dass sie ganz von selbst aus der Reihe der urchristlichen Potenzen verschwanden, ohne dass es besonders darajif gerichteter Anstrengungen dazu bedurft hätte. Obwohl der Bearbeiter die der Apologetik in erster Linie anstössige gesetzliche Haltung der Urapostel etwas unbefangener betont als Möller (S. 63), stimmt er doch der Ansicht ganz zu, dass der gesetzliche Zug des Katholicismus keine judenchristlichen Grundlagen habe. Bekanntlich hat die hieran sich knüpfende Ethnisirungs-Manie bezüglich des nachapostolich-vorkatholi- schen Stadiums neuerdings mehr und mehr sich einschränken müssen durch Zugeständnisse jüdischer und judenchristlicher Ingredienzien der Entwicklung. Und in v. Schubert''s Darstellung tritt dies (S. 63 bis 127) in concentrirter Weise hervor (Römische Gemeinde 72. 96. Apokalypse 76. 81. Urverfassung: 88. Gemeinde - Gottesdienst: 97. Nachapostol. Literatur 114 f., Hermas 121. Didache 126). Auch die Authentie von 1. Petr. (76) und Jac. (105) wird noch schwankender als bei Möller; das Johannesevangelium ist ebenfalls nicht mehr ur- apostolisch (S. 87 f.). Trotzdem wird das „Judenchristenthum“ lediglich auf die specifischen Secten beschränkt, und mit diesen (108) der Zersetzung anheimgegeben, und um nur ja keine über deren engen Kreis hinausgehende Wirkungen zugeben zu müssen, wird die Petrussage möglichst versteckt, insbesondere Lipsius’ letzte Behand­ lung derselben in den apokryphen Apostelgeschichten sowohl S. 108 als 111 ignorirt. Und doch ist dem Bearbeiter die Historicität von Petri röm. Aufenthalt keineswegs gewiss (S. 72). So erfolgt denn auch 128 ff. nach der jetzt herkömmlichen Schablone die stricte Ver­ leugnung jedes judaistischen Grundzuges im werdenden Katholi­ cismus, und die paradoxe Erscheinung seiner Gesetzlichkeit soll die natürlichste Sache von der Welt sein. Wie matt ist demgemäss auch hier wieder die Schilderung der doch so tief greifenden Verbildung des christlichen Princips im Abschnitt über die Disciplin (133), wo jede Hinweisung auf den geistigen Zusammenhang dieser Bewegungen mit urchristlichen Verhältnissen vermieden wird. Seine schon bei Möller hervortretende Trefflichkeit hat bewahrt und noch erhöht der Abschnitt über den Gnosticismus, dessen vorwiegend religiöse Eigenart und christliche Grundidee nicht unbetont gelassen werden. Viele Umstellungen haben hier stattgefunden. Auch in der Dar- 3] Gesammt-Kirchengeschichte. 179 Stellung der Apologeten und ihrer Theologie ist stark umgearbeitet worden, das Cap. 5 (Resultate der Krisis) ist, soviel wir sehen, ganz neu. Selbstverständlich wird auch hier mit der Schule ethnisirt. Die Apologeten-Theologie soll Verflüchtigung des urchristlichen Gemeinde­ glaubens zu Popular-Philosophie sein. Unseres Erachtens ist gerade das Umgekehrte der Fall: Die Popular-Philosophie, welche diese als Philosophen meist herzlich unbedeutenden Eklektiker mitbrachten, wird bei ihnen durch die Berührung mit dem Alten Testament und gesetzlich gewordenen Christenthum zu einer positiven, ihnen ganz concret historisch begründet erscheinenden Religion. Die Blässe des philosophischen Gedankens wird ersetzt durch die concrete religiöse Anschauung, und nur hierdurch gewinnt ihre Weltanschauung neue Bedeutung. — GwatJdn legt eine auch deutschen Lesern sehr will­ kommene Sammlung von Quellenauszügen vor, nicht bloss auf äussere Kirchengeschichte, sondern auch auf Kanongeschichte und Dogmen­ geschichte bezüglich; sowohl der Originaltext als auch eine englische Uebersetzung (letztere nach verschiedenen Vorlagen) sind gegeben. Für nicht-theologische Leser steht eine kurze literargeschichtliche Orientirung über die angezogenen Schriftsteller voran, welche den conservativen Charakter der Kritik des Vf.s zeigt. — Meyboom’s Buch erregte beim Ref. durch seinen Titel die Erwartung, nunmehr endlich einmal eine consequent durchgeführte Construction des 2. Jhrh.s unter dem Gesichtspunct der Loman’schen Kritik zu erhalten: eine einwandsfreie Unterbringung des kanonischen Pauli­ nismus im 2. Jhrb. Allein das Buch erweist sich als eine ähnliche Unternehmung wie des Vf.s „Marcion“ 1887 (JB. VIII, 115). Das Ziel ist jetzt umfassender: der Vf. will ein Hilfsbuch geben für das Studium der Zeit, aus welcher das N. T. hervorging, vor Allem den augenblicklichen Stand der Forschung darbietend. In seinem Text begnügt sich daher der Vf. mit kurzer Andeutung der Probleme, daneben in den Noten verzeichnend, wo weiteres darüber zu finden sei. Auf eigene Entscheidungen verzichtet er fast völlig, eonstatirt vielmehr meist nur die Unmöglichkeit zu solchen zu ge­ langen. Insbesondere zu Loman verhält er sich bis jetzt nur noch als skeptischer Metöke. So geht er, allgemeinere Gesichtspuncte, be­ sonders auch religionspsychologischer Art, vermeidend, in wesentlich äusserlich referirender Art auf das quellenmässige Thatsachen-Material zurück, um zu zeigen, was den vielerlei heutigen Hypothesen objectiv zu Grunde liege. Geschichte kann so ja nie geschrieben werden. ■Denn diese soll doch auch ein Ausdruck des Geistes der Gegenwart Sein, zumal wo es sich um einen Gegenstand religionsgeschichtlicher Art handelt; hier ist das Streben nach möglichster Ausscheidung des uns selbst beseelenden Interesses von durchaus zweischneidigen folgen. Es macht uns unfähig, die Thatsachen selbst in ihrem eigen- tnümlichen Wesen auch nur richtig zu sehen. Das Wesentliche ist bei ihnen allen, was sie innerlich bedeuten. Jede Darstellung wird daher das Gepräge tragen müssen und dürfen, das aus der Deutung 12* 180 H. L ü d e m a n n
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