§ 182.4. =Supernaturalism= of the older type (§ 171, 8) was now represented by Storr, Reinhard, Planck, Knapp, and Stäudlin. In Württemberg Storr’s school maintained its pre-eminence down to A.D. 1830. Neander, Tholuck, and Hengstenberg may be described as the founders and most powerful enunciators of the more recent =Pietistic Supernaturalism=. Powerfully influenced by Schleiermacher, his colleague in Berlin, =Neander=, A.D. 1789-1850, exercised an influence such as no other theological teacher had exerted since Luther and Melanchthon. Adopting Schleiermacher’s standpoint, he regarded religion as a matter of feeling: _Pectus est quod theologum facit_. By his subjective pectoral theology he became the father of modern scientific pietism, but it incapacitated him from understanding the longing of the age for the restoration of a firm objective basis for the faith. He was adverse to the Hegelian philosophy no less than to confessionalism. Neander was so completely a pectoralist, that even his criticism was dominated by feeling, as seen in his vacillations on questions of N.T. authenticity and historicity. His “Church History,” of which we have admirable English translations, was an epoch-making work, and his historical monographs were the result of careful original research.[533]--=Tholuck=, A.D. 1799-1877, from A.D. 1826 professor at Halle, at first devoted to oriental studies, roused to practical interests by Baron von Kottwitz of Berlin, gave himself with all his wide culture by preaching, lecturing and conversing to lead his students to Christ. His scientific theology was latitudinarian, but had the warmth and freshness of immediate contact with the living Saviour. His most important works are apologetical and exegetical. In his “Preludes to the History of Rationalism” he gives curious glimpses into the scandalous lives of students in the seventeenth century; and he afterwards confessed that these studies had helped to draw him into close sympathy with confessionalism. While always lax in his views of authenticity, he came to adopt a very decided position in regard to revelation and inspiration.--=Hengstenberg=, A.D. 1802-1869, from A.D. 1826 professor in Berlin, had quite another sort of development. Rendered determined by innumerable controversies, in none of which he abated a single hair’s breadth, he looked askance at science as a gift of the Danaides, and set forth in opposition to rationalism and naturalism a system of theology unmodified by all the theories of modern times. Born in the Reformed church and in his understanding of Scripture always more Calvinist than Lutheran, rationalising only upon miracles that seemed to detract from the dignity of God, and in his later years inclined to the Romish doctrine of justification, he may nevertheless claim to be classed among the confessionalists within the union. He deserves the credit of having given a great impulse to O.T. studies and a powerful defence of O.T. books, though often abandoning the position of an apologist for that of an advocate. His “Christology of the Old Testament,” in four vols., “Genuineness of the Pentateuch and Daniel,” three vols., “Egypt and the Books of Moses,” commentaries on Psalms, Ecclesiastes, Ezekiel, the Gospel of John, Revelation, and his “History of the Kingdom of God in the Old Testament,” have all been translated into English.