dogmas down to their own day, it was the object of the Catholics to trace them upwards to the seed-time of the Church, in order that what was imputed to them as genuine might be tested by time. The generation of 1830, which in a variety of converging ways assigned the property of growth undetermined by will or wit of man, of development without forfeiture of identity, to the civil law, the academic philosophy, and the Aryan grammar, was not tempted to deny an analogous prerogative to Christianity. The principle had already found a home in the Church, and received new vigour from the mental revolution effected by the anti-revolutionary Germans. When Möhler, moved by the asperities of controversy, left Tübingen to teach ecclesiastical history at Munich, Döllinger made way for him and lectured on divinity. He directed his own historical method on theological system, and exhibited the faith of Christendom at successive stages, so that a man should stand at all the crossways, realise each problem as seen at its rising, and pass in his own mind through the experience of the Church.
The men who, at Munich, were working out the law of development within their communion, lived in acute and unappreciating hostility to the Suabian divine who was digging a theological bed for the teaching of the Suabian philosopher. The real importer of pantheism with its consequences into history, the man who grafted Hegel on Ranke, was Strauss's master, Baur, the colleague whose sarcasms drove Möhler from Tübingen. He was a convert from Creuzer's nebulous method, which looks for analogy and resemblance, and he adopted with uncommon energy the view which denies the supernatural, suspects marvels and coincidences, and adjusts spiritual life to the prosaic level of daily experience. Baur would give no opinion on the Leben Jesu until that which had been for ten years the law of profane history was thoroughly applied to sacred. He undertook the work and accomplished it himself, with the aid of those whom he called the critical school, implying that all others are
