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Updated: May 3, 2025
But it is still the abstract principle of Prof. Harnack which interests me most, and in following it I have the same complexity of inquiry, but the same simplicity of result. Comparing the professor's concern about "Teutonism" with his unconcern about Belgium, I can only reach the following result: "A man need not keep a promise he has made. But a man must keep a promise he has not made."
Newman, Apologia , pp. 91, 92. Harnack, in the same way, when describing the causes of the expansion of Christianity, lays stress on the use of the word 'church' and the 'possibilities of personification which it offered. This use may have owed its origin to a deliberate intellectual effort of abstraction applied by some Christian philosopher to the common qualities of all Christian congregations, though it more likely resulted from a half conscious process of adaptation in the employment of a current term.
It is from the belief that such an inner and spiritual life was once realised here on earth, that our own faith gathers strength, and gets guidance in the conflict for the salvation of our souls. The belief in the historicity of such an inner life is necessary. So Harnack also declares in his Wesen des Christenthums, 1900.
But it is still the abstract principle of Professor Harnack which interests me most; and in following it I have the same complexity of inquiry, but the same simplicity of result. Comparing the Professor's concern about "Teutonism" with his unconcern about Belgium, I can only reach the following result: "A man need not keep a promise he has made. But a man must keep a promise he has not made."
Harnack, "the political situation culminated in a crisis for the people of God, the apocalypses appeared stirring up the believers; in spirit, form, plan, and execution they closely resembled each other.... They all spoke in riddles; that is, by means of images, symbols, mystic numbers, forms of animals, etc., they half concealed what they meant to reveal.
Thus it would appear that Harnack scouts the early chapters of Matthew and Luke because he doubts the virgin birth, and would hold that belief therein is no part in authority or value of the Christian religion.
It might be taken by the partially intelligent Kensitite as a judgment on Latin Christians for talking Latin. It might be taken by the somewhat less intelligent Professor Harnack as a final proof that all prehistoric humanity talked German.
It is now definitely settled, however, that the similarities of style between the Acts and the third gospel are too great for them to have come from two different minds. This is especially true, as pointed out by Harnack, in all that regards the use of medical terms. The writer of the Acts and the writer of the third gospel knew Greek from the standpoint of the physician of that time.
Efforts of various compatriots to reach the Emperor; psychological curiosities. Changes in Berlin since my former official residence; disappearance of many strong men; characteristics of sundry survivors; Mommsen; Harnack. Ex-President Harrison visits Berlin; attention shown him by the Emperor and others; change in him since his Washington days. Difficulty regarding embassy quarters; moral.
One can hardly assent, therefore, to the suggestion of Harnack that it would have been well if the sentiment of loyalty to the emperor had been made more prominent and given a more worthy champion than the stolid Tiefenbachers, who have nothing to say. Had this been attempted it must have led to an adumbration of the coming tragic conflict, which is what Schiller wished to avoid.
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