seq.) meant to describe the discovery of Deuteronomy is evident from the events which followed; and this identification of the roll, already made by Jerome, Chrysostom and others, has been substantiated by modern literary criticism since De Wette (1805).
De Wette first (1826) doubted, then (1843) denied that the epistle was by Paul.
He soon became intimate with Schleiermacher and de Wette, and was associated with them in 1819 in the redaction of the Theologische Zeitschrift.
de Wette (1818, 2nd ed., 1840).
De Wette's Beitrage zur Einleitung in das Alte Testament.
Previous to his removal from West Roxbury to Boston Parker spent a year in Europe, calling in Germany upon Paulus, Gervinus, De Wette and Ewald, and preaching in Liverpool in the pulpits of James Martineau and J.
After spending some time at the university of Kiel, he went to Berlin, where, from 1814 to 1817, he studied under De Wette, Neander and Schleiermacher.
De Wette was dismissed from his professorship in 1819, and Bleek, a favourite pupil, incurred the suspicion of the government as an extreme democrat.
But the next distinct stage is reached when we come to De Wette, whose contributions to Biblical learning were many and varied, but who was pre-eminent in historical criticism.
Strong in historical criticism, De Wette was weak in historical construction.
The historico-critical starting-point of the movement was really furnished by De Wette: but it was Vatke who, in his Biblische Theologie wissenschaftlich dargestellt (1835), first brought out its essential character.
trans., 1898), with which it is interesting to compare De Wette's brief discussion referred to in the article.
See, besides the books above cited, De Wette, Opuscula; Wansche, Die Leiden des Messias (1870).
WILHELM MARTIN LEBERECHT DE WETTE (1780-1849), German theologian, was born on the 12th of January 1780, at Ulla, near Weimar, where his father was pastor.
Though his appointment had been strongly opposed by the orthodox party, De Wette soon won for himself great influence both in the university and among the people generally.
De Wette has been described by Julius Wellhausen as "the epoch-making opener of the historical criticism of the Pentateuch."
De Wette also edited Luther's works (5 vols., 1825-1828).
De Wette, zurfreundschaftlicher Erinnerung (1850); and D.
De Wette and die Bedeutung seiner Theologie fiir unsere Zeit (1849).
Rudolf Stahelin, De Wette nach seiner theol.
Wilhelm Martin Leberecht De Wette >>
De Wette, Mangold, Reuss, Bruckner, Pfleiderer, von Soden,McGiffert, S.Davidson, Bourquin, Clemen and Jalicher) conclude that the pastorals were written in this order (2 Tim., Titus, i Tim.).
In the beginning of the 19th century de Wette startled the religious world by declaring that Deuteronomy, so far from being Mosaic, was not known till the time of Josiah.
Hence Leviticus, so far from belonging to an earlier stratum of the Pentateuch than Deuteronomy, as de Wette thought, must belong to a much later stratum, and be at least exilic, if not post-exilic.
His greatest work, his commentary on the epistle to the Hebrews (Brief an die Hebrl er erldutert durch Einleitung, Ubersetzung, and fortlaufenden Commentar, in three parts, 1828, 1836 and 1840) won the highest praise from men like De Wette and Fr.
But what he failed to give, Ewald supplied, and if more of De Wette's than of Ewald's work still stands to-day, that is but an illustration of the melancholy fact that in history negative criticism is surer than positive construction.
From this chapter, some seventy years after de Wette's discovery, Wellhausen with equal acumen inferred that Leviticus was not known to Ezekiel, the priest, and therefore could not have been in existence in his day; for had Leviticus been the recognized Law-book of his nation Ezekiel could not have represented as a degradation the very position which that Law-book described as a special honour conferred on the Levites by Yahweh himself.
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