FUNCKE, OTTO: German Protestant; b. at Wülfrath (6 m. w.n.w. of Elberfeld) Mar. 9, 1836. He studied in Halle, Tübingen, and Bonn, and held pastorates in his native town (1860-61), Elberfeld (1861-63), and Holche (1863--68). Since 1868 he has been pastor of the Friedenskirche, Bremen. Among his numerous writings, mention may be made of his Reisebilder and Heimatklfinge (3 series, Bremen, 1869-72); Die Schule des Lebems, oder christliche Lebensbilder im Lichte des Buches Jonas (1871; Eng. transl., School of Life, London, 1885); Christliche Fragezeichen (1873; Eng. transl., under the title Self Will and God's Will: or, How to Discern What is God's Will in the Perplexing Ques tioats of Life, by E. Stirling, London, 1887); Ver wandlungen, oder wie sin Schender blind and sin Blinder aehend urird (1873); Tagliche Andachten (1875); St. Paulus zu Wasser and zu Lande (1877); Freud, LEid, Arbeit im Ewigkeitslieht (1879); Seelen kctmpfe and Seelenfriede (sermons; 1881); Willst du gesund werden f Beiträge zur christlichen Seelen P flege (1882); Englische Bilder in deutscher Beleuchl ung (1883); Die Welt des Glaubens und die All tagswelt, dargestellt nach den Fusstapfen Abrahams (1885; Eng. transl. by S. Taylor, The World of Faith and the Everyday World, Edinburgh, 1891); Wie der Hirsch schreiet (sermons; 1887); Brot and Schwert, sin Buch für hungernde, zwestelnde and kdmpfende Herzen (1889); Der Wandel vor Gott, dargelegt nach den Pusstapfen des Patriarchen Joseph (1890); Neue Reisebilder and Heimatklange (1892); Jesus und die Menschen, oder angewandtes Christen tum (1894); Wie man glucklich wird and glucklich macht (1896; Eng. transl. by S. Taylor, How to Be Happy and Make Others Happy, London, 1896); Du and deine Seele (1896); Die Fussspuren des lebendigen Gottes in meinem LebenswWe (2 vols., Altenburg, 1898-1900); Ungeschminkte Wahrheiten über christliches Leben (1902); and Reisegedanken and Gedankenreisen eines Emeritus (1905).

FUNDAMENTAL DOCTRINES OF CHRISTIANITY.

Fundamental and non-Fundamental Doctrines (§ 1).

The Fundamental Doctrines Defined Negatively (§ 2).

The Fundamental Doctrines Defined Positively (§ 3).

Late Schools and Theories (§ 4).

The distinction between fundamental and non-fundamental doctrines of Christianity is useful, since, by emphasizing the great cardinal articles of the Christian faith, it promotes the union of the various parts of the Christian Church and develops a spirit of tolerance with regard to the articles 1. Funda- of lesser importance in which they dis mental and agree. The Roman Catholic Church non-Funda- rejects the distinction (cf. KL, arti- mental cle "Dogma," iii. 1879-86) on the Doctrines. ground that it resolves doctrines into essential or necessary, and unessential or incidental. Nevertheless the Church recognizes a distinction in the relative importance of its doctrines. Thomas Aquinas and the Council of Trent distinguish concerning the relative value of the sacraments, baptism and the Eucharist (the " crown of the sacraments ") being the " major sacraments." Although the distinction is not universally made by Protestant theologians, it early calve into use. N. Hunnius was the first to use it in the Lutheran Church in his De fundamentali dissensu doctrinae Lutheranm et Calviniana, (Wittenberg, 1626). He was followed by Quenstddt and others, and more recently by F. A. Philippi (Glaubenslehre, i. 73 sqq., Gütersloh, 1854), who, starting from the atonement as the constitutive principle, defines as fundamental all articles which necessarily follow from it.

The distinction was urged by the younger Turretin (d. 1737), and in England by Chillingworth (d. 1644), Stillingfteet (d. 1699), Waterland (d. 1740), and others in the interest of ecclesiastical toleration; before this, Francis Bacon, in his Advancement of Learning, had insisted upon distinguishing between "points fundamental" and "points of further perfection." The Parliament of 1653 voted indulgence to all who professed the "Fundamentals," and appointed a commission, consisting of Archbishop Ussher (who resigned, his place being filled by Baxter), Owen, Goodwin, and others, to define what the "Fundamentals" were. Baxter was for holding to the Lord's Prayer, the Creed, and the Ten Commandments. But the commission drew up sixteen articles which were presented to Parliament, and only missed ratification by its dissolution in 1653 (cf. Neal's History of the Puritans, ii., 143-144, New York, 1863). The varying importance of the doctrines of the Christian system and the growing tolerance of later times have produced the conviction that it is desirable to emphasize the more important articles. The Evangelical Alliance, on the assumption that agreement in fundamentals is a sufficient foundation for Catholic communion, has adopted a constitution of nine articles, which are regarded as essentials of Christian union (see Evangelical Alliance).