HOEFLING, h0'fling, JOHANN WILHELM FRIEDRICH: German Lutheran; b. at Drosaen feld (a village between Kuhnbach and Baireuth) 1802; d. at Munich Apr. 5, 1853. He was educated at the University of Erlangen, and in 1823 was ap pointed pastor at Würzburg. Four years later he was called to St. Jobst, near Nuremberg, where he officiated until 1833, when he was appointed to the chair of practical theology at the University of Erlangen. In 1852 he was elected chief councilor of the consistory of Munich. In 1835 H6fling pub lished at Erlangen a treatise entitled De aymbolorum natura, necessitate, audoritate et usu, and in 1837 Die liturgische Abhdndlung von der Komposition der christlichen Gemeindegotteadiende. His most - im portant work, however, was his Dos Sakrament der Taufe (2- vols., Erlangen, 1846-48), a work dis tinguished by its comprehensive, though condensed, formulation of Lutheran dogma, while his Grund adltzeevartgdiaM-lutheri.cher Kirchenterfasaung (1850) attracted much attention. He was one of the found ers of the Erlanger Zeitschrift für Protestantismus and Kirche, and at the general synod held at Ans bach from Jan. 28 to Feb. 22, 1849, he represented the theological faculty of Erlangen, his ideas für nishing the basis for the suggestions offered by that synod concerning the future organization of the Evangelical Lutheran Church of Bavaria. His Liturgisches Urkundenbuch, a fragment of a large work which he had planned, was edited after his death by Tbomasius and Harnack (Leipsic, 1854).

(J. J. Herzog†.)

Bibliography: The "Memorial" was edited by Drs. N9gelbach and Thomasius, Erlangen, 1853.

HOEKSTRA, hfik'stra, SYTSE: Dutch theologian; b. at Wieringerwaard (32 m. n. of Amsterdam) Aug. 20, 1822; d. at Elleoom, province of Gelderland, June 12, 1898. He studied at the Mennonite seminary at Amsterdam, and became a professor there in Feb., 1857, after having spent several years in the Mennonite ministry. He held this professorship till June, 1892. After 1877 he was also professor of theology at the University of Amsterdam. He was one of the most eminent exponents of the modern theological school of Holland. In numerous exegetical and critioo-historical treatises on Biblical subjects, in ThT, and in his De benaming " De Zoon des Menwhen " (Amsterdam, 1866) he showed himself a versatile scholar and an incisive investigator, while in several popular works and in his sermons he unfolded for educated laymen the character and the foundation of Christian belief. In Bronnen en Gronslagen van hd godsdLnatig gdoof (1864); De Hoop der Onaterflijkheid (1867); Gedachten over hat Wezen en de Methods der godsdienatleer (ThT, vi.) he did the same for the theologian, in the belief that he was leading. men back to " the faith of man in himself, in the truth of his own being." With this formula he expounded the hypothesis that the oos-

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mical order is such as to guarantee the realization of man's highest personality, seeing that, whereas man is continuously threatened by this order, he has actually emerged from it. Thus he espoused an anthropocentric-teleological, or ethical, idealism, under which religion was characterized as a matter of the heart, not positively demonstrable in a logical sense, but still defensible, and quite as indestructible as science in its particular domain. Thanks to this idealism, the path of religious philosophic thought in modern theological Holland, that lay partly circumscribed by the intellectualism of J. H. Scholten (q.v.), partly by the empiricism of C. W. Opzoomer (q.v.), was cleared for more diversified and more fruitful studies.

Hoekstra's important advances in his critical and Christological views, together with his constant veneration of Christianity as the most perfect form of the religious consciousness, may distinctly be seen from a comparison of his earlier writings De Weg der Wetenschap op godgeleerd en wijageerig gebied (1857) and De Zonddoosheid twn Jezus (1862), with his later Wijsgeerige godadienstleer (2 vols., 1894) and Christelijke geloopleer (2 vols., 1898).

Hoekstra likewise wrote a work on doctrinal ethics (3 vols., 1894) and a history of ethics (2 vols., 1896). If in De Ontwikkeli" van de Zedelijke idee (1862) he conceded an independent origin of morality, it nevertheless appears from his treatises on the relation between religion and morality, utilitarian morality (cf. ThT, ii. 117 sqq., and 390 sqq.), and his exposition of the consciousness of duty in Gronslag van het besef van onvoorwaardelijken plieht (1873), as also from his vindication of indeterminism in Vrijheid in verband met zelfbewusthead, zedelijkheid en Zonde (1858), that his main object was to maintain that the moral consciousness, on its potential side, has likewise its roots in a metaphysical principle, in the ideal nature of spiritual personality, in which case it can but serve to confirm the belief in the reality of a supersensuous cosmic order.

I. Molenaar.

Bibliography: C. Busken Huet, in Gida, 1858, pp. 622 sqq.; A. Pierson. in Gids, 1858, pp. 493 sqq.; J. H. Scholten, De vrije wil, Leyden, 1859; A. M. Cramer, Beginselen en leer der oude Doopagesinden in Godgeleerde Bijdragen, 1864; L. W. E. Rauwenhoff, in ThT, ii. 257; idem in Wijsbegeerte van den Godadienst, vol. i., chap. 2b and § 1, Leyden, 1887; L.H. Slotemaker, in ThT, xv. 265 sqq.; T. Molenaar, Man^ nen en Vrouewn van beteekenis, 1897, part 8; S. Cramer, in ThT, xxxii. 448 sqq.; idem, in Doopagerinde BOdragen, 1898, pp. 150 sqq.