Germany has just lost one of her greatest Protestant theologians, Augustus Neander. He was born at GÖttingen, Jan. 16, 1789, and died at Berlin, July 13, 1850, in his sixty-second year. He was of Jewish descent, as his strongly-marked features sufficiently evidence; but at the age of seventeen he embraced the Christian religion, to the defense of which his labors, and to the exemplification of which his life, were thenceforth devoted. Having studied theology at Halle, under Schleiermacher, he was appointed private lecturer at Heidelberg in 1811, and in the following year the first Professor of Theology at the Royal University of Berlin, which post he held to the time of his death, a period of thirty-eight years. Deservedly high as is his reputation abroad, it is still higher in his own country, where he was known not only as an author, but as a teacher, a preacher, and a man. The following is a list of his published works: The Emperor Julian and his Times, 1812; Bernard and his Times, 1813; Genetical Development of the Principal Gnostic Systems, 1818; Chrysostom and the Church in his Times, 1820 and 1832; Memorabilia from the History of Christianity and the Christian Life, 1822 and 1845-46; A Collection of Miscellanies, chiefly exegetical and historical, 1829; A Collection of Miscellanies, chiefly biographical, 1840; The Principle of the Reformation, or, Staupitz and Luther, 1840; History of the Planting and Training of the Christian Church, 4th ed., 1847; The Life of Jesus Christ in its Historical Connection and Historical Development, 4th ed., 1845; General History of the Christian Religion and Church, 1842-47. Neander is best known to readers of English by the last two works, both of which have been made accessible to them by American scholars.

The Life of Christ was undertaken to counteract the impression made by STRAUSS’S “Life of Christ,” in which the attempt was made to apply the mythical theory to the entire structure of evangelical history. According to Strauss, the sum of the historical truth contained in the narratives of the evangelists is, that Jesus lived and taught in Judea, where he gathered disciples who believed that he was the Messiah. According to their preconceived notions, the life of the Messiah, and the period in which he lived, were to be illustrated by signs and wonders. Messianic legends existed ready-made, in the hopes and expectations of the people, only needing to be transferred to the person and character of Jesus. The appearance of this work produced a great sensation in Germany. It was believed by many that the book should be prohibited; and the Prussian government was inclined to this measure. Neander, however, advised that the book should rather be met by argument. His Life of Christ which was thus occasioned, wears, in consequence, a somewhat polemical aspect. It has taken the rank of a standard authority, both in German and in English, into which it has been admirably translated by Professors M’CLINTOCK and BLUMENTHAL.

The great work of Neander’s life, and of which his various writings in the departments of Ecclesiastical History, Biography, Patristics, and Dogmatics are subsidiary, is the General History of the Christian Religion and Church. The first part of this, containing the history of the first three centuries, was published in 1825, and, improved and enlarged, in 1842—43. The second part, which brings the history down to the close of the sixth century, appeared originally in 1828, and in a second edition in 1846—47. These two parts, comprising four volumes of the German edition, are well known to English readers through the excellent version of Professor TORREY. This is a history of the inner development of Christian doctrines and opinions rather than of the external progress of the Church, and in connection with GIESELER’S Text-Book, furnishes by far the best apparatus for the study of ecclesiastical history now extant.

A correspondent of the Boston Traveler, writing under date of Berlin, July 22, gives the following graphic sketch of the personal characteristics of Neander:

“NEANDER is no more! He who for thirty-eight years has defeated the attacks upon the church from the side of rationalism and philosophy—who, through all the controversies among theologians in Germany, has remained true to the faith of his adoption, the pure and holy religion of Jesus Christ—Neander, the philosopher, the scholar—better, the great and good man—has been taken from the world.

“He was never married, but lived with his maiden sister. Often have I seen the two walking arm in arm upon the streets and in the parks of the city. Neander’s habit of abstraction and short-sightedness rendered it necessary for him to have some one to guide the way whenever he left his study for a walk or to go to his lecture room. Generally, a student walked with him to the University, and just before it was time for his lecture to close, his sister could be seen walking up and down on the opposite side of the street, waiting to accompany him home.

“Many anecdotes are related of him illustrative of his absence of mind, such as his appearing in the lecture room half dressed—if left alone, always going to his old residence, after he had removed to another part of the city—walking in the gutter, &c., &c. In the lecture room, his manner was in the highest degree peculiar. He put his left arm over the desk, clasping the book in his hand, and after bringing his face close to the corner of his desk, effectually concealed it by holding his notes close to his nose.

“In one hand was always a quill, which, during the lecture, he kept constantly twirling about and crushing. He pushed the desk forward upon two legs, swinging it back and forth, and every few minutes would plunge forward almost spasmodically, throwing one foot back in a way leading you to expect that he would the next moment precipitate himself headlong down upon the desks of the students. Twirling his pen, occasional spitting, jerking his foot backward, taken with his dress, gave him a most eccentric appearance in the lecture room. Meeting him upon the street, with his sister, you never would have suspected that such a strange looking being could be Neander. He formerly had two sisters, but a few years ago the favorite one died. It was a trying affliction, and for a short interval he was quite overcome, but suddenly he dried his tears, calmly declared his firm faith and reliance in the wise purpose of God in taking her to himself, and resumed his lectures immediately as if nothing had over taken him to disturb his serenity.

“Neander’s charity was unbounded. Poor students were not only presented with tickets to his lectures, but were also often provided by him with money and clothing. Not a farthing of the money received for his lectures ever went to supply his own wants; it was all given away for benevolent purposes. The income from his writings was bestowed upon the Missionary, Bible, and other societies, and upon hospitals. Thoughts of himself never seemed to have obtruded upon his mind. He would sometimes give away to a poor student all the money he had about him at the moment the request was made of him, even his new coat, retaining the old one for himself. You have known this great man in your country more on account of his learning, from his books, than in any other way; but here, where he has lived, one finds that his private character, his piety, his charity, have distinguished him above all others.

“It would be difficult to decide whether the influence of his example has not been as great as that of his writings upon the thousands of young men who have been his pupils. Protestants, Catholics, nearly all the leading preachers throughout Germany, have attended his lectures, and all have been more or less guided by him. While philosophy has been for years attempting to usurp the place of religion, Neander has been the chief instrument in combating it, and in keeping the true faith constantly before the students.

“He was better acquainted with Church History and the writings of the Fathers than any one of his time. It has been the custom upon the recurrence of his birth-day, for the students to present to him a rare edition of one of the Fathers, and thus he has come to have one of the most complete sets of their writings to be found in any library. Turning from his great literary attainments, from all considerations suggested by his profound learning, it is pleasant to contemplate the pure Christian character of the man. Although born a Jew, his whole life seemed to be a sermon upon the text, ‘That disciple whom Jesus loved said unto Peter, It is the Lord!’ Neander’s life resembled more ‘that disciple’s’ than any other. He was the loving John, the new Church Father of our times.

“His sickness was only of a few days’ duration. On Monday he held his lecture as usual. The next day he was seized with a species of cholera. A day or two of pain was followed by a lucid interval, when the physicians were encouraged to hope for his recovery. During this interval he dictated a page in his Church History, and then said to his sister—‘I am weary—let us go home.’ He had no time to die. He needed no further preparation; his whole life had been the best preparation, and up to the last moment we see him active in his master’s service. The disease returned with redoubled force; a day or two more of suffering, and on Sunday, less than a week from the day of attack, he was dead.

“On the 17th of July I attended the funeral services. The procession of students was formed at the university, and marched to his dwelling. In the meantime, in the house, the theological students, the professors from Berlin, and from the University of Halle, the clergy, relatives, high officers of government, etc., were assembled to hear the funeral discourse. Professor Strauss, for forty-five years an intimate friend of Neander, delivered a sermon. During the exercises, the body, not yet placed in the coffin, was covered with wreaths and flowers, and surrounded with burning candles.

“The procession was of great length, was formed at 10 A.M. and moved through Unter den Linden as far as Frederick-street, and then the whole length of Frederick-street as far as the Elizabeth-street Cemetery. The whole distance, nearly two miles, the sides of the streets, doors and windows of the houses were filled with an immense concourse of people who had come to look upon the solemn scene. The hearse was surrounded with students, some of them from Halle, carrying lighted candles, and in advance was borne the Bible and Greek Testament which had ever been used by the deceased.

“At the grave, a choir of young men sang appropriate music, and a student from Halle made an affecting address. It was a solemn sight to see the tears gushing from the eyes of those who had been the pupils and friends of Neander. Many were deeply moved, and well might they join with the world in mourning for one who had done more than any one to keep pure the religion of Christ here in Germany.

“After the benediction was pronounced, every one present, according to the beautiful custom here, went to the grave and threw into it a handful of dirt, thus assisting at the burial. Slowly, and in scattered groups the crowd dispersed to their various homes.

“How insignificant all the metaphysical controversies of the age, the vain teachings of man, appeared to us as we stood at the grave-side of Neander. His was a far higher and holier faith, from which, like the Evangelist, he never wavered. In his life, in his death, the belief to which he had been converted, his watchword remained unchanged: ‘It is the Lord!’ His body has been consigned to the grave, but the sunset glory of his example still illumines our sky, and will forever light us onward to the path he trod.”