Baur & Lightfoot on history: Pneumatology vs. Christology?

A  speculative question: in thinking about the ways in which 19th century concepts of history underlay some of the prominent exegetical disputes, might it be that, at least in terms of some general currents, the Tübingen school operated with a concept of history determined by the flow of the Spirit (Geist), while the British reaction – above all Lightfoot, Westcott and Hort – conceived of history with the fixed point of the Incarnation primarily in view? And so do these theological concepts shade out into their broader reconstructions of history as, in the former case, a long process of the Spirit’s self-realisation in history, marked by conflict and reconciliation, and in the latter case a more punctiliar moment which the witness of the NT writers unfolds and toward which it continually looks back? So is this a conflict, in part at least, between pneumatology and Christology?

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