Ritschl claims to carry on the work of Luther and Schleiermacher, especially in ridding faith of the tyranny of scholastic philosophy.
Schleiermacher applies the phrase " the immortality of religion " to the religious emotion of oneness, amid finitude, with the infinite and, amid time, with the eternal; denies any necessary connexion between the belief in the continuance of personal existence and the consciousness of God; and rests his faith on immortality altogether on Christ's promise of living fellowship with His followers, as presupposing their as well as His personal immortality.
The same reason that made him depreciate Hegel made him praise Krause (panentheism) and Schleiermacher, and speak respectfully of English philosophy.
Wolff's influence made the usage habitual, 4 though Schleiermacher and Ritschl, like the Socinians earlier, deny the existence of a natural theology..
Schleiermacher rejects natural religion in favour of the positive religions, while the school of A.
It was from the Moravians that Schleiermacher learnt his religion, and they even made a passing impression on Goethe; but both these men were repelled by their doctrine of the substitutionary sufferings of Christ.
HERMANN OLSHAUSEN (1796-1839), German theologian, was born at Oldeslohe in Holstein on the 21st of August 1796, and was educated at the universities of Kiel (1814) and Berlin (1816), where he was influenced by Schleiermacher and Neander.
So for Schleiermacher "miracle is neither explicable from nature alone, nor entirely alien to it."
What both Ritschl and Schleiermacher insist on is that the belief in miracles is inseparable from the belief in God, and in God as immanent in nature, not only directing and controlling its existent forces, but also as initiating new stages consistent with the old in its progressive development.
Here Schleiermacher was then lecturing.
Neander found in him the very impulse which he needed, while Schleiermacher found a pupil of thoroughly congenial feeling, and one destined to carry out his views in a higher and more effective Christian form than he himself was capable of imparting to them.
The impulse communicated by Schleiermacher was confirmed by Planck, and he seems now to have realized that the original investigation of Christian history was to form the great work of his life.
Neander's theological position can only be explained in connexion with Schleiermacher, and the manner in which while adopting he modified and carried out the principles of his master.
The influence of Schleiermacher, whose pupil Leonhard Usteri in his Entwickelung der paulinischen Lehrbegriffs (1824) expressed strong doubts as to Ephesians, carried weight.
He soon became intimate with Schleiermacher and de Wette, and was associated with them in 1819 in the redaction of the Theologische Zeitschrift.
In 1829 he went to Berlin, where Schleiermacher, Hengstenberg, Neander, Ranke and Raumer were among his teachers.
In his studies he had come under the influence of Schleiermacher, Hegel and Franz Baader; but he was a man of independent mind, and developed a peculiar speculative theology which showed a disposition towards mysticism and theosophy.
Of Protestants, Germany produced Schleiermacher, Claus Harms, Tholuck and F.
Rothe, Geschichte der Predigt vom Anfang bis auf Schleiermacher (1881); J.
Surrounded by friends, including Schlegel and Schleiermacher, he continued his literary work, perfecting the Wissenschaftslehre.
The promotion was entirely the act of Lord Melbourne, an amateur in theology, who had read Thirlwall's introduction to Schleiermacher, and satisfied himself of the propriety of the appointment.
In 1829 he went to Germany, and after studying at Gottingen and Berlin (where he came under the influence of Heeren, Ottfried Muller, Schleiermacher, Neander and Bdckh) he accompanied Bunsen to Italy and Rome.
Not only did Schelling and Schleiermacher modify their theories in deference to his scientific deductions, but the intellectual life of his contemporaries was considerably affected.
Schleiermacher was so much struck by their excellence that he endeavoured, unsuccessfully, to obtain for Steffens a chair in the new Berlin University in 1804, in order that his own ethical teachings should be supported in the scientific department.
The general attitude of German theology, however, became gradually more and more hostile, and the works of Schleiermacher, though in a sense themselves rationalist, renewed the general desire for a positive Christianity.
For the view that a Paulinist was the author, see Schleiermacher, Ober den sogen.
The doctrine of eternal punishment has been opposed on many grounds, such as the disproportion between the offence and the penalty, the moral world should prepare itself for the descent of the and religious immaturity of the majority of men at death, the diminution of the happiness of heaven involved in the knowledge of the endless suffering of others (Schleiermacher), the defeat of the divine purpose of righteousness and grace that the continued antagonism of any of God's creatures would imply, the dissatisfaction God as Father must feel until His whole family is restored.
He concluded his years of preparation by a European tour, in the course of which he received kind attention from almost every distinguished man in the world of letters, science and art; among others, from Goethe, Humboldt, Schleiermacher, Hegel, Byron, Niebuhr, Bunsen, Savigny, Cousin, Constant and Manzoni.
He studied theology in the universities of Heidelberg and Berlin (1817-20) under Karl Daub (1765-1836), Schleiermacher and Neander, the philosophers and historians Georg Hegel, Friedrich Creuzer (1771-1858) and F.
Like Schleiermacher he combined with the keenest logical faculty an intensely religious spirit, while his philosophical tendencies were in sympathy rather with Hegel than with Schleiermacher, and theosophic mysticism was more congenial to him than the abstractions of Spinoza, to whom Schleiermacher owed so much.
Hence Rothe, unlike Schleiermacher, lays great stress, for instance, on the personality of God, on the reality of the worlds of good and evil spirits, and on the visible second coming of Christ.
On the other hand he criticized the school of Schleiermacher, who elevated feeling to a place in religion above systematic theology.
Meantime Baur had exchanged one master in philosophy for another, Schleiermacher for Hegel.
August Detlev Christian Twesten (1789-1876), a Protestant theologian, succeeded Schleiermacher as professor in Berlin in 1835.
Some sort of correlationist conception, however, was an inevitable development, and the list' of those who accepted it in something of the spirit of Schleiermacher is a long one and contains many distinguished names, notably those of Trendelenburg and Ueberweg.
For modern discussions of the subject see Schleiermacher (Theol.
Meanwhile he was feeling the influence to a certain degree of the romantic school, and of Schleiermacher and Hegel too, though he never sounded the depths of their systems. At length, in his twenty-first year, he finally decided to adopt the academical calling.
The great series of German thinkers, Lessing, Herder, Kant, Hegel, Fichte, Schleiermacher and their 1 This does not, of course, preclude the possibility of degeneration in particular instances.
His Platon's Leben and Schriften (1816) was the first of those critical inquiries into the life and works of Plato which originated in the Introductions of Schleiermacher and the historical scepticism of Niebuhr and Wolf.
See Histories of the Ionian School by Ritten, Mallet; Schleiermacher, "Dissert.
Lessing, Goethe, Herder, Novalis and Schleiermacher, not to mention philosophers like Schelling and Hegel, united in recognizing the unique strength and sincerity of Spinoza's thought, and in setting him in his rightful place among the speculative leaders of mankind.
Schleiermacher, in his Kurze Darstellung des theologischen Studiums, and again in his great System, Der christliche Glaube.
The epistle is not a compilation from the two others (as Schleiermacher thought), but it seems to denote a slightly later stage.
At Berlin he came under the influence of Schleiermacher and Hegel, whose influences are seen in his work Das Wesen der Religion (1847).
Was at that time at the head of the educational department of the kingdom, and men like Fichte and Schleiermacher worked on the popular mind.
The professors of philosophy there failed to interest him, but he was strongly attracted by the writings of Schleiermacher, which awoke his keen dialectical faculty and delivered him from the vagueness and exaggerations of romantic and somnambulistic mysticism.
In October 1831 he resigned his office in order to study under Schleiermacher and Hegel in Berlin.
Beneke and Schleiermacher exercised most influence upon the development of his thought.
It is relation, therefore, as Schleiermacher expresses it, or reason, not speech or word.