Ritschl claims to carry on the work of Luther and Schleiermacher, especially in ridding faith of the tyranny of scholastic philosophy.
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.
So Ritschl, following Schleiermacher, Der Christliche Glaube, § 30.
Beyschlag's earlier view, prac tically adopted by Dorner in his later days); Jesus the man who was absolutely filled with the consciousness of God (Schleiermacher) Jesus not to be defined in terms of " nature," either human or divine, but as the perfect fulfiller of God's absolute purpose (A.
Schleiermacher set himself to explain what is distinctive in religion.
Any type of highly wrought feeling may make a man religious, whether it be theistic or pantheistic; indeed, as a child of Romanticism, Schleiermacher puts a peculiarly high estimate upon the pantheistic type.
When he wrote his Glaubenslehre (1821) Schleiermacher had become much more of a Christian churchman.
It is little wonder if Schleiermacher attains a compromise rather than a unity.
But there is no Schleiermacher school.
Frank as making important modifications and sometimes corrections of the lines laid down by Schleiermacher, while J.
Positively, the school build upon foundations laid in ethics by Kant and in philosophy of religion by Schleiermacher; so also R.
Their effort is to expound Christianity, not from the point of view of philosophy like the Hegelians, nor from that of an abstract conception of religion, tempered by regard for historical precedents, like Schleiermacher, but from its own, from the Christian point of view.
Like Schleiermacher he substitutes collective guilt for original sin; and he attaches great dogmatic value to the assertion that sin has two stages - ignorance, in which it is pardonable, and obduracy, when it is ripe for final sentence (probably annihilation).