Friedrich Schleiermacher

Friedrich Daniel Ernst Schleiermacher (German: [ˈfʁiːdʁɪç ˈʃlaɪɐˌmaχɐ]; November 21, 1768 – February 12, 1834) was a German theologian, philosopher, and biblical scholar known for his attempt to reconcile the criticisms of the Enlightenment with traditional Protestant Christianity. He also became influential in the evolution of higher criticism, and his work forms part of the foundation of the modern field of hermeneutics. Because of his profound effect on subsequent Christian thought, he is often called the "Father of Modern Liberal Theology" and is considered an early leader in liberal Christianity. The neo-orthodoxy movement of the twentieth century, typically (though not without challenge) seen to be spearheaded by Karl Barth, was in many ways an attempt to challenge his influence.

Friedrich Schleiermacher
Friedrich Daniel Ernst Schleiermacher
BornNovember 21, 1768
DiedFebruary 12, 1834 (aged 65)
Alma materUniversity of Halle (1787–90)[1]
Era18th-/19th-century philosophy
RegionWestern philosophy
SchoolGerman Idealism[2]
Jena Romanticism[3]
Berlin Romanticism[4]
Romantic hermeneutics[5]
Methodological hermeneutics[6]
InstitutionsUniversity of Halle (1804–07)
University of Berlin (1810–34)
Main interests
Theology, psychology, New Testament exegesis, ethics (both philosophic and Christian), dogmatic and practical theology, dialectics (logic and metaphysics), politics
Notable ideas
Hermeneutics as a cyclical process[7]


Early life and development

Born in Breslau in the Prussian Silesia as the grandson of Daniel Schleiermacher, a pastor at one time associated with the Zionites,[14][15] and the son of Gottlieb Schleiermacher, a Reformed Church chaplain in the Prussian army, Schleiermacher started his formal education in a Moravian school at Niesky in Upper Lusatia, and at Barby near Magdeburg. However, pietistic Moravian theology failed to satisfy his increasing doubts, and his father reluctantly gave him permission to enter the University of Halle, which had already abandoned pietism and adopted the rationalist spirit of Christian Wolff and Johann Salomo Semler. As a theology student Schleiermacher pursued an independent course of reading and neglected the study of the Old Testament and of Oriental languages. However, he did attend the lectures of Semler, where he became acquainted with the techniques of historical criticism of the New Testament, and of Johann Augustus Eberhard, from whom he acquired a love of the philosophy of Plato and Aristotle. At the same time he studied the writings of Immanuel Kant and Friedrich Heinrich Jacobi, and began to apply ideas from the Greek philosophers to a reconstruction of Kant's system.

Schleiermacher developed a deep-rooted skepticism as a student, and soon he rejected orthodox Christianity.[16]

Brian Gerrish, a scholar of the works of Schleiermacher, writes:

In a letter to his father, Schleiermacher drops the mild hint that his teachers fail to deal with those widespread doubts that trouble so many young people of the present day. His father misses the hint. He has himself read some of the skeptical literature, he says, and can assure Schleiermacher that it is not worth wasting time on. For six whole months there is no further word from his son. Then comes the bombshell. In a moving letter of 21 January 1787, Schleiermacher admits that the doubts alluded to are his own. His father has said that faith is the "regalia of the Godhead," that is, God's royal due.[17]

Schleiermacher confessed: "Faith is the regalia of the Godhead, you say. Alas! dearest father, if you believe that without this faith no one can attain to salvation in the next world, nor to tranquility in this — and such, I know, is your belief — oh! then pray to God to grant it to me, for to me it is now lost. I cannot believe that he who called himself the Son of Man was the true, eternal God; I cannot believe that his death was a vicarious atonement."[17]

Tutoring, chaplaincy, first works

Friedrich Daniel Ernst Schleiermacher 2
An engraving of Schleiermacher from his early adulthood.

At the completion of his course at Halle, Schleiermacher became the private tutor to the family of Friedrich Alexander Burggraf und Graf zu Dohna-Schlobitten (1741–1810), developing in a cultivated and aristocratic household his deep love of family and social life. Two years later, in 1796, he became chaplain to the Charité Hospital in Berlin. Lacking scope for the development of his preaching skills, he sought mental and spiritual satisfaction in the city's cultivated society and in intensive philosophical studies, beginning to construct the framework of his philosophical and religious system. Here Schleiermacher became acquainted with art, literature, science and general culture. He was strongly influenced by German Romanticism, as represented by his friend Karl Wilhelm Friedrich von Schlegel. This interest is borne out by his Confidential Letters on Schlegel's Lucinde, as well as by his seven-year relationship (1798–1805) with Eleonore Christiane Grunow (née Krüger) (1769/1770–1837), wife of Berlin clergyman August Christian Wilhelm Grunow (1764–1831).

Though his ultimate principles remained unchanged, he placed more emphasis on human emotion and the imagination. Meanwhile, he studied Spinoza and Plato, both of whom were important influences. He became more indebted to Kant, though they differed on fundamental points. He sympathised with some of Jacobi's positions, and took some ideas from Fichte and Schelling. The literary product of this period of rapid development was his influential book, Reden über die Religion (On Religion: Speeches to Its Cultured Despisers) and his "new year's gift" to the new century, the Monologen (Soliloquies).

In the first book Schleiermacher gave religion an unchanging place among the divine mysteries of human nature, distinguished it from what he regarded as current caricatures of religion, and described the perennial forms of its manifestation. This established the programme of his subsequent theological system. In the Monologen he revealed his ethical manifesto, in which he proclaimed his ideas on the freedom and independence of the spirit, and on the relationship of the mind to the sensual world, and sketched his ideal of the future of the individual and of society.


From 1802 to 1804, Schleiermacher served as a pastor in the Pomeranian town of Stolp. He relieved Friedrich Schlegel entirely of his nominal responsibility for the translation of Plato, which they had together undertaken (vols. 1–5, 1804–1810; vol. 6, Repub. 1828). Another work, Grundlinien einer Kritik der bisherigen Sittenlehre [Outlines of a Critique of the Doctrines of Morality to date] (1803), the first of his strictly critical and philosophical productions, occupied him; it is a criticism of all previous moral systems, including those of Kant and Fichte — Plato's and Spinoza's find most favour. It contends that the tests of the soundness of a moral system are the completeness of its view of the laws and ends of human life as a whole and the harmonious arrangement of its subject-matter under one fundamental principle. Although it is almost exclusively critical and negative, the book announces Schleiermacher's later view of moral science, attaching prime importance to a Güterlehre, or doctrine of the ends to be obtained by moral action. The obscurity of the book's style and its negative tone prevented immediate success.


In 1804, Schleiermacher moved as university preacher and professor of theology to the University of Halle, where he remained until 1807, quickly obtaining a reputation as professor and preacher; he exercised a powerful influence in spite of contradictory charges which accused him of atheism, Spinozism and pietism. In this period, he began his lectures on hermeneutics (1805–1833) and he also wrote his dialogue the Weihnachtsfeier (Christmas Eve: Dialogue on the Incarnation, 1806), which represents a midway point between his Speeches and his great dogmatic work, Der christliche Glaube (The Christian Faith); the speeches represent phases of his growing appreciation of Christianity as well as the conflicting elements of the theology of the period. After the Battle of Jena he returned to Berlin (1807), was soon appointed pastor of the Trinity Church, and on May 18, 1809 he married Henriette von Willich (née von Mühlenfels) (1788–1840), the widow of his friend Johann Ehrenfried Theodor von Willich (1777–1807).

At the foundation of the University of Berlin (1810), in which he took a prominent part, Schleiermacher obtained a theological chair, and soon became secretary to the Prussian Academy of Sciences. He took a prominent part in the reorganization of the Prussian church, and became the most powerful advocate of the union of the Lutheran and Reformed divisions of German Protestantism, paving the way for the Prussian Union of Churches (1817). The twenty-four years of his professional career in Berlin began with his short outline of theological study (Kurze Darstellung des theologischen Studiums, 1811), in which he sought to do for theology what he had done for religion in his Speeches.

While he preached every Sunday, Schleiermacher also gradually took up in his lectures in the university almost every branch of theology and philosophy—New Testament exegesis, introduction to and interpretation of the New Testament, ethics (both philosophic and Christian), dogmatic and practical theology, church history, history of philosophy, psychology, dialectics (logic and metaphysics), politics, pedagogy, translation and aesthetics.

In politics Schleiermacher supported liberty and progress, and in the period of reaction which followed the overthrow of Napoleon he was charged by the Prussian government with "demagogic agitation" in conjunction with the patriot Ernst Moritz Arndt.

At the same time Schleiermacher prepared his chief theological work Der christliche Glaube nach den Grundsätzen der evangelischen Kirche (1821–1822; 2nd ed., greatly altered, 1830–1831; 6th ed., 1884). The fundamental principle is that religious feeling, the sense of absolute dependence on God as communicated by Jesus through the church, and not the creeds or the letter of Scripture or the rationalistic understanding, is the source and basis of dogmatic theology. The work is therefore simply a description of the facts of religious feeling, or of the inner life of the soul in its relations to God, and these inward facts are looked at in the various stages of their development and presented in their systematic connection. The aim of the work was to reform Protestant theology, to put an end to the unreason and superficiality of both supernaturalism and rationalism, and to deliver religion and theology from dependence on perpetually changing systems of philosophy.

Though the work added to the reputation of its author, it aroused the increased opposition of the theological schools it was intended to overthrow, and at the same time Schleiermacher's defence of the right of the church to frame its own liturgy in opposition to the arbitrary dictation of the monarch or his ministers brought him fresh troubles. He felt isolated, although his church and his lecture-room continued to be crowded.

Schleiermacher continued with his translation of Plato and prepared a new and greatly altered edition of his Christlicher Glaube, anticipating the latter in two letters to his friend Gottfried Lücke (in the Studien und Kritiken, 1829), in which he defended his theological position generally and his book in particular against opponents on the right and the left.

The same year Schleiermacher lost his only son—Nathaniel (1820–1829)—a blow which, he said, "drove the nails into his own coffin." But he continued to defend his theological position against Hengstenberg's party on the one hand and the rationalists Daniel Georg Konrad von Cölln (1788–1833) and David Schulz (1779–1854) on the other, protesting against both subscription to the ancient creeds and the imposition of a new rationalistic formulary.


A statue of Schleiermacher at Palais Universitaire in Strasbourg

Schleiermacher died at age 65 of pneumonia on February 12, 1834.


Doctrine of knowledge

Schleiermacher's psychology takes as its basis the phenomenal dualism of the ego and the non-ego, and regards the life of man as the interaction of these elements with their interpenetration as its infinite destination. The dualism is therefore not absolute, and, though present in man's own constitution as composed of body and soul, is relative only even there. The ego is itself both body and soul — the conjunction of both constitutes it. Our "organization" or sense nature has its intellectual element, and our "intellect" its organic element, and there is no such thing as "pure mind" or "pure body." The one general function of the ego, thought, becomes in relation to the non-ego either receptive or spontaneous action, and in both forms of action its organic, or sense, and its intellectual energies co-operate; and in relation to man, nature and the universe the ego gradually finds its true individuality by becoming a part of them, "every extension of consciousness being higher life."

The specific functions of the ego, as determined by the relative predominance of sense or intellect, are either functions of the senses (or organism) or functions of the intellect. The former fall into the two classes of feelings (subjective) and perceptions (objective); the latter, according as the receptive or the spontaneous element predominates, into cognition and volition. In cognition, thought is ontologically oriented to the object; and in volition it is the teleological purpose of thought. In the first case we receive (in our fashion) the object of thought into ourselves. In the latter we plant it out into the world. Both cognition and volition are functions of thought as well as forms of moral action.

It is in those two functions that the real life of the ego is manifested, but behind them is self-consciousness permanently present, which is always both subjective and objective — consciousness of ourselves and of the non-ego. This self-consciousness is the third special form or function of thought — which is also called feeling and immediate knowledge. In it we cognize our own inner life as affected by the non-ego. As the non-ego helps or hinders, enlarges or limits, our inner life, we feel pleasure or pain. Aesthetic, moral and religious feelings are respectively produced by the reception into consciousness of large ideas — nature, mankind and the world; those feelings are the sense of being one with these vast objects. Religious feeling therefore is the highest form of thought and of life; in it we are conscious of our unity with the world and God; it is thus the sense of absolute dependence.

Schleiermacher's doctrine of knowledge accepts the fundamental principle of Kant that knowledge is bounded by experience, but it seeks to remove Kant's scepticism as to knowledge of the ding an sich (the noumenon) or Sein, as Schleiermacher's term is. The idea of knowledge or scientific thought as distinguished from the passive form of thought — of aesthetics and religion — is thought which is produced by all thinkers in the same form and which corresponds to being. All knowledge takes the form of the concept (Begriff) or the judgment (Urteil), the former conceiving the variety of being as a definite unity and plurality, and the latter simply connecting the concept with certain individual objects.

In the concept, therefore, the intellectual and in the judgment the organic or sense element predominates. The universal uniformity of the production of judgments presupposes the uniformity of our relations to the outward world, and the uniformity of concepts rests similarly on the likeness of our inward nature. This uniformity is not based on the sameness of either the intellectual or the organic functions alone, but on the correspondence of the forms of thought and sensation with the forms of being. The essential nature of the concept is that it combines the general and the special, and the same combination recurs in being; in being the system of substantial or permanent forms answers to the system of concepts and the relation of cause and effect to the system of judgments, the higher concept answering to "force" and the lower to the phenomena of force, and the judgment to the contingent interaction of things.

The sum of being consists of the two systems of substantial forms and interactional relations, and it reappears in the form of concept and judgment, the concept representing being and the judgment being in action. Knowledge has under both forms the same object, the relative difference of the two being that when the conceptual form predominates we have speculative science and when the form of judgment prevails we have empirical or historical science. Throughout the domain of knowledge the two forms are found in constant mutual relations, another proof of the fundamental unity of thought and being or of the objectivity of knowledge. Plato, Spinoza and Kant had contributed characteristic elements of their thought to this system, and directly or indirectly it was largely indebted to Schelling for fundamental conceptions.


Schleiermacher's work has had a profound impact upon the philosophical field of hermeneutics. In fact, Schleiermacher is often referred to as "the father of modern hermeneutics as a general study."[18] While Schleiermacher did not publish extensively on hermeneutics during his lifetime, he lectured widely on the field. His published and unpublished writings on hermeneutics were collected together after his death, albeit with some disagreement over ordering and placement of individual texts and lecture notes.

Schleiermacher’s desire to approach hermeneutics in a more general sense was an attempt to shift away from more specific methods of interpretation, such as ways of interpreting biblical or classical texts, to a focus on the way in which people understand texts in general. Though he was certainly interested in interpreting Scripture, he thought one could only do so properly once one had established a system of interpretation that was applicable to all texts. This process was not a systematic or strictly philological approach, but what he called "the art of understanding."[19] Schleiermacher understood that reading a text was a discourse between the interpreter and the text itself; however, he considered the text as the means by which the author is communicating thoughts previous to the creation of the text.[20] These thoughts are what ultimately cause the author to produce the text, thus the place where these "inner thoughts" become "outer expression" in language is at the moment of text creation. This is where the meaning of a text ultimately resides for Schleiermacher.

In order to interpret a text, then, the interpreter must consider both the inner thoughts of the author and the language that s/he used in writing the text. This artistic approach to interpreting texts contained within it an ebb-and-flow between what Schleiermacher called the "grammatical interpretation" and the "psychological (or technical) interpretation." The former deals with the language of the text, the latter with the thoughts and aims of the author.[21]

The ultimate goal of hermeneutics for Schleiermacher is "understanding in the highest sense."[22] In this way, the object to be understood stems from a thought of an author, and then is expressed through language. The relationship of the author to language is cyclical, since the author is limited by his/her language and historical context, but s/he also contributes to language as a whole through new ideas and the appropriation of language.[23] The interpreter must understand how its original audience understood this language.[24]

Since the language used by an author "is what mediates sensuously and externally between utterer and listener"[25] the art of understanding becomes just as much the art of avoiding misunderstanding. Schleiermacher divides misunderstanding into two forms: qualitative and quantitative. Qualitative misunderstanding is not understanding the content, or "the confusion of the meaning of a word for another."[26] Quantitative is misunderstanding the nuance in the author’s own "sphere." As a result of these possible misunderstandings, the need for the grammatical side of interpretation is glaring.

The grammatical interpretation leads to the technical interpretation as the reader attempts to understand why the author selected the language s/he did to convey his/her inner thoughts. Part of the task of hermeneutics is to fully understand these thoughts through the author’s discourse, even better than the author him/herself.[27] This can be done by discovering unity within the author, first in knowing why a particular work was produced, secondly in other works produced in a similar genre by others, and finally by other works by the same author in any genre.[28] The interpreter can then evaluate what the effect of the work was on the author’s context. If a reader can understand the psyche of the author, s/he can understand the work, but only in balance with the grammatical side of interpretation, which attempts to understand the work to understand the inner thoughts of the author. "Understanding" for Schleiermacher is the art of experiencing the same process of thought that the author experienced. Understanding is made possible by the fact that author and reader, since both are human, share the reasoning ability. Therefore, the process of understanding is not only a historical process, learning about the context in which the author wrote, but also a psychological process, drawing upon the connection between interpreter and the author. Thus, hermeneutics is a cyclical task, but for Schleiermacher it is not viciously circular because of the role of intuition.[29] As humans, therefore, interpreters approach a text with some shared understanding with the author that creates the possibility of understanding.

Despite Schleiermacher’s claim to the potential understanding of the author’s thoughts better than the author, he grants that "good interpretation can only be approximated" and that hermeneutics is not a "perfect art."[30] The art puts the interpreter in the best position by "putting oneself in possession of all the conditions of understanding."[31] However, the extent of an interpreter’s understanding of a text is mostly limited by his or her own potential to misunderstand a text.

The impact of Schleiermacher's work on hermeneutics is significant. The claim of Schleiermacher as the father of hermeneutics seems to be justified by the fact that his work marks the beginning of hermeneutics as a general field of inquiry, separate from the specific disciplines (e.g. law or theology).[32] His focus on hermeneutics as a theory of interpretation for any textual expression would be expanded even further to the theory of interpretation of lived experiences in the twentieth century by those like Heidegger, Gadamer, and Ricoeur.


His grave in Berlin

Next to religion and theology, Schleiermacher devoted himself to the moral world, of which the phenomena of religion and theology were, in his systems, only constituent elements. In his earlier essays he endeavoured to point out the defects of ancient and modern ethical thinkers, particularly of Kant and Fichte, with only Plato and Spinoza finding favour in his eyes. He failed to discover in previous moral systems any necessary basis in thought, any completeness as regards the phenomena of moral action, any systematic arrangement of its parts and any clear and distinct treatment of specific moral acts and relations.

Schleiermacher's own moral system is an attempt to supply these deficiencies. It connects the moral world by a deductive process with the fundamental idea of knowledge and being; it offers a view of the entire world of human action which at all events aims at being exhaustive; it presents an arrangement of the matter of the science which tabulates its constituents after the model of the physical sciences; and it supplies a sharply defined treatment of specific moral phenomena in their relation to the fundamental idea of human life as a whole. Schleiermacher defines ethics as the theory of the nature of the reason, or as the scientific treatment of the effects produced by human reason in the world of nature and man.

As a theoretical or speculative science it is purely descriptive and not practical, being correlated on the one hand to physical science and on the other to history. Its method is the same as that of physical science, being distinguished from the latter only by its matter. The ontological basis of ethics is the unity of the real and the ideal, and the psychological and actual basis of the ethical process is the tendency of reason and nature to unite in the form of the complete organization of the latter by the former. The end of the ethical process is that nature (i.e. all that is not mind, the human body as well as external nature) may become the perfect symbol and organ of mind.

Conscience, as the subjective expression of the presupposed identity of reason and nature in their bases, guarantees the practicability of our moral vocation. Nature is preordained or constituted to become the symbol and organ of mind, just as mind is endowed with the impulse to realize this end. But the moral law must not be conceived under the form of an "imperative" or a "Sollen"; it differs from a law of nature only as being descriptive of the fact that it ranks the mind as conscious will, or Zweckdenken, above nature. Strictly speaking, the antitheses of good and bad and of free and necessary have no place in an ethical system, but simply in history, which is obliged to compare the actual with the ideal, but as far as the terms "good" and "bad" are used in morals they express the rule or the contrary of reason, or the harmony or the contrary of the particular and the general. The idea of free as opposed to necessary expresses simply the fact that the mind can propose to itself ends, though a man cannot alter his own nature.

In contrast to Kant and Fichte and modern moral philosophers, Schleiermacher reintroduced and assigned pre-eminent importance to the doctrine of the summum bonum, or highest good. It represents in his system the ideal and aim of the entire life of man, supplying the ethical view of the conduct of individuals in relation to society and the universe, and therewith constituting a philosophy of history at the same time. Starting with the idea of the highest good and of its constituent elements (Güter), or the chief forms of the union of mind and nature, Schleiermacher's system divides itself into the doctrine of moral ends, the doctrine of virtue and the doctrine of duties; in other words, as a development of the idea of the subjection of nature to reason it becomes a description of the actual forms of the triumphs of reason, of the moral power manifested therein and of the specific methods employed. Every moral good or product has a fourfold character: it is individual and' universal; it is an organ and symbol of the reason, that is, it is the product of the individual with relation to the community, and represents or manifests as well as classifies and rules nature.

The first two characteristics provide for the functions and rights of the individual as well as those of the community or race. Though a moral action may have these four characteristics at various degrees of strength, it ceases to be moral if one of them is quite absent. All moral products may be classified according to the predominance of one or the other of these characteristics. Universal organizing action produces the forms of intercourse, and universal symbolizing action produces the various forms of science; individual organizing action yields the forms of property and individual symbolizing action the various representations of feeling, all these constituting the relations, the productive spheres, or the social conditions of moral action. Moral functions cannot be performed by the individual in isolation but only in his relation to the family, the state, the school, the church, and society — all forms of human life which ethical science finds to its hand and leaves to the science of natural history to account for. The moral process is accomplished by the various sections of humanity in their individual spheres, and the doctrine of virtue deals with the reason as the moral power in each individual by which the totality of moral products is obtained.

Schleiermacher classifies the virtues under the two forms of Gesinnung ("disposition, attitude") and Fertigkeit ("dexterity, proficiency"), the first consisting of the pure ideal element in action and the second the form it assumes in relation to circumstances, each of the two classes falling respectively into the two divisions of wisdom and love and of intelligence and application. In his system the doctrine of duty is the description of the method of the attainment of ethical ends, the conception of duty as an imperative, or obligation, being excluded, as we have seen. No action fulfills the conditions of duty except as it combines the three following antitheses: reference to the moral idea in its whole extent and likewise to a definite moral sphere; connection with existing conditions and at the same time absolute personal production; the fulfillment of the entire moral vocation every moment though it can only be done in a definite sphere. Duties are divided with reference to the principle that every man make his own the entire moral problem and act at the same time in an existing moral society. This condition gives four general classes of duty: duties of general association or duties with reference to the community (Rechtspflicht), and duties of vocation (Berufspflicht) — both with a universal reference, duties of the conscience (in which the individual is sole judge), and duties of love or of personal association.

It was only the first of the three sections of the science of ethics — the doctrine of moral ends — that Schleiermacher handled with approximate completeness; the other two sections were treated very summarily. In his Christian Ethics he dealt with the subject from the basis of the Christian consciousness instead of from that of reason generally; the ethical phenomena dealt with are the same in both systems, and they throw light on each other, while the Christian system treats more at length and less aphoristically the principal ethical realities — church, state, family, art, science and society. Rothe, amongst other moral philosophers, bases his system substantially, with important departures, on Schleiermacher's. In Beneke's moral system his fundamental idea was worked out in its psychological relations.

Schleiermacher held that an eternal hell was not compatible with the love of God. Divine punishment was rehabilitative, not penal, and designed to reform the person.[33] He was one of the first major theologians of modern times to teach Christian Universalism.

Writings concerning society

On Religion: Speeches to its Cultured Despisers is a book written by Schleiermacher dealing with the gap he saw as emerging between the cultural elite and general society. Schleiermacher was writing when the Enlightenment was in full swing and when the first major transition into modernity was simultaneously occurring. With the fall of the late Middle Ages and a vigorous discourse taking hold of Western European intellectuals, the fields of art and natural philosophy were flourishing. However, the discourse of theologians, arguably the primary and only discourse of intellectuals for centuries, had taken to its own now minor corner in the universities. On Religion is divided into five major sections: the Defense (Apologie), the Nature of Religion (Über das Wesen der Religion), the Cultivation of Religion (Über die Bildung zur Religion), Association in Religion (Über das Gesellige in der Religion, oder über Kirche und Priesterthum), and the Religions (Über die Religionen). Schleiermacher initiates his speeches on religion in its opening chapter by asserting that the contemporary critique of religion is often over-simplified by the assumption that there are two supposed "hinges" upon which all critiques of religion(s) are based. These two over-simplifications are given by Schleiermacher as first, that their conscience shall be put into judgement, and second, the "general idea turns on the fear of an eternal being, or, broadly, respect for his influence on the occurrences of this life called by you providence, or expectation of a future life after this one, called by you immortality."[34]

Religious thought

From Leibniz, Lessing, Fichte, Jacobi and the Romantic school, Schleiermacher had imbibed a profound and mystical view of the inner depths of the human personality. His religious thought found its expression most notably in The Christian Faith, one of the most influential works of Christian theology of its time.

Schleiermacher saw the ego, the person, as an individualization of universal reason; and the primary act of self-consciousness as the first conjunction of universal and individual life, the immediate union or marriage of the universe with incarnated reason. Thus every person becomes a specific and original representation of the universe and a compendium of humanity, a microcosmos in which the world is immediately reflected. While therefore we cannot, as we have seen, attain the idea of the supreme unity of thought and being by either cognition or volition, we can find it in our own personality, in immediate self-consciousness or (which is the same in Schleiermacher's terminology) feeling. Feeling in this higher sense (as distinguished from "organic" sensibility, Empfindung), which is the minimum of distinct antithetic consciousness, the cessation of the antithesis of subject and object, constitutes likewise the unity of our being, in which the opposite functions of cognition and volition have their fundamental and permanent background of personality and their transitional link. Having its seat in this central point of our being, or indeed consisting in the essential fact of self-consciousness, religion lies at the basis of all thought, feeling and action.

At various periods of his life Schleiermacher used different terms to represent the character and relation of religious feeling. In his earlier days he called it a feeling or intuition of the universe, consciousness of the unity of reason and nature, of the infinite and the eternal within the finite and the temporal. In later life he described it as the feeling of absolute dependence, or, as meaning the same thing, the consciousness of being in relation to God. In his Addresses on Religion (1799), he wrote:[35]

Religion is the outcome neither of the fear of death, nor of the fear of God. It answers a deep need in man. It is neither a metaphysic, nor a morality, but above all and essentially an intuition and a feeling. ... Dogmas are not, properly speaking, part of religion: rather it is that they are derived from it. Religion is the miracle of direct relationship with the infinite; and dogmas are the reflection of this miracle. Similarly belief in God, and in personal immortality, are not necessarily a part of religion; one can conceive of a religion without God, and it would be pure contemplation of the universe; the desire for personal immortality seems rather to show a lack of religion, since religion assumes a desire to lose oneself in the infinite, rather than to preserve one's own finite self.

Schleiermacher's concept of church has been contrasted with J.S. Semler's.[36]


The Dutch Reformed theologian Herman Bavinck, deeply concerned with the problem of objectivism and subjectivism in the doctrine of revelation, employs Schleiermacher’s doctrine of revelation in his own way and regards the Bible as the objective standard for his theological work. Bavinck also stresses the importance of the church, which forms the Christian consciousness and experience. In so doing, he attempts to overcome the latent weakness of Schleiermacher’s doctrine of revelation through his emphasis on the ecclesiological doctrine of revelation.[37]


Asteroid 12694 Schleiermacher is named for this German theologian—the name was chosen by German astronomer Freimut Börngen.


Under the title Gesamtausgabe der Werke Schleiermachers in drei Abteilungen, Schleiermacher's works were first published in three sections:

  1. Theological (11 vols.)
  2. Sermons (10 vols., 1873–1874, 5 vols)
  3. Philosophical and Miscellaneous (9 vols., 1835–1864).

See also Sämmtliche Werke (Berlin, 1834ff.), and Werke: mit einem Bildnis Schleiermachers (Leipzig, 1910) in four volumes.

Other works include:

Modern editions:

  • Brief Outline for the Study of Theology (Kurze Darstellung des theologischen Studiums zum Behuf einleitender Vorlesungen, 1830).
    • 1850 text tr. by William Farrer, Edinburgh.
    • 1966 text tr. by Terrence Tice, Richmond, VA.
  • The Christian Faith in Outline (2nd ed. of Der Christliche Glaube, 1830–1).
    • 1911 condensed presentation tr. and ed. by George Cross, The Theology of Friedrich Schleiermacher. Chicago: University of Chicago Press, 1911.
    • 1922 outline tr. by D. M. (Donald Macpherson) Baillie, Edinburgh: T. & T. Clark.
    • 1999 text tr. by H. R. MacKintosh, ed. J. S. Stewart. Edinburgh: T. & T. Clark. Paperback: ISBN 0-567-08709-3.
  • Christmas Eve: A Dialogue on the Incarnation (Die Weihnachtsfeier: Ein Gespräch, 1826).
    • 1890 text tr. by W. Hastie, Edinburgh: T. & T. Clark.
    • 1967 text tr. by Terrence Tice, Richmond, VA: Scholars Press.
  • Dialectic, or, The Art of Doing Philosophy: A Study Edition of the 1811 Notes (Schleiermachers Dialektik, 1903). Tr. Terrence Tice. Atlanta, GA: Scholars Press, 2000. Paperback: ISBN 0-7885-0293-X
  • Fifteen Sermons of Friedrich Schleiermacher Delivered to Celebrate the Beginning of a New Year (Monologues, 1800), tr. Edwina G. Lawler, Edwin Mellen Press, 2003. hardcover: ISBN 0-7734-6628-2
  • Selected Sermons of Schleiermacher. Tr. Mary F. Wilson. London: Hodder and Stoughton, 1890.
  • Schleiermacher's Introductions to the Dialogues of Plato, trans. William Dobson. 1836; reprint, New York: Arno Press, 1973; reprint, Charleston, SC: BiblioBazaar, 2009. Paperback: ISBN 1-116-55546-8.
  • Lectures on Philosophical Ethics (Grundriss der philosophischen Ethik, 1841). Tr. Louise Adey Huish. Cambridge: Cambridge University Press, 2002. Paperback: ISBN 0-521-00767-4
  • The Life of Jesus, tr. S. Maclean Gilmour. Sigler Press 1997. Paperback: ISBN 1-888961-04-X
  • A Critical Essay on the Gospel of Luke (Űber die Schriften des Lukas: ein kritischer Versuch, 1817). London: Taylor, 1825.
  • Hermeneutics and Criticism and Other Writings (Hermeneutik und Kritik mit besonderer Beziehung auf das Neue Testament, 1838). Tr. Andrew Bowie. Cambridge University Press, 1998 Paperback: ISBN 0-521-59848-6
  • On Creeds, Confessions And Church Union: "That They May Be One", tr. Iain G. Nicol. Edwin Mellen Press 2004. hardcover: ISBN 0-7734-6464-6
  • On Freedom, trans. A. L. Blackwell. Lewiston, NY: Edwin Mellen, 1992.
  • On the Glaubenslehre: Two Letters to Dr. Lucke (Schleiermachers Sendschreiben über seine Glaubenslehre an Lücke). Tr. James Duke and Francis Fiorenza. Atlanta, GA: Scholars Press, 1981.
  • On the Highest Good, trans. H. V. Froese. Lewiston, NY: Edwin Mellen Press, 1992.
  • On Religion: Speeches to its Cultured Despisers (Über die Religion: Reden an die Gebildeten unter ihren Verächtern, three editions: 1799, 1806, 1831)
    • 1799 text tr. Richard Crouter, Cambridge: Cambridge University Press, 1996. Paperback: ISBN 0-521-47975-4
    • 1893 text tr. by John Oman, Louisville: Westminster John Knox Press, 1994. Paperback: ISBN 0-664-25556-6
  • On the Worth of Life (Űber den Wert des Lebens), trans. E. Lawlor, T. N. Tice. Lewiston, NY: Edwin Mellen, 1995.
  • Soliloquies, trans. Horace L. Friess. Chicago, 1957.
  • Toward a Theory of Sociable Conduct and Essays in Its Intellectual-Cultural Context, tr. Ruth Drucilla Richardson. Edwin Mellen Press, 1996 hardcover: ISBN 0-7734-8938-X
  • Selected Sermons of Schleiermacher, tr. Mary F. Wilson. Wipf & Stock Publishers, 2004. Paperback: ISBN 1-59244-602-7

See also


  1. ^ Biografie, Friedrich Schleiermacher
  2. ^ Kristin Gjesdal, Gadamer and the Legacy of German Idealism, Cambridge University Press, 2012, p. 156.
  3. ^ Paola Mayer, Jena Romanticism and Its Appropriation of Jakob Böhme, McGill-Queen's University Press, 1999, p. 101.
  4. ^ Helmut Thielicke, Modern Faith and Thought, William B. Eerdmans Publishing, 1990, p. 174.
  5. ^ Kurt Mueller-Vollmer (ed.), The Hermeneutics Reader, Continuum, 1988, p. 72.
  6. ^ Edward Joseph Echeverria, Criticism and Commitment: Major Themes in Contemporary "Post-Critical" Philosophy, Rodopi, 1981, p. 221.
  7. ^ Friedrich Schleiermacher, Hermeneutics: The Handwritten Manuscripts, ed. by Heinz Kimmerle, trans. by James Duke and Jack Forstman (Missoula: Scholars Press, 1977), p. 196: "just as the whole is understood from the parts, so the parts can be understood from the whole. This principle is of such consequence for hermeneutics and so incontestable that one cannot even begin to interpret without using it."
  8. ^ Anthony C. Thiselton, New Horizons in Hermeneutics: The Theory and Practice of Transforming Biblical Reading, Harper Collins, 1997, p. 214.
  9. ^ a b Friedrich Schleiermacher, "Ueber den Begriff der Hermeneutik mit Bezug auf F. A. Wolfs Andeutungen und Asts Lehrbuch", lecture delivered on 13 August 1829; published in Friedrich Schleiermachers sämtliche Werke III/3, 1838 (Schleiermacher makes reference to Ast's Grundlinien der Grammatik, Hermeneutik und Kritik (1808) and Wolf's Vorlesungen über die Enzyklopädie der Altertumswissenschaft (1831)); Richard E. Palmer, Hermeneutics, Northwestern University Press, 1969, ch. 6.
  10. ^ Michael N. Forster, After Herder: Philosophy of Language in the German Tradition, Oxford University Press, 2010, p. 9.
  11. ^ Frederick C. Beiser, Late German Idealism: Trendelenburg and Lotze, Oxford University Press, 2013, p. 20.
  12. ^ Hinson-Hasty, Elizabeth (2013). "'In Each the Work of All, and in All the Work of Each': Sin and Salvation in Schleiermacher and Rauschenbusch". In Wilcox, Jeffrey A.; Tice, Terrence N.; Kelsey, Catherine L. (eds.). Schleiermacher's Influences on American Thought and Religious Life (1835–1920). 1. Eugene, Oregon: Pickwick Publications. pp. 371–372. ISBN 978-1-60608-005-4.
  13. ^ Schwarz, Hans (2005). Theology in a Global Context: The Last Two Hundred Years. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company. pp. 144–145. ISBN 978-0-8028-2986-3.
  14. ^ Boston Collaborative Encyclopedia of Western Theology: Friedrich Daniel Ernst Schleiermacher (1768–1834)
  15. ^ PD-icon.svg Herbermann, Charles, ed. (1913). "Zionites". Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved 18 June 2014.
  16. ^ Michael A. G. Haykin, Liberal Protestantism, p. 3
  17. ^ a b B. A. Gerrish, A Prince of the Church: Schleiermacher and the Beginnings of Modern Theology (Philadelphia, PA: Fortress Press, 1984), p. 25.
  18. ^ Palmer, Richard E. Hermeneutics. Evanston, Illinois: Northwestern University Press, 1969.
  19. ^ Schleiermacher, Friedrich D. E. "The Hermeneutics: Outline of the 1819 Lectures," New Literary History, Vol.10, No. 1, Literary Hermeneutics (Autumn, 1978), 1.
  20. ^ Schleiermacher, Friedrich D. E. "The Hermeneutics: Outline of the 1819 Lectures," New Literary History, Vol.10, No. 1, Literary Hermeneutics (Autumn, 1978), 2-3.
  21. ^ Schleiermacher, Friedrich D. E. ed. Andrew Bowie. Hermeneutics and Criticism. Cambridge, U.K.: Cambridge University Press, 229.
  22. ^ Schleiermacher, Friedrich D. E. ed. Andrew Bowie. Hermeneutics and Criticism. Cambridge, U.K.: Cambridge University Press, 228
  23. ^ Schleiermacher, Friedrich D. E. "The Hermeneutics: Outline of the 1819 Lectures," New Literary History, Vol. 10, No. 1, Literary Hermeneutics (Autumn, 1978), 5;10.
  24. ^ Friedrich D. E. Schleiermacher, "The Hermeneutics: Outline of the 1819 Lectures," New Literary History, Vol. 10, No. 1, Literary Hermeneutics (Autumn, 1978), 6.
  25. ^ Schleiermacher, Friedrich D. E. ed. Andrew Bowie. Hermeneutics and Criticism. Cambridge, U.K.: Cambridge University Press, 232.
  26. ^ Schleiermacher, Friedrich D. E. "The Hermeneutics: Outline of the 1819 Lectures," New Literary History, Vol. 10, No. 1, Literary Hermeneutics (Autumn, 1978), 9.
  27. ^ Schleiermacher, Friedrich D. E. "The Hermeneutics: Outline of the 1819 Lectures," New Literary History, Vol. 10, No. 1, Literary Hermeneutics (Autumn, 1978), 9.
  28. ^ Schleiermacher, Friedrich D. E. ed. Andrew Bowie. Hermeneutics and Criticism. Cambridge, U.K.: Cambridge University Press, 256.
  29. ^ Palmer, Richard (1969). Hermeneutics: Interpretation Theory in Schleiermacher, Dilthey, Heidegger, and Gadamer. Evanston, IL: Northwestern University Press. pp. 87–88. ISBN 9780810104594.
  30. ^ Schleiermacher, Friedrich D. E. "The Hermeneutics: Outline of the 1819 Lectures," New Literary History, Vol. 10, No. 1, Literary Hermeneutics (Autumn, 1978), 14.
  31. ^ Schleiermacher, Friedrich D. E. ed. Andrew Bowie. Hermeneutics and Criticism. Cambridge, U.K.: Cambridge University Press, 227.
  32. ^ Palmer, Richard (1969). Hermeneutics. Evanston, IL: Northwestern University Press. pp. 96–97. ISBN 9780810104594.
  33. ^ Gunton, Colin E. The Cambridge Companion to Christian Doctrine. p. 240.
  34. ^ F. Scheiermacher, On Religion, Ch.1, pp12-13.
  35. ^ Quoted in Kedourie, Elie. Nationalism, p. 26. Praeger University Series. 1961. ISBN 0-09-053444-1
  36. ^ Rendtorff, Trutz. Church and Theology: The Systematic Function of the Church Concept in Modern Theology, Westminster Press, 1971, ISBN 978-0-664-20908-7.
  37. ^ Woo, B. Hoon (2015). "Bavinck and Barth on Schleiermacher's Doctrine of Revelation". Korea Reformed Theology. 48: 38–71.


  • Wikisource Chisholm, Hugh, ed. (1911). "Schleiermacher, Friedrich Daniel Ernst" . Encyclopædia Britannica (11th ed.). Cambridge University Press.
  • Heinrich Fink: Begründung der Funktion der Praktischen Theologie bei Friedrich Daniel Ernst Schleiermacher: Eine Untersuchung anhand seiner praktisch-theologischen Vorlesungen. Berlin 1966 (Berlin, Humboldt-U., Theol. F., Diss. v. 25. Jan. 1966) [master's thesis]
  • Wilhelm Dilthey: Leben Schleiermachers, ed. M. Redeker, Berlin 1966
  • Falk Wagner: Schleiermachers Dialektik. Eine kritische Interpretation, Gütersloh 1974
  • Brian A. Gerrish: A Prince of the Church. Schleiermacher and the Beginnings of Modern Theology, London / Philadelphia 1984
  • Kurt-Victor Selge (ed.): Internationaler Schleiermacher-Kongreß Berlin 1984 (Zwei Teilbände), Berlin / New York 1985
  • Günter Meckenstock: Deterministische Ethik und kritische Theologie. Die Auseinandersetzung des frühen Schleiermacher mit Kant und Spinoza 1789–1794, Berlin / New York 1988
  • Hans-Joachim Birkner: Schleiermacher-Studien. (Schleiermacher-Archiv. Band 16), Berlin / New York 1996
  • Julia A. Lamm: The Living God: Schleiermacher's Theological Appropriation of Spinoza, University Park, Pennsylvania 1996
  • Ulrich Barth / Claus-Dieter Osthövener (Hg.), 200 Jahre "Reden über die Religion". Akten des 1. Internationalen Kongresses der Schleiermacher-Gesellschaft Halle, 14.–17. March 1999 (Schleiermacher Archiv 19), Berlin / New York 2000
  • Kurt Nowak: Schleiermacher. Leben, Werk und Wirkung. Göttingen: Vandenhoeck & Ruprecht, 2001.
  • Matthias Wolfes: Öffentlichkeit und Bürgergesellschaft. Friedrich Schleiermachers politische Wirksamkeit, Berlin / New York 2004
  • Lundberg, Phillip (2005). Tallyho – The Hunt for Virtue: Beauty, Truth and Goodness – Nine Dialogues by Plato. AuthorHouse. ISBN 1-4184-4976-8.
  • Christof Ellsiepen: Anschauung des Universums und Scientia Intuitiva. Die spinozistischen Grundlagen von Schleiermachers früher Religionstheorie, Berlin / New York 2006
  • Walter Wyman, Jr.: "The Role of the Protestant Confessions in Schleiermacher’s The Christian Faith". The Journal of Religion 87:355–385, July 2007
  • Christentum – Staat – Kultur. Akten des Kongresses der Internationalen Schleiermacher-Gesellschaft in Berlin, March 2006. Hrsg. von Andreas Arndt, Ulrich Barth and Wilhelm Gräb (Schleiermacher-Archiv 22), De Gruyter: Berlin / New York 2008


In English
  • Barth, Karl. The Theology of Schleiermacher. trans. Geoffrey Bromiley. Grand Rapids, Michigan: Eerdmans, 1982.
  • Barth, Karl. "Schleiermacher," in Protestant Theology from Rousseau to Ritschl. New York: Harper, 1959. Ch. VIII, pp. 306–354.
  • Brandt, R. B. The Philosophy of Schleiermacher: The Development of his Theory of Scientific and Religious Knowledge. Westport, CT: 1968.
  • Crouter, Richard. Friedrich Schleiermacher: Between Enlightenment and Romanticism. Cambridge: Cambridge University Press: 2008.
  • Gadamer, Hans-Georg. Truth and Method, 2nd revised ed. tr. Joel Weinsheimer and Donald . Marshall. New York: Continuum, 1994.
  • Kenklies, K. (2012). "Educational theory as topological rhetoric. The concepts of pedagogy of Johann Friedrich Herbart and Friedrich Schleiermacher". Studies in Philosophy and Education. 31: 265–273. doi:10.1007/s11217-012-9287-6.
  • Kenklies, Karsten. "Schleiermacher, Friedrich Daniel Ernst". In Encyclopedia of Educational Theory and Philosophy. Edited by D.C. Phillips. Thousand Oaks: SAGE Publications, 2014, pp. 733–735.
  • Kirn, O. "Schleiermacher, Friedrich Daniel Ernst." The New Schaff-Herzog Encyclopedia of Religious Knowledge. Vol. X. New York: Funk and Wagnalls, 1911. pp. 240–246.
  • Mariña, Jacqueline, ed. The Cambridge Companion to Schleiermacher. Cambridge: Cambridge University Press, 2005.
  • Munro, Robert. Schleiermacher: Personal and Speculative. Paisley: A. Gardner, 1903.
  • Niehbuhr, Richard R. Schleiermacher on Christ and Religion: A New Introduction. New York: Scribners, 1964.
  • Park, Jae-Eun. "Schleiermacher's Perspective on Redemption: A Fulfillment of the coincidentia oppositorum between the Finite and the Infinite in Participation with Christ." Journal of Reformed Theology 9/3 (2015): 270-294.
  • Selbie, W. E. Schleiermacher: A Critical and Historical Study. New York: Dutton, 1913.
  • Kerber, Hannes. "Strauss and Schleiermacher. An Introduction to 'Exoteric Teaching". In Reorientation: Leo Strauss in the 1930s. Edited by Martin D. Yaffe and Richard S. Ruderman. New York: Palgrave, 2014, pp. 203–214.
In French
  • Berman, Antoine. L'épreuve de l'étranger. Culture et traduction dans l'Allemagne romantique: Herder, Goethe, Schlegel, Novalis, Humboldt, Schleiermacher, Hölderlin, Paris, Gallimard, Essais, 1984. ISBN 978-2-07-070076-9

External links

Adolf Holtzmann

Adolf Holtzmann (2 May 1810, Karlsruhe – 3 July 1870, Heidelberg) was a German professor and philologist. His name is associated with a Proto-Germanic sound law known as Holtzmann's Law.

He studied theology at the universities of Halle and Berlin, where he was a student of Friedrich Schleiermacher. He later studied philology at the University of Munich, where his influences included Johann Andreas Schmeller. Holtzmann also attended classes in Paris given by Eugène Burnouf, and beginning in 1837, spent a number of years working as a tutor to members of Baden royalty. From 1852 he was a professor of German literature and Sanskrit at the University of Heidelberg, and a notable philologist of his day.Holtzmann was the father-in-law of Albrecht Kossel, German biochemist and 1910 Nobel laureate, by his marriage to Holtzmann's daughter, Luise, in 1886.

Cosmic Consciousness

Cosmic Consciousness: A Study in the Evolution of the Human Mind is a 1901 book by the psychiatrist Richard Maurice Bucke, in which the author explores the concept of cosmic consciousness, which he defines as "a higher form of consciousness than that possessed by the ordinary man".

Friedrich Gustav Lisco

Friedrich Gustav Lisco (February 12, 1791 – July 5, 1866) was a German Protestant Christian theologian born in Brandenburg an der Havel. His son, Emil Gustav Lisco, was also a preacher.

He studied at Viadrina University in Frankfurt and at the University of Berlin, where his instructors were Friedrich Schleiermacher, August Boeckh, Wilhelm Martin Leberecht de Wette and Johann Gottlieb Fichte, with the latter being an important influence to his career. From 1814 he worked as a preacher in Berlin. In 1839 he obtained an honorary doctorate from the University of Berlin.

German Romanticism

German Romanticism was the dominant intellectual movement of German-speaking countries in the late 18th and early 19th centuries, influencing philosophy, aesthetics, literature and criticism. Compared to English Romanticism, the German variety developed relatively late, and, in the early years, coincided with Weimar Classicism (1772–1805). In contrast to the seriousness of English Romanticism, the German variety of Romanticism notably valued wit, humour, and beauty.

The early period, roughly 1797 to 1802, is referred to as Frühromantik or Jena Romanticism. The philosophers and writers central to the movement were Wilhelm Heinrich Wackenroder (1773–1798), Friedrich Wilhelm Joseph Schelling (1775–1854), Friedrich Schleiermacher (1768–1834), Karl Wilhelm Friedrich Schlegel (1772–1829), August Wilhelm Schlegel (1767–1845), Ludwig Tieck (1773–1853), and Friedrich von Hardenberg (Novalis) (1772–1801).The early German romantics strove to create a new synthesis of art, philosophy, and science, by viewing the Middle Ages as a simpler period of integrated culture; however, the German romantics became aware of the tenuousness of the cultural unity they sought. Late-stage German Romanticism emphasized the tension between the daily world and the irrational and supernatural projections of creative genius. In particular, the critic Heinrich Heine criticized the tendency of the early German romantics to look to the medieval past for a model of unity in art and society.

German idealism

German idealism (also known as post-Kantian idealism, post-Kantian philosophy, or simply post-Kantianism) was a philosophical movement that emerged in Germany in the late 18th and early 19th centuries. It began as a reaction to Immanuel Kant's Critique of Pure Reason. German idealism was closely linked with both Romanticism and the revolutionary politics of the Enlightenment.

The most notable thinkers in the movement were Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, Georg Wilhelm Friedrich Hegel, and the proponents of Jena Romanticism (Friedrich Hölderlin, Novalis, and Karl Wilhelm Friedrich Schlegel). Friedrich Heinrich Jacobi, Gottlob Ernst Schulze, Karl Leonhard Reinhold, Salomon Maimon and Friedrich Schleiermacher also made major contributions.

Gottfried Thomasius

Gottfried Thomasius (26 June 1802 – 24 January 1875) was a German Lutheran theologian. He was born in Egenhausen (in present-day Middle Franconia) and he died in Erlangen.

He studied philosophy and theology in Erlangen, Halle and Berlin, and as a student had renowned instructors that included Friedrich Schleiermacher, August Neander, G. W. F. Hegel, Philip Marheineke and Friedrich Tholuck. In 1829 he began serving as a pastor in Nuremberg, and in 1842 was appointed professor of dogmatics at the University of Erlangen.

Thomasius was an important representative of the "Erlangen School" within the German Neo-Lutheranism movement and a major influence on, for instance, the church historian Albert Hauck. He is credited for introducing the concept of Kenotic Christology into German theology, of which, his aim was to provide an understanding of the limited consciousness of Jesus Christ, without denying the unity of deity and humanity in Christ.

Heinrich Ritter

August Heinrich Ritter (German: [ˈʁɪtɐ]; 21 November 1791 – 3 February 1869) was a German philosopher and historian of philosophy.

He was born at Zerbst, and studied philosophy and theology at Göttingen and Berlin until 1815. In 1824 he became an associate professor of philosophy at Berlin, later transferring to Kiel, where he occupied the chair of philosophy from 1833 to 1837. He then accepted a similar position at the University of Göttingen, where he remained till his death. Friedrich Schleiermacher was a major influence in his thinking.

Irenaean theodicy

The Irenaean theodicy is a Christian theodicy (a response to the problem of evil). It defends the probability of an omnipotent and omnibenevolent (all-powerful and perfectly loving) God in the face of evidence of evil in the world. Numerous variations of theodicy have been proposed which all maintain that, while evil exists, God is either not responsible for creating evil, or he is not guilty for creating evil. Typically, the Irenaean theodicy asserts that the world is the best of all possible worlds because it allows humans to fully develop. Most versions of the Irenaean theodicy propose that creation is incomplete, as humans are not yet fully developed, and experiencing evil and suffering is necessary for such development.

Second-century philosopher and theologian Irenaeus, after whom the theodicy is named, proposed a two-stage creation process in which humans require free will and the experience of evil to develop. Another early Christian theologian, Origen, presented a response to the problem of evil which cast the world as a schoolroom or hospital for the soul; theologian Mark Scott has argued that Origen, rather than Irenaeus, ought to be considered the father of this kind of theodicy. Friedrich Schleiermacher argued in the nineteenth century that God must necessarily create flawlessly, so this world must be the best possible world because it allows God's purposes to be naturally fulfilled. In 1966, philosopher John Hick discussed the similarities of the preceding theodicies, calling them all "Irenaean". He supported the view that creation is incomplete and argued that the world is best placed for the full moral development of humans, as it presents genuine moral choices. British philosopher Richard Swinburne proposed that, to make a free moral choice, humans must have experience of the consequences of their own actions and that natural evil must exist to provide such choices.

The development of process theology has challenged the Irenaean tradition by teaching that God's power is limited and that he cannot be responsible for evil. Twentieth-century philosopher Alvin Plantinga opposed the idea that this is the best possible world, arguing that there could always be at least one more good person, in every possible world. His free will defence was not a theodicy because he was trying to show the logical compatibility of evil and the existence of God, rather than the probability of God. D. Z. Phillips and Fyodor Dostoyevsky challenged the instrumental use of suffering, suggesting that love cannot be expressed through suffering. However, Dostoyevsky also states that the beauty of love is evident, in that love can continue to grow, withstand and overcome even the most evil acts. Michael Tooley argued that the magnitude of suffering is excessive and that, in some cases, cannot lead to moral development. French theologian Henri Blocher criticised Hick's universalism, arguing that such a view negates free will, which was similarly important to the theodicy.

Johann Eduard Erdmann

Johann Eduard Erdmann (13 June 1805 – 12 June 1892) was a German religious pastor, historian of philosophy, and philosopher of religion, of which he wrote on the mediation of faith and knowledge. He was known to be a follower of Friedrich Schleiermacher, whom he studied under August Carlblom, and Georg Wilhelm Friedrich Hegel whom he considered as mentor. He also studied the works of Karl Daub and was to become known as a right-wing member of Hegelianism.

Johannes Baptista von Albertini

Johannes Baptista von Albertini (17 February 1769 – 6 December 1831) was a German botanist, mycologist and clergyman of the Moravian Church. He was born in the town of Neuwied.

He studied theology in Niesky and at the seminary in Barby. During this period he became a friend of Friedrich Schleiermacher (1768–1834), who later became a renowned theologian. In 1796 Albertini became a lecturer at the seminary in Niesky, and in 1804 was a minister in Niesky. In 1814 he was elected bishop, and in 1824 was chairman of the Unitätsältestenkonferenz, the denomination's executive board, in Berthelsdorf. He was a gifted speaker and a highly influential minister, and in 1805 a compilation of his sermons was published as 30 Predigten für Freunde und Mitglieder der Brüdergemeine (Thirty Sermons for Friends and Members of the Moravian Brethren's Church).

In the field of mycology he was co-author with Lewis David de Schweinitz (1780–1834) of a work on Upper Lusatian fungi titled Conspectus Fungorum in Lusatiae superioris agro Niskiensi crescentium e methodo Persooniana. This publication described 1130 species, of which 127 were considered to be new species.

The plant genus Albertinia within the family Asteraceae was named in his honor.

List of philosophers of religion

This is a list of philosophers of religion.



Peter Abelard

Jacob Abendana

Joseph ben Abraham

Isaac Alfasi

Babasaheb Ambedkar

Jacob Anatoli

Anselm of Canterbury

St. Thomas Aquinas

Benedict Ashley, OP

Augustine of Hippo


AJ Ayer


Jedaiah ben Abraham Bedersi

Walter Benjamin


Sergei Bulgakov

Cardinal Thomas Cajetan, OP

Isaac Canpanton

Isaac Cardoso

Isaac Orobio de Castro

G. K. Chesterton

Stephen R.L. Clark


William Lane Craig

Brian Davies

Joseph Solomon Delmedigo

Charles De Koninck

Jacques Derrida

Mircea Eliade

Aaron ben Elijah


Shem-Tov ibn Falaquera

José Faur

Antony Flew


Pavel Florensky

Solomon ibn Gabirol

Hai Gaon

Saadia Gaon

Reginald Garrigou-Lagrange, OP



Étienne Gilson

Fethullah Gulen

Eugene Halliday

Johann Georg Hamann

Georg Wilhelm Friedrich Hegel

John Hick

David Hume

William James

Jeshua ben Judah

Isaac Nathan ben Kalonymus

Immanuel Kant

Søren Kierkegaard

David Kimhi

Isaac ibn Latif

Yeshayahu Leibowitz

Leon of Modena

Aleksei Losev

Salomon Maimon


Jacques Maritain

Ralph McInerny

Guru Nanak

Elia del Medigo

Dmitry Merezhkovsky

J.P. Moreland

David ibn Merwan al-Mukkamas

Moses Narboni

Robert Cummings Neville

David Nieto

Friedrich Nietzsche


William Paley

Bahya ibn Paquda

Whitall Perry

Alvin Plantinga

Robert M. Price

Yiḥyah Qafiḥ

Vasily Rozanov

Friedrich Schleiermacher

Frithjof Schuon

John Duns Scotus

Adi Shankara

Isaac ben Sheshet

Hoter ben Shlomo

Huston Smith


Vladimir Solovyov

Baruch Spinoza

Walter Terence Stace

Melville Y. Stewart

John of St. Thomas (John Poinsot)

Emanuel Swedenborg

Richard Swinburne

Samuel ibn Tibbon

Paul Tillich

Lao Tzu

Joseph ibn Tzaddik

Said Nursi





Muhammad Alief Roslan


Hossein Nasr

Magna Moralia

The Magna Moralia (Latin for "Great Ethics") is a treatise on ethics traditionally attributed to Aristotle, though the consensus now is that it represents an epitome of his ethical thought by a later, if sympathetic, writer. Several scholars have disagreed with this, taking the Magna Moralia to be an authentic work by Aristotle, notably Friedrich Schleiermacher, Hans von Arnim, and J. L. Ackrill. In any case, it is considered a less mature piece than Aristotle's other ethical works, viz. the Nicomachean Ethics, the Eudemian Ethics, and Virtues and Vices. There is some debate as to whether they follow more closely the Eudemian or the Nicomachean version of the Ethics.


A miracle is an event not explicable by natural or scientific laws. Such an event may be attributed to a supernatural being (especially a deity), magic, a miracle worker, a saint, or a religious leader.

Informally, the word miracle is often used to characterise any beneficial event that is statistically unlikely but not contrary to the laws of nature, such as surviving a natural disaster, or simply a "wonderful" occurrence, regardless of likelihood, such as a birth, a human conclusion reached after an actual, or supposed event, has occurred. Other such miracles might be: survival of an illness diagnosed as terminal, escaping a life-threatening situation or 'beating the odds'. Some coincidences may be seen as miracles.A true miracle would, by definition, be a non-natural phenomenon, leading many thinkers to dismiss them as physically impossible (that is, requiring violation of established laws of physics within their domain of validity) or impossible to confirm by their nature (because all possible physical mechanisms can never be ruled out). The former position is expressed for instance by Thomas Jefferson and the latter by David Hume. Theologians typically say that, with divine providence, God regularly works through nature yet, as a creator, is free to work without, above, or against it as well.

On Religion

On Religion: Speeches to its Cultured Despisers (German: Über die Religion: Reden an die Gebildeten unter ihren Verächtern) is a book written by the German theologian Friedrich Schleiermacher (1768-1834). Originally published in 1799, two further editions were released in Schleiermacher's lifetime in 1806 and 1831.

Plato's number

Plato’s number is a number enigmatically referred to by Plato in his dialogue the Republic (8.546b). The text is notoriously difficult to understand and its corresponding translations do not allow an unambiguous interpretation. There is no real agreement either about the meaning or the value of the number. It also has been called the "geometrical number" or the "nuptial number" (the "number of the bride"). The passage in which Plato introduced the number has been discussed ever since it was written, with no consensus in the debate. As for the number's actual value, 216 is the most frequently proposed value for it, but 3,600 or 12,960,000 are also commonly considered.

An incomplete list of authors who mention or discourse about includes the names of Aristotle, Proclus for antiquity; Ficino and Cardano during the Renaissance; Zeller, Friedrich Schleiermacher, Paul Tannery and Friedrich Hultsch in the 19th century and further new names are currently added.Further in the Republic (9.587b) another number is mentioned, known as the "Number of the Tyrant".

Practical theology

Practical theology is an academic discipline that examines and reflects on religious practices in order to understand the theology that is enacted in those practices and in order to consider how theological theory and theological practices can be more fully aligned, changed, or improved. Practical theology has often sought to address a perceived disconnection between theology as an academic discipline or dogmatics on the one hand, and the life and practice of the Church on the other.As articulated by Richard Osmer, the four key questions and tasks in practical theology are:

What is going on? (descriptive-empirical task)

Why is this going on? (interpretative task)

What ought to be going on? (normative task)

How might we respond? (pragmatic task)Practical theology was first introduced by Friedrich Schleiermacher as an academic discipline encompassing the practice of Church leadership in his Brief Outline of the Study of Theology.Practical theology consists of several related sub-fields: applied theology (such as missions, evangelism, religious education, pastoral psychology or the psychology of religion), church growth, administration, homiletics, spiritual formation, pastoral theology, spiritual direction, spiritual theology (or ascetical theology), political theology, theology of justice and peace and similar areas. It also includes advocacy theology, such as the various theologies of liberation (of the oppressed in general, of the disenfranchised, of women, of immigrants, of children, and black theology). The theology of relational care, which concerns ministering to the personal needs of others, may also be discussed as a field of practical theology."Convergent practical theology" has emerged from the combined studies and practice of missiology with organizational development since the publication of Missional Church: A Vision for the Sending of the Church in North America. This new perspective is described by Christian Boyd as "living our theology (primary and secondary) and practicing social science theologically, [so that] our minds are renewed and the community formed nurtures a new imagination for being and doing church."

Schleiermacher (surname)

Schleiermacher is the name of:

Artur Shleyermakher - Russian footballer

Friedrich Schleiermacher - German theologian and philosopher

Ruth Schleiermacher - speedskater

Steffen Schleiermacher - composer

Steffen Schleiermacher

Steffen Schleiermacher (born Halle, 3 May 1960) is a German composer, pianist, and conductor.After studying at the Leipzig Music School with Siegfried Thiele, he continued working there as a music theory and ear training assistant. From 1985 until 1986 he was a master student at Akademie der Künste in Berlin with Friedrich Goldmann. In addition, he took a master course in piano at the Köln Music School with Aloys Kontarsky in 1989/1990. In 1988, he founded Ensemble Avantgarde which is devoted to contemporary classical music.

Schleiermacher's prizes and fellowship awards include the Gaudeamus Competition (1985), Kranichstein Music Prize (1986), Hanns Eisler Prize of the GDR Radio for his Concerto for Viola and Chamber Ensemble (1989), Christoph and Stephan Kaske Foundation Prize, Munich (1991), Mendelssohn Scholarship awarded by the GDR Ministry of Culture (1988), German Music Council Fellowship (1989/90), Fellowship of the Kulturfond Foundation (1992–94, 1997), Fellowship of the German Academy at the Villa Massimo in Rome (1992), Japan Foundation Fellowship (1997) for study for several months in Japan, and Fellowship of the Cité des Arts in Paris.His recording releases include most works by composers such as Erik Satie, Philip Glass, Morton Feldman and Arnold Schoenberg. For Musikproduktion Dabringhaus und Grimm he has recorded the complete piano music of John Cage. He also plays pieces by Asian composers - such as Toshio Hosokawa and Ichiyanagi (Japan); and Slamet Abdul Sjukur, Michael Asmara and Soe Tjen Marching (Indonesia).

Steffen Schleiermacher is related to the influential 19th century protestant theologian and Plato-translator Friedrich Schleiermacher.


Transcendentalism is a philosophical movement that developed in the late 1820s and 1830s in the eastern United States. It arose as a reaction, to protest against the general state of intellectualism and spirituality at the time. The doctrine of the Unitarian church as taught at Harvard Divinity School was of particular interest.

Transcendentalism emerged from "English and German Romanticism, the Biblical criticism of Johann Gottfried Herder and Friedrich Schleiermacher, the skepticism of David Hume", and the transcendental philosophy of Immanuel Kant and German Idealism. Miller and Versluis regard Emanuel Swedenborg as a pervasive influence on transcendentalism. It was also strongly influenced by Hindu texts on philosophy of the mind and spirituality, especially the Upanishads.

A core belief of transcendentalism is in the inherent goodness of people and nature. Adherents believe that society and its institutions have corrupted the purity of the individual, and they have faith that people are at their best when truly "self-reliant" and independent.

Transcendentalism emphasizes subjective intuition over objective empiricism. Adherents believe that individuals are capable of generating completely original insights with little attention and deference to past masters.

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