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Question: "Who was Friedrich Schleiermacher?" 28 Gl. ; Berlin: Reimer, 1860–1863) 4:394. "languageSwitch": true : 608). This data will be updated every 24 hours. His only predecessors in this regard were Marcion and the Socinians, although his proposal for relegating the ot to noncanonical status was later endorsed by Adolf von Harnack. Docetism originally referred to the denial that Jesus had a real body and later to the denial that he had a rational human soul. Hermann Mulert; Giessen: Töpelmann, 1908) 41–43; ET, On the Glaubenslehre: Two Letters to Dr. Lücke (trans. Schleiermacher’s definition of “God is ‘the source of the feeling of absolute dependent” (272). 9 Sendschreiben, 42 (On the Glaubenslehre, 66). with an introduction by Peter C. Hodgson; trans. 21 According to Schleiermacher, the definition of a religion's essence is designated a “critical inquiry” because the constant element in a historical phenomenon cannot be “ascertained in a merely empirical manner.”. 1.2 of Church Dogmatics; trans. Docetism originally referred to the denial that Jesus had a real body and later to the denial that he had a rational human soul. Sykes comments: “Schleiermacher stumbles on a theological tool, namely that of the critical definition of the essence of Christianity, which meets the future exigencies of the impact of the biblical-critical movement on doctrinal theology” (The Identity of Christianity, 99). § 14.1). "subject": true, § 12.1–2). James Luther Adams and Walter F. Bense; Minneapolis: Fortress, 1991] 98). 13 In Schleiermacher's model of theology, biblical exegesis is the first part of historical theology. Troels Engberg-Pedersen; Louisville: John Knox, 2001] 26). Its purpose, according to Troeltsch, is not only to indicate what distinguishes Christianity from other religions but also “to make possible an evaluation of what is essential [within Christianity], on the basis of which the inessential can be ignored and that which is contrary to the essence can be condemned” (Troeltsch, “What Does ‘Essence of Christianity’ Mean?” 144). § 93.1). 54 Richard R. Niebuhr makes exactly the same point. 24 Schleiermacher characterized “the two chief concepts of the Jewish religion” as “the divine election of the nation and divine retribution” (Gl. § 93.1). Its purpose, according to Troeltsch, is not only to indicate what distinguishes Christianity from other religions but also “to make possible an evaluation of what is essential [within Christianity], on the basis of which the inessential can be ignored and that which is contrary to the essence can be condemned” (Troeltsch, “What Does ‘Essence of Christianity’ Mean?” 144). Born in Breslaw, Germany in 1768, Schleiermacher was the son of a Prussain armychaplain. Gerrish likens this logic of christological reflection to that found in Athanasius and Luther. 1 Hans-Joachim Kraus insists: “For the basic understanding of the Old Testament in the nineteenth century, Schleiermacher's statements were of no small importance” (Kraus, Die Geschichte der historisch-kritischen Erforschung des Alten Testaments von der Reformation bis zur Gegenwart [2d ed. § 30). 112 “The Dogmatics of the History-of-Religions School,” 93. }, Friedrich Schleiermacher on the Old Testament*, United Theological Seminary of the Twin Cities, https://doi.org/10.1017/S0017816009000819. Robert Morgan and Michael Pye; Atlanta: John Knox, 1977] 158, 177). Schleiermacher said that “law is not originally a Christian term” (Gl. 74 Beckmann, Die Fremde Wurzel, 133 n. 530. Fundamentally, i… Para Schleiermacher, a religião é a relação do homem com a Totalidade (com o Todo). 99 In a handwritten marginal comment, Schleiermacher did attribute the emergence of monotheism to “revelation” (Gl. 74 Beckmann, Die Fremde Wurzel, 133 n. 530. "lang": "en" 84 B. 113 Ernst Troeltsch, The Christian Faith (trans. Altes Testament und Judentum in der evangelischen Theologie des 19. G. T. Thomson and Harold Knight; Edinburgh: T&T Clark, 1956] 489). § 93. From the right, Christopher R. Seitz, seeking to rehabilitate a traditional view of biblical authority, denies that historical-critical study has any constitutive significance for theology (Word Without End: The Old Testament as Abiding Theological Witness [Waco: Baylor University Press, 2004] 97). In preceding centuries, Christian theology was expressed in creeds and confessions based on the authority of the Bible and tradition which extended back to the early church. Günther Meckenstock; Berlin and New York: de Gruyter, 1991) 279–89. Schleiermacher does not go quite as far as Marcion in abandoning the Old Testament altogether, but he does say that the Old Testament should not be used for Christian teaching. Helmer, C 2005, Schleiermacher's Exegetical Theology and the New Testament. 81 Van A. Harvey, The Historian and the Believer: The Morality of Historical Knowledge and Christian Belief (Philadelphia: Westminster, 1966) 274. 63 Schleiermacher defended the historical veracity of John's gospel in a note added to the third edition of the Speeches in 1821. Since the New Testament writers intended to prove the messianic character of Jesus, the Jewish Bible was seen [by Strauss] as the decisive formative influence upon the evangelical texts. A. Gerrish, Saving and Secular Faith: An Invitation to Systematic Theology (Minneapolis: Fortress, 1999) 98. If Beckmann had been willing to follow Strauss down this path, he could have claimed that Strauss, not Hofmann, provided the best alternative to Schleiermacher's position. He argued against the canonical standing of the ot on the grounds that it expresses Jewish, not Christian, religion. For it denies to Judaism a capacity for renewal and development beyond the historical religious development attested in the biblical writings” (Matthias Wolfes, Öffentlichkeit und Bürgergesellschaft. 97 Tillich responded to the charge that Judaism is inherently nationalistic: “The Old Testament certainly is full of Jewish nationalism, but it appears over and over as that against which the Old Testament fights” (Systematic Theology, 1:142). 16 Kurze Darstellung, 47, n. 2 (Brief Outline, 53, n. 2). ; Chicago: University of Chicago Press, 1951, 1957, 1963) 1:142. and cited by section and paragraph); ET, The Christian Faith (ed. Ernst Troeltsch correctly understood that the attempt to define the essence was a response to the dissolution of dogma's authority in the light of historical consciousness (Troeltsch,“What Does ‘Essence of Christianity’ Mean?,” in Ernst Troeltsch: Writings on Theology and Religion [ed. Troeltsch thus called for a more careful distinction between “the properly historical” and “the philosophically historical, normative element.”. We use cookies to distinguish you from other users and to provide you with a better experience on our websites. The Christian Faith: Schleiermacher, Friedrich D. E., Mackintosh, Hugh Ross, Stewart, J.S. Pickle concludes that Schleiermacher's view of Judaism was not really negative so much as it was ambivalent. 47 John B. Cobb, Jr. criticizes the tradition of Schleiermacher: “[T]he question of the distinctive essence of Christianity was subordinated to that of its superiority to other religions in such a way that the former question was inadequately treated” (Cobb, The Structure of Christian Existence [New York: Seabury, 1967] 14). 37 Meeks, “Judaism, Hellenism, and the Birth of Christianity,” 24–26. H. R. Mackintosh and J. S. Stewart; English translation of the 2d German ed. 7 Friedrich Schleiermacher, Schleiermachers Sendschreiben über seine Glaubenslehre an Lücke (ed. }, Friedrich Schleiermacher on the Old Testament*, United Theological Seminary of the Twin Cities, https://doi.org/10.1017/S0017816009000819. 55 Gl. Alice Ogden Bellis and Joel S. Kaminsky; Atlanta: SBL, 2000] 111). This descriptive-historical judgment obviously entails normative implications for judging America as a nation in relation to these ideals. 59 For Schleiermacher the two opposing christological heresies are the Ebionite (or “Nazarean”) and the docetic; the former denies that Jesus is absolutely superior to all other persons by virtue of his God-consciousness and the latter denies that there is an essential likeness between him and all other persons (Gl. 26 The force of this observation is qualified when Schleiermacher insists upon the need for a critical investigation into the nt canon: “The Protestant Church necessarily claims to be continually occupied in determining the New Testament canon more exactly. Get access to the full version of this content by using one of the access options below. Translations of Schleiermacher's texts are mine unless otherwise indicated. 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