Schleiermacher cosmic view in order to understand religion
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That established the programme of his subsequent theological system. 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. The literary product of that 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). He sympathised with some of Jacobi's positions, and took some ideas from Fichte and Schelling. He became more indebted to Kant though they differed on fundamental points. Meanwhile, he studied Spinoza and Plato, both of whom were important influences. Though his ultimate principles remained unchanged, he placed more emphasis on human emotion and the imagination. That 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), the wife of Berlin clergyman August Christian Wilhelm Grunow (1764–1831). He was strongly influenced by German Romanticism, as represented by his friend Karl Wilhelm Friedrich von Schlegel. Here Schleiermacher became acquainted with art, literature, science and general culture. 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. Two years later, in 1796, he became chaplain to the Charité Hospital in Berlin. 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." Tutoring, chaplaincy and first works Īn engraving of Schleiermacher from his early adulthood.Īt 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. 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. Schleiermacher confessed: "Faith is the regalia of the Godhead, you say. His father has said that faith is the "regalia of the Godhead," that is, God's royal due. In a moving letter of 21 January 1787, Schleiermacher admits that the doubts alluded to are his own. For six whole months there is no further word from his son. He has himself read some of the skeptical literature, he says, and can assure Schleiermacher that it is not worth wasting time on. 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. īrian Gerrish, a scholar of the works of Schleiermacher, wrote: Schleiermacher developed a deep-rooted skepticism as a student and soon rejected orthodox Christianity.
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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. However, he attended the lectures of Semler and 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. As a theology student, Schleiermacher pursued an independent course of reading and neglected the study of the Old Testament and of Oriental languages. 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. 1.2 Tutoring, chaplaincy and first worksīiography Early life and development īorn in Breslau in Prussian Silesia as the grandson of Daniel Schleiermacher, a pastor at one time associated with the Zionites, 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.