Christian thought in the modern world (from 1800 to the present)

Liberalism fundamentally adapts Christian theology to the contemporary world. Liberals are to keep up to date significant positions ready to sacrifice many elements of traditional Christian
orthodoxy. Friedrich Schleiermacher, Romantic religion, Friedrich Daniel Ernst Schleiermacher was born in 1768 in Wrocław, Silesia (now Poland), in the family of a military evangelical clergyman. He got a pietistic education in the spirit of the * Spencer tradition; he later began studying in a pietistic theological seminary. However, he found traditional thinking unacceptable, so he completed his religious education at the University of Halle. After his surgery, he mostly worked in Berlin. In addition to serving as pastor of the Reformed Church, he helped found the University of Berlin, where he also became a professor of theology. As part of his pastoral work, he prepared, among other things, for the confirmation of a great Prussian statesman, Bismarck. He died in 1834.* Karl Barth aptly stated that Schleiermacher established a school of thought, but he began an era. He is the father not only of liberalism but also of all modern theology. Your opinions are pronounced in two main works: About religion: Talk to his educated people mockers (Uber die Religion, Reden in the fields under your supervisor) 1799, can be understood as the first public appearance of liberal theology. (For theology, it lasts the 19th century, from 1799 to the First World War.) In Speeches, Schleiermacher tried to defend theology against skepticism. Their concept of religion was brand new and became an important work of systematic theology. It was first published in 1821-1822, with a revised edition in 1830-1831. Talk of religion is about nature religion. Schleiermacher’s Pietist education taught that faith is more than mere theology and ethics, knowledge, and doing what is right. Piety cannot be reduced to mere instinct and craving for food, nor can it be limited to metaphysical and ethical crumbs. Religiosity belongs to the third realm of feeling. True religion makes sense and provides an understanding of infinity. “What exactly does Schleiermacher say? Traditional pietism is the concept that religion belongs more to feeling than to knowledge and action. He considers it to be something that is different from knowledge and action. To make clear what the original and typical wealth of religion is: religion at the same time relinquishes all claims to anything that belongs to science or morality. Ideas and principles are foreign to it (…). If ideas and principles are to weigh anything, they must be part of the knowledge that imagines go a different area of ​​life than religion. (Speech 2) However, this does not mean religion is unrelated to knowledge and action. I do not claim that one could exist without the other; for example, he could be a believer, pious, and immoral at the same time. ” On the contrary, religion is the real basis of both knowledge and action. If you want real science or real practice free from religion or the consideration of anything else, you have one: a stubborn, conceited delusion that is a punishable error. (00.) Can man perform, whether in life or in art, something worth talking about without it growing out of a sense of infinity? (Speech 2) According to Schleiermacher, religion is something apart from theology, but that does not mean theology is unjustified. Doctrines and dogmas are not religions: “They are not necessary for them, and they will hardly be necessary even for their mediation.” Theology, however, cannot be ignored, and if we want to think about religion, it is entirely appropriate. Although religion itself is not knowledge, there is such a thing as knowledge about religion, theology. If anyone has reservations about religion because of the narrow-minded darkness of some theologians, then he has missed that religion and theology are two different things. Schleiermacher’s approach meant something entirely new. The Pietistic view of faith is that it must be awakened and experienced, and it sharpened the thesis that religion is only a feeling and an experience.
Faith in the sense of accepting the teachings is foreign to religion: “It is so distant to him that whoever wants to push himself into the sanctuary of religion must reject it. However, this approach means a new conception of Christianity. Before Schleiermacher, Christian theology was understood as a description of God’s event, as we encounter it in Scripture, tradition, nature, or some combination thereof. Schleiermacher made theology study the religious experience of humanity. The word “revelation” gives whole new content. It happens through each individual’s spiritual knowledge. Every intuition and every original feeling comes from an event. (…) If nothing original has emerged yet, at the moment this happens, it will also be a revelation. “Schleiermacher opens the door of ‘Christianity,’ in which he no longer accepts Bible teaching as a binding yardstick and is no longer bound by external rules. Thus, by drawing a line between religiosity and theology, he fortified religion against attacks from skeptics, but this somewhat preserved the form at the expense of others.