About religion. Speeches to the educated among their despisers

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“About religion. Speeches to the educated among their despisers ” is one of the most important works of the theologian Friedrich Daniel Schleiermacher . It was published in 1799 and laid the foundation for his reputation as the 'Church Father of the 19th Century'. Schleiermacher explains his view of what religion is at its core: feeling and perception of the universe. It exists independently of morality and metaphysics . The approaches of church doctrine and religious education doctrine are also dealt with. About religion is considered the work of early romanticism in the philosophy of religion , which is Protestantism of the 19th and 20th centuries.

History of origin

“About Religion” was published anonymously for the first time in 1799 by Unger Verlag in Berlin. It was Schleiermacher's first publication that formed the basis for his fame. In a letter he explains why Schleiermacher did not want to associate his name with authorship: “I knew [...] that many would not be able to separate their metaphysics and their religion, and that this would be the one considers other metaphysics to be indifferent, would not trust any heartfelt zeal for religion, and that I would not be able to explain myself in more detail against all. Therefore [...] I did not put my name in front of the book, and seriously did my best to keep it unknown. "

The work was already included in the catalog for the Easter Mass under the title “About Religion. Speeches to the enlightened despisers of the same "announced, but appeared only in June of that year. Presumably Schleiermacher and his publisher changed the title of the book at very short notice in order to make it appear less like a pamphlet in the atheism dispute. The original edition of the first edition comprised 312 pages of text.

Schleiermacher received the impetus for writing from his friend and roommate Friedrich Schlegel . First notes refer to the late summer of 1798 as the beginning of the company. During the creation he kept his close friend Henriette Herz up to date by letter . He feared very much that parts of the speeches might be censored by the state because they seemed too atheistic. In this case, permission to print would not have been granted. The fears were unfounded, however, and on April 15, 1799 he finished the speeches after a night of sleep. In 1803 he finally admitted openly to be the author of the speeches, after he had already been publicly referred to as such in 1801. Three more editions of the speeches appeared during Schleiermacher's lifetime. The editions of 1806 and 1821 were in some cases heavily reworked so that, for example, the Spinozist character was softened. In addition, in 1806 the concept of intuition was replaced several times by 'feeling'. Schleiermacher dedicated these two editions to his childhood friend Karl Gustav Brinckmann , who exuberantly praised the speeches after reading them for the first time in 1800. In the 1821 edition, Schleiermacher added explanations to every speech in order to establish a stronger reference to the “doctrine of faith”. The third edition from 1831 only received mainly stylistic corrections.

content

In “About Religion. Speeches to the educated among their despisers ”, Schleiermacher explains what, in his opinion, constitutes religion in its pure form and what distinguishes it. Sub-themes of the treatise represent education, the church and the plurality of religions.

The book is divided into five speeches in which the author addresses a fictional audience. Despite the great evaluation of the “feeling” in the work, he does not become enthusiastic, but guides his readers or listeners through his thoughts in a well thought-out, planned and considered manner. He also goes into possible heckling and other views of the "audience".

First speech - apology

In the Apology Schleiermacher defends his plan to write about religion in the present way.

Schleiermacher addresses the educated, who are uncomfortably attached to the world, but are certainly able to go with him the "arduous path" into the human being. Because religion is inherent in people and belongs to its own “province in the mind”. That is why it is basically something different from what the educated imagine: “The fear of an eternal being and the reckoning on another world, that, you think, is the hinge of all religion, and that is generally against you (sic !). ”Schleiermacher encourages his readers in this rejection, because religion is essentially very different from this view. He wants to discover what religion is essentially and demands “that, apart from everything else that is called religion, you only direct your attention to these individual hints and moods that you will find in all utterances and noble deeds of God-loving people. "

Schleiermacher writes that he does not fear the downfall of religion, although he observes an increasing secularization in society.

Second speech - On the nature of religion

The second speech is central to the book and therefore the longest. Schleiermacher explains what religion actually is: looking at the universe and neither committed to morality nor metaphysics .

Religion exists completely independently of morality and metaphysics (used in the sense of “theoretical philosophy” and Kant'stranscendental philosophy ”). Both have just covered her like a veil. It cannot be functionalized for human coexistence and does not provide any direct gain in knowledge. Speculating whether there is a god is an empty mythology in the realm of religion . Thinking, explaining, systemizing is part of metaphysics, but religion is not attached to thinking. Religion also does not encourage action. You can't do anything out of religion, but everything with it: “Your essence is neither thinking nor acting, but intuition and feeling.” Religion is passive looking at the universe, which reveals itself and touches people deeply: “Looking at the universe, I ask make friends with this term, it is the pivot of my whole speech, it is the most general and highest formula of religion (sic!) ”.

What Schleiermacher understands by “universe” is sometimes interpreted differently. Ulrich Barth understands this to mean an entanglement of the idea of ​​God and the world. Potepa sees the term more as a description for the eternal world, or the wholeness of the world. A religious feeling does not arise, however, from the mere awareness of the existence of the universe, but rather when it comes into relation to humans.

The intuition and the feeling that what is seen are immediately connected with each other, the “highest flower of religion”. At that moment the universe is revealed. The stronger the feeling, the stronger the religion. Schleiermacher writes: "Religion is a sense and taste for the infinite." If one has religion, one constantly encounters the universe in the finite: "Accept everything that is individual as a part of the whole, everything limited as a representation of the infinite, that is religion [...] . To imagine all events in the world as actions of a god, that is religion ”. Miracles are everywhere if you perceive everything with religion. The idea of ​​a personal God is not necessary, just a special way of looking at the universe. Schleiermacher refers to Spinoza : “Spinosa! The high world spirit penetrated him, the infinite was his beginning and end, the universe his only eternal love [...]; He was full of religion and full of holy spirit ”. Spinoza is considered to be bound by pantheism because he assumed that God was to be found in all beings and he coined the term Ἓν καὶ Πᾶν (for example, 'unity of everything'). For him and also for Schleiermacher, individual terms have only a secondary meaning, which also applies to immortality: the desire for them does not arise from religion.

The universe can reveal itself to one in nature, but more in the laws of nature and above all in humanity: “because in order to look at the world and to have religion, human beings must first have found humanity, and they only find it in Love and through love. […] So let's step towards humanity, there we will find material for religion. ”Everyone contributes to representing a part of humanity as a whole. At the same time, the infinite that shows itself in the finite can sometimes also be found in oneself: one's own personality encompasses the entire spectrum of human nature itself.

Schleiermacher also assigns history a special position: “History in the truest sense of the word is the highest object of religion, with it it begins and ends with it [...] and all true history has always had a religious purpose and is based on religious ideas went out. The highest and most sublime views of religion then also lie in their area. ”The being and becoming of the individual also reflects the history of mankind.

Third Speech - On Education for Religion

In the third speech, Schleiermacher drafts a "religious educational doctrine" in which he distinguishes himself from the educational ideals of the Enlightenment .

In principle, lessons in religion and looking at things are just as impossible as in feeling for art or in the gift of judgment. Instead, "the universe [...] itself forms its viewers and admirers". Religion is inherent in man: "Man is born with the religious disposition as with any other, and if only his meaning is not forcibly suppressed [...] [...] it should unfailingly develop in everyone in his own way". This can also be seen in the childlike enthusiasm for everything supernatural and for fantastic beings - here the first impulse of religion is revealed.

Now this sense is driven out of the child from an early age: by sensible and practical people. They only assign value to what is useful and rational . They consider quiet contemplation, the basis of religion, to be laziness and therefore do not stimulate the imagination. The pursuit of the infinite and the higher is despised and therefore not granted to children. These enlightened people do not even have to face ridicule or vice because "they do not despise religion, although they destroy it".

Schleiermacher concludes with the close connection between religion and art: "Religion and art stand side by side like two befriended souls whose inner kinship, whether they punish them immediately, is still unknown to them."

Fourth Speech - About the sociable in religion or about church and priesthood

In the fourth speech, Schleiermacher describes what religious communities serve and what grievances there are in the existing church.

Religious communities are formed when people who are truly religiously touched have a need for an exchange about it: “Once religion is there, it must necessarily also be sociable: it is not only in human nature, but also especially in theirs. You have to admit that it is highly unnatural when a person wants to lock up what he has created and worked out in himself. ”The need arises from“ in order to legitimize himself to himself that nothing but human encounter. ”Everyone is both a priest and a layperson, depending on which role they are currently playing in communication - that is, whether they are listening quietly or passing on their own experiences. Through this exchange, the religious sense is refined and developed.

The formation of different communities is quite natural: "Of course, those who are most similar in one of these points will also be most attracted to each other". This gathering of like-minded people serves z. B. better understanding.

Nonetheless, the church is considered particularly bad by those who despise religion: while religion is only confusion for the individual, its organized form appears to be a danger to society. However, these major churches are primarily a place for those who do not yet have a religion. The people here are still looking for it and apparently want to be passively fulfilled by the priest. So they hang on to dead concepts and the church in turn prevents the development of a religious individuality through rigid doctrines and spiritless rites . The more one has true religion, the less important the church becomes to one. Then, according to Schleiermacher, one is a member of the true Church. That is why religion is not responsible for the grievances in the big kitchens - it doesn't even come into play there, since the owners of true religion are hardly to be found there. Nevertheless, the existing church also has its place. It can be a connection point between seekers and members of the true church and thus function as a kind of educational institution. For this, however, the priests would have to be members of the true church and have experienced true religion in order to be able to report about it. Unfortunately, this is often not the case. In order to remedy this, Schleiermacher calls for the radical separation of church and state. Because privileges granted by the state often find unworthy people in the priesthood who have not seen through the essence of religion. On the other hand, if the church were left alone, the followers of the true church would gather alone and not be hindered by priests without genuine religion.

Fifth Speech - On Religions

In the fifth speech, Schleiermacher describes how the various religions relate to one another.

Nobody can carry the whole universe within himself: “Everyone sees so much easily that nobody can have the whole religion; because man is finite and religion is infinite ”. Instead, everyone has a certain view of the universe - depending on their perspective. That is why there are many religions: “This is how I assumed the majority of religions and that's how I find them to be based on the essence of religion.” Each view stands for itself and is not dependent on any other. Since plurality is an inherent principle of religion, everyone who has a true religion also wants a tolerant relationship between the various religions.

Schleiermacher prefers the positive (existing, historical) religions to the natural ones . Natural religion is not something original, but is interspersed with philosophy and morality. Those who cling to it quickly lose themselves in shallow indifference and indefiniteness that does not correspond to the spirit of true religion. The positive religions, on the other hand, are always determined by a central point of view. That is why true religion can only be found here - even if the positive religions have added something to it. Hermann Fischer sums it up as follows: "Religion is only ever present as a certain, because the view of the universe is only possible in a certain form." It is therefore crucial for the owner of true religion that he himself has a fixed point in his view. All later revealed views can relate to this. Only when such a foundation has been established does someone have “active citizenship in the religious world”. One can be a member of an existing religion if one deeply shares the same view. But you can also create a new one that has a new focus in its view. Not even belief in a personal God is necessary. All religions and views stand side by side on an equal footing.

Nevertheless Schleiermacher assigns Christianity a prominent position. Christianity focuses on the idea of ​​redemption and reconciliation. A connection between man and God, or man and the universe, is sought. Jesus Christ acted as a mediator because he agreed the finite and the infinite in himself and brought both together. Since this is the essence of religion in general, Christianity has "religion itself as its object". It is therefore “the religion of religions”. Mediators like Jesus are always needed in the world of religions. The Judaism stands in contrast: it is based, according to Schleiermacher not reconciliation but revenge. Nevertheless Schleiermacher concludes with statements that “nothing is more unchristian than looking for uniformity in religion”.

Influences on the work

Schleiermacher's “Speeches on Religion” are primarily shaped by the intellectual climate of early romanticism and the views of the Moravian Brethren .

With the speeches Schleiermacher intervened in the busy religious-philosophical discourse of his time. He attached great importance to a representation of the religious and cultural situation of the German-speaking area, which was marked by a progressive turning away from religion. This made the work extremely topical. According to Potepa, Schleiermacher tried at the same time a "religion-theoretical modernization program" and wanted to open up new approaches to the topic by turning away from traditional ways of thinking.

The speeches about religion are considered a fundamental work of the philosophy of religion in Romanticism . Schleiermacher was already a preacher at the Berlin Charité at the beginning of his writing process and had many early romantics in his circle of friends. In the spirit of the young romanticism, he therefore accuses the Enlightenment of leading to rationalizing flattening and only being interested in this world. Fischer sums up: "The 'wretched generality' and 'empty sobriety' [...] of the Enlightenment are surpassed by a religion of feeling, heart, feeling, in which individuality and subjectivity come into their own". Schleiermacher replaces the 'externally applied' truth of the Bible with an inner truth in religious, individual feeling.

Schleiermacher also rejects Kant's moral proof of God when he emphasizes the value of religion, which is independent of moral viewpoints. Nevertheless, according to Ulrich Barth, Schleiermacher also respects the "epochal achievement of emancipation, which the Enlightenment achieved in its core".

With the "turn to art, Schleiermacher takes up the early romantic program of the universalization of art", writes Andreas Arndt. Schleiermacher's other ideas are also influenced by Romanticism, such as the emphasis on individual experience in religion or his church theory. Schleiermacher later increasingly moved away from romantic influence.

The early influence of the Moravian Pietism gave Schleiermacher's understanding of religion an openness to modernity in his speeches. It stood out from the Catholic tendencies (e.g. cult of Mary, hierarchical organization) of later romantics. This includes the conception of religion as an object of one's own personal experience and of the church as a place of communication about religious experiences. Schleiermacher also drew his deep understanding of Jesus Christ as the absolute center of Christianity from Herrnhut Pietism. The demand to cut all ties between church and state also corresponds to Herrnhut ideals and at the same time is also an agreement with the ideals of the French Revolution .

Schleiermacher also adopted a few things in his speeches from other thinkers. His concept of religion is strongly influenced by Spinoza's teachings. Spinoza largely rejected the existence of a personal god. He thought he could find God in everything that earned him the charge of pantheism . His concept of infinity, which also became important for Schleiermacher, was connected with this concept of God. However, he later distanced himself from Spinoza. This sympathy for Spinozism can also be found in Goethe , Herder and Lessing and is an expression of the theism crisis that was manifesting itself in the higher educated classes at this time. Schleiermacher wanted to intercept them with the speeches.

Fichte's philosophy of the self led to Schleiermacher's remarks on the importance of individuality. The atheism dispute over Fichte was also based on the rejection of a personal God. Schleiermacher shared the idea that the desire for immortality has nothing to do with religion, but is purely selfishly motivated, also with Goethe, Lessing and Fichte. The art of guiding thoughts, as Schleiermacher practiced in his speeches, arose in turn from Plato's model.

reception

Schleiermacher's contemporaries criticized “Über die Religion” in very different ways. Even among the early romantics there was no agreement on this.

After the speeches on religion appeared, there was initially no great response from the public. Schleiermacher's friend Schlegel devoted himself to them anonymously in autumn 1799 as the first predominantly positive in the magazine Athenaeum and referred to them in several aphorisms . However, he did not like the lack of objectivity of the work. The theologian Johannes Daniel Falk , on the other hand, was the first to express disparagingly about the "chatter" in 1801. Later, Hegel and Jean Paul (both praising and rebuking at the same time) brought it up. In general, many reviewers praised the originality of the work, but also criticized individual views, such as Schleiermacher's separation of religion from any impulses for moral action or from rationality. Inaccuracies were also displeased, for example in the concept of religion or in the separation of God and the universe. In 1803, for example, the teacher Johann Gottlieb Rätze wrote that “in spite of all excellence, truth and certainty, there is also much that is indefinite, erroneous, one-sided and contradicting it.”

Of course, big supporters of the Enlightenment movement, such as Daniel Jenisch, were particularly critical . Representatives of the romantic movement were admittedly more friendly overall. Sun pointed Novalis to the speeches epochal size and Schleiermacher called the "heartbeat of the new age." Only he therefore gave Schleiermacher his undivided approval.

Schleiermacher's circle of friends and acquaintances praised the speeches as a new exemplary representation of the romantic conception of religion. Schlegel also reports in a letter to Schleiermacher that Goethe borrowed his copy. After the first speeches he was completely enthusiastic at first, but in the end he became more and more averse the more Christian the work appeared. Friedrich Sack , a good acquaintance of Schleiermacher, accused him in a letter of hypocrisy because he appeared as a theologian, Christian and preacher and in doing so, “considers the universe to be the deity, to which religion is nothing more than a perception of the universe; who sees absolutely no connection between religion and morality; who despises and mocks all motives for being good that are taken from religious concepts, who does not want to know anything about gratitude towards an invisible eternal benefactor - - - what such a preacher is for a pitiable person! ” Georg Spalding assured Schleiermacher by letter, to be convinced of his sincere piety.

Such opinions exemplify the great controversy of the work, which continues to this day.

In the 19th century the version of the fourth edition was reissued ten times, although the speeches in the reception of Schleiermacher's other publications were largely suppressed. That only changed with the new edition of the original version in 1899 by Rudolf Otto. That is why the text of the first edition dominated the reception in the 20th century. This original version has appeared in over 30 editions so far. The speeches have been received again, especially since the Second World War.

Position in the work of the author

According to Hermann Fischer, the speeches document "the romantic understanding of religion and Christianity of the young Schleiermacher and have probably become his best-known work." The speeches also form the basis for his reputation as the father of the 19th century.

“About Religion” is Schleiermacher's first publication. From the time before, only a few sermons from Schlobitten and Landsberg exist, which were later published in his sermon collection. Shortly afterwards, in January 1800, his next major work appeared, which was also romantically interspersed: “Monologues. A New Year's Gift ”. After that he was considered not only as a religious theorist, but also as an ethicist. In the same year “Vertraute Briefe über Friedrich Schlegel's Lucinde” was published and a year later Schleiermacher's Plato translation, which was planned with Schlegel , but was realized on its own.

In addition to the speeches, Schleiermacher's most important works are: the monologues (1800), the dialectic and "The Christian faith presented in context according to the principles of the Evangelical Church" (the doctrine of faith, 1821/22), where the central position of the historical savior and mediator Jesus Christ continues. Although it was certainly less received, the doctrine of the faith is also considered to be Schleiermacher's actual life's work, to which the speeches later had to adapt.

Impact history

The history of the impact of “Über die Religion” extends into the 21st century.

Schleiermacher's contemporaries did not leave the speeches untouched. In the “Principles of the Present Age” and the “Instructions” , Fichte later represented a very similar view of religion to Schleiermacher, which also turned against orthodox tendencies and partly against the Enlightenment .

Even Ludwig Feuerbach (1804-1872) has received for his theory of projection pulses from Schleiermacher's speeches whose idea further takes up the doctrine. Fischer writes: “In Schleiermacher's understanding of religion as an expression of the 'feeling of utter dependence' [a concept from the doctrine of faith], Feuerbach saw the closest approach of theology to anthropology […]; Going beyond Schleiermacher, one only had to see that man is not dependent on God, but on nature and his own being ”. The religious critic Feuerbach thus partially agreed with Schleiermacher. The secret of theology is anthropology . Only people are not committed to the universe, but rather feel their own inadequacy that made them create a god.

Schleiermacher's speeches proved to be momentous for religious studies . Friedrich Max Müller took up Schleiermacher's romantic pattern of the “view of the infinite in the finite” in connection with a criticism of Immanuel Kant and postulated the “perception of the infinite”. Nathan Söderblom adopted Schleiermacher's views, especially in his work Becoming the Faith in God, and assigned him a “place of honor in the history of religion”. Schleiermacher was received particularly effectively by Rudolf Otto , who explicitly referred to Schleiermacher's “feeling of absolute dependence” for his determination of the creature feeling.

The most important Schleiermacher critic is the theologian Karl Barth (1886–1968), who - as a contrast to Schleiermacher - is given the title 'Church Father of the 20th Century'. He again objected to Schleiermacher's turn to anthropology. His general reproach says that Schleiermacher raises man to the measure of all things in his theology and gives God too little value. This is followed by further allegations: Schleiermacher had transformed theology into a theology of feeling, consciousness and culture in which God is left no room. Barth saw the Christian truth veiled in Schleiermacher because he in no way goes into the fact that people need salvation through Jesus Christ. For this reason he also found Schleiermacher's Christology to be inappropriate. Nevertheless, Barth did not fail to recognize its enormous importance: “The name Schleiermacher belongs to the top of a theology of the latest times and will belong for all time, and no one next to him.” Despite this, he did not recommend him as a theological role model.

Schleiermacher was criticized even more by the theologian Emil Brunner . Herrmann Fischer sums up: “According to Brunner Schleiermacher falsified the theological terms into psychological ones; Grace is no longer granted, but is tricked into “. Schleiermacher does not propagate belief in God, but in people. Other important theologians such as Friedrich Gogarten and Rudolf Bultmann joined the criticism. It was only in the mid-1950s that Schleiermacher's work was no longer overshadowed by this devastating criticism, leading to a reorientation and new appreciation.

To this day Schleiermacher's speeches and the doctrine of faith according to Ulrich Barth have “contributed most to the genesis and development of modern Protestantism”. That is why he calls Schleiermacher's first publication the “Programmschrift des Neuprotestantismus” and emphasizes that without it the entire development of piety in Protestantism in the 19th and 20th centuries would not have been possible. Hans Joachim Rothert refers to the ongoing topicality: "A work which, like this one, has managed to maintain its spiritual power so unbroken, testifies to itself."

Hermann Fischer particularly emphasizes Schleiermacher's importance for (systematic) theology: “There is no epoch that has not profiled its own understanding of faith and theology in the mode of approval, critical discussion or rejection of its systematic conception.” The speeches always included crucial. In philosophy, however, the work did not have nearly as strong an effect.

Web links

Commons : Friedrich Schleiermacher  - Collection of images, videos and audio files

literature

Primary literature

  • Friedrich Daniel Ernst Schleiermacher, About religion. Speeches to the educated among their despisers (1799) , Philosophical Library Bd. 255 Meiner Hamburg (reprint) 1970. ISBN 3787301577
  • Friedrich Daniel Ernst Schleiermacher, About religion. Speeches to the educated among their despisers (1799) , in: Critical Complete Edition, I. Dept. Vol. 2: Writings from the Berlin period 1769-1799, ed. v. Günter Meckenstock , Verlag Walter de Gruyter, Berlin / New York 1984 pp. 185–326. ISBN 3110102668
  • Friedrich Schleiermacher About religion. Speeches to the educated among their despisers (1799) , ed. v. Günter Meckenstock, Verlag Walter de Gruyter Study Book 1999. ISBN 3110163551
  • Friedrich Schleiermacher About religion. Speeches to the educated among their despisers (1799/1806/1821) study edition , ed. v. Niklaus Peter, Frank Bestebreurtje and Anna Büsching, Theological Publishing House Zurich 2012. ISBN 9783290176266

Secondary literature

  • Andreas Arndt, Friedrich Schleiermacher. Writings (Library of German Classics 134) , Deutscher Klassiker Verlag, Frankfurt a. M., 1996.
  • Karl Barth, The Protestant Theology in the 19th Century. Their prehistory and their history . 2nd edition, Zollikon, Zurich 1952.
  • Ulrich Barth, The theory of religion of 'speeches'. Schleiermacher's theological modernization program , in: Ders., Enlightened Protestantism, Mohr Siebeck, Tübingen 2004.
  • Ulrich Barth, Friedrich Schleiermacher , in: Classics of Theology, Vol. 2. From Richard Simon to Karl Rahner, ed. v. Friedrich W. Graf, CH Beck, Munich 2005.
  • Hermann Fischer, Art. Friedrich Schleiermacher , in: Theologische Realenzyklopädie, Vol. 30. De Gruyter, Berlin / New York 1999.
  • Inken Mädler, Friedrich Schleiermacher. Sense and taste for the infinite , in: Compendium Theory of Religion, ed. v. Volker Drehsen, Wilhelm Gräb, Birgit Weyel, Vandenhoeck and Ruprecht, Göttingen 2005.
  • Novalis: Writings , Vol. 3. Ed. Richard Samuel, Hans-Joachim Mähl, Gerhard Schulz, 3rd edition, Stuttgart 1983.
  • Maciej Potepa: Schleiermacher , in: Handbuch Deutscher Idealismus, ed. v. Hans Jörg Sandkühler, Verlag JB Metzler, Stuttgart 2005.
  • Johann Gottlieb Rätze, Views of the natural and the supernatural in the Christian religion , Zittau / Leipzig 1803.
  • Friedo Ricken, On the obstacles and the nature of religion: Friedrich Schleiermacher , in: Ders., Religionsphilosophie (Basic Course Philosophy Vol. 17), Verlag W. Kohlhammer, Stuttgart 2003.
  • Hans-Joachim Rothert, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers , ed. v. Hans-Joachim Rothert, Felix Meiner Verlag, Hamburg 1970.
  • Jörg Salaquarda, Art. Ludwig Feuerbach , in: Theologische Realenzyklopädie, Vol. 11. De Gruyter, Berlin / New York 1983.
  • Friedrich DE Schleiermacher, Critical Complete Edition, Vol. V / 5, Correspondence 1799-1800 , ed. v. Andreas Arndt, Verlag Walter de Gruyter, Berlin / New York 1999.
  • Gunther Wenz, religion. Aspects of their concept and their theory in modern times (Study Systematic Theology Vol. 1.) , Vandenhoeck and Ruprecht, Göttingen 2005.

Individual evidence

  1. ^ A b Günter Meckenstock, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers (1799) . Ed. V. Günter Meckenstock. Walter de Gruyter, Berlin 1999, p. 3.
  2. ^ Friedrich DE Schleiermacher, Critical Complete Edition, Vol. V / 5, Correspondence 1799-1800 , ed. v. Andreas Arndt, Verlag Walter de Gruyter, Berlin / New York 1992, p. 174.
  3. ^ Günter Meckenstock, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers (1799) . Ed. V. Günter Meckenstock. Walter de Gruyter, Berlin 1999, p. 11.
  4. ^ Andreas Arndt, Friedrich Schleiermacher. Writings (Library of German Classics 134) , Deutscher Klassiker Verlag, Frankfurt a. M., 1996, p. 1145.
  5. ^ Günter Meckenstock, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers (1799) . Ed. V. Günter Meckenstock. Walter de Gruyter, Berlin 1999, p. 1.
  6. a b c d e Hermann Fischer, Art. Friedrich Schleiermacher , in: Theologische Realenzyklopädie, Vol. 30. De Gruyter, Berlin / New York 1999, Col. 146.
  7. ^ Günter Meckenstock, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers (1799) . Ed. V. Günter Meckenstock. Walter de Gruyter, Berlin 1999, p. 2.
  8. ^ A b c Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers , ed. v. Hans-Joachim Rothert, Felix Meiner Verlag, Hamburg 1970, p. XI.
  9. ^ Günter Meckenstock, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers (1799) . Ed. V. Günter Meckenstock. Walter de Gruyter, Berlin 1999, p. 6.
  10. ^ Günter Meckenstock, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers (1799) . Ed. V. Günter Meckenstock. Walter de Gruyter, Berlin 1999, pp. 7 and 10.
  11. ^ Günter Meckenstock, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers (1799) . Ed. V. Günter Meckenstock. Walter de Gruyter, Berlin 1999, pp. 13 and 18.
  12. a b Ulrich Barth, Friedrich Schleiermacher , in: Klassiker der Theologie, Vol. 2. From Richard Simon to Karl Rahner, ed. v. Friedrich W. Graf, CH Beck, Munich 2005, p. 67.
  13. ^ Inken Mädler, Friedrich Schleiermacher. Sense and taste for the infinite , in: Compendium Theory of Religion, ed. v. Volker Drehsen, Wilhelm Gräb, Birgit Weyel, Vandenhoeck and Ruprecht, Göttingen 2005, p. 18.
  14. ^ Günter Meckenstock, in: Friedrich Schleiermacher, About religion. Speeches to the educated among their despisers (1799) . Ed. V. Günter Meckenstock. Walter de Gruyter, Berlin 1999, pp. 39 and 42.
  15. a b c d e Hermann Fischer, Art. Friedrich Schleiermacher , in: Theologische Realenzyklopädie, Vol. 30. De Gruyter, Berlin / New York 1999, Col. 156.
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