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As far as the nature of religion is concerned, the Kantian view does not exclude completion in the direction of Schleiermacher's theory of feeling, just as by its speculative interpretation of the Christian dogmas and its appreciation of the history of religion as a gradual transformation of historical faith into a faith of reason, it points out the path afterward followed by Hegel.
It is only to this side of religion, neglected by Schleiermacher, that we can ascribe its inspiring influence, which he in vain endeavors to derive from the feeling of dependence. Power can never spring from humility as such. This defect, however, does not detract from Schleiermacher's merit in assigning to religion a special field of spiritual activity.
This instruction must be inspired by the spirit which animated Schleiermacher's sermons in the blackest hour of Prussia, and culminated in the doctrine that all the value of the man lies in the strength and purity of his will, in his free devotion to the great whole; that property and life are only trusts, which must be employed for higher ideals; that the mind, which thinks only of itself, perishes in feeble susceptibility, but that true moral worth grows up only in the love for the fatherland and for the State, which is a haven for every faith, and a home of justice and honourable freedom of purpose.
Especially did Lipsius seek to lay at the foundation of his work that exact psychological study of the phenomena of religion which Schleiermacher had declared requisite. It is possible that Lipsius will more nearly come to his own when the enthusiasm for Ritschl has waned. The second group of Schleiermacher's followers took the direction opposite to that which we have named.
They were the confessional theologians. Hoffmann shows himself learned, acute and full of power. One does not see, however, why his method should not prove anything which any confession ever claimed. He sets out from Schleiermacher's declaration concerning the content of the Christian consciousness.
Instead of following further the wearisome schematism of Schleiermacher's ethics, we may notice, finally, a fundamental thought which our philosopher also discussed by itself: The sharp contraposition of natural and moral law, advocated by Kant, is unjustifiable; the moral law is itself a law of nature, viz., of rational will.
The three representatives of the diamond interest gazed at each other with inquiring side-glances. Then their eyes fell suddenly: they avoided one another. Had each independently substituted a weak and inferior natural stone for Professor Schleiermacher's manufactured pebbles? It almost seemed so. For a moment, I admit, I was half inclined to suppose it. But next second I changed my mind.
It is the reconstruction of a man's nature and life by the action of the spirit of God, conjointly with that of man's own free spirit. It is intelligible in Schleiermacher's context that Jesus should be spoken of as the sole redeemer of men, their only hope, and that the Christian's dependence upon him should be described as absolute.
Schleiermacher's conception of religion is opposed to the rationalistic theology of the eighteenth century, as well as to the Kantian moral theology which has remained popular in Germany to this day.
The age of individualism is in danger of having no real individuals. Things are certainly progressing, but souls decline. The point of view of Schleiermacher's "Monologues," which is also that of Emerson, is great indeed, but proud and egotistical, since the Self is made the centre of the universe.
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