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I will come myself I'm engaged to dine out, but I can contract an indisposition; and I should advise you to ask Mosenheimer, and, say, young Phipson. They would stand for the mines, as you and the mineralogists would stand for science. Above all, don't blab; for Heaven's sake, let there be no premature gossip. Tell Schleiermacher not to go gassing and boasting of his success all over London."
But this does not restrain Rothe from deliberately advising his fellow-men to a different course. Rothe names Marheineke, DeWette, von Ammon, Herbart, Hartenstein, Schwartz, Harless, and Reinhard, as agreeing in the main with his position; while as opposed to it he mentions Kant, Fichte, Krause, Schleiermacher, von Hirscher, Nitzsch, Flatt, and Baumgarten-Crusius.
The case is very different; in the new German philosophy since the time of Kant; besides Kant himself, Fichte, Hegel, Schleiermacher, and many later and contemporary thinkers having devoted a large amount of attention to practical philosophy.
But if there is any one definition that latterly has obtained acceptance, it is that of Schleiermacher, to the effect that religion consists in the simple feeling of a relationship of dependence upon something above us and a desire to establish relations with this mysterious power.
Pusey's mind, accustomed to large and exhaustive theological reading, they wanted fulness, completeness, the importance given by careful arrangement and abundant knowledge. It was not for nothing that he had passed an apprenticeship among the divines of Germany, and been the friend and correspondent of Tholuck, Schleiermacher, Ewald, and Sack. He knew the meaning of real learning.
When I had attended to his requests, he began to send me his newspaper, which is a great favor, for I can ill afford to subscribe for one myself. Later, he loaned me some books; he has the classics of all nations the works of Wieland, Kleist, Börne, Lessing, Locke, Schleiermacher. Then we began to write about the books, and became entangled in a most exciting argument.
Several writers, following in the wake of Schleiermacher, who gave such a powerful impulse to the mind of Germany, have made Religion to consist either in a sense of dependence, or in a consciousness of the infinite; and this sentiment, as well as the spontaneous intuitions of reason with which it is associated, is said to be alike natural, universal, and invariable, the essential principle of all Religion, the root whence have sprung all the various forms of belief and worship.
The whole problem, in its highest aspects, is a question of will and faith. If I know mind and the nature of mind, and believe in it, I believe with Schleiermacher in eternal youth. If I do not believe in it, then I have given away the best of all means for warding off old age. For the mind can only hold itself erect while trusting in itself. And this is the best argument in the whole business.
There can be no doubt that it was the intention of Ritschl to build his theology solely upon the gospel of Jesus Christ. The joy and confidence with which this theology could be preached, Ritschl awakened in his pupils in a degree which had not been equalled by any theologian since Schleiermacher himself.
That they had, as it seems to us, but a meagre understanding of what religion is, made little difference in their conclusion. Bishop Butler complains in his Analogy that religion was in his time hardly considered a subject for discussion among reasonable men. Schleiermacher in the very title of his Discourses makes it plain that in Germany the situation was not different.
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