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Updated: June 14, 2025
Fact is corrupting, it is we who correct it by the persistence of our ideal. The soul moralizes the past in order not to be demoralized by it. Like the alchemists of the middle ages, she finds in the crucible of experience only the gold that she herself has poured into it. February 1, 1852. Passed the afternoon in reading the Monologues of Schleiermacher.
In regard to cultus Schleiermacher maintains that a religious observance which does not spring from one's own feeling and find an echo therein is superstitious, and demands that religious feeling, like a sacred melody, accompany all human action, that everything be done with religion, nothing from religion.
The imaginary ones are Chronological, which were pointed out in ancient times by Athenaeus, and are noticed by Schleiermacher and others, and relate to the impossibility of all the persons in the Dialogue meeting at any one time, whether in the year 425 B.C., or in any other. The exact place of the Protagoras among the Dialogues, and the date of composition, have also been much disputed.
If any man in the department of theology in the latter half of the nineteenth century attained a position such as to entitle him to be compared with Schleiermacher, it was Ritschl. He was long the most conspicuous figure in any chair of dogmatic theology in Germany. He established a school of theological thinkers in a sense in which Schleiermacher never desired to gain a following.
How often, after one of these lessons, silence reigned, and teachers and pupils rose from their seats with tearful eyes! Afterwards I learned from a book which had been kept that what he gave us had been drawn chiefly from the rich experiences of his own life and the Gospels, supplemented by the writings of his favourite teacher, Schleiermacher.
Schleiermacher was also present, and the chief followers on either hand had come into the lower part of the room Hatto, Heinz, and Koppel, looking far from contented; some of the Emperor's suite; and a few attendants of Schlangenwald, like himself connected with the Teutonic Order.
"Honour-worthy sirs," they said, "no letter did the Graf von Schlangenwald return." "Sent he no message?" demanded Moritz Schleiermacher. "Yea, worthy sir, but scarce befitting this reverend assembly."
It must be connected with the other data and acta of our consciousness under the general laws of the operation of the mind. Against rationalism and much so-called liberal Christianity, Schleiermacher contended that Christianity is not a new set of propositions periodically brought up to date and proclaimed as if these alone were true.
The chief speaker was John Baptist Albertini, the old friend of Schleiermacher. Stern and clear was the message he gave; deep and full was the note it sounded. "We have lost the old love," he said; "let us repent. Let us take a warning from the past; let us return unto the Lord."
The same is true of the two modes of being which Schleiermacher posits as real and ideal over against the two factors in thought. The real is that which corresponds to the organic function, the ideal that which corresponds to the activity of reason. These forms of being also are opposed, and yet identical.
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