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Updated: September 14, 2025
Of course, Schleiermacher would never have recognised as the Church that part of humanity which is held together by adherence to particular dogmas, since, for him, Christianity is not dogma. Still less could he recognise as the Church that part of mankind which is held together by a common tradition of worship, or by a given theory of organisation, since these also are historical and incidental.
The proof that religion has its habitation in feeling is the more deserving of thanks since it by no means induced Schleiermacher to overlook the connection of the God-consciousness with self-consciousness and the consciousness of the world. Schleiermacher's theory, moreover, may be held correct without ignoring the relatively legitimate elements in the views of religion which he attacked.
Schleiermacher has directed our attention anew to the fact that the most profound element in religion is that deep-lying consciousness of all creatures, “I that am dust and ashes,” that humble feeling of the absolute dependence of every being in the world on One that is above all the world.
It was his solution of the controversy between the head and the heart that influenced Fichte, Schelling, and Schleiermacher. They differed from Kant and among themselves in many respects, but they all glorified the spirit, Geist, as the living, active element of reality, and they all rejected the intellect as the source of ultimate truth.
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.
See especially O. W. Emmet, The Eschatological Question in the Gospels and other Studies, pp. 191 ff., and K. Lake, The Earlier Epistles of St. Paul, pp. 274 ff. The most important names in the first period are Königsmann, Schleiermacher, Gfrörer, and Schwanbeck, especially the last; in the second period B. Weiss, Wendt, Sorof, Jüngst, J. Weiss, Spitta, Clemen, Hilgenfeld.
No liberal theologian until Schleiermacher had had any similar sense of the meaning of the Christian Church, and of the privilege and duty of Christian thought to contribute to the welfare of that body of men believing in God and following Christ which is meant by the Church. This is in marked contrast with the individualism of Kant.
Of those influences, not the least had been that of Schleiermacher's book. Among the greatest had been Schleiermacher himself. The religion of feeling, as advocated in the Reden, had left much on the ethical side to be desired. This defect the author sought to remedy in his Monologen, published in 1800.
"He has all the cardinal virtues." "Perhaps though I don't know them precisely." "You unconsciously practise them, Miss Melbury, which is better. According to Schleiermacher they are Self-control, Perseverance, Wisdom, and Love; and his is the best list that I know."
The influence of Hegel was felt upon them all. To this group belong Schweitzer, Biedermann, Lipsius, and Pfleiderer. The influence of Hegel was greatest upon Biedermann, least upon Lipsius. An estimate of the influence of Schleiermacher would reverse that order.
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