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The theory begins with a conception of Deity apart from Jesus, and then proceeds to treat Him as partially disclosing this Deity in His human life; but the Christian has his experience of the Divine through Jesus, and his reflection must start with Deity as revealed in Him. Still later in the century, Albrecht Ritschl gave another interpretation of Christ's Person.
I had a dim impression of this when he talked to us, and now I consider every one enviable who has only himself to thank for all he is, like Drake, his friend in art Ritschl, and my dear friend Josef Popf, in Rome, all three laurel-crowned masters in the art of sculpture.
There was pietistic influence in Ritschl's ancestry, as also in Schleiermacher's. Ritschl had, however, reacted violently against it. His attitude was that of repudiation of everything mystical. He had strong aversion to the type of piety which rested its assurance solely upon inward experience.
Max. vi. 3, 12; Plutarch., Quaest. Rom. 14; Cicero, de Har. Resp. 12, 26; Ritschl. III. XII. Moneyed Aristocracy II. IX. Censure of Art The scanty use made of what is called the middle Attic comedy does not require notice in a historical point of view, since it was nothing but the Menandrian comedy in a less developed form. There is no trace of any employment of the older comedy.
His first volume deals with the history of the doctrine of justification, beginning with Anselm and Abelard. In it Ritschl's eminent qualities as historian come out. In it also his prejudices have their play. The second volume deals with the Biblical foundations for the doctrine. Ritschl was bred in the Tübingen school. Yet here is much forced exegesis.
I had a dim impression of this when he talked to us, and now I consider every one enviable who has only himself to thank for all he is, like Drake, his friend in art Ritschl, and my dear friend Josef Popf, in Rome, all three laurel-crowned masters in the art of sculpture.
It would be unjust to Ritschl to suppose that these facts were hidden from him.
That which is reproduced in 'Supernatural Religion' from an apparent contradiction between c. ix and c. xiii, is dismissed even by writers such as Ritschl who believe that one or both chapters are interpolated. In c. ix the martyrdom of Ignatius is upheld as an example, in c. xiii Polycarp asks for information about Ignatius 'et de his qui cum eo sunt, apparently as if he were still living.
His intellectual history presents more than one breach within itself, as that of Schleiermacher presented none, despite the wide arc which he traversed. Of Ritschl, as of Schleiermacher, it may be said that he exerted a great influence over many who have only in part agreed with him. Albrecht Ritschl was born in 1822 in Berlin, the son of a bishop in the Lutheran Church.
It opens up boundless possibilities of subjectivism in a man who was apparently only too matter-of-fact. There was a time in his career when Ritschl was popular with both conservatives and liberals. There were long years in which he was bitterly denounced by both. Yet there was something in the man and in his teaching which went beyond all the antagonisms of the schools.
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