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Ritschl was the first consistently to carry out Schleiermacher's idea, placing the Christian consciousness in the centre and claiming that the revelation of the righteousness of God and of the perfection of man is in Jesus.
And the labours of Ritschl, Corssen, and many others, cannot fail to bring to light the most important laws of variability which have affected the spelling of Latin words, so far as the variation has not depended on mere caprice.
Take any of the dogmatic systems that have resulted from the latest Protestant dissolvent analysis that of Kaftan, the follower of Ritschl, for example and note the extent to which eschatology is reduced.
It is from Ritschl, and more particularly from Kaftan, that the phrases have been mainly taken which served as introduction to this paragraph. For the work of God through Christ, in the salvation of men from the guilt and power of sin, various terms have been used. Different aspects of the work have been described by different names.
Then a stalwart arose on the other side, and a young gentleman who had just escaped from a college debating society wished to know what century we were living in, warned the last speaker that the progress of theological science would not be hindered by mercenary threats, advised Doctor Saunderson to read a certain German, called Ritschl, as if he had been speaking to a babe in arms, and was refreshing himself with a Latin quotation, when the Rabbi, in utter absence of mind, corrected a false quantity aloud.
The putting of new wine into old bottles is so often reprobated by Ritschl that the reader is justly surprised when he nevertheless recognises the bottles. The system is not 'all of one piece' distinctly not. There are places where the rent is certainly made worse by the old cloth on the new garment.
Furthermore, even the men to whom the gospel was in the strictest sense a letter, identified the gospel with their own private interpretation of this letter. Certainly the followers of Ritschl who will acknowledge no traits of the gospel save those of which they find direct witness in the Gospels, thus ignore that the Gospels are themselves interpretations.
38, 39: omitted according to Hahn; retained according to Hilgenfeld and Volkmar. vii. 29-35: omitted, Hahn and Ritschl; retained, Hilgenfeld and Volkmar. x. 12-15: ditto ditto. xiii. 6-10: omitted, Volkmar; retained, Hilgenfeld and Rettig. xvii. 5-10: omitted, Ritschl; retained, Volkmar and Hilgenfeld. 14-19: doubt as to exact omissions.
Die Analyse der Empfindigungen und das Verhältniss des Physischen zum Psychischen, i., § 12, note. I have left the original expression here, almost without translating it Existents-Consequents. It means the existential or practical, not the purely rational or logical, consequence. Albrecht Ritschl: Geschichte des Pietismus, ii., Abt. i., Bonn, 1884, p. 251.
Ritschl reversed the process. He aimed to begin with certain facts of life. Such facts are sin and the consciousness of forgiveness, awareness of restoration to the will and power of goodness, the gift of love and of a spirit which can feel itself victorious even in the midst of ills in life, confidence that this life is not all.
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