THE NEW SCHAFF-HERZOG
What is especially striking in Schleiermacher is his versatility. He was a preacher of rare effectiveness; he lectured well on a large number of philosophical subjects; and by his trans- 15. Charac- lation of Plato and such treatises as ter and that on the art of translation he con- Influence, tributed not a little to classical learning. In addition to all this he was a sturdy patriot and preeminently a social being. His versatihty is mirrored in his theological writings, in which he sought to prepare a way in which Christianity and the highest culture might walk together in harmony. In this he did not desire forcibly to unite elements essentially heterogeneous, but he was himself both Christian and humanist. His " Discourses " affirm that religion is the central point of spiritual life, and the fundamental basis of his Glaubenslehre is that the human is perfected in the Christian/ Whatever may be lacking from his theology, it is at least self-evident that this theology was Schleiermacher's own life; and his piety was pure, honorable, and earnest. With breadth of view Schleiermacher combined an unusual degree of resolution. The deficiencies of his ethical theories find their explanation in his personal conditions. Yet his energy overcame these hindrances, among which ill-health was not the least, and for years, besides his preaching and his writing, he lectured three hours daily. He demanded of no one what he himself would not do, and he invariably remained true to himself. Nothing could induce him to surrender a conviction which he had once formed, and he clung to his position even against the well-meant plans of his king for the reform of his church simply because he firmly believed that these proposed changes were perilous. The influence of Schleiermacher still persists, though by no means restricted to the school of mediating theologians commonly traced back to him. The modern historical school, rejecting Kant and Ritschl, turns more and more to Schleiermacher, drawn especially by his philosophical theories, his stress on the individualistic character of the positive religions, and his assumption of the principle of the development of religion. The agencies of this influence have been primarily the Reden, the Kurze Darstellung des theologischen Studiums, the Glaubenslehre, and the Ethik. Of his posthumously published lectures only the Erziehungslehre (Berlin, 1849) and the Praktische Theologie attracted wide attention; the Leben Jcsu (1864) was a failure. Among his posthumous sermons his homilies on the Gospel of John are of value for a knowledge of Schleiermacher's school, which so pronouncedly follows the Johannine type of thought; and a valuable supplement to the whole problem is promised by C. Clemen's proposed edition of Schleiermacher's lecture on theological encyclopedia.
(O. Kirn.) Bibliography: The one practically complete collection of the Werke is in three divisions — theology, sermons, and philosophy, by various editors, 32 vols., Berlin, 1835-62, many individual volumes of which passed through many editions. The jubilee edition of the Reden, 1899, and a critical edition of the Monologen, 1902, are noteworthy; also: Philosophische Sittenlehre, ed. J. H. von Kirchmann, Berlin, 1870. In addition are to be noted Schleiermachers Briefwechsel mitJ. C. Gass, ed. W. Gass, Berlin, 1852; his Brief* on die Grafen zu Dohna, ed. J. Jacobi, Halle, 1887;
his correspondence with Twesten in Heinrici, A. Twesten, Berlin, 1889; Schleiermacher s Sendschreiben iiber seine Glaubenslehre, ed. H. Mulert, Giessen, 1908; and J. Baur, Ungedruckte Predigten Schleiermachers aus den Jahren 1 820- 1828, Leipsic, 1909. In English there have appeared: Critical Essay on the Gospel of St. Luke, London, 1825; Schleiermacher's Introductions to the Dialogues of Plato, transl. by W. Dobson, Cambridge, 1836; Selected Sermons of Schleiermacher, transl. by Mary F. Wilson, London, 1890; Christmas Eve; a Dialogue on the Celebration of Christmas, transl. by W. Hastie, Edinburgh, 1890; Religion: Speeches to its cultured Despisers, (transl. of the Reden), London, 1893.
A very full list of works is given in Baldwin, Dictionary, iii. 1, pp. 459—462. As sources for a life, there are the correspondence {Briefwechsel) as noted above, and Aus Schleiermachers Leben. In Briefen, ed. L. Jonas and W. Dilthey, 4 vols., Berlin, 1858-63, Eng. transl. by F. Rowan, 2 vols., London, 1860. Consult further: L. F. O. Baumgarten-Crusius, Ueber Dr. F. Schleiermacher, seine Denkart und sein Verdienst, Jena, 1834; C. A. Auberlen, Schleiermacher: ein Charakterbild, Basel, 1859; R. Baxmann, Schleiermacher: sein Leben und sein Wirken, Elberfeld, 1863; M. Baumgarten, Schleiermacher, Berlin, 1868; D. Schenkel, Frdr. Schleiermacher: ein Lebens- und Charakterbild, Elberfeld, 1868; T. Hossbach, Schleiermacher: sein Leben und Wirken, Berlin, 1869 ; F. Zachler, Fr. Schleiermacher: kurzer Abriss seines Lebens und Wirkens, Breslau, 1869; W. Dilthey, Leben Schleiermachers, Berlin, 1870; E. Maier, Friedrich Schleiermacher. Lichtstrahlen aus seinen Briefen und sammtlichen Werken, Leipsic, 1875; S. Brunner, Die vier Grossmeister der Aufkldrungs Theologie (Herder, Paulus, Schleiermacher, Strauss), Paderborn, 1888; C. P. Fischer, Schleiermacher, Berlin, 1899; R. Munro, Schleiermacher, London, 1903; O. Gramzow, Schleiermacher, Charlottenburg, 1904.
On his theology consult: F. W. Gess, Uebersicht uber das theologische System Schleiermachers, Reutlingen, 1837; G. Weissenborn, Vorlesungen uber Schleiermacher's Dialektik und Dogmatik, Leipsic, 1847; C. Schwarz, Schleiermacher: seine Persimlichkeit und seine Theologie, Gotha, 1861; S. Lommatzsch, Schleiermachers Lehre vom Vi under und vom Uebernatiirlichen, Berlin, 1872; A. Ritschl, Schleiermachers Reden uber die Religion und ihre Nachwirkungen auf die evangelische Kirche Deutschlands, Bonn, 1874; O. Ritschl, Schleiermachers Stellung zum Christenthum in seinen Reden iiber die Religion, Gotha, 1888; E. Schrecker, Der Religionsbegriff bei Schleiermacher und seinen namhaftesten Nachfolgern, Jena, 1890; O. Pfleiderer, Die protestantische Theologie seit Kant, Berlin, 1891; idem, Geschichte der Religionsphilosophie . bis auf die Gegenwart, ib. 1893; H. Bleek, Die Grundlagen der Christologie Schleiermachers, Freiburg, 1898; E. Fuchs, Schleiermachers Religionsbegriff, Giessen, 1900; K. Thiele, Schleiermachers Theologie und ihre Bedeutung fur die Gegenwart, Tubingen, 1903; L. Gobel, Herder und Schleiermachers Reden iiber die Religion, Gotha, 1904; C. Clemen, Schleiermachers Glaubenslehre in ihrer Bedeutung fur Vergangenheit und Zukunft, Giessen, 1905; W. J. Aalders, Schleiermachers Reden uber die Religion als Proeve van Apologie, Leyden, 1910.
On his philosophy and ethics consult: J. Gottschick, Ueber Schleiermachers Verhaltnis zu Kant, Tubingen, 1875; K. Beth, Die Grundanschauungen Schleiermachers in seinem ersten Entwurf der philosophischen Sittenlehre, Berlin, 1898; G. Thimme, Die religionsphilosophischen Pramissen der Schleiermacher' schen Glaubenslehre, Hanover, 1901; T. Camerer, Spinoza und Schleiermacher, Stuttgart, 1903; H. Mulert, Schleiermachers geschichtsphilosophische Ansichten in ihrer Bedeutung fur seine Theologie, Giessen, 1907; G. Wehrung, Der geschichtsphilosophische Standpunkt Schleiermachers zur Zeit seiner Frcuudschaft mit den Romantikern, Stuttgart, 1907; E. Cranianssel, La Philosophic religieuse de F. Schleiermacher, Geneva, 1909; H. Scholz, Christentum und Wissenschaft in Schleiermachers Glaubenslehre, Berlin, 1909; H. Silskind, DerEinflus Schellings auf die Entwicklung von Schleierniachers System, Tubingen, 1909; Entwurf eines Systems der Sittenlehre, ed. A. Sehweizer, Gotha, 1835; Grundri'ss der philosophischen Ethik mit einleitender Vorrede, ed. jD. A. Twesten, Berlin, 1841; F. Vorlander, SchleiermJachers Sittenlehre, Marburg, 1851; L. Jonas, Christliche Hitttnlehre aus Nachschriften, Gotha, 1891; F. Bachmanni Die Entwicklung der Ethik Schleiermachers nach den Girufld" linien, Leipsic, 1892.