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A twofold sensitivity characterizes Christianity. One is sensitivity to its inner core and the other is sensitivity to its surrounding culture in which it lives and communicates its message. The inner core is the person of Jesus Christ whom his followers experienced as utterly human and completely divine. This is the heart of Christian spirituality. It found its creedal expression in terms of one person having two natures. Although the different creedal statements responded to various Christological controversies and remained faithful to its inner core, neither understanding nor communicating one person having two natures has been easy. Matters came to a head with the anthropocentric turn of the modern period. Friedrich Schleiermacher showed his sensitivity to the changed culture, only to be castigated by Karl Barth for not being sensitive to the inner core. This article argues that studies in nature-mysticism found in the contemporary world enable us to understand the ancient metaphysical terminology of one-person two-natures and also maintain the twofold sensitivity. I do this by using the category of "person-mysticism." "Person-mysticism" is about encountering God in another human person, understood as an extension of "nature-mysticism" that involves encountering the divine in nature. [ABSTRACT FROM AUTHOR]

Friedrich Schleiermacher emerged as a prominent advocate for German nationalism in the Wars of Liberation from Napoleonic domination in the early nineteenth century. Alongside his work as a pastor and theologian in Berlin, and also as the co-founder of the University of Berlin, Schleiermacher developed German nationalism from a distinctly Protestant perspective, one that sought the preservation of Protestantism in the German lands under Napoleonic domination. While it would be an overstatement to suggest that Schleiermacher's nationalism was anti-Catholic, he certainly sought to preserve and maintain Protestantism in the German lands. His vision of the German nation-state emphasized Germany's role as a divine instrument of God's will in the world. He assumed the cultural unity of the peoples in German lands, that is, an area of land in which the peoples are bound together by the common use of the German language. In his distinct role as a pastor, theologian, and academic, he was devoted to the cultivation of German national consciousness and the establishment of a German nation-state. Schleiermacher's work would help to provide a cultural foundation for the emergence of the German nation-state more than half a century before the establishment of the German empire. [ABSTRACT FROM AUTHOR]

The protestant theologian Friedrich Schleiermacher (1768–1834), the central figure in the history of church and theology in the 19th century, can be seen as a pioneer of democratic structures in state and church. During the period of the Prussian Reforms he had occasion to realize his theological ideas. In his sermons he appealed to Christians to actively participate in shaping the state. He drafted a constitution for the Protestant church in Prussia, in which leading offices were to be filled by elections. In his academic lectures he made clear that he wanted the political influence of the monarch to be severely limited in favour of democratic participation of citizens in legislation and administration. In his political sermons of those years he did not spare criticism of the king's political decisions. The measure of this criticism was the will of the nation which the monarch has to represent. [ABSTRACT FROM AUTHOR]

Schleiermacher's theological champions like Kevin Hector contend that his Christology is 'high' and is Chalcedonian in spirit. I offer a number of objections to this view, suggesting that Schleiermacher offers a distinctive, early modern account of Christ as a uniquely deified redeemer but not of Christ as the uncreated God. This raises some surprising questions for the dogmatic relation of Christology, soteriology and anthropology. [ABSTRACT FROM AUTHOR]

Friedrich Schleiermacher emerged as a prominent advocate for German nationalism in the Wars of Liberation from Napoleonic domination in the early nineteenth century. Alongside his work as a pastor and theologian in Berlin, and also as the co-founder of the University of Berlin, Schleiermacher developed German nationalism from a distinctly Protestant perspective, one that sought the preservation of Protestantism in the German lands under Napoleonic domination. While it would be an overstatement to suggest that Schleiermacher’s nationalism was anti-Catholic, he certainly sought to preserve and maintain Protestantism in the German lands. His vision of the German nation-state emphasized Germany’s role as a divine instrument of God’s will in the world. He assumed the cultural unity of the peoples in German lands, that is, an area of land in which the peoples are bound together by the common use of the German language. In his distinct role as a pastor, theologian, and academic, he was devoted to the cultivation of German national consciousness and the establishment of a German nation-state. Schleiermacher’s work would help to provide a cultural foundation for the emergence of the German nation-state more than half a century before the establishment of the German empire.

In this article the encounters of two great Christian theologians of modern era, Friedrich Schleiermacher and Karl Barth, with aridity of their contemporary theological thoughts are comparatively surveyed. The comparison of these two shows relations between their relatively adverse views. They tried to enter enthusiasm in theology, but concerning the problems of their contemporary theologies based this enthusiasm on different bases. Schleiermacher emphasized on feeling, intuition and piety and Barth on something otherworldly a complete different from human experience. In this way, most of their views especially on Bible and doctrine of Christ are different. In spite of these differences, Barth argued depending on a Spirit-based or Christ-based interpretation of Schleiermacher’s theology we can hope on making a bridge between Barth and his views. [ABSTRACT FROM AUTHOR]

Albrecht Ritschl (1822–1889) is a key representative of nineteenth-century German theology. As such, he is emphatic that dogmatics has to be presented in systematic form. This article will analyse in detail the meaning and significance of this demand in Ritschl's work. It will be shown that the systematic shape of theology was for Ritschl a wedge issue that permitted him to subject some individuals and traditions to a sharp critique while aligning himself with others. Among those singled out for criticism are Philipp Melanchthon and Friedrich Schleiermacher. Yet Schleiermacher, ironically, also emerges as perhaps the most important influence on Ritschl's concept of the theological system. The article will conclude with reflections on advantages and disadvantages of developing theology as a system in the tradition Ritschl represented and shaped. [ABSTRACT FROM AUTHOR]

In this paper, I present a conception of individual religiousness in terms of religious experience. Using ideas of the early Friedrich Schleiermacher, I will claim that religious experiences are contemplative experiences of the totality of being. This understanding of religious experiences presents an alternative to how religious experience is often epistemologically thought about in the more contemporary analytic philosophy of religion. Furthermore, it has systematic advantages: It can construe religious plurality in terms of different ways to experience the totality of being, it stays neutral to metaphysical and moral debates such as whether there is a God whose laws we should obey, and it allows for an explanation of how religious intuitions and religious emotions relate to one another as well as of why religiousness and art often go hand in hand. Even though understanding religiousness in terms of contemplative experience also bears revisionary potential, I will discuss how more doxastic elements of religious people's lives can be reintegrated into this picture. [ABSTRACT FROM AUTHOR]

What is pedagogy, exactly? Merriam‐Webster defines it simply as "the art, science, or profession of teaching." In contemporary academic discourse, however, pedagogy is generally left undefined — with its apparent implicit meanings ranging anywhere from a specific "model for teaching" (e.g., behaviorist or progressivist instruction) to a broadly political philosophy of education in general (most famously, a "pedagogy of the oppressed"). In this paper, Norm Friesen and Hanno Su follow the Continental pedagogical tradition in giving pedagogy a general but explicit definition. They do so by looking at how pedagogy arises both in everyday life and in school as unavoidably ethical activity undertaken primarily for the sake of the young person or child. Such activities, the authors maintain, are structured not so much by processes, methods, and outcomes, but by irresolvable oppositions and the tensions between them. They illustrate this inductively through a series of images and examples — moving gradually from ones involving parenting and early childhood to ones from elementary and secondary schooling. In this way, Friesen and Su show that pedagogy is not so much one or more ideologically focused or evidence‐based instructional or psychological approaches to be mastered by a professional or teaching specialist. It is instead an independent but ethically informed practical perspective — one that can (and has) been extended to form a distinctively pedagogical theory and discipline. As such, it is something that is not only a part of our everyday life and culture, but arguably of all human cultures. [ABSTRACT FROM AUTHOR]

Under the influence of the rationalist and humanist tendencies of the Enlightenment, Schleiermacher attempted the construction of a new kind of spirituality, based not on a revelation received from above but on the natural human experience. Religious affections are considered a natural human experience present, to various degrees, even in the most ordinary states, such as the sensorial interaction with the Universe. Piety is different from knowledge and action and consists in the direct feeling of the intimate connection of the individual being to the Whole, to the Universe. Religious intuition points to the utter dependence of every finite being on the Infinite. Not only human experiences and culture, but the entire Cosmos naturally evolves towards the unity revealed in religion. Religion becomes a human affair, a chapter of anthropology. It is not different from any other humanistic science, being based not on a „God“ but on the human experience of that „God“ which, in the theology of Friedrich Schleiermacher, coalesces with the Whole, with the Totality. At its climax, religion will be entirely dissolved in human culture, at a point where humanity will fully appropriate the unitary perspective of religion. Secularity is the ultimate destiny of religion, which tends to lose its separate identity through a total pervasion in the immanence. [ABSTRACT FROM AUTHOR]

By the end of the 18th century, the university model of Europe was largely that of the late Middle Ages (the 15th century), although the French Revolution and its overflow into Napoleon's reign had a significant effect on the universities of Europe. In 1789, Europe had 143 universities, but in 1815 only 83 universities remained; thus, a loss of 60 universities occurred during this time. However, in the 19th century, a turnaround took place. By the 1850s, Europe had 98 universities, and just before the start of World War II, there were approximately 200 universities. Viewed against the university's rich history from the Middle Ages, the 19th century was characterised by a time of great upheaval in universities. The German university model contributed significantly to the reversal of university growth in the 19th century. The new societal structures brought about by the French Revolution with its Enlightenment ideologies required new university models. The first model that was developed was the French university model. The French university model was a highly regulated model. The state prescribed to universities exactly which university should teach what content, as well as which function each university should fulfil. The university was in the service of the state and had to assist the state in training citizens for the performance of their task. The French university model had four aims in the sense that this model intended to: secure and maintain postrevolutionary status, bring education in line with state policy, prevent a new professional class from emerging and, lastly, establish restrictions on free thought in order to prevent the development of any ideas contrary to the stronghold of the state. This study shows that the notable reversal of the 19th-century university system came about as a result of the implementation of the German university's model. Core German intellectuals such as Johann Gottlieb Fichte, Friedrich Schleiermacher and Wilhelm von Humboldt devised a new German education system, independent from that of French oppression. These intellectuals developed numerous fruitful concepts such as Bildung, Wissenschaft, Lehrfreiheit, and Lernfreiheit. These concepts and other concepts made it possible for the new German university model to be devised and implemented. The German university model did not only have a great influence on the growth of student numbers, but it also opened up some lines of thought regarding the idea of the university, which are still relevant today. Some of the core issues still featuring on the agendas of present discussions regarding universities include the state-university relationship, where public universities are considered by some to be the property of the state. Issues regarding lecturers include, among others, the task of lecturers. The Medieval university concept of the lecturer as a master teacher is rarely found within the contemporary university - instead, teaching students is regarded as a lower order task compared to that of the lecturer's responsibility towards research. Today, lecturers' performance is measured by their research output (within the publish or perish culture) rather than their ability to teach students. An additional issue concerns the idea that higher education is currently perceived to be a human right and that students are therefore entitled to a free education (part of the Fees Must Fall campaign). Finally, the fragmentation of the curriculum within the modern university, resulting in the loss of the ideal of a universal education, is of concern - the latter having been a characteristic that was part of the idea of the university. This paper, by revisiting the classical German university model, provides a philosophical and historical background to current discussions regarding aspects such as the university-state relationship, the role of professors, demands on students and the fragmentation of the curriculum. [ABSTRACT FROM AUTHOR]

Rosenzweig's principal interlocutors are commonly taken to be idealist and existentialist philosophers. Rosenzweig's disparaging remarks at the beginning of Part Two of The Star of Redemption regarding modern theology and its progenitor, Friedrich Schleiermacher, strengthen the view that the Star is best understood in a philosophical context. However, a close reading of the Star alongside Schleiermacher's main doctrinal work, The Christian Faith, reveals surprising points of similarity on a wide range of topics. Furthermore, the points of contradiction between the two works can illuminate Rosenzweig's contributions to modern theology. [ABSTRACT FROM AUTHOR]

Synodal principle and "priesthood of all believers" go hand in hand: Both are based on the individual relationship between Christ and individual Christians. However, it took time until the Lutheran church had fully established synodality. Dating back to the Reformation the synodal principle could only evolve due to theologians re-emphasizing its value (Schleiermacher). Moreover, territorial authorities had to step back from ruling the church (after 1918) and the church as such had to be re-built (after NS-regime). This suggests that synodality is not a fast-selling item, but needs nourishment and support [ABSTRACT FROM AUTHOR]

The burden of this essay is to show that Friedrich Schleiermacher's theology of the atonement and account of Christ's soteriological work as priest is marked by recognisably Reformed commitments and logics that both build from and critique John Calvin and later Reformed scholastics. The essay contends that it is when Schleiermacher departs strongly from orthodox conclusions regarding substitutionary atonement that he mostly clearly appeals to key aspects of Reformed theology. Put differently, when Schleiermacher critiques the material content of Reformed orthodoxy, he does so by drawing on other doctrinal claims that are fundamental in Reformed thought: the divine decree, union with Christ, the import of sanctification and the interconnection between dogmatic expression and Christian piety. Schleiermacher presents creative solutions to theological conundrums, particularly those that plague Calvin and the later Reformed tradition about the relationship between God's eternal decree of grace and the appeasement of divine wrath on the cross. [ABSTRACT FROM AUTHOR]

According to Friedrich Schleiermacher, religiosity is rooted in feeling (Gefühl). As a result of our engagement with the world, on which we depend and which we can influence, we have both a sense of dependence and of freedom. Schleiermacher speculated that a sense of absolute dependence in reflective beings with self‐consciousness (human beings) gave rise to religion. Using insights from contemporary philosophy of biology and cognitive science, I seek to naturalize Schleiermacher's ideas. I moreover show that this naturalization is in line with Schleiermacher's outlook on biology, as he already had evolutionary considerations in mind when he wrote the Christian Faith (1830). While Schleiermacher rejects natural theology in a narrow sense (proofs for the existence of God), his project is natural theological in a broader sense, as it roots religion in experiences that we can examine using naturalistic theories. [ABSTRACT FROM AUTHOR]

This article lays out systematically the principles of modern liberal philosophy of education by explicating the foundations of the Humboldtian (European) model of liberal education. Conceived over two centuries ago, those foundations have never been presented fully and coherently in Russian literature on pedagogy and philosophy of education. Ten principles of the model are identified in terms of modern liberal education theory: (1) lifelong learning, (2) academic freedom, (3) importance of practice and experience, (4) critical thinking and civil competency, (5) competency development instead of knowledge accumulation, (6) priority of general education over specialized education, (7) the concept of learning to learn, (8) self-directed learning effort, (9) political neutrality, and (10) interaction and Socratic dialogue. The second part of this article (release upcoming) sheds light on the key sources and socio-historical contexts that have shaped attitudes towards the liberal education theory since conception until the present day.

For Friedrich Schleiermacher, the founder of the Liberal stream of Protestant theology, religion is a particular and irreducible experience of humans, consisting in the direct intuition of the total dependence of any finite being on the Whole. As such, religion is different from knowledge. Religious knowledge and doctrines are only subsequent propositional expressions of the religious feeling. Being subsequent to religious experience, doctrines cannot be the foundation of religion but mere rational expressions of it. Religious doctrines are just as valid ways of expressing religion as art. Schleiermacher even claims that art is a more appropriate form of expressing the religious feeling of absolute unity and interdependence than doctrines. All knowledge operates through conceptual division, thus contradicting the unitary and holistic nature of the object religious experience is focused upon. Schleiermacher claims that no particular religious knowledge is required for humans to have religion, not even the very fundamental concept of „God". Whether acknowledged or not, the simple intuition of interdependence, which spontaneously occurs in all humans, is the essence of religious experience. This intuition occurs even when the concept of „God" is missing, no piece of knowledge, whatsoever, being necessary for the apparition of religious experience. [ABSTRACT FROM AUTHOR]

Friedrich Schleiermacher's philosophic-philological reflection forms the creative foundation of modern translation science. It creates spaces for constructing more and more inspirations in literature and culture through artistic translation also in the 21st century. In his monograph of the German theologian and translator Friedrich Schleiermacher, Piotr de Bończa Bukowski presents Schleiermacher's views on the exceptional importance of disseminating world literature through translation, various aspects of the choice of text and translator, translation thoughts and the requirements Schleiermacher set for literary criticism, and translation criticism in particular. The following article focuses on the concept of the thoughts of the German Romanticist and on the selection of research guideposts in the reading of the Polish comparative translator. [ABSTRACT FROM AUTHOR]

Este artículo tiene como objetivo exponer la actualidad del método hermenéutico de Friedrich Schleiermacher (1768-1834) y mostrar su pertinencia para las investigaciones en el campo de las ciencias humanas. Uno de los supuestos advierte que la mayoría de los comentarios contemporáneos que se realizan a su programa hermenéutico parten de una “posición acrítica” y reproducen los supuestos trazados por la “lectura dominante” de Hans-Georg Gadamer. Esto fue posible por la falta de una “edición crítica” de la obra de Schleiermacher en relación con su hermenéutica, lo cual ha sido recientemente revertido con la publicación del volumen que aglutina sus Vorlesungen zur Hermeneutik und Kritik, que contiene un extenso número de notas y materiales adicionales. Se analizarán, a la luz de la edición crítica, algunos de sus conceptos fundamentales, como lenguaje, interpretación gramatical, interpretación técnico-psicológica, método adivinatorio, método comparativo, círculo del comprender, reconstrucción del discurso y comprensión como tarea infinita. En cuanto al modo concreto de proceder, se considera un análisis conceptual del conjunto de obras de Schleiermacher y una interpretación que, como se acaba de señalar, no se dejará determinar por los así llamados textos clásicos de la filosofía hermenéutica. Finalmente, el artículo concluye con algunas reflexiones sobre las novedosas posibilidades de la hermenéutica de Schleiermacher para el mundo contemporáneo.

Questo lavoro si misura con alcune proposte del recente libro di Constanze Güthenke Feeling and Classical Philology (Cambridge, 2020) e ne discute, in particolare, il contributo alla storiografia delle emozioni: un campo di indagine che acquisisce particolare rilevanza nell’esplorazione dello sviluppo storico degli studi classici. This paper engages with some key arguments of Constanze Güthenke’s recent book Feeling and Classical Philology (Cambridge, 2020) and discusses in particular its contribution to the history of emotions: a field of investigation that proves especially relevant to the exploration of the historical development of classical scholarship.

Rosenzweig’s principal interlocutors are commonly taken to be idealist and existentialist philosophers. Rosenzweig’s disparaging remarks at the beginning of Part Two of The Star of Redemption regarding modern theology and its progenitor, Friedrich Schleiermacher, strengthen the view that the Star is best understood in a philosophical context. However, a close reading of the Star alongside Schleiermacher’s main doctrinal work, The Christian Faith, reveals surprising points of similarity on a wide range of topics. Furthermore, the points of contradiction between the two works can illuminate Rosenzweig’s contributions to modern theology.

This article provides grounds for the idea that the comparativist project of F. Max Mueller had laid the foundations of phenomenology of religion. Max Mueller formalised the general principles of the new science of religion, having taken away the straightforward apologetic content from the comparative principle and defending the idea of existence of religious studies as an independent discipline, the subject of which is religion itself, the task of a religious scholar being to see religion through the eyes of a believer. In all religions, Max Mueller saw a certain hidden unity; it is the presence of this unity that had been making possible the translation from the language of one culture into the language of another. Max Mueller follows Schleiermacher asserting the existence of the primordial sense of the Infi nite that underlies any religion. According to Mueller, religious comparativism should serve the purpose of updating Christianity; the latter should not be the dominant religion but a new religion expressing all religions of mankind simultaneously. It is the comparativism that came to be the methodological ground for phenomenology of religion. The article draws the conclusion that the comparativist project of F. Max Mueller contained the main features of the future phenomenology of religion, namely empathy, the idea of deep unity of religious traditions, the practice of religious comparative studies, hidden theological background.

Friedrich Schleiermacher’s Hermeneutical Aspects of Translation - The present article aims to examine hermeneutical aspects of translation as found in the work of Friedrich Schleiermacher. Based on an analysis of two of his influential texts concerning translation – the general introduction to his translation of Plato’s works and his lecture On the Different Methods of Translating – I seek to unfold Schleiermacher’s hermeneutical presumptions regarding the translation process. I discuss Schleiermacher’s understanding of the relationship between an individual and his mother tongue, the phenomena of creation within a language and understanding, as well as the significance of translation.

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This essay demonstrates the prominence of imitation in Kierkegaard's ethics. I move beyond his idea of authentic existence modeled on Christ and explore the secular dimension of Kierkegaard's insights about human nature and imitation. I start with presenting imitation as key to understanding the ethical dimension of the relationship between the universal and individual aspects of the human self in Kierkegaard. I then show that Kierkegaard's moral concepts of "primitivity" and "comparison" are a response to his sociological and psychological observations about imitation from an ethical point of view. In the final section of this paper, I briefly engage Friedrich Schleiermacher's "ethics of individuality" and Gabriel Tarde's "laws of imitation" to explore Kierkegaard's consideration of ethics and imitation as situated within the context of a broader conversation on imitation. [ABSTRACT FROM AUTHOR]

Human Science Pedagogy is 'a strange case,' as Jürgen Oelkers has recently noted: In the Anglophone world, where Gert Biesta has compellingly encouraged scholars to 'reconsider education as a Geisteswissenschaft' (a human science) its main themes and the contributions of its central figures remain unknown. For Germans, particularly in more 'general' or philosophical areas of educational scholarship (i.e. Allgemeine Pädagogik), this same pedagogy is recognized only insofar as it is critiqued and rejected. Taking this strange situation as its frame, this paper introduces Human Science Pedagogy to English-language readers, providing a cursory overview of its history and principal contributors, while suggesting the contemporary relevance of its themes and questions in both English- and German-language scholarship. This paper concludes with an appeal to readers on both sides of the Atlantic to new or renewed consideration of this pedagogy as a significant and influential source for educational thinking deserving further scholarly attention. [ABSTRACT FROM AUTHOR]

This article provides a cursory overview of the life and thought of Professor Martin Prozesky, and his contributions to academia via his ethical and spiritual project. There were many people of various personalities that influenced his life, including the path he chose in academia. Some of these were scholars, such as the internationally acclaimed Professors Alister Hardy, John Hick, Lloyd Geering, Ninian Smart, Wilfred Cantwell Smith, feminist Professors Mary Daly, Ursula King and Rosemary Radford Ruether, and various process theologians. Others were spiritual leaders such as Archbishop Desmond Tutu, Mahatma Gandhi, the Chief Rabbi of the orthodox United Hebrew Congregations of the Commonwealth (1991 - 2013), Jonathan Sacks, and the Dalai Lama. THESE ARE: From his base in Theology and Religious Studies to his move to Ethics and Spirituality it could be established that there are five main contributions in Martin Prozesky's work which he had made to academia and of which cognizance should be taken. : (1) the religious philosophy of Friedrich Schleiermacher; (2) the development of a critical theology; (3) his values-based explanation of religion; (4) the debate about God; and (5) the need for a multi-cultural, even global, multi-disciplinary approach to applied ethics with special attention to African ethics. These contributions among other works are discussed in this article. (The article was made possible through an interview with Prof. Prozesky that was recorded and transcribed

Friedrich Schleiermacher foretok mange reiser, ikke bare innenfor Tyskland, men også til utlandet. Hans siste reise, i det siste leveåret (1833), gikk til Skandinavia. Oppholdet i København er vel dokumentert i faglitteraturen, men det foreligger ingen tilsvarende beretning om de mange ukene på svensk og norsk jord. Hensikten med denne artikkelen er å undersøke denne lengste etappen. Hvilke byer og steder besøkte Schleiermacher, hvem hadde han kontakt med, og hva opplevde han ellers underveis? Og – til sist: hvorfor gav han seg egentlig ut på et så omfattende og slitsomt program som en mange ukers reise må ha vært på den tiden?

Friedrich Schleiermacher’s (1768–1834) theological essay on the doctrine of election – in which he claims to stand squarely within the Reformed tradition – was an attempt to aid church unification in the 19th century Prussian church of which he was a member and a minister. In this essay Schleiermacher resists a narrow focus on individual election and particularly on how election was worked out in the direction of double predestination. The gift of God’s electing grace is worked out historically and is therefore Christological and communal. He argues that God’s will is neither twofold nor divisible – into two parts, concerning the elect and the reprobate – but one, indivisible, unconditional decree governed by the logic of electing grace. This article explores Schleiermacher’s doctrine of election as part of a 250th commemoration of Schleiermacher’s birth, and suggests how Schleiermacher’s essay on election may contribute to theological interpretations and portrayals of the doctrine of election today.

Friendship is not often associated with citizenship, politics or civil society – and yet this contribution proposes that civic friendship(s) may be worth consideration as an expression of peacemaking and peacebuilding: the dynamic interplay between our ‘social’ and ‘individual’ selves working towards peace and countering violence. This theological consideration of friendship deals with the interaction between individuality and sociability in the work and thought of a theologian who was deeply interested in such interplay and which may therefore be helpful in theological reflection on friendship. This contribution draws on two theologians who were involved in higher education themselves – the German theologian Friedrich Schleiermacher, who served as rector of the Humboldt University of Berlin (1815–1816), and the South African theologian Russel Botman, who served as rector of Stellenbosch University (2007–2014) – from whom we may learn about (civic) friendship.

This article forms part of the commemoration of Friedrich Schleiermacher, who died 185 years ago on 12 February 1834. It focuses on the aspects of Schleiermacher’s life and work that have influenced the author the most. The article consists of personal annotations, Schleiermacher’s understanding of ‘divine’ hermeneutics, his notion of congeniality and his ‘subscription’ to creedal Christianity while promoting the freedom of the exegete to interpret the Bible and ecclesiastical confessions robustly and critically.

Friedrich Schleiermacher's (1768–1834) theological essay on the doctrine of election – in which he claims to stand squarely within the Reformed tradition – was an attempt to aid church unification in the 19th century Prussian church of which he was a member and a minister. In this essay Schleiermacher resists a narrow focus on individual election and particularly on how election was worked out in the direction of double predestination. The gift of God's electing grace is worked out historically and is therefore Christological and communal. He argues that God's will is neither twofold nor divisible – into two parts, concerning the elect and the reprobate – but one, indivisible, unconditional decree governed by the logic of electing grace. This article explores Schleiermacher's doctrine of election as part of a 250th commemoration of Schleiermacher's birth, and suggests how Schleiermacher's essay on election may contribute to theological interpretations and portrayals of the doctrine of election today. [ABSTRACT FROM AUTHOR]

This article forms part of the commemoration of Friedrich Schleiermacher, who died 185 years ago on 12 February 1834. It focuses on the aspects of Schleiermacher's life and work that have influenced the author the most. The article consists of personal annotations, Schleiermacher's understanding of 'divine' hermeneutics, his notion of congeniality and his 'subscription' to creedal Christianity while promoting the freedom of the exegete to interpret the Bible and ecclesiastical confessions robustly and critically. [ABSTRACT FROM AUTHOR]

This article appraises a series of Friedrich Schleiermacher's early writings (1799–1800). While appreciating the material conditions under which Schleiermacher was compelled to write anonymously, it also argues that anonymity features in these works as a literary strategy that sheds light on wider issues in his thought. I contend that the way Schleiermacher plays with this motif of anonymity helpfully illuminates distinctive theological assumptions undergirding his understanding of human nature, human language and gesture, and the rules he argues should govern social conduct. [ABSTRACT FROM AUTHOR]

This paper clarifies the frequently used concepts of foreignizing and domesticating translation to the extent that they can be meaningfully evaluated. As it turns out, foreignizing translation is best understood as including more than one method, with each having its own evaluative profile, and domesticating translation should be cleared of confusion with other methods that have historically brought it a bad name. Based on detailed evaluations, the paper briefly proposes collaboration as the proper way forward and also shows how the ambitious strategy of foreignizing, which might be named after the German Romantic scholar Friedrich Schleiermacher, is special and what reasons there are not to accept it. Before concluding, the paper addresses issues most relevant to translating philosophical texts, where terminologies have often already been foreignized through stipulation. [ABSTRACT FROM AUTHOR]

Friendship is not often associated with citizenship, politics or civil society – and yet this contribution proposes that civic friendship(s) may be worth consideration as an expression of peacemaking and peacebuilding: the dynamic interplay between our 'social' and 'individual' selves working towards peace and countering violence. This theological consideration of friendship deals with the interaction between individuality and sociability in the work and thought of a theologian who was deeply interested in such interplay and which may therefore be helpful in theological reflection on friendship. This contribution draws on two theologians who were involved in higher education themselves – the German theologian Friedrich Schleiermacher, who served as rector of the Humboldt University of Berlin (1815–1816), and the South African theologian Russel Botman, who served as rector of Stellenbosch University (2007–2014) – from whom we may learn about (civic) friendship. [ABSTRACT FROM AUTHOR]

Bernhard Welte, a Catholic priest and German philosopher of religion, has a specific concept of the holy. His concept defies theories which are emphasizing feelings or the irrationality in the experiences of the holy (Schleiermacher - Rudolf Otto - Max Scheler). He identifies the human intellect (Vernunft) as the organ of the holy. This study is meant to unfold the whole horizon of the question of the holy in the philosophy of religion by Welte. [ABSTRACT FROM AUTHOR]

The Monk by the Sea stands alone in the oeuvre of Caspar David Friedrich. Unlike the majority of his works, which are generally overburdened with meaning, making them easy to understand from a Romantic, Christian or nationalist perspective, this painting remained resistant to interpretation by almost all of his contemporaries - even by the artist himself - because the reduction and "minimalism" in the work was so unprecedented and extreme that it would take several generations before it became common practice. This was also the first work to feature Friedrich's famous innovation, the Rückenfigur, the picture's internal spectator, who forms a close and subjective bond with the external spectator, while the subject of the spectacle itself, for the very first time in the history of painting, is "nothing". [ABSTRACT FROM AUTHOR]