Reprint of the original, first published in 1872. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1872 edition. Excerpt: ... and Cocceius, following Heb. x. 7-10; Ps. xl . 9, limit the contents of the special will of God to Christ's dying, while Schleiermacher was the first to comprehend under the idea of vocation the whole conduct of His life. He certainly has failed to give this cognition its due importance in estimating the priestly office of Christ, just as he has failed clearly to apprehend it as a whole. For if that idea of vocation as a whole embodies a more definite form in which the life of Christ may be understood, it were surely worth while to try whether, by the guidance of the idea something more satisfying in regard to Christ's action on God could not be reached than what the old school expresses by means of the idea of the law. It still falls to be explained why Schleiermacher plainly never thought of such a task, and why, moreover, the whole problem of Christ's priestly office slipped though his fingers. I think I find the explanation in the fact that in pursuance of the plan of his Glaubenslehre he sets about exhibiting the idea of redemption without summoning up the specific thought of God which corresponds to the consciousness of redemption. He might of course have set it forth in accordance with his plan, by way of appendix, under the attributes of love and wisdom. But as the religious consciousness of redemption knows itself to be dependent for that benefit on the love of God, it is quite a mistake when the treatment of redemption by Christ pursues its course in utter indifference to this distinctive feature. But this explains why Schleiermacher was unable steadily to adhere to the schema of Christ's high-priestly work. For the representation of believers before God through Christ's official obedience is thinkable only in relation to a..

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Albrecht Ritschl (1822–1889) looms large in the second half of the nineteenth century. He redirected theology from speculative idealism toward a more concrete, historical apprehension of the Bible, the church, and Christian life. Ritschl in Retrospect reassesses Ritschl's rich legacy and current import, especially on such still-pertinent topics as his attempt to reinvigorate the Reformation tradition, his reflections on the communal dimensions of church, his recognition of the centrality of the kingdom of God, his community-based Christocentric reading of the Bible, his criticisms of classical theism, and his thoughts on religion and science. Joining Darrell Jodock in this reassessment are the following leading historians and theologians: William R. Barnett Clive Marsh Richard P. Busse Hans Schwarz David W. Lotz Rich M. Wall Jr. Gerald W. McCulloh Claude Welch

This book is about the crisis brought about by doctrine's estrangement from reality--that is from actual lives, experiences, histories, and from God. By invoking "the end of doctrine," Christine Helmer opens a new discussion of doctrinal production that is engaged with the challenges and possibilities of modernity. The end of doctrine refers on the one hand to unquestioning doctrinal reception, which Helmer critiques, and on the other, represents an invitation to a new way of understanding the aim of doctrine in deeper connection to the reality that it seeks. The book's first section offers an analysis of the current situation in theology by reconstructing a trajectory of Protestant theology from the turn of the twentieth century to today. This history focuses primarily on the status of the word in theology and explains how changes in theology in the context of the political and social crisis in Europe in the 1920s and 1930s led to a distancing of the word from reality. Helmer then turns to the constructive section of the book to propose a repositioning of theology to the world and to God. Helmer's powerful work will inspire revitalized interest in both doctrine and theological inquiry itself.