"It may be an overstatement, but I can think of no figure in recent theological memory misunderstood more severely than Friedrich D. E. Schleiermacher... But I am here to say he is not who you think he is. Schleiermacher is not the 'villain' of modern theology. That old, marred image is in dire need of revision" (from the author's introduction). The fourth book in Stephen D. Morrison's "Plain English Series" aims to reassess Schleiermacher's complicated legacy. He argues that Schleiermacher is far too significant to ignore and it will only be to our detriment if we allow poor caricatures of his work to persist. Morrison also adds his voice to the growing consensus among scholars that an essential harmony can exist between Barth and Schleiermacher. Drawing from a multitude of primary and secondary sources, Morrison focuses on coming to a new understanding of Schleiermacher's theological masterpiece, Christian Faith. With clarity and accessibility, Morrison draws you in to reconsider Schleiermacher's legacy. Perhaps Schleiermacher is not the "villain" of modern theology after all.

"In the opinion of competent thinkers the Christian Faith of Schleiermacher is, with the exception of Calvin's Institutes, the most important work covering the whole field of doctrine to which Protestant theology can point. To say this is not necessarily to adopt either his fundamental principles or the detailed conclusions to which these principles have guided him. On all such matters a nearly unbroken controversy has long prevailed. Indeed, at the moment a formidable attack is being delivered upon his main positions by a new and active school of thought in Germany. But, whether for acceptance or rejection, it is necessary for serious students to know what Schleiermacher has to say."--Editors' preface, page [v]

In The Veiled God, Ruth Jackson Ravenscroft offers a detailed portrait of Friedrich Schleiermacher’s early life, ethics, and theology in its historical and social context. She also critically reflects on the enduring relevance of his work for the study of religion. The book analyses major texts from Schleiermacher’s early work. It argues that his experiments with literary form convey his understanding that human knowledge is inherently social, and that religion is thoroughly linguistic and historical. The book contends that by making finitude (and not freedom) a universal aspect to human life, Schleiermacher offers rich conceptual resources for considering what it means to be human in this world, both in relations of difference to others, and in relation to the infinite.

An introduction to all the important aspects of Schleiermacher's thought in a systematic way.

Friedrich Schleiermacher's groundbreaking work in theology and philosophy was forged in the cultural ferment of Berlin at the convergence of the Enlightenment and Romanticism. The three sections of this book include illuminating sketches of Schleiermacher's relationship to contemporaries (Mendelssohn, Hegel and Kierkegaard), his work as public theologian (dialogue on Jewish emancipation, founding the University of Berlin) as well as the formation and impact of his two most famous books, On Religion: Speeches to its Cultured Despisers and The Christian Faith. Richard Crouter examines Schleiermacher's stance regarding the status of doctrine, Church and political authority, and the place of theology among the academic disciplines. Dedicated to the Protestant Church in the line of Calvin, Schleiermacher was equally a man of the university who brought the highest standards of rationality, linguistic sensitivity and a sense of history to bear upon religion.

An introduction to the 'Father of Modern Theology'.

Herman Bavinck showed that othodox theology continues to speak authoritatively today. Since the English translation from Dutch of Herman Bavinck's magisterial 4-volume Reformed Dogmatics, there has been a blossoming interest in Bavinck's theology. Readers have been drawn to Bavinck for his faithfulness to the Reformed tradition while also engaging the questions of 19th-century Europe. Far from simply revisiting the older dogmatic systems, Bavinck faithfully engages modern trends like historical-criticism, the epistemological problems raised by Kant, the rationalism of the philosophes, and the radical changes ushered in through the French and European revolutions. The question then is, was Bavinck orthodox, modern, or both? In Orthodox yet Modern, Cory C. Brock argues that Bavinck acts as a bridge between orthodox and modern views, insofar as he subsumes the philosophical-theological questions and concepts of theological modernity under the conditions of his orthodox, confessional tradition. By exploring the relation between Bavinck and Schleiermacher, Orthodox yet Modern presents Herman Bavinck as a theologian eager to engage the contemporary world, rooted in the catholic and Reformed tradition, absorbing the best of modernity while rejecting its excesses. Bavinck represents a theologian who is at once orthodox, yet modern.

The past three decades have witnessed a significant transatlantic and trans-disciplinary resurgence of interest in the early nineteenth-century Protestant theologian and philosopher, Friedrich Schleiermacher (1768-1834). As the first major Christian thinker to theorize religion in a post-Enlightenment context and re-conceive the task of theology accordingly, Schleiermacher holds a seminal place in the histories of modern Christian thought and the modern academic study of religion alike. Whereas his “liberalism” and humanism have always made him a controversial figure among theological traditionalists, it is only recently that Schleiermacher’s understanding of religion has become the target of polemics from Religious Studies scholars keen to disassociate their discipline from its partial origins in liberal Protestantism. Schleiermacher, the Study of Religion, and the Future of Theology documents an important meeting in the history of Schleiermacher studies at which leading scholars from Europe and North America gathered to probe the viability of key features of Schleiermacher’s theological and philosophical program in light of its contested place in the study of religion.