„Nicht der hat Religion, der an eine heilige Schrift glaubt, sondern der welcher keiner bedarf und wohl selbst eine machen könnte.“
— Friedrich Schleiermacher
Über die Religion. Reden an die Gebildeten unter ihren Verächtern, 2. (1799) zeno. org
Zitate von Friedrich Schleiermacher
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Friedrich Schleiermacher
Geburtstag: 21. November 1768
Todesdatum: 12. Februar 1834
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Friedrich Daniel Ernst Schleiermacher war evangelischer Theologe, Altphilologe, Philosoph, Publizist, Staatstheoretiker, Kirchenpolitiker und Pädagoge. In mehreren dieser Wirkfelder wird er zu den wichtigsten Autoren seiner Zeit, in einigen auch zu den Klassikern der Disziplin überhaupt gerechnet, ähnliches gilt etwa für die Soziologie. Er übersetzte die Werke Platons ins Deutsche und gilt als Begründer der modernen Hermeneutik.
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„Immer mehr zu werden, was ich bin, das ist mein einziger Wille.“
— Friedrich Schleiermacher
Monologe, IV. Aussicht (1800) zeno. org
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„Praxis ist Kunst, Spekulation ist Wissenschaft, Religion ist Sinn und Geschmack fürs Unendliche.“
— Friedrich Schleiermacher
Über die Religion. Reden an die Gebildeten unter ihren Verächtern, 2. (1799) zeno. org
„Soll der Knoten der Geschichte so auseinander gehn? das Christenthum mit der Barbarei, und die Wissenschaft mit dem Unglauben?“
— Friedrich Schleiermacher
Über die Glaubenslehre, Zweites Sendschreiben an Lücke (1829) Google Books
„Die Fantasie aber ist das eigentlich Individuelle und Besondere eines Jeden.“
— Friedrich Schleiermacher
Grundlinien einer Kritik der bisherigen Sittenlehre, 3. Buch, I. (1803) Google Books
„But the imparting of religion is not to be sought in books, like that of intellectual conceptions and scientific knowledge.“
— Friedrich Schleiermacher
Context: But the imparting of religion is not to be sought in books, like that of intellectual conceptions and scientific knowledge. The pure impression of the original product is too far destroyed in this medium, which, in the same way that dark-colored objects absorb the greatest proportion of the rays of light, swallows up everything belonging to the pious emotions of the heart, which cannot be embraced in the insufficient symbols from which it is intended again to proceed. Nay, in the written communications of religious feeling, everything needs a double and triple representation; for that which originally represented, must be represented in its turn; and yet the effect on the whole man, in its complete unity, can only be imperfectly set forth by continued and varied reflections. It is only when religion is driven out from the society of the living, that it must conceal its manifold life under the dead letter. Neither can this intercourse of heart with heart, on the deepest feelings of humanity, be carried on in common conversation.
Friedrich Schleiermacher, On The Social Element in Religion (1799), [http://www.gutenberg.org/ebooks/12888 The German Classics of the Nineteenth and Twentieth Centuries, Volume 5]
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„That which was then our innermost I and Self has now become something far off and strange to us; and the law of divine appointment, which has now through the grace of God become the law of our life, which we love and obey, was then far off and strange.“
— Friedrich Schleiermacher
Context: Between the beginning of our existence and our present life and aims there lies a time in which lust was the prevailing power; in which it conceived and brought forth sin. If we are honest, we can say that there is a period on which we look back only with the feeling that we appear to ourselves to have become since then different men. That which was then our innermost I and Self has now become something far off and strange to us; and the law of divine appointment, which has now through the grace of God become the law of our life, which we love and obey, was then far off and strange. We were only aware of it as an external force, impeding the free course of our life, just as now the separate stirrings of the flesh and of sin are a force which we do not ascribe to our real life. Thus, then, it is true that one life has ceased and another has begun. But the beginning of the new life is the new birth; and this holds good universally, If any man be in Christ, he is a new creature; the old is passed away, behold all is become new.
The Necessity of the New Birth, [https://archive.org/details/selectedsermonso00schl Selected sermons of Schleiermacher], translated by Mary Wilson 1890, p. 89
„Pitiful, to be sure, is what the pragmatic philosophy of the French and English is. … They are considered to be so well versed in the knowledge of what man is, despite their failure to speculate on what he should be.“
— Friedrich Schleiermacher
Cited in Lucinde and the Fragments, P. Firchow, trans. (1991), "Athenaeum Fragments" (1798), § 355.
„Oh, that we had our eyes more and more steadily fixt on the risen Savior! Oh, that we could ever be learning more and more from Him to breathe out blessing, as He did when He imparted His Spirit to the disciples! Oh, that we were more and more learning like Him to encourage the foolish and slow of heart to joyful faith in the divine promises, to active obedience to the divine will of their Lord and Master, to the glad enjoyment and use of all the heavenly treasures that He has thrown open to us! Oh, that we were ever speaking more effectively to all connected with us, of the kingdom of God and of our inheritance in it, so that they might see why it was necessary for Christ to suffer, but also into what glory He has gone! These are our desires, and they are not vain desires.“
— Friedrich Schleiermacher
Friedrich Schleiermacher, Christ's Resurrection an Image of Our New Life [http://www.gutenberg.org/ebooks/11713 The World's Great Sermons, Volume 3] by Grenville Kleiser
„Moreover, in Christ's second discourse, the mode in which the mention of Jonas is understood in Matthew, verse 40, is wholly unsuited to the context and to the application which even there is made of it; and if we do not take this for a later interpolation, for which no adequate inducement suggests itself, it must be considered as an erroneous comment of the reporter, which he has mixed up with Christ’s own words, of course without being conscious of it, a thing which might easily happen when his recollection had become dim and confused. In addition to the signs already adduced of Matthew’s reporter having been so circumstanced comes the fact, that he omits the little incident related in Luke, which intervenes between Christ’s two discourses, namely, the admiring ejaculation of a woman in the crowd and the reply to it.“
— Friedrich Schleiermacher
Friedrich Schleiermacher, [https://archive.org/details/gospelofstluke00schluoft A Critical Essay on the Gospel of St. Luke], 1825, pp. 185–186
