This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated.1914 Excerpt: ... CHAPTER VIII LATER YEARS: GERMANY We left Liberal Orthodoxy in Germany in doubt whether, even with "speculation" added to the testimony of the "Christian consciousness," adequate safeguards for the historical Christ had really been found. The general method of men like Dorner and Rothe, while it did indeed reinforce faith in the historical Christ for those who held that some sort of passage from the Christian consciousness to the historical Christ already existed, offered no final reply to the obvious criticism from the Hegelian side--the criticism that it was only to ideas about the historical Christ that the passage really led. And in saying, as we said, that our survey of the men who followed that general method brought us "into the Ritschlian years," we touched upon the name of the theologian who sought a fresh means of overcoming the difficulty, and whose influence in Germany was during the closing decades of the nineteenth century at its height. It is at Ritschl (1822-1889) and his system that we have accordingly now to look.1 1 A volume on Ritschl and his school is in preparation for this series. The student should consult chiefly The Ritschlian Theology, by Principal Garvie, D.D.; Mozley, Description had best begin by stating that Ritschl is at one with Schleiermacher in starting theological construction from the experience of the Christian, but that he differs from Schleiermacher in declining to start it from Christian experience alone. So far as a comparison of the two men is concerned, that is the essential point, though of course minor differences exist, and though apart from these, the major divergence just indicated brings certain consequential divergences in its train. For instance, while Schleiermacher--beginning with Christian experience pe...
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