Akademienvorhaben Schleiermacher in Berlin 1808-1834, Briefwechsel, Tageskalender, Vorlesungen
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In the Monarchian controversy of the beginning third century the Roman bishop
Calixtus evolved his own kind of monarchianism taking in elements of Theodotian,
Noëtian, Praxean, and Sabellian doctrine and of stoicism. Calixtus defined in a respectively
different way, wherein the unity and binity of the one Father-Son-God consists
before and after incarnation: Before incarnation God is one Spirit and one Logos, in the
whole world present and efficient, one Prosopon, called Father and Son. At incarnation
however the Spirit-God (Father) unifies the human flesh (Son) with himself, so that the
flesh made (Father and Son), again one Prosopon, is called one God.
This article is a report from the edition of Schleiermacher’s correspondence within the
critical Schleiermacher edition (Kritische Gesamtausgabe, KGA) and puts forth a surprising revision which was discovered during work on vol. 10 (1808–1810): with the exception of one letter the letters from Schleiermacher’s sister-in-law and friend of Ernst-Moritz Arndt, Charlotte von Kathen (1778–1850), to Friedrich Schleiermacher, should be attributed to a different Charlotte, Schleiermachers’s friend Charlotte Cummerow. The correspondence between Friedrich Schleiermacher and Charlotte Cummerow was assumed until now not to have been handed down. The article shows with a look at the transmission history how
this false attribution came about through Dilthey and which indications led to this revision. The delineated description here of the two correspondences is completed by a tabular overview of the revised correspondences of Schleiermacher with Charlotte von Kathen and Charlotte Cummerow.
This miscelle deals with the quotations from the gospels in the Syriac version of
Theodore of Mopsuestia’s catechetical homilies. Many of these quotations correspond
with Syriac gospel texts that are earlier than Peshitta. In one passage of Homily 14 a
mixed quotation from the gospels could also be infl uenced by the old Gospel Harmony
“Diatessaron”.
This article publishes the minutes of a conference held on February 26th, 1934 by
prominent members of the German Lutheran churches. August Marahrens, Ernst Sommerlath,
Werner Elert, Paul Fleisch, and others are discussing how to maintain the Lutheran
position on conditions of the Third Reich and the Reichskirche.
When Martin Luther published his Smalcald Articles in 1538, Georg Witzel, who had returned
to the Catholic party some years earlier offered a polemic response; Luther and his sect,
he wrote, did not heal but rather exacerbated the schism. The two foci of Witzel’s Anti-Luther,
the continuity with the undivided, original, and apostolic church and the doctrine of justification,
indicate already the crucial points of many later attempts for ecumenical agreement.
In Schleiermacher’s thought, according to romanticism, history and historical evolution can
only be understood as the revelation and realisation of an idea within empiric world. At the
end of this evolution there will be the identity of Geist (mind, spirit) and nature, idea and reality.
– For Schleiermacher church history ist the middle discipline of historical theology. Between
1806 and 1826 he held three lectures on this subject and made diverse attempts to appoint
the relation in which church history stands to universal history and to the idea of knowledge
and science.
Schleiermacher entwarf seine Hermeneutik als methodische Vorüberlegung für seine exegetischen Vorlesungen. Die biblische Hermeneutik ist für ihn ein Spezialfall innerhalb der allgemeinen Lehre vom Verstehen sprachlicher Äußerungen, die er in kritischer Auseinandersetzung mit Autoren wie Johann August Ernesti und Samuel Friedrich Nathanael Morus entwickelt. Das Verstehen kreist für Schleiermacher als Ellipse um die beiden Schwerpunkte der grammatischen Interpretation (der Autor als Organ der Spreche) und der psychologischen Interpretation (die Sprache als Organ des Autors).
In der Zeit nach 1800, im Zeichen der Romantik, des beginnenden Nationalismus und der Nationalstaatsidee, trat die Judenfeindschaft in ein neues Stadium, das freilich aus älteren Vorstellungen schöpfte wie der von Johann Andreas Eisenmenger behaupteten allgemeinen Menschenfeindlichkeit der Juden. Die deutsche Debatte über das Staatsbürgerrecht für Juden erlebte in den Jahren 1815 bis 1817 ihren Höhepunkt; die Gegner einer vollen Gleichberechtigung beriefen sich auf die angebliche nationale und kulturelle Fremdheit der Juden.
In seinen Vorlesungen zur Hermeneutik setzt Schleiermacher sich auch mit der Tradition auseinander, Texten, insbesondere heiligen Texten und Texten ohne einen als Person greifbaren Autor, einen Sinn jenseits des wörtlichen Sinnes beizulegen. Obwohl das Allegorisieren den Grundsätzen seiner Hermeneutik nicht entspricht, hielt er für Prediger einen Umgang mit Bibeltexten für legitim, der sich dem Allegorisieren nähert.
This essay deals with Friedrich Schleiermacher’s readings on ecclesiastical geography and statistics (which have been be published for the first time in 2005 as volume II/16 of the Kritische Gesamtausgabe). For Schleiermacher the ecclesiastical statistics were the last part of historical theology; he developped this subject to describe the present state of the churches in the whole world, especially their life and culture, their constitutions, and their relations
with states and goverments. Though Schleiermacher’s statistics had some influence on
comparative symbolics and the study of denominations as well as on Practical Theology,
they could not be established as one discipline among the other theological disciplines.
