The Christian Faith

by Friedrich Schleiermacher, H.R. Mackintosh (Translator), J.S. Stewart (Translator)

The classic work of Christian theology, which seeks to present the Christian faith in its entirety.Schleiermacher was equally at home in the theological systems of Protestant orthodoxy and the new world of thought shaped by the historical and natural sciences and German philosophy. He follows a confident course through the entire range of themes in dogmatics but leaves both the dogmatic task and the individual themes transformed by a powerful and original mind. A new foreword by B. A. Gerrish summarises the dogmatic goals of The Christian Faith and corrects some common misreadings of his work.

Genres: Theology, Religion, Philosophy, Christianity, Christian, Spirituality, Nonfiction

780 pages, Paperback

First published January 1, 1822

About the author

Friedrich Daniel Ernst Schleiermacher was a German theologian and philosopher known for his impressive attempt to reconcile the criticisms of the Enlightenment with traditional Protestant orthodoxy. He also became influential in the evolution of Higher Criticism. His work also forms part of the foundation of the modern field of hermeneutics. Because of his profound impact on subsequent Christian thought, he is often called the "Father of Modern Protestant Theology", and is considered an early leader in liberal Christianity. The neo-orthodoxy movement of the twentieth century, typically (though not without challenge) seen to be spearheaded by Karl Barth, was in many ways an attempt to challenge his influence.

Reviews

[Corey · Rating 5 out of 5]

Was a slog, especially for the first few hundred pages. However, I think in some way or another, this book will stick with me for the rest of my life. If you're looking for a perfectly coherent theory-of-everything theology, look no further. Frustrated by inconsistencies in theology or feel like appealing to paradox in theology is a cop out? FDES is your guy.

It's certainly not perfect, but there is far more Bible than he's often given credit for. However at many points you're left to choose between logical conclusions and Bible verses. This is where Barth is far more content to chalk things up to paradox and mystery in favor of citing Scripture. Ultimately, I find myself still liking Barth much more, but I think I'll always feel FDES breathing down my neck.

[Amar Peterman · Rating 5 out of 5]

Wonderfully brilliant.

[peter · Rating 5 out of 5]

Yes, the writing is plagued by the circumlocution of 19th century German-to-English translation. That aside, Schleiermacher is a towering figure--perhaps THE towering figure--standing over 20th and 21st century Liberal theology. In one volume, he does away with heteronymous authority as a compulsion for belief, establishes a bona fide baseline standard for categorizing "religious belief" and not only makes room in Christian belief for but anticipates by decades Darwin's evolutionary theory.

Not too bad, Freddy.

[John Yelverton · Rating 1 out of 5]

Friedrich Schleiermacher is the epitome of the old saying, that being in church doesn't make you a Christian, anymore than being in a garage makes you a car. This book is utter and complete garbage, and should only be read with a giant bottle of Pepto, because it will cause nausea.

[Chris · Rating 4 out of 5]

If you aren't interested in Christian theology, this is so not your book.

But if you are ... and especially if you're interested in the sprawling inheritance of full-on Teutonic systematic theology ... This is it: the arche, the Quelle, the big splodey bang that made my scholarly field. Seriously, read Schleiermacher. If you're already on board with some version of the liberal project, you shouldn't need me to sell you on this. My man Peter's got you there. If you've got some hesitations, the rest of this review is for you.

First surprise: Schleiermacher read his early theology. People have critiqued, say, his treatment of the Trinity at some length, most notably Barth, and I'd have repeated those critiques uncritically six months ago. But having read Barth, and then a bunch of ancient and modern Orthodox theology, and then Schleiermacher . . . well, I have to respect Friedrich's footnotes. When he's picking at the details of orthodox trinitarian treatments he can't stand, he's footnoting the Cappadocians on the one hand and Augustine on the other. And the differences between those treatments are perfectly real, and well-known to people doing ecumenical trinitarian theology, and Schleiermacher nails them. Or take his treatment of anthropology. At one point, he cites Nemesius. Excellent catch, since Nemesius wrote the first comprehensive treatment of Christian theological anthropology; but how often do you see him cited even by modern types who like to wave the flag of the Fathers?

So if, like me, you read the Church Dogmatics and were titanically impressed by all the amazing finds in the small print . . . well, Schleiermacher was just about that good himself, and he didn't have a Charlotte to help him out. Not saying Schleiermacher is right, or orthodox-- he's more or less openly Sabellian, which of course many Orthodox would say just makes him a westerner. But if he's wrong, or heretical, at least he knows exactly how and why.

Second surprise: This stuff will preach and live. For my sins, I ended up spending one very long weekend plowing through almost half this volume at a gulp. And you know what? It got me wanting to go to mass. In part for a corrective, yes, but mostly because there is some serious exegetical and ascetical knowledge going on up in here. Schleiermacher is trying to build the Christian church. His whole concern is getting to the sinner at the foot of the cross and the saint on the way to holiness. When he critiques, say, trinitarian and christological heresy, it's on ascetical grounds-- which, as a Martin Thornton-reading Anglican, I'd say are exactly the right ones.

Now! There is ample reason to disagree with Schleiermacher, from any number of directions. He's positively awful on gender and the body, though pretty good on pleasure and the senses. It's no surprise that the great granddaddy of liberal theology would be soft on Jesus' mighty resurrection and glorious ascension, to say nothing of our own rising incorruptible, but he makes a reader like me long for a Eugene F. Rogers to sweep in on a white horse called Incarnation, you know? More generally, for such a thorough and perceptive reader of the tradition, he's oddly abstracted from the particularities of history. His definitions of the Pelagian and Manichaean heresies are related to his own ascetical and soteriological project, and so inattentive not only to Mani and Pelagius themselves (as were their opponents, after all) but to the actual, historical conflicts those shibboleths name. It's a hazard of the field, I know, but in an age when "systematic theology" so often means "historical theology of the post-Kantian era" our sensibilities must be sharper.

I vacillated on this rating. It's perfectly subjective, of course: "liked it" or "really liked it"? For the theology as such, three stars; liked it but had some real problems. For the piety flowing through this work, I had to tack on another. I fully expect to meet Schleiermacher in that hall of purgatory given over to the theologians, who after all are more guaranteed time there than anyone. And, one glad morning, I look forward to hearing him sing.

[Brent · Rating 5 out of 5]

DONE! Review next week.

[Michael · Rating 5 out of 5]

Brilliant. Very wrong -- and dangerously so -- but nevertheless brilliant.

[Douglas · Rating 4 out of 5]

Friedrich Schleiermacher’s The Christian Faith is a pioneering and groundbreaking work in theology, presenting a systematic articulation of Christianity that is grounded not in traditional doctrinal authority but in the experience of faith. First published in 1821–1822 and revised in 1830, Schleiermacher’s magnum opus is both a cornerstone of liberal Protestant theology and a provocative departure from orthodox approaches.

The central thesis revolves around religion as the "feeling of absolute dependence" on God, making individual consciousness and experience the foundation of theology. Schleiermacher’s method of correlating dogmatics with human experience reorients traditional theology, moving from propositional statements about God to reflections on the lived relationship between humanity and the divine. This innovative approach situates theology within the realm of human subjectivity while maintaining a reverence for the communal nature of Christian life.

A significant strength of The Christian Faith lies in Schleiermacher’s ability to integrate philosophical rigor with theological insight. Drawing on Enlightenment thought and Romanticism, he crafts a framework where reason and faith are not antagonistic but mutually enriching. His engagement with the traditional doctrines of revelation, God and the divine attributes, the person and work of Jesus Christ, human nature and sin, and the nature of the church emphasizes their experiential and practical significance rather than their metaphysical formulations. In his view, nothing is worth doctrinal attention or formulation in Christian theology unless it can be shown to have its origin in religious self-consciousness. His argument is that “Christian doctrines are accounts of the Christian religious affections set forth in speech.”

Critics, however, have pointed to the potential pitfalls of Schleiermacher’s experiential emphasis. Some argue that it risks reducing Christianity to mere subjective sentiment, leaving doctrine vulnerable to relativism. Additionally, his reinterpretation of traditional beliefs, such as the atonement, has sparked debate about whether his theology remains sufficiently rooted in historic Christian orthodoxy.

This text is both profound and challenging for the reader. The fact that it continues to be available is an indication of its seriousness and impact in as much as it invites readers to wrestle with the intersection of faith, reason, and experience. Its enduring legacy lies in its call to reimagine theology as a dynamic engagement with the divine, one that resonates deeply with the modern quest for meaning.

[Lee Downen · Rating 5 out of 5]

Fred's Glaubenslehre lacks the panache of his earlier Speeches but he makes up for it with structural sophistication. I remain confident that he has a bright future ahead of himself.

[Sam Blades]

This ain’t it brother

[Thomas · Rating 4 out of 5]

There's a reason Schleiermachar is considered the 'father of liberal theology.' His work is sophisticated, tightly reasoned (even if one disagrees) and representative of trends in 'liberal' theology that take fuller shape in the years following Schleiermacher. His two-volume exposition of the Christian faith is centered on the idea of God-consciousness or our dependence on God. This serves as a hermeneutic for understanding and elucidating various loci of doctrine. Whether a doctrine can be considered 'dogma' or teaching for the church (as opposed to unfruitful speculation) depends on whether it helps us to understand and approach God-consciousness. Though reading through this work is an arduous endeavor, this new, critical edition with many helpful notes from the editors is a must read for any serious student of modern theology.

[Stephen Morrison · Rating 5 out of 5]

My first reading of Schleiermacher’s masterpiece was a success (I plan on re-reading the text at least once more). What a fascinating mind he had. I thoroughly enjoyed this, and have much to consider from it. The new translation is very helpful, as were the many footnotes.

Edit: oct. 2018.

Second reading completed. Such a masterpiece!

[Daniel Crouch · Rating 2 out of 5]

Schleiermacher’s project is fine, I guess. I appreciate what he is going for with his theme of God-consciousness, and it’s interesting to watch him work it into different classical Christian doctrines. But his writing is often convoluted and his theology uninspiring.

[Jason · Rating 1 out of 5]

I hate you, schleiermacher!!!!

[Wyatt Houtz · Rating 5 out of 5]

B.B. Warfield called Schleiermacher a great genius. Calvinist, Pietist and father of Liberal Protestantism. This is his magnum opus, that has influenced all theology since the 18th century.

[Kyle · Rating 2 out of 5]

Did not read the whole thing; but read enough to sound like I read it. Not my type!