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Als eine Sensation für die Literaturgeschichte des 15./16. Jahrhunderts darf die Wiederauffindung der seit Jahrzehnten für verloren gehaltenen Sterzinger Spielhandschriften gelten. Dies um so mehr, als die meisten Texte aus diesem Spielarchiv bisher unbekannt waren und somit ein Novum für die Geschichte des Dramas der damaligen Zeit und die Tiroler Literaturgeschichte darstellen. Dass es überhaupt möglich ist, die «Sterzinger Spiele» - Texte und Materialien - vollständig vorzulegen, wie es in dieser Ausgabe erstmals geschieht, ist nicht zuletzt der unermüdlichen Kopiertätigkeit des Sterzinger Spielanführers und Kunsthandwerkers Vigil Raber (1552 gest.) zu verdanken. Gemäss den editorischen Prinzipien der Herausgeber wird dabei jedes Spiel als selbständige Texteinheit angesehen und dargeboten. Band 5 der «Sterzinger Spiele» enthält fünf bisher kaum dem Titel nach bekannte Texte: zwei verschiedene, aber miteinander verwandte Spielfassungen des Johannes-Evangeliums, das geistliche Gerichtsspiel «Ain recht, das Christus», das Spiel «Der Reichmann und Lazarus» und ein kurzes Spiel von «David und Golias».
Since its first appearance in 1821/22, The Christian Faith has had a fractious history of reception. It implements decisive departures for theology, founding the possibility to speak about God on human freedom. It recognises the role of historical consciousness, and the need to relate to advances in the natural sciences. The study investigates the early critiques of Schleiermacher’s analysis of the feeling of utter dependence, of his conception of Christ as the archetype of the God-consciousness, and of his doctrine of God in terms of absolute causality. It reconstructs the revisions carried out in the second edition of 1830/31 as a break-through to a transcendental argumentation. Does Schleiermacher’s elaboration of the anthropological turn in theology leave it defenseless against the dissolution of faith in a saving God in Feuerbach’s projection thesis? Does it offer a naturalising account of religion? And where does the interconnectedness of nature established by God leave what was prized by the Romantics, human individuality? Ongoing objections and new constellations of questions are examined in their relevance for a modern theology that spells out faith in God as a practical self-understanding. “Maureen Junker-Kenny’s book is an outstanding presentation of Schleiermacher’s theology. She attends not only to the development of his method from the first to the second edition of The Christian Faith, but also to his concrete interpretation of Creation, Christology, Redemption, Theological Anthropology, especially human freedom, and his understanding of God. The book has an exceptional value in the way she relates Schleiermacher not only to his contemporaries, but also contemporary concerns. Schleiermacher’s theology is shown in its relation to the modernity of his age, but also the ongoing modernity of today. The book has a depth and breath that make it indispensable not only for historical theology, but also contemporary constructive theology.” – Francis Schüssler Fiorenza, Harvard Divinity School “In Self, Christ and God in Schleiermacher’s Dogmatics. A Theology Reconceived for Modernity, Maureen Junker-Kenny proves herself to be not only a distinguished interpreter of Schleiermacher’s work, but a creative practitioner in her own right of his dialogical method. Elegantly conceived and beautifully written, the book shows how Schleiermacher connected the different aspects of his thought—form/content, structure/doctrine, piety/critical rigor—into a coherent system. Self, Christ and God in Schleiermacher’s Dogmatics is now the only guide to Schleiermacher’s magnum opus, Christian Faith, anyone needs.” – Christine Helmer, Northwestern University, Chicago
This work is a fresh, unusually lucid approach to Christian theology and interfaith dialogue from India. Its basic aim is to examine "the Christian consciousness of God's work in history"--redemption history within the entire history of the world. It uses Christian Faith by Friedrich Schleiermacher (1768-1834) as its main text, so as to view this theme "in a reversed order from the way it is presented there." This approach, which centers on God's "new creation" in Christ, leads to an incisive understanding of Christianity's relation to other modes of faith. Throughout, Dr. Kunnuthara compares the thought of another Indian Christian leader steeped in Hindu thought, Pandippedi Chenchiah (1886-1959), to enable renewed interfaith dialogue across a wide spectrum.
Schleiermacher is now regarded as an influential figure in the history of Christian thought, theories and methods in religious studies, and hermeneutics. The German-language critical edition of his work beginning in 1980, Schleiermacher Kritische Gesamtausgabe, and English translations of key portions of his corpus beginning in the late nineteenth century, have allowed scholars to investigate the richness of his thought. German scholars have often focused on Schleiermacher's ties to early modern philosophy, his aesthetics, hermeneutics, and theory of religion, while English-speaking scholars have often focused on the theological influences and implications of Schleiermacher's work. Over the last 30 years, both German and Anglophone scholars have been at work translating and analyzing key texts. This Handbook gathers authoritative interpretations of Schleiermacher's work from both German and English-speaking scholars, bringing together the best that Schleiermacher scholarship has to offer. The chapters are divided into three parts. The first part offers a clear and nuanced understanding of Schleiermacher's own historical and intellectual context. The second part presents a close analysis of the structure and content of Schleiermacher's thought, in relation both to questions of method and particular theological themes and to broader inquiries in philosophy and the humanities. The third part provides an examination of the reception of his thought and of its contemporary implications for theology and the study of religion.
Troeltsch's struggle with historicism sets the stage for a proposal that Christology be done from within and from ahead. Gadamer's philosophical hermeneutics and Schleiermacher's experiential theology inform a Christology from within that is rooted in tradition and experience, while Pannenberg's notion of proleptic eschatological fulfilment serves as resource for a Christology from ahead. This volume develops a hermeneutical Christology that takes into account the historical contingency of knowledge, and seeks a Christology beyond the objectivism of timeless truth and the relativism of absolutised contextuality. The book is concluded with an examination of the convergence of critical traditionality, experiential appropriation and eschatological prolepsis in the Christology of the apostle Paul. The author explores how Christology might respond to the scandal of universality in postmodernity without defaulting on its claim to transcontextual referentiality.
This collection of essays stages a dialogue between Friedrich Schleiermacher and Alfred North Whitehead on significant features of 'open' system. The volume offers new options for rehabilitating system for future theological and philosophical thinking by opening system to a flexible relation with changing reality. Key ingredients for system are discussed in three areas of contact between Schleiermacher and Whitehead. One such ingredient concerns historical precedents figuring crucially in Western systematic philosophy. Another feature is the systematic categorization of experience that relates epistemology, metaphysics, and the empirical sciences. System is also brought to bear on pressing contemporary issues, such as ethics and religious pluralism.
This book offers a philosophical account of ordinary consciousness as a step toward understanding mystical consciousness. Presupposing a living interaction between meditation and thinking, the work draws on Western and Japanese thinkers to develop a philosophy of religion that is friendly to the experience of meditators and that can explore such themes as emptiness, nothingness, and the self. Western thinkers considered include Plotinus, Eckhart, Schleiermacher, Heidegger, Brentano, Husserl, Sartre, and Lonergan; and Japanese thinkers referenced include Nishitani, Hisamatsu, and Suzuki. All employed centering prayer, Zen, or other forms of mental concentration. Particular emphasis is placed on the work of twentieth-century Catholic philosopher Bernard Lonergan, whose writings on consciousness can inform an understanding of mysticism.
Justin Stratis explores the meaning of the biblical phrase 'God is love' through an examination of two quintessentially modern Protestant theologians: Friedrich Schleiermacher and Karl Barth. This book contains both a detailed engagement with Schleiermacher's untranslated lectures on Dialektik and their relation to his more well-known work, as well as a new assessment of Barth's doctrine of God which both respects his radical innovations and yet places him within the stream of traditional, catholic trinitarianism. After considering the complexities of theological predication, and comparing several classical and contemporary approaches to the implication of 'love', Stratis presents and ultimately commends the distinct approaches of Schleiermacher and Barth for their tendency to treat divine love as a 'conclusion' to the doctrine of God, rather than as a conceptual starting point. In contrast to many contemporary approaches, Stratis concludes with the suggestion that God's love is best conceived as his being toward fellowship, rather than as the eminent instance of loving fellowship understood according to human experiences of love.