The first ten years of his tenure there were quiet and uneventful, until March 1836, when Ripley published a long article titled " Schleiermacher as a Theologian " in the Christian Examiner.

Neander's theological position can only be explained in connection with Schleiermacher, and the manner in which he modified and carried out the principles of his master.

Friedrich Schleiermacher was so much struck by their excellence that he endeavoured, unsuccessfully, to obtain for Steffens a chair in the new Berlin University in 1804, in order that his own ethical teachings should be supported in the scientific department.

All of the other dialogues that Schleiermacher accepted as genuine, he considered to be integrally bound together and consistent in their Platonism.

Elling recalls: " By day I was reading Kant and Schleiermacher, trying to get a handle on that, and at night I was sitting-in in clubs, and, of course, you can't do both and be effective.

Several scholars have disagreed with this, taking the Magna Moralia to be an authentic work by Aristotle, notably Friedrich Schleiermacher, Hans von Arnim, and J. L. Ackrill.

In the 19th century, Friedrich Schleiermacher ( 1768 – 1834 ), Wilhelm Dilthey ( 1833 – 1911 ) and others expanded the discipline of hermeneutics beyond mere exegesis and turned it into a general humanistic discipline.

* Friedrich Schleiermacher ( 1768 – 1834 ): German theologian and philosopher whose theoretical hermeneutics underlie much of modern biblical exegesis.

Dilthey took some of his inspiration from the works of Friedrich Schleiermacher on hermeneutics, which he helped revive.

The " general hermeneutics " that Schleiermacher proposed was a combination of the hermeneutics used to interpret sacred scriptures ( for example, the Pauline epistles ) and the hermeneutics used by Classicists ( e. g. Plato's philosophy ).

Friedrich Schleiermacher argued against a distinction between " general " and " special " hermeneutics, and for a general theory of hermeneutics applicable to all texts, including the Bible.

This was the basis on which Friedrich Schleiermacher, a liberal theologian, argued for the inclusion of theology in the new University of Berlin in 1810.

" My job, as I saw it, was to defend the Christian faith against its " cultured despisers ," to use Schleiermacher ’ s phrase.

Friedrich Schleiermacher was a major influence in his thinking.

Following Schleiermacher ’ s theses, Feuerbach thought religion was principally a matter of feeling in its unrestricted subjectivity.

Friedrich Schleiermacher was then lecturing at Halle.

The impulse communicated by Schleiermacher was confirmed by Planck, and Neander seems now to have realized that the original investigation of Christian history was to form the great work of his life.

Meanwhile he was feeling the influence to a certain degree of the romantic school, and of Schleiermacher and G. W. F. Hegel too, though he never sounded the depths of their systems.

He soon became friendly with Friedrich Schleiermacher and de Wette, and was associated with them in 1819 in the redaction of the Theologische Zeitschrift.

Having taken his doctor's degree, he became Privatdozent at Jena ; in 1807 professor of theology at Heidelberg, where he came under the influence of J. F. Fries ( 1773-1843 ), whose hiring he helped arrange ( as well as that of Paulus ); and in 1810 was transferred to a similar chair in the newly founded Friedrich Wilhelm University in Berlin, where he became friendly with Friedrich Schleiermacher.

In dogmatics, while avowedly a champion of the mediation theology (), based upon the fundamental conceptions of Herder and Schleiermacher, he was much less revolutionary than were many others of his school.

Ritschl was professor of theology at Bonn ( extraordinarius 1852 ; ordinarius 1859 ) and Göttingen ( 1864 ; Consistorialrath also in 1874 ), his addresses on religion delivered at the latter university showing the impression made upon his mind by his enthusiastic studies of Immanuel Kant and Friedrich Schleiermacher.

With writers as Heine, Eichendorff, Schleiermacher, Tieck and Novalis the town was a vibrant scene of the German Romanticism.

* Friedrich Daniel Ernst Schleiermacher was university preacher and professor of theology to the University of Halle, where he remained until 1807.

The promotion was entirely the act of Prime Minister Lord Melbourne, an amateur in theology, who had read Thirlwall's introduction to Schleiermacher, and satisfied himself of the propriety of the appointment.

In 1811 he became professor ordinarius at Frederick William University, Berlin, where from 1820 he was also preacher at Trinity Church and worked with Schleiermacher.

Friedrich Schleiermacher was a theologian who asserted that the ideal and the real are united in God.

Like Schleiermacher he combined with the keenest logical faculty an intensely religious spirit, while his philosophical tendencies were in sympathy rather with Hegel than with Schleiermacher, and theosophic mysticism was more congenial to him than the abstractions of Spinoza, to whom Schleiermacher owed so much.

Steffens was one of the so-called " Philosophers of Nature ", a friend and adherent of Schelling and of Schleiermacher.

His influence was considerable, and both Schelling and Schleiermacher modified their theories in deference to his scientific deductions.

He then moved to the University of Berlin and was taught by, amongst others, Friedrich Adolf Trendelenburg and August Boeckh, both former pupils of Friedrich Schleiermacher.

Meantime Baur had exchanged one master in philosophy for another, Schleiermacher for Hegel.

Hence Rothe, unlike Schleiermacher, lays great stress, for instance, on the personality of God, on the reality of the worlds of good and evil spirits, and on the visible second coming of Christ.

Friedrich Daniel Ernst Schleiermacher, for instance, produced Der christliche Glaube nach den Grundsätzen der evangelischen Kirche ( The Christian Faith According to the Principles of the Protestant Church ) in the 1820s, in which the core idea is the universal presence amongst humanity ( sometimes more hidden, sometimes more explicit ) of a feeling or awareness of ' absolute dependence '; all theological themes are reinterpreted as descriptions or expressions of modifications of this feeling.

So highly were his merits appreciated by his professors — Schleiermacher was accustomed to say that he possessed a special charisma for the science of Introduction — that in 1818 after he had passed the examinations for entering the ministry he was recalled to Berlin as a Repentant or tutorial fellow in theology, a temporary post which the theological faculty had obtained for him.

At that time his own realist views of philosophy, theology and morality started to take shape, and as he moved to the study of theology at the Faculty of Divinity ( New College ) in 1934 this led him to question the theological methodology of Schleiermacher for its lack of any realist scientific objectivity.

We have aligned ourselves with that `` liberal '' tradition in Protestant Christianity that counts among the great names in its history those of Schleiermacher, Ritschl, Herrmann, Harnack, and Troeltsch, and more recently, Schweitzer and the early Barth and, in part at least, Bultmann.

Here he associated himself with the Schlegels, Schleiermacher, Schelling and Tieck.

Beginning in England and America in the 1830s, and manifesting itself primarily in Transcendentalist Unitarianism, which emerged from the German liberal theology associated primarily with Friedrich Schleiermacher, the psilanthropist view increased in popularity.

Bancroft capped off his education with a European tour, in the course of which he sought out almost every distinguished man in the world of letters, science and art, including Johann Wolfgang von Goethe, Wilhelm von Humboldt, Friedrich Daniel Ernst Schleiermacher, Georg Wilhelm Friedrich Hegel, Lord Byron, Barthold Georg Niebuhr, Christian Charles Josias Bunsen, Friedrich Karl von Savigny, Varnhagen von Ense, Victor Cousin, Benjamin Constant and Alessandro Manzoni.

At the same time he sought to bring religious feeling into closer connection with knowledge and volition than Schleiermacher had done ; he laid special stress-and justly-on the recognition of a necessary and radical union of religion with morality, treating both dogmatics and ethics together accordingly in his System der christlichen Lehre " ( Otto Pfleiderer, Development of Theology, p. 123 ).

One of the most noteworthy of the " mediating " theologians, he has been ranked with Friedrich Schleiermacher, August Neander, Karl Nitzsch, Julius Müller and Richard Rothe.

There he also became personally acquainted with Friedrich Schleiermacher, the leading modern theologian.