Friedrich Schleiermacher and omnipotence

Drina Gorge, Serbia (trekearth.com)

A portion of my PhD revisions:

Friedrich Schleiermacher (1768-1834)[1] according to W.A. Hoffecker (1996), is considered to be a very influential theologian of the nineteenth century,[2] and the father of liberal Protestant theology.[3] Schleiermacher’s views on omnipotence can be contrasted with traditional view discussed.[4] Editors H.R. Mackintosh and J.S. Stewart (1821)(1928)(1976) within the Editors Preface of Schleiermacher’s 1821 text The Christian Faith provide the opinion that besides John Calvin’s Institutes[5], The Christian Faith is the most important work covering Christian theology and doctrine within Protestantism.[6] George Cross within his 1913 text, The Theology of Schleiermacher explains that in Schleiermacher’s theology human religious consciousness[7] expresses a relation between God and the world,[8] and therefore the consciousness of a dependence on God only arises in connection with the world.[9] God-consciousness[10] is connected with every human experience[11] and this is a demand upon human nature.[12] and this means every ‘world-impression’ must be able to connect with religious feeling.[13] God-consciousness is not only a contingent aspect of human experience,[14] as this would not allow God omnipotence to be an obtained expression in this world.[15] God’s omnipotence can only be referred to as finite human beings are affected by it through our God consciousness.[16] Divine omnipotence will be conceived by persons as eternal and omnipresent[17] as everything in reality is already ‘posited through finite causes in time and space.’[18] Everything that exists by natural order still takes places through divine omnipotence and therefore through One, that being God.[19] W.B. Selbie (1911)(2009) explains that for Schleiermacher, the almighty nature of God is ‘grounded in the infinite causality’ of the divine God.[20] Persons understand the manifested causality of God through human dependence on everything that comes from this divine being.[21] There is little difference for Schleiermacher between what can do and what God will do.[22] God’s omnipotence is energy everywhere in action and equates to all possible things.[23] God can do what he wills, and ‘whichever is greater than the other, the will or the ability, there is always a limitation.’[24] This limitation is only done away with for Schleiermacher when what God can do and will do, are equal in range.[25] The inner power of God to do something and his will do it cannot be separated.[26] God’s almighty power is not the power to do anything, but instead anything God pleases.[27] The divine power of the Almighty is subject to self-limitations which are connected to both God’s moral nature and the freedom of his human creatures.[28] The one all-embracing divine will is identical with eternal omnipotence.[29]

Schleiermacher’s approach redefines Christian religion as a unique element of human experience, not located in the intellectual and moral aspects of persons as these produce indirect knowledge concerning God only.[30] God is instead experienced through feeling.[31] The infinite God is experienced through human experience with the finite world[32] and not primarily from rational and doctrinal concepts.[33] Therefore, Schleiermacher, unlike many traditional and Reformed approaches with the omnipotence of God[34] is not primarily concerned with a dogma and doctrine[35] concerning the omnipotence of God, but is instead focused on how God is experienced by persons[36], and this would include God’s attribute of omnipotence. I personally still favour a doctrinal approach[37] but also grant that an understanding of God, which can include both intellectual and emotional[38] aspects can be reasonably theologically considered. Also, there is at least minimally, some truth to the notion that the omnipotence of God with the approach of Schleiermacher, can be experienced by persons through the finite world.[39] God’s almighty power and will[40] can be somewhat deduced through his creation that human beings experience daily.[41]

[1] Grenz and Olson (1992: 40). Hoffecker (1996: 983).
[2] Hoffecker (1996: 981). Stephen Neill and Tom Wright explain that Schleiermacher’s influence upon theology was notable by the end of the eighteenth century. Neill and Wright (1964)(1988: 3).
[3] Hoffecker (1996: 981). Stanley J. Grenz and Roger E. Olson reason Schleiermacher is a pioneer in theology. Grenz and Olson (1992: 40). His influence on contemporary theology ‘can hardly be over estimated.’ Grenz and Olson (1992: 39).
[4] Traditional and Reformed.
[5] Calvin, John (1539)(1998) The Institutes of the Christian Religion.
[6] Mackintosh and Stewart (1821)(1928)(1976: v).
[7] As discussed and referenced from Schleiermacher’s text The Christian Faith. See also Selbie (1911)(2009: 68-70).
[8] Cross (1913)(2009: 1). Selbie (1911)(2009: 68-70).
[9] Cross (1913)(2009: 1). Selbie (1911)(2009: 68-70). Schleiermacher (1821)(1928)(1976: 212-213).
[10] This will be further discussed in Chapter Four, as Schleiermacher’s views have influenced John Hick.
[11] Cross (1913)(2009: 1). Schleiermacher (1821)(1928)(1976: 212-213).
[12] Cross (1913)(2009: 1). Schleiermacher (1821)(1928)(1976: 212-213).
[13] Cross (1913)(2009: 1).
[14] Cross (1913)(2009: 1).
[15] Cross (1913)(2009: 1).
[16] Cross (1913)(2009: 1).
[17] Schleiermacher (1821)(1928)(1976: 212).
[18] Schleiermacher (1821)(1928)(1976: 212).
[19] Schleiermacher (1821)(1928)(1976: 212).
[20] Selbie (1911)(2009: 68). Within natural order every effect has been ordained by divine causality. Schleiermacher (1821)(1928)(1976: 212).
[21] Selbie (1911)(2009: 68). Persons understand omnipotence also based on a feeling of ‘absolute dependence’ on God. Schleiermacher (1821)(1928)(1976: 212-213).
[22] Schleiermacher (1821)(1928)(1976: 214). Selbie (1911)(2009: 68).
[23] Selbie (1911)(2009: 68). Selbie further explains that omnipotence for Schleiermacher is the ‘infinity of divine productivity.’ Selbie (1911)(2009: 70).
[24] Schleiermacher (1821)(1928)(1976: 214).
[25] Schleiermacher (1821)(1928)(1976: 214).
[26] Schleiermacher (1821)(1928)(1976: 214). Selbie (1911)(2009: 68).
[27] Selbie (1911)(2009: 68).
[28] Selbie (1911)(2009: 68-69).
[29] Schleiermacher (1821)(1928)(1976: 214).
[30] Hoffecker (1996: 982).
[31] Hoffecker (1996: 982). Schleiermacher (1821)(1928)(1976: 212-213).
[32] Schleiermacher (1821)(1928)(1976: 212-213).
[33] Hoffecker (1996: 982).
[34] Such as Erickson and Frame.
[35] Hoffecker (1996: 982). Schleiermacher (1821)(1928)(1976: 212-213).
[36] Schleiermacher (1821)(1928)(1976: 212-213).
[37] In particular a Reformed perspective.
[38] Including feelings. Hoffecker (1996: 982). Schleiermacher (1821)(1928)(1976: 212-213).
[39] Schleiermacher (1821)(1928)(1976: 212-213).
[40] Schleiermacher (1821)(1928)(1976: 214-215).
[41] Romans, Chapter 1 indicates this idea and C.E.B. Cranfield explains that since creation persons have viewed within that creation God’s eternal power and his divine nature. Cranfield (1992: 32). Robert H. Mounce reasons God is explained within this Chapter as being understandable to persons as powerful and existing beyond natural order. Mounce (1995: 78). The Bible of course does not deal with the philosophical term ‘omnipotence’ but implies in Romans 1 that God is almighty and beyond the visible physical realm.

SCHLEIERMACHER, FRIEDRICH (1799)(1961) On Religion, in Elie Kedourie, Nationalism, New York, Praeger University Series.

SCHLEIERMACHER, FRIEDRICH (1821)(1928)(1976) The Christian Faith, Edited by H.R. Mackintosh and J.S. Stewart, Philadelphia, Fortress Press. My MPhil and PhD theses topics are the problem of evil, and the problem of evil and theodicy have been discussed on my blogs.

Propaganda posters related to the problem of evil have generated some traffic for me and I present some more posters.

I am trying to learn and educate through history and my aim is not to offend.

From

http://www.oddee.com/item_66536.aspx


World War Two: United States


World War Two: Germany

From site:

'This poster makes a direct Christological comparison of Hitler. Just as a dove descended on Christ when he was baptised by John the Baptist, so what looks to be an eagle hovers against the light of heaven over an idealized Hitler.'

Christ obeyed the Father and his Kingdom was not of this world. John 18: 36.

Hilter sought to establish a Kingdom (Third Reich) in this fallen present realm.

Christ's Kingdom is within different realm with a new heaven and new earth. Revelation 21-22.

Hilter was no Christ.

From

http://abduzeedo.com/47-soviet-propaganda-posters


Giant Stalin, World War Two: The Soviet Union

From

http://www.iisg.nl/landsberger/


Giant Mao, 1969: The People's Republic of China