Far from it. In the nineteenth century Samuel Taylor Coleridge in England and Horace Bushnell in the United States reflected aspects of Schleiermacher’s thought in their theological work. Feeling of Absolute Dependence or Absolute Feeling of Dependence? He wrote Schleiermacher that his new orientation was occasioned by the Speeches but was different. There followed long years of surgery—more than eighty operations in all—as Dr. Jackson attempted to give David a new face. Schleiermacher’s theological work that began most imposingly with the Speeches clearly belongs in that relatively small category of theological classics. I have proven this many a time, and we have again proven it this year. They showered him with gifts and laid out chocolates and pastries they had brought. Schleiermacher was convinced that Christianity is rooted in the inner life of the people and from that base is productive of new ways of speaking (knowing) and a new mode of life (doing). But I cannot refrain from mentioning a few, as follows: • America’s Promise, chaired by General Colin Powell, invited the Church to participate in its 1999 initiative. Wrote Joseph: “Come on, dear brother, since the war is past, For friends at first, are friends again at last” (HC 4:164). His lower teeth could actually touch his forehead. The second component of service that I wish to discuss with you today is that of generosity. The Idealist philosophers, and especially Hegel and those influenced by Hegel, who built their speculations on the Orphic myth of separation and return, also opposed the conceptualities of Schleiermacher that were originally expressed in this book. We lighten our own burdens by taking on those of another. He fit the group. The scriptures tell us that “pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27). Nearly 80,000 people were placed in gainful employment worldwide in 1999. Twice, as a matter of fact, he revised the Speeches, in 1806 and 1821, and the reader will certainly want to give careful attention to the explanatory notes added in the 1821 revision, at the end of each Speech. They did indeed let Elder Croft go unharmed, his life spared by a mother’s plea for her son. These few examples—and I could go on and on with others—will, I hope, convey to you something of the breadth and depth of the Church’s great work of providing temporal service to others. (What Schleiermacher Really Said and Why It Matters). It was, of course, not without xpoints of contact in the past, but Schleiermacher’s presentation stood in bold contrast with the views that were prevalent in that time (dogmatic orthodoxy, speculative Neology, enlightened “natural religion,” and Pietism). © Intellectual Reserve, Inc. All rights reserved. The affair is the poorly disguised subject of Schlegel’s “shocking” novel, Lucinde, which Schleiermacher defended in a series of letters published by Schlegel. The letter originally requested 30,000 quilts. Truly religious people are never able to claim that they possess the truth as such, and in its entirety. To drink, David simply tilted back his head and poured the liquid straight down. One of the miracles that happens when we give of our substance is that God provides more. [Matthew 6:1–2]. Schleiermacher on Language, Religious Feeling, and the Ineffable. A good many of his contemporaries and a good many in the intervening years have understood that phrase in a quite different way! The Church also sponsors humanitarian relief and development projects around the world that benefit others not of our faith. He used to be teased and tormented about his looks, but over the years that has died away. I can think of no one who gives of himself more fully all day every day than does our beloved prophet, President Gordon B. Hinckley. On the other side, the Speeches got Schleiermacher in trouble with the church. President Spencer W. Kimball pointed out that “the most vital thing we can do is to express our testimonies through service, which will, in turn, produce spiritual growth, greater commitment, and a greater capacity to keep the commandments” (TSWK, 254). This project, which has the goal of increasing the self-reliance of inner-city dwellers in Salt Lake City, will provide nearly 500,000 person-hours of voluntary service to thousands of receivers this year alone. Therefore, fear not, little flock; do good; let earth and hell combine against you, for if ye are built upon my rock, they cannot prevail. Sometime, somewhere, they will understand and then they will regret their action and they will honor you for the glorious work you are doing. He was saddened by those whose motives in giving were clouded by a worldly, selfish desire to receive public acclaim for their actions. There he met David Lopez, a tiny Indian boy just two years old who had virtually no face at all. A tender story from our early pioneer days in the American South illustrates the power of testimony. Reading the Speeches is more than an exercise in trying to understand an important moment in the history of Christian theology. They were “cultured despisers of religion,” and they could not understand how Schleiermacher could so genuinely share and contribute to their new ways of seeing but be, at the same time, a confirmed Christian and minister of the church. There was good conversation. On the morning of Schleiermacher’s twenty-ninth birthday (November 21, 1797) he was visited by Alexander Dohna, his brother, Henrietta Herz, Dorothea Viet, the brilliant daughter of the Jewish philosopher Moses Mendelssohn, who was married to a Berlin banker, and Friedrich Schlegel.11Friedrich Schlegel and Dorothea Viet fell in love, had an affair, and after Dorothea’s divorce, were married. I salute them for their benevolence! That year, in the United States and Canada alone, the Church operated 108 bishops’ storehouses, 97 canneries, and 79 priesthood-managed production projects. [Matthew 5:44–45]. President Brigham Young grew to know that God provides for those who give freely of their substance to others. He himself, he wrote, was moving to the beyond, whereas Schleiermacher, he quite rightly saw, was rooted in the here and now. Also, of course, it is a mistake to suppose that all Protestant Liberal Theology bears the mark of Schleiermacher, and it is false to suppose that Protestant Liberal Theology came to an end with Barth’s Romans. May all the crimes and all the misfortunes of the world disappear with it! In following the flow and rhythm of the sentences, the reader’s eye will occasionally stumble over an elaborate construction, a quaint phrase, or an unusual adjective, but the text is penetrable and clear. He was charged with Spinozism, pantheism, and a too-strong challenge to received Christian teaching, and forms of these charges have kept more conservative church theologians at a distance from Schleiermacher in the years since. One can predict with confidence that there will be others. The Schleiermacher it gives us is the young Schleiermacher who, as Reformed (Calvinist) Chaplain at the Charity Hospital in Berlin, a predominately evangelical (Lutheran) city, had sufficient free time to participate actively in the fermenting avant garde culture of that time and place. His grueling schedule, which would wear out men many years his junior, along with his constant desire to reach out to all of God’s children and a deep conviction that “all are alike unto God” (2 Nephi 26:33) combine to make him an extremely effective leader and superb example to all. Both Oman’s English and Schleiermacher’s German are different from their present-day counterparts. But service to others is essential if we are to realize and retain the fullness of Christ’s Atonement in our lives. Second, he set forth a view of religion that was in principle free from reliance on authority. Jesus commands us to be generous with our testimonies of Him and His gospel. It is not the Christianity that finds its essence in knowing (orthodoxy, speculative philosophy) or in doing (“natural religion” or Pietism). The project is blessing the lives of thousands, in no small measure because of the consecrated service of hundreds of volunteers who wish only to help others as God has given them the strength and capacity to do so. In the early part of the present century substantive traces of his thought can be found in theologians as different from each other as, for example, Wilhelm Hermann and Rudolf Otto and, in the generation just past, Rudolf Bultmann and Paul Tillich. The Speeches are the best door into Schleiermacher’s thought, and that thought will likely continue to exercise its power here and there into the distant future.