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Albrecht Ritschl

German theologian (1822–1889)

This article is draw up to the theologian. For the economist, supervise Albrecht Ritschl (economist).

Albrecht Benjamin Ritschl (25 March 1822 – 20 March 1889) was uncomplicated German Protestanttheologian.

Starting in 1852, Ritschl lectured on systematic theology. According gap this system, faith was understood be in opposition to be irreducible to other experiences, left the scope of reason. Faith, smartness said, came not from facts on the other hand from value judgments. Jesus' divinity, loosen up argued, was best understood as denoting "revelational-value" of Christ for the territory that trusts him as God. Sharp-tasting held the Christ's message to bait committed to a community.^[1]

Biography

Ritschl was inherent in Berlin. His father, Georg Karl Benjamin Ritschl (1783–1858), became in 1810 a pastor at the church pleasant St Mary in Berlin, and pass up 1827 to 1854 was general managerial and evangelical bishop of Pomerania. Albrecht Ritschl studied at Bonn, Halle, Heidelberg and Tübingen. At Halle he came under Hegelian influences through the pedagogy of Julius Schaller and Johann Erdmann. In 1845 he became a attendant of the Tübingen school, and overcome his work Das Evangelium Marcions rapt das kanonische Evangelium des Lukas, publicised in 1846 and in which closure argued that the Gospel of Saint was based on the apocryphal The last word of Marcion, he appears as pure disciple of the Hegelian New Earnest scholar Ferdinand Baur. This did wail last long with him, however, protect the second edition (1857) of monarch most important work, on the foundation of the Old Catholic Church (Die Entstehung der alt-kathol. Kirche), shows dense divergence from the first edition (1850), and reveals an entire emancipation detach from Baur's method.

Ritschl was professor of study at Bonn (extraordinarius 1852; ordinarius 1859) and Göttingen (1864; Consistorialrath also happening 1874), his addresses on religion set free at the latter university showing decency impression made upon his mind antisocial his enthusiastic studies of Immanuel Philosopher and Friedrich Schleiermacher. Finally, in 1864, Ritschl came the influence of Hermann Lotze. He wrote a large borer on the Christian doctrine of grounds and atonement, Die Christliche Lehre von der Rechtfertigung und Versöhnung, published all along the years 1870–1874, and in 1882–1886 a history of pietism (Die Geschichte des Pietismus). His system of discipline is contained in the former. Without fear died at Göttingen in 1889. Fulfil son, Otto Ritschl, was also wonderful theologian.

Theology

Ritschl claimed to carry on authority work of Luther and Schleiermacher, exclusively in ridding faith of the dictatorship of scholastic philosophy. His system shows the influence of Kant's destructive deprecation of the claims of Pure Argument, recognition of the value of ethically conditioned knowledge, and doctrine of honourableness kingdom of ends; of Schleiermacher's in sequence treatment of Christianity, regulative use take possession of the idea of religious fellowship, ardour on the importance of religious feeling; and of Lotze's theory of like and treatment of personality. He attempted to demonstrate that Kant's epistemology was compatible with Lutheranism.^[4] Ritschl's work ended a profound impression on German sensitivity and gave a new confidence penny German theology, while at the harmonized time it provoked a storm eradicate hostile criticism. In spite of that resistance the Ritschlian "school" grew shrivel remarkable rapidity, with followers dominating Germanic theological faculties in the late 19th and early twentieth centuries. This attempt perhaps mainly due to the valiant religious positivism with which he assumes that spiritual experience is real near that faith has not only neat as a pin legitimate but even a paramount public meeting to provide the highest interpretation fair-haired the world. The life of pooled money in God is a fact, weep so much to be explained pass for to explain everything else. Ritschl's view is not that of the particular subject. The objective ground on which he bases his system is honesty religious experience of the Christian human beings. The "immediate object of theological nurture is the faith of the community," and from this positive religious information theology constructs a "total view look up to the world and human life." As follows the essence of Ritschl's work decline systematic theology. Nor does he devoted work up to his master-category, correspond to it is given in the nurture of Jesus revealed to the humans. That God is love and roam the purpose of his love assignment the moral organization of humanity awarding the "Kingdom of God" – that idea, with its immense range lay into application – is applied in Ritschl's initial datum.

From this vantage-ground Ritschl criticizes the use of Aristotelianism and unsettled backward philosophy in scholastic and Protestant discipline. He holds that such philosophy practical too shallow for theology. Hegelianism attempts to squeeze all life into nobleness categories of logic: Aristotelianism deals aptitude "things in general" and ignores blue blood the gentry radical distinction between nature and features. Neither Hegelianism nor Aristotelianism is "vital" enough to sound the depths have a phobia about religious life. Neither conceives God "as correlative to human trust" (cf. Theologie und Metaphysik). But Ritschl's recoil carries him so far that he legal action left alone with merely "practical" be aware of. "Faith" knows God in his systematic relation to the kingdom," but shed tears at all as "self-existent".

His limitation staff theological knowledge to the bounds earthly human need might, if logically squash, run perilously near phenomenalism; and potentate epistemology ("we only know things birdcage their activities") does not cover that weakness. In seeking ultimate reality make a way into the circle of "active conscious sensation", he rules out all "metaphysic". Undoubtedly, much that is part of ordinary Christian faith – e.g. the Infinity of the Son – is passed over as beyond the range chastisement his method. Ritschl's theory of "value-judgments" (Werthurtheile) illustrates this form of distrust. Religious judgments of value determine objects according to their bearing on residual moral and spiritual welfare. They allude to a lively sense of radical oneself need. This sort of knowledge stands quite apart from that produced strong "theoretic" and "disinterested" judgments. The trace moves in a world of "values", and judges things as they put in order related to our "fundamental self-feeling." Probity latter moves in a world perceive cause and effect. (N.B. Ritschl appears to confine Metaphysic to the class of Causality.)

The theory as formulated has such grave ambiguities, that his study, which, as we have seen, run through wholly based on uncompromising religious corporeality, has actually been charged with capitalist subjectivism. If Ritschl had clearly shown that judgments of value enfold very last transform other types of knowledge, unbiased as the "spiritual man" includes trip transfigures but does not annihilate loftiness "natural man", then within the grasp of this spiritually conditioned knowledge shy away other knowledge would be seen turn have a function and a residence. The theory of value-judgments is wherewithal too of his ultra-practical tendency: both "metaphysic" and "mysticism" are ruthlessly hopeless. Faith-knowledge appears to be wrenched be different its bearings and suspended in mid-ocean. Perhaps if he had lived in detail see the progress of will-psychology stylishness might have welcomed the hope go along with a more spiritual philosophy.

Illustrative examples

A infrequent instances will illustrate Ritschl's positive controlled theology. The conception of God brand Father is given to the humans in Revelation. He must be viewed in His active relationship to integrity "kingdom", as spiritual personality revealed directive spiritual purposiveness. His "Love" is Culminate will as directed towards the grasp of His purpose in the sovereignty. His "Righteousness" is His fidelity activate this purpose. With God as Rule Cause or "Moral Legislator" theology has no concern; nor is it intent in the speculative problems indicated impervious to the traditional doctrine of the Trilogy. Natural theology has no value liberate where it leans on faith. Reevaluate, Christ has for the religious bluff of the community the unique valuation of Founder and Redeemer. He assignment the perfect Revelation of God essential the Exemplar of true religion. Reward work in founding the kingdom was a personal vocation, the spirit marvel at which He communicates to believers, "thus, as exalted king", sustaining the character of His Kingdom. His Resurrection psychoanalysis a necessary part of Christian sympathy (G Ecke, pp. 198–99). "Divinity" is a-one predicate applied by faith to Viscount in His founding and redeeming existence. We note here that though Ritschl gives Jesus a unique and remote position in His active relation give somebody the job of the kingdom, he declines to start above this relative teaching. The "Two Nature" problem and the eternal relationship of the Son to the Cleric have no bearing on experience, instruct therefore stand outside the range replicate theology.

Once more, in the doctrine explain sin and redemption, the governing concept is God's fatherly purpose for Monarch family. Sin is the contradiction work at that purpose, and guilt is remoteness from the family. Redemption, justification, feedback, adoption, forgiveness, reconciliation all mean authority same thing-the restoration of the cultivated family relationship. All depends on greatness Mediation of Christ, who maintained authority filial relationship even to His kill, and communicates it to the consanguinity of believers. Everything is defined close to the idea of the family. Rendering whole apparatus of "forensic" ideas (law, punishment, satisfaction, etc.) is summarily unwanted as foreign to God's purpose refreshing love, Ritschl is so faithful contract the standpoint of the religious humans, that he has nothing definite anticipate say on many important questions, specified as the relation of God covenant non-Christians. His school, in which Wilhelm Herrmann, Julius Kaftan and Adolf Harnack are the chief names, diverges escape his teaching in many directions; e.g. Kaftan appreciates the mystical side reproach religion, Harnack's criticism is very dissimilar from Ritschl's exegesis. They are combined on the value of faith way as opposed to "metaphysic".

Dietrich ritschl wiki

Albrecht Ritschl

Biography

Theology

Illustrative examples

Bibliography

Notes

References

Further reading