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What is especially striking in Schleiermacher is his versatility. He was a preacher of rare effectiveness; he lectured well on a large number of philosophical subjects; and by his trans:5. Charac- lation of Plato and such treatises as

ter and that on the art of translation he conInfluence. tributed not a little to classical learning. In addition to all this he was a sturdy patriot and preeminently a social being. His versatility is mirrored in his theological writings, in which he sought to prepare a way in which Christianity and the highest culture might walk together in harmony. In this he did not desire forcibly to unite elements essentially heterogeneous, but he was himself both Christian and humanist. His " Discourses " affirm that religion is the central point of spiritual life, and the fundamental basis of his Glaubenslehre is that the human is perfected in the Christian. Whatever may be lacking from his theology, it is at least self-evident that this theology was Schleiermacher's own life; and his piety was pure, honorable, and earnest. With breadth of view Schleiermacher combined an unusual degree of resolution. The deficiencies of his ethical theories find their explanation in his personal conditions. Yet his energy overcame these hindrances, among which ill-health was not the least, and for years, besides his preaching and his writing, he lectured three hours daily. He demanded of no one what he himself would not do, and he invariably remained true to himself. Nothing could induce him to surrender a conviction which he had once formed, and he clung to his position even against the well-meant plans of his king for the reform of his church simply because he firmly believed that these proposed changes were perilous. The influence of Schleiermacher still persists, though by no means restricted to the school of mediating theologians commonly traced back to him. The modern historical school, rejecting Kant and Ritschl, turns more and more to Schleiermacher, drawn especially by his philosophical theories, his stress on the individualistic character of the positive religions, and his assumption of the principle of the development of religion. The agencies of this influence have been primarily the Roden, the Kurze Damteldung des theologischen Stadiums, the Glavbenslehre, and the Ethik. Of his posthumously published lectures only the Erziehungslehre (Berlin, 1849) and the Praktische Theologie attracted wide attention; the Leben Jesu (1864) was a failure. Among his posthumous sermons his homilies on the Gospel of John are of value for a knowledge of Schleiermacher's school, which so pronouncedly follows the Johannine type of thought; and a valuable supplement to the whole problem is promised by C. Clemen's proposed edition of Schleiermacher's lecture on theological encyclopedia.

(O. Knex.)

BIBwooHAPHY: The one practically complete collection of the Werke is in three divisions-theology, sermons, and philosophy, by various editors, 32 vols., Berlin, 1835-82, many individual volumes of which passed through many editions. The jubilee edition of the Roden. 1899, and a critical edition of the Monolopen, 1902, are noteworthy; also: Philosophische Sittenlehre, ad. J. H. von Kirehmamz, Berlin, 1870. In addition are to be noted Schleiermachers Briefwechsel mil J. C. Gass, ad. W. Gass, Berlin, 1852; his Brqefe an die Grafen zu Dohna, ad. J. Jacobi, Halle, 1887;

his correspondence with Twesten in Heinrici, A Twesten, Berlin, 1889; Schleiermachera Sendachreiben fiber seine Glaubenalehre, ed. H. Mulert, Giessen, 1908; and J. Baur, Ungedruckte Prediaten Schleiermachera aua den Jahren 1$8018,88, Leipsic,1". In English there have appeared: Critical Essay on the Gospel of St. Luke, London, 1825; Schleiermacher's Introductions to the Dialogues of Plato, trawl. by W. Dobson, Cambridge, 1838; Selected Sermons of Schleiermacher, trawl. by Mary F. Wilson, London, 1890; Christmas Eve; a Dialogue on the Celebration of Christmas, trawl. by W. Hastie, Edinburgh, 1890; Religion: Speeches to its cultured Despiaers, (trawl. of the Reden), London, 1893.

A very full list of works is given in Baldwin, Dictionary, iii. 1, pp. 459-482. As sources for a life, there are the correspondence (Briefwechsel) as noted above, and Aus Schleiermachers Leben. In Briefen, ed. L. Jonas and W. Dilthey, 4 vols., Berlin, 1858-63, Eng. trawl. by F. Rowan, 2 vols., London, 1880. Consult further: L. F. O. Baumgarten-Crusius, Ueber Dr. F. Schleiermacher, seine Denkart and sein Verdienst, Jena, 1834; C. A. Auberlen, Schleiermacher: ein Charakterbild, Basel, 1859; R. Baxmann, Schleiermacher: aein Leben and aein Wirken, Elberfeld, 1883; M. Baumgarten, Schleiermacher, Berlin, 1888· D. Schenkel, Frdr. Schleiermacher: einLebens-and Charakterbild, Elberfeld,1888; T. Hossbach, Schleiermacher: aein Leben and Wirken, Berlin, 1889; F. Zachler, Fr. Schleiermacher: kurzer Abriss seines Lebena and Wirkens, Breslau, 1889; W. Dilthey, Leben Schleiermachers, Berlin, 1870; E. Maier, Friedrich Schleiermacher. Lichtstrohlen aus semen Briefen and aammtlichen Werken, Leipsic, 1875; S. Brunner, Die vier Grossmeister der Aufklcrunps Theolopie (Herder, Paulus, Schleiermacher, Strauss), Paderborn, 1888; C. P. Fischer, Schleiermacher, Berlin, 1899; R. Munro, Schleiernaacher, London, 1903; O. Gramzow, Schleiermacher, Charlottenburg, 1904.

On his theology consult: F. W. Gass, Uebersicht ilber das eheolopiache System Schleiermachera, Reutlingen, 1837; G. Weisaenborn, Vorlesungen fiber Schleiermacher's Dialektik and Dopmatik, Leipsic, 1847; C. Schwarz, Schleier macher: seine Persbnlichkeit and seine Theologie, Gotha, 1881; S. Lommatzseh, Schleiermachera Lehre room Wander and room Uebernatarlichen, Ber:in, 1872; A. Ritsehl, Schleiermachers Roden caber die Religion and ihre Nachwirkunyen auf die eoanpelische Kirche Deutachlands, Bonn, 1874; O. Ritsehl, Sch1eiermachers Stellung zum Christensum in seinen Roden fiber die Religion, Gotha, 1888; E. Schreeker, Der Relipionabepri$ bei Schleiermacher and aeinen namhaftesten Nachfolyern, Jena. 1890; O. Pfieiderer, Die protestantisehe Theolopie seit Kant, Berlin, 1891; idem, Geschichte der Relipionsphilosophie . . . bit auf die Gegenwart, ib. 1893; H. Black, Die Grundlagen der Christolopie Schleiermachers, Freiburg, 1898; E. Fuchs, Schleiermachers Relipionabegri$, Giessen, 1900; K. Thiele, Schleier· machera Theolopie and ihre Bedeutunp far die Gepenwart, Tfibingen, 1903; L. G56e1, Herder and Schleiermachera Roden fiber die Religion, Gotha, 1904; C. Clemen, Schleiermachers Glaubenalehre in ihrer Bedeutunp far Verpangenheit and Zukunft, Giessen, 1905; W. J. Aalders, Schleiermachera Roden fiber die Religion ala Proeve van Apologia, Leyden, 1910.

On his philosophy and ethics consult: J. Gottachick, Ueber Schleiermachers Verh&ltnia zu Kant, Tfibingen, 1875; K. Beth, Die Grundanschauunpen Schleiermachers in seinem eraten Entwurf der philosophischen Sittenlehre, Berlin, 1898; G. Thimme, Die reliflioonaphilosophischen Prdmissen der Schleiermacher'achen Glaubenalehre. Hanover, 1901; T. Camerer, Spinoza and Schleiermacher, Stuttgart, 1903; H. Mulert, Schleiermachera peschicht8philosophiache Anaichten in ihrer Bedeutunp ffir seine Theolopie, Giessen, 1907; G. Wehrung, Der peschichtsphilosophiseke Standpunkt Schleiermachera zur Zeit seiner Freundschaft mit den Romantikern, Stuttgart, 1907; E. Cramanosel, La Philoaophie religieuse de F. Schleiermacher, Geneva, 1909; H. Scholz, Christentum and Wissenachaft in Schleier machers Glaubenalehre, Berlin, 1909; H. SOskind, Der Einffus Schellinps auf die Bntwicklunp von Schldermachers System, TVbingen, 1909; Entwurf eines Systems der Sittenlehre, ad. A. Schweizer, Gotha, 1835; Grundriss der philosophischen Ethik mit einleitender Vorrede, ad. D. A. Twesten, Berlin, 1841; F. VorlAnder, Schleiermachen Sittenlehre, Marburg, 1851; L. Jonas, Christliche Sittenlehre aus Nachschrirten. Gotha, 1891; F. Bachmann, Die Entwickluna der Ethik Sehlaermachers naeh den Grundlinien, Leipsic, 1892.