This essay is part of the Religious Reformers Series. By studying the past attempts to reform traditional Islam, Christianity, Judaism, Hinduism, Buddhism, etc., we can better fight against the contemporary programs to reform our Deen. Read other entries in the series here.
﴾أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا﴿
Or do you [really] think that most of them [even] listen or understand? In fact, they are like nothing but cattle. Rather, they are even further astray from [God’s] way![1]
Friedrich Schleiermacher is held in high regard by Christian professors and thinkers alike. There is hardly anything negative associated with his name. This is, however, very intriguing, especially due to the significant impact he had in liberalising Christianity. Today, not many Christians know who Schleiermacher is. The reason for this is that they have embraced his liberal ideology and continue to propagate it.
This piece will be focused on analyzing the core issues surrounding the liberal agenda of Friedrich Schleiermacher along with how liberal Muslims are now emulating his liberalization blueprint.
Most liberals will deny being liberal. Many even describe themselves as conservative, not realizing that they’re basically just yesterday’s liberals, a mere few steps behind the liberals of today. The mindset of the liberal has been warped completely.
Liberals are, of course, not born liberal. Human beings are born upon the fitrah, i.e., with an innate natural disposition. Thereafter they are influenced into Christianity, Judaism, Magianism, etc., by their parents and those around them. In the same way, with the rising tide of liberalism and modernism, people end up adopting liberal and modernist ideas. These ideas then crystallize, resulting in the individuals becoming fully fledged liberals and modernists.
The thought of Schleiermacher is complex and can be difficult to grasp, with various ideas overlapping with others. Let’s explore his main ideas on reforming Christianity in a systematic fashion.
Early Life
Friedrich Schleiermacher was born in Prussia, where he spent most of his life. He was named after Friedrich II, who ruled from 1740 to 1786. Schleiermacher came from a line of Reformed ministers from both his father’s side and his mother’s side. He was influenced by the German Enlightenment[2] in the tradition of Gottfried Wilhelm Leibniz (1646 – 1716).[3]Schleiermacher was enrolled into a Moravian boarding school when he was fourteen and a half. The school had a reputation for piety and excellent pedagogy. He spent four years at school—two years at Niesky and two years at Barby—where he received a sterling education and religious training. He wrote in his book, On Religion: Speeches to its Cultured Despisers (1799):
‘Religion was the maternal womb in whose holy darkness my young life was nourished and prepared for the world still closed to it. Religion helped me when I began to examine the ancestral faith and to purify my heart of the rubble of primitive times. It remained with me when God and immorality disappeared before my doubting eyes.’
In Barby, Schleiermacher formed a reading club with close friends, and he would spend his time reading the books of Kant and Goethe—books that had been forbidden by those supervising him. This literature impacted him greatly, and in January 1787, Schleiermacher wrote the following to his father:
Upon this, Schleiermacher’s father disowned him, but they did eventually reconcile. The seminary at which Schleiermacher was studying had also asked him to leave, after which he studied for a short while at the University of Halle.[4]‘Faith is the regalia of the Godhead, you say. Alas! Dearest father, if you believe that without this faith no one can attain to salvation in the next world, nor to tranquillity in this – and such, I know, is your belief – oh! Then pray to God to grant it to me, for to me it is now lost. I cannot believe that he who called himself the Son of Man was the true, eternal God; I cannot believe that his death was a vicarious atonement.’
Halle was the centre of the German Enlightenment and German Pietism. In Halle, rather than attending lectures, Schleiermacher spent more time reading on his own. At this point, we see a common trend amongst deformers: they are amazed by their own ideas, choosing them over all others; and they desire to break away from tradition. This results in them forming their own deformed ideology and theology. Despite this, they outwardly claim to be traditional and do not attack the tradition directly. Rather, they cunningly chip away at it from from every angle, endeavoring to deconstruct the religion and subsequently reconstruct it as they please.
In 1790, Schleiermacher passed the first round of his examinations and was eligible for employment. A friend of his uncle arranged for a job for Schleiermacher, where he would serve as a tutor to the family of Count Friedrich Dohna. Schleiermacher lived with the Dohnas for three years. He preached and taught there, and he also fell in love with one of the Dohna daughters.[5]
In 1794, Schleiermacher served as an assistant pastor to Schumann, and a year later, he was appointed as a preacher at the Charitѐ Hospital in Berlin. While in Berlin, Schleiermacher became an active participant in the early Romantic Circle,[6] an association which had a significant impact on his thought and expression from that point onwards.[7]
The Protestant Reformation
After the fight surrounding who would control the Catholic Church, during the period following the Black Death, doubts about the authority of Catholicism increased greatly. There was widespread doubt and questioning of the Church. Martin Luther[8] then arose to question the authority of the Church, even placing his life at risk. He wrote a work called The Ninety-Five Theses, wherein he questioned the practices of the Church. He set out to reform Catholicism, but he provided a rational idea of rebelling against Rome, which resulted in Protestantism.[9] The Lutheran Church was thus formed.[10]RELATED: American Christians: Are They Actually Christian?
On the other side, rather than protest, the Catholics who were disillusioned with the Church set out to instead reform the Church. Schleiermacher had argued that the separation of the Lutheran and Reformed confessions was not fruitful. He felt that most people had forgotten the basis for the separation, and he desired to bring both confessions together.[11]
Of course, he would require a basis upon which to bring the two confessions together. Schleiermacher lectured at Churches where congregants were a mixed bunch, comprising of both Lutheran and Reformed Christians. What he adopted was a line of interpretation, called Hermeneutics, which he applied to the scripture. This is essentially the toolkit of Liberal Protestantism.