Abstract
AbstractIn this article I address some important related criticisms of the Introduction to Schleiermacher's The Christian Faith and his Letters to Lücke which have persisted from Schleiermacher's day to the present: namely, the supposed a priori determination of dogmatic content by the Introduction, the role of philosophy in Christian dogmatics, and Schleiermacher's call for an ‘eternal covenant’ between theology and science. I use examples to illustrate a single overall point: that the Introduction to The Christian Faith and the Letters to Lücke can only be adequately understood in light of the concrete dogmatic claims found in the body of The Christian Faith.
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