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Abstract
Schleiermacher’s approach to the doctrine of God has attracted interest in contemporary theological scholarship. The article tries to map the major features of his God-construal and a number of perspectives are highlighted. Attention is given to the general sentiments of his project, the history of interpretation, the question of a primary referent for ‘God’ and the centrality of causation, the role of structure in his Glaubenslehre and finally the attribute tradition and the doctrine of the Trinity. The second part of the article engages Schleiermacher’s interpretation from the developments in especially the Trinitarian Renaissance since the last part of the 20th century. A number of critical divergences are identified, for example, the preference given to plurality, greater appreciation for the immanent Trinity, a Trinitarian approach to the attributes and an expansive notion of the ‘practical’ implications of the Trinity. Critical questions about ‘Schleiermacher’s God’ are raised in the conclusion.
Highlights
The return of the God-question is a particular mark of systematic theological reflection since the mid-20th century
The article is situated in this trajectory of contemporary theology, and aims at intimating the broad structures that might enable a fair representation of Friedrich Schleiermacher’s understanding of the doctrine of God
He is dismissive of tradition because it lacks a relation to Christian faith and piety, lacks Biblical support and is incoherent and speculative3. Part of this negative attitude includes his rejection of any notion of God in se, and traditional theological doctrines of Trinitarian procession, appropriation and of assigning personhood to God. His views on the Trinity require a consideration of his Glaubenslehre, as well as his 1822 treatise on Sabellius as sources
Summary
The return of the God-question is a particular mark of systematic theological reflection since the mid-20th century. These all have influenced his approach to God. Poe in her recent and detailed study of Schleiermacher’s Trinity (2017:23f, 45) emphasises the continuation of Calvin’s aversion to speculation in theology.
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