Neology

Theological rationalism is a theological version of rationalism, which refers to a rational interpretation of the Christian or Jewish religion and takes an opposite position to supernaturalism, but also to mysticism.

Requirements

The first ancestor of the theological Rationalism can be found in the 16th century by Daniel Hoffmann and the Aristotelians Helmstedter Caselius John, Cornelius and Jacob Martini Martini ( among others ). The actual rationalist roots are then at Erasmus of Rotterdam, Herbert of Cherbury, Pierre Bayle, Giambattista Vico and John Locke. Reason and revelation faith come here more in conflict. Connected to the critique of tradition is the search for a natural (that is reasonable ) religion, because reason is no longer as God-given, but is understood as natural. César Chesneau Dumarsais (1676-1756) saw the reason, which was to be distinguished by the fact that she is self-sufficient, what was for Augustine 's grace, that is, the illuminating light for the people.

Developments in the first half of the 18th century

In the demand for a reasonable illumination of revelation can be distinguished three groups:

• The conservative theology was the revelation in their Nichthinterfragbarkeit addition to a possible natural theology are.
• In Deism revelation stood in the criticism, for him only natural theology thus remained possible.
• In materialism, atheism, and then in the so-called faith in this world (Paul HD by Holbach ) theology was a total criticized or rejected.

In Germany, the first rationalist found in Johann Lorenz Schmidt, "[... ] the transformation of Christianity into a system of moral and religious knowledge [ ... ] " ( Hirsch) sought.

In the more conservative transitional theology, the compatibility between revelation and reason was placed in the foreground. The biblical writings were increasingly moved into the area of the historical, but without building a historical-critical grounds. In Theological Wolffianism (in the narrow sense), led by Sigmund Jacob Baumgarten ( 1706-1757 ), then rationalist principles were applied to total dogmatics. The revelation was performed in a closed, rational resistant system. Similar efforts were found in the rational orthodoxy of Switzerland. In the physico the ( rationalist ) proof of the existence of God in the wonders of His creation was seen.

Developments in the second half of the 18th century

The most important early in the second half of the 18th century flow, the Neology a supernatural revelation understanding was initially still own. Your most important representative was Johann Salomo Semler ( 1725-1791 ). It has now been sharply distinguished between the Bible and dogma. The doctrine of inspiration was dropped. Should remain applicable only to all sensible people for obvious truths of Scripture. But it was followed by the elimination of the so-called " discoloration ".

Against the Neology turned to the great writers of the Enlightenment, Gotthold Ephraim Lessing, arguing that they reveal only what is accessible to reason without revelation. In the same vein aimed Friedrich Gottlieb Klopstock, Johann Joachim Winckelmann, ( the early) Johann Gottfried Herder, Christoph Martin Wieland and reconnaissance Friedrich Nicolai and Moses Mendelssohn. Also zeitigte the work of Philanthropinisten as well as the publication of the Wolffenbüttel 's fragments consequences. Finally, Kant's thesis was used ( against whose philosophy ), any belief was "a mere rationalism, which anyone can communicate to the conviction ." The development culminated in the Enlightenment theology.

In naturalism any revelation was fought. Its most important representative was Hermann Samuel Reimarus. The radicalization of Neology but found himself in the Christian rationalism (also: rationalism vulgaris), the Immanuel Kant rezipierte where it is still found on the floor of the Enlightenment (and not leads beyond them). The historical revelation was now considered only indirectly and natural. Biblical teachings were there, where they were unable to make the reasonable reason to adapt, to promote the moral and religious improvement of the people.

The backlash against rationalism then found himself in the (older) supernaturalism, the named Gottlob Christian Storr ( 1746-1805 ) and Franz Volkmar Reinhard ( 1753-1812 ) is connected. Here again the belief in a supernatural revelation has been postulated. (: Supra naturaler rationalism too) on, in which Christianity was a rational religion, but had its origin in the immediate divine revelation, the meaning of which is in turn understood educationally addition of mediating between rationalism and supernaturalism rationalistic supernaturalism came. The rationalistic supernaturalism had such a major attraction in conservative circles and contributed to the overcoming of rationalism when relevant.

Likewise supranaturalistic began the Enlightenment theology, but had to give up in defense of Christianity authoritative Reformation principles. Their main theme is the piety that sees the wise teachers of virtue in God the loving Father and in Christ. Known representative was Christian Fürchtegott Gellert ( 1715-1769 ). In a freer form of the Enlightenment theology was then in Berlin. In Josephinism grew a Catholic counter-movement.

Another resistance to the Neology then formed in the Sturm und Drang, against rationalism in Romanticism. Both attitudes are coveted, especially against the intellectualism and moralism in the theology shapes. Contrasts were also in German Idealism with its speculative interpretation of dogma out. An explicitly theological opposition to rationalism then prepared the revival theology who knew the main deficit of rationalism to use his lack of making sense of the story, when the concept there failed, where history was present: With the French Revolution in 1789 and the demise of Prussia 1806/ 07.

In the last decade of the 18th century pietism could gain ground again. He has always remained present in the southwest of Germany, in the Reformed congregations in Westphalia and the Lower Rhine until then. He was now Buoyed by the Sturm und Drang. Are listed by name only once, Johann Georg Hamann (1730-1788), Johann Kaspar Lavater (1741-1801) and Johann Heinrich Jung-Stilling († 1817), but also ( the effect, not the membership after ) Matthias Claudius ( † 1815 ). Subject to action but should not be underestimated, here is Johann Gottfried Herder (1744-1803) mentioned. In addition, the Moravians unfolded under Nikolaus von Zinzendorf's successor August Gottlieb Spangenberg (1704-1792), former head of the American branch of the Brethren, their effect. In the southwest seemed Johann August Urlsperger ( 1728-1806 ). The orthodoxy was formed again, so for example, Johann Melchior Goeze († 1786), the total occurred against the " Wolffenbüttel'schen fragments ," but also against Goethe's Werther and the theater.

Development since the 19th century

From about 1790 to found the last spur of the Enlightenment theology. The maxim was now nothing to be true than what can actually be kept for that purpose by clear and indubitable reason reasons. The teaching of Christ and his apostles was regarded as true, since it is grounded in the rational and moral nature of man (Johann Friedrich Rohr ). In contrast, it was believed in the supernaturalism of this time that God may impart knowledge on immediate and supernatural way that was as such simply beyond reason ( Wegscheider ).

Rationalism was thus able to stall between pietism and orthodoxy, but hardly gain space. The university presence decreased. The revival theology was combined for the purpose of opposition quickly with the Neuorthodoxie ( August Neander, Gottfried Menken, August Tholuck etc.). With Reinhard's famous New Year's Day sermon of 1800, the rediscovery of the Lutheran doctrine of justification, which called Christoph Friedrich Ammon still quite the rationalist spirit of a " sinister dogmatic extravagance of a large and bold but sometimes unilateral Spirit ( sc Luther ) " began. Nor rationalistic detected were the major theological concepts of sin and grace, which is why the emerging restorative theologies were once experience theologies.

On Reinhard followed Claus Harms ' theses 1817 and finally A. Hahn's demand for ecclesiastical exclusion of the rationalists ( Leipzig disputation ). The once almost become the state religion of rationalism thus lost further ground. Due to the drastic rejection of everything Rationalist and the Represented an uncritical faith teaching a rift within Christianity arose. Only in individual clubs ( clubs Protestants, the Positive Union, etc.) and in dogmatics could rationalism in approaches to survive.

Romance, revival Theology and Restorative theology translated in its criticism of rationalism now increasingly with education equal. From the review again the historical employment grew ( Barthold Georg Niebuhr, in the brothers Grimm and Leopold von Ranke ). Even in Hegel was a ( atheist turned -understood ) Rationalism in contrast to any philosophy. An affirmative recording then found himself again Wilhelm Dilthey, Troeltsch and Emanuel Hirsch, but now without the harsh contrast to empiricism. For Dilthey, for example, rationalism was the course of the work, are in which layers of dogmatics, which have formed historically, removed in order. Rationalist ideas were then resumed under the influence of Søren Kierkegaard, whereas emerging in the 1920s dialectical theology (Karl Barth, Rudolf Bultmann, Friedrich Gogarten, Emil Brunner, and others) again claimed a priority of revelation over reason.