This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1872 edition. Excerpt: ... and Cocceius, following Heb. x. 7-10; Ps. xl . 9, limit the contents of the special will of God to Christ's dying, while Schleiermacher was the first to comprehend under the idea of vocation the whole conduct of His life. He certainly has failed to give this cognition its due importance in estimating the priestly office of Christ, just as he has failed clearly to apprehend it as a whole. For if that idea of vocation as a whole embodies a more definite form in which the life of Christ may be understood, it were surely worth while to try whether, by the guidance of the idea something more satisfying in regard to Christ's action on God could not be reached than what the old school expresses by means of the idea of the law. It still falls to be explained why Schleiermacher plainly never thought of such a task, and why, moreover, the whole problem of Christ's priestly office slipped though his fingers. I think I find the explanation in the fact that in pursuance of the plan of his Glaubenslehre he sets about exhibiting the idea of redemption without summoning up the specific thought of God which corresponds to the consciousness of redemption. He might of course have set it forth in accordance with his plan, by way of appendix, under the attributes of love and wisdom. But as the religious consciousness of redemption knows itself to be dependent for that benefit on the love of God, it is quite a mistake when the treatment of redemption by Christ pursues its course in utter indifference to this distinctive feature. But this explains why Schleiermacher was unable steadily to adhere to the schema of Christ's high-priestly work. For the representation of believers before God through Christ's official obedience is thinkable only in relation to a..

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