Schleiermacher:

The Father of Modern Hermeneutics

Jeremiah Jones
2014

We are all a little weird. We devise our own methods of interpreting the world through
the subtle, or not so subtle influence of those who are a part of our upbringing, as well as the
culture we interact with. Over time, we stubbornly embrace these acquired methods as ultimate
truth, making it difficult to open our minds, and even our hearts to something that challenges our
own understanding. This is especially true in correlation to the Word of God. Our individual
theories of interpretation, our hermeneutic, become security blankets that have difficulty
comforting vulnerability. So what are we doing wrong? The major thing that we need to observe
is that perspective changes. When you read your favorite book once a year, do you not notice
something new every time? This experience alone reveals that in order to truly understand the
words on the page, we need to be intentional with the text and allow the author to speak into our
life in new ways.1
A man by the name of Friedrich Schleiermacher understood this sentiment well. Schleiermacher
is perhaps the most important transitional figure from the eighteenth to the nineteenth century,
generating a new approach toward the way we look at words on a page even to this day.2
Throughout this paper, we will expose Schleiermacher as much as possible by expounding on his
major contributions to hermeneutics. We will delve into his background in order to understand
how it might have affected his aesthetic approach to hermeneutics, allowing us to evaluate his
distinct title as the father of modern hermeneutics.3
We will begin by working through a brief history of Schleiermacher in order to get a clearer
picture of who he was in his early years and how that stimulated the thoughts behind the man he
1 Jeanrond, Werner G.. Theological Hermeneutics: Development and Significance. New York: Crossroad, 1991.
Print. 1.
2 McKim, Donald K.. Dictionary of Major Biblical Interpreters. [2nd ed., new and expanded ed. Downers Grove,
Ill.: IVP Academic ;, 2007. Print. 57.
3 Jeanrond, Werner G.. Theological Hermeneutics: Development and Significance. New York: Crossroad, 1991.
Print. 44.

came to be. Friedrich Schleiermacher was born in November of 1768 as the son of a Silesian
military chaplain whose pietistic propensities were strongly enforced throughout his childhood.4
Coming from such a background eventually led him to the Moravian seminary at Barby, where
he began to challenge the pietism his father engrained in him and in doing so, made some astute
observations for his age that would later aid in the foundation of his hermeneutical system.5
An accumulation of detailed information does not mean intellectual possession, but that such
possession comes only with understanding.6
This thought was brought about after a frustrating realization that he did not understand the depth
of the material he had ingested in school.7 This insight did not hold him back, rather fueled his
ambition for deeper understanding, leading him to Halle in Berlin where he studied theological
and philosophical thought processes in order to make sense of his own.
In this time leading up to the nineteenth century, Christians were eagerly searching for the literal
sense of Scripture. This became a perplexing ordeal as we were now confronted with an increase
of historical-critical methods, as well as ideas in areas concerning science, sociology and
psychology that stemmed from the Enlightenment.8 Schleiermacher sought to neutralize this time
of critical thinking by asserting a newfound Romantic approach, resisting adhering to the
rationalistic views of the Enlightenment, and introducing a more intimate, creative method of

4 Brown, Colin. Philosophy & the Christian Faith: A Historical Sketch From the Middle Ages to the Present Day.
Downers Grove, Ill.: InterVarsity Press, 1968. Print. 109.
5 Ibid., 109.
6 Thielicke continues by stating that Schleiermacher defines understanding as a means of grasping things in context
and appropriating them by systematic penetration. The importance of such a definition will come to fruition later on
in this paper. Thielicke, Helmut. Modern Faith and Thought. Grand Rapids, Mich.: W.B. Eerdmans, 1990. Print.
167.
7 Ibid., 167.
8 McKim, Donald K.. Dictionary of Major Biblical Interpreters. [2nd ed., new and expanded ed. Downers Grove,
Ill.: IVP Academic ;, 2007. Print. 58.

interpreting Scripture, or ancient texts in general.9 Schleiermachers hermeneutical method

stressed that we should stop concerning ourselves with particular guidelines, and venture outside
of the text, embracing what he called the external side of understanding.10 Schleiermacher
believed his hermeneutic would better aid in biblical exegesis, as we are discerning the authors
intended meaning through other avenues such as discussing the use of parallel passages, rather
than relying specifically on the text in front of us.11 This new methodology made an impact
throughout Europe and in England, securing the notion that we should read Scripture like any
other book.12
In order to understand what the author is trying to convey literarily, we should practice
temporarily removing our self from the mere words in front of us and enter into the world of the
author. This includes researching the time period in which the author lived, noticing important
historical figures and identifying cultural aspects such as the clothing they wore and the food
they consumed. It is a very similar process that an actor or actress would go through to prepare
for their next film. They find every possible way to immerse themselves into their role in order to
better portray their character when it comes time to film. Becoming this intentional with the text
allows the author to speak to us in new ways because we understand where they are coming
from; we can put our self in their shoes.
As we have observed through Schleiermacher, his methodology is very similar to what is
being illustrated here. Based on this fact alone, it is easy to agree with Schleiermacher on most of
the things he proposes, but we must be aware of the mystical element he brings to religion.

9 Brown, Colin. Philosophy & the Christian Faith: A Historical Sketch From the Middle Ages to the Present Day.
Downers Grove, Ill.: InterVarsity Press, 1968. Print. 109.
10 McKim, Donald K.. Dictionary of Major Biblical Interpreters. [2nd ed., new and expanded ed. Downers Grove,
Ill.: IVP Academic ;, 2007. Print. 57ff.
11 Ibid., 888.
12 Ibid., 58.

Religion concerns the whole man, emotional and active as well as intellectual, but the
place of leadership must always be given to that right reason which is the highest
attribute of humanity.13
Kershner brings up a valid point here and it is one that led to the modern revolt against
Schleiermachers views.14 We cannot be solely dependent on our feelings to guide us in every
decision. There must be some sort of foundation, some level of reason involved to keep us
grounded, a right reason as Kershner explains, one that we can effortlessly attribute to God.15
It is almost unfathomable to think about a Christian in this day and age having as much
impact in any specific area as Schleiermacher was able to bring to hermeneutics. Even within
Christianity itself, there are so many different trains of thought that it is difficult to leave your
imprint. Without his contributions, systematic thought could not be any more understood today
than one could understand modern biology without Darwin.16 We are all a little weird, and there
will always be those to let us know that we are, but it does not make us any less valuable than the
next weirdo.
So let us come boldly to the throne of our gracious God. There we will receive his

mercy,

and we will find grace to help us when we need it most. - Hebrews 4:16

13 Kershner, Frederick D.. Pioneers of Christian thought. Freeport, N.Y.: Books for Libraries Press, 19681930.
Print. 335.
14 Ibid., 335.
15 2 Peter 1:3-4
16 Mackintosh, H. R.. Types of Modern Theology; Schleiermacher to Barth,. London: Nisbet and co. ltd., 1937.
Print. 60.

Bibliography
Mackintosh, H. R.. Types of Modern Theology; Schleiermacher to Barth,. London: Nisbet and
co. ltd., 1937. Print.
Kershner, Frederick D.. Pioneers of Christian thought. Freeport, N.Y.: Books for Libraries Press,
19681930. Print.
Brown, Colin. Philosophy & the Christian Faith: A Historical Sketch From the Middle Ages to
the Present Day. Downers Grove, Ill.: InterVarsity Press, 1968. Print.
McKim, Donald K.. Dictionary of Major Biblical Interpreters. [2nd ed., new and expanded ed.
Downers Grove, Ill.: IVP Academic ;, 2007. Print.
Jeanrond, Werner G.. Theological Hermeneutics: Development and Significance. New York:
Crossroad, 1991. Print.
Thielicke, Helmut. Modern Faith and Thought. Grand Rapids, Mich.: W.B. Eerdmans, 1990.
Print.