Concluding statements usually count for so much, especially when you have done a good job in the first place. Pay attention to this and you will get some good points when the results come back.
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be concluded from outward experience. Inasmuch as all of us, though naturally generated men, feel bound, and consequently able, ourselves to present such an example, we have no reason to regard that exemplification of the ideal man as supernaturally generated, nor does he need the attestation of miracles; for besides the moral faith in the idea, nothing further is requisite than the historical conviction that his life was conformed to that idea, in order to accredit him as its personification.
In a practical relation this idea has its reality completely within itself, and it needed no exemplification in experience in order to become a model binding on us, since it is enshrined as such in our reason. Nay, this ideal remains essentially confined to the reason, because it cannot be adequately represented by any example in outward experience, since such an example would not fully disclose the inward disposition, but would only admit of our forming dubious inferences thereon. Nevertheless, as all men ought to be conformed to this ideal, and consequently must be capable of such conformity, it is always possible in experience that a man may appear, who in his teaching, course of life, and sufferings, may present an example of a man well-pleasing to God: but even in this manifestation of the God-man, it would not properly be that which is obvious to the senses, or can be known by experience, which would be the object of saving faith; but the ideal lying in the reason, which we should attribute to this manifestation of the God-man, because he appeared to us to be conformed to itthat is, indeed, so far only as this can
Taking his stand on this principle, Kant proceeds to interpret the doctrines of the Bible and the church as Symbols of the ideal. It is humanity, or the rational part of this system of things, in its entire moral perfection, that could alone make a world the object of divine Providence, and the end of creation. This idea of a humanity well-pleasing to God, has existed in God from all eternity; it proceeds from his essence, and is therefore no created thing, but his eternal Son, the Word, through whom, that is, for whose sake, all things were created, and in whom God loved the world. As this idea of moral perfection has not man for its author, as it has been introduced into him even without his being able to conceive how his nature can have been susceptible of such an idea, it may be said to have come down to us from heaven, and to have assumed the human nature, and this union with us may be regarded as an abasement of the Son of God. This ideal of moral perfection, so far as it is compatible with the condition of a being dependent on necessities and inclinations, can only be conceived by us under the form of a man. Now just as we can obtain no idea of the amount of a force, but by calculating the degree of resistance which it can overcome, so we can form no estimate of the strength of the moral disposition, but by imagining hard conflicts in which it can triumph: hence the man who embodies the perfect ideal must be one who would voluntarily undertake, not only to perform every duty of man on his own behalf, and by precept and example to disseminate the good and the true around him as extensively as possible; but also, though tempted by the strongest allurements, to submit to all sufferings, even to the most ignominious death, for the welfare of mankind.
Only thus far can the doctrine of the Christ be deduced from the experience of the Christian, and thus far, according to Schleiermacher, it is not opposed to science: whatever in the dogma of the church goes beyond this,as, for example, the supernatural conception of Jesus, and his miracles, also the facts of the resurrection and ascension, and the prophecies of his second coming to judge the world,ought not to be brought forward as integral parts of the doctrine of the Christ. For he from whose influence upon us comes all the strengthening of our consciousness of God, may have been the Christ, though he should not have risen bodily from the dead, and ascended into heaven, etc. : so that we believe these facts, not because they are involved in our internal experience, but only because they are stated in Scripture; not so much, therefore, in a religious and dogmatical, as in an historical manner.
To speak more closely, that which we experience as members of the Christian church, is a strengthening of our consciousness of God, in its relation to our sensuous existence; that is, it is rendered easier to us to deprive the senses of their ascendancy within us, to make all our impressions the servants of the religious sentiment, and all our actions its offspring. According to what has been stated above, this is the effect wrought in us by Christ, who imparts to us the strength of his consciousness of God, frees us from the bondage of sensuality and sin, and is thus the Redeemer. In the feeling of the strengthened consciousness of God which the Christian possesses by his communion with the Redeemer, the obstructions of his natural and social life are not felt as obstructions to his consciousness of God; they do not interrupt the blessedness which he enjoys in his inmost religious life; what has been called evil, and divine chastisement, is not such for him: and as it is Christ who by receiving him into the communion of his blessedness, frees him therefrom, the office of expiation is united to that of redemption.
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If, on the one side, the Christology in question is far from satisfying science, it is equally far, on the other side, from satisfying the faith. Wewill not enter into those points in which, instead of the decisions of the church, itat least offers acceptable substitutes (concerning which, however, it may be doubted whether they are a full compensation). Its disagreement with the faith is the most conspicuous in the position, that the facts of the resurrection and ascension do not form essential parts of the Christian faith.
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But do these deductions remove the contradictions which have exhibited themselves in the doctrine of the church, concerning the person and work of Christ? We need only to compare the structures, which Rosenkranz in his Review has passed on Schleiermachers criticism of the Christology of the church, with what the same author proposes as a substitute in his Encyclopædia, in order to perceive, that the general propositions on the unity of the divine and human natures, do not in the least serve to explain the appearance of a person, in whom this unity existed individually, in an exclusive manner. Though I may conceive that the divine spirit in a state of renunciation and abasement becomes the human, and that the human nature in its return into and above itself becomes the divine; this does not help me to conceive more easily, how the divine and human natures can have constituted the distinct and yet united portions of an historical person. Though I may see the human mind in its unity with the divine, in the course of the worlds history, more and more completely establish itself as the power