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===Origins of liberal Christianity===
===Origins of liberal Christianity===
Liberal Christian theology is the result of these three 19th century theologians: [[Friedrich Schleiermacher]], [[Albrecht Ritschl]], and [[Hegel]]. Their work and that of others who followed them was a response to 19th century scientific interpretations that seemed to question the validity of many basic Christian doctrines: [[Doctrine of Creation|doctrine of creation]], [[Incarnation|doctrine of Incarnation]], [[eternal life|doctrine of eternal life]], etc. Schleiermacher sought to re-establish the authority of the doctrines using Christian religious experience rather than scientific knowledge. Ritschl rejected Schleirmacher's idea and tried to re-establish their authority using [[Kant]]'s idea of moral experience and in the fulfillment of the [[Kingdom of God]]. Hegel simply tried to re-establish their authority by basing Christian [[Faith]] on rational and philosophical inquiry.<ref> ''Naming the Whirlwind: The Renewal of God-Language'', [[Langdon Gilkey]], Bobbs-Merrill Company, 1969, 73, 74, and 75 </ref> Doctrines that couldn't follow one of these three new theological paths—religious experience, moral experience, or philosophical inquiry— tended to disappear. The first-quarter 20th century [[neo-orthodoxy]] movement was a renewal of Christian doctrines that had been neglected by liberal Christianity within the American and European academy. At the [[heart]] of the neo-orthodox renewal appeals to symbolic and aesthetic interpretations of long forgotten Christian doctrines can found in the works of [[Karl Barth]], the Niebuhr brothers, and [[Paul Tillich]].
Liberal Christian theology is the result of these three 19th century theologians: [[Friedrich Schleiermacher]], [[Albrecht Ritschl]], and [[Hegel]]. Their work and that of others who followed them was a response to 19th century scientific interpretations that seemed to question the validity of many basic Christian doctrines: [[Doctrine of Creation|doctrine of creation]], [[Incarnation|doctrine of Incarnation]], [[eternal life|doctrine of eternal life]], etc. Schleiermacher sought to re-establish the authority of the doctrines using Christian religious experience rather than scientific knowledge. Ritschl rejected Schleirmacher's idea and tried to re-establish their authority using [[Kant]]'s idea of moral experience and in the fulfillment of the [[Kingdom of God]]. Hegel simply tried to re-establish their authority by basing Christian [[Faith]] on rational and philosophical inquiry.<ref> ''Naming the Whirlwind: The Renewal of God-Language'', [[Langdon Gilkey]], Bobbs-Merrill Company, 1969, 73, 74, and 75 </ref> Doctrines that couldn't follow one of these three new theological paths—religious experience, moral experience, or philosophical inquiry— tended to disappear. The first-quarter 20th century [[neo-orthodoxy]] movement was a renewal of Christian doctrines that had been neglected by liberal Christianity within the American and European academy. At the [[heart]] of the neo-orthodox renewal appeals to symbolic and aesthetic interpretations of long forgotten Christian doctrines can be found in the works of [[Karl Barth]], the Niebuhr brothers, and [[Paul Tillich]].
==See also==
==See also==