Editing Albrecht Ritschl (section)

==Illustrative examples==
A few instances will illustrate Ritschl's positive systematic theology. The conception of God as Father is given to the community in Revelation. He must be regarded in His active relationship to the "kingdom", as spiritual personality revealed in spiritual purposiveness. His "Love" is His will as directed towards the realization of His purpose in the kingdom. His "Righteousness" is His fidelity to this purpose. With God as [[First Cause]] or "Moral Legislator" theology has no concern; nor is it interested in the speculative problems indicated by the traditional doctrine of the Trinity. [[Natural theology]] has no value save where it leans on faith. Again, [[Christ]] has for the religious life of the community the unique value of Founder and Redeemer. He is the perfect Revelation of God and the Exemplar of true religion. His work in founding the kingdom was a personal vocation, the spirit of which He communicates to believers, "thus, as exalted king", sustaining the life of His Kingdom. His Resurrection is a necessary part of Christian belief ([[Gustav Ecke (theologian)|G Ecke]], pp.&nbsp;198–99). "Divinity" is a predicate applied by faith to Jesus in His founding and redeeming activity. We note here that though Ritschl gives Jesus a unique and unapproachable position in His active relation to the kingdom, he declines to rise above this relative teaching. The "Two Nature" problem and the eternal relation of the Son to the Father have no bearing on experience, and therefore stand outside the range of theology.{{sfn|Chisholm|1911|p=368}}

Once more, in the doctrine of sin and redemption, the governing idea is God's fatherly purpose for His family. Sin is the contradiction of that purpose, and guilt is alienation from the family. Redemption, justification, regeneration, adoption, forgiveness, reconciliation all mean the same thing-the restoration of the broken family relationship. All depends on the mediation of Christ, who maintained the filial relationship even to His death, and communicates it to the brotherhood of believers. Everything is defined by the idea of the family. The whole apparatus of "forensic" ideas (law, punishment, satisfaction, etc.) is summarily rejected as foreign to God's purpose of love. Ritschl is so faithful to the standpoint of the religious community, that he has nothing definite to say on many important questions, such as the relation of God to non-Christians. His school, in which [[Wilhelm Herrmann]], [[Julius Kaftan]] and [[Adolf Harnack]] are the chief names, diverges from his teaching in many directions; e.g., Kaftan appreciates the mystical side of religion, while Harnack's criticism is very different from Ritschl's exegesis. They are united, however, on the value of faith knowledge as opposed to "metaphysic."{{sfn|Chisholm|1911|p=368}}