2 6 S p i r i t ua l i t y S t u d i e s 6 - 2 Fa l l 2 0 2 0 Notes [1] For an elaborated overview of that crisis see Peterson 2018, in particular Part I: Background Issues and Theoret - ical Approaches (31–125). [2] The Speeches are revised in 1806, 1821, and 1831. I use the first, anonymously published, edition of the Speechesof 1799, because this first edition shows a youthful frankness and, although still in a more excessive style, it is more to the point than Schleiermacher’s later re - visions of the texts. The revisions concern namely not only style and a more careful choice of words but also take greater account of church dogmas. [3] The current value of the Speeches is underlined by e.g. Westerink (2007) in the introduction to a Dutch edition. In the concluding chapter ofThe Cambridge Companion to Friedrich Schleiermacher , Terrence N. Tice writes: “ In short, Schleiermacher was not only prescient, he was accomplished in numerous ways that are still relevant today. In those respects, his achievements can readily be evaluated as far broader and potentially more long-lasting than those of all but few philosophers and theologians before or since .” (Tice 2005, 309). Peterson, as a final example, mentions Schleiermacher as a forerunner of William James in terms of constituting the classic definition of the modern idea of religion that is “ influential today at the interface of religious studies and theological studies, in the discourse about the rise of individual spirituality, and in academic discussions about the persistence of ‘religion’ in secularization .” (Peterson 2018, 35). [4] He states this twice very explicitly at the beginning of the First Speech and in his Third Speech . [5] In the same year as Schleiermacher, Novalis also uses the idea of ‘Mittler’ and Schlegel in his turn derives it from Novalis (Safranski 2007, 135; O’Brien 1995, 166). [6] Heelas citing Charles Whibley. [7] Schleiermacher and Novalis both link a universal level to Christianity. Although Schleiermacher keeps on emphasizing the diversity of religious experiences and of religions, in the last Speechhe ends up with Christianity as a religion that recognizes its own transitory character and he praises this insight. He thinks that Christianity will last forever in ever changing forms, because of its mediating function. [8] The English translation made by Higgins 1988. [9] Wordsworth constantly revised it and it is finally pub - lished posthumously in 1850. As Bloom (1971, 140) remarks, the final text “ both suffers and gains ” by the almost fifty years of revisions: craftsmanship increased during the years, but Wordsworth became also an orthodox censor of his own long poem. [10] In the history of spirituality, a vita is a literary genre that accounts of the life of a holy person, a “ spiritual biography ” (Waaijman 2002, 602–603). There are various sub - genres, and the peregrinatio vitae is one of them.
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