... in what is perhaps the most famous line from the Speeches, Friedrich Schleiemacher holds that 'true religion is sense and taste for the infinite."…

It should be obvious that much of this rhetoric would prove offensive to Schleiermacher’s more rational and tough-minded contemporaries. Is he not simply reducing religion to a vague emotion, and is he not confusing the saintly mind with a somewhat overheated adolescent enthusiasm? And is he not opting finally for an uncritical Spinozan pantheism, an easy identification of God and the cosmos as it is presented airily in the imagination? These questions would have remained unsatisfactorily answered had Schleiermacher left us with only the Speeches. But later, he produced the masterful Glaubenslehre (Teaching on Faith), Schleiermacher took up once more the issue of the pious consciousness and analyzed it with greater precision.

Early on in the Glaubenslehre, Schleiermacher studies the complex dynamics of human self-consciousness. Never, he tells us, does the ego know itself in splendid isolation as an island in the sea of reality. On the contrary, in every concrete act of self-possession there are two elements, active and passive. The subject knows and posits itself through its own power, and it feels the influence of another; it “causes itself” and it “allows itself to be caused”. One comes to know oneself, in short, as a play of freedom and dependence, bouncing oneself off of the myriad influence that impinge upon one....

-------- 轉貼不可偷懶， 但是...too long to be posted here, for more discussion of Glaubenslehre, please refer to 

Chapter Five - The Imago in Fullness and Emptiness

Balthasar, Schleiermacher, and Tillich

Book - And Now I See 

by Robert Barron

Also
https://en.wikipedia.org/wiki/Friedrich_Schleiermacher