The Philosophy of History, Vol. 1 of 2Schlegel, Friedrich von
Philosophy
The Philosophy of History, Vol. 1 of 2
Schlegel, Friedrich von
History; History -- Philosophy
It was on his return from France in the year 1805, and in the ancient
city of Cologne, that the subject of this memoir was received into the
bosom of the Catholic church. There--in that venerable city, which
was so often honoured by the abode of the great founder of
Christendom--Charlemagne--which abounds with so many monuments of the
arts, the learning, the opulence and political greatness of the middle
age--where the great Christian Aristotle of the thirteenth
century--Aquinas--had passed the first years of his academic
course--there, in that venerable minster, too, one of the proudest
monuments of Gothic architecture--was solemnized in the person of this
illustrious man, the alliance between the ancient faith and modern
science of Germany--an alliance that has been productive of such
important consequences, and is yet pregnant with mightier results.
The purity of the motives which directed Schlegel in this, the most
important act of his life, few would be ignorant or shameless enough to
impeach. His station--his character--his virtues--all suffice to repel
the very suspicion of unworthy motives; and the least reflection will
shew, that while in a country circumstanced like Germany, his change of
religion could not procure for him greater honours and emoluments than
under any circumstances, his genius would be certain to command; that
change would too surely expose him to obloquy, misrepresentation, and
calumny--and what to a heart so sensitive as his, must have been still
more painful--the alienation, perhaps, of esteemed friends. Had he
remained a Protestant, he would instead of engaging in the service of
Austria, have in all probability taken to that of Prussia, and there
doubtless have received the same honours and distinctions which have
been so deservedly bestowed on his illustrious brother. We may suppose,
also, that a man of his mind and character, would not on slight and
frivolous grounds, have taken a step so important; nor in a matter so
momentous, have come to a decision, without a full and anxious
investigation. In fact, his theological learning was extensive--he was
well-read in the ancient fathers--the schoolmen of the middle age, and
the more eminent modern divines; and though I am not aware that he has
devoted any special treatise to theology, yet the remarks scattered
through his works, whether on Biblical exegesis, or dogmatic divinity,
are so pregnant, original and profound, that we plainly see it was in
his power to have given to the world a "_systema theologicum_," no less
masterly than that of his great predecessor--Leibnitz. The works of the
early Greek fathers, indeed, he appears to have made a special object of
scientific research, well knowing what golden grains of philosophy may
be picked up in that sacred stream. The conversion of Schlegel was
hailed with enthusiasm by the Catholics of Germany. This event occurred
indeed, at a moment equally opportune to himself and to the Catholic
body.
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