The Philosophy of History, Vol. 2 of 2

by Friedrich von Schlegel

To resist their internal foes, to withstand the assaults of the fiend—the spirit of discord and corruption, and to preserve inviolate the purity of morals, as well as of faith, the Primitive Christians as much needed the divine assistance, as to enable them to endure outwardly the torments of martyrdom, or to renounce in holy solitude the pleasures of the world. In this respect three different kinds of heresy, which were so many trials the Christian religion had to sustain, are well worthy of our attention. From the very birth of Christianity, the Gnostics gave loose to the ardour of an Oriental fancy, indulged in a variety of Theosophistic speculations, and with their systems of Divine Emanations, Eradiations, Incarnations, and Persons, formed an almost mythological concatenation of ideas; so that had it been possible for this sect to become predominant, and for Christianity to swerve into such a labyrinth of doctrines, our divine religion would have degenerated into a system of metaphysical fictions, not unlike the philosophic mythology and poetical creed of India. Happily these sects of Gnostics were not numerous, nor in general of long duration; and they were extremely divided among themselves; for a truly inventive fancy ever strikes out a path of enquiry for itself. But, when considered in an intellectual point of view, these sectaries, amid

all their strange and whimsical errors, must ever command the attention of mankind. It would seem from all appearance, (and indeed the nature of things would sufficiently warrant the inference) that many of these sects combined with their own peculiar notions, the opinions of other oriental sects, totally alien from Christianity. As the march of error is infinitely progressive, and as, from its very nature, false opinion is sure to branch out into a variety of ramifications, it is often difficult to determine with exactness whether some of these Gnostic sects, that spread through Central Asia, and were lost in a multitude of others, were or not of a Christian origin. Of all the sects belonging to the Gnostic family, the Manichæans alone appear to have had a longer existence; and during the middle ages, they secretly germinated in Europe.

The second corruption of Christianity was from Arianism, which corresponds to what in modern times is termed Rationalism; though the former appeared in another and more Christian form. That the dispute with Arianism was no mere verbal dispute—that it involved a capital article of faith—a question of life or death for Christianity—a question whether the real Foundation—the essential Corner-stone—and Beginning of our faith were really, truly, and in very deed divine, and from God, and equal with God, or merely in a certain sense like to God—(an opinion which the Platonic, or any other

system of philosophy might have included among its tenets)—that the dispute with Arianism was no mere verbal dispute, must be evident to every upright, ingenuous, and unprejudiced mind. No sect has ever been so widely diffused, nor has ever taken such deep root; and, by the arts and evasions of a prodigious subitlty it maintained its principles under the mask of apparent submission. It was now that for the first time, the importance and power of a general council became apparent, in order to oppose to the many-shaped, subtle, and intangible spirit of error, a brief, but clear, and definite formulary of that faith which animated the bosom, and was rooted in the conviction, of every Christian. This destructive rationalism of the early ages of Christianity was at last repressed, and became finally extinct; though the last ramifications of this sect have continued down to our times among the Eutychians of Armenia, and the Nestorians of Ethiopia.

How much the unhappy disputes of Arianism contributed in this period of general decline, towards the downfal of the Roman Empire, I have already had occasion to notice. But that passion for dispute, which, if not innate in man, has at least become his second nature, and is, as it were, the original sin of human intellect, displays itself in a more striking degree in certain sects, that did not question any article of faith, but merely some subordinate matters of opinion, or the rights of ecclesiastical authority, and who

conducted their disputes with the most unyielding obstinacy—such a passion, I say, displays itself more strikingly in these sects than in others, that called in question points of faith, and who, so far as they were conscientious in their errors, appear entitled to our respect and forbearance. Among the former class of disputants, must be ranked some of the smaller, less diffused, and obscurer sects of the first ages of the church, like the Montanists and Donatists;—sects, whose influence was on that account by no means unimportant, and who occupy no insignificant place in the history of their times; for their errors constitute the third form of deviation from universal Christianity. In the same category must we place the great schism of a later period, which severed the Greek from the Western church; for this unhappy separation, as is well known, had no relation to any important dogma of Christianity.

As the general councils of that period prove the self-preserving and self-sustaining power of Christianity, so the energy of Christian faith and Christian intellect displays its life, activity and scientific progress in the numberless and manifold productions of those first doctors of the church, so highly revered by all succeeding ages. The style and language of these works must be estimated by the standard of their age; and it would be absurd to expect them to possess, in a like degree, the attic simplicity of a Xenophon, or the full and elaborate periods of a Livy.

But with this single exception, these writings display the most varied talents for oratory and philosophy, united with extensive learning, the purest feelings of religious love, and the most correct views in religion. And, to cite but one or two examples out of the multitude of ecclesiastical writers, St. Augustine, by the extent of his historical information, by a philosophy zealous in its enquiries after truth, but still irresolute, presents the image of a Christian Cicero, in a language somewhat altered indeed, but distinguished for a similar employment of rhetoric. Nor was this great man destitute of political discernment and penetration; and he certainly possessed a much more decided talent for speculative enquiry, than the old Roman who flourished in the last age of the Republic. There was next that learned and holy recluse, St. Jerome, who was as well versed in classical literature as in the oriental languages, and who was gifted with a depth of critical discernment, and an original power of thought and expression, equalled by very few orators and thinkers in any age.

The dread of a false Gnosis was at that period, as often in subsequent ages, an obstacle to the progress of a profound Christian philosophy. The leaning of the great ecclesiastical writer, Origen, particularly in his youth, to some opinions of the Gnostics, excited long after his death many doubts and controversies respecting some points of his belief, and tended at least to

impair the reverence with which his philosophical genius was otherwise regarded. This was particularly the case when the Arians made use of some doubtful opinions of this great man for the support of their system; as indeed it often happens that an elevated system of philosophy if not completed in its parts, or at least that the individual errors it may contain are seized upon by the dull, innovating spirit of a superficial, and half-doubting faith, and debased to a quite alien and inferior sphere of speculation.