By Gerald A. McCool

. . . severe scholars of latest Catholic theology will welcome this crucial historical past research. -Library magazine

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Hegel himself did not believe that such a system was possible. To enter into a speculative system, positive revelation must be "sublated" and absorbed into the higher synthesis of philosophy. You could have either positive revelation or systematic knowledge, since religion and philosophy operated upon different levels of intellectual consciousness. But you could not have both simultaneously. That would involve a contradiction. All through the nineteenth century Catholic theologians would be trying to show that Hegel was wrong and that a synthesis of positive revelation and speculative thought was possible.

On the other hand, although the Holy See was dependent upon Austrian support in Italy, Austrian and Bavarian Febronianism left a great deal to be desired in respect to the religious education of the laity and the intellectual formation of the clergy. To make up for its weakened diplomatic and political position in relation to the national governments the Holy See began to play a more direct and aggressive role in the political and intellectual life of the individual national Churches than it had played under the ancien régime.

Protestantism, which rejected tradition and authority, made private judgment its norm of truth. The Protestant commitment to private judgment was imitated in modern philosophy by the Cartesian commitment to individual reason. Just as Protestantism divided Christianity into a collection of quarreling sects, modern philosophy produced an unstable succession of antagonistic systems. Between them Protestantism and modern philosophy engendered the intellectual confusion and social disintegration that reached their climax in the French Revolution.

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