at the time of its first appearance in the world. In so far as the consequences of these accidental modifications have taken firm root in the actual condition of the Human Race,—and we have already shown how far this has taken place in the existing Constitution of the European Republic of States,—in so far are their true sources no longer known or recognised, and that is frequently ascribed to chance which is the result of Christianity.
It could not be otherwise with those relations of the Human Race which lie beyond the jurisdiction of the State. To mention that which ranks highest among these after Religion,—Science;—and to instance that branch of it which has at all times had the most powerful influence on the form of the whole domain of Science, and has, tacitly at least, and apparently with justice, assumed the legislative function in that domain,—Philosophy;—by what has the love of Philosophy in modern times been kindled but by Christianity? what has been the highest and ultimate task of Philosophy but thoroughly to explore and even to rectify the Christian Doctrine?—by what means has Philosophy, in all its shapes, acquired its most wide-spread influence, and, emerging from the narrow circle of its own disciples, flowed forth over the whole Human Race, but by means of the Symbols of Religion and in the communication of this Religion to the People? In all Modern Times the present history of Philosophy has been the future history of Religious Symbols. Both proceed in the same course towards a higher purity and an original harmony; and the Religious Teacher is thus the permanent Interpreter between the learned and the unlearned Public. Thus has the whole of Modern Philosophy directly, and by means of it the whole form of Science indirectly, been the creation of Christianity;—and this is also the case with other elements of civilization;—so that it may be found that the One Permanent and Immutable Element in the perpetual current of Modern Time is Christianity,
