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Varieties of Experiencing Religion

Clio is arguably the Romantic muse. I am not referring merely to the beginnings of Romantic historiography initiated by J. G. Herder and Wilhelm von Humboldt and leading by way of Leopold von Ranke to German historicism.' The new awareness of history was an impulse, perhaps the governing one, that permeated every aspect of the general cultural phenomenon that we recognize as Romanticism. In the hands of such scholars as Friedrich August Wolf, Jakob Grimm, and Franz Bopp, the study of language and literature became a philology based on historical principles. The favored sciences of the age were not chemistry and physics, with their repeatable processes, but geology and biology, in which the irreversibility of history was incessantly revealed. Friedrich von Savigny founded the historical school of Rechtswissenschaft based on the assumption that law can be properly comprehended only in the context of the culture that brought it forth. Meanwhile a generation of post-Kantian philosophers had come to the conclusion that Being itself-whether "Ego" or "Weltgeist" was engaged in a constant process of historical change. Small wonder, then, that Bernard Reardon identifies history as a powerful, constitutive component of religion-or, more precisely, the philosophy of religion -in the Age of Romanticism. In his most recent book he seeks to trace its thread through several representative German, Italian, and French philosophers of religion in the first half of the nineteenth century. By the end of the eighteenth century the "natural" religion of rationalism, which sought to derive universal principles of religion from reason alone, had reached a nadir of such sterility that men and women of sense as well as sensibility could feel little but contempt for its institutionalized manifestations. It was in reaction against these bland debase-