What are the outlines of Sciionherr's svstem V He never fully reduced them to writing. Only two small tractates are all he ever publislied : Der Sie;/ dcr f/otl- licheii OJhiburuntj, and Vom Sieg der i/dttlichen OJhi- baninfi (both Konigsberg, 1804). But these essays contain only the embryo of his system. In addition there were found among his posthumous papers some brief notes, mostly aphoristic in form. De la Clieval- erie, a disciple, also published abstracts of some of his lectures (Konigsberg, 1835). All these data were used in preparing the book GrHiidziir/e (Leipsic, 1852). From these sources, and from the works of Ebel and Diestel, Schonherr's most prominent disciples, the fol- lowing not very clear outlines of a system may be gath- ered. The actual universe consists of a dualism; but the dualism can and should rise to unity. At the basis of the universe tliere are two primitive principles or beings. They are equally primitive and are personal and free. These beings exist in space, have a globular form, and are of the colors white and black. There is but one difference between them: the one is strong, the other weak. This difference, rightly taken, is a differ- ence of activity and passivity. The co-operation of the two generates the world of reality. As the system grew towards self-consistency, the two principles assumed the forms of spirit and nature. But in Schonherr's thought they were rather of the nature of water (the weaker) and fire (the stronger). Eire and water lie at the basis of all realitv. From their union and interaction arise
the universe and God. The fire poured its light upon the water, and thus became self-conscious. By the mut- ual action of the two a mutual effect was wrought — namely, the Word. Tlie outer form of the Word is Day. The two first principles are the INIosaic Eluhim. The stronger one is Jehovah; the weaker one is matter. From the absolute submissiveness of the latter to the former results the absolute harmony and order of the universe. To preserve and virtualize this harmony is the object of creation and providence. Creation is but another word for the plastic operation of the stronger upon the feebler principle. The Trinity is tluis ex- plained: the primitive essence of God is tire or light: this is the Spirit. The immanent power of God is the Father. The product of the essence and the power is consciousness, or the Word — that is, the Son of God. The contact of the Spirit with matter produced not only the Son of (iod, but also the whole series of spir- itual beings. The kingdom of evil was i)roduced by one of these highest beings turning away from light and allying iiimself with matter. The origin of sin in man is explained in the most realistic manner. ]\Ian, tempted by Lucifer, took into his blood the destructive substance of the tree of good and evil. Through the blood -the evil is propagated as depravity in all after- generations. The theory of redemption is also very re- alistically conceived. B\' the fall man disturbed the harmony of the two principles of being. By redemp- tion this harmony is re-established. But how? By a realistic implantation into nature of a healthful, har- monious leaven. Yet how? Thus: man's life lies in his blood. By the corruption of man's blood the whole life of nature is*poisoned and depraved. Inside of hu- manity there is, therefore, no healthful starting-point. The healthful leaven must then be furnished from on high. It is furnished in the ideal human person of Jesus Christ, in whom the absolute mastery of the ac- tive over the passive principle is realized. The health- ful, undepraved blood of Jesus is the redeeming princi- ple. When he permitted the spirit of disorder to shed his precious blood on the cross, this blood flowed out and over into the realm of rtature, or passivity and sin ; and there it became the potent leaven which will ulti- mately transfigure, and glorify, and introduce order into the whole field of darkness. As the spilling of the act- ual blood of Jesus upon the lap of nature is the means of regenerating the cosmos, so the right partaking of the blood of Christ in the eucharist is the means of re- generating the depravity of human nature. As with redemption, so witli the resurrection, tlie ascension, and the outpouring of the Holy Ghost. All are explained in a realistic and physical manner.
As to the proximate coming of the kingdom of God on earth, Schonherr had peculiar and very detailed views. How soon the state of perfection should break in depended largely on the use of human freedom. To freedom a very high role is attributed. By freedom man, in some sense, takes the place of God. By free- dom he interferes with omnipotence and omniscience. How he will help to sha[ie the future history of the universe is not absolutely foreknown even by God. It lies within the discretion of man, by fidelity to his own possibilities, to inaugurate a new phase in the history of humanity. But there are two absolutely differing classes of men. There are central natures and subser- vient natures. The latter revolve about the former as planets about the sun. Let a central nature only be faithful, and he carries a whole galaxy with him into the realm of light. As such a central nature Schiinherr unquestionably regarded himself. Faith in himself was the very essence of his character. Nor did he ever waver in this. Hence his oft-expressed anticipation of a speedy transformation of humanity. He would be faithful, and would carry his brethren with him over into the realm of light.